--- title: "Yiyin 易因上下經 – Vol. 1 | Daozang" url: "https://daozang.app/en/text/KR5h0042/juan/1/" canonical: "https://daozang.app/en/text/KR5h0042/juan/1/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《易因上下經》Vol. 1 Xu Daozang 續道藏 · Vol. 1 / 1 · 90,413 characters **周易（易因本）**：道藏未收《周易》本经，此为续道藏李贽《易因》所载经文。 ## Vol. 1 / 1 易因上經家一 乾　　坤　　屯 蒙　　需　　訟 師　　比　　小畜 履　　泰　　否 同人　大有　謙 豫　　隨　　蠱 臨　　觀　　噬嗑 賁　　剥　　復 无妄　大畜　頤 大過　習坎　離 乾下乾上乾元亨利貞 初九潜龍勿用 九二見龍在田利見大人 九三君子終日乾乾夕惕若厲无咎 九四或躍在淵无咎 九五飛龍在天利見大人 上九亢龍有悔 用九見羣龍无首吉象曰大哉乾元萬物資始乃統天雲行雨 施品物流行大明終始六位時成時乘 六龍以御天乾道變化各正性命保合 太和乃利貞首出庶物萬國咸寧象曰天行徤君子以自强不息 潜龍勿用陽在下也 見龍在田德施普也 終曰乾乾反復道也 或躍在淵進无咎也 飛龍在天大人造也 亢龍有悔盈不可久也 用九天德不可爲首也文言曰元者善之長也亨者嘉之會也利 者義之和也貞者事之幹也君子體仁 足以長人嘉會足以合禮利物足以和 義貞固足以幹事君子行此四德者故 曰乾元亨利貞 初九曰潜龍勿用何謂也子曰龍德而 隱者也不易乎世不成乎名遯世无悶 樂則行之憂則違之確乎其不可拔潜 龍也 九二曰見龍在田利見大人何謂也子 **Interpretation** The Book of Changes (Yijing) begins by listing the names of the sixty-four hexagrams, with the first thirty presented here: Qian (Heaven), Kun (Earth), Zhun (Difficulty), Meng (Youthful Folly), Xu (Waiting), Song (Conflict), Shi (Army), Bi (Union), Xiao Xu (Small Accumulation), Lü (Treading), Tai (Peace), Pi (Standstill), Tong Ren (Fellowship), Da You (Great Possession), Qian (Modesty), Yu (Enthusiasm), Sui (Following), Gu (Decay), Lin (Approach), Guan (Contemplation), Shi Ke (Biting Through), Bi (Grace), Bo (Splitting Apart), Fu (Return), Wu Wang (Innocence), Da Xu (Great Accumulation), Yi (Nourishment), Da Guo (Great Excess), Xi Kan (Abysmal Water), and Li (Radiance). Focusing on the Qian hexagram (symbolizing Heaven), its imagery and line statements are explained: Composed of two stacked Qian trigrams (each with three solid yang lines), its judgment "Initiating, penetrating, beneficial, and steadfast" represents the four heavenly virtues of creation, penetration, benefit, and perseverance. The six line statements reveal wisdom for different life stages: The first line (Initial Nine) "Hidden dragon, do not act" suggests one should accumulate strength when in a low position, like a submerged dragon biding its time. The second line (Nine Two) "Dragon appearing in the field" indicates virtue beginning to manifest, favorable for meeting noble figures. The third line (Nine Three) "Vigilant perseverance all day" shows that continuous refinement ensures safety despite dangers. The fourth line (Nine Four) "Leaping from the abyss" represents a testing phase of tentative advancement or retreat. The fifth line (Nine Five) "Soaring dragon in heaven" symbolizes career zenith, auspicious for encountering great mentors. The top line (Top Nine) "Arrogant dragon will know regret" warns against overreaching through the principle of reversal when extremes are reached. The Great Symbolism commentary interprets Qian as the movement of Heaven's Dao: The supreme Qian origin (qi) is the source of all things, like clouds and rain nourishing creation. Its six lines resemble six dragons steering celestial timing. Heavenly transformations grant all beings their proper places, maintaining cosmic harmony to universally benefit and stabilize the world. Noble persons should emulate this ceaseless self-perfection. The Wenyan commentary elaborates: "Initiating" is the root of benevolence, "penetrating" the convergence of excellence, "beneficial" the harmony of righteousness, and "steadfast" the foundation of endeavors. By embodying these virtues, leaders align with ritual propriety to accomplish great works. Confucius explained the line statements: Those with dragon-like virtue who dwell in seclusion neither alter their aspirations for worldly affairs nor seek fame. Withdrawing without bitterness, they act or retreat with unwavering resolve—this is the realm of the "hidden dragon." When virtue manifests ("dragon in the field"), it naturally attracts kindred spirits. 曰龍德而正中者也庸言之信庸行之 謹閑邪存其誠善世而不伐德慱而化 易曰見龍在田利見大人君德也 九三曰君子終日乾乾夕惕若厲无咎 何謂也子曰君子進德修業忠信所以 進德也修辭立其誠所以居業也知至 至之可與幾也知終終之可與存義也 是故居上位而不驕在下位而不憂故 乾乾因其時而惕雖危无咎矣 九四曰或躍在淵无咎何謂也子曰上 下无常非爲邪也進退无恒非離羣也 君子進德修業欲及時也故无咎 九五曰飛龍在天利見大人何謂也子 曰同聲相應同氣相求水流濕火就燥 雲從龍風從虎聖人作而萬物覩本乎 天者親上本乎地者親下則各從其類 也 上九曰亢龍有悔何謂也子曰貴而无 位高而无民賢人在下位而无輔是以 動而有悔也 潜龍勿用下也 見龍在田時舍也 終日乾乾行事也 或躍在淵自試也 飛龍在天上治也 亢龍有悔窮之灾也 乾元用九天下治也 潜龍勿用陽氣潜藏 見龍在田天下文明 終日乾乾與時偕行 或躍在淵乾道乃革 飛龍在天乃位乎天德 亢龍有悔與時偕極 乾元用九乃見天則 乾元者始而亨者也利貞者性情也乾 始能以美利利天下不言所利大矣哉 大哉乾乎剛徤中正純粹精也六爻發 **Interpretation** This passage explains the meaning of the six lines, or six changing states, of the Qian hexagram in the *Book of Changes* (*Yijing*), and how a noble person should conduct himself in different circumstances. It begins by explaining “the virtue of the dragon,” a symbol of a noble person’s character. Someone with the dragon’s virtue keeps their words and actions trustworthy, behaves with care, guards against wrongful thoughts, and remains sincere. They benefit the world without boasting, and their virtue spreads and transforms others. As the *Yijing* says, “The dragon appears in the field.” This foretells the opportunity to meet a person of great virtue and standing, and expresses the virtue a ruler should possess. The third line, “The noble person is diligent all day and remains vigilant at night,” means that a noble person cultivates virtue and pursues learning through loyalty and trustworthiness, and builds a career through sincere speech. Knowing the goal, they work to achieve it; knowing the proper limits, they stop in time. Thus, they are not arrogant when in a high position, nor anxious when in a low one. By remaining alert at all times, they avoid mistakes. The fourth line, “The dragon may leap up or lie in the depths,” signifies that changes of position do not arise from wrongful intent, and uncertain advance and retreat do not mean abandoning the community. A noble person cultivates virtue and establishes achievements by acting at the right time; therefore, there is no misfortune. The fifth line, “The flying dragon is in the heavens,” symbolizes how things of the same kind respond to one another: water flows toward the damp, fire moves toward the dry, clouds follow the dragon, and wind follows the tiger. When a sage appears, all things can reveal their true nature. What originates in Heaven draws near to what is above; what originates on Earth draws near to what is below. Each gathers with its own kind. The final line, “The overreaching dragon will have cause for regret,” offers a warning: one may hold a high rank yet lack real authority, stand above others yet lose the people’s support, and fail to appoint worthy people. Such actions will bring regret. The passage then uses the six stages to describe the circumstances of life. “The hidden dragon: do not act” is the early stage, when strength lies dormant. “The dragon appears in the field” is the stage of waiting for the right moment. “Diligent all day” is a period of hard work and practice. “The dragon may leap in the depths” is a time for testing oneself. “The flying dragon is in the heavens” is the height of fulfilling one’s aspirations. “The overreaching dragon will have cause for regret” is the misfortune that comes from excess. Finally, the passage summarizes the nature of the Qian hexagram, which represents Heaven. The Qian origin gives birth to all things and enables them to flourish. “Favorable to constancy” expresses Heaven’s nature. Heaven initiates all things without claiming credit; this quality of strength, balance, purity, and subtlety is revealed through the changes of the six lines. 揮旁通情也時乘六龍以御天也雲行 雨施天下平也 君子以成德爲行日可見之行也潜之 爲言也隱而未見行而未成是以君子 弗用也 君子學以聚之問以辨之寬以居之仁 以行之易曰見龍在田利見大人君德 也 九三重剛而不中上不在天下不在田 故乾乾因其時而惕雖危無咎矣 九四重剛而不中上不在天下不在田 中不在人故或之或之者疑之也故无 咎 夫大人者與天地合其德與日月合其 明與四時合其序與鬼神合其吉凶先 天而天弗違後天而奉天時天且弗違 而况於人乎况於鬼神乎 亢之爲言也知進而不知退知存而不 知亡知得而不知喪其唯聖人乎知進 退存亡而不失其正者其唯聖人乎乾爲天大哉乾元萬物資始既資以始必資以終元非統天而何夫天者萬物之一物苟非統以乾元又安行雲施雨使品物流通形著而若是亨乎故曰大哉乾元人唯不明乾道之始終是以不知乾元之爲大苟能天明乎此則知卦之六位一時皆已成就特乘時而後動矣是故居初則乘潜龍居二則稱見龍居三乘惕龍居四乘躍龍居五乘飛龍居上乘亢龍蓋皆乾道自然之變化聖人特時乘之以御天云耳是故一物各具一乾元是性命之各正也不可得而同也萬物統體一乾元是 **Interpretation** This passage elucidates the profound principles of the Qian hexagram (symbolizing heaven) from the Book of Changes (Yijing), using the dragon's various states as metaphors for life circumstances and the patterns of cosmic operation. The text begins by interpreting the imagery of "clouds moving and rain falling" - just as clouds flow naturally across the sky and rain descends upon the earth, this represents the harmonious functioning of heaven and earth. A noble person (junzi) should take the cultivation of virtue (De) as their daily standard, with these moral qualities manifesting through ordinary actions. During the "hidden dragon" phase (indicating the time is not yet ripe), the noble person should conceal their brilliance and refrain from hasty action. The passage then discusses the path of self-cultivation for the noble person: accumulating knowledge through study, discerning truth through questioning, treating others with tolerance, and acting with benevolence. When the sign of "a dragon appearing in the field" emerges (symbolizing the initial manifestation of worthy individuals), it indicates the time has come for those possessing sovereign virtue to appear. Particular emphasis is placed on the special situation of the third and fourth lines: when positioned between upper and lower without firm grounding, one must maintain constant vigilance. Though danger exists, calamity can be avoided. The true "great person" (one of complete virtue) aligns their virtue (De) with heaven, earth, sun and moon, synchronizes with the changes of the four seasons, and resonates with the auspicious and inauspicious signs of spirits. Their actions precede heaven's will yet heaven does not oppose them; they follow heaven's timing yet perfectly conform to the Dao of heaven. Finally, the text warns against the state of the "arrogant dragon" (one that has flown too high): knowing only advancement without retreat, understanding existence but not decline, grasping acquisition without relinquishment. Only sages comprehend the principles of advance/retreat and existence/decay without losing the proper path. The Qian origin (the fundamental principle of heaven) serves as the source of all creation, governing the operation of heaven's Dao. While all things maintain their individual natures, they unite within the holistic nature of the Qian origin. The dragon's different states across the six lines all represent natural manifestations of Qian's transformations - sages simply discern these timings to comprehend the Dao of heaven. 太和之保合也不可得而異也故曰乃利貞然則人人各正一乾之元也各具有是首出庶物之資也乃以統天者歸之乾時乘御天者歸之聖而自甘與庶物同腐焉不亦傷乎萬國保合有是乾元之德也何嘗一日不咸寧也乃以乾爲天以萬爲物以聖人能寧萬國以萬國必咸寧于聖人不益傷乎故曰乾元亨利貞舉四德以歸乾而獨以大哉贊元其㫖深矣文言曰乾元者始而亨者也人見其始而亨不見其亨之始蓋亨之始有利貞焉性情之謂也夫大哉乾元固萬物之所資始孰知此利貞者又乾元之所資始乎故又曰乾始夫唯其有此乾始而後能以美利利天下耳不然安能然哉乾始能以美利利天下而不言所利天下咸受夫乾始之美利而不知所利此其爲利不亦大矣哉而孰知即此利貞者爲之哉故又贊之曰大哉乾之利貞乎剛矣徤矣中矣正矣純矣粹矣精矣美矣雖欲極其形容有不能擬諸形容者矣蓋情其性則爲剛徤中正純粹精之美德而不可見性其情則即此一卦之六爻曲暢而旁通之亦已發揮無餘藴矣既有六爻則有六龍而時乘之以御天吾知天且弗違矣既乘六龍則自能行雲施雨而天下平矣有不能以美利利天下乎大抵乾之爲德虛位也所謂大哉乾之元是也人與天與聖人皆共之故不别其 **Interpretation** This scripture elucidates the core concept of "Qian Yuan" (the primordial creative force of the cosmos), which embodies the four virtues of "Yuan, Heng, Li, Zhen." Among these, "Yuan" (originating) is the most fundamental. The text clarifies that Qian Yuan is not only the source of all creation, but its "Li Zhen" qualities (benefiting all things while remaining steadfast) form the foundation for its enduring efficacy. The author emphasizes that every individual inherently possesses the attributes of Qian Yuan and carries the potential to "transcend the mundane" (rise above ordinary existence). Yet in reality, people often resign themselves to mediocrity, decaying alongside common things—a truly regrettable state. True sages, however, can harness the power of Qian Yuan, governing the world as if "riding six dragons across the heavens" (a metaphor for mastering natural laws), thereby bringing peace to all nations. The scripture further explains that behind Qian Yuan's "initiating and penetrating" (Yuan Heng) nature lies its essential character of "Li Zhen." It is precisely this quality of benefiting all while remaining unwavering that enables Qian Yuan to continuously bless the world. Such magnificent merit, achieved silently and without fanfare, represents Qian Yuan's greatest manifestation. Finally, the text reveals that Qian Yuan's virtues manifest through the six lines of the hexagram (Yao), likened to six soaring dragons. Sages align with the Dao by skillfully navigating these forces. This virtue combines robust strength with perfect balance—pure, subtle, and ultimately beyond full verbal expression. Whether in Heaven, humanity, or sages, all share this magnificent primordial source without distinction. 孰爲天孰爲人而孰爲聖人使知其不可二矣乾之爲貞實德也所謂性情是也人與天也聖人也皆具之故不别其孰爲性而孰爲情孰爲利而孰爲貞使知其不可離矣文言曰元者善之長也夫觀彖之辭唯有元亨利貞四德已矣而夫子讀之何其多端也其曰大哉乾元則已贊乾之元矣是所重在元也使人由乾以體元而四德緫歸于一德其曰乾元者始而亨者也利貞者性情也則又直贊乾之貞是所重在貞也使人知貞又起元而四德又未始不旋相爲元是皆聖人之乾也非他人之所能與也其曰元者善之所云尚足以稱乾與坤乎哉夫苟其剛躁而不可成也而猶可以稱乾焉委靡而不足爲也而猶可以稱坤焉則天不載天地不成地吾人將打所蓋載也不知此固至徤至順者之所自有而何用補助于其間也是故至柔而動也剛至靜而德方地之所以能爲順也乾道變化各正性命天之所以能爲徤也若徤而復濟以順必非眞徤者自无所用彼徤爲也順而仍加以徤必非至順者自无所用彼順爲也嗚呼是惡足以識乾坤之正性乎乾坤一也故乾曰元亨坤亦曰元亨但乾曰利貞而坤則曰利牝馬之貞且不但馬也而又曰牝馬焉則其視龍之變化飛騰爲何如而坤獨利此者則以此爲坤之貞故也故君 **Interpretation** This scripture explores the essential relationship between Heaven, humanity, and sages, as well as the profound meaning behind the four virtues of "Qian Yuan Heng Li Zhen" from the Zhouyi (Book of Changes). The movement of Heaven and Earth is fundamentally one with human action, as sages share the same De (Virtue/Power) with the cosmos. The core of the Qian hexagram (representing Heaven) lies in "Zhen" (steadfast virtue), which manifests in human temperament. Both ordinary people and sages possess this Heaven-connected virtue. The four virtues—Yuan (origination), Heng (prosperity), Li (benefit), and Zhen (steadfastness)—are ultimately unified. Through the Qian hexagram, sages guide people to understand how steadfast virtue gives rise to new origination, creating a cyclical generation of all four virtues. True Qian (Heaven) possesses ultimate strength and dynamism, while Kun (Earth) embodies ultimate softness and compliance. Should Qian lose its strength or Kun its compliance, Heaven and Earth would lose their fundamental attributes. Earth appears supremely soft yet generates vigorous movement, seemingly tranquil yet establishes directional stability—this demonstrates Kun's compliant virtue. The Dao of Qian enables all things to attain their nature and destiny through transformation—this manifests Heaven's dynamic virtue. Strength need not consciously seek compliance, nor compliance consciously seek strength; maintaining their authentic states constitutes the true path. Both Qian and Kun hexagrams speak of "Yuan Heng," but Qian emphasizes "Li Zhen" while Kun specifies "Li pin ma zhi zhen" (beneficial steadfastness of the mare). This distinction is revealing: Qian uses the dragon to symbolize transformative ascension, while Kun employs the mare to represent compliant steadfastness. This is because Kun's virtue fundamentally lies in maintaining firmness within softness, much like how a gentle mare can endure long journeys—this constitutes Kun's essential virtue. 子有所徃而法坤則唯牝馬之貞是安故曰安貞吉有所用以從事則唯牝馬之貞是利故曰利永貞以大終也大指乾以大而終則兂敢爲主无敢當先无敢朋黨乃貞矣先迷以下所謂利牝馬之貞也先者爲乾爲主而吾後之則得主而利主者或西或南而吾守之則東北以居蓋唯主是從則志意專一而不二安居以聽則後順得常而不迷坤之利貞如此是乃元亨也人之生也直直疑不方矣今言直而又言方者以人但知直而不知直之自有方也夫人最初一念非其直遂之正性乎然旋發旋覺則初者爲直而覺者亦爲直覺則止止則方出則雖有直方合之本一光大耳地性博厚坤德無疆其不可孤蓋如此矣故爻兼言直方焉直者爲正方者爲義正者以止義者以行止者是敬敬非著意也唯其内之直而已方者是義義非襲取也唯其行之利而已此豈有待干學習而後利哉固不習而兂不利者也夫何疑 附録坡公解曰龍變化而自用者也馬馴服而用于人者也爲人用而又牝焉順之至也至順而不貞則陷於邪故利牝馬之貞李秃翁曰至順未有不貞者至順者順乾也順乾矣有不貞乎若得朋若與類若西南行則以隂柔而復附于隂柔安能一心聽命于乾而爲大順之至乎又解曰坤之爲道可以爲人用而 **Interpretation** This passage elucidates the characteristics of the Kun hexagram (symbolizing the earth) from the *Book of Changes*, particularly the profound meaning behind "the steadfastness of a mare" (pìn mǎ zhī zhēn). The Kun hexagram emulates the earth's virtue of docility, mirroring a mare's gentle yet loyal nature. Maintaining this attitude of peaceful compliance and steadfast integrity brings good fortune; applying it to affairs yields enduring benefits. The Way of Kun (earth) takes Qian (heaven) as its guide, willingly assuming a secondary position without contending for precedence or forming partisan alliances—this constitutes the essence of "zhen" (steadfastness). Should Kun attempt to precede Qian, it would lose its way; only by following Qian's lead can it maintain proper orientation. Whether Qian dominates the west or south, Kun remains content in the northeast position, devotedly following. This undivided attitude of compliance is the source of Kun's "yuan heng" (great success). Human nature is originally upright, yet this uprightness inherently contains squareness. Our initial thoughts manifest this innate uprightness, and when such upright thoughts are perceived, the awareness itself is also upright. This awareness brings timely restraint—restraint constitutes squareness. The earth's nature is vast and substantial; Kun's De (virtue) knows no bounds. Thus the hexagram statement mentions both "upright" and "square": uprightness represents inner integrity, while squareness embodies outer righteousness. Integrity teaches restraint; righteousness guides action. These qualities of uprightness and squareness aren't acquired through learning but are inherent virtues. The appended commentary by Su Dongpo explains: the dragon symbolizes self-directed transformation, while the horse represents domesticated usefulness. The mare epitomizes ultimate compliance, yet such compliance must maintain steadfastness to avoid deviating into wrong paths. Li Zhi further clarifies: true compliance means conforming to heaven's (Qian's) principles—aligning with the Dao of nature constitutes steadfastness. If yin (Kun) seeks attachment to other yin forces—such as forming alliances or moving southwest (the yin position)—it cannot achieve perfect compliance by wholeheartedly following yang (Qian). The essence of Kun's Way lies in being useful to others without losing its fundamental nature. 不可以自用可以爲和而不可以爲倡故君子利有攸徃先則迷而失道後則順而得主此所以爲利也西與南則兊也離也巽也皆吾朋東與北則震也坎也艮也皆非吾朋兩隂不能相用故必離類絶朋而來主于東北李秃翁曰乾者坤之主也乾爲主不須求求反失之便有得朋之想矣不能一心以聽命于乾矣又解曰以六居二可謂柔矣夫直方之所欲言者而發之爲言而謂信也忠以成信信本于中夫誰不由斯義乎故君子之于忠信没身焉爾矣苟或未知其爲至也而能知其爲吾之庸言庸行而不敢不終身焉是亦可與存義而寡過者何也彼其終日之所乾乾者唯恐不合於義故耳故知至者聞忠恕即一貫否則終身守此忠恕竟不知一貫爲何語矣是故曾子以忠恕爲極至而門人以忠恕終其身此唯與未唯之别也夫子曰有一言而可以終身行之者其恕乎信哉學者之於忠恕終身焉可也待其自悟則自知至而今曷可强也吁其必有剛徤中正純粹精之乾德而後可乎若是坤德决不可以語知至之學明矣九四處乾之上介于疑信之間似乎知至矣而又未敢以遽信便欲以此終其身與則又未肯以自安是或躍之時也故夫子决之曰德貴有常今而或上或下何其无常也業貴有恒今而或進或退何其无 **Interpretation** This passage primarily discusses principles for conducting oneself in the world and cultivating virtue (De). It begins by warning against obstinate self-will, advocating harmony while avoiding forceful prominence. A noble person should act according to proper timing—taking the lead too hastily may lead one astray, whereas following enables alignment with the Dao of Heaven. The text employs Bagua (Eight Trigrams) symbolism: the western and southern directions (represented by the Dui, Li, and Xun trigrams) signify like-minded companions, while the eastern and northern directions (Zhen, Kan, and Gen trigrams) represent incompatible company. Two yin forces cannot mutually accomplish anything—thus one must depart from similar types and seek guidance by turning northeast (symbolized by the Qian trigram). Commentator Li Tuweng explains that Qian (Heaven) governs Kun (Earth). As the ruling principle, Qian need not be deliberately pursued—forcing it leads to loss. Obsession with seeking companionship prevents one from wholeheartedly following Qian's guidance. The analysis then examines the characteristics of the second yao (line) in hexagram interpretation: occupying the second (yin) position, its nature is gentle and compliant. Upright and square virtue (De) emanates from within, manifesting as sincere speech and action. Loyalty fulfills sincerity, and sincerity originates from the heart—this is the universal principle all should follow. Hence, noble persons devote their lives to the path of loyalty and sincerity. For those yet to fully comprehend the supreme state of loyalty-sincerity, they should begin with daily conduct, practicing it lifelong. This preserves righteousness and minimizes faults, for those diligently cultivating virtue (De) daily fear nothing more than transgressing righteousness. Those who truly understand the ultimate state immediately grasp the "one thread running through all" upon hearing "loyalty-reciprocity"; others may practice loyalty-reciprocity lifelong without ever comprehending this unifying principle. Thus Confucius's disciple Zengzi took loyalty-reciprocity as the highest standard, while his students practiced it lifelong—this marks the difference between realization and non-realization. When Confucius said, "Is there one word that may serve as a rule of practice for all one's life? Surely it is reciprocity (shu)," he spoke truly. Scholars should practice loyalty-reciprocity lifelong, awaiting natural realization without forcing it. Only with Qian's firm, centered, pure, and refined virtue (De) can one reach the ultimate state—Kun's gentle virtue alone cannot attain this. The fourth yang line (9-4) occupies Qian's upper position, suspended between faith and doubt—seeming to understand the supreme state yet lacking confidence, wishing to hold fast yet remaining unsettled. This is the "leaping in the abyss" state. Confucius clearly states: virtue's value lies in constancy—wavering up and down shows inconstancy; endeavor's worth lies in perseverance—advancing and retreating shows inconsistency. 恒也豈以忠信之語邪謬而未足信與抑必絶類離羣而後爲至人也然既羣於人矣又安能離羣以獨立吾以謂君子進德修業所貴及時勇徃一刀兩斷耳若猶在疑信之間何日能太平也不疑固无有知至之日徒疑亦安有艮止之候須及時决了乃保无咎矣九五飛龍則是則是有德有位有時三重具焉者也天下之所利見者更莫甚於九五之大人矣若九二則有德无位何以同稱大人同爲萬物之所利見乎蓋天下唯德爲至貴德在我矣時位惡能限之故曰自天子以至庶人壹是皆以修身爲本使庶人而有君德亦自然爲利見之大人使上焉者而无德則雖位居九五其誰利見之哉故知德之所在時與位非所論也吾夫子不可以觀乎曰若是則六爻皆龍何以獨二蓋二之龍德已見矣所謂龍德而正中者也是時人之家舍也衆之所必歸也故未嘗御天而德施已普非君而有君德矣何待向明而治而後天下文明邪若他爻正當及時以進德修業者豈得自比于二哉故初則戒其勿用而識潜修之宜上則慮其已亢而有亢龍之悔若三若四非日乾夕惕則或躍以疑皆進修之時非利見之候也苟其成德爲行日已可見則或爲二或爲五何不可者均之爲大人則均之爲萬物之所利見又何疑焉 **Interpretation** This passage explains the principles of cultivating virtue and establishing oneself. What is called “constancy”—the constant Way—does not mean merely uttering empty words about loyalty and trustworthiness, nor must one withdraw from society to become a sage. Since we live among other people, how could we completely detach ourselves from the community? In my view, what matters in a gentleman’s cultivation of virtue and learning is recognizing the right moment and acting decisively. If one is always hesitant, when will one ever reach a state of peace and order? The passage draws an analogy with the line statements of the Qian hexagram in the Book of Changes (Yijing). The fifth line, “The flying dragon is in the heavens,” represents a perfect state in which virtue, status, and timing come together. Such a “great person”—someone of lofty virtue—is revered throughout the world. But the second line has virtue without high status. Why, then, can it also be called that of a “great person”? Because virtue itself is the most precious thing in the world. A virtuous person deserves respect regardless of rank: from the Son of Heaven to the commoner, self-cultivation is fundamental. A commoner with the virtue of a ruler will naturally be revered by others; conversely, who would truly respect someone of high rank who lacks virtue? As for the individual lines, the second line’s dragon-like virtue—an image of the gentleman’s virtue—has already emerged. It occupies the “central and correct” position, neither partial nor excessive, like a destination people long for. Though this virtue has not yet reached its height, it is already spreading its benefits widely. The other lines represent different stages of cultivation: the first warns one to focus on self-cultivation and not rush ahead; the top line cautions against going too far and suffering the regret of the “overreaching dragon”; the third and fourth call for diligence day and night, or for judging circumstances carefully. These are all states along the process of cultivation, rather than the ideal moment for “beneficial audience with a great person.” Yet as long as one perseveres in cultivating virtue, whether one reaches the state of the second or fifth line, one can become a “great person” revered by all things. The passage’s central point is that cultivating virtue has nothing to do with rank. What matters is putting it into practice consistently. Timing and status are external conditions; the true priority is cultivating inner character. 夫大人者與天地合其德嗚呼是大人也九五當之與然文言不言有位不言无位不知其果爲五也抑九二當之與然高不言飛卑不言見不知其果爲二也吾意其爲人也而天且不敢違矣非以其能統天而又能御天與吾意其爲人也而人且不敢違矣非以其能首出庶物又能咸寧萬國與吾意其爲人也而鬼神且弗敢違矣非以其能神能鬼能變能化能大能小能潜能飛能雲能雨不知其然而然也與嗚呼斯其爲大人也吾與子皆共之而奚敢以他諉九五飛龍也夫子却說聲應氣求各從其類則非其類者未必有利見之願矣三之與四初之與上並居六位猶不相知然則僅僅九二一大人耳顔氏之子一庶幾耳嗚呼衆矣一人不爲少矣唯顏氏没遂无人焉悲夫此夫子所以感切于二五之際也知進知退便是聖人便不失正不至待其亢也故時有亢而聖人無亢故重言聖人以勉之非如今之庸夫俗子所讀斷章取義以濟己私之云也九者乾之用故凡乾皆用九乾之九皆爲龍故又以乾之九爲羣龍然乾之羣龍可得而見也乾之羣龍元首不可得而見也若不見此决不成龍故用九者能眞見羣龍之无首則自然首出庶物而萬國皆咸寧矣自然時乘御天而宇宙在吾手矣自然大明乾道之 **Interpretation** This passage discusses the relationship between the "Great Person" (one of exalted virtue) and heaven-earth. A true "Great Person" aligns their De (Virtue) with the cosmic order, remaining indifferent to status whether in the supreme ninth-fifth position or the ninth-second position (referring to hexagram lines in the Yijing). Such a person cannot be opposed by heaven because they command the Dao of heaven; cannot be opposed by humans because they guide all beings to bring peace to the world; and cannot be opposed by spirits because they possess miraculous transformative abilities—capable of expansion or contraction, concealment or manifestation, summoning wind and rain—all occurring with natural spontaneity. Confucius lamented that the "soaring dragon" of the ninth-fifth line (symbolizing the highest state) requires resonance with its kind to manifest. Yet in reality, even those sharing the same hexagram positions may fail to understand each other. Virtuous sages like Yan Hui who approached the "Great Person" realm were exceedingly rare, and after Yan Hui's passing, such individuals became even harder to find. This explains Confucius' profound sorrow between the second and fifth lines (symbolizing different spiritual states). Only those who truly comprehend the Dao of advancement and withdrawal can be called sages, for they never reach extremes ("overreaching"). Sages perpetually maintain the balanced middle path, unlike ordinary people who selectively interpret texts to satisfy personal desires. All nine yang lines of the Qian hexagram (symbolizing heaven) represent dragons. Though the multitude of dragons may be visible, their leader remains unseen—this is the crucial point. Those who truly understand the "application of nines" principle grasp the profound meaning of "a host of dragons without a head" (non-contention for leadership). Attaining this state naturally enables one to guide all beings toward universal peace, harness the celestial Dao to master cosmic principles, and fully comprehend the ultimate truth of the Qian Dao. 終始一元統天而萬化生于身矣故曰用九見羣龍无首吉吉者元也亨也利也貞也用九天德不可爲首如有首則不稱天德矣故曰乾元用九乃見天則蘇子瞻曰乾元以无首爲天則嗚呼至矣 附録莊生曰易以道隂陽楊子雲曰宓犠綿絡天地經以八卦文王附六爻孔子錯其象彖其辭然後發天地之藏定萬物之基陳圖南曰羲皇始畫八卦重爲六十四不立文字使天下之人默觀其象而已能如象焉則吉凶應違其象則吉凶反此羲皇氏作不言之教也邵堯夫曰夫易聖人長君子消小人之具也及其長也闢之於未然及其消也闔之於未然一消一長一闢一闔渾然无迹非天下之至神其孰能與于此周茂叔曰聖人之精畫卦以示聖人之藴因卦以發卦不畫聖人之精不可得而見微卦聖人之藴殆不可悉得而聞易何止五經之源其天地鬼神之奥乎丘仲深曰乾之三畫萬世文字之祖元亨利貞四字萬世義理之宗在天爲春夏秋冬在人爲仁義禮智流行天地之間爲元會運世蔡子木曰初潜顔子當之勿用以成德也二見孔子當之時舍而文明也三惕臯夔稷契當之克艱而不危也四躍湯武當之時晦而終革也五飛堯舜當之聖德而光被也上亢伊周當之處亢而不失其正也是六爻也分 **Interpretation** The core concept of the Classic of Changes (Yijing) states that all transformations in the universe originate from a single fundamental principle ("One Origin"), which governs the movement of heaven and earth, with all changes manifesting in concrete phenomena. Thus, the "Application of Nine" (the operational principle of Yang lines in the Qian hexagram) reveals the pattern of the Heavenly Dao (Tiandao). The auspiciousness (Ji) in the phrase "a flock of dragons without a leader brings good fortune" encompasses four virtues: Yuan (origination), Heng (penetration), Li (benefit), and Zhen (perseverance). The true "Application of Nine" that aligns with Heavenly Virtue (Tiande) cannot have a fixed ruler—having one would contradict the Heavenly Dao. Therefore, the Classic of Changes states that only when the Qian Origin (Qianyuan) applies the "Application of Nine" principle can the pattern of the Heavenly Dao be manifested. Su Shi insightfully remarked: "The Qian Origin takes 'leaderlessness' as its Heavenly Dao principle"—this represents the highest wisdom. Supplementary commentaries from various scholars: Zhuangzi described the Classic of Changes as the study of Yin-Yang transformations. Yang Xiong noted that Fuxi used the Eight Trigrams (Bagua) to structure heaven and earth, King Wen of Zhou developed the six lines, and Confucius perfected the hexagram images and statements, thereby revealing cosmic mysteries and establishing the laws of all things. Chen Tuan (Daoist philosopher) held that Fuxi initially drew the Eight Trigrams and doubled them into sixty-four hexagrams without textual explanations, allowing people to comprehend through observation. Alignment with the hexagram images brought auspiciousness, while opposition brought misfortune—this embodied Fuxi's "wordless teaching." Shao Yong stated: "The Classic of Changes serves as the sage's tool to nurture the nobleman's way and diminish the petty man's path. It foresees trends before events occur and prevents hidden dangers before they form. These natural cycles of growth and decline, opening and closing, represent the subtlest divine mechanism under heaven—how else could such perfection be achieved?" Zhou Dunyi pointed out: "Sages manifest essence through hexagram images and expound profound meaning through statements. Without images, the sage's essence remains invisible; without statements, the sage's thought remains incomprehensible. The Classic of Changes isn't merely the source of the Five Classics—it's the very key to the mysteries of heaven, earth, and spiritual beings." Qiu Jun observed that the three lines of the Qian hexagram became the progenitor of later writing systems, while the four characters "Yuan Heng Li Zhen" formed the foundation of eternal principles. These four virtues correspond to seasonal cycles, human virtues of benevolence-righteousness-propriety-wisdom, and the cosmic cycles of celestial movements. Cai Qing (style name Zimu) interpreted the Qian hexagram's six lines through historical figures: 1) The initial "hidden dragon" line corresponds to Yan Hui, who perfected virtue without worldly engagement; 2) The second "emerging dragon" line matches Confucius, who timely manifested cultural illumination; 3) The third "cautious dragon" line resembles sage ministers like Gao Yao and Hou Ji, maintaining vigilance in peace; 4) The fourth "leaping dragon" line parallels transformative rulers like Tang of Shang and Wu of Zhou during turbulent eras; 5) The fifth "soaring dragon" line embodies the widespread sagely virtue of Yao and Shun; 6) The top "overreaching dragon" line reflects exemplary ministers like Yi Yin and the Duke of Zhou, who maintained righteousness at the pinnacle of power. These six lines demonstrate different realms of human attainment. 擬之則各以其時統會之則歸之聖人之大明坡公解曰今之飛者昔之潜者也而誰非大人與又曰夫處此者豈无无悔之道哉故言有者皆非必然者也又曰隂陽和而物生曰嘉禮非亨則偏滯而不合義非利則慘洌而不和羅彝正曰三居二乾之間有乾乾之象居下乾之終有日終而夕之象三居下之上乃危地也以其終日乾乾而夕猶惕故得无咎石守道曰天極高不能下交于地豈能行四時生百物君極尊不下接於人豈能懷萬國御百官故自不至于亢也王幾曰乾天德也天地靈地結而爲心无欲者心之本體所謂乾也天德之運晝夜周天終古不息日月之代明四時之錯行不害不悖以其徤也聖德之運通乎晝夜終身不息同乎天也賢人以下不能无欲所欲不必沉溺意有所向便是欲寡之又寡以至于兂人以天定君子之强以法天也嘗考天文天行有常度而無停機天非有體也因星之附麗以爲體天如倚蓋南北二極相貫北高南下窺之以管極中一星旋轉尤宻不出管中者曰紐星所舍天之樞也天體不動非不動也旋轉不離于垣猶樞之闔闢不離于曰未嘗有所動也故曰維天之命於穆不已天之所以爲天也无有遠邇高深受命如響此造化之樞紐千聖相傳之秘藏也儒者諱言虛寂 **Interpretation** This scripture compiles interpretations of the Qian (Heaven) hexagram from the *Yijing* by various scholars, focusing on the relationship between celestial movement and the virtue of sages. Su Shi (Master Dongpo) observes that those who now soar high once lay concealed—who can say they aren't great figures? Those in such positions all possess methods to avoid regret. What we call "having" is never absolute. Only when Yin and Yang harmonize can they generate all things—this is called the "auspicious rite" (*jiali*). When actions lack smooth progression, they become obstinate; when they stray from righteousness, they turn callous. Luo Yizheng analyzes the third yang line of Qian: This line position between two Qian trigrams symbolizes sustained effort; positioned at the top of the lower trigram, it resembles the setting sun. This perilous situation requires diligence throughout the day and vigilance at night to avert misfortune. Shi Jie (Shou Dao) uses heaven-earth relations to illustrate ruler-minister dynamics: However lofty heaven may be, it must intersect with earth to cycle the seasons and nurture all beings; however exalted the ruler, he must engage with ministers to govern the state and command officials. Only thus can extremes be avoided. Wang Ji explains "Qian" as representing heaven's virtue: The concentrated vital energy (*qi*) of heaven and earth forms one's innate nature, with desirelessness being the mind's original state—this is "Qian." The Dao of heaven operates ceaselessly day and night; the sun and moon alternate, the seasons revolve without disorder, due to its steadfast strength. The sage's virtue mirrors this—untiring throughout life, united with heaven. Ordinary people inevitably have desires, yet need not drown in them. Noble persons (*junzi*) should emulate heaven's way, progressively diminishing desires. The final section interprets celestial phenomena: Heavenly bodies move with unceasing regularity. The North Star (*Niuxing*) serves as the celestial pivot—appearing motionless yet rotating without leaving its position. This embodies the *Book of Songs* teaching that "heaven's mandate runs deep and never rests"—the pivot of creation and the secret transmitted among sages. While Confucianism seldom discusses the realm of emptiness and stillness (*xuji*), this precisely constitutes the essence of the heavenly Dao. 夫子于咸發感應之理詳言之何也蓋天下之感皆生于寂而其應也皆本于虛虛以適變寂以神感何思何慮所以一天下之動堯之中舜之微文之穆孔之默顔之愚周之靜皆是物也世儒泥于典要思爲昧夫所謂虛寂之體聖學所以不明造化或幾乎息矣 (坤下/坤上)坤元亨利牝馬之貞君子有攸徃先迷後得 主利西南得朋東北喪朋安貞吉 彖曰至哉坤元萬物資生乃順承天坤厚 載物德合無疆含弘光大品物咸亨牝 馬地類行地无疆柔順利貞君子攸行 先迷失道後順得常西南得朋乃與類 行東北喪朋乃終有慶安貞之吉應地 无疆象曰地勢坤君子以厚德載物初六履霜堅冰至象曰履霜堅冰隂始凝也馴致其道至堅 冰也六二直方大不習无不利象曰六二之動直之方也不習无不利地 道光也六三含章可貞或從王事无成有終象曰含章可貞以時發也或從王事知光 大也六四括囊无咎无譽象曰括囊无咎愼不害也六五黄裳元吉象曰黃裳元吉文在中也上六龍戰于野其血玄黄象曰龍戰于野其道害也 用六利永貞 象曰用六永貞以大終也 文言曰坤至柔而動也剛至靜而德方後 得主而有常含萬物而化光坤道其順 乎承天而時行積善之家必有餘慶積 **Interpretation** Confucius explained the principle of resonance (the mutual influence between things) with great detail, for all phenomena of resonance in the world arise from stillness, and all responses originate from emptiness. Emptiness can adapt to change, and stillness can generate miraculous resonance. Without deliberate thought or planning, one can unify the patterns of movement in the world. The impartiality of Emperor Yao, the subtlety of Emperor Shun, the solemnity of King Wen of Zhou, the silence of Confucius, the seeming foolishness of Yan Hui (great wisdom appearing as simplicity), and the tranquility of the Duke of Zhou—all embody this very state. Conventional scholars, constrained by classical dogmas, find their thinking clouding their understanding of the fundamental nature of emptiness and stillness. This is why the teachings of the sages remain obscure, and the creative transformations of heaven and earth seem almost stagnant. (The Kun hexagram, symbolizing the Earth, consists of six yin lines.) The Kun hexagram represents the primordial, the flourishing, and the beneficial, embodying the docile yet steadfast nature of a mare. When a noble person takes action, they may initially feel lost but will eventually find their way. Moving southwest brings companionship, while moving northeast leads to separation. Remaining steadfast in the right path brings auspiciousness. The "Tuan" commentary states: How magnificent is the Kun origin (the foundation of the Earth)! All things rely on it for growth, gently receiving the Dao of Heaven. The Earth, vast and heavy, carries all things, its virtue boundless, encompassing all and nourishing the flourishing of life. The mare belongs to the Earth category, capable of traversing the land endlessly, docile yet firm in upholding the right path. When a noble person acts, they may first lose their way but later, by following the natural order, return to the proper course. Gaining companions in the southwest means walking with those of the same kind; losing companions in the northeast ultimately brings celebration. The auspiciousness of steadfastness is as boundless as the Earth itself. The "Xiang" commentary states: The Earth's energy is vast and heavy. The noble person should emulate this virtue, embracing all things with magnanimous character. First Six line: Treading on frost, one knows the season of solid ice is near. The "Xiang" explains: Treading on frost signifies the initial coagulation of yin energy. Following this trend, solid ice will eventually form. Second Six line: Straight, upright, and expansive—without forced cultivation, there is no detriment. The "Xiang" explains: The movement of the Second Six line is naturally straight and upright. Without forced cultivation, there is no detriment, for the Earth's principle is inherently luminous. Third Six line: Containing refined patterns, one can remain steadfast. Perhaps serving the king, though not claiming merit, will yield good results. The "Xiang" explains: Containing refined patterns while remaining steadfast means awaiting the right moment to manifest. Serving the king reflects broad wisdom. Fourth Six line: Cautious as if tying a sack—no blame, no praise. The "Xiang" explains: Tying a sack without blame is due to caution preventing harm. Fifth Six line: A yellow lower garment (symbolizing humility)—great auspiciousness. The "Xiang" explains: The great auspiciousness of the yellow lower garment lies in the refinement of virtue within. Top Six line: Dragons battle in the wild, their blood mingling blue and yellow. The "Xiang" explains: Dragons battling in the wild signify the decline of their Dao. The "Yong Six" line (unique to the Kun hexagram): Beneficial to eternally remain steadfast in the right path. The "Xiang" explains: Eternal steadfastness culminates in grand fulfillment. The "Wenyan" commentary states: The Kun hexagram is supremely yielding, yet in movement it is firm; supremely still, yet its virtue is upright. Finding its master in due course, it follows the constant Dao, embracing all things and nurturing their brilliance. The essence of the Kun Dao is yielding—it moves in harmony with the timeliness of Heaven. Families that accumulate goodness will surely have abundant blessings; those that accumulate wrongdoing will surely have abundant calamities. 不善之家必有餘殃臣弑其君子弑其 父非一朝一夕之故其所由來者漸矣 由辨之不早辨也易曰履霜堅冰至蓋 言順也 直其正也方其義也君子敬以直内義 以方外敬義立而德不孤直方大不習 旡不利則不疑其所行也 隂雖有美含之以從王事弗敢成也地 道也妻道也臣道也地道无成而代有 終也天地變化草木蕃天地閉賢人隱易曰括囊 旡咎旡譽蓋言謹也 君子黄中通理正位居體美在其中而 暢于四支發于事業美之至也 隂疑于陽必戰爲其嫌于元陽也故稱 龍焉猶未離其類也故稱血烏夫玄黄 者天地之雜也天玄而地黄坤爲地乾坤定質則一徤一順徤之不能爲順亦猶順之不能爲徤苟責徤以順責順以徤徤順皆失其質矣乾坤兩卦即爲反常非天尊地卑之正理也乾坤定位則一夫一婦夫之不可爲婦亦猶婦之不可爲夫苟責夫以婦責婦以夫夫婦皆反其分矣乾坤兩卦緫爲失位非君尊臣卑之正道也是故上天下地天下之乾坤也一夫一婦家家之乾坤也其位定故不可反以常其質定故不可易以能用當其才才適于用聖人之首乾坤也有以哉不然神龍而牝馬之龍固无所用其飛騰而引重致遠之役龍將詘焉牝馬而神龍之馬固旡所施其負載而興雲致雨之技焉何知 **Interpretation** This scripture primarily discusses the natural order of relationships between heaven and earth, ruler and subject, husband and wife, and the consequences of violating this order. It first states that if a family fails to cultivate virtue (De) and accumulate good deeds, calamities will accumulate. When a subject kills their ruler or a son kills their father, these acts are not sudden occurrences but the result of long-term accumulation. As the *Book of Changes* (Yijing) states, "Treading on thin frost foretells the coming of solid ice," illustrating the inevitable progression of events. Next, it speaks of the cultivation of a noble person (junzi): the mind must remain upright, and actions must align with righteousness (Dao). The noble person rectifies their inner self through reverence and governs their external conduct with righteousness. In this way, virtue is never isolated—integrity, correctness, and magnanimity need not be deliberately displayed, yet everything proceeds smoothly, and actions are free from hesitation. It then discusses the nature of the yielding path (Yin): though yielding possesses virtue (De), it must subtly assist the ruler without claiming credit. This is the way of the earth, the duty of a wife, and the principle of a subject. The earth does not compete for merit, yet all things rely on it to grow and flourish. When heaven and earth operate harmoniously, plants thrive; when they are blocked, the wise retreat into seclusion. The *Book of Changes* warns, "Tying the sack tightly," advising caution. The noble person, inwardly understanding principles and outwardly upright in conduct, naturally manifests virtue in speech and action, achieving great deeds—this is the most sublime state. When Yin energy becomes excessive and doubts Yang, conflict arises. Though Yin may appear strong, it remains fundamentally Yin in nature, much like the analogy of dragons and horses: if a dragon is forced to pull a cart or a horse to command the clouds, both lose their inherent nature. Heaven and earth, husband and wife, ruler and subject each have their proper place—they cannot be reversed. Heaven above and earth below is the natural order, just as husband and wife have their distinct roles. Only when each remains in their proper position and fulfills their function can they truly realize their potential. Finally, it emphasizes that forcibly altering the intrinsic nature of things—such as making a divine dragon perform a horse’s labor or a mare attempt a dragon’s work—causes both to lose their proper abilities. The sages established the order of Qian (Heaven, Yang) and Kun (Earth, Yin) precisely so that all things might find their rightful place. 焉一乾坤也即不用其所長皆爲廢物而况人與是故聖人于乾坤獨分别而詳言之乃世之儒者畫蛇添足謂徤而不順則剛躁而不可成順而不徤則委靡而不可振吁果若所云尚足以稱乾與坤乎哉人苟其剛躁而不可成也而猶可以稱乾焉委靡而不足爲也而猶可以稱坤焉則天不載天地不成地吾人將打所蓋載也不知此固至徤至順者之所自有而何用補助于其間也是故至柔而動也剛至靜而德方地之所以能爲順也乾道變化各正性命天之所以能爲徤也若徤而復濟以順必非眞徤者自无所用彼徤爲也順而仍加以徤必非至順者自无所用彼順爲也嗚呼是惡足以識乾坤之正性乎乾坤一也故乾曰元亨坤亦曰元亨但乾曰利貞而坤則曰利牝馬之貞且不但馬也而又曰牝馬焉則其視龍之變化飛騰爲何如而坤獨利此者則以此爲坤之貞故也故君子有所徃而法坤則唯牝馬之貞是安故曰女貞吉有所用以從事則唯牝馬之貞是利故曰利永貞以大終也大指乾以大而終則无敢爲主无敢當先无敢朋黨乃貞矣先迷以下所謂利牝馬之貞也先者爲乾爲主而吾後之則得主而利主者或西或南而吾守之則東北以居蓋唯主是從則志意專一而不二安居以聽則後順得常而不迷坤之利貞如此是乃元亨也 **Interpretation** This scripture discusses the essential characteristics of the Qian (Heaven) and Kun (Earth) hexagrams from the *Yijing* (Book of Changes). The author argues that Qian (representing heaven, yang, and dynamic strength) and Kun (representing earth, yin, and receptive gentleness) each possess unique functions that cannot substitute or forcibly complement one another. If Qian were to lose its dynamic strength or Kun its receptive gentleness, they would lose their very reason for existence. Just as heaven would fail to uphold all things if it lacked its celestial nature, or earth would collapse without its stabilizing foundation, the cosmic order would disintegrate. The true Dao of Qian (the Way of Heaven) lies in preserving its innate nature amid transformation, while the true Dao of Kun (the Way of Earth) manifests as movement within stillness and strength within gentleness. The text particularly highlights the profound meaning behind Kun’s phrase "favorable for the perseverance of a mare." The mare, though gentle, can bear heavy burdens and travel great distances—symbolizing how Kun, despite its receptivity, holds immense utility. When noble individuals emulate the Kun principle, they should embody the mare’s qualities: unwavering focus, refusal to compete for dominance, avoidance of factionalism, and quiet alignment with Qian (the guiding force). This seemingly passive attitude is, in fact, the key to Kun’s capacity for great achievement. The author critiques certain Confucian scholars’ misunderstandings of Qian and Kun—such as equating dynamic strength with aggression or receptive gentleness with weakness. In truth, the innate natures of Qian and Kun are perfect as they are; there is no need to artificially infuse Qian with gentleness or Kun with strength. Qian is ultimate dynamism and strength; Kun is ultimate gentleness and receptivity. Only by each fulfilling its distinct role does the cosmos operate harmoniously. 人之生也直直疑不方矣今言直而又言方者以人但知直而不知直之自有方也夫人最初一念非其直遂之正性乎然旋發旋覺則初者爲直而覺者亦爲直覺則止止則方出則雖有直方合之本一光大耳地性愽□坤德無疆其不可孤蓋如此矣故爻兼言直方焉直者爲正方者爲義正者以止義者以行止者是敬敬非著意也唯其内之直而已方者是義義非龍取也唯其行之利而已此豈有待于學習而後利哉固不習而无不利者也夫何疑 附録坡公解曰龍變化而自用者也馬馴服而用于人者也爲人用而又牝馬順之至也至順而不貞則陷於邪故利牝馬之貞李秃翁曰至順未有不貞者至順者順乾也順乾矣有不貞乎若得朋若與類若西南行則以隂柔而復附于隂柔安能一心聼命于乾而爲大順之至乎又解曰坤之爲道可以爲人用而不可以自用可以爲和而不可以爲倡故君子利有攸徃先則迷而失道後則順而得志此所以爲利也西與南則兊也離也巽也皆吾朋東與北則震也坎也艮也皆非吾朋兩隂不能相用故必離類絶朋而來主于東北李秃翁曰乾者坤之主也乾爲主不須求求反失之便有得朋之想矣不能一心以聼命于乾矣又解曰以六居二可謂柔矣夫直方 **Interpretation** At birth, a person’s nature is originally upright. The text speaks of both “straightness” and “rightness” because people often know only that they should be upright, without realizing that uprightness itself also has a quality of being properly aligned. Is the first thought that arises in a person not the expression of this upright nature? As soon as a thought begins to stir, awareness follows: the first thought is straight, and awareness of the thought is straight as well. When the thought subsides, the heart becomes properly aligned. With an inner guide, one’s actions will naturally accord with the right Way. Though “straightness” and “rightness” are discussed separately, together they are one, luminous and expansive. The nature of the earth is vast, and the Way of Kun—the earth, symbolizing receptivity and support in the *Classic of Changes*—has no boundaries. The reason it cannot exist in isolation lies here. That is why the line text places “straightness” and “rightness” side by side. “Straightness” means correctness; “rightness” means what is fitting. Correctness lies in stilling deluded thoughts, while what is fitting lies in acting appropriately. Stilling deluded thoughts is reverence. Here, “reverence” does not mean deliberately putting on a certain appearance; it simply means that the heart is upright by nature. Acting appropriately is rightness. Here, “rightness” does not mean striving to obtain something; it simply means acting in a way that benefits the circumstances. Must such uprightness and appropriateness be learned before they can be achieved? They are naturally possible without study, and bring benefit in every respect. What is there to doubt? **Appendix** Su Shi explains: “The dragon can transform and act as it wishes; the horse, by contrast, is docile and serves at another’s direction. The Way of Kun is used like a horse, and is characterized by the gentleness of a mare. If gentleness reaches its extreme but does not keep to the right Way, it will fall into perversity. Hence the phrase, ‘It is favorable to be steadfast like a mare’—it is beneficial to be gentle like a mare and remain upright.” Li Tuoweng says: “When gentleness reaches its extreme, it cannot fail to keep to what is right. To be utterly receptive is to follow the Way of Qian—the heaven, symbolizing the active and governing principle in the *Classic of Changes*. Since it follows the Way of Qian, how could it fail to remain upright? As for ‘gaining companions’—receiving help from those of one’s own kind—or gathering with one’s own kind or traveling southwest, this means that a Yin, gentle nature attaches itself to others of the Yin, gentle kind. How could it then give its undivided attention to following the Way of Qian and attain the state of great receptivity?” He also explains: “The Way of Kun can serve others, but cannot take the lead on its own; it can cooperate and bring things into harmony, but should not be the first to initiate. Therefore, it is favorable for the noble person to undertake a journey. Taking the lead brings one astray; following afterward allows one to move with the situation and fulfill one’s aims. That is why this is said to be favorable. The west and south correspond to Dui, Li, and Xun, which are all of the same kind. The east and north correspond to Zhen, Kan, and Gen, which are not of the same kind. Two Yin lines cannot serve one another; therefore, one must leave one’s own kind, sever partisan ties, and turn toward the northeast.” Li Tuoweng adds: “Qian is the master of Kun. Since Qian is already the master, there is no need to seek elsewhere. Once one turns to seeking, the desire to gain help from one’s own kind arises, and one can no longer give undivided attention to following Qian.” He also explains: “With a Yin line in the second position among the six lines, one may say that it is gentle and receptive.” 大者何從而得之曰六二順之至也君子之順豈有他哉循理无私而已秃翁曰至柔而動也剛至靜而德方夫子已解得十分了不須再以順理无私解也夫人唯其至柔所以至剛唯其至靜所以至方故柔可能也至柔不可能也鳴呼至矣又解曰處上下之交皆非安地也乾安于上以未至于上爲危故九三有夕惕之憂坤安于下以始至于上爲難故六四有括囊之愼隂之進而至而至于三猶可貞也至于四則殆矣故自括結以求旡咎无譽咎與譽人之所不能免也出乎咎必入乎譽脫乎譽必羅乎咎咎所以致罪而譽所以致疑也甚矣无譽之難也又解曰方其變化雖草木猶蕃及其閉也雖賢人亦隱秃翁曰讀此可以痛哭又解曰黄中之色也通是理然後有是色也裳下之飾也黄而非裳則上體也裳而非黄則非下體而非正位居體也今處重坤之正位又居下體之中故稱裳以明下稱黄以明中夫文生于相錯若隂陽之專一豈有文哉秃翁曰專一便有文坤不貴文貴文在中黄中之色也文在中也何待相錯而後有文也程正叔曰西南隂方東北陽方隂必從陽離喪其類朱仲晦曰此卦三畫皆耦故名坤而象地重之又得坤焉則是隂之純順之至也又曰六五以隂居尊中順之德充諸内而見于外故 **Interpretation** This passage elucidates the profound philosophy of the Kun hexagram (symbolizing earth and receptivity) from the *Book of Changes*. The core teaching reveals that true receptivity is not weakness, but rather alignment with natural laws while maintaining selfless equanimity. Just as the earth appears supremely yielding and still, it inherently contains vigorous strength and the virtuous quality of unwavering integrity. The commentator "Bald Elder" (possibly an annotator) emphasizes that ultimate softness paradoxically transforms into firmness, while profound stillness manifests righteous virtue. When the yin energy develops to the fourth line (Six-Four line), one must exercise caution like tying a sack tightly, for this position easily falls into the dilemma of facing either blame or praise—commendation invites suspicion while reproach incurs fault, making the middle path of "neither praise nor blame" most challenging to maintain. Later, the metaphor of "yellow lower garments" illustrates this principle: yellow represents the middle way, while the undergarment symbolizes humility. True virtue resides not in external ornamentation ("wen"), but in the inner quality of balanced centrality ("yellow center"). Like the earth that seeks no gaudy display, its true value lies in its intrinsic harmony. Cheng Yi (Cheng Zhengshu) supplements that yin energy should follow yang (as the southwest yin position submits to the northeast yang position), otherwise it loses its foundation. Zhu Xi (Zhu Zhonghui) further explains: the Kun hexagram's six yin lines represent pure receptivity, yet the fifth line—though a yin line in the sovereign position—achieves internal-external penetration precisely because it embodies central harmony. Through hexagram analysis, this text unveils the Daoist wisdom that "the soft overcomes the hard," emphasizing how authentic power stems from cultivating alignment with the Dao and maintaining centered integrity. 其象如此而其占爲大善之吉也春秋傳南蒯將叛筮得此爻以爲大吉子服惠伯曰忠信之事則可不然必敗外疆内温忠也和以率貞信也故曰黄裳元吉黄中之色也裳下之餙也元善之長也中不忠不得其色下不共不得其餙事不善不得其極且夫易不可以占險三者有闕筮雖當未也後蒯果敗金汝白曰先迷是一句後得主利是一句陽隂之主陽先隂後乃理之常隂先則反常而迷後則得其主而利利猶順也故曰後順得常又曰後得主而有常先儒以主利爲句遂謂後得主而有常脫一利字然則後順得常豈復脫乎夫隂當從陽者也昵其類可乎喪朋猶泰之朋亡舍其朋而從陽故吉鄭窒甫曰乾之象見文王造周之德坤之象見文王事殷之心周宴曰乾之初九曰勿用䕶其微也坤之初六即曰堅冰至危其盛也劉濬伯曰六三以隂包陽其象爲含章六四以六居四其象爲括囊隂虛中囊象重隂結閉括象又曰奸雄之臣肆行篡奪主雖柔暗亦不相下僵尸流血勢所必至履霜堅冰正慮是也胡仲虎曰其血玄黄兩敗俱傷隂雖極盛豈能獨傷陽哉游定夫曰乾以純陽陽極而亢坤已純隂隂極而戰如其不變則亢而灾戰而傷不能免也楊敬仲曰隂至上六幾不復有陽矣然陽雖 **Interpretation** This passage presents multiple scholarly interpretations of the Kun hexagram (symbolizing earth and yielding yin energy) from the *Book of Changes*. When Nan Kuai consulted the oracle during his rebellion and obtained the auspicious line "Yellow skirt, supreme fortune," Zifu Huibo warned that only actions rooted in loyalty and sincerity could validate this omen—otherwise, failure was inevitable. Yellow represents centered virtue, while the skirt (lower garment) symbolizes humility; without inner loyalty, respectful conduct, and virtuous deeds, even favorable divination results would lead to defeat. Jin Rubai explains the yin-yang dynamic: Yang energy should naturally lead, with yin following as its proper course. When yin presumes precedence, it loses its way; only by yielding to yang's guidance can it find benefit. Yin must relinquish attachment to its own kind (losing companions) to achieve auspicious alignment. Various scholars analyze Kun's lines: Zheng Zhifu views the hexagram as embodying King Wen's cautious devotion while serving the Shang dynasty; Zhou Yan notes how the initial line's "frost hardening into ice" warns of danger at the peak of prosperity; Liu Junbo interprets the third line's "contained brilliance" as yin enveloping yang, while the fourth line's "tied sack" signifies yin's constriction, foreshadowing mutual destruction in ruler-minister conflict. Both Hu Zhonghu and You Dingfu emphasize the consequences of yin-yang confrontation: even at its zenith, yin's struggle with yang inevitably brings mutual ruin (their blood dark and yellow). Yang Jingzhong concludes that when yin reaches its extreme, it may appear to overwhelm yang—yet yang never truly vanishes. Collectively, these readings unveil the *Book of Changes*' core teaching of yin-yang equilibrium and the principle that all extremes contain their reversal. 甚微名分猶在不可滅也但當其時人唯知有上六而已豈復知有陽哉聖人惡其无陽也故特稱龍以見其猶有龍在人心終不忍忘不可侮也血隂物又稱血以明上六猶未離臣類隂陽俱傷不獨陽傷也聖人故以此折天下无君之心 用六用九兼三才而兩之故易六畫而成卦非用六乎又曰六者非他也三才之道也以六與三非用九乎新安汪本鈳附記 (震下/坎上)屯元亨利貞勿用有攸徃利建侯 彖曰屯剛柔始交而難生動乎險中大亨 貞雷雨之動滿盈天造草昩宜建侯而 不寧 象曰雲雷屯君子以經綸 初九磐桓利居貞利建侯 象曰雖磐桓志行正也以貴下賤大得民 也 六二屯如邅如乘馬班如匪寇婚媾女子 貞不字十年乃字 象曰六二之難乘剛也十年乃字反常也 六三即鹿無虞惟入于林中君子幾不如 舍徃吝 象曰即鹿無虞以從禽也君子舍之徃吝 窮也 六四乘馬班如求婚媾徃吉无不利 象曰求而徃明也 九五屯其膏小貞吉大貞凶 象曰屯其膏施未光也 上六乘馬班如泣血漣如 象曰泣血漣如何可長也水雷屯方時化曰繼坤之後其卦爲屯屯者何震以一陽來居坤下則是剛柔始交也而坎離生其前則是剛柔始交而難生矣非屯而何夫 **Interpretation** This passage from the *Yi Yin, Upper and Lower Classics* mainly explains the image and line statements of the Zhun hexagram in the *Classic of Changes*. Zhun consists of Zhen (Thunder) below and Kan (Water) above, symbolizing the difficulties that arise when all things are first coming into being. The text first points out that although things are in a weak, initial state, represented by the uppermost Yin line, they still contain a vigorous Yang force, symbolized by the dragon. The sage deliberately uses the image of the dragon to remind people not to forget the vigorous Yang nature inherent in things. The metaphor of “blood,” which belongs to Yin, shows that Yin and Yang depend on each other and that harm affects both sides. On the interpretation of “using six” and “using nine”: a six-line hexagram contains the Three Powers of Heaven, Earth, and Humanity. Each has the two modes of Yin and Yang, so six lines form a hexagram. The relationship between six and three gives expression to the use of nine, the Yang number. The Zhun hexagram statement says that although founding something is difficult—“great development; beneficial to remain steadfast”—one should not undertake ventures recklessly: “do not go anywhere.” This is a suitable time to establish a foundation: “beneficial to establish feudal lords.” The *Commentary on the Judgment* explains that Yin and Yang encounter difficulty as soon as they begin to join: “the firm and the yielding first join, and difficulty arises.” Movement takes place amid danger. It is like thunder and rain filling Heaven and Earth; all things are just beginning, still in a state of confusion and obscurity. At such a time, a ruler should be established to bring stability, for there is no peace. The six lines are explained in turn: The initial Nine: Hesitation and delay—“hesitating”—are appropriate; it is beneficial to remain settled and steadfast, and beneficial to establish a feudal lord. By lowering oneself, despite one’s noble status, to treat those of low rank with respect, one can win the people’s support. The second Six: Progress is difficult—“advancing with difficulty and delay”—and the horse circles back and forth. The rider is no bandit, but comes to seek a marriage alliance. The woman remains steadfast and does not marry; only after ten years does she marry. Because the second Six, a Yin line, sits above the initial Nine, a Yang line, it must wait for the right moment to return to the proper way. The third Six: Hunting a deer without a guide will only lead one astray in the forest. For a noble person who sees the signs, it is better to give up; going forward will bring regret. Blindly following the quarry and pressing on will only lead to difficulty. The fourth Six: The horse circles back and forth; one goes forward to seek a marriage alliance. Going forward is auspicious and brings no disadvantage, because the purpose is clear. The fifth Nine: One’s resources are held back. Steadfastness in small matters brings good fortune; steadfastness in great matters brings misfortune, because the benefits bestowed have not been broad enough. The uppermost Six: The horse circles back and forth, and blood flows in unending tears. How could this state last? Finally, the text explains that Zhun follows Kun in sequence. The Yang line of Zhen comes to rest beneath Kun, symbolizing Yin and Yang beginning to join. Kan lies ahead, creating an obstacle, and difficulty arises. This is precisely the meaning of “Zhun.” 屯者乾坤再造眞主復起于草昩之時也今者一陽遂震動于坎險之中豈有不大亨利貞之理邪故不用更有所徃人自來歸而利建侯矣試觀雷雨之動滿盈天造草昩正利建侯而不遑寧處之時而震之一陽適來居此下卦之下爲能以貴下賤而大得民心則其人又正是利建侯而不獲寧處之人矣天有是時則人必有是事故初九乘時而動但聞其聲不見其形居貞如常守正如故若磐若桓不移一步而人自徃歸之故曰雖磐桓志行正也言其志行之正自足以震動一世自不能舍初而他徃也初又何用更有所徃爲哉故彖直言其勿用有攸徃而爻復言其磐桓而利居貞也六二以柔正乘初之剛正所以屯如邅如乘馬班如若是其難者二本貞正自守未易見字于初弟无奈初爲當世之所歸徃我又與初相比日夜求我婚媾而匪寇者十年乃字反其常理以聖配聖以賢尚賢亦必有道與六三處逐鹿之世日夜冀望庶幾得之然上无應與是无虞也旡虞胡爲乎林中所以不如舍之爲明耳六四明矣夫當屯之時豈更有當求如初者乘馬班如審求此正應之婚媾徃吉何不利邪故曰求而徃明也夫初九眞主也則雖有貞吉如九五膏亦屯矣所施亦未光矣小可吉大則凶雖貞何爲乎宋之錢越王是已終亦自然歸 **Interpretation** This passage explains the meaning of the hexagram image of Tun (Difficulty at the Beginning) in the *Book of Changes*. Tun symbolizes the chaotic state when Heaven and Earth first open and all things begin to arise, like a true sovereign rising from obscurity. At this time, Yang energy has only just begun to stir. Though it is amid danger, represented by the Kan trigram, there is an inherent path toward success and progress. A true ruler therefore need not actively recruit people; they will naturally come to join him. This is the right moment to establish a foundation. When thunder and rain fill Heaven and Earth, it is time to accomplish great things, not to settle into ease. The single Yang line of the Zhen trigram occupies the lower position, symbolizing someone who, despite noble standing, treats others with humility and thereby wins the people’s hearts. Such a person is suited to establishing a foundation in turbulent times. Heaven’s timing is like this, and human affairs must correspond. The Nine at the Beginning seizes the moment and acts. Though its presence is powerful, it leaves no visible trace; it remains steadfast and upright, unmoving as a great stone. People therefore come of their own accord. Hence the saying, “Though it hesitates and does not advance, its intent and conduct are upright.” This righteous force is enough to shake the world. The Six in the Second position combines the virtue of yielding, gentleness, and centrality with the strength and uprightness of the Nine at the Beginning. This gives rise to the difficult image of “hesitating and not advancing, with a horse circling in place.” The Six in the Second position originally guarded its integrity and was reluctant to unite with the Nine at the Beginning. Yet the Nine at the Beginning was the one in whom everyone placed their hopes, and it actively sought a marriage alliance. Only after ten years did the Six in the Second position consent to the match. This conduct, contrary to ordinary expectations, is the inevitable way in which sages are brought together. The Six in the Third position stands amid the chaos of a contested age, longing day and night to gain something. But lacking a responsive partner above, it would be wiser to give up. The Six in the Fourth position, by contrast, acts wisely: amid the difficulties of Tun, it should, like the Nine at the Beginning, carefully seek a proper match. If it sets out, it will meet with good fortune. The Nine at the Beginning is the true ruler. Even the Nine in the Fifth position, though upright and auspicious, cannot escape hardship in the Tun hexagram or fully realize its ambitions. Small undertakings may bring good fortune, but great ones are dangerous. What use is it, then, to hold fast to the right path? As in the story of Emperor Taizu of Song and Qian Chu, King of Wuyue, the outcome is ultimately unification. 命于藝祖也上六正所謂幾三之鹿而不知舍者極三之所徃而窮者故曰乘馬斑如泣血漣如夫子傷之曰何可長如此也是不明之過也汪本鉤曰初雖磐桓不行而志實行正人自不能舍也何待行哉其與二爲婚媾正所謂剛柔始交者天作之合不字又何待也 附録王輔嗣曰雷雨滿盈皆剛柔始交之所爲也屯者天地造始之時造物之始始於㝠昩故曰草昩夫息亂以靜守靜以候安民在正弘正在謙屯難之世隂求于陽弱求于强民思其主之時也初處其首而又下焉爻備斯義宜其得民于令升曰百姓盈盈匪君子不寧天下既遭屯險之難後王宜蕩之以雷雨之政金汝白曰急于建侯便是不寧非建候而又不寧也羅彝正曰磐石也桓杙也皆難動之物故假以象難進之貌胡仲虎曰卦辭有專主成卦之主而言者卦主震震主初磐桓即勿用有攸徃利居貞即利貞卦言利建侯其事也爻言利建侯其人也蔡介夫曰女子許嫁笄而字男子冠而字楊廷秀曰三旡剛明之才而居震動之極妄意濟屯之功所謂即鹿妄動而无上應所謂无虞坡公曰屯旡正主唯下之者爲得民三旡其德而有求民之心譬猶无虞而以即鹿鹿不可德而徒有入林之勞又曰三非其應五不足歸不知五之不足歸惑于近而不早自附 **Interpretation** This passage discusses interpretations of the line statements in the *Jing* (classic) of Changes, specifically the hexagram Zhun, which symbolizes the difficulties that arise when all things are just beginning to emerge. Several scholars analyze how to conduct oneself in times of hardship from different perspectives. When the world is just beginning and all things are in chaos—a condition symbolized by Zhun—it is like turmoil amid thunder and rain. At such a time, the first line, at the very bottom, may seem immovable, like a rock or a wooden stake, and appear to make no progress. Inwardly, however, it remains true to the right path. As in the union of a man and a woman, firmness and yielding must complement each other. This is a natural accord and need not be forced. In troubled times, the people long for a wise ruler. A king should bring order to the realm through policies that combine firmness with gentleness, as thunder and rain wash away what is foul. If he blindly chases a herd of deer without knowing the way, as in the allusion “pursuing deer without a guide,” his efforts will come to nothing. Some people lack real ability yet still dream of achieving great things, as the third line suggests. Like someone setting out to hunt deer without preparation, they will only waste their strength and end up in difficulty. Several commentators especially point out that in times of turmoil, the higher one’s position, as with the top line, the easier it is to lose one’s way. It is like someone riding a horse in circles, weeping tears of blood yet unable to find a way forward. Confucius lamented that such a state could not last. These are all errors caused by failing to understand the times. By contrast, the humble and unassuming first line can win the people’s trust because it accords with the deeper meaning of Zhun: using stillness to govern movement. (Note: “Zhen” refers to the Zhen trigram of the Bagua (Eight Trigrams), which symbolizes thunder. “First line,” “third line,” and so on indicate positions in a hexagram, counted from the bottom upward. “Firmness and yielding first come into contact” refers to the state in which Yin and Yang energies begin to interact.) 于初九故窮而至于泣血虞仲翔曰坎雨稱膏詩曰隂雨膏之是其義也王畿曰天地生萬物屯物之始生故繼乾坤之後氣始交未暢曰屯物勾萌未舒曰屯世多難未泰曰屯君子觀屯之象經綸天下之事以濟其難此洪荒之世天地開闢之初君子開物成務之學雲在雷上隂陽始交而未成雨故爲屯雲在雷下則已成雨而爲解也經綸者治絲之事經者緫其緒而分之象雷之自歛而分綸者理其緒而合之象雲之自散而合所謂經綸天下之大經也楊敬仲六爻相應凡例初與四爲應二與五爲應三與上爲應何爲乎相應也重卦故也初八卦而已卦三畫而已及其重之則上卦之四即下卦之初也上卦之五即下卦之二也上卦之上即下卦之上也唯類同故有應之象然一隂一陽則相應兩隂不相應兩陽不相應此六三與上六兩隂也故无相應之象而有即鹿无虞之象 (坎下/艮下)蒙亨匪我求童蒙童蒙求我初筮告再三瀆 瀆則不告利貞 彖曰蒙山下有險險而止蒙蒙亨以亨行 時中也匪我求童蒙童蒙求我志應也 初筮吿以剛中也再三瀆瀆則不吿瀆 蒙也蒙以養正聖功也 象曰山下出泉蒙君子以果行育德 初六發蒙利用刑人用說桎梏以徃吝 象曰利用刑人以正法也 九二包蒙吉納婦吉子克家 **Interpretation** This passage explains the hexagram images of “Sprouting” (Tun) and “Youthful Folly” (Meng) in the Book of Changes. On “Sprouting,” Wang Ji explains that when Heaven and Earth bring the myriad things into being, they have only just begun to emerge. For this reason, the Tun hexagram follows “Heaven” (Qian) and “Earth” (Kun). At this stage, the Yin and Yang energies have just begun to mingle, but their interaction is not yet smooth. It is like plants that have just sprouted and have not yet unfolded, or a world beset by calamities and hardship that has not yet found peace. A noble person, observing the image of Tun, should bring order to the affairs of the world as one untangles disordered threads. The phrase “weaving and ordering” originally refers to arranging threads and, by extension, means governing. In this way, the noble person helps people through difficult times. This resembles the ancient, primordial age, when Heaven and Earth had just opened and a noble person set out to establish a new undertaking. When clouds gather above thunder, Yin and Yang have just begun to mingle, but rain has not yet formed: this is the Tun hexagram. When clouds gather below thunder, rain has already formed, and the hexagram becomes “Deliverance” (Xie). Yang Jingzhong explains the pattern of correspondence among the six lines: the first line corresponds to the fourth, the second to the fifth, and the third to the top line. This is because, when two trigrams are stacked to form a hexagram, the fourth line of the upper trigram is in effect the first line of the lower trigram. For lines to correspond, however, one must be Yin and the other Yang. If both are Yin or both Yang, they do not correspond. For example, the Six in the Third Place and the Six at the Top are both Yin lines, so they cannot correspond. This gives rise to the image of “pursuing a deer without a guide.” The judgment of the Meng hexagram says: “In youthful folly, there is success. It is not I who seek the young and foolish; the young and foolish seek me. On the first divination, I give instruction. If asked again and again, that is disrespectful; to be disrespectful is to receive no instruction. It is favorable to remain upright.” The Commentary on the Judgment explains: “There is danger below the mountain; when faced with danger, one stops. This is youthful folly. The success of Meng comes from acting in accord with the time. It is not I who seek the young and foolish; they come to me. This is a meeting of intentions. On the first divination, instruction is given because the hexagram contains a firm Yang line in the central position. To ask repeatedly is disrespectful, and the disrespectful receive no instruction. In this way, the young and foolish can be nurtured in the right path. This is the work of the sage.” The Commentary on the Images says: “A spring wells up below the mountain: this is the image of initiation and instruction. In response, the noble person acts decisively and cultivates virtue.” The Six in the First Place says: “To bring instruction to the young and foolish, it is appropriate to use punishments to establish discipline. But excessive use of fetters and restraints will make it difficult to proceed.” The Commentary on the Images says that punishments are used to set the standards of law aright. The Nine in the Second Place says: “To be tolerant toward the young and foolish is auspicious. Taking a wife is auspicious; the son will be capable of managing the household.” 象曰子克家剛柔接也 六三勿用取女見金夫不有躬无攸利 象曰勿用取女行不順也 六四困蒙吝 象曰困蒙之吝獨遠實也 六五童蒙吉 象曰童蒙之吉順以巽也 上九擊蒙不利爲寇利禦寇 象曰利用禦寇上下順也山水蒙山下有險險而止方其止也混混沌沌莫知所之童蒙如此聖人亦如此雖欲不止其可得乎故曰山下有險險而止蒙夫以險而止則必以亨通而行及其行也堅人如此童蒙亦如此雖欲不行又可得乎故曰蒙亨以亨行時中也言時止即止時行即行即此便是時中聖人與蒙无異矣然則蒙乃人之正性養蒙即所以養正而爲作聖之實功故曰蒙以養正聖功也是以利貞也匪我求童蒙童蒙求我者言我與五之志相應故五自相求非求我告也童蒙元吉本自無餘我特承順而包納之足矣彼何求而我又何吿也初筮吿者初六方出門即筮得二而來比二以求吿故曰以剛中也然至于再至于三終不與告者非不吿也恐瀆蒙也故曰瀆則不吿瀆蒙也然則初之利用刑人三之勿用取女四之困吝皆不吿之意矣噫詳觀彖辭而後人知所以蒙養之功矣若再三以瀆之是擊蒙也非養蒙也是爲寇也非爲蒙止寇也此唯上九當艮止而不知止者爲之耳九曰包蒙 **Interpretation** This passage comes from the "Meng Hexagram" (Hexagram of Childhood) in the *Book of Changes*, primarily discussing the Dao of educational enlightenment. The hexagram image shows danger beneath a mountain (Mountain over Water), symbolizing how people in a state of ignorance require proper guidance. Interpretation of the line statements: The third yin line advises against marrying a woman who loses herself upon meeting wealthy men, as such behavior deviates from the Dao. The fourth yin line depicts the distress of being trapped in ignorance due to distancing from reality. The fifth yin line describes the auspiciousness of childlike sincerity in seeking instruction, for it embodies humility and receptivity. The top yang line warns that forced enlightenment brings harm, while guarding against erroneous teaching proves beneficial—the key lies in proper coordination between teacher and student. Core philosophy: The state of ignorance reflects human nature; nurturing this nascent state cultivates the true Dao, constituting the practical cultivation for attaining sagehood. Like divination, the first sincere inquiry receives an answer ("initial consultation is answered"), but pestering repeatedly brings no response ("harassment receives no reply")—this prevents disturbing the seeker's original mind. True enlightenment should embrace natural growth like nurturing a child; forced indoctrination ("striking ignorance") damages learning like banditry. The text emphasizes seizing the proper timing in education ("stopping when stopping is timely, acting when action is timely"). The sage's approach to the ignorant mirrors that toward children. The crux lies in the learner's active seeking ("the ignorant child seeks me"), not the teacher's forceful imposition. The second yang line, centrally positioned and upright, symbolizes the educator's proper attitude; the top yang line warns against the dangers of excessive interference. 安肯如此益爲之止寇則下皆順之若寇之則上已自不順矣安能使上下皆順而爲大順之至乎嗚呼不順于蒙何以成聖不順以養何以養正故聖人以此順天下則篤恭而天下平不待賞而民勸與今觀其擊初之辭曰爾勿筮我求告欲我開發爾之蒙昧也是自加桎梏也急須以正法用辭脫其不如法之桎梏乃可不然吾恐其以徃而吝反加愛惜不可脫矣不見六四乎本老實人也反以爲不美而獨遠之本蒙也反以爲不美而謂天困之夫彼方以蒙爲困矣其吝又可脫邪六五柔順居中一童蒙耳以爲婦則爲童蒙之婦以爲子則爲童蒙克家之子而剛柔接自無徃而不吉者唯九二以包蒙之吉成六五童蒙之吉而後六五能以己之童蒙順以巽入于九二之包蒙然則二之无不利也固宜若六三非可納之婦而爲不可取之女此女也知識大開行已不順于蒙矣于童蒙何攸利哉大抵世之蒙者聦明日廣徃徃見金而不見其身是故聞一知十者爲大賢而日貨殖焉反以空空爲鄙夫屢空者爲貧乞日以爲困苦而不能自出也凟之則喜擊之則喜加之以桎梏則又喜養正之功將安施與汪本鈳曰乾坤之後即繼以屯蒙屯者時運初開世界蒙昧聖人旋乾轉坤之道于此焉在蒙者知識未行人心屯難聖人開天闢地 **Interpretation** This passage primarily discusses the relationship between "ignorance" (an unenlightened, uncultivated state) and "compliance" (adaptation and cultivation), as well as how to properly guide those in darkness toward the correct path. The text observes that if those in superior positions lack proper conduct themselves, they cannot inspire genuine compliance in subordinates. True sages govern the world by aligning with natural laws—they need no rewards to inspire people toward goodness. The scripture criticizes those who resist enlightenment, comparing them to people who willingly don shackles; only proper methods can remove such constraints. Illustrative examples are given: The "Six-Four" line represents an honest person who becomes isolated due to ignorance; the "Six-Five" line symbolizes a pliable, unenlightened child—whether as wife or son, harmony emerges when firmness and flexibility balance. However, the "Six-Three" line depicts a woman who, though awakened, abandons her proper role; such individuals offer no benefit to the unenlightened. The author notes how worldly people often outsmart themselves—forsaking righteousness for petty gains. While true sages comprehend tenfold from hearing one principle, others mistake the realm of emptiness for mere poverty. Most lamentable are those shackled by ignorance yet content in their delusion—such individuals prove hardest to enlighten. Finally, Wang Benke's perspective is cited: After Qian (Heaven) and Kun (Earth) comes the "Zhun-Meng" state (primordial ignorance represented by the Zhun and Meng hexagrams in the Yijing). Herein lies the sage's transformative method of education. During eras of ignorance when hearts remain constrained, the sage's world-shaping mission is precisely to enlighten all beings. (Note: "Zhun-Meng" refers to the primal state of chaotic beginnings symbolized by the Zhun and Meng hexagrams in the Yijing; "Six-Four," "Six-Five," etc. denote specific line positions in Yijing hexagram analysis.) 之功于此焉始屯者世之蒙蒙者人之屯故屯利建侯而蒙利禦寇也 附録王輔嗣曰夫明莫若聖昧莫若蒙蒙以養正乃聖功也然則養正以明失其道矣程正叔曰艮爲山爲止坎爲水爲險山下有險過險而止莫知所之蒙之象也游定夫曰山下出泉其一未散其勢未達觀其勢之未達則果行觀其一之未散則育德王畿曰山下出泉本靜而清水之源也不决于東西不汩于泥沙順以導之自然可達於海君子法蒙之象果行以育其德水行而不息故曰果山止而不撓故曰育夫純一未發之未蒙蒙者聖之基也自蒙之義不明世之學者以蒙爲昏昧妄意開鑿助成機智汩以泥沙之欲决以東西之趨反使純一之體漓清靜之源窒非徒无益而害之也夫聖功之要全在于蒙以天時言晦者開朗之機以人事言昏者昭明之候但世人未之察耳孟子曰大人者不失其赤子之心赤子之心即所爲蒙 (乾下/坎上)需有孚光亨貞吉利涉大川 彖曰需須也險在前也剛徤而不陷其義 不困窮矣需有孚光亨貞吉位乎天位 以正中也利涉大川徃有功也 象曰雲上于天需君子以飲食宴樂 初九需于郊利用恒无咎 象曰需于郊不犯難行也利用恒无咎未 失常也 九二需于沙小有言終吉 **Interpretation** The "Zhun" and "Meng" hexagrams in the Book of Changes describe the nascent state of all things. "Zhun" depicts the primal chaos of heaven and earth's emergence, while "Meng" symbolizes human innocence at birth. Just as seedlings need protection, people in this ignorant stage must establish defenses (jianhou yukou) against external harm. Wang Bi (Wang Fusi) explains: Nothing is brighter than the sage, nothing more ignorant than an infant. Cultivating the proper path through this state of ignorance demonstrates the sage's transformative power. Artificial cultivation through cleverness would instead lose the natural Dao. Cheng Yi (Cheng Zhengshu) analyzes the hexagram imagery: The Gen trigram represents mountain and stillness, while Kan signifies water and danger. Danger beneath a mountain (Meng's structure) makes one halt in uncertainty—this perfectly captures the ignorant state. You Zuo (You Dingfu) elaborates: Like a spring newly emerging from mountains (described in Meng's image text as "a spring beneath a mountain"), the undivided water current hasn't yet fully manifested its power. Observing this undeveloped potential reveals the principle of decisive action (guoxing), while witnessing the water's undistracted purity illuminates the method for nurturing virtue (yude). Wang Ji's insight proves particularly profound: Mountain springs are originally clear, quiet sources—neither rushing east nor west, nor muddied by sediment. Simply guided by their nature, they naturally reach the sea. The noble person emulates Meng's lesson by using decisive action to cultivate virtue—the water's persistence embodies "decisiveness" (guo), the mountain's steadfastness represents "nurturing" (yu). That pure, undeveloped state is "Meng," the foundation for sagehood. Later scholars mistakenly treated "Meng" as mere foolishness, artificially carving it and fostering cunning—like muddying clear springs or forcibly redirecting currents, thereby destroying innate purity. In truth, all cultivation lies within this "Meng": cosmically, as dawn's potential within night; humanly, as awakening within chaos. Mencius' statement that "the great person never loses their childlike heart-mind" precisely describes maintaining this original genuineness within ignorance. The Xu hexagram (Qian below Kan above) teaches the wisdom of waiting. "Xu" means awaiting—though danger lies ahead (Kan as danger), one's vigorous virtue (Qian as strength) prevents entrapment. Maintaining sincerity (youfu) brings brilliant success (guangheng), while upholding correctness (zhenji) allows crossing great rivers' perils (li shedachuan). The image shows clouds above heaven (yun shang yu tian), indicating the noble person should now feast and gather strength. Specifically: The initial nine-line advises waiting in the wilderness—perseverance avoids fault, warning against rashly confronting difficulty. The second nine-line describes waiting on sand—despite some criticism, ultimate fortune comes. Nearer the danger (water) than the wilderness, this demands greater patience. 象曰需于沙衍在中也雖小有言以吉終 也 九三需于泥致寇至 象曰需于泥灾在外也自我致寇敬愼不 敗也 六四需于血出自穴 象曰需于血順以聽也 九五需于酒食貞吉 象曰酒食貞吉以中正也 上六入于穴有不速之客三人來敬之終 吉 象曰不速之客來敬之終吉雖不當位未 大失也水天需剛徤之才不難於濟難而難于不犯難初已出門而需于郊矣而能不遽進我知其不犯難門也但恐其或不耐乆有失常心則雖犯難不顧耳故以利用恒无咎吿之九二需而近險有需于沙之象夫沙非水也而爲水之所必至則雖曰需于沙與水中行實類而二以剛明之才居中四顧聞小有言遂得終吉而能以吉終焉九三遇剛不安于沙反需而及于泥夫泥之陷人也甚于沙三豈不慮及此但三知水之不能爲灾而不知灾在外也既陷于泥則欲進不得欲退不能寇之來也非自我致之而誰也是慮之不熟也需之不審也過剛之所致也然以其剛也因是而曲加敬愼焉必不敗矣不敗固善然何如早不及泥之爲愈然則險在前而不能需縱乾之剛徤亦不能免于陷與困窮也而况六四與上之柔哉今六四居坎之下其象爲需而見傷若不能出矣而反得出于坎陷之穴中者 **Interpretation** This passage explains the meanings of each line in the "Xu" hexagram (symbolizing awaiting the right moment) from the *Book of Changes*: The Xu hexagram depicts water in the heavens, awaiting the moment to descend as rain. When facing difficulties, the most challenging virtue for capable individuals is refraining from hasty advancement. The initial nine line speaks of waiting in the wilderness, admonishing us that only through perseverance can we avoid mistakes. The second nine line describes waiting on the sandbank (where water is about to reach) - though hearing idle gossip, ultimate good fortune comes from maintaining the Middle Way. The third nine line warns of sinking into mud and inviting robbers, illustrating how excessive rigidity leads to poor judgment. While caution may prevent complete failure, it's better not to enter the mire initially. This shows even the heaven-like strength of the Qian hexagram can encounter difficulties through reckless advancement. The fourth six line depicts waiting amidst bloodshed (the Kan trigram symbolizing danger), yet escaping through compliance with circumstances. The fifth nine line speaks of waiting amid wine and food (representing comfortable circumstances), achieving good fortune by maintaining centrality and correctness. The top six line describes entering a cave (symbolizing peril), where three uninvited guests (representing other yang lines) arrive. Treating them respectfully brings eventual good fortune. Though positioned unfavorably, no major faults occur. Overall interpretation: When facing danger, the strong tend to rush forward and invite disaster, while the yielding adapt skillfully. The key lies in assessing timing and circumstances, maintaining balanced composure during appropriate waiting. Even in peril, one can transform danger into safety. The Xu hexagram teaches us patience in all matters, warning against impulsive advancement. 以其能順以聽九五寧見傷而不遽進也此九五正中之力也上六處坎之上時將出坎乃不能需而反入于坎陷之穴不亦甚乎故告之曰雖入于穴矣猶幸而有不速之客來也蓋九三應上本是上客今三敬愼不敗已出險而來矣來則敬之亦可以保終吉也雖入穴何傷乎然則上雖幸三之來亦實施五之戒也吾以是觀之隂柔患不能出而陽剛患不能需此需之卦聖人專爲陽剛之人說法矣利用恒所以戒物也小有言所以戒也致寇至所以戒三也誰戒之需而有孚光亨貞吉位乎天位利涉大川而徃有功之九五也蓋五身在問中而忘其險唯知酒食是需亦猶困之九二身處困中而忘其困唯知困于酒食而已此處需處困之至德要道也故曰貞吉而又曰以正中至矣嗚呼安居不動以待食飲尚不出郊况及泥邪劉用相曰三人即九三三雖不當九五之位然剛也徤也敬之自未大失也此卦唯六四能順以聽九五餘皆有乾徤隂亢不能待不能聽之象非五以天位臨之以正中示之以不一而足丁寧誡諭之弗需也此五之所以爲光亨也 附録金汝白曰四與上坎中二隂故皆言穴猶坎卦初與三皆云坎成也王畿曰乾之剛徤上進遇險而不遽進故需有亨道苟以柔弱之質需緩而不進則是需者事之賦也 **Interpretation** This passage discusses the wisdom of the ninth line in the fifth place, a yang line, and the top sixth line, a yin line, in the Xu hexagram of the Yijing, which symbolizes waiting for the right moment. The ninth line in the fifth place occupies the central position. Though it may face harm, it does not rush recklessly forward, displaying the strength of centrality and correctness. The top sixth line lies at the summit of the Kan trigram, which symbolizes danger. It ought to leave the peril behind, but impatience instead draws it into even greater danger. Yet the text points out that even in danger, the ninth line in the third place comes to help as an “uninvited guest.” The ninth line in the third place is aligned with the top sixth line, and now, acting with caution, has left danger behind and come to its aid. If the top sixth line treats it with respect, the danger can still be turned into safety. The author stresses that the hidden weakness of yin softness is difficulty breaking through a predicament, while the hidden weakness of yang strength is an inability to wait patiently. The Xu hexagram is precisely the teaching the sages devised for those of yang strength. “It is beneficial to remain constant” admonishes one to hold fast to the right path; “there will be a little talk” advises care in speech; and “bring about the arrival of bandits” warns the ninth line in the third place. All these admonitions stem from the ninth line in the fifth place. Although it is in danger, it forgets the danger and focuses only on the needs of food and drink, symbolizing attention to fundamentals. This is like the ninth line in the second place of the Kun hexagram, which remains at ease despite being in a difficult situation. This attitude is the highest wisdom for responding to both “waiting” and “distress.” In an appendix, two scholars add that the sixth line in the fourth place can listen compliantly to the ninth line in the fifth place, while the other lines mostly display the vigor of Qian, meaning excessive firmness, or the overextension of yin, meaning excessive softness; they find it difficult to wait and heed advice. Without the ninth line in the fifth place presiding from the heavenly position of supreme authority and repeatedly admonishing them through the Dao of centrality and correctness, it would be even harder for people to attain the wisdom of “waiting.” Jin Rubai observes that both yin lines in the Kan trigram, the sixth line in the fourth place and the top sixth line, mention a “cave,” just as the first and third lines of the Kan trigram both mention “pit.” Wang Jun says that Qian is vigorous and advances upward; when it encounters danger, it can refrain from rushing forward. Thus, “waiting” contains a way to fulfillment. But if one delays and fails to advance because of a weak, yielding nature, one will miss the opportunity. 說文曰須從頁首也从□毛飾也本須鬢之須借爲所須之須方時化曰夫子用以解需謂須九五也 (坎下/乾上)訟有孚窒惕中吉終凶利見大人不利涉大 川 彖曰訟上剛下險險而徤訟訟有孚窒惕 中吉剛來而得中也終凶訟不可成也 利見大人尚中正也不利涉大川入于 淵也 象曰天與水違行訟君子以作事謀始 初六不永所事小有言終吉 象曰不永所事訟不可長也雖小有言兵 辯明也 九二不克訟歸而逋其邑人三百户无眚 象曰不克訟歸逋竄也自下訟上患至掇 也 六三食舊德貞厲終吉或從王事无成 象曰食舊德從上吉也 九四不克訟復即命渝安貞吉 象曰復即命渝安貞不失也 九五訟元吉 象曰訟元吉以中正也 上九或錫之鞶帶終朝三褫之 象曰以訟受服亦不足敬也天水訟方時化曰此卦上剛下險險而徤險而不徤則訟不成徤而不險則訟不成唯險而徤訟斯成矣然訟其可成乎訟其可終乎訟其可以長而或從王事必永所事乎幸有九五中正之大人必欲使人无訟而爲訟者之所利見而九二又剛來而得中是以不克訟而訟自不成自不終自不永且長而卒入于淵也夫陽實隂虛剛來得中孚實明甚一陽在内陷于隂險窒惕甚明以窒故訟以惕故不終 **Interpretation** This passage discusses the *Contention* hexagram in the *Book of Changes* (*Yi Jing*)—the Heaven over Water hexagram—and the principles that determine whether disputes bring good or ill fortune. Its image is Heaven above and Water below, moving in opposite directions and thus foreshadowing conflict. The hexagram text says: When contention arises, sincerity (*fu*) in one’s heart may still meet with obstruction (*zhi*). Yet if one remains vigilant (*ti*), the process will be relatively auspicious, though the final outcome is often unfavorable. It is fitting to seek the counsel of a person of high virtue and standing, but not to take the risk of crossing a great river. The individual lines are interpreted as follows: The first line, Six at the Beginning, says not to prolong a dispute. There may be some argument and recrimination, but the outcome will be good. Contention should not drag on: a minor quarrel is best settled by clarifying the matter. The second line, Nine in the Second Place, says that after losing a dispute, one retreats to one’s own fief, where the three hundred households are spared involvement. This warns that a person of lower status who contends with someone above them may invite trouble. The third line, Six in the Third Place, says to remain steadfast in the Virtue handed down by one’s ancestors. Though circumstances may be difficult, the outcome will be auspicious. If serving the ruler, one should not claim credit. The fourth line, Nine in the Fourth Place, says that after losing a dispute, one should return to the right path. By changing one’s attitude and keeping to one’s proper role, one will find good fortune. Correcting one’s course in time prevents loss. The fifth line, Nine in the Fifth Place, says that a fair judgment in a dispute is most auspicious, because it upholds the centered and correct way. The top line, Nine at the Top, says that official robes and a belt won through contention may be stripped away several times in a single day. This shows that what is gained through dispute is not worthy of respect. Fang Shihua, a Ming dynasty scholar of the *Book of Changes*, adds this explanation: The hexagram has strength above and danger below; contention arises when force meets peril. But how can contention truly succeed? How can it last? Fortunately, the person represented by the Nine in the Fifth Place embodies the centered and correct way and can bring the dispute to an end. The firm and central Nine in the Second Place allows contention to resolve naturally, before it sinks into the abyss. Yang represents what is substantial; Yin represents what is insubstantial. When Yang is trapped in Yin’s peril, the obstruction is plain. Contention arises because of obstruction, while vigilance keeps the conflict from continuing. 訟况見九五哉故一見九五即愧悔不暇不克訟歸而逋宜矣夫二險之主也内體皆其素所左右之人也既訟于五大訟興矣株連不既衆乎今歸而逋則其邑人三百户免灾必也此九二之不終訟然也若初與四兩不欲終訟者也上與三三亦非欲訟者但恐或有起釁而致上之從王事耳于是或者遂因而有鞶帶之錫而上亦因而不克訟焉則是五爻皆以利見九五而訟无由終矣五之九吉而中正何如哉故曰聽訟吾猶人也必也使无訟乎正九五之謂矣是以九五一爻但言訟元吉而不言聽訟元吉也若聽之縱善安能元吉以今觀之初柔居下以柔自安不永所事雖小有言辯明即止其以不終訟獲吉宜也四五同體利見九五復而就命變而安貞獨能不失九五惓惓不欲訟之意其以不終訟獲吉尤其宜也上雖過剛居上然三唯知舊德是食始雖厲而終則吉矣嗚呼鞶帶之錫也三褫之愧也則謂上能不終訟亦可也何也以其猶有愧心也恐其无面目以見九五也 附録楊中立曰天左旋而水東注違行也作事至于違行而後謀之則无及矣王畿曰天爲三才之始水爲五行之始君子法之作事謀始凡事有始有中有終訟中吉終凶能謀始以絶訟端中與終不必言矣又曰觀天水違行之象天左旋五星右轉之說 **Interpretation** This passage explains the profound meaning of the Nine in the Fifth Place—the most honored yang line—in the Dispute Hexagram of the Book of Changes (Yijing), which symbolizes contention. When people encounter the Nine in the Fifth Place, a sign of justice, they feel shame and regret at once and flee before the thought of arguing can even arise. This is because the line lies between two dangerous positions, the second and the top, where disputes could easily set off a chain reaction. But if people yield in time, three hundred households around them can be spared calamity. The passage examines the relationships among the lines of the Dispute Hexagram. The first and fourth lines have no wish to pursue a dispute to the end. The top and third lines are not contentious by nature either; they respond only because they fear someone may incite trouble. The authority of the Nine in the Fifth Place also brings a reward—the sash—to the top line, which then ends its dispute. This shows that all five lines in the hexagram allow contention to subside on their own out of respect for the justice of the Nine in the Fifth Place. The Nine in the Fifth Place is greatly auspicious because it occupies the center and holds to what is right. It embodies the idea that, when hearing disputes, I may be much like others, but what matters more is preventing people from quarreling in the first place. That is why the line statement says only “Dispute: supreme good fortune,” not “Hearing disputes: supreme good fortune.” True wisdom lies in preventing trouble before it begins. To consider the individual lines: the first line is yielding and content, and stops after a little self-defense; the fourth and fifth lines are united in their allegiance to the Nine in the Fifth Place; and the top line, though strong, ultimately ends its dispute out of shame. The appended commentaries by Yang Zhongli and Wang Ji further clarify the point: just as the heavens revolve to the left while water naturally flows east, the noble person must prevent the possibility of contention at its source. They use the celestial image of “Heaven and water moving in opposite directions” to show that the five planets’ apparent movement to the right and the heavens’ rotation to the left may seem contrary but are in fact harmonious. This suggests that resolving disputes requires knowing how to act in accordance with the natural course of things. 益有足徴也 坎下坤上師貞丈人吉无咎 彖曰師衆也貞正也能以衆正可以王矣 剛中而應行險而順以此毒天下而民從 之吉又何咎矣 象曰地中有水師君子以容民畜衆 初六師出以律否臧凶 象曰師出以律失律凶也 九二在師中吉无咎王三錫命 象曰在師中吉承天寵也王三錫命懷萬 邦也 六三師或輿尸凶 象曰師或輿尸大无功也 六四師左次无咎 象曰左次无咎未失常也 六五田有禽利執言无咎長子帥師弟子 輿尸貞凶 象曰長子帥師以中行也弟子輿尸使不 當也 上六太君有命開國承家小人勿用 象曰大君有命以正功也小人勿用必亂 邦也地水師水附于地曰比比附也附之以求安非九五剛中不可地中有水曰師師衆也而能以衆正非九二剛中不能是故卦以九二爲丈人焉必得丈人而專任之乃可以吉而无咎信矣哉用衆之難也能以衆正雖王天下可也故曰貞正也貞者何田有禽利執言用之有辭所謂貞也以此用衆則是用之以正邦用之以開國用之以綏懷非貞而何是故以此毒民而民從之以其貞也但苟不知專任之道則雖有九二之丈人而欲其有功也亦難所謂既使長子帥師而又使弟子輿尸者也如是則雖貞亦凶終必敗亂欲其吉且无咎 **Interpretation** This passage from the *Yi Yin Shangxia Jing* discusses the wisdom of the "Shi Gua" (the Army hexagram, symbolizing military forces and collective action). At its core, it teaches that leading people requires steadfast adherence to the Dao (the Way) and the appointment of virtuous and capable individuals. The hexagram's image consists of Kan (Water) below and Kun (Earth) above, symbolizing water contained within the earth. Just as water finds stability by adhering to the earth, leading a group requires alignment with the Dao. The hexagram statement declares: "If the army maintains the Dao and appoints virtuous elders, there will be good fortune and no error." The commentary highlights three essential principles for leadership: first, upright conduct (zhenzheng, "correct and steadfast"); second, resolute and balanced authority (gangzhong, "firm yet centered"); and third, alignment with the will of Heaven (cheng tian chong, "receiving Heaven's favor"). This is likened to a ruler repeatedly honoring a general—because the general serves with the welfare of all in mind. However, if military discipline collapses (shi chu yi lv fou, "the army marches without order") or leadership is misguided (dizi yu shi, "inexperienced youths carry corpses"), even good intentions will lead to misfortune. Two key points are emphasized: First, authority must be entrusted exclusively to the wise and capable (represented by the "Nine in the Second Place," the elder). If incompetent "disciples" are allowed to interfere, it is like sending both the eldest and younger sons to lead a hunt—failure is inevitable. Second, discernment between loyalty and deceit is crucial. When rewarding merit after victory, petty individuals must not be elevated, lest they bring chaos to the state. The passage concludes by stressing that the art of leadership lies in "zhen" (steadfast correctness)—just as hunting requires a clear target (tian you qin, "the field holds game"), military action must have righteous justification (li zhi yan, "beneficial to uphold just words"). Leading people with the Dao ensures both national stability and willing followership. Yet without understanding the necessity of trusting the capable, even the most virtuous and talented generals will struggle to succeed. 又可得與又何取于貞也固知師之難難在于衆正衆正之難難在于得丈人然得丈人固難而能用丈人者尤難今九二居下得中正當丈人之選而六五應之亦非是不能用之者但恐其有二三之雜用之而未必專耳故初六方出門即戒以失律曰師之律令一出長子他人不得專也初若敢專即爲失律夫失律即臧亦凶况不臧邪臧即貞令六五既能以二爲長子而錫命之者三二亦以師中之吉而坐承六五天寵之錫乃初六不免夫律之戒六三不免輿尸之疑六五又不免弟子之使小人之用者坤體柔順恐其有此也唯六四得正爲偏將軍以居左而能左次以待命故曰師或輿尸大无功也大指一苟或輿尸大即无功六五其尚可使弟子間之與故于上爻復繫之曰大君命將出師本爲開國承家之故用之以綏懷萬邦不宜使小人參之者也參以小人定必亂邦蓋九二陽剛也長子也丈人也初也三也皆隂柔也柔爲弟子弟子只宜使之聽命于長子隂爲小人小人只宜使之聽命于丈人而可用小人之言聽弟子輩主其事邪吁千載而下有賢將而不得專主者其禍敗率以此矣唐以魚朝恩爲觀軍容使則雖李臨淮千古之英郭汾陽人物之大不免喪師失律彼代宗者非不與之親經患難並時收復兩京也而卒信 **Interpretation** This scripture primarily discusses the challenges of commanding an army, emphasizing the crucial need to appoint a respected "elder" (zhangren, referring to a commander of high prestige) to lead and to place unwavering trust in him. The text uses the hexagram lines from the *Book of Changes* (Yijing) to illustrate this: The Nine in the Second Line occupies the central position in the lower trigram, symbolizing a suitable candidate for leadership, while the Six in the Fifth Line corresponds to it, suggesting the potential for appointment. However, the danger lies in divided authority and mixed directives. The Six at the Bottom Line warns of "violating military discipline" (shilü) as soon as the campaign begins, because military orders must be issued solely by the supreme commander. If the Six at the Bottom acts independently, it constitutes a breach of discipline. Although the Six in the Fifth Line appoints the Nine in the Second as commander, the Six at the Bottom still risks defying orders, and the Six in the Third Line carries the ominous sign of "transporting corpses" (yushi, indicating defeat). Moreover, the Six in the Fifth cannot avoid appointing "disciples" (inexperienced subordinates) and "petty men." This stems from the yielding nature of the Kun (Earth) trigram, which tends to foster such situations. Only the Six in the Fourth Line holds an appropriate position, serving as a "lieutenant general" (pian jiangjun) who remains steadfast on the left flank, awaiting orders. The scripture stresses that the appearance of "transporting corpses" signifies a major defeat. If the Six in the Fifth allows disciples to participate in decision-making, disaster will follow. This is because the Nine in the Second represents yang strength, the eldest son, and the elder, while the Six at the Bottom and the Six in the Third embody yin softness, symbolizing disciples and petty men who should only obey the commander's directives. Finally, the text cites an example from the Tang Dynasty: Emperor Daizong appointed the eunuch Yu Chao'en as "Army Surveillance Commissioner" (guanjun rongshi) to oversee the military, leading even renowned generals like Li Guangbi (of Línhuái) and Guo Ziyi (of Fényáng) to suffer defeats. This demonstrates that even when a ruler and his commanders have endured hardships together, failure is inevitable if the ruler fails to trust his generals wholeheartedly and instead listens to petty men. 用小人復出蒙塵于陜此无他柔而易揺眞如此師中之六五也固宜聖人之惓惓以示戒也 附録坡公解曰丈人詩所謂老成人也祭公謀父曰先王耀德不觀兵夫兵戢而時動動則威觀則玩玩則不震故地中有水師言兵當如水行于地中而人不知也劉用相曰二五相應錫可知越四與三而後二三錫可知弟子即小人亦非有二熊過曰師以一陽統五隂蓋古者五人爲伍五伍爲兩五兩爲卒五卒爲旅皆自五起數也輿尸程先生謂衆主按古語曰輿論輿人之誦皆衆也詩誰其尸之尸主也揚敬仲曰水行地中有以容之則畜而聚師象也不畜則不聚以其无有容之者耳易因上經 (坤下/坎上)家二比吉原筮元永貞无咎不寧方來後夫㐫 彖曰比吉也比輔也下順從也原筮元永 貞无咎以剛中也不寧方來上下應也 後夫凶其道窮也 象曰地上有水比先王以建萬國親諸侯 初六有孚比之无咎有孚盈缶終來有他 吉 象曰比之初六有他吉也 六二比之自内貞吉 象曰比之自内不自失也 六三比之匪人 象曰比之匪人不亦傷乎 六四外比之貞吉 象曰外比於賢以從上也 九五顯比王用三驅失前禽邑人不誡吉 象曰顯比之吉位正中也含逆取順失前 禽也邑人不誡上使中也 **Interpretation** This passage primarily discusses principles of governance and military strategy. The text states that appointing petty individuals will bring disgrace to the state, as such people are weak-willed and easily swayed. As indicated by the fifth yin line of the Shi (Army) hexagram in the *Yijing* (Book of Changes), sages repeatedly warn us to be vigilant against such situations. The appendix compiles interpretations from various scholars: Su Shi (Dongpo) argues that true military commanders should resemble venerable elders of great virtue (De), where ancient kings emphasized virtuous governance rather than military display. Armies should move as secretly as water flowing underground, remaining undetectable. Liu Yongxiang points out that the correspondence between the second and fifth lines symbolizes a ruler bestowing favors upon ministers through proper hierarchical channels. Xiong Guo explains ancient military organization: five soldiers formed a squad (wu), five squads a company (liang), five companies a battalion (zu), and five battalions a brigade (lü)—all based on multiples of five. The term "yu shi" (carrying corpses) in ancient times referred to collective decision-making. Yang Jingzhong employs the metaphor of water flowing through land: an army, like water, requires containment to gather; without proper vessels, it cannot assemble. The latter section discusses the Bi (Closeness) hexagram: The Bi hexagram (Earth below, Water above) symbolizes intimate connection. Its judgment states that closeness brings good fortune, with no misfortune in long-term divinations. Restless feudal lords will come to pledge allegiance, while latecomers face misfortune. Line interpretations: First Six: Approaching others with sincerity (cheng) brings no harm; when sincerity overflows, unexpected blessings follow. Second Six: Closeness arising from inner authenticity brings auspiciousness through proper conduct. Third Six: Associating with improper companions invites harm. Fourth Six: Outwardly bonding with worthy individuals brings auspiciousness through correctness. Fifth Nine: Open and upright closeness. The king employs the three-sided hunt (leaving one direction open), releasing animals at the front while townspeople remain unwary—signifying good fortune. These passages elucidate principles of interpersonal relations and statecraft, emphasizing sincerity (cheng), proper conduct (zheng), and alignment with the virtuous and capable. 上六比之无首凶 象曰比之无首无所終也水地比方時化曰水依附于地土比下順從于上亦曰比此卦九五一陽獨能爲衆隂所親比者以其剛中而有元永貞肯德自然可以比而无咎也故六二内心不肯自失再筮得之即徃比之是以貞吉而且无咎所謂得其所比則安者正二五之謂哉六四與五同體外比于五親仁事賢從上求安貞吉亦宜乃初六以六居初實无正應而不寧必能有孚比之始得所比而無咎又居坤地之下水必盈焉本有有孚盈缶之象孚信既盈則終來六四之吉乃其所有豈直无咎已耶是故苟不寧而能方來則終來斷有他吉故曰不寧方來上下應也上應指四下應指初蓋九五陽剛中正是爲眞王今已顯然爲衆所親比矣倘有未比者則用三驅之法以取之而前禽可失則又未嘗有取必之心然此特王心然耳邑人何自知之乃皆不用吿誡聽其自失亦不前驅則上之中實使之然王之無私比至是又顯然人共信之矣此所以下爭比之也吉可知也乃上六非前禽之失乎若三不比五而比六非匪人之傷乎以故初六六二六四同與三驅之選邑土之人不用告誡取順舍逆比之元永貞也固如此矣上六處比之上至是猶尚无首可比凶何如哉吾誠不知其所終也蓋言其居五之前則曰失前禽言 **Interpretation** This passage analyzes the hexagram imagery of "Bi" (Closeness) from the Book of Changes. The topmost sixth line (Shang Liu) faces misfortune when failing to find a leader to attach to. The Xiang Commentary explains that lacking a proper figure to follow means no favorable outcome. The Bi hexagram combines Water (Kan) above Earth (Kun), symbolizing how water naturally flows downward—a metaphor for subordinates properly yielding to superiors. Here, the fifth line (Jiu Wu) stands as the sole yang line, with all yin lines drawing near it. Being firm yet balanced while embodying "enduring constancy" (yuan yong zhen), it naturally attracts followers without calamity. The second line (Liu Er), initially unsettled, determines through divination to attach to Jiu Wu, thus gaining auspiciousness without misfortune—exemplifying how "finding proper attachment brings stability." The fourth line (Liu Si), sharing the upper trigram with Jiu Wu, outwardly attaches to it. By drawing near the virtuous and serving the worthy while seeking stability through proper alignment, it naturally attains good fortune. The bottommost first line (Chu Liu), positioned at the lowest level, initially lacks stable attachment and feels restless. Yet by initiating connection with sincerity, it too avoids misfortune. Like water naturally pooling in low places, when sincerity fills one's being, it ultimately brings the fourth line's auspiciousness—far beyond mere avoidance of harm. Thus, when restlessness prompts active seeking of proper connection, other blessings will surely follow. Jiu Wu, yang and centered, resembles a true sovereign whom all approach willingly. For those yet unattached, it employs the "three-drive hunt" method (an ancient hunting practice leaving one escape route to show benevolence), inspiring without coercion. Such selfless magnanimity makes people submit willingly, explaining why lower lines vie to connect. The topmost sixth line (Shang Liu) resembles game refusing the hunter—if the third line rejects Jiu Wu to cling to Shang Liu, harm follows. By contrast, Chu Liu, Liu Er, and Liu Si resemble common people submitting naturally without admonishment. Positioned at Bi's apex yet lacking proper attachment, Shang Liu's peril is self-evident—truly "not knowing what end" awaits. 其无首可比而不知以五爲比則曰後夫凶 附録王輔嗣曰上下无陽以分其民五獨處尊莫不歸之上下應之既尊且安安則不安者託焉故不寧方來上下應也夫无者求有有者不求所與危者求安安者不求所退火有其炎寒者附之故已苟安焉則不寧方來矣安尊和親而獨在後則誅是以凶也坡公解曰比吉比未有不吉者也然而比非其人今雖吉後必有咎故曰原筮筮所從也原再也再筮愼之至也趙汝楳曰比不論應否專以比五爲義班孟堅曰禽者何烏獸之緫名爲人所禽制 也卜子夏曰无誠于附道窮而比戮斯及矣何 終哉 (乾下/異上)小畜亨宻雲不雨自我西郊 彖曰小畜柔得位而上下應之曰小畜徤 而巽剛中而志行乃亨宻雲不雨尚徃也 自我西郊施未行也 象曰風行天上小畜君子以懿文德 初九復自道何其咎吉 象曰復自道其義吉也 九二牽復吉 象曰牽復在中亦不自失也 九三輿說輻夫妻反目 象曰夫妻反曰不能正室也 六四有孚血去惕出无咎 象曰有孚惕出上合志也 九五有孚攣如富以其鄰 象曰有孚攣如不獨富也 上九既雨既處尚德載婦貞厲月幾望君 子征凶 象曰既雨既處德積載也君子征凶有所 疑也風天小畜 **Interpretation** This passage from the *Yi Jing* (Classic of Changes), “Bì” (Holding Together), explains the principle of joining with and relying on others. The hexagram symbolizes closeness and attachment, but the choice of whom to rely on matters. If no suitable leader can be found and one nevertheless forces oneself to attach to the fifth line, which represents the ruler’s position, the result will be perilous. Wang Bi (Wang Fusi) explains that there is no firm Yang force above or below to lead the people; only the fifth line stands alone in a position of honor, so everyone has no choice but to turn to it. Yet the stability of this forced attachment is false, and the sources of instability will sooner or later come to light. Su Shi (Lord Po) holds that attachment is auspicious in itself, but relying on the wrong person may seem fortunate now and bring calamity later. “Consulting the oracle at the outset” means divining repeatedly and choosing carefully whom to rely on. Zhao Rumei points out that, regardless of whether the lines in “Holding Together” correspond, its central meaning is to attach oneself to the fifth line. Ban Gu explains that the word “beasts” is a general term for birds and animals, here indicating those brought under another’s control. Bu Zixia says that attachment without sincerity, made only when one has nowhere else to turn, will ultimately fail to escape punishment. The “Small Taming” hexagram concerns the process of building strength. Its image is Qian (Heaven) below and Xun (Wind) above: dark clouds gather, yet no rain falls, as they come from the west. This indicates that strength is accumulating but has not yet taken effect. A noble person should use this time to cultivate literary virtue and improve themselves. The line statements are explained as follows: Initial Nine: Return to the right path, and there will naturally be no fault. Auspicious. Nine in the Second: Drawn back to the right path, one will not lose one’s way by remaining centered. Nine in the Third: Like a wheel losing its spokes and a married couple turning against each other, this signifies discord within the family. Six in the Fourth: With sincerity in one’s heart, one can avoid injury and set aside one’s wariness; there will be no disaster. Nine in the Fifth: Sincerity binds the people together, and one shares prosperity with one’s neighbors. Topmost Nine: The rain has fallen, and the work is complete. But setting out on a campaign now would be perilous, because overconfidence can lead to poor judgment. This hexagram teaches that during a period of gathering strength, one should cultivate virtue. Even when conditions are ripe, one must remain cautious and not rush ahead. Wind moving across the sky, the image of “Small Taming,” marks a favorable time for a noble person to cultivate literary virtue. 方時化曰卦名小畜者以六四一隂爲巽之主柔既得位矣且又居乾上徤而能巽以故上之九五應之下之初九九二又應之上下皆應于四咸願爲其所畜故曰小畜也夫以六四一隂之小而能畜衆陽之大此必有不徒徤而能徤以行巽者矣于是剛中之五獨能推誠信任以致攣如之孚而六四之志得行畜道乃亨耳况初原與四應乎復與四應是自道也二又與初相比乎初應于四二比于初是牽復也然非九五先與之應四亦安得遂行其志衆陽亦安肯遽爲其所畜哉宻雲二句寫其興雲作雨之狀如此喜其畜也傳謂施未行正以方畜言之但未行非不行夫六四唯徤而能巽故能以孚實之人出乾惕之心去其血而直入之以巽于是九五遂獲藉鄰之力以享其安富尊榮之業此其所以孚信之深也與九三上比六四夫婦之象而乃過剛不中四方以之爲輔車三乃自脫其輻反目不顧之其何以正室而成家乎罪九三也于四何損也上九視九三又異矣不知四之畜道已成向爲宻雲今則既雨向方望雨今則既雨又處向也尚徃今則禾黍在野乃積乃倉而尚德載矣四隂也五陽也若以四爲婦則堅貞而惕厲四月也五日也若以四爲月則相望而幾圓何謂不安其畜不與共事而别征乎則夫有六四之能畜者但 **Interpretation** This passage analyzes the Xiaoxu hexagram (Minor Accumulation) from the *Yijing* (Book of Changes). The fourth line (a yin line in the fourth position) serves as the ruling line of the Xun trigram (symbolizing compliance). Though yielding in nature, it occupies an appropriate position above the Qian trigram (symbolizing strength), creating a dynamic where firmness incorporates gentleness. The surrounding yang lines all resonate with this yin line: the fifth line (the ruler's position) harmonizes with it, while the first and second lines also respond. Multiple yang lines willingly submit to its accumulation, hence the name "Minor Accumulation." Though a single yin line is small, it can gather the strength of many yang lines—the key lies in its ability to act with firmness while maintaining flexibility. Particularly, the fifth line's sincere trust enables the fourth line to fulfill its role in accumulation. The text uses "dense clouds yet no rain" to depict this state of accumulation—not that rain won't fall, but that it is still gathering. The fourth line, combining strength and compliance, moves others through sincerity, dispelling suspicion and acting with gentle wisdom. This allows the fifth line to draw on communal support for stability and prosperity. In contrast, the third line (excessively firm and unbalanced) resembles a neglectful husband who disrupts the household, while the top line observes the completion of accumulation—like clouds finally releasing rain and harvests stored in barns. Finally, the passage emphasizes the fourth line's steadfast and cautious nature as a yin line (symbolizing feminine virtue), akin to the moon nearing fullness. This demonstrates that when the proper way of accumulation is mastered, yin and yang harmonize to achieve shared success. 相與以成其畜可矣不必疑也蓋上九所以不受其畜者亦不過於四之巽入處疑其非君子耳不知此小畜之六四正徤而能巽而能大有益于國大有益于君者也古大臣也夫何疑哉汪本鈳曰隂疑于陽則爲血戰故坤之上六有玄黄之傷隂孚于陽則爲血去故小畜六四无血氣之累 附録楊簡曰伊尹之于太甲其始不可謂之亨及太甲翻然而悟誠然改過則伊尹之志於是方行故爲亨天未大雷電以風成王未執書以泣則周公之志終不可謂之行終不可謂小畜之亨六四至柔又巽體畜君而柔巽故君臣相信而和无傷无惕无咎隂陽自有相得之象也夫人臣進言於君所以至于乖忤者徃徃由臣未能无私或好名好己勝不與上合志故乖忤也書云爾有嘉謀嘉猷則入告爾后于内爾乃順之于外曰斯謀斯猷唯我后之德臣畜君如此何乖忤之有象曰上合志也者㫖哉言乎金汝白曰四五皆云有孚是此兩爻相孚也四曰上合志合于五也四藉五以畜乾五任四而相孚 (兊下/乾上)履虎尾不咥人亨 彖曰履柔履剛也說而應乎乾是以履虎 尾不咥人亨剛中正履帝位而不疚光問 也 象曰上天下澤履君子以辯上下定民志 初九素履徃无咎 象曰素履之徃獨行願也 九二履道坦坦幽人貞吉 **Interpretation** This passage elucidates the Dao of interaction between ruler and minister. The fourth yao line (a yin line in the fourth position) of the Xiaoxu hexagram, though appearing gentle and yielding, brings great benefit to both state and sovereign when aligning with temporal circumstances. This mirrors how the ancient virtuous minister Yi Yin assisted King Tai Jia of the Shang dynasty—initially facing difficulties until the king's sincere repentance allowed Yi Yin's governing principles to be implemented. Similarly, the Duke of Zhou's guidance of King Cheng required awaiting the opportune moment. The essential principle lies in ministers assisting their ruler through the Dao of gentle compliance, maintaining utmost sincerity without selfish motives. Should ministers constantly seek self-display or contend for superiority, conflict with the ruler inevitably arises. As the *Book of Documents* states: When ministers devise excellent strategies, they should first report them to the ruler, while publicly attributing such policies to the ruler's virtuous governance. Only thus can ruler and minister achieve heart-to-heart connection and seamless cooperation. The Lü hexagram (Dui below, Qian above) illustrates the importance of cautious conduct. Like treading on a tiger's tail yet avoiding being bitten, success comes through responding to strength with gentleness. The hexagram imagery shows heaven above and marsh below—the noble person must clearly discern hierarchy to stabilize the people's hearts. The initial yang line advises maintaining simple authenticity to advance without error; the second yang line speaks of walking the smooth great highway where recluses upholding correctness find good fortune. These all emphasize that worldly conduct should blend gentle compliance with centered correctness, harmonizing with what is seasonally appropriate. Note: The term "Xun" refers to the Xun (Compliance) hexagram in the *Yijing*, symbolizing obedience; "Xu" here denotes a minister's corrective guidance toward the ruler; "Fu" indicates mutual treatment with integrity. These concepts carry specific meanings within the *Yijing* framework. 象曰幽人貞吉中不自亂也 六三眇能視跛能履履虎尾咥人凶武人 爲于大君 象曰眇能視不足以有明也跛能履不足 以與行也咥人之凶位不當也武人爲 于大君志剛也 九四履虎尾愬愬終吉 象曰愬愬終吉志行也 九五夬履貞厲 象曰夬履貞厲位正當也 上九視履考祥其旋元吉 象曰元吉在上大有慶也天澤履方時化曰九五以乾剛之德當至尊之位履其後者又能說以應乾何厲之有而爻獨言其夬履貞厲則必有所指矣故彖直以復虎尾三字名其卦焉若曰履虎尾者但能不致咥即是幸事而夫子傳之則專言柔履剛說應乾又言其剛中正履帝位而不疚光明如此益以見上乾下兊絶无可虞欲爲此卦表暴其德故也不與文王繫繇同意矣六三不中不正志剛目眇故其象如此文王之意曰臣之事君時時有履虎之虞夫履必目視然後履今六三暗而不能視致咥何疑不見初九乎處一卦之下方爾出門即懼履虎而能素履以徃獨行所願其見早矣居下在初是其素也故曰素履九二則見履道廣矣雖幽人亦貞吉何必上應于五以履其尾終日愬愬然恐懼不寧以亂吾之中也是亦能視之于豫不犯難行古高士也四爲大臣位近九五勢不得不履虎尾者但能知其爲虎愬愬 **Interpretation** This passage explains the meaning of each line of the “Treading” hexagram in the *Book of Changes*, which symbolizes acting with caution. In modern terms: The “Treading” hexagram as a whole represents a situation like walking on thin ice. Its upper trigram is Qian (Heaven) and its lower trigram is Dui (Lake), like walking on a tiger’s tail. Each line reveals how to respond to a different situation. The third line says that a blind person forcing himself to see the road, or a lame person forcing himself to walk, is like stepping on a tiger’s tail and being bitten: it is extremely dangerous. This is a metaphor for taking on major responsibilities despite lacking the ability to meet them, like a warrior serving a ruler and bringing trouble upon himself by occupying an unsuitable position. The fourth line says that even while trembling with fear as one steps on the tiger’s tail, the outcome is auspicious. By staying alert and resolute, one can turn danger into safety. The fifth line says that decisive action must remain upright and guard against danger. Even when one occupies a proper position, the highest station demands particular caution. The top line says that carefully reviewing one’s course and examining what is auspicious or inauspicious brings a complete and very favorable outcome. Even someone in a high position can reflect on their actions, and so receive abundant blessings. The first line represents preserving one’s unadorned nature from the very beginning. Like someone who is cautious of the tiger’s tail as soon as they set out, one can follow one’s own path independently. The second line says that the “hidden person”—the recluse—gains good fortune by remaining upright. There is no need to curry favor with those above; keeping the mind at peace is the hallmark of an exemplary person of antiquity. Fang Shihua’s commentary points out that although the fifth line occupies the ruler’s position and possesses firm strength, the hexagram text still stresses the danger of “treading on a tiger’s tail.” This shows that even when circumstances are favorable, one must remain watchful and apprehensive. The third line’s ability does not match its position; like a minister serving a ruler, it is constantly exposed to danger, and failing to read the situation clearly can bring disaster. Through its different scenarios, the hexagram as a whole advises people to anticipate danger in times of security, act within their abilities, and remain upright and centered as they navigate the world. 恐懼故終吉而志得行不遭其咥耳然亦危矣非初與二之所肯安也上九處履之終既畢所事視履考祥旋返其初元吉也固宜若三者不能視故象眇之視不能履故象跛之履唯不明是以又不能行是故欲以暴虎武人爲手脚于夬履大君之前其凶必矣雖曰志剛曷足道哉李秃翁曰文王當殷之未造一嘗親遭其咥矣宜其親切而有餘思焉不然胡爲乎上天下澤而即以履虎尾名其繇哉又胡謂乎于爻則言咥人凶于彖則言不咥人之亨哉不咥之亨以兊柔在内故也致咥之凶以六三志剛不如四之志行故也嗚呼當斯時也欲爲初之素履不可也欲爲二之幽人不可也欲爲上之其旋不可也痛定思痛雖文王亦自悔其爲武人之嗟矣然則眇視跛履文王羑里以前事也愬愬終吉文王羑里以後事也其旋元吉又文王爲西伯賜斧鉞得專征伐以後事也皆文王之卦也正與明夷互相發汪本鈳曰與其愬愬然恐懼以求免咥孰若坦坦然履道自得以致貞吉也 附録程正叔曰天在上澤居下上下之正理也君子觀履之象以辯别上下定其民志夫上下之分明然後民志有定民志定然後可以言治古之時公卿大夫而下位各稱其德終身居之得其分也位未稱德則君舉而進之士修其學學至而君求之農工商賈勤其事而 **Interpretation** This passage explains the profound lessons of the “Lü hexagram” in the Book of Changes, which symbolizes the proper way to conduct oneself. In modern terms: When someone is in danger, maintaining an attitude of alertness and caution can ultimately bring good fortune, allowing them to fulfill their aims without suffering harm. Yet this remains a dangerous situation, unlike the secure conditions described by the first and second yang lines. The top line marks the end of the Lü hexagram and signifies that events have reached their conclusion. At this point, one should look back on one’s conduct, examine the signs of good and bad fortune, and return to one’s original intentions. This naturally brings great good fortune. The text uses three images to show the consequences of acting improperly: failing to see the situation clearly is like having only one good eye (miao shi); taking the wrong steps is like walking with a lame leg (bo lü); and failing to understand how things work makes it impossible to proceed smoothly. Anyone who shows off their strength like a reckless warrior and behaves brazenly before a ruler is bound to invite danger. What use is a resolute ambition if the means are wrong? The author, Li Zhi, also known as Li Tuweng, uses King Wen of Zhou as an example. At the end of the Shang dynasty, King Wen experienced this kind of danger firsthand, when King Zhou imprisoned him at Youli. For this reason, King Wen deeply understood the hexagram image of “treading on a tiger’s tail,” a metaphor for a perilous situation. The hexagram statement says, “The tiger does not bite; there is success,” because the inner disposition is yielding and compliant. The line statement says, “The tiger bites; misfortune,” because the third yin line is excessively forceful. In such a dangerous moment, it was impossible to remain plain and unassuming like the first line, or to withdraw from the world like the second; even the perfect outcome of the top line was hard to attain. Looking back later on that experience, King Wen regretted having acted recklessly, like a warrior. “Miao shi bo lü” describes King Wen’s condition before his imprisonment; “fearful caution, and in the end good fortune” describes his transformation during imprisonment; and “complete fulfillment and great good fortune” describes what followed his release, when he became the Earl of the West, King Wen’s title, and gained command over punitive campaigns. This is connected to the lessons of the Mingyi hexagram, which symbolizes the dimming of light. Cheng Yi, also known as Cheng Zhengshu, adds that Heaven above and the lake below reflect the natural order. In observing the symbolism of the Lü hexagram, a junzi should distinguish between high and low, and between those of higher and lower rank, so as to bring peace of mind to the people. Only when ranks are clearly defined can the people be at ease and the state be well governed. In ancient times, officials each held their proper positions, with virtue corresponding to rank. If someone’s virtue did not match their position, the ruler should promote worthy people. Society can be harmonious only when people in every occupation diligently fulfill their proper roles. 所享有限故皆有定志後世自庶士至于公卿日志于尊榮農工商賈日志于富侈億兆之心交騖于利天下粉然如之何其可一也欲其不亂難矣 (乾下/坤上)泰小徃大來吉亨 彖曰泰小徃大來吉亨則是天地交而萬 物通也上下交而其志同也内陽而外 隂内徤而外順内君子而外小人君子 道長小人道消也 象曰天地交泰后以財成天地之道輔相 天地之宜以左右民 初九拔茅茹以其彙征吉 象曰拔茅征吉志在外也 九二包荒用馮河不遐遺朋亡得尚于中 行 象曰包荒得尚于中行以光大也 九三无平不陂无徃不復艱貞无咎勿恤 其孚于食有福 象曰无徃不復天地際也 六四翩翩不富以其鄰不戒以孚 象曰翩翩不富皆失實也不戒以孚中心 願也 六五帝乙歸妹以祉元吉 象曰以祉元吉中以行願也 上六城復于隍勿用師自邑告命貞吝 象曰城復于隍其命亂也地天泰泰小徃大來吉亨者言致泰之道但小大交相徃來則小者吉大者亨可常泰矣故初九身在三陽之下處大之初而即志在外之隂欲以來交于小連拔三陽以其彙進故致四等翩翩相信而小大交也夫三隂皆不富而失實宜若與陽不相孚應今反翩翩然徃交于陽此豈有徴發戒令哉中心之願不戒而 **Interpretation** This passage discusses the Tai Hexagram (Earth over Heaven) from the Book of Changes (Yijing), expounding on how harmony between Yin and Yang and communication between upper and lower realms bring about peace and prosperity. The hexagram's image shows Qian (Heaven) below and Kun (Earth) above, symbolizing the communion between heaven and earth. The text states: "When the small departs and the great arrives, there is good fortune and success." This refers to how the Qi of heaven and earth must interact for all things to flourish, and how communication between different social strata unites aspirations. The inner firmness and outer gentleness, the strong core with mild exterior, represent the growth of the noble path and the decline of petty ways. Rulers emulate this celestial communion by establishing systems aligned with natural law, helping people accord with heavenly timing and earthly advantages. The six line statements illustrate this principle through progressive stages: The first line (Initial Nine) resembles uprooting reeds that bring their kindred along, symbolizing how noble individuals actively engage with receptive Yin energies. The second line (Nine Two) calls for embracing even the uncultivated with magnanimity, like wading across a river while remembering distant friends, maintaining balanced integrity. The third line (Nine Three) cautions that no path remains forever smooth—what goes must return—only steadfast adherence to the Dao avoids misfortune. The fourth line (Six Four) depicts yielding Yin individuals who, though not wealthy, interact sincerely with Yang counterparts. The fifth line (Six Five) employs the historical example of Emperor Yi marrying off his younger sister to show how centering goodness brings great blessings. The final line (Top Six) warns of city walls crumbling into moats, symbolizing social disorder when military action becomes inadvisable. The entire passage emphasizes that Yin and Yang must unite as naturally as heaven and earth intermingle, with noble individuals actively embracing and petty persons reciprocating sincerity. Only through voluntary union rather than coercion can lasting peace be achieved. When this virtuous cycle of "the small departing and great arriving" occurs—where the small gain blessings and the great attain success—society maintains stability and prosperity. 自乎也初非以其鄰之富也而况二五君臣之間與是故九二以包荒之德而尚主六五以祉元吉故而歸妹則又不但有其願而願亦遂以行矣以此致泰豈非虛已之君能聽其臣包荒之臣能光大其君者乎然知致泰之道在于徃來之交則知徃來之間亦非乆長之道而泰難常保又不可以不慮也故于内卦之三外卦之上獨申言之天地際言天地之交際也夫天地之交一交即散一際即離斷不能久蓋平陂徃復的然孚信疑非人之所能致力然知其如此而克艱守貞亦可以无否之咎无陂之咎无徃之咎何也人定自能勝天也故復戒之曰爾勿夏恤其孚信如此而遂謂泰之必徃也但能知其如此而艱貞以守之不以常泰視之即可常保其泰矣則非但无否之咎而且可以長亨有泰之福故曰于食有福然則爾但艱貞泰决不徃雖有常數其奈爾何三居下之上正泰交之際故特致意焉至上則居泰極矣城復于隍上又反下勿用其衆衆不聽用何也上下不交自邑吿命其命已亂雖欲艱貞不得矣吁可不戒之于早也 附録馮竒之曰自乾坤之後始涉人道經歷六坎險阻備嘗内有所畜外有所履然後致泰而泰之後否即繼之以此知斯人之生立之難而亂之易此又序易者之深意王輔嗣曰茅之爲物拔其根而相連引者也 **Interpretation** This passage elucidates the relationship between ruler and minister through the lens of the Tai hexagram (symbolizing peace and prosperity). The scripture states that genuine connections are not formed merely because neighbors are wealthy—how much more profound should the ruler-minister bond be? The second yang line (representing the minister) embodies expansive and inclusive virtue (De), while the fifth yin line (representing the ruler) receives great blessings, much like a sister's marriage that fulfills aspirations while enabling their realization. Achieving true harmony requires a humble ruler willing to heed ministers and magnanimous ministers capable of assisting their sovereign. Yet we must understand that the Dao of Tai lies in continuous exchange—this dynamic interaction is inherently impermanent. The difficulty of sustaining perpetual prosperity necessitates deliberate contemplation. Thus, special emphasis is placed on the third line of the inner trigram and the top line of the outer trigram: even the convergence of heaven and earth is transient, their union inevitably giving way to separation. Though the cyclical nature of prosperity and decline follows cosmic patterns beyond human control, comprehending this principle allows one to overcome adversity through steadfast adherence to the proper path (Zhengdao), thereby avoiding the misfortunes of obstruction ("Pi"), decline ("Bei"), and dissolution ("Wang"). For human determination can prevail over celestial inevitability. Hence the admonition: do not assume Tai's departure is fated simply because you understand its laws. By maintaining right practice without taking prosperity for granted, one may prolong harmonious conditions indefinitely, enjoying blessings without calamity. At the topmost line (the sixth), representing Tai's zenith, city walls crumble back into moats as those in high positions revert to lowly stations—unable to command obedience, for when communication between rulers and people ceases, governance collapses. Even with righteous intent, restoration becomes impossible, emphasizing the need for timely vigilance. The appended commentary by Feng Qizhi observes: After Qian (Heaven) and Kun (Earth), the Yi Jing begins addressing human affairs. Passing through six levels of obstacles—internal accumulation and external practice—one attains Tai. Yet obstruction inevitably follows prosperity, revealing how order is hard-won while chaos comes easily—a profound insight embedded in the Yi Jing's structure. Wang Bi (styled Fusi) explains: Like pulling up mao grass reveals interconnected roots, all phenomena are fundamentally interrelated. 茹相連之貌也三陽同志俱志在外初爲類首舉則類從故曰以其彙征吉程正叔曰象舉包荒一句而通解四者之義言如此則能配合中行之德而其道光眀顯大也石守道曰過二則无平不陂過五則城復于隍楊廷秀曰平與陂相推徃與復相移居泰之世者勿謂時平其險將萌勿謂隂徃其復反掌九三陽盛極矣隂將復泰將否矣可不懼乎何也天地交際隂陽徃來在九三六四之間也金汝白曰得尚于中行如列侯尚公主之尚九二之德能尚六五中行之主也王輔嗣又曰居泰上極各反所應泰道將滅上下不交卑不上承尊不下施是故城復于隍勿用師不煩攻也自邑吿命貞吝否道已成命不行也坡公解曰取土于隍而以爲城封而高之非城之利以利人也坤之在上而欲復于下猶土之爲城而欲復于隍也上失其衛則下思擅命故曰自邑告命邑非所以出命也 (坤下/乾上)否之匪人不利君子貞大徃小來 彖曰否之匪人不利君子貞大徃小來則 是天地不交而萬物不通也上下不交 而天下无邦也内隂而外陽内柔而外 剛内小人而外君子小人道長君子道 消也 象曰天地不交否君子以儉德辟難不可 榮以禄 初六拔茅茹以其彙貞吉亨 象曰拔茅貞吉志在君也 **Interpretation** This passage explains the hexagram lines of Tai (Peace) and Pi (Obstruction) from the *Yijing* (Book of Changes). The Tai hexagram (Earth below Heaven above) symbolizes smooth progress, while Pi (Heaven below Earth above) represents the opposite—blockage and stagnation. First, regarding Tai: When the three yang lines (representing yang qi) unite in outward development, it resembles interconnected roots of thatch grass, where one plant stimulates the growth of the whole patch, heralding auspicious signs. Cheng Yi (Cheng Zhengshu) interprets that an attitude embracing even barrenness can align with the central and upright Dao, making De (Virtue) shine brightly. Shi Jie (Shi Shoudao) observes that when things reach their extreme, they reverse: flat ground becomes steep slopes (passing the second line), and city walls collapse to fill the moats (passing the fifth line). Yang Wanli (Yang Tingxiu) warns: in times of peace, one must remain vigilant against hidden crises, as yin qi may appear to retreat but can suddenly counterattack. At the ninth-third line, when yang qi becomes excessive, yin qi is about to revive—the turning point from Tai to Pi lies between the ninth-third and sixth-fourth lines. Jin Lüxiang (Jin Rubai) uses the metaphor of feudal lords marrying royal princesses to illustrate how the De of the ninth-second line harmonizes with the central and upright ruler of the sixth-fifth line. Wang Bi (Wang Fusi) adds that when Tai reaches its peak, it returns to its origin. When communication between above and below ceases and city walls crumble, there’s no need for forceful attacks—government decrees become unenforceable, and the fate of Pi is sealed. Su Shi (Su Dongpo) compares this to using moat mud to build walls meant to protect the people. If rulers lose the Dao, it’s as if the walls wish to revert to mud, and regions will no longer heed commands. Next, regarding Pi: When Heaven and Earth do not commune, all things are blocked; when rulers and subjects are cut off, the state declines. The structure of yin within and yang without, softness inside and hardness outside, symbolizes petty men gaining power while noble men lose position. Noble men should restrain their De to avoid calamity and not covet rank or salary. The first-six line’s imagery of "uprooting thatch grass by its roots" shows that even in adversity, a heart turned toward the ruler can maintain uprightness and secure good fortune. These explanations use natural phenomena (such as thatch growth and collapsing walls) and human analogies (like feudal lords marrying princesses) to illustrate how things reverse at their peak and how yin-yang transform. They emphasize the wisdom of remaining vigilant in peace, upholding integrity, and awaiting the right moment. 六二包承小人吉大人否亨 象曰大人否亨不亂群也 六三包羞 象曰包羞位不當也 九四有命无咎疇離祉 象曰有命无咎志行也 九五休否大人吉其亡其亡繋于苞桑 象曰大人之吉位正當也 上九傾否先否後喜 象曰否終則傾何可長也天地否夫唯小徃大來一交而成泰則知大徃小來自不交而成否故致否之道全在于匪人也何謂匪人以其自謂君子之貞而大者不來小者不徃不交故否也或曰貞正也貞則自无不利而曰不利君子貞且初六拔茅連茹又以貞吉亨繫之夫隂柔連彙不貞孰甚而聖人反以爲貞反以爲吉反以爲能亨否何哉曰此隂徃交陽但知小之當徃全不知有君子之貞之不當徃者也以故此徃彼來此不見其爲小人彼亦不見其爲君子此不見其爲小人是无小人也而小人道消矣彼不見其爲君子則彼此皆君子也而君子道長長斯泰矣以是而觀其道皆是小徃大來致之則所以致否者可知矣今欲反否成泰而尚可以謂吾獨有君子之貞哉唯以吾有貞即是匪人故曰否之匪人亨否者可以思也是故有初六之拔茅茹而其志在君則自有九四之疇離祉而其志得行而上下交矣况九四居上卦之下有泰來之幾而爲命之將復乎且又居大臣之位處近君之地既已得 **Interpretation** This is a modern interpretation of the hexagram "Pi" (Obstruction) from the *Book of Changes* (Yijing): The second line (Yin at 2nd place) states that tolerance and compliance benefit petty people but hinder noble individuals, though ultimately there will be breakthrough. The commentary explains: Though temporarily obstructed, the noble person refuses to drift with the tide, hence achieving success in the end. The third line (Yin at 3rd place) speaks of humiliation through excessive tolerance. The commentary attributes this to improper positioning. The fourth line (Yang at 4th place) declares that following the Mandate of Heaven brings no misfortune, with like-minded companions sharing blessings. The commentary explains this results from realizing one's aspirations. The fifth line (Yang at 5th place) describes how the great person finds auspiciousness by pausing during obstruction, maintaining vigilance like hanging from a fragile mulberry branch. The commentary attributes this auspiciousness to correct positioning. The top line (Yang at 6th place) shows obstruction reaching its limit before overturning—first obstruction, then joy. The commentary explains that obstruction must reverse at its extreme, being unsustainable. The core teaching of Heaven-Earth Obstruction (Pi hexagram) lies in this principle: When the small departs and the great arrives, one interaction transforms it into Tai (Peace). Conversely, when the great departs and the small ceases interaction, Pi forms. The root cause of obstruction is "improper people"—those who presume themselves noble yet lack adaptability. Clinging to rigid righteousness, they prevent the great from coming and the small from going, creating obstruction. Some ask: Why does the first line's "uprooting reeds" (Yin at 1st place), clearly showing improper Yin accumulation, get called auspicious by sages? Because when Yin interacts with Yang, knowing only that the small should advance while remaining unaware that nobility requires steadfastness, this mutual coming and going obscures petty characteristics—dissolving the petty path. Without forced displays of nobility, all naturally become noble—expanding the noble path. This is Peace (Tai). Therefore, transforming obstruction into peace requires abandoning claims to exclusive nobility. The first line's "uprooting reeds" aims for the ruler, while the fourth line's "companions share blessings" realizes aspirations—establishing communication. Moreover, the fourth line occupies the lower position of the upper trigram—the turning point before peace arrives—and stands near the ruler as chief minister, when Heaven's Mandate is about to be restored. 行其志則自然无咎而衆類皆麗其福祉又不但拔茅連茹已也四者初之君故曰志在君是故有六二亨否之道則自能包承而使小人皆吉何貞之有有九五大人休否之術則大人自吉又不但能使小人吉已也何否之有然既曰休否則似初不以否爲意而豈知其中實艱難貞固未嘗不曰其亡其亡若繫于苞桑而頃刻无以自活者爲邪先否後喜其不可長宜矣李秃翁曰保泰之道莫過于乾亨否之道莫尚乎坤乾天也天无不覆故九二獨以包納荒野之量而主泰坤地也地无不載故六二獨以包容承順之道而亨否然泰雖以包荒處世而實以艱貞自處故曰艱貞无咎所謂文王之自朝至于日中昃不遑暇食是已否雖以包承待人而實以其凶休否故曰其凶其凶凶无日矣歸于何所矣所謂勾越之嘗膽卧薪是已雖然方其泰也人皆以爲泰我獨以爲否是故能不爲泰所動而泰可常泰矣及其否也人皆以爲否我即以爲泰是故能不爲否所亂而否遂不終否矣此其倒行逆施使太阿之柄常在吾手是誠休否之大人也乃君子實不任是也何也以君子之有貞也有貞則以彼爲不貞便不肯徃矣安得不否乎唯拔茅茹以其彙而一時隂柔咸相連引乃貞耳唯包承包羞而无徃不來乃貞耳貞則亨矣休矣吉矣便 **Interpretation** This scripture discusses how to maintain proper mindset and conduct in both "Tai" (smooth progress) and "Pi" (adversity) situations. When one persists in their aspirations, they naturally avoid calamities and allow those around them to share in blessings. This goes beyond the simplicity of uprooting thatch grass with its roots intact. The true essence lies in always keeping the sovereign (representing lofty ideals or principles) in one's heart. If one can emulate the second yin line (Liu'er) from the Yijing by understanding the way of tolerant acceptance, even petty people (those lacking virtue) may receive good fortune. Similarly, by mastering the "resting in adversity" (Xiu Pi) method like the fifth yang line (Jiuwu), noble persons (those of high virtue) naturally attain auspiciousness while benefiting others. The text references King Wen of Zhou diligently attending to governance from dawn to dusk without pausing to eat, and King Goujian of Yue sleeping on firewood and tasting gall—demonstrating how one should maintain vigilance ("perish, perish" alertness) during prosperous times while seeing hope in adversity. When others perceive smooth sailing, one should discern hidden dangers; when others see only difficulty, one should recognize turning points. This approach allows mastery of initiative, like wielding the legendary Tai'a sword to control the situation. Yet true noble persons don't deliberately act this way, for they steadfastly uphold the correct path (Zhen). Simply by connecting with kindred spirits like intertwined thatch roots, or embracing all things with the earth's magnanimity, one maintains the proper way. By upholding this correct path, one naturally attains clarity, peace, and auspiciousness. Note: "Tai" and "Pi" are hexagram names from the Yijing (Book of Changes), representing states of openness/success and obstruction respectively; "Liu'er" and "Jiuwu" refer to specific line positions in the hexagrams; "Xiu Pi" means ending adversity; "Tai'a" was a famous ancient sword symbolizing authority. 爲泰矣故曰包承小人吉但能包容承順而使小人皆吉即爲大人亨否之道不待他日而後亨也或曰九二包荒得尚于中行則致泰之道全是包荒而爻復言馮河朋凶者豈包荒之外更當用馮河之勇不遐遺之外又必絶朋凶之私邪非然也眞能包荒而不遐遺者自然絶朋凶而勇于馮河也不然是即優柔不斷之夫矣如西漢孝元望之被殺而不知東漢孝章竇憲奪主田園而不問何取于包荒也如是則雖强必弱雖治必亂而又何光大之有何得尚中行之有爻備斯義故詳言之 附録吕伯恭曰否上下不交有天地之形而无乾坤之用也鄧伯羔曰二居中得正佐大君休否者也故有包承小人之法三以隂柔居否時或包羞而聽小人之鴟張或包羞而入小人之黨與李生曰此正處否之法所謂唾面自乾褫裘縱博者也若夫李固之戮何補于漢徒張梁冀之虐焰而已非徒无益而反大爲國家之害故爻于包羞不繫以吉凶悔吝而象但言其位之不當蓋言其不當九五大君之位又不當九四大臣之位勢且无如之何唯有觀釁以俟時耳陳平等之阿謏順㫖勸王諸吕可以觀矣所謂大人否亨不亂羣者眞是已故曰於今面折廷諍臣不如君定社稷安劉氏後君亦不如臣鳴呼誰謂包羞果不當乎 **Interpretation** This passage examines the wisdom of navigating life through the lens of the "Tai" (Peace) and "Pi" (Stagnation) hexagrams from the *Yijing* (Book of Changes). The core message reveals that true tolerance is not unconditional concession but requires both principles and courage. During prosperous times (symbolized by the Tai hexagram), the noble person should embrace others with open-mindedness (bao huang, "containing the vast"), yet remain vigilant against indulging wicked behavior. Like crossing a river (feng he, "ford the river"), one needs both magnanimity and the resolve to stop wrongdoing decisively. Historical examples like Emperor Yuan of Han allowing eunuchs to kill loyal ministers and Emperor Zhang permitting Dou Xian to seize civilian lands demonstrate how superficial tolerance without substantive responsibility leads nations from prosperity to decline. In adversity (symbolized by the Pi hexagram), discerning timing becomes paramount. Scholar Lü Zuqian (Lü Bogong) observed that Pi represents a blockage between heaven and earth—retaining form but losing the dynamic interaction of Qian (Heaven) and Kun (Earth). Here, dealing with petty people demands strategy: one might endure humiliation like letting spit dry on one's face (tuo mian zi gan), or conceal one's brilliance like removing robes during gambling (chi qiu zong bo). However, blindly resisting as Li Gu did—only to be killed and embolden the tyrant Liang Ji—proves futile. Chen Ping's apparent submission to Empress Lü, though seemingly disgraceful, preserved strength to later suppress the Lü clan's rebellion. The text concludes with Han general Zhou Bo's famous words: "In open debate, I cannot match Your Majesty [Emperor Wen], but in stabilizing the realm and preserving the Liu dynasty, Your Majesty cannot match me." This illustrates how authentic tolerance (bao xiu, "containing disgrace") demands wisdom—knowing when to endure and when to act, guided solely by righteousness. 讀之眞可以出涕也此等說話實難向人道唯有眞心不負人家國者默默當自知之熊過曰人依木息曰休苞桑乃桑柔之方苞芽者如詩相苞𣏌之苞鄧伯羔又曰苞桑非固結之喻蓋古人朽索六馬虎尾春冰之類陸宣公收復河北後請罷兵狀有云邦國之杭□綿綿聯聯若苞桑綴旒幸而不殊者縷矣然則苞叢生也叢生之桑細而弱其堪繫重乎邵國賢曰否泰者時也時也者上之人與君子之所爲也故泰之象言后道在上也否之象言君子道在下也泰之時財成輔相君子與有力焉今也不然是謂儉德 (離下/乾上)同人于野亨利涉大川利君子貞 彖曰同人柔得位得中而應乎乾曰同人 同人曰同人于野亨利涉大川乾行也 文明以徤中正而應君子正也唯君子 爲通天下之志 象曰天與火同人君子以類族辨物 初九同人于門无咎 象曰出門同人又誰咎也 六二同人于宗吝 象曰同人于宗吝道也 九三伏戎于莽升其高陵三歲不興 象曰伏戎于莽敵剛也三歲不興安行也 九四乘其墉弗克攻吉 象曰乘其墉義弗克也其吉則困而反則 也 九五同人先號咷而後笑大師相遇 象曰同人之先以中直也大師相遇言相 克也 上九同人于郊无悔 象曰同人于郊志未得也天火同人 **Interpretation** This passage consists of two main parts. The first presents several scholars’ discussions of concepts such as “embracing the mulberry tree” in the Book of Changes. The second gives the text of Hexagram 13, Fellowship with Others, along with its commentary. In the first discussion, Xiong Guo explains that the character “rest” means a person leaning against a tree to take a break, and that “embracing the mulberry tree” refers to a mulberry just beginning to sprout. Deng Bogao argues that the phrase is not a metaphor for firmness but describes a perilous situation, like driving six horses with a rotten rope, treading on a tiger’s tail, or walking across spring ice. After recovering Hebei, Lu Xuanguo used “embracing the mulberry tree” to describe the state’s fate as fragile as a thread. Shao Guoxian discusses the Hexagrams of Peace and Standstill. He sees Peace as symbolizing a ruler above who puts the right way into practice, and Standstill as symbolizing gentlemen below who are frustrated in their aims. He emphasizes that the times depend on the actions of those in high positions and of gentlemen. The second part presents the complete hexagram statement and line statements for Hexagram 13 of the Book of Changes, Fellowship with Others. The hexagram consists of Fire below and Heaven above, symbolizing Heaven and Fire communicating and people living in harmony. The hexagram statement says that joining with others in the open country is favorable for crossing a great river, and that a noble person who holds to the right way will find good fortune. The line statements describe how to relate to others in different circumstances: the first nine says that going out to associate with people brings no harm; the second six says that associating only with one’s own clan brings regret; the third nine describes lying in ambush among the brush for three years without daring to act; the fourth nine describes climbing the city wall but not attacking, which brings good fortune; the fifth nine says that people first weep and then laugh when a great army meets them; and the top nine says that joining with others in the outskirts leaves one’s aims not fully realized, but brings no regret. The commentary emphasizes that a noble person should distinguish kinds of things and groups, and approach others with an upright heart. Through civilized conduct joined with strength, one can realize the aim of bringing the world into harmony. Overall, the passage explains the importance of openness and tolerance in human relationships, while holding firmly to the right way. 一隂居二上下五陽皆欲與同則爲同人于野以其居中得位自然爲衆所宗耳一隂居五上下五陽皆爲所有則爲大有元亨以其居柔處尊其勢自能有大耳但五易于有大而二難以居宗則上下之别尊畢之勢也是以大有六五獨爲大有上吉而同人六二不免于宗致吝然六二自視雖若有于宗之吝而五陽視二實則有于野之同故彖辭斷以同人于野四字名其卦焉以今觀之初以出門求同也三以伏莽求同也四又以乘墉求同也五獨以號兆興大師求同而上又獨出郊跋望庶幾一同焉則上下五陽皆以二爲宗而欲求與同明矣所同盡一卦之人非于野之同而何四字名卦獨此與否之匪人爲然若履虎尾若艮其背則三字卦名又是一例矣然此卦實以二五同心名爲同人故彖傳獨先言同人而曰柔得位得中而應乎乾曰同人也應乎乾蓋專言五夫既如是而同矣而此同人之卦乃曰同人于野亨利涉大川者何蓋言不但五應于二欲與二同凡乾之行皆欲應二求與二同也故曰乾行則可知矣所以然者以六二文明以徤中正而應有君子之正故也夫正則天下之志以通寧直五邪然則于野之同涉川之利同人之亨又何疑與特其間不免有三四之爭九五之克其迹似吝遂以吝爲二病耳不知此六二 **Interpretation** This passage explains the positional relationships between the hexagrams "Tongren" (Fellowship) and "Dayou" (Great Possession) from the Yijing (Book of Changes). It primarily analyzes how a single yin line interacts with yang lines when occupying different positions. When the yin line occupies the second position (Six in the Second Place), all five yang lines above and below seek correspondence with it, forming the "Fellowship in the Field" hexagram image. Because the yin line occupies the central and proper position, it naturally becomes the focal point for others to rally around. When the yin line occupies the fifth position (Six in the Fifth Place), it commands all yang lines, creating the auspicious omen of "Great Possession." This occurs because its softness in an honored position naturally embraces all things. However, while the fifth position easily achieves "Great Possession," the second position struggles to become the sovereign leader, reflecting hierarchical distinctions. Thus, the Six in the Fifth Place of "Great Possession" is particularly auspicious, whereas the Six in the Second Place of "Fellowship" inevitably involves factional disputes. Yet from the perspective of the five yang lines, the Six in the Second Place is indeed their shared object of pursuit, hence the hexagram statement names it "Fellowship in the Field." Other lines seek correspondence with the Six in the Second Place in different ways: the initial line resembles going out to find companions; the third line resembles lying in ambush in tall grass; the fourth line resembles climbing city walls to gaze afar; the fifth line openly summons the multitude; and the top line ventures beyond the city alone. These all demonstrate how the five yang lines regard the Six in the Second Place as their sovereign and seek to connect with it. The entire hexagram depicts all members rallying together, hence called "Fellowship in the Field." The core of this hexagram lies in the heartfelt resonance between the Six in the Second Place and the Nine in the Fifth Place. The Six in the Second Place embodies the virtues of cultural refinement, strength, and balanced correctness, aligning with the noble path of the junzi (superior person). Thus, it can resonate with all under heaven. Although the process inevitably involves struggles with the third and fourth lines and restraint from the fifth line—appearing somewhat regrettable—this is precisely the necessary journey for the Six in the Second Place as the focal point of collective allegiance. 者使其果有君子之貞則中正而應自无害其爲于野之同使其果有斷金之利如蘭之言則二五相信又豈三四之所可力爭也哉雖以我爲吝不恤矣此夫子于文言所以斷以二人之同如斷金同心之言如蘭臭也嗚呼堯舜之相受授也孔顔之相受授也流濕就燥隨雲從風唯聲之應而氣之求安能无吝乎是故文王于九五而夫子于六二復有感也 附録坡公解曰利涉大川乾行也苟不得其誠同與之居安則合與之涉川則潰矣秃翁曰六二非但應九五之乾凡所與同之人皆乾也與乾爲行涉川豈足道哉一乾猶不可當况五乾耶君子于此可以喜而不寐矣坡公以誠同解乾行似未通誠同者二與五也乾行者五陽爲行同人于野也又曰初九自内出同于人上九自外入同于下自内出故言門自外入故言郊秃翁曰出門同人言出門即與二同无所間隔故曰又誰咎言誰爲之咎而使之不得同乎幸初之辭也五即不然中心同之何日忘之二五之謂也不容不同安有吝邪使其有吝九五决不興大兵犯衆難以求遇矣故坡公曰君子之道或出或處或默或語二人同心其利斷金同心之言其臭如蘭由此觀之豈以用師而少五哉夫以三四之强而不能奪始于號咷而卒達于笑至于用師相克矣而不能散其同此以知二五 **Interpretation** This passage expounds on the profound importance of sincere unity between individuals. Just as metal can be severed, genuine unity of heart generates formidable strength; like the natural fragrance of orchids, those who share common aspirations naturally speak in harmony. The ancient sages exemplified this principle—the abdication between Yao and Shun, the master-disciple transmission between Confucius and Yan Hui—all flowed as naturally as moisture moving toward dry places or clouds drifting with the wind. Such synchronicity requires no forced effort; it arises spontaneously through heartfelt resonance. As King Wen of Zhou (represented by the 95th hexagram line) and Confucius (the 62nd line) realized, true unity creates profound spiritual attunement. The text observes that without genuine shared virtue (De), relationships may endure peacefully in stable times but will collapse when facing trials (like crossing a river). Yet when united like the six unbroken yang lines (symbolizing the Qian hexagram's vigorous power), even great rivers become crossable. The force of a single yang line is already unstoppable—how much more when five unite? Particularly noteworthy is how the initial yang line (the bottom ninth line) forms unity by reaching outward from within, while the top yang line (the upper ninth line) connects by extending downward. Like meeting kindred spirits upon stepping outside—with no barriers between. The resonance between the 95th line (the sovereign position) and 62nd line (minister position) springs from innermost sincerity, creating bonds that time cannot erase. Ultimately, true unity cannot be broken by external coercion (symbolized by the third and fourth lines' forces). Initial difficulties (weeping and wailing) will ultimately give way to joy. Even military force cannot sever this bond of shared purpose. This demonstrates how the unity between second and fifth lines remains unshakable against all opposition. 之誠同也二隂也五陽也隂陽不同而爲同人是以知其同之可必也君子出處語默不同而爲同人是以知其同之可必也苟可必也則雖有堅强之物莫能間之矣故曰其利斷金秃翁曰李白以從永王璘故論死郭子儀請以官爵贖而脫之白又坐事繫潯陽獄宋若思以三千兵却而取之嗚呼世无同心之朋大賢君子將安所託命哉此于郊之同所以聖人不取也熊過曰同人大有皆五陽而一隂主之大有之隂在五故曰元亨同人之隂在二而羣陽宗之則曰亨曰則君子貞宗尊也詩云君子宗之志未得與通天下之志正反姜廷善曰伏戎于莽以伺五之隙升其高陵以窺二之動三歲不興五終不可敬故也 乾下離上大有元亨 彖曰大有柔得尊位大中而上下應之曰 大有其德剛徤而文明應乎天而時行 是以元亨 象曰火在天上大有君子以遏惡揚善順 天休命 初九无交害匪咎艱則无咎 象曰大有初九无交害也 九二大車以載有攸徃无咎 象曰大車以載積中不敗也 九三公用亨于天子小人弗克 象曰公用亨于天子小人害也 九四匪其彭无咎 象曰匪其彭无咎明辯晳也 六五厥孚交如威如吉 象曰厥孚交如信以發志也威如之吉易 而无備也 上九自天祐之吉无不利 **Interpretation** This passage elucidates the philosophical principles of the "Tongren" (Fellowship) and "Dayou" (Great Possession) hexagrams from the *Zhouyi* (Book of Changes). The Tongren hexagram features two yin lines and five yang lines, while Dayou has five yang lines and one yin line—demonstrating how differing yin-yang configurations can achieve harmonious coexistence. This mirrors the way noble persons (junzi) navigate the world: though their methods may differ, their shared purpose creates a unifying power so strong it can "cut through metal," as the saying goes. The text cites Li Bai's example: the Tang poet narrowly escaped death after following Prince Yong Li Lin, only to be saved by Guo Ziyi who exchanged his own official rank for Li Bai's pardon. Later, when imprisoned in Xunyang, Li Bai was rescued by Song Ruosi's troops. Such episodes reveal how rare true understanding friends are, and how often virtuous individuals find themselves with nowhere to turn. Thus, the sages viewed superficial "fellowship" with skepticism. Scholar Xiong Guo explains: In Dayou, the yin line occupies the fifth position (the most honored), hence the judgment "yuan heng" (supreme success). In Tongren, the yin line in the second position is revered by surrounding yang lines, producing "heng" (success)—showing that nobility must maintain integrity to earn respect. As the *Book of Songs* states, "The junzi becomes their exemplar," though in reality, noble aspirations often go unfulfilled. Jiang Tingshan adds: Some lie in wait amid tall grass, climb heights to observe movements, yet dare not act for three years—not for lack of will, but for lack of the proper moment. The Dayou hexagram's structure—Qian (Heaven) below Li (Fire) above—symbolizes illumination shining upon all under heaven. Its judgment "yuan heng" indicates that when yielding virtue occupies the honored position, maintaining centrality while receiving support from above and below, supreme fortune follows. The noble person should restrain evil while promoting goodness, aligning with Heaven's mandate. Line interpretations: - First Nine: Avoiding unnecessary connections prevents harm; hardship brings no blame—emphasizing cautious beginnings. - Second Nine: Transporting goods in great carts incurs no misfortune—showing balanced accumulation prevents failure. - Third Nine: When lords present offerings to the Son of Heaven, petty persons cannot—revealing how inferior people invite calamity. - Fourth Nine: Restraining ostentation avoids blame—demonstrating the need for discernment. - Fifth Six: Sincerity inspires awe, bringing good fortune—proving integrity kindles others' aspirations, while authority stems from approachability. - Top Nine: Receiving Heaven's blessing ensures universal auspiciousness. 象曰大有上吉自天祐也火天大有方時化曰東坡謂大者皆見有于五故曰大有大有之世上下皆應于五以事厥孚交如威如之君五又應天時行以享大有自天吉无不利之祐人生際此涉世既多交道益廣良亦艱矣未可遽以爲易易也初九在下雖尚无交然交從此始矣无交故无害則知有交必有害也故吿之以无咎之道焉无咎唯在于克艱能克艱則雖日與世接何妨乎是故九二有大車則不敗矣不敗是无害也九三用亨于天子雖爲公可矣爲公而用亨則不害也九四匪其彭則處盛滿而知懼知懼又不害矣然則无害在人耳唯其以大有自肆而不知艱以處之始相將而入于害于交何與也今觀九三居下卦之上公之位也以剛處正故足與大有之天子同享大有之福蓋深知其艱而能愼之于始如此齊之太公是矣若韓彭則有害而弗克不知艱矣九四切近六五其盛極矣然以陽居隂獨能悉所有爲君之有而秋毫不敢自有故曰匪其彭眀辯晳也又明又辯又晳唯其眞有過人之哲故深知其艱而能愼之於終如此陶朱公張子房輩是矣吾以是觀之大有之世君以柔中臣以克艱君有交如臣无交害始得共享大有之福不然凶咎至矣乃知君益柔而臣益艱又聖人之微㫖也 **Interpretation** The image statement of the "Dayou" hexagram in the *Book of Changes* states: "The topmost yang line is auspicious because it receives divine protection from heaven." This hexagram shows the Li (Fire) trigram above the Qian (Heaven) trigram, symbolizing brilliant illumination shining upon the world. Su Shi explains that "Dayou" (Great Possession) refers to the multitude submitting to the ruler represented by the fifth line. In times of universal abundance, both superiors and inferiors respond harmoniously to the sovereign through sincere interaction. The majestic ruler acts in accordance with heavenly timing, enjoying the prosperity and blessings bestowed by heaven, where no favorable circumstance is lacking. When encountering such flourishing times in life, as one's worldly experience expands and social connections multiply, maintaining virtuous conduct becomes increasingly challenging—one should never consider it simple. The initial yang line at the bottom position, though not yet engaged in interaction, marks the beginning of social exchange. Where there is no interaction, there is no harm; thus we understand that interaction may potentially bring harm. Hence the warning to follow the "path of no error," whose key lies in overcoming difficulties. If one can overcome challenges, what harm could come from daily interactions? The second yang line, with its "great carriage loaded with goods," signifies no failure—that is, no harm. The third yang line presents tribute to the Son of Heaven; even those in the position of the Three Dukes may do so without harm. The fourth yang line does not flaunt its wealth; knowing caution at the height of prosperity ensures no harm comes. Whether harm occurs depends entirely on the individual. If one becomes indulgent due to abundance and fails to act prudently, calamity will gradually ensue—this has nothing to do with interaction itself. Observing the third yang line at the peak of the lower trigram—equivalent to the Three Dukes position—we see yang strength occupying its proper place, thus enabling shared blessings with the prosperous ruler. This stems from profound awareness of difficulties and careful attention to beginnings and endings, exemplified by Jiang Ziya of Qi. Contrastingly, Han Xin and Peng Yue met misfortune through lack of caution. The fourth yang line, closest to the yielding fifth line ruler, reaches the zenith of power. Yet as yang in a yin position, it dedicates everything to the sovereign without presuming ownership—hence "not flaunting." This requires supreme wisdom to maintain caution through profound understanding of difficulties, as demonstrated by Fan Li and Zhang Liang. Thus we see that in prosperous eras, when rulers govern with gentle harmony and centrality, ministers overcome challenges. When rulers interact with sincere trust, ministers engage without harm—only then can they share in the blessings of abundance. Otherwise, disaster strikes. The more gentle the ruler, the more ministers understand hardship—this embodies the profound intention of the sages. 汪本鈳曰上九自天祐之六五是以應天時行而自致元亨也 附録程正叔曰公用亨于天子若小人處之則爲害自古諸侯能忠順奉上者則蕃養其衆以爲王之屛諭豐殖其財以待上之徴賦若小人處之民衆財豐則反擅其富强益爲不順是小人大有則爲害又大有爲小人之害也張幼于曰詩曰行人彭彭出車彭彭駟騵彭彭四牡彭彭皆取人馬强盛之意楊廷秀曰六五大有之主也離明而晦之以隂虛中而執之以柔專任誠信故能感發其下之志媿服其下之心下感發則君臣之孚不約而自堅下媿服則道義之威不猛而自洽信以發志以我之誠信發彼之誠信也易而无備以我之和易徹彼之周防也王輔嗣曰居尊以柔處大以中无私于物上下應之信以發志故其孚交如夫无私于物物亦公焉不疑于物物亦誠焉既公且信何難何備不言而教行何爲而不威如爲大有之主而不以此道吉其可得乎坡公解曰六五處羣剛之間而獨用柔无備之甚者也以其无備而物信之故歸之者交如也此柔而能威者何也以其无備知其有餘也夫備生于不足不足之形見于外則威削又曰天之所助者順也人之所助者信也履信思乎順又以尚賢也是以自天祐之吉无不利夫信也順也尚賢也六五之德也易 **Interpretation** Wang Benke explains: The topmost yang line (the ninth line in the hexagram) receives divine protection from heaven, while the sixth five line (the sovereign position) acts in accordance with celestial timing, naturally attaining the most unobstructed and auspicious state. Cheng Zhengshu further elaborates: While tributary offerings from feudal lords to the Son of Heaven follow the proper Dao, such affairs become calamitous when managed by petty men. Throughout history, when feudal lords served their sovereign with loyal submission, they governed the people well as bulwarks of the royal house and amassed resources for imperial requisition. But when petty men gain power, abundant population and wealth only fuel greater rebellion through their arrogance. Thus when petty men achieve great success, it inevitably brings disaster. Zhang Youyu cites the "Pengpeng" descriptions from the Book of Songs, noting how these verses consistently depict scenes of formidable horses and men. Yang Tingxiu analyzes: The sixth five line as sovereign of Great Possession (the 14th hexagram in Yijing), though occupying the Li (Fire) position symbolizing brightness, maintains self-restraint through yielding receptivity - empty-minded within while gentle without, exclusively treating others with sincerity. Thus it inspires ministers' loyalty and secures subordinates' willing submission. The bond between ruler and minister needs no pact to become firm; the dignity of righteousness requires no severity to achieve harmony. Sincerity evokes sincerity in others; equanimity dissolves others' wariness. Wang Bi (styled Fusi) expounds: Occupying the honored position with gentle demeanor, handling great affairs via the Middle Way, harboring no selfishness toward all things - this naturally elicits universal response. Inspiring others' hearts through sincerity ensures genuine allegiance. When the ruler lacks selfishness, the people become impartial; when the ruler suspects none, others respond with trust. What difficulty remains to guard against when both justice and sincerity prevail? What action lacks dignity when teachings spread without words? As sovereign of Great Possession, how could one attain auspiciousness without following this Dao? Su Shi (styled Dongpo) interprets: The sixth five line dwells amidst multiple yang positions yet uniquely employs yielding receptivity, appearing completely unguarded. Precisely through this total lack of defense, all things return to it with perfect sincerity. From where comes this gentle yet awe-inspiring power? It emerges precisely through the absence of precaution, demonstrating abundant inner reserves. Defensiveness springs from insufficiency; when insufficiency manifests externally, dignity diminishes. He further states: Heaven assists those who follow the celestial Dao; people help those who keep faith. Practicing sincerity, contemplating the Way of compliance, plus honoring the worthy - thus one receives heavenly protection with omnipresent auspiciousness. Sincerity, compliance, and reverence for worthiness - these constitute the virtues of the sixth five line. 而无備六五之順也厥孚交如六五之信也羣陽歸之六五之尚賢也上九特履之爾所履者能順且信又以尚賢則天人之助將安歸哉故曰聖人无功神人无名而大有上九不見致福之由也劉用相曰六五一爻備言六五所以大有之德上九一爻備言六五所以大有之福福德兼備是爲大有六五上九合爲一人然則上九其天矣 (艮下/坤上)謙亨君子有終 彖曰謙亨天道下濟而光明地道卑而上 行天道虧盈而益謙地道變盈而流謙 鬼神害盈而福謙人道惡盈而好謙謙 尊而光卑而不可踰君子之終也 象曰地中有山謙君子以裒多益寡稱物 平施 初六謙謙君子用涉大川吉 象曰謙謙君子卑以自牧也 六二鳴謙貞吉 象曰鳴謙貞吉中心得也 九三勞謙君子有終吉 象曰勞謙君子萬民服也 六四无不利撝謙 象曰无不利撝謙不違則也 六五不富以其鄰利用侵伐无不利 象曰利用侵伐征不服也 上六鳴謙利用行師征邑國 象曰鳴謙志未得也可用行師征邑國也地山謙謙亨君子有終既言亨矣而又言君子之終何也終與始對也夫謙之必亨无可疑者彖傳已言之詳矣然大凡謙遜退讓之君子其始或有未必亨者而終則必亨无疑矣聖人恐人見其始之不亨也而遂不安于謙故以 **Interpretation** This passage originates from the "Dayou" (Great Possession) and "Qian" (Modesty) hexagrams of the *Yijing* (*Book of Changes*), focusing on two essential virtues in human conduct: sincerity and humility. In the "Dayou" hexagram, the sixth line in the fifth position (a *yao* being the basic component of a hexagram) represents a ruler who, if possessing three virtues—first, aligning with the Dao (the Way) (*shun*); second, treating others with sincerity (*xin*); and third, honoring the worthy (*shangxian*)—will receive blessings from heaven and support from the people. The topmost line (ninth) further explains that such blessings are not attained through deliberate pursuit. Just as sages act without leaving traces of their achievements and divine beings (*shenren*) dwell in the world without revealing their names, true fortune often arrives unexpectedly. The "Qian" hexagram specifically discusses the principle of humility. Its imagery depicts a lofty mountain concealed beneath the earth (the *Gen* trigram below, the *Kun* trigram above), symbolizing inner virtue that remains unassuming. The Dao of heaven diminishes the proud and enriches the humble; the Dao of earth transforms the overflowing and flows toward the lowly; even spirits and deities (*guishen*) bring misfortune to the arrogant but bestow blessings on the modest. Likewise, human society despises pride and cherishes humility. A true noble person (*junzi*), even when in an exalted position, maintains gentleness, and when in a humble station, retains dignity. The individual line statements elaborate further: - The first line (sixth) states that a noble person who is humble upon humility, like a shepherd managing his flock with discipline, can safely navigate dangers. - The second line (sixth) explains that gaining renown through modesty is auspicious because it arises from inner sincerity. - The third line (ninth) describes a noble person who remains humble despite achievements, naturally drawing the people’s allegiance. - The fourth line (sixth) asserts that applying humility brings no disadvantage, as it does not violate cosmic principles. - The fifth line (sixth) suggests that even without wealth, one can lead neighbors to prosper together, and when necessary, using force to punish injustice will not bring harm. - The topmost line (sixth) indicates that a reputation for humility can be employed in commanding armies to subdue rebellious states. The passage concludes by emphasizing that humility ultimately leads to success. Though the beginning may be challenging, perseverance in this virtue will inevitably bring good fortune. This serves as a reminder not to abandon humility simply because of temporary difficulties. 有終决之今觀夫子之稱謙也寍有過于泰伯與文王乎方泰伯之三以天下讓季歷而自斷髮文身逃竄荆蠻可謂困而不亨極人情之所不堪矣而終焉光有吴國則泰伯君子之終也文王又以三分有二之天下讓于商亦可謂損已與人如太王之事狄者矣何亨之有而終造八百年之周則文王君子之終也故夫子斷以二聖爲至德而此卦復以君子有終明言謙之必亨焉意可知也故曰汝唯不矜天下莫與汝爭能汝唯不伐天下莫與汝爭功又豈直至有夏歷年四百然後見禹之謙眞莫與爭功能哉孔顔謙謙不試而終爲天下萬世之宗師又君子之終之最大且著者也卦言謙亨而復言有終㫖哉卦言君子有終而爻獨言君子有終吉豈无意哉以九三成卦之主勞謙者也餘皆鳴謙應謙而已鳴呼勞而不伐有功而不德厚之至也德厚者其流光厚施者必食其報君子有終吉獨何疑于九三乎 附録熊過曰謙之下稱謙謙方時化曰卑非謙也因其卑見其謙耳故曰卑以自牧牧字說文從支與撲同從牛養牛人也牛巨物象人之彊陽及其調服巽順有牧道焉坡公解曰雄鳴則雌應故易以隂陽唱和寄之於鳴謙之所以爲謙者三也艮之制在三而三親以艮下坤其謙至矣故曰勞謙六二其鄰也上六其配也故皆和之而鳴謙而六 **Interpretation** This passage elucidates the profound meaning of the "Qian Hexagram" (Humility) from the *Yijing* (*Book of Changes*) through historical anecdotes. It first cites two exemplary rulers: Taibo (the elder uncle of King Wen of Zhou), who three times yielded the throne to his younger brother Jili, eventually cutting his hair and tattooing himself to flee to the barbarian lands of Jing. Though seemingly destitute, he ultimately founded the state of Wu. Similarly, King Wen of Zhou ceded two-thirds of the realm to the Shang dynasty, appearing to suffer loss but laying the foundation for the 800-year Zhou dynasty. Confucius thus praised these two sages as models of "supreme virtue" (*zhide*). The text emphasizes the essence of humility: when one does not boast of oneself (*bujin*), no one in the world competes with them for ability; when one does not flaunt one's achievements (*bufa*), no one contends with them for merit. Just as Yu the Great governed with humility, enabling the Xia dynasty to endure for four centuries, Confucius and Yan Hui (Confucius's most virtuous disciple), though not seeking fame, became eternal exemplars. These are the finest proofs of the adage "the noble person reaps good outcomes" (*junzi you zhong*), showing that the humble ultimately receive benevolent rewards. Particular attention is given to analyzing the "laborious humility" (*laoqian*) spirit of the Nine in the Third Line (the ruling line) of the Qian Hexagram: having merit yet not boasting, possessing virtue yet not claiming it—this represents the most profound moral character. Like a herdsman taming a powerful ox, true humility lies in subduing one's own strength to attain a state of gentle compliance. The text employs the natural phenomenon of male and female birds calling in harmony as a metaphor for the balance of Yin and Yang, illustrating how the Second and Top Yin lines resonate with the Third Yang line, revealing the inherent harmony within the Dao of humility. In the appended commentary, Xiong Guo and Fang Shihua further clarify the distinction between "humility" (*qian*) and "abasement" (*bei*): humility is not about being lowly but rather, like the herdsman taming an ox, represents the cultivated skill of overcoming strength with gentleness. Su Shi (Dongpo) uses the imagery of birds calling in harmony to explain that the true meaning of "resonant humility" (*mingqian*) lies in the harmonious interplay of Yin and Yang. 二又以隂處内卦之中故又曰貞吉鳴以言其和于三貞以見其出于性而非强焦弱侯曰撝謙撝裂也從手爲聲通作麾詩麾之以肱書右秉白旄以麾亦通作撝楊簡曰六柔四柔坤體又柔又不中有過乎謙之象故聖人教之撝去其謙又恐其疑也又曰无不利撝謙曰不違則言雖撝去其謙不至于違則也程正叔曰征其文德謙巽所不能服者也文德所不能服而不用威武何以平治天下謙之過矣秃翁曰坤之所以過于謙者或恐其有害而不利耳今以坤順之卦六四之爻柔順至矣奉此柔順不敢違則已无不利而又謙焉不太過乎太過即取侮非謙也故上三爻皆告以撝去其謙利用征伐之事焉緫之非以其鄰之富而興師苟有不服者安得不伐若湯之征葛是已上六謙順之極若猶和鳴九三之謙則雖自邑尚可以得志邪若周公之征東是矣吾是以知聖人之善言謙也内三爻以止故著其德外三爻以順故防其過聖人之裒多益寡如此王畿曰以卑藴高謙之象也君子取有餘以益不足以善同人則賢不肖平矣以位下人則貴賤平矣謙之六爻无凶德謙者内止而外順内不止而外順則爲象恭爲色莊君子弗貴也 (坤下/震上)豫利建侯行師 彖曰豫剛應而志行順以動豫豫順以動 **Interpretation** This passage discusses the deeper meaning of the Hexagram of Humility in the *Classic of Changes*. Made up of Kun below and Gen above, the hexagram symbolizes the virtue of humility, though excessive humility can also cause problems. It first explains the term “hui qian.” The original meaning of “hui” is to tear something apart with the hand; by extension, it means to remove or sweep away. The character is related to “hui” in phrases such as “directing with one’s arm” in the *Book of Songs* and “holding a white yak-tail banner to direct” in the *Book of Documents*. Several scholars interpret the Hexagram of Humility from different perspectives. Yang Jian argues that the Six in the Fourth Place, a yielding line in a yielding position, is too weak. It belongs to the Kun, or all-yielding, structure and does not occupy the central position, making its humility excessive. The sages therefore teach that one should “sweep away some of that humility”—removing its excess—while still keeping within bounds and not abandoning the principle of humility altogether. Cheng Yi, whose courtesy name was Zhengshu, points out that gentle virtue alone cannot always win people over. If one never uses authority or force, it may be impossible to govern the world; this is the drawback of excessive humility. When firmness is called for, one must be firm, as in King Tang’s campaign against the state of Ge and the Duke of Zhou’s eastern expedition. Wang Ji’s interpretation is that the inner trigram of the Hexagram of Humility, its lower three lines, embodies the virtue of stillness, while the outer trigram, its upper three lines, embodies a disposition of compliance. The sage reduces what is excessive to make up for what is lacking, bringing the worthy and unworthy, the high and the low, into balance. But if the heart is not truly still and one merely appears compliant, this becomes insincere deference—a display that the noble person does not value. The passage then turns to the Hexagram of Joyful Enthusiasm, with Kun below and Zhen above. Its commentary says that the firm Yang line accords with its aim and acts through compliance, thereby attaining joy. This principle is closely related to that of the Hexagram of Humility: be humble when the situation calls for humility, and act in accord with circumstances when it is time to act. These interpretations teach that humility is a virtue, but it must be applied flexibly according to the situation. True humility means keeping the heart calm while responding to circumstances outwardly, rather than yielding at every turn. Governing a state, for example, requires both benevolence and the ability to show authority when necessary. 故天地如之而况建侯行師乎天地以 順動故日月不過而四時不忒聖人以 順動則刑罰清而民服豫之時義大矣 哉 象曰雷出地奮豫先王以作樂崇德殷薦 之上帝以配祖考 初六鳴豫凶 象曰初六鳴豫志窮凶也 六二介于石不終日貞吉 象曰不終日貞吉以中正也 六三旰豫悔遲有悔 象曰旰豫有悔位不當也 九四由豫大有得勿疑朋盍簪 象曰由豫大有得志大行也 六五貞疾恒不死 象曰六五貞疾乘剛也恒不死中未亡也 上六冥豫成有渝无咎 象曰冥豫在上何可長也雷地豫方時化曰豫之六爻除九四豫以天下自爲豫之大有得矣其餘皆以豫失之獨有六一中正自守不肯從人雖與爲豫如不終日蓋貞固之性然耳有不吉乎大傳知幾之說正言豫之必凶唯六二介石之操能先事而知幾所以不没于豫也三位不當正與二反故其于四之豫也仰視而欲徃既悔遲疑而不徃又悔徃悔者畏六二也不徃又悔者羡九四也所謂出見紛華盛麗不能无交戰于胷中者與嗚呼天下之能介如石者幾何人哉自非介然如石之堅决不可以同遊于九四大有得之豫明矣蓋九四者正所謂剛應而志行順以動而爲卦之所由以豫也豫復皆值五隂故皆取朋象熊過曰大有得者一剛 **Interpretation** The Yu hexagram (symbolizing harmony and ease) in the *Book of Changes* (Yijing) illustrates through the movement of heaven and earth: by following the natural Dao, the sun and moon never err in their courses, and the four seasons never falter in their transitions. When sages emulate this principle of accordance, punishments become just and the people submit willingly. The timing revealed by the Yu hexagram is profoundly significant. The *Xiangzhuan* (Image Commentary) states: "Thunder emerges from the earth's vibration" (the Yu hexagram's upper trigram Zhen [thunder] over lower trigram Kun [earth]), symbolizing how ancient sage-kings composed music to glorify virtue (De), offering grand sacrifices to heaven while venerating their ancestors. First Six (yin line at the bottom): Indulging in pleasure with self-satisfaction brings misfortune. This stems from dissipated intent exhausting one's aspirations. Six in the Second Place (firm as stone): Resolute and upright like a rock, not indulging in pleasure all day—persisting in the correct path brings good fortune. This reflects maintaining the central and proper way. Six in the Third Place (improper position): Hesitantly pursuing pleasure brings regret both for acting too slowly and for not acting at all. This arises from occupying an inappropriate position (a yin line in a yang place). Nine in the Fourth Place (the sole yang line): Through him comes ease and joy, yielding great gain. Without doubt, companions gather like hairpins securing a topknot. This manifests the fulfillment of his intent. Six in the Fifth Place (soft line in the honored position): Though chronically ill, one does not die. Though overriding the yang strength (of Nine in the Fourth), centrality preserves life from extinction. Top Six (ultimate pleasure): Delirious indulgence at its extreme, yet timely correction averts calamity. Such excessive pleasure cannot endure. Fang Shihua's commentary observes: Among the six lines of Yu, only Nine in the Fourth (the yang line) truly enjoys ease and attains great gain—the others all lose through pleasure. Only Six in the Second maintains centrality without drifting, thus securing good fortune. The *Xici Zhuan*'s concept of "knowing the subtle signs" (zhi ji) precisely refers to Yu's propensity for misfortune—only Six in the Second's rocklike steadfastness foresees this. Six in the Third, misplaced, both covets Nine in the Fourth's joy and fears Six in the Second's warning, torn by inner conflict. Few indeed match such stone-like resolve; without it, sharing Nine in the Fourth's ease proves difficult. As the hexagram's sole yang line, Nine in the Fourth's vigorous correspondence with the yin lines fulfills its intent, granting the entire hexagram its "ease" (Yu). Both Yu and Fu hexagrams involve five yin lines with one yang, hence both employ "companions" (peng) as metaphor. Xiong Guo identifies "great gain" as this yang line uniting the yin multitude. 得五柔朋合簪者五柔合一剛也六五隂柔不正又乘九四之剛但知逸豫以爲樂而不知權柄之下移威福之盡去矣豈非君人者眞正不起之疾若劉後主者乎死也乆矣所以恒不死者名號僅存中未凶耳不如死矣中謂中位然人臣如忠武侯者有幾非有由豫之忠武侯則所謂乘剛者乘王莽之剛乘司馬懿等之剛欲其恒不死又可得與若上六則沉㝠于豫无改理矣何也豫已成不可復渝也使成而能有渝更又何咎但早不渝至成而後渝亦无及矣蓋欲其渝之于早也故曰冥豫在上何可長也秃翁曰豫之彖辭彖傳極言致豫之盛美而豫之六爻與象皆極言享豫之禍凶然則豫可致終不可得而享與非然也夫今之凶國敗家相尋而不絶者咸以豫也故非㝠豫即死于豫旴豫嗚豫而志窮即凶矣不有六二介然若不終日又何以能保終豫乎即此便是能享于豫亦便是順動便是致豫之由豈有他邪今不思致豫之由而但享逸豫之福固宜其盡喪于豫而福反爲禍也今且勿論怪今之學者守著聖人樂在其中一語便謂能樂能忘憂縱慾肆志唯務極樂聖人之樂端如是哉此與嗚豫而卒死于豫者何以别哉夫聖人之樂初不出于發憤之外舍發憤而言樂曾是知樂聖人之忘憂原與忘食同致不肯忘食而但 **Interpretation** This passage analyzes the hexagram Yu (Pleasure) from the *Book of Changes* to reveal the calamities brought by indulgence in pleasure. The fifth line (a yin line in the honored position), though supported by five other yielding lines, becomes weak and improper in itself while being suppressed by the yang line in the fourth position. It knows only comfort and pleasure, unaware that its authority has been hollowed out and its dignity and blessings lost—much like Liu Shan, the later ruler of Shu Han, who retained only nominal power while becoming a walking corpse, worse off than if he had perished entirely. The text presents a counterexample: without loyal ministers like Zhuge Liang (the Loyal and Martial Marquis) to assist them, rulers overshadowed by powerful officials (such as Wang Mang or Sima Yi) could hardly maintain even a semblance of existence. As for the topmost line of Yu, it represents complete immersion in pleasure with no possibility of return, for the pattern of the hexagram (symbolizing comfort and ease) has already solidified. Change is possible if one acts early, but once the situation hardens, it becomes too late. The author incisively points out: while the hexagram statement of Yu describes the beautiful appearance of comfort and joy, each individual line warns of the disasters brought by indulgence. The tragedies of nations in decline and families in ruin today all stem from excessive pursuit of pleasure—whether like the top line, blindly indulging until death, or losing all ambition through dissipation. Only by maintaining vigilance like the second line ("alert as if the day might end at any moment") can one preserve true comfort and joy for long. Such vigilance itself aligns with the Dao (the Way) and is the path to genuine happiness. Finally, the text criticizes scholars of the time for misinterpreting Confucius's saying "joy is found within." They distorted the sage's spiritual delight—born from diligent striving—into mere sensual indulgence. This erroneous view is no different from those who drown in pleasure and court destruction, for the sage's true joy never separates from vigorous effort, as shown in Confucius's state of "so diligent as to forget to eat, so joyful as to forget sorrow." 忘憂胡謂而不肯兩忘也食亦不知憂亦不知老亦不知唯終身發憤爲樂是知則其視人世逸豫之樂眞不能以終曰矣故學道者必介如石非獨于豫然也是謂知幾之神徹上徹下之道 附録丘行可曰屯有震无坤則言建侯而不言行師謙有坤无震則言行師而不言建侯豫合震坤成體故兼言之蘇子瞻曰所以爲豫者四也而初和之故曰鳴已无以致樂而恃其配以爲樂忠亦遠矣因人之樂者人樂亦樂人憂亦憂志在因人而己所因者窮不得不凶王畿曰雷奮于地萬物暢嫗豫之象也昔先王因天地之和宣八風之氣制樂以和神人本之心而發之以聲動之以容恊之以律正之以音從之以器是故樂者德之華作樂所以崇德也故樂成德尊薦之郊廟祀天于圜丘而以祖配之尊尊也祀帝于明堂而以考配之親親也上帝歆焉祖考格焉萬物育焉天下太和也 震下兊上隨元亨利貞无咎 彖曰隨剛來而不柔動而說隨大亨貞无 咎而天下隨時隨時之義大矣哉 象曰澤中有雷隨君子以響晦入宴息 初九官有渝貞吉出門交有功 象曰官有渝從正吉也出門交有功不失 也 六二係小子失丈夫 象曰係小子弗兼與也 六三係丈夫失小子隨有求得利居貞 象曰係丈夫志舍下也 **Interpretation** This passage from the *Yijing* (Book of Changes) discusses the path of cultivation and worldly conduct. The essential meaning conveys that those who truly attain the Dao reach a state of "forgetting sorrow"—neither clinging to joy nor troubled by melancholy. When eating, their minds remain unclouded; in old age, they remain unattached, devoting their lives to pursuing spiritual fulfillment. Such individuals perceive worldly pleasures as transient illusions. Practitioners of the Dao must be steadfast as bedrock. Not only should they maintain vigilance in times of ease (the "Yu" hexagram signifies a state of comfort), but they must also comprehend the subtle signs of change ("knowing the incipience" refers to perceiving omens). This wisdom connects with the Dao of heaven and earth. Supplementary explanations from scholars: Qiu Xingke interprets the *Zhun* hexagram as establishing foundations, the *Qian* hexagram as military strategy, while the *Yu* hexagram combines both characteristics. Su Shi (Zizhan) observes that true joy does not depend on external things—blindly following others' emotions ultimately leads to difficulty. Wang Ji explains the imagery of thunder shaking the earth and reviving all things (symbolized by the *Yu* hexagram). Ancient sage-kings created music in harmony with cosmic principles to mediate between spirits and humanity. This music arises from within, aligned with the *lülü* (ancient tonal system), and expressed through instruments. In rituals, music venerates heaven and earth: at the circular altar (*yuánqiū*), heaven is worshiped alongside ancestors; in the Bright Hall (*mingtang*), the Supreme Deity is honored alongside forebears, embodying the ethics of "revering the noble and cherishing kin." This invites divine presence, fosters growth, and brings peace to the world. The *Sui* hexagram teaches the way of yielding. Its image—thunder below, lake above—symbolizes the union of strength and gentleness. The judgment states that perseverance in correctness brings success. The noble person emulates this by working diligently by day and resting at night. Line interpretations: First Nine: Official position may change, but steadfastness brings good fortune. Social interactions yield benefit. Six in Second: Fixating on petty individuals means losing significant figures. Six in Third: Following virtuous people while abandoning lesser ones brings gain. Residing in stillness with correctness is most auspicious. The core philosophy: In navigating life, discern what to embrace and relinquish. Follow the worthy, maintain inner stability amid change, and balance activity with rest—this is the path to genuine fulfillment. 九四隨有獲貞凶有孚在道以明何咎 象曰隨有獲其義凶也有孚在道明功也 九五孚于嘉吉 象曰孚于嘉吉位正中也 上六拘係之乃從維之王用亨于西山 象曰拘係之上窮也澤雷隨以乾剛來居二隂之下則是剛來下柔也以剛下柔柔不隨乎隨即貞不隨即不貞孰不願從貞者又卦震動而兊說則是動而說也說即隨不說即不隨有定隨邪可强隨邪故曰隨時之義大矣哉无定時故无定隨此初九以一陽爲震之主作隨之官改四隨二不肯執定一隨所以爲貞吉也而况舍遠就近出門即交有功則又何必舍此而遠越二越三以隨四也則雖隨而變動其爲從正之吉初自得之矣二亦知三之爲小子不可係也初之爲丈夫不可失也雖兼與之无妨然其如勢之不可兼何是以六二寧不失此而不肯係志于彼若三則又視九四爲丈夫矣是故寧係丈夫而失小子夫當隨之時志在有獲務求有得若非有元亨利貞之四德而隨之非但无得亦且有咎可隨邪五位正中與四同體本自有嘉兊之孚四又以臣隨君隨便有獲不假言者雖曰爲人臣而以獲君爲言似謂非義然又孰知四之實與五相孚乎實與五同道乎况四又實明知隨五之可以有功乎則五蓋願其爲隨者雖有獲何凶之 **Interpretation** This passage explains the meaning of the individual lines in the “Following” hexagram of the Book of Changes (Yijing)—the Lake over Thunder hexagram—and the principles behind the Way of following. The fourth line says: Although following another may bring gain, danger arises if one’s motives are improper. If one is sincere inwardly, acts in accord with the right way, and conducts oneself openly and honorably, there will be no fault. The Commentary on the Images explains: Gaining by following another is, in principle, dangerous; but sincerity of heart and adherence to the right way can bring one’s achievements to light. The fifth line says: Sincerely following what is good brings good fortune. The Commentary on the Images explains that this is because the line occupies a proper and central position. The top line says: One is restrained and bound, and can only follow reluctantly; the king performs a sacrifice at the Western Mountain. The Commentary on the Images explains that this compelled following results from being in a difficult situation. The overall image of the Following hexagram (Lake over Thunder) is that the strong, represented by the Qian trigram, places itself beneath two Yin lines. This means that the strong willingly takes a lower position than the weak. When the strong are humble, the weak naturally wish to follow them. Such following is proper; refusing to follow would be improper. Who would not want to follow what is right? In the Following hexagram, Zhen (Thunder) is below and Dui (Lake) is above, symbolizing action joined with joy. When people are joyful, they are willing to follow; when they are not, they are unwilling. True following comes from the heart and cannot be forced. That is why it is said, “The meaning of acting in step with the times is of the greatest importance”: since there is no single, unchanging time, there can be no single, unchanging way of following. The first line, as a Yang line, is the principal line of the Zhen trigram. It willingly changes whom it follows and does not stubbornly attach itself to a single person, so it brings good fortune. Rather than give up someone nearby to pursue someone far away, one can build an achievement through a relationship close at hand. Why insist on passing over the second and third lines to follow the fourth? This flexible way of following naturally brings good fortune. The second line understands that the third line, the “young boy,” is not worth attaching oneself to, while the first line, the “husband,” must not be lost. Though it would like to keep both, circumstances do not allow it, so it chooses to maintain its relationship with the first line. The third line, by contrast, regards the fourth line as a “husband” worth following, and therefore chooses to follow the fourth and give up the “young boy.” When it is right to follow, if one thinks only of profit and gain and lacks the four virtues of origination, flourishing, benefit, and perseverance, such following will not bring advantage but instead invite misfortune. The fifth line occupies the central, correct position and belongs to the same trigram as the fourth; it already possesses sincere and admirable qualities. As a minister, the fourth line follows the ruler and will naturally gain something. It may seem improper for the minister to speak of winning the ruler’s trust as a reason for following, but who can say that the fourth and fifth lines do not truly trust one another? Their aims are indeed aligned. Moreover, the fourth line knows that following the ruler can establish achievements, and the ruler therefore also wants the fourth line to follow him. How could this kind of “gain” be dangerous? 有觀時審己隨之而已矣獨有上六不道不能孚嘉天下使人說隨乃拘係之又從維之而逼使隨己其又安可得也夫王者以嘉禮親邦國動而人說雖西山之神可使用享况其臣與何必拘係而維摯之也文王之感慨深矣此卦全爲此爻而設初九出門即獲有功之朋不待失一而後與一故曰不失也若二若三係小子必失丈夫係丈夫定失小子豈能兼與而兩隨之唯其說而已矣唯其有元亨利貞之四德而已矣非元亨利貞而隨之即有咎不隨也方時化曰隨取隨時之義時无不在故六爻緫无定隨或係亦可或舍亦可隨其時也 附録焦贛曰漢高帝與項籍其明徴也周宴曰爻取隨時而動大象取隨時而息動息不違乎時此隨時之義所以爲大 (巽下/艮上)蠱元亨利涉大川先甲三日後甲三日 彖曰蠱剛上而柔下巽而止蠱蠱元亨而 天下治也利涉大川徃有事也先甲三 已後甲三日終則有始天行也 象曰山下有風蠱君子以振民育德 初六幹父之蠱有子考无咎厲終吉 象曰幹父之蠱意承考也 九二幹母之蠱不可貞 象曰幹母之蠱得中道也 九三幹父之蠱小有悔无大咎 象曰幹父之蠱終无咎也 六四裕父之蠱徃見吝 象曰裕父之蠱徃未得也 六五幹父之蠱用譽 象曰幹父用譽承以德也 **Interpretation** This passage primarily explains the principles of the "Sui" (Following) and "Gu" (Decay) hexagrams from the *Book of Changes*. Regarding the "Sui" hexagram, it speaks of aligning with the times. Like the top sixth line (yao being the constituent parts of a hexagram), if one forces others to follow against the Dao's righteousness, it ultimately won't succeed. A true ruler should unite states through virtuous rituals, and people will naturally follow with willing hearts. Like King Wen of Zhou, even the mountain spirits of the western hills accepted his offerings—how much more would his subjects? Why resort to coercion? Other lines in the hexagram illustrate this principle: the initial ninth line shows meeting like-minded friends upon stepping out; the second and third lines reveal that focusing solely on petty figures makes one lose the greater ones, and vice versa. The key lies in possessing the four virtues of "yuan heng li zhen" (originating, prospering, benefiting, and persevering). Without these, forced following brings misfortune. Fang Shihua said the essence of "Sui" is acting according to the moment—timing is omnipresent, hence none of the six lines have fixed objects to follow. One follows when appropriate and lets go when not—the crux is whether the timing is right. The appendix cites Liu Bang and Xiang Yu's historical rivalry as proof. Zhou Yan explains that the lines speak of acting in time, while the hexagram speaks of resting in time—both action and rest must accord with the moment. This is the greatness of the "following the times" Dao. Concerning the "Gu" hexagram, it discusses rectifying disorder. Overall auspicious, it favors overcoming major obstacles like crossing great rivers. "Three days before Jia and three days after Jia" refers to special vigilance around the Jia day. The hexagram image—wind beneath a mountain—symbolizes the nobleman rousing the people and nurturing virtue. The line statements address rectifying inherited problems: the initial sixth line says rectifying paternal disorder, though arduous, ends well; the ninth second line advises maintaining the Middle Way when correcting maternal disorder; the ninth third line notes minor regrets but no grave faults in addressing paternal disorder; the sixth fourth line warns that indulging paternal disorder invites regret; the sixth fifth line promises acclaim for rectifying paternal disorder. These teachings urge us to inherit our forebears' legacy through virtue. 上九不事王侯高尚其事 象曰不事王侯志可則也山風蠱蠱剛上柔下上下兩不相通下巽上止上下皆不事事吁此所以終蠱與夫唯不通而後成蠱也則知其始之治必以大通故終則有始元亨不亦宜乎夫唯不事而後成蠱也則知其始之治必以有事故終則有始涉川不亦利乎故曰蠱元亨利涉大川先甲三日後甲三日先甲三已子戍申也後甲三日午辰寅也既有先甲自然必有後甲既有後甲自然仍復先甲矣後而復先終而復始天行如此是以无敝而何治蠱者之不然乎苟能不安于蠱則自能知蠱之所由始而蠱可治矣无他道也无他術也无他甲也然則聖人之治蠱如此而已矣然天下之蠱與一家同治天下之蠱與治一家之蠱同故六爻專言幹蠱之事雖所幹不同无非以能幹爲事肯幹爲賢不可優游寬裕以成就父母之蠱爲也故至于幹父而危厲于身亦得終吉幹父而至有悔于心亦終无咎則能幹蠱者必爲孝子无疑矣嗚呼君親若一家國无二能幹家者即能幹國能幹父者即能幹君然世人多急于其家之蠱壞而徃徃視其國如傳舍者則以天下有不事王侯之臣故可以高尚其事而不事天下更无有不事父母之子故不得不承考而幹蠱耳夫不事王侯猶可言也然天下之不事王侯者有幾今既皆爲王侯 **Interpretation** This passage explores the philosophy of the "Gu Hexagram" (Hexagram of Decay) from the *Book of Changes*. The topmost yang line states: "Not serving kings or lords, maintaining noble aspirations," with the commentary explaining that this attitude of refusing to curry favor is worthy of emulation. The Gu hexagram's structure shows mountain above wind below (Gen above Xun below), symbolizing disconnection between upper and lower realms. When neither acts, decay arises. Only by first recognizing how obstruction breeds decay can we understand governance must begin with clearing blockages—hence the hexagram's judgment "yuan heng" (great success). Similarly, only through recognizing how inaction causes decay do we realize governance requires action—thus "li she da chuan" (favorable to cross great rivers). The text mentions "three days before Jia and three days after Jia," using heavenly stems and earthly branches (Zi-Xu-Shen, Wu-Chen-Yin) to illustrate cyclical time. The Dao of heaven operates through endless cycles. So too with rectifying decay: by refusing complacency, we uncover its roots for remedy. The sage's method for curing decay is simple: governing state decay follows the same principles as household decay. Though methods differ, the key lies in willingness and capability. Even risking danger to correct a father's faults brings ultimate good fortune; even with inner regrets, no misfortune follows. Those who heal decay must be filial children. The author reflects: Rulers and parents form one family. Those who manage households can govern states; those who rectify parental errors can assist rulers. Yet people often focus solely on domestic problems while treating the state as temporary lodging. This occurs because while some ministers may nobly refrain from serving rulers, no child can refuse to serve parents—children must inherit paternal will and correct errors. Refusing royal service is understandable, yet today nearly all serve rulers—such noble individuals are exceedingly rare. Through the Dao of curing decay, this passage reveals how self-cultivation, household management, and state governance share common principles, particularly emphasizing the value of maintaining independent character between filial piety and royal service. 之臣矣又可自謂高尚而不以幹蠱爲吾事邪故聖人專言父母之蠱以明之使人人自眞切而不能已也其事即幹蠱之事既已高尚則自然不事事也故曰高尚其事上九在卦之上故曰尚又取艮山之高故又曰高尚夫人子之事親无所解于心者也人臣之事君无所逃于天地之間者也而獨以高尚爲名王侯不事則亦逆不背義亂常反正之人耳聖人但取其可以法貪慕者故曰志可則言志固可則而君父之事將誰與理邪吁臣不事君則无君子不事親則无親大亂之道矣聖人奚取焉方時化曰初承陽下父象二秉隂後母象三四又乘陽後而五又復承上之陽故皆同父象也幹母之蠱不可貞者言不以正即爲得幹蠱之中道夫九二之不可貞也其幹蠱已不同於初與三矣乃六五則又非但不以正幹其父而且用譽以巽說其父是以致蠱之道道之也蓋所謂承之以德者也所謂太上因之是也潜移默奪之妙雖其父有不自知者也夫是之謂能幹蠱非裕蠱 附録蘇子瞻曰器乆不用而蟲生之謂之蠱人乆宴溺而疾生之謂之蠱天下乆安无爲而獘生之謂之蠱易曰蠱者事也夫蠱非事也以天下爲无事而不事事則後將不勝事矣此蠱之所以爲事也器欲常用體欲常勞天下常欲事事蠱之災豈一日之故哉夫人之情 **Interpretation** This passage explores the profound meaning of the "Gu Hexagram" (Hexagram of Decay) in the *Yijing* (Book of Changes). Gu (symbolizing corruption and malady) is like utensils growing worms from disuse, people falling ill from prolonged comfort, or societal ills emerging during extended peace. The sages particularly emphasize a child's duty to "address decay" for their parents, illustrating an inescapable responsibility rooted in the heart. Those in high positions (represented by the top yang line) often claim to "hold lofty principles," but this is merely an excuse for inaction. Serving parents as children and being loyal to rulers as subjects are fundamental duties under heaven. If even nobles and officials neglect their responsibilities, they become rebels violating cosmic order. While the sages acknowledge that such "disdain for power" is admirable, if everyone followed suit, who would govern the state or care for parents? This would lead to chaos. The text analyzes the different approaches to addressing decay symbolized by each line: The first line represents a strong father figure, the second a gentle mother figure. Addressing a mother's issues (handling maternal decay) requires subtlety (not forceful correction), hence the second yang line's method differs from the first and third. The fifth yin line, instead of guiding the father with proper principles, uses flattery and compliance (praising to coax the father), which worsens corruption. The true art lies in gentle influence (the subtle art of imperceptible correction), helping the father reform unconsciously—this is the essence of addressing decay. Su Dongpo (Su Shih) insightfully adds: Gu's nature is "creating problems from peace." Believing lasting tranquility justifies negligence ultimately breeds greater crises. Utensils need regular use, bodies require movement, and the world demands governance—how could the calamity of decay arise overnight? This perfectly aligns with human nature and cosmic principle. 无大患難則日入于媮天下既已治矣而猶以涉川爲事則畏其媮也陸伯載曰日有六甲絡而復始如環无端天之行也造化之所以无敝也邵國賢曰治蠱曰蠱猶治亂曰亂治荒曰荒治子夏曰臨事專故厲成其志故无咎有事然也鄭康成曰子改父道始雖厲而終則吉事若不順而意則順也裕父之蠱徃未得也蔡介夫曰言无如蠱何也劉用相曰裕父之蠱是不能幹蠱者爻以能幹爲事雖所幹不同皆取之而獨重于母之不可貞尤重于父之用譽則亦有道矣何也父母之事也不可不知也臣之事君亦然焦弱侯曰蠱五爻皆言幹父之蠱至上則曰不事王侯上處卦終以一家言當是父母耄期之日不出從政也曾子居魯齊欲聘以爲卿曾子曰居父母老不忍遠親以爲人役斯其志可則者乎王畿曰艮剛居上巽柔居下上亢而不能下濟下卑而不能上承止而巽此所以成蠱也君子治蠱有道民心之蠱以玩愒頽廢未知所振作耳振者鼓舞興起之意故曰作新民不徒條教之設號令之申蓋治其本也譬之良醫治病振者驅其外邪育者養其元氣也風言振山言育周宴曰振民者所以起其卑巽之疾育德者所以化其苟止之病 (兊下/坤上)家三臨元亨利貞至于八月有凶 **Interpretation** This scripture primarily discusses the governance principles of the "Gu" hexagram and family ethics. The general meaning is as follows: When the world is at peace without troubles, if one still acts as cautiously as wading across a river, it may instead lead to complacency. Lu Bozai states that the sun's movement follows the six Jia cycles (an ancient timekeeping method), like an endless circle—this is the natural law of the Dao's operation, ensuring that creation never declines. Shao Guoxian explains the term "zhi gu" (governing decay) similarly to "zhi luan" (governing chaos) or "zhi huang" (governing famine). Zixia believes that although focusing on handling affairs is laborious, achieving one's aspirations through it will prevent faults. Zheng Kangcheng adds that when a son alters his father's ways, though difficult at first, it ultimately brings good fortune because the intention is virtuous. Cai Jiefu and others discuss "yu fu zhi gu" (gently addressing a father's failings), emphasizing that the key lies in practical action. They particularly stress that matters concerning the mother require even greater caution than those of the father—a principle equally applicable to ministers serving their rulers. Jiao Ruohou points out that the first five lines of the Gu hexagram all address resolving a father's issues, yet the final line suddenly states "not serving kings or nobles." This resembles the idea that when parents grow old, children should not travel far to take office. Zengzi, for instance, once declined a high-ranking appointment from Qi due to his parents' advanced age. Wang Ji analyzes the hexagram imagery: Gen (mountain) above and Xun (wind) below symbolize obstruction between upper and lower, leading to decay. Governing societal ills should resemble a skilled physician treating illness—both dispelling external pathogens (revitalizing the people's spirit) and nurturing vital Qi (cultivating virtue). Zhou Yan adds that revitalizing the people's spirit aims to correct submissive tendencies, while cultivating virtue overcomes complacency. Finally, the mentioned Lin hexagram (Dui below, Kun above) states: "Supreme success, beneficial perseverance," yet warns of danger by the eighth month. This serves as a reminder to remain vigilant against future crises even in favorable circumstances. 彖曰臨剛浸而長說而順剛中而應大亨 以正天之道也至于八月有凶消不久 也 象曰澤上有地臨君子以教思无窮容保 民无疆 初九咸臨貞吉 象曰咸臨貞吉志行正也 九二咸臨吉无不利 象曰咸臨吉无不利未順命也 六三甘臨无攸利既憂之旡咎 象曰甘臨位不當也既憂之咎不長也 六四至臨无咎 象曰至臨无咎位當也 六五知臨大君之宜吉 象曰大君之宜行中之謂也 上六敦臨吉无咎 象曰敦臨之吉志在内也地澤臨卦以二陽來臨四隂爲臨元亨利貞四字專贊二陽之長八月有凶六字復慮二陽之消方長而即慮消贊之未已而懼凶復繼之聖人扶陽之心何如哉是故卦辭與傳言臨如此初九咸臨謂臨四也初說四順以感臨也四即至而臨澤與初爲臣則初以一陽來臨亦臨之以感應之道而已故曰咸臨然則初雖陽也而感以貞四雖隂也而應以正咸臨貞吉不亦宜乎九二與五不但說而順又且剛中而應是故亦曰咸臨亦曰吉而更曰无不利者應之者六五知臨之大君也又豈四之所得比也夫既无不利矣而象反言其未順命者何曰五居坤順之中唯知聽順于二也故于二則无不利二以陽德臨之唯未必一一順命于五也故于五得大君之宜然則 **Interpretation** The Lin Hexagram (Earth over Lake) in the *Book of Changes* illustrates the gradual growth of yang energy and the principle of acting with gentle compliance. The hexagram imagery reveals that when yang firmness occupies the central position and resonates with yin softness, success and smoothness follow—this aligns with the Dao (the Way). However, by the eighth lunar month (symbolizing the rise of yin energy), danger arises because yang cannot remain dominant indefinitely. The hexagram shows earth above a lake (symbolizing a noble ruler facing the people). Thus, the noble person must constantly contemplate the methods of moral instruction, embracing and protecting the populace without end. Detailed line interpretations: The first line (Initial Nine) states that governing through sincere influence brings good fortune because both intention and conduct are upright. The second line (Nine Two) similarly advocates governing through influence—not only auspicious but also universally beneficial. Though not fully compliant with the ruler’s commands, it harmonizes with the enlightened sovereign (Six Five). The third line (Six Three) warns that governing with sweet words yields no good outcome. Yet, if one promptly reflects and corrects, no misfortune follows, as the position itself is inherently misaligned. The fourth line (Six Four) governs through direct engagement without error, as the position is appropriate. The fifth line (Six Five), as the enlightened sovereign, understands governance—this is the ruler’s duty. Its auspiciousness stems from balanced action. The top line (Upper Six) governs with earnest sincerity, ensuring good fortune and absence of calamity, as the mind is focused on inner cultivation. The Lin Hexagram comprises two yang lines (symbolizing rising yang) facing four yin lines. The phrases "yuan heng li zhen" (originating, penetrating, beneficial, steadfast) praise yang’s growth, while "the eighth month brings danger" warns of its eventual decline. The sage both celebrates yang’s ascent and cautions against its retreat, revealing profound intent to support yang’s vigor. The resonance between Initial Nine and Six Four, and between Nine Two and Six Five, demonstrates the governance principle of yin-yang interaction. Here, the emphasis lies on the sovereign (Six Five) embodying wisdom, while the minister (Nine Two), though not wholly submissive, complements the ruler synergistically. 五以順受二以中感若但知順命非二事也豈能大有光于五哉五亦知二之中不可暫舍專一聽順以智處尊此非虛已无爲能令君子日長者不能也所謂舜其大知者是矣夫舜用其中于民而其知遂以大六五行其中于二獨不爲大君之宜乎六三不中不正當兊之口唯知一味甘說夫求說于上而上不順則甘將安用之轉說爲憂回甘作苦亦勢之所必至者此既憂之所以无咎也固以甘之无攸利亦實以二陽來臨切近六三不覺生憂患耳乃上則唯知有敦臨而已矣居地之上見五知臨者二亦志在内之二見四至臨者初亦志在内之初則二陽所臨之地至此益敦故又曰敦臨也臨之元亨利貞不以是與是謂大亨以正之天道矣 附録楊簡曰至于八月有凶指二隂長之月也臨二陽長遯二隂長凡一卦之變歷數七故復曰七日來復今臨曰八月者自一陽之始而計之復臨泰大壯夬乾姤遯是爲八也隂言月陽言日熊過曰至臨者坤兊之交地澤相臨也敦爾雅云如覆敦者江東呼地高堆爲敦上居二土之終高地之象也敦有七義王畿曰物之相臨無若地之臨水故澤上有地爲臨也以土制水宜若易然者迫之以險隘則奔潰四出壞而後已若居之以寬則畜而爲澤君子之于民亦然三代之民不忘先 **Interpretation** This passage elucidates the principles of the "Lin Hexagram" (Approach) from the Book of Changes (Yijing), using the story of Emperor Shun to illustrate the wisdom of governing the world. The phrase "the fifth line receives through compliance, the second line influences through centrality" means the ruler in the honored position (fifth line) should follow the will of the people, while the minister (second line) should influence the ruler with the Dao of centrality and rectitude. Mere blind compliance does not constitute true assistance. Emperor Shun was considered a great sage precisely because he governed the people through the Middle Way. The third line (six-three) occupies an improper position, resembling those who flatter superiors with sweet words. If the superior remains unmoved, such flattery turns into sorrow—sweet words becoming bitter fruit. Yet it is precisely this predicament that naturally cultivates vigilance, thereby preventing mistakes. "Dun Lin" (the top line, six-six) signifies that those in high positions should treat subordinates with magnanimity. Just as the earth embraces lakes and marshes, a noble person governs the people with generosity. The sage-kings of the Three Dynasties ruled their people like containing water with earth—if pressed too tightly, it bursts its banks; only through tolerant embrace can nourishing lakes form. Supplementary explanations by scholars in the appendix: Yang Jian interprets "misfortune in the eighth month" as referring to the growth of yin energy. Counting from the Fu Hexagram (Return) with its single yang line, through the Lin, Tai (Peace), Dazhuang (Great Strength), Guai (Resolution), Qian (Heaven), Gou (Encounter), and Dun (Retreat) hexagrams, yin energy becomes dominant by the eighth month. Yin is measured by months, yang by days. Xiong Guo explains "ultimate approach" (zhi lin) as the Kun (Earth) and Dui (Lake) hexagrams intersecting—earth and lake approaching each other. "Dun" (magnanimity) in ancient texts refers to raised earth mounds, symbolizing inclusive oversight from above. Wang Ji states that among all approaching relationships in nature, none is more exemplary than earth approaching water. Controlling water with earth seems simple, but if constrained narrowly, the water breaks through; if embraced generously, it forms a reservoir. This is how noble persons govern the people. 王之澤教之无窮者澤閏物之象容之旡疆者地容物之象 (坤下/巽上)觀盥而不薦有孚顒若 彖曰大觀在上順而巽中正以觀天下觀 盥而不薦有孚顒若下觀而化也觀天 之神道而四時不忒聖人以神道設教 而天下服矣 象曰風行地上觀先王以省方觀民設教 初六童觀小人无咎君子吝 象曰初六童觀小人道也 六二闚觀利女貞 象曰闚觀女貞亦可醜也 六三觀我生進退 象曰觀我生進退未失道也 六四觀國之光利用賔于王 象曰觀國之光尚賔也 九五觀我生君子旡咎 象曰觀我生觀民也 上九觀其生君子旡咎 象曰觀其生志未平也風地觀此卦四隂在下臣民之象下觀者也二陽在上君子之象觀天下者也唯其有以觀天下故自能爲天下之觀然則上之二陽雖同爲大觀在上同爲以坤承巽而居中得正獨能以中正觀之者九五而已此所以名爲觀也夫曰觀則聲臭俱无一如其天天何言哉而四時行焉觀者自以爲神而何教之可設何化之可服乎无教可設故曰神道設教无化可服故曰神道而天下服今觀觀者方盥手于未見賔之前不待其體薦也而下觀者自化于有孚之顒若則已儼然如大賔之見矣然則九五眞神道哉觀九五者眞同觀于天 **Interpretation** This interpretation of the *Guan* hexagram in the *Yijing* explains how rulers can influence the people through their own virtue. Here, “Guan” means to observe and to set an example. The hexagram shows Kun (Earth) below and Xun (Wind) above, symbolizing wind moving across the earth, where all things can be seen. This is like the sage kings of antiquity traveling through the regions, observing the people’s circumstances and guiding them through instruction. The hexagram’s statement, “Observing the washing of hands, but not yet presenting the offerings; sincerity and solemnity,” means that while a person in authority is still washing their hands in preparation for a sacrifice, before presenting the offerings, their sincere and solemn bearing has already moved those below them. The individual lines explain this in turn. The first six says that observing superficially, like a child, is no problem for ordinary people, but is regrettable in a junzi (noble person). The second six describes peering through a crack in the door: suitable for a woman who remains chaste, but an undignified posture. The third six says to observe one’s own conduct when deciding whether to advance or withdraw. The fourth six says to observe the splendor of the state; this is fitting for someone who is to serve as a guest of the king. The fifth nine says that when a junzi observes the people’s lives, he makes no mistakes. The top nine says that by observing how others live, even a junzi can avoid mistakes. The central idea is that the fifth nine, occupying the ruler’s place, need not preach deliberately. Just as the Way of Heaven speaks no words while the four seasons proceed, the ruler’s own solemn and reverent bearing can naturally move the people. This is what is meant by “establishing instruction through the way of the spirits”: it does not refer to mysterious magic, but to guiding the people through the subtle influence of virtuous example. The whole hexagram stresses that rulers should lead by example. Like wind passing over the earth, their influence is invisible yet reaches everywhere. By observing the people’s circumstances and reflecting on themselves with a balanced and upright attitude, they allow those throughout the realm to follow their example of their own accord. True instruction lies not in preaching with words, but in the virtue that naturally shines through in everyday conduct. 哉但下之觀五者以天而五之所觀者即我下之觀五者如神而五之觀我者即民我生民生无二无别是謂天下之平民固不識不知五亦旡聲无臭宜其不言而喻而下觀自化與而觀者不一化者不一則各隨淺深自不能一也是故六四爲巽之主親比九五則進而得以觀國之光而利爲王者之上賔矣此其觀之而即化所謂下觀而化者非邪其次三亦能觀我生矣而猶未敢遽進以觀國之光則三之未失道也其下則但知觀五而已闚觀而但見其似不見其眞童觀而但見其小不見其大又惡足以知君子之无咎哉然雖未足以語化而謂其不心服于五焉不可也故必合四隂之所觀然後知九五眞神道也未易以測識也若上九則志未平而我生猶别非大觀之道矣雖同爲无咎之君子而實遠于九五之中正故必六四而後能爲化之主必九五而後能爲觀之主 附録坡公解曰无器而民趨不言而物喻者觀之道也聖人以神道設教則賞爵刑罰有設而不用者矣熊過曰鄭玄曰諸侯貢士于天子大夫貢士于君以禮賔之唯主盥而獻賔賔盥而酢主設薦則弟子也今觀六爻皆无祭義只有觀國賔王之文顒說文云大頭六二隂柔在内雖與五應而隔于三四猶女在門内而闚觀門外也 **Interpretation** This passage from the classic is mainly about the principle of “observation”: the different levels of seeing and understanding. It uses six line positions, such as Six in the Fourth and Nine in the Fifth, to describe distinct states of observation. Those at the lowest level see only outward appearances (“they see its likeness but not its truth”), much as a child sees only the small aspects of things (“a child’s observation sees only what is small”). Observers at the middle level, such as the Six in the Third, can observe but do not dare to act rashly. The highest-level observers are the Six in the Fourth and the Nine in the Fifth. As the leading line of the Xun trigram, the Six in the Fourth can approach the position of the Nine in the Fifth. It can therefore “observe the radiance of the state”—understand matters of national importance—and become an honored guest of the ruler. The Nine in the Fifth is the true master of observation: it teaches through the spirit’s power, enabling people to understand the principle without words. In the appendix, Su Shi explains that the true way of observation is to bring the people to one’s side without relying on material objects, and to make them understand without words. The sage transforms the people through the spirit’s power. Institutions such as punishments are established but not used lightly. Xiong Guo’s commentary adds that “observation” in this passage refers more to attending to affairs of state and the rites of receiving guests than to sacrificial activities. Taken as a whole, the passage describes different depths of observation. At its highest level, observation transforms people without words, so that they follow naturally. People of different capacities see different aspects of the same thing according to their own level of understanding. 吴幼清曰初居陽象男童二居隂象女子我者三自謂也天地之大德曰生六三居下卦之上而近于巽巽爲進退故六三自觀我生以審所學猶曰吾斯之未信也楊簡曰子夏好論精微及孔子没以知君似聖人欲以所事孔子事之强曾子曾子獨不可獨曾子可以免闚觀之醜耳又曰六三居下卦之極將升上卦進退之際也六三有進退之象則六四進而觀國之光矣王畿曰風行地上遍觸萬類周觀之象先王思有以風天下于是制爲巡狩之典或一歲分巡或五載蒞會恊時月正日同律度量衡命太師陳詩以觀民風命市納價以觀民之好惡省察其俗有不同者設教以訓之如齊之末業教以農桑衛之淫泆教以禮别奢如曹示之以儉儉如魏示之以禮所以一道德而同風俗也噬嗑亨利用獄 彖曰賾中有物曰噬嗑噬嗑而亨剛柔分 動而明雷電合而章柔得中而上行雖 不當位利用獄也 象曰雷電噬嗑先王以明罰勅法 初九屨校滅趾无咎 象曰屨校滅趾不行也 六二噬膚滅鼻无咎 象曰噬膚滅鼻乘剛也 六三噬腊肉遇毒小吝无咎 象曰遇毒位不當也 九四噬乾胏得金矢利艱貞吉 象曰利艱貞吉未光也 六五噬乾肉得黄金貞厲無咎 象曰貞厲无咎得當也 上九何校滅耳凶 **Interpretation** Wu Youqing explains: The first line (yang) represents the masculine image, symbolizing a young boy; the second line (yin) embodies the feminine image, representing a maiden. "I" refers to the third line. The greatest virtue (De) of heaven and earth is the generation of all things. The third line of the lower trigram occupies the highest position, bordering the Xun trigram (symbolizing advance and retreat). Thus, this line examines its learning by observing its own growth, as if saying, "I am not yet confident in what I have learned." Yang Jian mentions: Zixia (a disciple of Confucius) enjoyed discussing subtle principles. After Confucius's passing, he considered certain wise rulers as sage-like and wished to serve them as he had served Confucius, but Zengzi (another disciple) firmly opposed this. Only Zengzi could avoid such improper veneration. He further notes that the third line, positioned at the apex of the lower trigram and about to enter the upper trigram, stands at a critical juncture of transition. While the third line embodies the imagery of advance and retreat, the fourth line progresses further, enabling one to observe the radiant state of a nation. Wang Ji elaborates: The wind moves across the earth, interacting with all things, forming the symbol of comprehensive observation. Ancient rulers, seeking to educate the world, established the system of royal inspections—sometimes touring regions annually, other times convening grand assemblies every five years. They unified calendars, weights, and measures, commissioned musicians to collect poetry for assessing folk customs, and gauged popular preferences through market prices. After examining regional differences in customs, they implemented targeted teachings: for instance, teaching agriculture to commerce-focused Qi, ritual propriety to unrestrained Wei, frugality to extravagant Cao, and ceremonial decorum to austere Wei—thereby unifying moral standards and harmonizing social practices. Regarding the "Shihe" hexagram (symbolizing biting through and penal justice): The hexagram statement reads: Success; favorable for legal proceedings. The "Tuanzhuan" explains: An obstruction in the mouth must be bitten through—only then comes success. The interplay of firm and yielding lines, combined with enlightened action, manifests like thunder and lightning. The yielding line centered and ascending, though positioned incorrectly, suits the resolution of legal matters. The "Xiangzhuan" states: Thunder and lightning symbolize the Shihe hexagram; thus, ancient kings clarified punishments and rectified laws accordingly. Line interpretations: First Nine: Shackles injure the toes—no major blame. Symbolizes constrained action. Second Six: Biting tender meat injures the nose—no blame. Due to overriding firmness. Third Six: Biting cured meat encounters poison—minor distress but no major blame. Positioned incorrectly. Fourth Nine: Biting sinewy meat finds a bronze arrow—perseverance brings fortune. Not yet fully illuminated. Fifth Six: Biting dried meat finds gold—maintaining rectitude prevents blame. Handled appropriately. Top Nine: Shouldering shackles injures the ears—ominous. 象曰何校滅耳聦不明也火雷噬嗑程正叔曰噬齧也嗑合也口中有物間之齧而後合也卦上下二爻皆剛而中獨柔頤口之象又一剛爻間于其内爲頤中有物不得嗑必齧之乃得嗑之象故爲噬嗑楊中立曰噬嗑除間之卦也獄者所以治間而求其情治而得其情則天下服矣李子思曰天地生物有爲物之梗者必用雷電擊搏之聖人治天下有爲民之梗者必用獄斷制之故噬嗑以去頤之梗雷電以去群生之梗刑獄以去天下之梗朱仲晦曰噬乾肉難于膚而易于腊胏黄中色金斷物劉濬伯曰何負也校木械也滅耳者校加于項没其耳也熊過曰周禮腊人鄭註云小物全乾曰腊腊之言夕也朝暴于夕乃乾昏禮腊必用鮮是也劉用相曰四之乾胏難于腊肉然四以金矢之才助發其間初无難者猶必戒以艱貞乃可獲吉縱然獲吉亦未爲光曾子所謂如得其情則哀矜而勿喜方哀矜之不暇而何光之有與然則三之遇毒以致吝五必貞厲乃旡咎又何疑邪方時化曰凡獄之由必有所以作梗致間者斷獄而不得其間獄未易剖也若登俎之炰必有所爲族理筋骨之處噬者從其間而齧之則解矣下一畫象屨校而滅其趾上一畫象何校而滅其耳六二乘剛其獄難决噬膚深入至没其鼻既没鼻斷其骨矣故 **Interpretation** This passage explains the "Shihe Hexagram" (symbolizing biting and punishment) from the *Book of Changes* (Yijing). The Image Text mentions "carrying a wooden collar that covers the ears," referring to wearing punishment devices that obstruct hearing, symbolizing refusal to heed advice. The imagery of the Fire-Thunder Shihe Hexagram is as follows: "Shi" means to bite, while "He" means to close, like holding something in the mouth that must be bitten through before the jaws can shut. The hexagram consists of two solid yang lines at the top and bottom, sandwiching a yielding yin line in between, resembling an open mouth. The single yang line crossing the middle represents an obstruction in the mouth that must be bitten through to close it—hence the name "Shihe." Various interpretations of this hexagram: Cheng Yi explains that this symbolizes using punishment to remove obstacles. In legal cases, uncovering the truth and delivering fair judgments earn public trust. Li Guangdi compares it to how heaven and earth, in creating all things, use thunder and lightning to shatter obstructions; similarly, sages governing the world employ punishment to eliminate harms to the people. The Shihe Hexagram serves to clear blockages—just as thunder clears natural barriers, punishment removes societal ones. Zhu Xi elaborates: Biting dried meat is harder than biting fresh meat but easier than gnawing bones. Liu Junbo interprets "carrying a collar that covers the ears": "carrying" means to bear, "collar" refers to wooden punishment devices, and "covering the ears" indicates the device encircling the neck and obscuring hearing. The discussion then turns to the crux of legal judgment: resolving cases requires identifying the critical juncture, much like a chef handling meat must locate the tendons and joints to make clean cuts. The bottom line symbolizes shackles covering the toes, while the top line represents a cangue covering the ears. The second yin line (Six-Two) signifies a difficult case to adjudicate, like biting so deeply into meat that the nose sinks in, reaching the bone. (Note: This passage primarily uses the metaphor of biting to illustrate legal punishment, emphasizing that governance must target key issues and that penalties should be just and appropriate. "Dried meat" and "meat with bones" are images from the Shihe Hexagram symbolizing varying degrees of difficulty in legal resolution.) 得情而无咎六三位不當噬腊肉而遇毒不无小吝者然既親噬而得之矣故亦无咎也九四剛德噬乾胏而得金矢金矢匕筯屬六五柔中噬乾肉而得黃金故曰得當六二雖所乘者剛然初也故爲膚三應上九之剛是全體骨之腊肉也四曰乾胏五曰乾肉九與六之分也賁亨小利有攸徃 彖曰賁亨柔來而文剛故亨分剛上而文 柔故小利有攸徃天文也文明以止人 文也觀乎天文以察時變觀乎人文以 化成天下 象曰山下有火賁君子以明庶政无敢折 獄 初九賁其趾舍車而徒 象曰舍車而徒義弗乘也 六二賁其須 象曰賁其須與上興也 九三賁如濡如永貞吉 象曰永貞之吉終莫之陵也 六四賁如皤如白馬翰如匪寇婚媾 象曰六四當位疑也匪寇婚媾終旡尤也 六五賁于丘園束帛戔戔吝終吉 象曰六五之吉有喜也 上九白賁无咎 象曰白賁无咎上得志也山火賁其初下乾上坤耳今以坤上一爻來居下乾之中則是剛變而爲文明之離而柔來文剛矣但乾剛物也无時不亨者也賁之以文眀之離固亨不賁以文明之離亦亨蓋從柔而賁實不從賁而亨因賁亦亨故曰賁亨也以乾中爻又分以居坤之上則是柔變而爲艮山之剛而剛上文柔矣但坤柔物也待乾以 **Interpretation** This passage primarily explains the hexagram statements of "Shihe" (Biting Through) and "Bi" (Adornment) from the *Book of Changes*, along with an analysis of the imagery of the "Mountain over Fire" (Bi) hexagram. Regarding the "Shihe" hexagram: The third yin line, though in an inappropriate position, is likened to biting into cured meat and encountering something toxic—a minor nuisance. However, because one has personally bitten into it and obtained it, there is ultimately no misfortune. The fourth yang line embodies firm virtue; when biting into dried meat with bones, one obtains a metal arrow (the "golden arrow" refers to utensils). The fifth yin line is gentle and centered, so when biting into dried meat, one obtains gold, signifying proper handling. The second yin line, though "riding on firmness" (a yin line above a yang line), is in the initial stage, so it merely bites the skin. The third line corresponds to the firm top line (yang), hence the reference to cured meat with bones. The fourth line mentions "dried meat with bones," while the fifth mentions "dried meat," illustrating the distinction between yang (nine) and yin (six) lines. Regarding the "Bi" hexagram: The Bi hexagram symbolizes adornment leading to success, with minor gains for those who proceed. The yielding lines come to adorn the firm lines, hence the success. The firm lines above adorn the yielding lines, so minor gains are possible when proceeding. Observing celestial patterns reveals seasonal changes; observing human patterns enables the transformation of the world. The hexagram image is "mountain over fire" (Bi); thus, the noble person should scrutinize governmental affairs but refrain from hastily adjudicating legal cases. Line interpretations: First nine: Adorning the toes, abandoning the carriage to walk (prioritizing righteousness over convenience). Second six: Adorning the beard (rising together with those above). Third nine: Adorned with radiant luster, steadfast perseverance brings good fortune (ultimately unassailable). Fourth six: Adorned in pure white, riding a white horse—not a bandit but a suitor (though correctly positioned, doubts arise, yet no fault in the end). Fifth six: Adorning the hills and gardens with modest silk—though regretful, ultimately auspicious (due to joyous events). Top nine: Unadorned simplicity, free from blame (fulfilling one's aspirations). Finally, the explanation of the "Mountain over Fire" (Bi) hexagram: Originally, the hexagram was composed of Qian (Heaven) below and Kun (Earth) above. Now, a single line from Kun moves into the center of Qian, transforming firmness into the cultured Li (Fire) hexagram, with yielding lines adorning the firm ones. Qian symbolizes strength, ever-successful whether adorned or not. The yielding lines' adornment does not rely on adornment for success, yet adornment still brings success—hence "Bi brings success." The middle line of Qian also divides and ascends above Kun, transforming yielding lines into the firmness of Gen (Mountain), with firm lines adorning yielding ones above. Kun symbolizes docility, requiring Qian's strength to function. 徃不能獨徃者也一旦賁以艮山之剛則攸徃无不利矣故又曰小利有攸徃也夫子曰隂陽交錯剛柔相雜此皆乾道自然之變化是之謂天文也不有天文其何以變通四時而爲章于天乎然内卦文明外卦艮止又自有文明以止止而不文之象焉是之謂人文也不有人文其何以化成天下而使天下咸歸于无色之賁乎无色之賁白賁也故不觀天文則无以知變化之自然非人所能致力不觀人文則无以知人能勝天聖人能贊天之所不及而艮止之功大矣是故初剛也又居下二將以文明賁其趾初則義无乘理舍車而徒矣其迹若賁其實自止不得而賁也則二之所以興賁者獨三耳豈知九三在上二若賁其須而有濡如之迹而實三之乾剛永貞二亦自止終莫能加賁也賁之亨也于初于三不可以觀乎若上九眞白賁矣艮爲山又象丘園之人夫以六五柔中之主而甘心受賁于丘園荅其束帛之戔戔可謂吝嗇而不文矣然尚有文在未足爲白賁也何也丘園之老夫荷蓧之丈人安所用束帛爲也但能不以見上九而加隆則亦終吉而可喜五既有喜上自得志其又何疑與而四猶不免疑者位當純隂也然亦皤如其白矣以乾爲馬而翰如其白矣不以上爲寇而以上爲婚媾日與白賁親矣終无尤也夫何疑其利 **Interpretation** This passage explores the profound meaning of the "Bi Hexagram" (symbolizing ornamentation) from the *Book of Changes*. The interweaving of Yin and Yang, the blending of firm and yielding, represents the transformations of natural law (the Dao of Heaven)—this is the principle governing celestial phenomena. Without this natural order, the four seasons would not alternate, and heavenly patterns would remain obscure. The Bi Hexagram's inner trigram (lower trigram) is Li, symbolizing civilization, while its outer trigram (upper trigram) is Gen, symbolizing stillness. This reflects the principle of human culture—when civilization reaches a certain stage, it returns to stillness, ultimately reverting to simplicity. Without observing celestial patterns, one cannot comprehend the mysteries of natural transformation; without studying human culture, one cannot understand how humanity may assist in the transformations of heaven and earth. The restraining function of the Gen trigram is particularly significant. The initial line (bottom line) symbolizes firmness yet occupies a humble position, like adorning toes with refinement—though superficially decorated, its essence is stillness. The second line seeks to ornament the beard but is constrained by the third line's firmness, ultimately failing to achieve true adornment. The topmost line, the ninth, attains the highest state of "plain adornment" (*bai bi*), symbolizing a recluse in the hills and fields. The yielding fifth line, as a compliant ruler, willingly accepts the simple adornments of the rustic, appearing frugal and unadorned yet nearing the realm of *bai bi*. The elderly hermits need no extravagant gifts; by not deliberately currying favor with those above, they ultimately attain auspiciousness. The fourth line occupies a pure Yin position. Though still harboring doubts, it is already as spotless as a white horse. Instead of viewing those above as adversaries, it approaches them like a marriage partner, ultimately avoiding missteps. This illustrates that the most refined adornment is a return to simplicity—like white, which contains all colors within it, appearing unadorned yet embodying supreme beauty. 有攸徃如此非剛上文柔而何吾是以知陽剛所在柔實利之自受其賁也若謂柔能賁剛有是理邪是故舉世皆後進而夫子獨從野其孰能賁之蓋至今日千百餘歲終不可加以賁也而况當世乎噫 附録王畿曰山下有火明照萬物草木交輝賁之象也君子觀明照之象以明其庶政而无敢于折獄也修政所以成文明之治折獄者貴用情實有文飾則没其情矣故无敢用文以折獄 坡公緫解凡例乾之爲離坤之爲艮隂陽之勢數也文眀以止離艮之德也勢數推之天其德以爲人易有剛柔徃來上下相易之說而其最著者賁之彖也故學者沿是爭推其所從變曰泰變爲賁此大惑也一卦之變爲六十三豈獨爲賁也哉學者徒知泰之爲賁又烏知賁之不爲泰乎凡易之所謂剛柔相易者皆本諸乾坤也乾施一陽于坤以化其一隂而生三子皆一陽而二隂凡三子之卦有言剛來者明此本坤也而乾來化之坤施一隂于乾以化其一陽而生三女皆一隂二陽凡三女之卦有言柔來者明此本乾也而坤來化之故凡言此者皆三子三女相值之卦也非是卦也則无是言也蠱之彖曰剛上而柔下賁之彖曰柔來而文剛分剛上而文柔咸之彖曰柔上而剛下恒之彖曰剛上而柔下損之彖曰損下益上益之彖曰損上益下此六者適遇 **Interpretation** This passage discusses the principles of Yin-Yang and hard-soft transformations in the "Bi Hexagram" (Symbolizing Adornment) from the Book of Changes (Yijing), as well as the mutual conversion relationships between hexagram images. The Bi Hexagram's image shows fire beneath a mountain, resembling flames illuminating a forest to reveal the splendor of vegetation. Observing this phenomenon, the noble person understands that governance should be as clear as illuminating light, yet when adjudicating cases, one must focus on facts rather than superficial embellishments. Excessive ornamentation can obscure truth, so judgments shouldn't rely on flowery rhetoric. The text explains that the fundamental transformation between Yin-Yang and hard-soft stems from the Qian (Pure Yang) and Kun (Pure Yin) hexagrams. When Qian donates one Yang line to Kun while removing one Yin line, it generates three "son hexagrams" (Zhen, Kan, Gen), all featuring one Yang and two Yin lines. Conversely, when Kun donates one Yin line to Qian while removing one Yang line, it produces three "daughter hexagrams" (Xun, Li, Dui), each with one Yin and two Yang lines. Particular attention is given to the Bi Hexagram's statement "soft comes to adorn the hard," similar to how the Gu Hexagram says "hard ascends while soft descends," the Xian Hexagram states "soft ascends while hard descends," the Heng Hexagram notes "hard ascends while soft descends," the Sun Hexagram describes "reducing below to benefit above," and the Yi Hexagram explains "reducing above to benefit below." These six transformations all represent phenomena of Yin-Yang line position exchanges when specific hexagrams interact. The author criticizes the limited view that Bi Hexagram can only derive from Tai Hexagram, since theoretically any hexagram can transform into any of the other sixty-three hexagrams. 而取之也凡三子三女相值之卦十有八而此獨取其六何也曰聖人之所取以爲卦亦多術矣或取其象或取其爻或取其變或取其剛柔之相易取其象天水違行訟之類是也取其爻六三履虎尾之類是也取其變頤中有物曰噬嗑之類是也取其剛柔之相易賁之類是也夫剛柔之相易其所取以爲卦之一端也遇其取者則言不取者則不言也又可以盡怪之與剥不利有攸徃 彖曰剥剥也柔變剛也不利有攸徃小人 長也順而止之觀象也君子尚消息盈 虛天行也 象曰山附于地剥上以厚下安宅 初六剥牀以足蔑貞凶 象曰剥牀以足以滅下也 六二剥牀以辨蔑貞凶 象曰剥牀以辨未有與也 六三剥之无咎 象曰剥之无咎失上下也 六四剥牀以膚凶 象曰剥牀以膚切近灾也 六五貫魚以宫人寵无不利 象曰以宫人寵終无尤也 上九碩果不食君子得輿小人剥廬 象曰君子得輿民所載也小人剥廬終不 可用也山地剥方時化曰柔變剛謂自初至五昔之五陽今爲五隂是也故曰剥爛也然而一陽自在將爲復生之果是以上九有碩果不食之象焉又爲五隂所載有君子得輿之象焉其曰小人剥廬言五隂至此若非上九一陽在上則是自剥其廬將何所覆庇乎所以深幸小人 **Interpretation** This passage mainly explains the image and line statements of the “Splitting Apart” hexagram in the *Yijing* (Classic of Changes). The hexagram consists of five Yin lines and one Yang line, with the Yang line at the top. It symbolizes the gradual erosion of Yang by Yin. First, the passage explains the hexagram’s overall meaning: it shows Yin changing Yang, and warns against taking action because petty people are gaining influence. At such a time, one should follow the course of events, refrain from acting, and observe how things develop. A noble person understands the natural cycles of growth and decline, fullness and loss, which turn and return like the movements of the heavenly bodies. Just as a mountain rests upon the earth, those in higher positions should treat those below them generously in order to secure their foundations. The passage then explains each line in turn. The bottom line, Six at the Beginning, says, “Splitting begins at the bed’s legs; neglecting the proper way brings danger.” This means the foundations are being eroded. Six in the Second Place says, “Splitting reaches the bed frame,” showing that no one is there to offer help. Six in the Third Place indicates that although the process of splitting apart is underway, there is no disaster, because this line has escaped the restraints imposed from above and below. Six in the Fourth Place, “Splitting reaches the bed,” signals that danger is near. Six in the Fifth Place uses the image of “the palace women, like a school of fish, receiving favor in order” to show that following the course of events brings no harm. The top Yang line, Nine at the Top, is “a large fruit left uneaten.” A noble person receives a carriage, symbolizing the people’s support, while a petty person has even his house stripped away, leaving him without shelter. Fang Shihua, a Ming-dynasty scholar of the *Yijing*, adds that from the first line through the fifth, the original Yang strength has turned into Yin; this is why the process is called “splitting and decay.” Yet the Yang line remains at the top, like a seed on the verge of sprouting again, giving rise to the image of “a large fruit left uneaten.” This Yang line is also supported by the five Yin lines, like a noble person receiving a carriage. The statement “the petty person has his hut stripped away” means that without the top Yang line, the five Yin lines would destroy their own shelter. This reveals the pitiable situation of petty people. Through the “Splitting Apart” hexagram, the passage explains how things transform as they rise and decline. It emphasizes that when Yin grows and Yang wanes, a noble person should follow the Dao of Heaven and build up strength, while petty people who persist in eroding others will ultimately bring harm upon themselves. 也然小人既長時自不利有所徃且當靜以俟之如夜則安靜以俟晝冬則安靜以俟春非以冬與夜爲不可徃而遂逃也逃將何適乎故自復而臨而泰以至夬晝也向明則攸徃矣自姤而遯而否以至剥夜也向晦則宴息而不徃矣此天行也故曰順而止之觀象也正所以觀消息盈虛之象而爲天之行君子不與焉初六始變于下其象爲剥牀以足然初方處下又能居卑雖柔亦貞何可言凶唯不甘卑下蔑貞以騁凶乃見矣六二亦然二變爲六其象爲剥牀以辨辨者上下之際然居中守正上无應與雖柔亦貞何可言凶唯不守中正蔑貞從邪凶斯兆矣然則此二子者但不蔑貞即无凶禍雖當剥時居二在初聖人不棄也不觀六三乎寧失上下四隂終不敢失却上九正應其貞正如此則雖在剥之中而自然无咎凶奚自至乎以此知群隂待陽乃能安處陽若不安隂亦危甚如其附陽雖剥何咎又不觀六五乎六五率群隂而承上九其象爲貫魚以宫人寵聖人且喜其无不利而信其終无尤矣則雖變剛猶能順剛也今不法三法五而法六四謬矣據近君之位爲切近之灾剥牀以膚自甘凶害愚之甚也 附録程正叔曰諸陽已盡上九獨存如碩大之果不見食于人將爲復生之果爾上九亦變則純坤矣然陽无盡變之理變于上則生于下 **Interpretation** This passage explains, through the changing line images of the Stripping hexagram in the Classic of Changes (Yijing), the wisdom of holding to the right path in adversity. When circumstances are unfavorable—with petty people in power and fortune against you—the proper course is to wait patiently for the right moment, as one waits through a winter night for spring, rather than flee blindly. Just as day and night and the seasons follow one another naturally, a noble person observes the waxing and waning of Yin and Yang (the cycles of increase and decrease, fullness and emptiness) and acts in accord with the Dao of Heaven. Consider the six lines of the Stripping hexagram. The first Six, at the lowest position, depicts the legs of a bed being stripped away. By keeping to a lowly position, one can remain safe despite being weak. The second Six depicts the bed frame being stripped away. By holding to the centered and correct path, without simply following the crowd, one can also avoid harm. These two lines show that even in a time of decline, one will not invite danger so long as one does not abandon one’s integrity. The third Six, by contrast, is surrounded by Yin lines above and below, yet it avoids disaster by remaining in correspondence with the ninth line, the Yang line above, and holding firmly to the right path. The fifth Six leads the gathered Yin lines in following the ninth Yang line, like palace women attending their ruler in orderly procession; this wins the sage’s praise. These two lines reveal that the yielding Yin lines can remain secure even in a time of decline by attaching themselves to firm Yang. Only the fourth Six, though close to the ruler’s position, brings disaster upon itself—like a bed stripped down to the sleeper’s skin. This is a foolish choice. Finally, the ninth line is like the one remaining large fruit, symbolizing that Yang energy will eventually revive. As Cheng Yi (styled Cheng Zhengshu) said, Yang energy cannot be extinguished completely: just as it recedes from the heights, new life is already taking root below. 无間可容息者也蔡介夫曰君子得輿小人剥廬二義不並行二占不並用若君子得輿則小人亦得其廬矣汪本鈳曰上九在上五隂載之君子得輿也上九若變則爲純坤无天與覆五隂何庇小人剥廬也朱仲晦曰山附于地唯其地厚所以自安其居 (震下/坤上)復亨出入无疾朋來无咎反復其道七日來 復利有攸徃 彖曰復亨剛反動而以順行是以出入无 疾朋來无咎反復其道七日來復天行 也利有攸徃剛長也復其見天地之心 乎 象曰雷在地中復先王以至日閉關商旅 不行后不省方 初九不遠復无祗悔元吉 象曰不遠之復以修身也 六二休復吉 象曰休復之吉以下仁也 六三頻復厲无咎 象曰頻復之厲義无咎也 六四中行獨復 象曰中行獨復以從道也 六五敦復无悔 象曰敦復无悔中以自考也 上六迷復凶有灾眚用行師終有大敗以 其國君凶至于十年不克征 象曰迷復之凶反君道也地雷復剛反則復復則亨夫復何以能亨也蓋未復則憧憧徃來自有疾而礙一復則出入旡疾矣未復則朋從爾思自不免有咎既復則雖五隂之朋來何咎哉自然皆以我之修身爲法下仁爲則无咎自厲獨復自期敦復自考不旋乾不止矣寧肯甘于迷復之凶乎且迷 **Interpretation** This passage primarily explains the meaning of the "Return Hexagram" (Fu Gua) in the Book of Changes. "Return" signifies reverting to the proper path and making a fresh start. Cai Jiefu explains that the circumstances of noble persons (junzi) and petty persons (xiaoren) cannot coexist. If the noble person gains the carriage (symbolizing status), the petty person will lose their dwelling (symbolizing downfall). The top yang line (Shang Jiu) occupies the highest position, supported by five yin lines, representing the noble person gaining power. However, if this yang line changes, it transforms into the pure yin Kun hexagram, losing heaven's protection, and the petty person will suffer misfortune. Zhu Zhonghui states that the mountain relies on the earth (symbolizing the Return Hexagram), and it is precisely because the earth is substantial that one can dwell securely. The hexagram image shows Zhen (Thunder) below and Kun (Earth) above, indicating thunder hidden within the earth as yang qi begins to revive. The hexagram statement says: "Returning to the proper path brings smooth progress. Coming and going encounters no obstacles. Friends arriving bring no harm. The Dao of heaven completes its cycle in seven days. Action at this time is favorable." The Tuan Commentary explains: "Yang's firmness returns, moving with the current, thus encountering no obstacles. The seven-day cycle is heaven's constant pattern. When yang's firmness grows, action is favorable. The Return Hexagram manifests the Dao of heaven and earth's operation." The Xiang Commentary states: "Thunder hidden within earth symbolizes the Return Hexagram. Ancient kings closed city gates at the winter solstice, merchants and travelers ceased movement, and rulers suspended inspections of the realm." Meanings of individual lines: Initial Nine: Returning after straying not far brings no great regret—supreme good fortune. (Symbolizing timely correction of errors) Six Two: Admirable return brings good fortune. (Symbolizing taking benevolence as the standard) Six Three: Repeated hesitation brings danger, but ultimately no harm. (Symbolizing wavering but ultimately returning to the proper path) Six Four: Walking the central path alone in returning. (Symbolizing steadfast adherence to the proper path) Six Five: Sincere return brings no regret. (Symbolizing self-reflection) Top Six: Losing direction without returning brings misfortune and calamity. Used in military campaigns guarantees great defeat, brings misfortune to rulers, and ensures no success for ten years. (Symbolizing violating the proper way of rulership) In summary: Yang's firmness returning constitutes "return," and return brings smooth progress. When not returning, the spirit becomes unsettled, creating obstacles; once returning, all flows unimpeded. When not returning, friends are affected, but after returning, even if yin-aligned friends come, no harm results. All people will emulate this practice of self-cultivation and virtue, taking benevolence as fundamental, strictly demanding of themselves, persisting in returning to the proper path, never willingly descending into the misfortune of being lost. 復亦甚不可也故甚言迷復之凶以戒之初九唯不遠復无祗悔故得元吉无祗悔者反而復歸其家則无東適西適之悔故元吉也復者元吉則迷者災凶又何疑邪以故二比初則休而下仁二遂復矣復則吉三不中乃頻復而厲然卒復矣復則无咎四居五隂之中而獨應初是爲獨復獨復則吉不待言也五居上卦之中而能自考是爲敦復敦復則復不獨四也初陽之復方如此二三四五隂皆復即如彼此天下歸仁之勢也而何有于五隂之朋來哉如是而不復則終不復矣非隂極不反則迷重難惺是故上爻兩言凶又言災眚言大敗蓋不復而迷則轉吉爲凶不顧矣雖有初九之仁其柰之何方時化曰隂重則剥陽豁然一日復見本心陽明復矣故曰復亨剛反夫陽道非外鑠反者所以復其道也自姤而遯而否而觀而剥而坤而復七日也一陽既復五陽自長利有攸徃也剥纔盡陽即復故初九爲不遠復六二下初九之仁仁中心下之而欲與竝復非休復乎 附録丘行可曰剛反言剥之一剛窮上反下而爲復也剛長言復之一剛自下進上爲臨爲泰以至爲乾也以其既去而來反也故亨以其既反而漸長也故利有攸徃剛反言方復之初剛長言已復之後金汝白曰觀復可以知仁仁者天地生物之 **Interpretation** This interpretation of the Fu (Return) hexagram from the *Yijing* (Book of Changes) explores the principle of cyclical renewal in all phenomena. Through the waxing and waning of Yin and Yang, it emphasizes the importance of recognizing one's errors and returning to the right path. The Fu hexagram symbolizes the initial resurgence of Yang energy, where the gravest mistake is persistent delusion. The first line (the Yang line at the bottom) represents timely repentance that brings no regret, hence great fortune. This state of "no blame or remorse" (wu zhi hui) is likened to returning home—free from the regret of aimless wandering. The text compares different scenarios across the lines: The second line (Yin) benefits from proximity to the first line's Yang strength, allowing smooth return to the Dao. The third line (Yin), though unstable in position, ultimately finds its way back despite repeated wavering. The fourth line (Yin) responds solely to the first Yang line, termed "solitary return" (du fu). The fifth line (Yin), occupying the central position, achieves introspection—called "sincere return" (dun fu). These variations demonstrate that while the difficulty of returning differs, the outcome remains auspicious. The topmost sixth line (Yin) represents the extreme dominance of Yin energy making return nearly impossible, marked by repeated warnings—"misfortune," "calamity," and "great defeat." This illustrates how even the benevolent influence of the first Yang line cannot save those obstinately lost. Later annotations elaborate: When Yin energy peaks (as in the Bo hexagram), an abrupt reversal occurs—the reappearance of Yang constitutes Fu. The seven-stage cycle from Gou to Fu (Gou, Dun, Pi, Guan, Bo, Kun, Fu) mirrors Yang energy's cyclical rhythm. The first Yang line embodies the initial turnback, while the second Yin line actively returns under its influence—termed "auspicious return" (xiu fu). Jin Rubai's commentary observes that studying Fu reveals the essence of "humaneness" (ren)—the innate creative nature of heaven and earth. Just as Yang energy temporarily retreats only to regrow, this is cosmic law. The "Yang's return" (gang fan) initiates Fu, while "Yang's growth" (gang zhang) marks its subsequent trajectory. 心於穆不已者也彖傳言復見天地之心而六爻皆爲仁之事初不遠復顔子當之乾道也九得乾之初爻也二休復以友輔仁閔冉之徒也三頻復日月至四獨復孟子生後百年獨能私淑夫子以從道也五敦復坤道也六五坤中爻也其曾子當之與上迷復自暴自棄不仁者與吴子儀曰復乃見天地之心非指復爲天地之心楊廷秀曰頻復非危頻過爲危厲无咎者聖人危其頻過而開其頻復也汪本鈳曰頻復即是頻失使不失安得有復故聖人憂其頻復而又喜其頻復也王輔嗣曰四上下各有二隂而處厥中履得其位而應于初獨得所復順道而反故曰中行獨復蔡介夫曰六四中行獨復爲在群隂中行以獨反而從陽柔得而正故薛君采曰休復之吉以下仁也後世不務修身故亦不知親賢之爲務熊過曰虞翻謂坤爲邦國故國君凶十年者李鼎祚曰坤數主十乾无十坤无一故凡言十坤終之象 (震下/乾上)无妄元亨利貞其匪正有眚不利有攸徃 彖曰旡妄剛自外來而爲主于内動而徤 剛中而應大亨以正天之命也其匪正 有眚不利有攸徃无妄之徃何之矣天 命不祐行矣哉 象曰天下雷行物與无妄先王以茂對時 育萬物 初九旡妄徃吉 象曰旡妄之徃得志也 **Interpretation** This passage primarily elucidates interpretations of the "Return" (Fu) and "No Falsehood" (Wu Wang) hexagrams from the Book of Changes (Yijing). Regarding the "Return" hexagram, various commentaries suggest: The Fu hexagram manifests the fundamental operation of Heaven and Earth (the heart of tian-di), with all six lines embodying benevolence (ren-de). The initial line symbolizes timely correction of mistakes like Yan Hui; the second line represents virtuous individuals like Min Ziqian cultivating benevolence through worthy companionship. The third line's "frequent return" denotes repeated errors and corrections—while sages worry about such vacillation, they affirm the act of reform. The fourth line's "solitary return" describes Mencius independently transmitting Confucius' Dao despite living in later times. The fifth line's "sincere return" corresponds to Zengzi, embodying the receptive Earth principle's substantiality. The top line's "deluded return" refers to those who abandon themselves to depravity. Concerning the "No Falsehood" hexagram: Its image shows Thunder (Zhen) below Heaven (Qian), symbolizing cosmic thunder stirring all things into authentic being. The judgment states that adhering to the correct path brings success, while deviation invites misfortune. The initial line's "no falsehood in going brings good fortune" indicates that maintaining sincerity (cheng) in action fulfills one's aspirations. Ancient kings emulated this hexagram by following celestial timing to nurture all beings. Additional commentaries clarify: The Return hexagram reflects Heaven-Earth's patterns but isn't the patterns themselves; the danger in "frequent return" lies in repeated errors rather than repeated corrections; "solitary return" means returning alone to the right path when others are lost. Later generations neglect self-cultivation, hence fail to understand the importance of drawing near to worthies. 六二不耕穫不菑畲則利有攸徃 象曰不耕穫未富也 六三旡妄之灾或繫之牛行人之得邑人 之災 象曰行人得牛邑人災也 九四可貞无咎 象曰可貞无咎固有之也 九五无妄之疾勿藥有喜 象曰无妄之藥不可試也 上九无妄行有眚无攸利 象曰无妄之行窮之災也天雷旡妄无妄者旡虛妄也眞實而旡妄則自然元亨而利貞矣夫大亨以正時乃天命天命寧有妄邪維天之命既自无妄故彖言无妄而傳復言天命也天命大亨而至正彼謂天命匪正者妄也目中有眚乃見空中有華也目旡眚者空中何曾有華天命何曾匪正乎唯有眚故見空中有華唯有妄故見天命匪正而不利有攸徃不知歸咎于已而妄謂天命不我祐是无妄而直作妄會也豈知何所徃而非无妄乎何所之而非天命之所隂隲乎使非天命旡妄潜祐默相一步亦不可行矣故曰天命不祐行矣哉天命之祐即旡妄之徃惜乎人盡妄也是以祐之而不知也彖言无妄元亨利貞則是天地人物同一无妄也象言天下雷行物與无妄則是天地人物各一旡妄也學者于此可以信无妄之非妄矣初九一陽在下雷動其初妄盡祛矣是乃一陽得志之秋何徃之不吉邪若六二者雖曰震動其下妄若頓息然聖人猶疑其吝也故反 **Interpretation** This passage comes from the "No Errancy" hexagram (Wuwang) in the Book of Changes, expounding on the principle that one should eliminate delusions and accord with heavenly mandate. "No Errancy" means being genuine and free from false thoughts. The second line states: Seeking harvest without plowing, or expecting cultivated fields without clearing wilderness—such impatient pursuit of gain brings no benefit. The appended judgment explains: Those who seek unearned rewards will never attain true abundance. The third line describes: Misfortune without cause is like a stranger's ox running loose—when a passerby takes it, the local villager gets wrongly blamed. The judgment says: The passerby gains the ox, yet the local suffers calamity. The fourth line advises: Maintain uprightness and no misfortune will occur. The judgment clarifies: By steadfastly holding to the correct path, one naturally avoids error. The fifth line observes: Illness without cause may heal without medicine. The judgment cautions: This "unprovoked ailment" requires no reckless treatment. The top line warns: Forced action in a state of no-errancy inevitably brings disaster—nothing proves advantageous. The judgment states: Such rash movement leads to calamitous dead ends. The entire hexagram illustrates the principle of "Heaven's Thunder: No Errancy"—only genuine freedom from delusion brings natural success. The heavenly mandate is inherently true and without falsity, just as healthy eyes see no phantom flowers in the sky. Those who perceive heavenly will as unjust actually harbor delusions themselves. Heaven's mandate constantly blesses silently, yet people often remain blind to it due to their own false thoughts. The hexagram image shows thunder moving under heaven and the genuineness of all things—students should comprehend the authenticity of "no errancy." The initial yang line indicates the first stirring of vital energy to dispel false thoughts—action at this stage brings auspicious results. Yet the second line reminds us that even when the shaking eliminates delusions, sages still worry about potential regrets, hence their repeated admonitions to remain grounded. 其辭以冀之曰使六二而能不耕藉不菑畲則利有攸徃矣然其位柔也其質隂也或未可知也夫子讀之又借其辭以詆之曰隂性吝嗇念念欲富今六二未富也而肯不耕穫云乎哉吁吁合二聖人之辭觀之則所以望于六二者何如也六三三也一人繫牛一人得牛一人失牛有得有失灾自己作雖曰无妄其奈之何九四乾體居下廓然太虛中未有物是以未入于猶豫未眚于匪正而能信天命之固有得可貞之无咎若九五乾剛中正宜其知旡妄之有何疾信藥石之不當試乃以應二之故自疑有疾妄矣上九正所謂匪正而有眚不利有攸徃者也身在无妄之中心出无妄之外雖知富之不可未知窮亦致災嗚呼安得如初九九四者而與之語旡妄之㫖哉方時化曰剛自外來而爲主于内動而徤剛中而應是爲大亨以正之天命夫大亨以正是誰命之命之者天也天命寧有妄邪初九震主出地一聲劃然皆解卦之所以爲妄者也其徃吉旡不得志宜矣六二坤隂主富坤地主耕穫菑畲六三隂柔不中故有无妄之灾失得之妄夫牛胡然而繫之胡然而失之又胡然而使行人得之此灾從人生也豈无妄之謂哉九四乾體居下故可貞无咎然貞亦人所固有非四之獨有貞也九五居中得正本自无妄本自以正乃以有應于二自疑 **Interpretation** This passage discusses the meanings of each line in the "No Errancy" hexagram (Wu Wang) from the Book of Changes. The hexagram teaches the principle of following nature's course and avoiding willful action. The initial nine line (yang line at the bottom) symbolizes thunder erupting from beneath the earth, representing the beginning of dispelling delusion. Maintaining stillness at this stage brings good fortune, as it aligns with the Dao of heaven. The six-two line (second yin line) embodies the natural cycle of tilling and harvesting from the earth. The ideal state would be reaping without forced cultivation (metaphorically gaining wealth without striving for it). However, the yin line's inherent tendency toward miserliness makes effortless gain difficult, requiring vigilance against greed. The six-three line recounts a parable about three men and an ox: one tethers it, another gains it, and the third loses it. This illustrates life's unpredictable gains and losses—seemingly accidental outcomes that actually stem from one's own conduct, not mere fate. The nine-four line, positioned below the Qian (heavenly) trigram yet internally empty and clear, maintains steadfast conviction without reckless action, thus avoiding misfortune. Such resoluteness is humanity's innate quality. The nine-five line, though ideally embodying vigorous centrality and understanding "no errancy"'s essence, becomes self-doubting through its correspondence with the six-two line (yin-yang resonance). This resembles illness caused by random medicine-taking. The top nine line has already deviated from the proper path. While recognizing that wealth shouldn't be forcibly sought, it fails to understand poverty's potential disasters—revealing an inner departure from "no errancy"'s true meaning. The conclusion states: When vigorous energy enters from without to govern within, creating strong yet balanced action with mutual resonance, this constitutes heaven's mandate of great smoothness. How could the heavenly mandate involve falsehood? Each line's fortune or misfortune ultimately depends on alignment with this natural principle. 爲妄正旡妄之疾也勿藥則自愈服藥則疾加矣故曰无妄之藥不可試也試則以妄益妄疾反爲灾上九過剛不中不知乾體旡妄驅而納之有眚之地徃奚利乎實自取窮自貽灾禍 附録熊過曰田者一歲反草曰菑三歲悉耨曰畲吴幼清曰九五剛中无妄有應則疾夫聖人之應物來則照而去不留是猶无妄之疾耳不屛絶外物而外物自不能累何以藥爲 (乾下/艮上)大畜利貞不家食吉利涉大川 彖曰大畜剛徤篤實輝光日新其德剛上 而尚賢能止徤大正也不家食吉養賢 也利涉大川應乎天也 象曰天在山中大畜君子以多識前言徃 行以畜其德 初九有厲利己 象曰有厲利己不犯災也 九二輿說輹 象曰輿說輹中无尤也 九三良馬逐利艱貞曰閑輿衛利有攸徃 象曰利有攸徃上合志也 六四童牛之牿元吉 象曰六四元吉有喜也 六五□豕之牙吉 象曰六五之吉有慶也 上九何天之衢亨 象曰何天之衢道大行也山天大畜艮剛大也養賢畜也何謂賢三陽乾也乾則剛徤而篤實四五艮也艮則輝光而日新其賢如是是以皆得見畜于上九而成所畜之大然上九之德實足以畜之其爲德也剛上而尚賢尚賢故賢者皆肯爲其所畜居上則得天位故見賢而勢自足以畜之以剛則能 **Interpretation** This passage primarily elucidates the principles of the hexagrams "No Errancy" (Wuwang) and "Great Accumulation" (Dachu). Regarding the "No Errancy" hexagram, it teaches that when a person is fundamentally free from deluded thoughts yet forcibly takes medicine to cure illness, the condition may actually worsen. Like the top yang line (the sixth line of a hexagram) which is excessively rigid and not centered, failing to understand the innate nature of Qian (Heaven, one of the Eight Trigrams) that is free from error, and stubbornly heading toward calamity—this is entirely self-inflicted trouble. The sage interacts with external things like a mirror: neither rejecting what comes nor clinging to what goes—this is the state of "No Errancy." There's no need to deliberately reject external things, as they naturally cannot affect one who is in this state. Why would such a person need medicine at all? Next, the "Great Accumulation" hexagram (composed of Gen above and Qian below) signifies benefit in steadfastly adhering to the correct path. It is auspicious not to rely on family provisions, and favorable for crossing great rivers. This is because Qian represents strength and steadfastness, while Gen (Mountain, one of the Eight Trigrams) embodies radiant renewal. Their combination constitutes the virtue of "Great Accumulation." This hexagram instructs us to diligently study the words and deeds of sages to cultivate our virtue. Detailed line interpretations: - The initial yang line indicates danger, but timely cessation brings benefit. - The second yang line describes an axle coming loose, yet maintaining the Middle Way prevents fault. - The third yang line portrays fine horses galloping—though the path is difficult, perseverance in righteousness favors progress. - The fourth yin line shows placing a crossbar on a young ox (to prevent butting), bringing great fortune. - The fifth yin line describes capping a boar's tusks (to prevent biting), signifying auspiciousness. - The top yang line reveals the open heavenly path, representing smooth success. Finally, the meaning of "Great Accumulation" is explained: Gen represents firm greatness, Qian's three yang lines (consecutive yang lines in the trigram) symbolize steadfast strength, while the Gen aspect in the fourth and fifth lines signifies radiant renewal. The virtue of the top yang line is sufficient to embrace worthy individuals, as it esteems wisdom while occupying the superior position, thus attracting the virtuous to gather. 止徤故必可以養成其賢而後畜不遽畜也以是大者之正如此故並時諸賢咸與大烹无有一人家食者野之无遺賢可知也其相與荷天之衢應乎天而涉大川又何疑哉今觀初九居下可以進而受畜于上九矣方且以進爲危且止而不犯躁進之灾焉是初之賢可尚也九二輿已駕矣又自說其輹焉是二之賢可尚也非其中之有尤也九三本與上九合志今而輿且駕矣良馬逐矣三陽彙進又何能止而猶日閑輿衛不忘艱貞之心是三之賢可尚也固宜其利有攸徃也若四若五下乘三陽上畜艮剛是曰童牛是曰豶豕而上一陽又象其牿又象牙之閑物所以豫止其徤而畜以成之者如此元吉有喜吉而有慶又不待言也夫三合志者也四有喜而五又有慶則上九畜道至是其大行矣衆正之途闢群陽之路開天衢亨通一至于此濟濟蒸蒸咸願嚮用又孰有過于大畜者邪然觀之三陽也先之以有厲申之以脫輹守之以艱貞觀之四五也制之以牿守之以牙才不使遽逞徤不使遽試其不輕于畜又如是焉誠哉大畜之時其當唐虞之際與或曰子何以知輝光日新專言艮止也曰止而不進則无光矣安得日新故觀于四五必止而後進則可知矣 附録坡公解曰小畜之說輻不得已也故夫妻反目大畜之說輹其心願之故中旡尤 **Interpretation** This passage elucidates the wisdom of the Great Accumulation hexagram (Daxu) from the *Book of Changes*, whose core principle reveals that "stopping at the proper time enables better progress." The initial nine-line (yang line at the bottom), though positioned low, possesses virtuous capability and potential for upward development. Yet it exercises restraint, refraining from reckless advancement to avoid calamity caused by impetuosity—a caution worthy of admiration. The second nine-line resembles a chariot prepared for travel but deliberately removing its axle, another manifestation of wisdom. The third nine-line, originally sharing aspirations with the top nine-line, maintains vigilance despite the powerful momentum of the three yang lines (initial nine, second nine, and third nine) advancing together. This mindset—never forgetting hardship while adhering to the correct path—is equally commendable. The two yin lines (six-four and six-five), symbolizing yielding force, rest above the three yang lines like placing protective wooden blocks (gu) on calves or removing the tusks (fen shi) of wild boars to tame their fierceness. By tempering their vigorous nature through appropriate restraint, virtue is cultivated, naturally bringing great fortune. When the way of accumulation reaches completion, all proper paths become unobstructed, and yang qi (symbolizing active force) expands freely, as though celestial roads open wide. Particularly noteworthy is how the three yang lines all recognize potential danger (you li) before advancing, pause midway (tuo fu), and ultimately hold fast to the right path (jian zhen). Meanwhile, the six-four and six-five lines employ methods like protective blocks (gu) and tusk removal (fen) to moderate unbridled vigor. This unhurried approach to accumulation mirrors the governing wisdom of the golden ages of Yao and Shun (Tang-Yu zhi ji). The passage concludes by clarifying that stopping is not the ultimate goal—just as the mountain hexagram (Gen, symbolizing stillness) pauses for the sake of better progress. This wisdom of "stopping to advance" constitutes true brilliance that renews daily. The appended commentary by Su Shi (Dongpo) contrasts the Small Accumulation (Xiaoxu) and Great Accumulation hexagrams: Xiaoxu resembles forced stoppage causing marital discord, while Daxu represents voluntary pausing (yue fu) with inner composure, thus remaining blameless (zhong wu you). This further underscores the importance of proactive self-restraint. 蔡介夫曰輹與輻不同輻車輪之輳凡三十條者輹車上伏免所以承輻者小畜之說輻爲隂所止所說者重久住之計也大畜之說輹自止而不進所說者微暫止而可旋起者也熊過曰據鄭玄管輅日新絶句管氏云朝旦爲輝日中爲光牙坤雅云以杙繫豕謂之牙上剛畫在前猶杙牙陸師農曰牙者所以畜豶豕之杙也今海岱之間以杙繫豕謂之牙焦弱侯曰日閑輿衛日與曰篆文甚相似何天之衢與何校之何同音賀負也魯靈光殿賦云荷天衢以元亨蓋古字通用周尚書解引莊子背負青天而莫夭閼爲證尤明向子期曰止莫若山大莫若天天在山中大畜之象 (震下/艮上)頤貞吉觀頤自求曰實 彖曰頤貞吉養正則吉也觀頤觀其所養 也自求曰實觀其自養也天地養萬物 聖人養賢以及萬民頤之時大矣哉 象曰山下有雷頤君子以愼言語節飲食 初九舍爾靈龜觀我朵頤凶 象曰觀我朵頤亦不足貴也 六二顚頤拂經于丘頤征凶 象曰六二征凶行失類也 六三拂頤貞凶十年勿用旡攸利 象曰十年勿用道大悖也 六四顚頤吉虎視眈眈其欲逐逐旡咎 象曰顚頤之吉上施光也 六五拂經居貞吉不可涉大川 象曰居貞之吉順以從上也 上九由頤厲吉利涉大川 象曰由頤厲吉大有慶也 **Interpretation** This passage mainly explains the symbolic meaning of the Yi Jing hexagram Yi, “Nourishment,” and the meaning of its line statements. Several scholars offer interpretations from different perspectives. On the difference between fu and fu: fu refers to the thirty spokes of a wheel, while fu is the part of the axle that holds the spokes in place. The Xiao Xu hexagram says that the spokes are held back by Yin energy, signifying a prolonged pause. The Da Xu hexagram says that the axle fitting stops of its own accord and does not advance, signifying a brief pause after which one can continue forward. Zheng Xuan and Guan Lu, a famous diviner of the Three Kingdoms period, understood ya to mean a wooden stake used to tether pigs. Just as a stake holds a pig in place, a firm line positioned at the front of the hexagram image is like a fixed stake. Lu Shinong adds that in coastal areas of Shandong, people really did call the wooden stakes used to tether pigs ya. Jiao Hong, a Ming dynasty scholar, points out that in ancient writing the forms of ri, “sun,” and yue, “to say,” are similar, and that he, “what,” and he, “congratulate,” sound alike and can be used interchangeably. He cites the Zhuangzi phrase “bearing the blue sky on one’s back” and the Han dynasty Rhapsody on the Lu Lingguang Hall to illustrate this usage. Xiang Xiu, a Jin dynasty scholar of the Learning of the Profound, explains the image of the Da Xu hexagram: nothing represents stopping better than a mountain, and nothing represents vastness better than the sky. The sky within the mountain is the image of Da Xu. The Yi hexagram, with Zhen below and Gen above, concerns the way of cultivation. Its judgment says to observe how others nourish themselves, while giving even greater attention to one’s own cultivation. Heaven and earth nourish all things; the sages cultivate worthy people, who in turn benefit the people. The way of nourishment is of great significance. The Image says that the noble person should be cautious in speech and moderate in eating. The line statements mean the following: The first nine: Abandoning one’s own spirit tortoise, a symbol of inner wisdom, and envying another’s chewing of food brings misfortune. The second six: Reversing the way of nourishment and going against what is proper brings misfortune when one acts. The third six: Going against the right way of nourishment leaves one unable to accomplish anything for ten years, because one has completely departed from the Dao. The fourth six: Although the approach is unconventional, the outcome is auspicious. One is as focused as a tiger watching its prey, and there is no error. The fifth six: Although one goes against what is usual, holding to the right way brings good fortune; however, one must not risk crossing the great river. The top nine: Treat the benefits gained through cultivation with care, and good fortune will follow. Crossing difficulties will bring great blessing and celebration. 山雷頤於頤而繫之曰貞吉者何夫所謂頤者不過自求曰實一飽而已何貞吉之有噫頤所以養人也觀頤者觀其所養而非以其自養也若自求口實但知自養又何觀焉是故觀之天地則所養者萬物天地不自養也觀之聖人則所養者賢人以及萬民聖人不自養也此其所養之貞爲何如者貞則吉矣故曰頤之時大矣哉上九養賢者也五柔居中四柔得正正上九所養之賢人也然六五君也君當飬人而反爲人養不亦反常而拂經乎但知其不能養而就上九以爲養雖不可以涉川而居貞之吉亦必歸之順以從上故也上九艮剛也初九震剛也均是陽剛則均當養賢然震剛在下欲養賢而不能苟未免歆羡于四則雖曰陽剛豈足貴與彼其視四之飬于上也觀感而動眞所謂舍靈龜而觀朵頤醜矣朵頤四頤下垂象也二與五正應也二欲應五之山丘與則五方待養于上不免失其同類而征凶欲應上之山顛與則又非其正應而拂常未卜所從无足怪也若六三本上正應正宜受上之養乃不知上之養賢以及萬民反有拂頤之思高尚之志此非不貞也然其如失時之凶何哉則雖十年勿用亦徒自枯槁而大悖于道耳何利之有邪唯六四居同艮體故爻直言顛頤之吉以幸之蓋上九施光夫誰不順若文王善飬雖伯夷太 **Interpretation** This interpretation of the *Classic of Changes* (*Yijing*), hexagram 27, “Nourishment,” focuses on the principle of nourishing. “Nourishment” originally referred to the cheeks; here it extends to mean raising and sustaining. Through the examples of Heaven and Earth and the sages, the text shows that the true way of nourishment lies in caring for others rather than looking after oneself alone. Heaven and Earth nourish the myriad beings without nourishing themselves; sages cultivate the worthy and care for the people without seeking their own benefit. This is the most upright and luminous way of nourishment, bringing good fortune (*zhen ji*). The top yang line symbolizes someone skilled at cultivating the worthy, while the fifth yin line represents the ruler. The ruler should nourish the people, yet instead is sustained by them, which goes against what is proper. Though the first yang line is firm and lowly placed, it is unbecoming if it merely envies the nourishment others receive—“abandoning the sacred tortoise and gazing at the drooling jaws.” The third yin line should correspond with the top line and receive nourishment, but instead it defies the way of nourishment in pursuit of aloofness, bringing danger. Only the fourth yin line, which belongs to the same trigram as the top line, Gen (Mountain), can follow the way of nourishment and gain good fortune. This is like King Wen of Zhou, who was skilled at cultivating talent and drew worthy men such as Boyi and the Grand Duke of Qi to his side. The passage emphasizes that true nourishment means selflessly cultivating others; seeking only one’s own gain or acting against the proper time invites danger. 公皆來就之况同體邪况正應邪蓋養正如是則雖虎吞亦自快人更有何咎而乃以拂頤自爲尊貴也曾知上乃卦之所由以爲頤而天地聖人之養皆在乎夫養天下者憂天下者也安得不以爲厲然欲養天下者必先于養賢者也又安得不謂之由頤涉川之利大有之慶固聖人所欲觀矣而不當其時可如何由此觀之雖有靈龜而人不知貴亦不容不自貴矣吁何日何時躭躭逐逐而使人直以雄虎視之 附録劉濬伯曰上艮下震外剛内柔爲龜象龜能咽息不食以氣自養鄧伯羔曰朵本義曰垂也說文朵樹木垂朶朵也頤動則下垂垂以見其動耳坡公解曰上止下動有頤之象人之所共知而難能者愼言語節飲食也言語一出不可復入飲食一入不可復出 (巽下/兊上)大過棟橈利有攸徃亨 彖曰大過大者過也棟橈本末弱也剛過 而中巽而說行利有攸徃乃亨大過之 時大矣哉 象曰澤滅木大過君子以獨立不懼遯世 旡悶 初六藉用白茅旡咎 象曰藉用白茅柔在下也 九二枯楊生稊老夫得其女妻旡不利 象曰老夫女妻過以相與也 九三棟橈凶 象曰棟橈之凶不可以有輔也 九四棟隆吉有它吝 象曰棟隆之吉不橈乎下也 九五枯楊生華老婦得其士夫旡咎旡譽 **Interpretation** This passage elucidates the principles of the Yi Hexagram (the I Ching's symbol concerning nourishment) and the Great Excess Hexagram (symbolizing states of extreme excess). Regarding the Yi Hexagram, the text states: When those in power nurture talents as heaven and earth nourish all beings, universal harmony can be achieved. Just as a tortoise sustains itself through breath regulation without eating, true nourishment lies in internal cultivation. One must practice careful speech and dietary moderation, for words once spoken cannot be retrieved, just as food consumed cannot be regurgitated. The Great Excess Hexagram reveals how to handle situations of extreme excess. Its imagery shows a sagging roof beam (symbolizing unstable foundations), requiring firm yet balanced action in accordance with circumstances to achieve success. Specific manifestations include: - The first yang line advises using white cogon grass for ritual offerings (symbolizing cautious conduct) to avoid errors - The second yang line compares an old tree sprouting new shoots or an elder man taking a young wife to extraordinary measures in extraordinary times - The third yang line warns that excessive bending of the roof beam brings danger - The fourth yang line indicates that while an arched beam appears auspicious, hidden risks may remain - The fifth yang line likens an old tree flowering or an elderly woman marrying a youth to abnormal phenomena—blameless yet unworthy of praise The passage concludes by observing that noble persons facing worldly excesses should stand fearless yet unperturbed when withdrawing from society. Through these hexagram transformations, the text demonstrates the wisdom for navigating extreme developmental phases. 象曰枯楊生華何可乆也老婦士夫亦可 醜也 上六過涉滅頂凶旡咎 象曰過涉之凶不可咎也澤風大過大過之時必得本末堅彊純體乾徤者乃可以元亨而无咎然既曰純乾則又不得名爲大者之過矣只緣上下兩爻隂柔弱小故遂成過也曷爲過君過其臣也父過其子也夫過其妻也君過其臣則誰爲股肱父過其子則誰爲繼述夫過其妻則誰與治内陽過于隂則誰爲代終乎此正大過之時不可緩也須急有所徃别求剛正乃可亨通得免棟橈故曰大過之時大矣哉言當大過之時不可尋常守轍必有大過人之行乃可所謂能爲人所不敢爲者如舍四岳而明揚側陋舍有位而唯肖傅岩古之聖人大抵皆若此矣此卦唯九四一爻足以當之以九居四則剛過而中履巽含兊則巽而說行也故能利有攸徃而亨棟隆之吉借曰與初爲應不知此九四者巽說合體剛中徤材原非初下之所能橈也今既成棟隆之吉矣則有時而藉之用茅而又何咎之有唯自无棟隆之亨而徒恃有它之應則是欲以一茅而支大厦之顛不得矣四豈有是吝邪九三亦具有棟梁之材者但以九居三則剛過而不中居巽之上則但知巽入而不能說行既不能攸徃以致亨則棟橈之凶又何言與夫方其爲棟隆之吉 **Interpretation** This passage explains the deeper meaning of the Great Exceeding hexagram in the Book of Changes, whose image is a lake above wind. It describes why extraordinary measures may be necessary in exceptional times. The text uses a withered poplar putting forth blossoms as a metaphor for an unusual condition that cannot last. It is like an old woman marrying a young man: though contrary to convention, it should not be condemned. When disaster threatens to overwhelm everything, as in the top line, what appears ominous is in fact beyond reproach, because it is an exceptional act suited to an exceptional time. The heart of the Great Exceeding hexagram is this: during major change, one must keep the foundations firm and strong. Only the pure strength and vigor symbolized by the Qian hexagram, which represents Heaven, can bring success without blame. It is called “Great Exceeding” because the first and top lines are both Yin, appearing weak and yielding, while Yang strength is excessive. The text describes three forms of “exceeding”: a ruler surpassing his ministers, a father surpassing his son, and a husband surpassing his wife. If this goes too far, the ruler loses support, the father loses an heir, and the husband loses a partner’s help. In times of great change, one must therefore act quickly and seek new, upright strength to avoid the danger of a sagging beam. The fourth nine is the hexagram’s most important line. Its strength is balanced and centered; it combines humility, represented by Xun, with openness and joy, represented by Dui, and so it brings success. Its auspicious image is a beam rising high, without needing a response from the first line. By contrast, the third nine is also beam-like in strength, but it is too forceful and lacks balance. It knows only how to yield and lacks the power to act, bringing the danger of a sagging beam. Finally, the text points out that ancient sages, such as Yao in choosing Shun and King Wu Ding of Shang in appointing Fu Yue, took extraordinary measures in exceptional times. This is the essence of the Great Exceeding hexagram: in exceptional times, one must accomplish what surpasses the ordinary. 也雖以初之白茅而非巽木亦可藉用而旡咎及其爲棟橈之凶也則雖没頂之木過涉之勞亦竟不能相輔以有成此大過之時所以必有大過之才也與哉上六一爻正澤滅木之象滅没也木没于水而不見其頂也上處兊極澤水方深過涉滅頂與木俱没凶何如也然澤能没木而不能使木没澤退則木自出在木實有何咎邪然則初之弱以居巽下故所恨在木而不在澤上之弱以居兊上故所恨在澤而不在木二與五亦棟具也今太行已西家家種楊非但取其易長亦以其直而堅村堪梁棟也今不幸過時而枯不堪用矣所可喜者枯復生稊爾所以生稊者則以下比于初而得其女妻也夫初視二爲老夫雖曰過時而後相與而二因初以生稊則爲梁爲棟无不利矣非若五之于上以士夫而得老婦之比也霎時之華既不可乆又不生稊將安用之五之終爲枯楊无惑矣方時化曰象棟以巽木也四陽並列三四居中猶屋棟也枯楊過時之木二與四同功故枯楊復生稊以有功于四三與五異位故枯楊卒生華而无輔于三初六本象白茅又以隂在陽下兼象士女之配老夫上六本象滅頂又以隂在陽上兼象老婦之配士夫 附録楊元素曰不曰義者不可以常義拘不曰用者非常之可用用權之時成敗之機可不謂大乎 **Interpretation** This scripture employs the imagery of the "Great Excess" hexagram (one of the 64 hexagrams in the *Yijing*), using metaphors of trees and marsh waters to illustrate the dynamics of advantage and disadvantage in different situations. Beginning with the initial six line (the bottom yin line), it resembles white cogon grass placed beneath the Xun wood (symbolizing humility in the trigram). Though the material appears weak, it can avert disaster. When reaching the perilous moment of a sagging roof beam—like a tree submerged by rising waters—no amount of effort can reverse the situation. This demonstrates that extraordinary capability is required to confront major crises. The top six line (the uppermost yin line) presents the image of "marsh waters submerging wood": when the waters rise too high, even the treetop disappears, naturally signifying danger. Yet from another perspective, while water can drown the tree, it cannot destroy it—when the waters recede, the tree still stands tall. The weakness of the initial line lies in its low position, making the problem inherent to the tree itself; the weakness of the top line, however, occupies a high position, shifting the problem to the marsh waters. The second and fifth lines both resemble roof beams. Consider how households in Shanxi province cultivate poplar trees—not just for their rapid growth, but because their straight, sturdy trunks make ideal beams. If the optimal usage period is missed and the wood decays, fortunately, withered poplars can still sprout new shoots. This mirrors how the second line, paired with the initial line (symbolizing a young maiden), gains renewal and can still become useful timber. But the fifth line paired with the top line (symbolizing an elderly woman) is different: like a withered poplar blooming, the brief flowering neither endures nor yields new growth, ultimately leading to complete decay. Additional commentary notes: The roof beam takes Xun wood as its symbol, with the third and fourth lines at the center representing the house beam. Withered poplar signifies outdated timber—the second and fourth lines share the same function, allowing new shoots to emerge, while the third and fifth lines occupy different positions, resulting in flowers without fruit. The initial six line originally symbolizes cogon grass, but with yin beneath yang, it also hints at a young maiden paired with an old man; the top six line originally symbolizes drowning, but with yin above yang, it suggests an elderly woman paired with a young man. Finally, Yang Yuansu (likely the annotator) observes: This cannot be explained by ordinary moral principles, nor can it be addressed through conventional methods. In extraordinary moments requiring adaptability, the stakes of success or failure are profoundly significant. Through the life, death, flourishing, and decay of trees, this passage reveals how the development of things depends on seizing the right moment and adapting to circumstances. 熊過曰齊民要術白楊堪爲屋材吕仲木曰在難之君而獲撥亂之臣其情其于魚水起家之父而遇克家之子其心通乎鬼神是枯楊而生稊也王畿曰澤能滅木而不能使之仆獨立不懼也能掩木而不能使之毁遯世无悶也此所謂大過人之行也 (坎下/坎上)習坎有孚維心亨行有尚 彖曰習坎重險也水流而不盈行險而不 失其信維心亨乃以剛中也行有尚徃 有功也天險不可升也地險山川丘陵 也王公設險以守其國險之時用大矣 哉 象曰水洊至習坎君子以常德行習教事 初六習坎入干坎窞凶 象曰習坎入坎失道凶也 九二坎有險求小得 象曰求小得未出中也 六三來之坎坎險且枕入于坎窞勿用 象曰來之坎坎終旡功也 六四樽酒簋貳用缶納約自牖終旡咎 象曰樽酒簋貳剛柔際也 九五坎不盈祗既平旡咎 象曰坎不盈中未大也 上六係用徽纆置于叢棘三歲不得凶 象曰上六失道凶三歲也坎爲永聖人設險以爲固其初本以愛國也而其道自通身自泰是故聖人常患其坎之不重而習坎自亨賢人入險以爲國其意亦非愛險也而卒禍干國凶于家是故險遂滔天而不救而習坎始危一恃險以爲安一出險而不能則聖賢之别學術之判可以觀矣彖言習 **Interpretation** This passage from the *Yi Yin Shangxia Jing* primarily interprets the Kan hexagram (symbolizing water and peril) from the *Book of Changes* (Yijing), drawing upon annotations by multiple scholars to elucidate the wisdom of navigating adversity. Xiong Guo remarks: Though the poplar tree is ordinary, it can serve as excellent material for building houses (metaphorically suggesting that even humble things have great utility). Lü Zhongmu adds: Just as a ruler in distress encounters ministers capable of restoring order, their relationship is as harmonious as fish and water; or like an enterprising father meeting a son who can inherit the family legacy—such mutual understanding can even resonate with spirits. This is akin to a withered poplar sprouting new buds (symbolizing transformation within adversity). Wang Ji further explains: A marsh may submerge trees but cannot make them fall (symbolizing maintaining independence without fear in adversity), and may obscure them but cannot destroy them (symbolizing retreating from the world without bitterness)—this is the mark of extraordinary virtue. The hexagram statement of Kan (composed of two overlapping water trigrams) says: Facing repeated perils, only sincerity can bring inner clarity, and only proper conduct earns reverence. The *Tuanzhuan* (Commentary on the Judgment) interprets: The Kan hexagram signifies double danger, like water flowing endlessly yet never overflowing. In peril, one must not lose sincerity; inner strength and balance lead to success. The perils of heaven are insurmountable; the perils of earth are mountains and rivers. Kings establish strategic barriers to defend their states—thus, the application of peril is of great importance. The *Xiangzhuan* (Commentary on the Images) states: The ceaseless flow of water symbolizes repeated danger; thus, the noble person cultivates virtue persistently and masters the teachings of transformation. The interpretations of each line are as follows: **First Six (Yin line at the bottom):** Falling into a deep pit of repeated peril—misfortune. (Because the path is lost.) **Nine Two (Yang line in the second position):** Seeking in peril brings modest gains. (But one has not yet escaped the heart of danger.) **Six Three (Yin line in the third position):** Coming and going, all is peril—do not act recklessly. (In the end, nothing is achieved.) **Six Four (Yin line in the fourth position):** Presenting simple offerings in earthenware, passed through a window—ultimately no blame. (Balancing firmness and flexibility.) **Nine Five (Yang line in the fifth position):** Peril is not yet full; just as balance is restored, no blame. (Because moderation is upheld without excess.) **Top Six (Yin line at the top):** Bound with ropes, imprisoned among thorns—three years without release, misfortune. (Because the path is abandoned.) The conclusion observes: Sages establish barriers to secure the state (such as building city walls), and because their Dao is clear, they remain at peace. Thus, sages often worry about insufficient defenses. Meanwhile, worthy individuals enter peril to govern, not because they delight in danger, but ultimately bring calamity upon their families and states, leading to insurmountable disaster. The difference lies in this: one relies on peril to seek stability, while the other is trapped in peril without escape. Herein lies the distinction between sages and worthies, as well as the hierarchy of their wisdom. 坎而有孚維心亨行有尚者聖人以天下之險而爲自己衛也如此視險正患其坎之不重而又何險之不可出何險之不可入乎今勿論矣所恨者一切大賢平居不以學術爲急臨事又把名教以自持既入于險然後求出晚矣故示之曰君子不惡險而惡其自入于險苟不入于險險其如我何今唯无故而自入于險也則已身在險中可遽出乎是以君子不喜其能出險而復喜其能巽入于險何以故蓋當此无可奈何之時必有可以奈何之勢然後徐定以圖出若西伯之羑里是已是故既入于險即安于險勿用勿遽求出爲也方且以險爲枕而入于險坎之中斯爲處險之第一義耳是非不愛出也此時欲出終必无功苟求小得而不知重險之未能遽出也則恐坎有險卒不可復出矣故唯六三獨得處坎之道而文王復舉以示戒其㫖深矣若初正自入于坎者也既入于坎窞矣欲以誰尤邪陳東歐陽澈輩是已若上幸已出于險者也而復繫徽纆置叢棘仍有三歲之凶焉是亦不可以已乎李固陳蕃輩是已此皆世之所謂大賢人者卒之身不保國受殃而猶自以爲名節傷哉樽酒簋貳甯武子是不盈既平衛成公是夫九二唯求小得故未出中今九五前无坎則是坎不盈矣指日出坎則是祗既平矣雖尚在坎中然中亦未大 **Interpretation** This passage discusses the wisdom of navigating adversity (kan). Sages in turbulent times actually use danger as a means of self-preservation. The key lies in one's perspective—if one can calmly face the deepest perils, what difficulty remains insurmountable? The modern predicament is this: many virtuous individuals neglect scholarly cultivation in ordinary times, yet rigidly cling to ritual propriety and reputation when crisis strikes. By the time they're mired in difficulty, escape becomes impossible. Thus the noble person doesn't hate adversity itself, but remains vigilant against willfully walking into traps. If one doesn't voluntarily enter the snare, how can adversity harm them? But once deliberately entered, immediate escape grows difficult. True wisdom manifests thus: when trapped in adversity, don't rush to escape. Rather, like King Wen confined in Youli (where the tyrant Zhou imprisoned him), first settle into the present circumstance—treat danger as your pillow. This is the primary principle for handling predicaments. It's not about refusing escape, but understanding that hasty action guarantees failure. Those who chase petty gains while ignoring underlying perils may never break free. The text cites cautionary examples: the initial six-line yin Yao (bottom line of a hexagram) represents those who actively enter danger—figures like Chen Dong and Ouyang Che, renowned scholars who plunged into hopeless situations—who can they blame? The top six-line yin Yao represents those who've escaped danger yet remain bound by metaphorical ropes and thorns, like ministers Li Gu and Chen Fan who still faced peril within three years. These so-called paragons of virtue ultimately couldn't protect themselves, brought disaster upon their state, yet smugly believed they'd preserved their honor—how pitiful. In contrast, consider Ning Wuzi (a wise minister of Spring and Autumn period): when assisting Duke Cheng of Wei, he used simple offerings (a cup of wine and two bamboo containers) to navigate crisis while maintaining humility (not overfilling). The second nine-line Yang Yao (central position in lower trigram) seeks gradual progress without rashness; the fifth nine-line Yang Yao (upper trigram's center) faces no obstacles ahead, indicating the adversity's end. Though still within danger, it won't expand. This teaches us: in adversity, understand how softness overcomes hardness. When the time ripens, safe passage comes naturally. 非九二求小得之比所以能與四俱出終无咎與傳曰水流而不盈行險而不失其信有孚象也二五中剛維心亨象也一坎復一坎兩坎相習尚徃不窮行有尚徃有功象也然則坎實有功德于人時用之大者也故彖與傳獨取坎險反以坎爲尚宜矣枕謂枕二 附録金汝白曰八卦唯坎憂患卦也夫子嘗言作易者其有憂患乎因序九卦以明處之之道二陽爻皆剛中然二不如五五中而且正又將出險矣熊南沙曰窞王肅云坎底也在習坎之下說文云坎中更有坎也習坎合内外之卦言入坎指内卦之内言至曰來徃曰之來之坎坎下坎方脫上坎在前也酒者坎玄水也缶爾雅釋盎孫炎云瓦器亦離鼓缶象可節歌故詩云坎其擊缶四偶晝虛而通明有牖象四五相締不由户而由牖非正應也六子本卦重者爻不相應義取近比而已坎四柔近比五剛故曰剛柔際衹依鄭作坻按詩宛在水中坻說文云小渚也中未大釋坎不盈三股曰徽兩股曰纆坎爲叢棘置叢棘者衆議于九棘之下也九家易曰害人者加明刑任之以事能復者上罪三年而舍三歲不得則司圜所謂不能改而出圜土者殺矣故凶坡公解曰樽酒簋貳用缶薄禮也納約自牖簡陃之至也夫同利者不交而親同患者不約而信四非五无以爲主五非四无與爲蔽 **Interpretation** This passage elucidates the meanings of the hexagram lines in the *Yijing*'s Kan (Water) hexagram, which symbolizes perilous situations. The core message reveals that while Kan represents adversity, it contains wisdom for navigating difficulties. The second yang line (Nine at Second) finds itself in danger but, through firmness and centered virtue, ultimately escapes calamity by cooperating with the fourth yin line. Like water that never overflows its bounds, it maintains integrity even in peril—embodying the principle of "you fu" (sincerity). Both the second and fifth lines possess this steadfast, balanced quality, enabling inner clarity. The Kan hexagram's doubled water trigrams symbolize layered dangers. Yet precisely through familiarity with adversity, one progresses toward success. Thus Kan actually contains beneficial De (Virtue/Power)—its value lies in skillful application. Later commentaries cite multiple scholars: - Jin Rubai notes Kan is the *Yijing*'s only "hexagram of caution," recalling Confucius' remark that the *Yijing*'s authors possessed crisis consciousness. - Xiong Nansha explains "xi kan" (repeated Kan) as inner and outer trigrams both representing danger, like being trapped in dual perils. "A cup of wine with two bowls of rice in earthenware" signifies humble rites, while "making covenants through the window" reflects unconventional solutions in hardship. - References to ancient penal systems describe offenders confined in thorn enclosures (symbolizing Kan). Those who reformed were freed after three years; the unrepentant faced execution. Su Shi (Dongpo) interprets: Those in adversity need no elaborate ceremonies—shared hardship naturally fosters mutual trust. Like the relationship between the fourth and fifth lines: rulers require ministers' support, just as ministers need sovereign protection. 餽之以薄禮行之以簡陋而終不相咎者四與五之際也李子思曰上六下乘五剛將有繫置之患猶人陷在獄舉手掛徽纆投足蹈叢棘也司馬君實曰水之流也習而不已以成大川人之學也習而不止以成大賢故君子以常德行習教事 (離下/離上)離利貞亨畜牝牛吉 彖曰離麗也日月麗乎天百穀草木麗乎 土重明以麗乎正乃化成天下柔麗乎 中正故亨是以畜牝牛吉也 象曰明兩作離大人以繼明照于四方 初九履錯然敬之无咎 象曰履錯之敬以辟咎也 六二黄離元吉 象曰黃離元吉得中道也 九三日昃之離不鼓缶而歌則大耋之嗟 凶 象曰日昃之離何可乆也 九四突如其來如焚如死如棄如 象曰突如其來如无所容也 六五出涕沱若戚嗟若吉 象曰六五之吉離王公也 上九王用出征有嘉折首獲匪其醜无咎 象曰王用出征以正邦也離爲火方時化曰離麗也麗而後明日月麗乎天百穀草木麗乎土所以喻重明麗乎正也夫離何以利貞也卦以文明之柔麗二五中正之位斯時也幽隱畢達萬有各正咸相安于出作入息耕食鑿飲之常夫何爲哉唯有畜牝牛吉矣内體三爻下卦之離也初者日之朝二者日之中三則昃而爲耄耋之年送殯者 **Interpretation** This passage mainly discusses the image and line statements of the Li hexagram in the Book of Changes. Li represents fire, brightness, and attachment. It first addresses human relationships: if people treat one another with simple gifts and modest courtesy, neither side will ultimately blame the other. This describes the relationship between the fourth and fifth lines. As Li Zisi observed, the top line rests upon five yang lines, like a person trapped in prison, bound hand and foot, with thorns beneath their feet. Sima Guang (Junshi) likened an unceasing stream that eventually becomes a great river to the way continual study can make someone a worthy person. Thus, a noble person should preserve their virtue and keep learning how to educate others. The judgment of the Li hexagram, formed by two Li trigrams placed one above the other, says: “Perseverance in the right path brings success. Raising a cow is auspicious.” The explanation of the image says: “Li means attachment. The sun and moon are attached to the sky, and plants and trees are attached to the earth. When brightness upon brightness is attached to the right path, it can transform the world. Gentle attachment to the centered and upright way brings success; therefore, raising a cow is auspicious.” The Great Image says: “Brightness continues to shine. A great person uses this brightness to illuminate the four quarters.” The lines are interpreted as follows: The first nine: “Footsteps are confused, but one remains reverent; there is no misfortune.” Reverence can avert misfortune. The second six: “Yellow attachment”—that is, remaining centered and upright—is greatly auspicious because it accords with the middle way. The third nine: “The sun is sinking in the west. One does not strike a clay vessel and sing; an old person sighs. This is perilous.” The light of the setting sun cannot last long. The fourth nine: “It comes suddenly, like a fire, like death, like abandonment.” It comes so suddenly that there is nowhere to find shelter. The fifth six: “Tears flow, and there are sorrowful sighs, yet it is auspicious.” The fifth line’s auspiciousness lies in its attachment to the ruler and lords. The top nine: “The king goes forth on campaign, takes the enemy’s heads, and captures those who are not of his own kind; there is no misfortune.” The king’s campaign is undertaken to set the state in order. Finally, Fang Shihua explains: Li means attachment; through attachment, there is brightness. The sun and moon are attached to the sky, and plants and trees to the earth. This is an image of brightness upon brightness attached to the right path. Why is the Li hexagram favorable for holding to what is right? Its image is civilized and yielding, and it is attached to the centered and upright positions of the second and fifth lines. At such a time, darkness is illuminated, and all things find their proper place. People live in peace, farm and eat, and dig wells for water. What more is needed? Simply raising a cow is auspicious. The three lines of the lower trigram represent the morning in the first line, midday in the second, and, in the third, the old age of the setting sun, as one bids farewell to the departed. 將至矣夫人生一日之計在于朝開户出門各謹所事履錯然之象也二得中道其麗爲黃黃離元吉是大明當天時也過此則爲三之昃不可久矣苟不鼓缶而歌則大耋之嗟凶兆至矣快湏及時爲樂莫自不知死也非惡死也正欲其惜此晩暮以自樂其樂也外體三爻上卦之離也四五上相合而繼照者也九四太陽在上岡兩自消言其不旋踵消滅有突如其來如焚如死如棄如之象自旡所容非我棄之故五言如也設不幸有殃民如有苗葛伯者民受其害既歸怨于大國而出沱若矣六五仁者又安得不爲之戚嗟若而汲汲然思以拯之乎是以上九之師出而有嘉之功成其殲厥巨魁而折首其生獲而獻俘皆以其匪我醜類也非得已也重明之君臣如此大明之所爲如此畜牝牛吉眞不虛矣 附録易因下經給一 咸　　恒　　遯　　大壯 晋　　明夷　　家人　　睽 蹇　　解　　損　　益 夬　　姤　　萃　　升 困　　井　　革　　鼎 震　　艮　　漸　　歸妹 豐　　旅　　巽　　兊 涣　　節　　中孚　　小過 既濟　未濟 (艮下/兊上)咸亨利貞取女吉 彖曰咸感也柔上而剛下二氣感應以相 與止而說男下女是以亨利貞取女吉 也天地感而萬物化生聖人感人心而 **Interpretation** The *Yi Yin Shangxia Jing* passage primarily discusses the brevity of human life and the importance of cherishing time to enjoy life while also expounding on the principles of cosmic resonance and the relationship between rulers and subjects. Human life is like the morning hours that determine the course of the day—opening the door to a new beginning. Each person should approach their duties with caution, just as one walks carefully to avoid missteps. If one can grasp the Middle Way (Zhongyong), it will bring auspiciousness like the golden glow of dusk, a time of radiant clarity. But if this moment is missed, it will be like the setting sun—unable to endure. If one fails to strike the earthenware drum (an ancient musical instrument) and sing in joy while there is still time, in old age and frailty, one can only sigh in regret—a sign of impending misfortune. Thus, one must seize the present moment to enjoy life, not out of a fear of death, but to cherish the twilight years and savor existence. The passage then turns to the hexagram imagery: the upper trigram (referring to *Li*, the Fire trigram) shows the fourth, fifth, and top lines cooperating to extend brightness. The Nine in the Fourth line symbolizes the sun at its zenith, where shadows naturally disperse—yet this is fleeting, and sudden calamity may strike like fire, death, or abandonment, leaving no place to hide. This is not something we actively discard. The Fifth line states that if, unfortunately, there are tyrants like Youmiao or Gebo who bring suffering to the people, the people, after enduring hardship, will resent the great state and flee. How could a benevolent ruler not be deeply concerned and urgently seek to save them? Thus, the Top Nine line shows a military campaign achieving success—eliminating the chief evildoers and capturing the remnants—all because they were not of our kind, and this was done out of necessity. When enlightened rulers and ministers act in this way, it is as auspicious as nurturing a gentle cow (symbolizing docile virtue), and this is indeed true. The appendix lists the sequence of hexagrams in the lower part of the *Yijing*: *Xian* (Resonance), *Heng* (Constancy), *Dun* (Withdrawal), *Dazhuang* (Great Strength), *Jin* (Advance), *Mingyi* (Darkening of the Light), *Jiaren* (Family), *Kui* (Opposition), *Jian* (Obstruction), *Xie* (Release), *Sun* (Diminution), *Yi* (Increase), *Guai* (Breakthrough), *Gou* (Encounter), *Cui* (Gathering), *Sheng* (Ascent), *Kun* (Distress), *Jing* (The Well), *Ge* (Revolution), *Ding* (The Cauldron), *Zhen* (Shock), *Gen* (Restraint), *Jian* (Gradual Progress), *Guimei* (The Marrying Maiden), *Feng* (Abundance), *Lü* (The Wanderer), *Xun* (Gentleness), *Dui* (Joy), *Huan* (Dispersion), *Jie* (Limitation), *Zhongfu* (Inner Truth), *Xiaoguo* (Small Exceeding), *Jiji* (After Completion), and *Weiji* (Before Completion). Finally, the *Xian* hexagram (Gen below, Dui above) is explained: *Xian* symbolizes resonance, bringing smooth progress and favoring steadfast correctness; taking a wife in this context is auspicious. The *Tuanzhuan* (Commentary on the Judgments) states: *Xian* means resonance—the yielding above and the firm below, where the two energies of Yin and Yang interact and unite. Resting in joy, the man humbly seeks the woman, hence the smooth progress and auspiciousness in marriage. Heaven and Earth resonate, and all things are transformed and nurtured; the sage moves people's hearts, bringing peace to the world. 天下和平觀其所感而天地萬物之情 可見矣 象曰山上有澤咸君子以虛受人 初六咸其拇 象曰咸其拇志在外也 六二咸其腓凶居吉 象曰雖凶居吉順不害也 九三咸其股執其隨徃吝 象曰咸其股亦不處也志在隨人所執下 也 九四貞吉悔亡憧憧徃來朋從爾思 象曰貞吉悔亡未感害也憧憧徃來未光 大也 九五咸其脢无悔 象曰咸其脢志未也 上六咸其輔頰舌 象曰咸其輔頰舌滕口說也澤山咸天下之道感應而已初在内卦之下志在外卦之四有感則動其拇拇之上爲腓腓之上爲股拇動則腓股亦隨以動故初有感而動其拇二亦隨之而動其腓三亦隨之而動其股以二當腓之處而三當股之處也股之上爲心四正當心之處而心不可見似若不動然者若可以貞吉而亡其悔也然感應固天下之常理而悔害亦常在感應之中所謂君子者能以有感而慮悔未嘗因悔而廢感也今初有感於四而四若未應其感者何也夫未感則未動未動則有貞固之吉未感則未有害未有害則无悔之可亡不亦善乎而爻逆探其爾思象復斷其未光大者亦謂感而不應非人情耳心中必有徃來之擾何其不光明正大之若是耶蓋竊笑之矣心之上爲晦五正當脢之處有感則脢動而脢亦不可 **Interpretation** This scripture elucidates the principle of the "Xian Hexagram" (symbolizing resonance) from the *Book of Changes*. Composed of the Gen trigram representing the mountain and the Dui trigram representing the marsh, the Xian Hexagram reveals the natural law of mutual resonance among all things. The text begins by noting that observing the phenomena of resonance between heaven and earth allows one to comprehend the principles of universal harmony. The image of a marsh atop a mountain symbolizes how the noble person should embrace others with an open and receptive mind, like a valley. It then uses the human body as a metaphor for the process of resonance: The initial six yin line (at the bottom) describes resonance beginning at the big toe, representing the outward movement of intention. The second six yin line speaks of resonance reaching the calf—though seemingly ominous, remaining still brings good fortune. The third nine yang line warns that when resonance reaches the thigh, blindly following others leads to regret. The fourth nine yang line states that when resonance reaches the heart, maintaining upright mindfulness dispels remorse. The fifth nine yang line describes resonance extending to the back, where no regret arises. The top six yin line cautions that when resonance reaches the cheeks and tongue, it may devolve into empty words. A key emphasis is placed on resonance as a natural law between heaven and earth. Just as the movement of the big toe affects the calf and thigh, the heart (corresponding to the fourth nine yang line), though seemingly unmoving, must maintain steadfast mindfulness. The true noble person understands how to prevent potential remorse in resonance but does not reject it out of fear. If resonance goes unanswered, inner turmoil arises—proof that its power is both profound and righteous. Finally, the resonance of the back (corresponding to the fifth nine yang line), though subtle, is undeniably present. The hexagram as a whole teaches that resonance progresses step by step, from foot to head, with each part having its unique characteristics that must be properly understood and addressed. 見第脢之上爲輔上乃輔之地故觀輔之動則知五之志在於上不然上胡爲而費口說之滕乎嗚呼感爲眞理何待於言感爲眞心安能不動天地如此萬物如此不然則天下之動幾乎息矣故初之動拇者感也二之動腓者非感也隨也隨初而動故文王惡之夫子曰二雖有似于隨初而動也然安知其不因感而感乎隨初則凶故冝居吉若有感而動則順應不害矣唯三乃眞隨初以動者故曰亦不處言人動而已亦動非有所感而後動也夫感而動不動非也无是理也感而動則其動也無思隨而動則其動也僕妾之役耳故曰所執下言若下人之聽使令而隨動者非丈夫之槩也嗚呼隨而非感則天下之感廢矣動不由己豈感動之正性是以聖人貴感不貴隨以感從己出而隨由人興人已之辯學者可不察乎感而不應則天下之感虛矣神感神應蓋神速自然之至理是以聖人言感不言應以感于此即應于彼彼此一機學者又可不察乎夫唯感應一機則隨感隨應而何用憧憧爾思以欺人也秃翁曰上兊下艮柔上剛下也山澤通氣二氣感應以相與也止而說德之貞也男下女禮之正也感之道備矣又曰感在心應亦在心心有所感下則動足上則動口今初有感而動其趾而四當心若不應者非情也故聖人斷其有 **Interpretation** This passage primarily discusses the difference between “resonance” and “following movement,” emphasizing that genuine action should arise from inner resonance rather than from blindly following others. The text uses parts of the body as a metaphor: by observing the movement of the cheeks, one can understand the intentions of the five internal organs. If there is no genuine inner resonance, why expend so much effort speaking? True resonance needs no words, just as all things in Heaven and Earth move naturally. If this resonance were lost, movement throughout the world would cease. The text says that the movement of the toes in the first line, the initial stage, is genuine resonance. The movement of the calf in the second line, the second stage, merely follows the first line; it is not genuine resonance, which is why King Wen of Zhou disapproved of it. Confucius, however, held that although the second line appears to follow the first, it may also have its own resonance. Blindly following brings danger, while maintaining an independent resonance allows one to accord with nature without harm. The third line is the true blind follower. The text describes it as “also having no position of its own”: when others move, it moves along, without any resonance arising from within itself. Genuine resonance arises naturally and without deliberation. Going along with the current, by contrast, is as lowly as a servant obeying orders; it is not the bearing expected of a person of true stature. The sage values resonance that arises from within and does not encourage blind following. Resonance originates in oneself, whereas following comes from others. If resonance brings no response, it loses its meaning. Genuine resonance and response occur together, as Yin and Yang Qi naturally resonate with and answer one another, like the Qi connecting mountain and lake. This is the proper way of resonance. Finally, the text points out that resonance begins in the heart, and response also arises from within. When the heart resonates, the lower body moves the feet and the upper body moves the mouth. If the first line resonates and moves the toes, but the fourth line, which represents the heart, does not respond, this makes no sense. The sage therefore concludes that genuine resonance must be accompanied by a corresponding response. Note: “Line” refers to one of the six positions in a hexagram in the Book of Changes (Yijing), counted from the bottom upward: first, second, third, fourth, fifth, and top line. “King Wen” refers to King Wen of Zhou, traditionally considered one of the principal authors of the Book of Changes. 憧憧之思焉五居心上其象爲脢五有感而動其脢而脢不可見猶心也脢若動則口必應之故脢无悔可見至輔然後見蓋脢感則輔必應脢動則口說必滕有悔无悔雖未可知然感應之惰亦安可掩此咸之卦要以人身取象也不惟感應在心而上爻正當兊口初下又正當艮指心有感則趾遂動則雖當艮止之爻欲其止焉不可得矣而强以爲不動不太欺人乎嗚呼孰知萬物之所以化生天下之所以和平皆此感應者爲之邪天地聖人且不能外而人乃欲飾情以欺人吾固復于咸有感也是以再申言之也吁是問學之第一義也何也无自欺也誠其意也意誠而心自无不正身自无不脩也而何家國天下之不齊不治且平也 附録蘇長公曰男下女下之而後得必貞者也取而得貞取者之利也情者其誠然也雲從龍風從虎无故而相從者豈容有僞哉朱仲晦曰咸感也艮止則感之專兊說則應之至又艮以少男下于兊之少女男先于女得男女之正楊簡曰既以感應相與而說矣而曰止者何非止與說離而爲二止與說合而爲一也如水鑑之萬象水常止而萬象自動也如天地之相感而未嘗不寂然也大哉止說之道乎睦伯載曰咸感也非感則獨其何以爲咸感之道非惟男女爲然天地之道作乎上動乎 **Interpretation** This passage elucidates the principle of mutual resonance between the human heart and external phenomena through the Xian hexagram (symbolizing resonance) from the *Book of Changes*. Using bodily metaphors: when the heart (represented by the back muscles) generates thoughts, though the inner activity remains invisible, it inevitably manifests through speech (represented by the Dui trigram symbolizing the mouth). Just as when one feels moved, the toes (represented by the Gen trigram symbolizing stillness) will involuntarily twitch—even if one attempts to feign composure, it proves impossible. The author marvels that the transformations of heaven and earth and the peace of the world all arise from such natural resonance. Even sages cannot defy this principle, yet ordinary people try to deceive others by falsifying emotions. The primary tenet of genuine learning lies in not deceiving oneself—to face one's true intentions with honesty. When the heart-mind becomes sincere, the heart naturally rectifies itself, and body-mind cultivation naturally reaches completion. Thus, families, states, and the world can be properly governed. Supplementary explanations from scholars: Su Shi compares it to a man humbly courting a woman—only sincerity yields true union. Genuine feeling resembles clouds following dragons or wind trailing tigers, leaving no room for pretense. Zhu Xi interprets the Xian hexagram as resonance, where the Gen trigram (stillness) focuses the resonance and the Dui trigram (joy) ensures proper response. The young man (Gen) actively pursuing the maiden (Dui) aligns with the proper way of male-female interaction. Yang Jian views resonance and joy as inseparable—like still water naturally reflecting all things. Though heaven and earth appear quiescent, they constantly resonate with each other. Mu Bozai emphasizes that without resonance, communication cannot exist. This principle of resonance applies not only to human relationships but constitutes the fundamental pattern of cosmic operation. 下而萬物發育以化以生也聖人之心誠乎此動乎彼而天下丕應既和且平也故觀其所感而天地萬物之情可見情者天地萬物之眞機也非感其何以見之哉象指决録胡仲虎曰上經首乾坤者天地定位也下經首咸恒者山澤通氣也位欲其分故天地分爲二卦氣欲其合故山澤合爲一卦八純爻皆不應泰否天地相應咸損少男女相應恒益長男女相應咸以少男下少女又應之至者故首下篇又曰說文云脢即膂也心繫於膂以奠神明宰庶務故詩言膂力經營王弼以爲心上口下陸司農因謂喉中脢核馮荷曰喉之出納所王畿曰山澤通氣以山之虛配以澤之潤唯虛故通實則不通矣故曰竅于山川君子觀山澤通氣之象虛其中以受人虛者道之源也目唯虛故能受天下之色耳唯虛故能受天下之聲心唯虛故能受天下之善目存青黄則明眩而不能辯色耳存清濁則聦聵而不能别聲心存典要則心窒而不能通變君子之學致虛所以立本也咸者无心之感虛中无我之謂貞貞則吉而悔亡无心之感所謂何思何慮也何思何慮非无思无慮也直心以動出於自然終日思慮而未嘗有所思慮故曰天下同歸而殊途一致而百慮世之學者執于途而不知其歸溺于慮而不知其致則爲憧憧之感而非自然之道矣 **Interpretation** This passage is mainly about the relationship between the way Heaven and Earth and all things operate and the responses of the human heart. It can be understood in several parts. The growth and development of all things under Heaven and Earth rests on the natural principle of “response.” Just as a sage can move others through sincerity, bringing harmony and peace to the world, observing this kind of response allows us to understand the nature of all things. That nature is the true mechanism by which Heaven and Earth and all things operate; without response, it cannot become manifest. The Upper Canon of the Book of Changes (Yijing) begins with the Qian (Heaven) and Kun (Earth) trigrams, which symbolize Heaven and Earth taking their places. The Lower Canon begins with Xian (Mountain and Lake exchanging their Qi) and Heng (Thunder and Wind pressing against one another), which symbolize the interaction of Yin and Yang. Distinct positions require separation, so Heaven and Earth form two trigrams; Qi needs to mingle, so Mountain and Lake combine in one. The Xian hexagram, with Gen below and Dui above, represents a young man and a young woman responding to one another. Since this is the most intense form of response, the hexagram opens the Lower Canon. The ancients believed that the heart is connected to the spine, or lu (the spinal column), and is the center that governs mental activity. The eyes must be kept empty to see the full range of colors clearly, and the ears must be kept empty to hear the full range of sounds clearly. In the same way, the mind must remain empty to receive the beauty of the world. If it is filled with fixed opinions, it becomes like a blocked passage that cannot adapt. True response is “response without a deliberate mind”: the inner state remains empty and free of self-interest. This does not mean having no thoughts at all, but thinking in accord with nature—like thinking throughout the day while seeming not to think deliberately. It is like the myriad things under Heaven taking different paths yet ultimately returning to the same truth. Scholars today often cling to particular methods and forget the root; absorbed in deliberation, they lose sight of its source. Their response then becomes contrived and artificial, rather than following the natural Dao. Note: The Xian hexagram is one of the sixty-four hexagrams in the Book of Changes and symbolizes response. Lu refers to the spine. “Response without a deliberate mind” is an important Daoist concept, describing a state of response that is unforced and arises naturally. (巽下/震上)恒亨无咎利貞利有攸徃 彖曰恒乆也剛上而柔下雷風相與巽而 動剛柔皆應恒恒亨无咎利貞乆於其 道也天地之道恒久而不已也利有攸 徃終則有始也日月得天而能乆照四 時变化而能久成聖人久於其道而天 下化成觀其所恒而天地萬物之情可 見矣 象曰雷風恒君子以易方 初六浚恒貞凶无攸利 象曰浚恒之凶始求深也 九二悔亡 象曰九二悔亡能久中也 九三不恒其德或承之羞貞吝 象曰不恒其德无所容也 九四田無禽 象曰久非其位安得禽也 六五恒其德貞婦人吉夫子凶 象曰婦人貞吉從一而終也夫子制義從 婦凶也 上六振恒凶 象曰振恒在上大無功也雷風恒方時化曰恒者久也既謂之久則恒在我自然不必干求矣初當巽入之始於今始求之者也无求而求求自不利恒者恒也既謂之恒則恒在中自然不見其深矣初當巽入之下始求深入焉者也无深而深深自致凶其唯九二乎居中故无深剛而无求故悔亡九三過剛不中又巽爲進邊其究爲躁卦三居巽極德之無恒可知也此而知羞猶可而躁進之人揚揚自得使或者從旁以承其羞則亦何所容于朋侣之間哉九四居上卦之下不中不正震動无已蓋妄意有獲而不知田 **Interpretation** The Heng Hexagram (Wind below Thunder above, symbolizing wind following thunder) in the *Book of Changes* (Yijing) speaks of the Dao of perseverance. The hexagram statement says: Maintaining constancy brings smooth progress without calamity; it is favorable to hold fast to the correct path and also beneficial to take action. The *Tuanzhuan* (Commentary on the Judgment) explains: "Heng" means long-lasting. The upper trigram Zhen (Thunder) belongs to the firm and strong (Yang), while the lower trigram Xun (Wind) belongs to the yielding and gentle (Yin). Thunder and wind complement each other. When Yin and Yang resonate, constancy is achieved, hence smooth progress without calamity. The movement of Heaven and Earth follows an unchanging principle. The sun and moon rely on the Dao of Heaven to shine eternally, and the shifting of the four seasons brings all things to fruition. When sages persistently practice the correct path, they can transform the world. By observing the principle of constancy, one can comprehend the essence of all things in Heaven and Earth. The *Xiangzhuan* (Commentary on the Images) states: The image of wind following thunder represents the Heng Hexagram. The noble person, recognizing this, understands the need to hold fast to the correct path. Detailed interpretations of each line: **First Six (Yin at the bottom):** Seeking excessive constancy from the very beginning brings misfortune, with no benefit. It is like digging a well—trying to go too deep too soon invites trouble. **Nine Two (Yang in the second position):** Regrets vanish. Because it occupies the central position (indicating balance), it can maintain the Middle Way persistently. **Nine Three (Yang in the third position):** Failing to uphold constancy in virtue may bring disgrace. Like someone impatient and erratic, even friends will find them intolerable. **Nine Four (Yang in the fourth position):** Hunting yields no catch. Because it remains in an unsuitable position for too long, how could it achieve anything? **Six Five (Yin in the fifth position):** For a woman, constancy in chastity brings good fortune, but for a man, it brings misfortune. A woman should remain steadfast to one principle, while a man must adapt to circumstances—being as rigid as a woman would be unwise. **Top Six (Yin at the top):** Shaking the foundation of constancy inevitably leads to misfortune. Occupying a high position yet wavering in fundamentals ensures fruitless effort. Fang Shihua (a Ming Dynasty scholar of the *Yijing*) adds: "Heng" means perseverance. Since it is about endurance, one should follow nature’s course rather than force it. The First Six line is at the beginning of the Xun (Wind) trigram—seeking depth too eagerly is counterproductive. True constancy lies in maintaining the Middle Way, as seen in the Nine Two line. Nine Three is overly firm and off-center, eventually losing virtue due to impatience. Nine Four is in the wrong place yet seeks gain—naturally, it achieves nothing. 之无禽是不知无得之非得也故夫子反之曰縱欲得禽亦自有道苟非中位而妄求之雖久何爲也震爲大塗田象巽爲雞禽象六五以隂居陽恒其德貞矣而不免爲夫子之凶者知恒而不知其所以恒也上六處震之終振恒以爲功矣而不知其爲无功之大蓋知振而不知恒之不可振也甚矣恒之難言也恒之不可不恒又不可得之不可不得又不可振不可求不可浚不可然則將何如亦曰恒久而不已焉耳 附録楊簡曰上下之情不相與則不和不和亦不能恒雷動風作率常相與巽而動不忤六爻剛柔皆相應如此則可恒矣觀其所恒所恒即所感知所恒即所感則天地萬物之情昭然矣苟以爲所感自有所感之情所恒自有所恒之情則不惟不知恒亦不知感今飄風不終朝驟雨不終日此其不恒者皆形也其風之自其雨之自不可知也不可知者未始不恒也其音聲則不恒其動作則不恒其聲音之自動作之自不可知也不可知者未始不恒也知其自未始不恒則知其發其變化亦未始不恒无所不通无所不恒曰恒曰咸皆其虛名曰易曰道亦其虛名天地萬物之情如此六十四卦三百八十四爻之情如此金汝白曰久非其位謂非中也非以陽居隂之謂如三以陽居陽亦不善九二居中則悔亡矣 **Interpretation** This scripture explores the profound meaning of "constancy" (heng, persistence and stability). Confucius said that even when seeking prey (metaphor for pursuing goals), one must follow the correct method. If one forcibly pursues without occupying the proper position (the central place), even prolonged effort will be futile. The Zhen trigram symbolizes the great road, while the Xun trigram represents birds. The sixth line in the fifth position, with yin occupying a yang place, maintains constant virtue yet still encounters misfortune—this is because it understands constancy but not why constancy is necessary. The topmost line, positioned at the end of the Zhen trigram, believes that shaking things up will achieve merit, unaware that this is futile because it understands movement but not that constancy cannot be forced. The Dao of constancy is difficult to articulate: one must maintain constancy yet not deliberately pursue it; it seems unattainable, yet one must not abandon it; it cannot be forced, nor can it be scrutinized. What, then, should be done? Only by ceaselessly maintaining perseverance. In the appendix, Yang Jian notes: When above and below are not in harmony, constancy cannot endure. Thunder and wind always act in concert; the Xun trigram (wind) does not conflict with Zhen's movement—only when all six lines, firm and yielding, respond to one another can constancy be achieved. Observe what is constantly maintained, and you perceive what is sensed; what is constantly maintained is what is felt, and thus the truth of heaven, earth, and all things becomes clear. If one separates feeling from constancy, one understands neither constancy nor resonance. Just as violent storms do not last all day, this impermanence is merely superficial, while the source of wind and rain is constant. Sounds and movements may seem inconstant, but their origin is never inconstant. Understanding this principle reveals that all changes are, in essence, constant. Terms like "constancy" (heng), "resonance" (xian), "change" (yi), and "Dao" are all provisional labels—the principles of heaven, earth, all things, and the sixty-four hexagrams are all like this. Jin Rubai adds: Persisting without attaining the proper position (i.e., failing to align with the central Dao) does not refer to the issue of yang lines occupying yin positions. For example, the third line, with yang in a yang place, is also unfavorable, whereas the second line, centered, can eliminate regret. 王輔嗣曰靜爲躁君安爲動主故安者上之所處也靜者可久之道也處卦之上居動之極以此爲恒无施而得也楊簡又曰振振動也至于其終而猶振動恒未純一則大无功凶道也聖人發憤忘食蓋懼其如此故自志學而立而不惑而知命而耳順而從心所欲不踰矩而後其功大成吁得則吉失則凶可不畏與又曰雷風天下之至動疑不可以言恒而恒卦有此象此人情之所甚疑而君子以爲未始或動也孔子曰哀樂相生即風雷之至也而繼之曰正明目而視之不可得而見也傾耳而聽之不可得而聞也夫哀樂不可見不可聞其謂之未始或動其孰曰不可未始或動是不易方也此之謂立此之謂君子此之謂雷風此之謂不可以動靜論王伯安曰君子體夫雷風爲恒之象則雖酬酢萬變妙用无方而其所立必有卓然而不可易之體也 (艮下/乾上)遯亨小利貞 彖曰遯亨遯而亨也剛當位而應與時行 也小利貞浸而長也遯之時義大矣哉 象曰天下有山遯君子以遠小人不惡而 嚴 初六遯尾厲勿用有攸徃 象曰遯尾之厲不徃何災也 六二執之用黄牛之革莫之勝說 象曰執用黄牛固志也 九三係遯有疾厲畜臣妾吉 象曰係遯之厲有疾憊也畜臣妾吉不可 大事也 九四好遯君子吉小人凶 **Interpretation** Wang Bi (style name Fusi) explained: Stillness governs agitation, and stability is the foundation of movement. Stability is therefore the proper state of those in a superior position, while maintaining stillness is the way to endure. If one occupies the highest place in a hexagram yet reaches the extreme of violent change, and treats that as normal, nothing can be accomplished. Yang Jian offered a further explanation: “Zhen” means turbulence. If one remains unsettled and turbulent at the final stage, never attaining a state of pure focus, one will accomplish nothing and head toward danger. The Sage (Confucius) worked so diligently that he forgot to eat because he feared this very outcome. Thus, at fifteen he set his heart on learning; at thirty he established himself; at forty he was no longer perplexed; at fifty he understood Heaven’s Mandate; at sixty he could take in all kinds of views; and at seventy he could follow his heart’s desires without overstepping the rules. Only then did he achieve great things. Alas! Following this principle brings good fortune; going against it brings danger. How could one fail to take it seriously? He also said: Thunder and wind are the most turbulent phenomena under Heaven, so they would seem unfit to represent constancy. Yet the Hexagram of Constancy uses them as its symbols. This is hard for ordinary people to understand, but the noble person sees that, in their essential nature, they have never truly changed. Confucius said that sorrow and joy transform into one another, like wind and thunder alternating; then he added: “Look with eyes wide open, and you do not see; listen with ears raised, and you do not hear.” Sorrow and joy can neither be seen nor heard. Who can deny that they have never truly changed? This unchanging essence is the foundation on which one stands. This is the state of the noble person; this is the true meaning of thunder and wind. They cannot be judged simply as movement or stillness. Wang Shouren (style name Bo’an) said: When the noble person understands the true meaning of thunder and wind as the symbols of the Hexagram of Constancy, they can respond flexibly to the myriad changes, while the foundation on which they stand remains firmly unmoved. (Gen below, Qian above) The Hexagram of Retreat symbolizes withdrawing and flourishing. There is a small advantage in remaining upright. The “Commentary on the Judgment” explains: “Withdrawing and flourishing” means that withdrawing at the proper time brings success. The firm Yang lines occupy the proper places and act in accordance with the times. “A small advantage in remaining upright” means that the soft Yin force is gradually growing. The significance of withdrawal is immense! The “Commentary on the Images” says: A mountain rises beneath Heaven, symbolizing withdrawal. The noble person therefore keeps distance from petty people, without hating them, while maintaining dignity. The first six line says: In withdrawing, one is left behind; this is dangerous. Do not act rashly. The “Commentary on the Images” says: The danger of being left behind in withdrawal is avoided by not acting; then no disaster will occur. The second six line says: Bound tightly with yellow oxhide—an image of a resolute will—no one can undo it. The “Commentary on the Images” says: Binding with yellow oxhide means making one’s resolve firm. The third nine line says: To withdraw while burdened by attachments brings the danger of illness. But keeping servants brings good fortune. The “Commentary on the Images” says: The danger of withdrawing while burdened by attachments is like the exhaustion of illness. Keeping servants brings good fortune because one cannot undertake great deeds. The fourth nine line says: Withdrawing with ease brings good fortune for the noble person and misfortune for the petty person. 象曰君子好遯小人否也 九五嘉遯貞吉 象曰嘉遯貞吉以正志也 上九肥遯无不利 象曰肥遯无不利无所疑也天山遯遯之爲卦二隂浸長四陽退氣之時也以其當退氣之時故曰遯以其能與時行故曰遯亨此卦九五當位而六二以浸長之隂應之初不見此之爲退氣彼之爲浸長唯知照舊相應與時偕行而已可不謂之遯而亨乎不遯也乃所以爲善遯也不然何以能亨何以爲大何益於時義而遯之是以君子終日遯世无一日一時而不遯原不侍小人浸長而後思遯以求亨也况正當浸長之時乎故曰遯之時義大矣哉初六方出門即與君子來徃君子不知亦便與之徃來是不知遯之于始也到尾來見其心事不類始惡而遯之不亦晩乎能免厲乎故曰不徃何灾言起頭若遯而勿徃又何灾厲之有如寇準之薦丁謂張浚之薦秦檜及二子據權得君始惡而遯之而卒爲其所陷是也張浚之對高宗曰近與其事方知其暗遯尾之厲此最著矣卦以上爲首以初爲尾故曰遯尾六二正當浸長之時如唐李林甫然林甫初見明皇信任李適之私謂適之曰華山最吉山陵所宜於是適之以吿明皇明皇甚喜即語林甫林甫驚曰臣非不知但華山陛下本命豈宜輕動邪明皇以此黜適之而敬林甫而林甫得以固 **Interpretation** This passage discusses the "Dun Hexagram" (Retreat) from the Book of Changes, which symbolizes withdrawal and seclusion, exploring how to wisely retreat under different circumstances. The hexagram imagery reveals: The noble person understands timely withdrawal, while petty individuals cannot. The Nine in the Fifth line (a yang line in the honorable position) illustrates how virtuous retreat brings auspiciousness by maintaining upright aspirations. The Nine at the Top line (the highest yang position) shows that well-prepared withdrawal encounters no disadvantages, as all inner doubts are resolved. The Dun Hexagram, formed by Heaven over Mountain, represents a period when yin energy gradually expands while yang energy retreats. Its essence lies in understanding timely withdrawal according to circumstances. Though the Nine in the Fifth occupies a respected position, it maintains its original interaction with the gradually rising Six in the Second line (a yin line), demonstrating the wisdom of retreating in accordance with changing times. Truly wise individuals don't wait until petty people gain power before considering withdrawal, but maintain a retreating mindset at all times. As the Six at the Beginning states: "If one withdraws from the outset, what misfortune could there be?" Historical examples like Kou Zhun recommending Ding Wei, or Zhang Jun recommending Qin Hui, show the danger of recognizing someone's true nature only after they've gained authority—by then, retreat comes too late. The Six in the Second line depicts the gradual rise of yin energy (symbolizing petty people), exemplified by the Tang Dynasty story of Li Linfu. He first pretended goodwill by suggesting Li Shizhi propose building an imperial mausoleum on Mount Hua to Emperor Xuanzong, then suddenly reversed his stance when the emperor showed interest, claiming Mount Hua was the emperor's destiny mountain and shouldn't be disturbed—thus framing Li Shizhi while consolidating his own position. Through hexagram transformations and historical allusions, this scripture teaches people to assess situations wisely and withdraw when appropriate, rather than waiting until disaster strikes. True wisdom lies in maintaining a retreating mindset in ordinary times, not being forced into hasty escape. 結明皇之志矣宋之秦檜亦用此術以去三大將之權結高宗之歡所謂親執之於朝直用黄牛之革以束縛其手足而不得說者也而被執者猶然不知傷哉何其不講于遯世之術也三爲艮止之主與之同體既係而止則同體有疾厲必及三但二與初皆其素所臣妾在家則三爲家主在國則三爲長官今三雖有所係然艮剛居上自能畜止其臣妾浸長之勢使之但可小事而不可大事而又何不吉之有既吉矣有何厲乎九四與初有相應之好方好而遯君子之吉不待言矣夫君子既吉則小人自否自不能爲君子之累若待尾而後遯安得不與之同其否也五知其以好而遯獨嘉遯焉此又可以見九五之志非六二之所能固矣是以貞吉也夫正志之陽既敬禮之有嘉則固志之隂自无所售其浸長之術然則果有九五之君雖二隂日厠其側何妨但好遯而能深嘉必有九五之君而後能九五之君千未易遇則千載之陽剛亦將困於隂柔之小人與曰狄梁公之事則天也馮長樂之視五季也隱于市朝行乎危亂與濟俱没與汨俱出又自有𩇯遯之道耳陶弘景不肯仕梁陳希夷不肎仕宋固矣然李泌以白衣謁靈武劉秉忠以緇衣謁上都我朝姚少師以方外佐靖難雖其故人女兄亦拒而不見曰是殺人和尚者而少師固 **Interpretation** This passage uses historical anecdotes and an analysis of the hexagrams to explain the wisdom of dealing with rulers and ministers, and of withdrawing from public life to avoid danger. It mentions how Qin Hui of the Song dynasty used underhanded means to strip three great generals of their military commands, as though binding a person’s hands and feet with oxhide while the person remained unaware of being controlled. This introduces the importance of the “art of withdrawing from the world”—the wisdom of retreating from public life. In the Gen hexagram of the Book of Changes, which symbolizes stopping, the third line holds the central position. If it is constrained, the entire system is affected. But someone in a leadership role, such as a head of household or an official, can still keep things under control even when constrained: small tasks pose no problem, but great undertakings should not be attempted. The fourth line corresponds to the first, symbolizing that a noble person knows when to withdraw and thereby naturally meets with good fortune; a petty person cannot entangle the noble person. If the fifth line, the ruler’s position, is held by someone wise, then even with petty people nearby—represented by the yielding force of the second line—the ruler can preserve the right course by knowing how to withdraw. Yet such enlightened rulers are rare. Throughout history, firm and upright yang energy has often been hemmed in by petty people associated with yielding yin energy. The passage concludes with several historical examples of ways to conduct oneself: Di Renjie served Empress Wu Zetian, while Feng Dao lived in seclusion amid the turmoil of his age. Tao Hongjing declined to serve the Liang court, and Chen Tuan refused to pledge loyalty to the Song. Li Mi assisted Emperor Suzong of Tang as a commoner; Liu Bingzhong served Kublai Khan as a monk; and in the Ming dynasty, Yao Guangxiao, also a monk, helped Zhu Di seize the throne, earning the nickname “monk killer.” These examples show that whether one enters public service or withdraws, one must choose wisely in response to the circumstances. 无疑于行也是亦𩇯遯也嗚呼如是而後人已俱濟无所不利矣非乾之上九誰能當之劉用相曰山在天下止而不動何遯之有止而遯以止遯也情而無情何其遠也隨高就低惟世所適何其不惡也揺動不得震撼不得一又何嚴也然則小人之視君子如是而已矣以君子遯之也止也 附録蘇子瞻曰隂盛于否而至于剥君子未嘗不居其間遯以二隂而伏於四陽之下隂猶未足以勝陽而君子遂至于遯何也曰君子之遯非其丢棄而不復救也以爲有亨之道焉代藴之曰六十四卦皆以五爲君位其間或有居此位而非君義者有居他位而有君義者焦弱侯曰肥字古作𩇯與蜚字相似後世因譌爲肥字九師道訓云遁而能飛吉孰大焉張平子思玄賦云欲飛遁以保名曹子建七啓云飛遁離俗金陵攝山碑緬懷飛遁皆可證王畿曰小人无忌由君子激之也不惡而嚴无惡聲厲色以啓其怨忿言遜而行正貌和而中剛欲詆无隙欲玷无瑕凛然如天之不可犯焉卦初四二五應四陽以剛臨之不惡而嚴象也 (乾下/震上)大壯利貞 彖曰大壯大者壯也剛以動故壯大壯利 貞大者正也正大而天地之惰可見矣 象曰雷在天上大壯君子以非禮弗履 初九壯于趾其孚窮也 九二貞吉 象曰九二貞吉以中也 **Interpretation** This passage primarily explores the philosophical implications of the "Dun hexagram" (symbolizing retreat) and the "Dazhuang hexagram" (symbolizing great strength) from the Book of Changes. Regarding the Dun hexagram, the text explains: When Yin energy gradually strengthens (symbolizing the rise of petty individuals) while Yang energy (representing noble persons) has not yet been completely suppressed, the noble person's choice to retreat does not signify abandoning responsibilities. Rather, it aligns with the natural movement of the Dao. This conscious withdrawal represents active disengagement—appearing indifferent yet profoundly strategic, adaptable to circumstances while maintaining unwavering principles, as immovable as a mountain. To petty minds, such noble persons appear simultaneously distant yet dignified. Supplementary commentaries from various scholars add: - Su Shi posits that noble persons retreat during Yin's ascendancy to preserve strength for future opportunities. - Jiao Hong's textual research suggests the character "fei" (fat) was originally a scribal error for "fei" (fly), metaphorically implying retreat resembles birds taking flight. - Wang Ji emphasizes that noble persons facing petty individuals should maintain "non-hostility yet sternness"—courteous speech with upright conduct, gentle demeanor with resolute spirit, leaving no openings for exploitation. Concerning the Dazhuang hexagram (comprising Qian below and Zhen above), it is interpreted as: "Great strength" signifies the powerful maintaining a union of firmness (gang) and action (dong). True greatness must uphold proper alignment (li zhen), for such is the Dao of heaven and earth—both vast and upright. The hexagram image resembles thunder resounding across the sky, warning noble persons against transgressing ritual propriety. The line statements advise: First Yang line: Mere toe strength (symbolizing reckless advance) leads to hardship. Second Yang line: Maintaining the central path (yi zhong) brings auspiciousness. These teachings embody Daoist wisdom for navigating existence: knowing when to retreat during adversity while adhering steadfastly to principle during strength, emphasizing the unity of inner fortitude and outer flexibility. 九三小人用壯君子用罔貞厲羝羊觸藩 羸其角 象曰小人用壯君子罔也 九四貞吉悔亡藩决不羸壯于大輿之輹 象曰藩决不羸尚徃也 六五喪羊于易无悔 象曰喪羊於易位不當也 上六羝羊觸藩不能退不能遂无攸利艱 則吉 象曰不能退不能遂不詳也艱則吉咎不 長也雷天大壯方時化曰此卦唯九四當剛動之爻故動而貞吉動而悔亡藩决之途盛開輹壯之輿甚大尚徃何疑也是謂大者之壯故曰大壯是謂大者之正故曰大壯利貞正而且大天地如此苟非正而動安可動乎故九二直以居中不動乃得貞吉若初九者居下在初去震體殊遠豈宜遽動也是故其趾似壯其征必凶縱有陽實之孚定致困窮不久乃九三雖曰與震爲鄰然鄰人有藩尚在其前可徒觸乎三唯過剛不中直用其壯故聖人曰此小人之事焉有君子而可如此夫君子當壯之時但知其爲正也是故可以壯不可以用壯若用壯則雖貞亦厲象觸藩而羸角矣角徒羸而藩終不可决非罔而何故特借象以比用罔之狀如此所以戒君子者深乎母亦恃六五平易而不見吾用壯之失邪但五雖平易而不見吾之有失曾知五亦平易而不見吾之有得也漢文帝云惜哉子不逢世使當高皇時萬户侯豈足道其喪羊於易如此夫 **Interpretation** This passage comes from the “Great Strength” hexagram (Da Zhuang, Thunder over Heaven) in the *Book of Changes*. It mainly discusses how to use strength properly. The line text for Nine in the Third Place says: A petty person—someone lacking virtue—uses brute force recklessly, while a noble person—someone cultivated—knows how to judge the circumstances. Persisting in forceful action is like a ram butting a fence with its horns: it only gets its horns stuck. The image of the ram striking the fence illustrates the outcome of acting blindly. The line text for Nine in the Fourth Place says: Holding to the right path brings good fortune and leaves no cause for regret. It is like a gap opening in the fence, so the ram’s horns are no longer caught; the axle of the great cart is also sturdy, allowing it to move forward with confidence. This means that when strength is used appropriately, obstacles can be overcome. The line text for Six in the Fifth Place says: Losing the sheep on level ground brings no regret. This is because the loss results from being in an unsuitable position. The line text for Six at the Top says: A ram butts the fence and can neither retreat nor advance; nothing is gained. But if one can endure hardship, good fortune will eventually follow. This means that when caught between advancing and retreating, holding to the right path can turn danger into safety. Fang Shihua’s interpretation points out that in this hexagram, only Nine in the Fourth Place is firm and active, so its action brings good fortune. True “Great Strength”—a state of power—must rest on the right path. Initial Nine is too low in position and should not act hastily. Although Nine in the Third Place is near the Zhen trigram, which symbolizes action, obstacles still lie ahead, so it must not act recklessly. When a noble person is at the height of their strength, they should know what is right: they may be powerful, but must not misuse their power. As Emperor Wen of Han lamented, when the time is not right, even talent can be difficult to put to use. The central teaching of this passage is that strength must be used in the right place and at the right time; acting blindly only defeats its own purpose. A noble person should know how to judge the circumstances, rather than behaving like a petty person who knows only how to throw their weight around. 文帝柔中之君也平易近民寬簡馭世群陽雖壯自无所用其壯蓋羊雖壯必不能壯于平易之地五雖喪羊亦自不復知有喪羊之悔者故曰喪羊于易无悔此御世之術止動之方抑壯之勢无藩以待其觸其柔能勝剛之善道與然而大壯之時未可以一槩也上六與三爲應聖人曰羝羊觸藩在本爻則不免有用壯之咎而在正應則當詳察其羸角之艱會合之難决不宜使之不能退不能遂徒徃而無所利而終身長抱用壯之咎也蓋歷四與五而後得遇其艱如此如伊尹之於湯然在世人固以割烹疑之而咎其爲要在湯則實詳察其爲咸有一德之臣始雖艱而終則吉保不致長咎者信矣哉大壯之難遇也雖曰戒其用壯斷以利貞豈知爲人上者固宜廣開衆正之門不可令其羸角哉蓋當大壯之時陽德方亨彈冠結綬亦大賢君子所必不免聖人垂象立訓諄切示戒不過欲以成就其正耳彼爲人上而不能吐哺握髮以收集之若漢文之君非不美矣卒使李廣不得封侯賈生抱恨以死何其太不惜才也是豈視人之技若己有好人之彦聖若自口出者邪故五爻獨言其位不當上爻復斷其不詳有以與 附録蘇子瞻曰正大而天地之情可見矣以大者爲正天地之至情也楊簡曰大壯在天地則爲四陽之長陽氣甚 **Interpretation** This scripture expounds wisdom on governance and personal conduct. Emperor Wen of Han (the fifth emperor of the Western Han Dynasty) was a ruler of gentle moderation who governed his people with an approachable manner and administered the state through lenient, simplified policies. Just as a powerful ram cannot display its might on level ground, this soft approach to governance can resolve many conflicts—even if it appears to sacrifice certain advantages (losing the ram), there is no true regret. The scripture employs the metaphor of "a ram butting against a fence" to illustrate that during times of great strength (symbolized by the *Dazhuang* hexagram), if one insists on brute force, it is like a ram stubbornly charging at a barrier, leaving itself trapped in a dilemma. A true sage should emulate how King Tang of Shang appointed Yi Yin—though initially met with skepticism (some doubted Yi Yin for having once worked as a cook), he ultimately recognized genuine talent. The author critiques Emperor Wen for his benevolence yet failure to fully utilize capable figures like Li Guang and Jia Yi, emphasizing that rulers should cherish talent as the ancients did—like the Duke of Zhou, who would "spit out his food and clutch his hair" (interrupting meals and grooming to receive worthy scholars). The text concludes by stressing that during prosperous times, one must remain rooted in the right path (*Dao*) and widely open avenues for the virtuous—this is the supreme principle of cosmic operation. In the appendix, commentaries by Su Shi and Yang Jian note that true "great strength" (*Dazhuang*) must be founded on the right path, just as the height of *Yang* energy in the four seasons (the zenith of the four *Yang* phases) represents the fundamental principle of heaven and earth. 壯在國則爲君子類進其勢盛壯在德則爲得大道孔子三十而立有不可揺奪之壯天下之柔者不能壯唯剛故壯雖剛而不動亦无由見其壯故曰剛以動故壯九四竒畫橫截其前觸藩羸角象以九居三又乾體之極小人用壯象六五居前耦而虛藩决象劉濬伯曰乾爲輪輿壯在輪輪壯在輹楊廷秀曰六五當衆陽盛强于下之時乃能使衆陽帖然而自喪者正以柔順和易之德調伏之也故无悔羊即四陽 (坤下/離上)晉康侯用錫馬蕃庶晝曰三接 彖曰晋進也明出地上順而麗乎大明柔 進而上行是以康侯用錫馬蕃庶晝日 三接也 象曰明出地上晋君子以自昭明德 初六晋如摧如貞吉罔孚裕无咎 象曰晉如摧如獨行正也裕无咎未受命 也 六二晋如愁如貞吉受兹介福于其王母 象曰受兹介福以中正也 六三衆允悔亡 象曰衆允之志上行也 九四晋如鼫鼠貞厲 象曰鼫鼠貞厲位不當也 六五悔亡失得勿恤徃吉无不利 象曰失得勿恤徃有慶也 上九晋其角維用伐邑厲吉无咎貞吝 象曰維用伐邑道未光也火地晉明出地上其道大明晋明之時也今不曰晋明而曰晋進者以六五一柔進而上行居離之中當五之位以大明乎天下故謂之進又坤體三隂皆安國之侯亦順而彙進以麗乎 **Interpretation** This passage comes from the *Yi Yin Shangxia Jing*, primarily explaining the symbolism and line interpretations of the "Jin" hexagram (Fire over Earth) from the *Book of Changes*. "Jin" signifies advancement and ascension, much like the sun rising above the earth (with the Li trigram above representing fire and the sun, and the Kun trigram below representing earth). The hexagram imagery shows brightness appearing over the land, symbolizing how the noble person should manifest their luminous virtue. The text interprets each line position to illustrate different circumstances: The bottommost **first six (yin) line**, though hindered in progress, will find auspiciousness if it maintains correctness. The **second six line**, despite worries during advancement, receives great blessings ("Jie Fu") from the grandmother (referring to the fifth line) by adhering to centrality and correctness. The **third six line**, gaining the trust of the multitude, naturally dissolves regret. The **fourth nine (yang) line** resembles a timid mole rat; its improper position invites danger. The **fifth six line**, occupying the central and honored position, harmonizes the strong yang energies with its yielding virtue—without needing to calculate gains or losses, moving forward ensures good fortune. The **topmost nine line** attacks a city with horns; though the process is arduous, the outcome is blameless, though the method lacks full radiance. Particular emphasis is placed on the **fifth six line**: though yielding, it resides at the center of the Li trigram (symbolizing brightness) in the most revered position, capable of pacifying vigorous yang forces with gentle and harmonious virtue. Like the "Marquis of Kang" (a stabilizing noble) honored by the Son of Heaven with numerous chariots and horses, receiving three royal audiences in a single day—this stems from the yielding ascending upward, aligning with the great luminous Dao. **Note**: Here, "mole rat" refers to a field mouse, symbolizing timidity and suspicion; "Jie Fu" means great blessings; "Wang Mu" (royal mother) in the line imagery refers to the fifth line. These interpretations embody the *Book of Changes* philosophy of the yielding overcoming the firm and the radiant display of virtuous light. 大明之君是以亦謂之進焉以此而進是以康侯用錫馬蕃庶晝日三接也三接即三隂今觀六五以文明柔中之主廣大地之度順遍照之容當時諸侯凡有失得皆一切勿恤而不與校矣此羣下所以畢見其忱而徃吉无不利與以隂居陽宜有悔居離之中其德大明而下皆順從則其悔亡初六方晋如而即若摧如則是不以晋視晋而以摧視晋矣六二既晋如而反若愁如則是反以愁視晋而不以晋視晋矣夫處柔順之地當晋明之世何摧而又何愁然初六居下一旦上進若有所摧於其上而不敢益以見其爲卑巽之至耳是初之貞且吉也初可以泰然于罔孚雖與四不相信何咎邪獨行其正焉可矣六二居中當晋而進然進雖可喜而中實不喜亦可以見其外順而中虛是二之貞且吉也受兹介福于其王母不亦宜邪六三則順之所極同升咸孚而其志上行矣猶然不宜遽進必衆允之然後進亦以進爲悔機恐其未免于悔故也夫初也二也三也皆順也皆安國之侯也自五視之則皆得也皆所謂得而勿恤而徃吉无不利者也唯四以九居四非位也以剛處進非順也晝伏夜動非能晝進者也是鼫鼠也蓋居離明之下不敢當離明之照是自失其明也然自五視之正失而勿恤而徃吉无不利者也自不能晝進而何常 **Interpretation** This passage employs the hexagram Jin (Advancement) from the *Yijing* (Book of Changes) to elucidate the principles of advancement and retreat for rulers and ministers in varying circumstances. The sixth line in the fifth position (a yin line occupying a yang position) represents a sovereign who governs through civilized gentleness, possessing magnanimous tolerance. Such a ruler resembles the sun illuminating all things, showing leniency toward the gains and losses of feudal lords without calculation. Consequently, ministers submit with sincere hearts, ensuring auspicious and smooth affairs. Although a yin line in a yang position would normally bring regret, its placement within the Li trigram (symbolizing brightness) ensures virtuous conduct shines forth, compelling subordinates to obey—thus dispelling regret. The initial six (the bottom yin line) finds itself in the early stage of advancement. Though aspiring to progress, it appears restrained—an embodiment of ultimate humility and gentleness. While lacking correspondence with the nine in the fourth position (a yang line), maintaining steadfast correctness ensures no misfortune. The six in the second position (a yin line in the central place of the lower trigram) occupies a place where advancement is fitting, yet feels no joy in promotion, manifesting outward gentleness and inner emptiness. This state attracts great blessings from the "royal mother" (referring to the sovereign represented by the six in the fifth position). The six in the third position (a yin line at the top of the lower trigram) advances alongside the multitude. Though its aspirations rise upward, it must avoid rashness, acting only with collective approval—otherwise, regret may follow. These three yin lines (initial six, six in the second, and six in the third) represent compliant and dutiful feudal lords whom the sovereign deems trustworthy; their undertakings will invariably prove auspicious. Only the nine in the fourth position (a yang line in a yin position) is misplaced—seeking advancement through forceful means like a field mouse active at night but shrinking from daylight, having forfeited its own luminous virtue. Yet in the sovereign's eyes, even such errors warrant no reproach, as opportunities remain. However, lacking the capacity for daylight movement, how can conventional advancement be expected? Through these symbolic line interpretations, the passage illustrates appropriate conduct across situations: rulers should illuminate others with radiance and tolerance, while ministers must advance timely while maintaining their proper roles. The forceful risk losing position, whereas the gentle ultimately receive blessings. 不容于中天之下哉乃上九過剛處晋之極以四爲其同邑維用伐邑而不知其厲焉雖愛得惡失亦是其吉是其无咎是其貞正之道然悔吝卒不免矣蓋斯時也上有失得勿恤之君下有摧如愁如衆允之臣上下康安晉接不遑自无用角勝爲也由此觀之三表五餌之術决不施于粟腐貫朽之世明矣但得天下无寃則一張廷尉而足而何愁于鼫鼠之竊位也是故几杖不朝何必繫單于之頸陸賈足使何必羈南越之頭縱有洛陽季少千金一諾亦終夭死大梁老死河東而何取于利用伐邑之人哉故曰維用伐邑道未光也乃知大明晝晋輝光昭揭將順不暇此康侯所以用錫馬蕃庶晝日三接與文王欲際斯時而不可得故特致歆羡焉夫明出地上爲晋明入地中則明夷矣傷哉劉用相曰何以知晉之三隂皆爲安國之侯也曰文王也九侯鄂侯也謂之安國之侯天下萬世其誰曰不然固宜其晝接之不遑矣 附録楊簡曰介大也祖母曰王母王者之母亦曰王母鼫鼠陸明德云五技鼠也本草螻蛄一名鼫鼠許愼說文云鼫五技鼠能飛不能過屋能緣不能窮木能游不能渡谷能穴不能掩身能走不能先人荀子曰鼫鼠五技而窮楊倞所註本說文吾鄉樓尚書亦註說文云異乎詩之碩鼠楊廷秀曰六二以柔順之德逢文明之君當 **Interpretation** This passage explores the profound meaning of the top line (Shangjiu) in the Jin hexagram (symbolizing advancement and illumination) from the *Book of Changes*. The uppermost line of Jin, being excessively rigid, seeks to establish merit through conquering neighboring territories, unaware of the inherent danger in such actions. While superficially appearing as a justifiable "love of gain and aversion to loss" that may bring temporary good fortune and freedom from calamity—seemingly aligned with the proper Dao—it ultimately leads to regret. The historical context reveals a ruler indifferent to personal gain and trusted ministers deeply concerned for the nation's welfare, with the state enjoying peace and prosperity. In such harmonious relations between sovereign and subjects, there was no need for military displays. Just as in times of abundant harvests and full treasuries, there was no call for strategies like the "Three Demonstrations and Five Lures" (Han Dynasty appeasement policies toward the Xiongnu). If no injustices plagued the land, a single upright official like Chief Justice Zhang Shizhi would suffice—why fret over petty opportunists as useless as flying squirrels? Thus, the approach of "resorting only to conquering towns" reflects insufficient moral clarity in one's De (Virtue). A truly enlightened era, symbolized by the Jin hexagram’s radiant sunlight, should emulate King Wen’s golden age—where "horses were bestowed in abundance, and worthy ministers received three daily audiences." When light shines upon the earth, it manifests as Jin; when concealed beneath, it transforms into Mingyi (the hexagram of "Brightness Wounded")—what a lamentable shift! **Appendix: Term Explanations** - "Queen Mother" refers to the emperor’s mother. - The "flying squirrel" is a creature with five mediocre skills (it can fly but not over rooftops, climb but not to treetops, swim but not across streams, burrow but not conceal itself, and run but not outpace humans)—symbolizing superficial jack-of-all-trades. - This differs from the "giant rat" (*shuo shu*) mentioned in the *Book of Songs*. Through analyzing Jin’s top line, this text admonishes against military force in prosperous times, advocating rule by De (Virtue), while satirizing those as incompetent as flying squirrels—all show with no substance. 亨進之位能居中守正以進爲憂而不以進爲喜若此可以得吉矣可以受庶馬三接之大福于其君矣王母君之柔中也六五是也程正叔曰志上行志欲上順麗于大明也上從大明之君此衆志之所同也王畿曰日初出地進而上行爲晋之象日出地則明入地則晦日之明本无加損也蔽與不蔽之間耳君子視明出地上之象悟性體之本明故自昭其明德君子之學欺曰自欺慊曰自慊復曰自復得曰自得明曰自明昭曰自昭知曰自知皆非有待於外也 (離下/坤上)明夷利艱貞 彖曰明入地中明夷内文明而外柔順以 大難文王以之利艱貞晦其明也内難 而能正其志箕子以之 象曰明入地中明夷君子以莅衆用晦而 明 初九明夷于飛垂其翼君子于行三曰不 食有攸徃主人有言 象曰君子于行義不食也 六二明夷夷于左股用拯馬壯吉 象曰六二之吉順以則也 九三明夷于南狩得其大首不可疾貞 象曰南狩之志乃大得也 六四入于左腹獲眀夷之心于出門庭 象曰入于左腹獲心意也 六五箕子之明夷利貞 象曰箕子之貞明不可息也 上六不明晦初登于天後入于地 象曰初登于天照四國也後入于地失則 也地火明夷彖象兩言明入地中明夷原只取不見天曰 **Interpretation** The “Advance” (Jin) and “Darkening of the Light” (Mingyi) hexagrams in the *Yijing* describe two ways of navigating life. When you are on the rise, as in the Advance hexagram, act like the sun at dawn: remain modest and low-key. A truly wise person knows that promotion is no cause for self-satisfaction; it calls instead for caution. The story of a minister receiving repeated audiences with the ruler (the allusion to “a team of horses presented three times”) illustrates that he was valued because he could hold to the Middle Way. The Queen Mother—here representing the virtue of yielding yet remaining centered and upright—and the fifth line, six in the fifth place, both embody this gentle wisdom of keeping to the center. Cheng Yi explains that advancement means following the Way of light, and that following an enlightened ruler is a shared aspiration. Wang Ji extends the image: the rising sun symbolizes advance, but the sun’s own light has never increased or diminished; it is only a matter of whether that light is obscured. From this, the noble person understands that human nature is inherently bright and must be brought forth by “making one’s bright virtue manifest.” All cultivation is inner work and does not depend on external forces. When you are in hardship, as in the Darkening of the Light hexagram—with Earth above and Fire below—it is like the sun sinking beneath the earth, its brightness obscured. At such a time, be outwardly yielding but inwardly strong, as King Wen was while imprisoned, or conceal your wisdom, as Jizi, the worthy minister of the Shang dynasty, did by feigning madness to avoid disaster. The first line, nine in the first place, describes an injured bird flying with drooping wings; the noble person goes out and does not eat for three days. This image represents holding to one’s principles in adversity. The second line, six in the second place, says that an injured left thigh receives the help of a strong horse and brings good fortune, showing that adapting to circumstances can turn danger aside. The third line, nine in the third place, tells of a great catch while hunting in the south, but warns against haste; it points to the importance of seizing the right moment in adversity. The fourth line, six in the fourth place, describes entering the other side to learn what is really happening. The fifth line, six in the fifth place, takes Jizi as its example of remaining steadfast in what is right. Both lines emphasize preserving the light amid darkness. The top line, six in the sixth place, uses the image of the sun first rising into the sky and then falling beneath the earth to warn that when one loses the guiding principles, prosperity gives way to decline. The central message is this: stay clear-minded in favorable times, and hold fast to the light in adversity. As the image of Fire beneath Earth in the Darkening of the Light hexagram shows, the light may be temporarily buried beneath the earth, but it will never be extinguished. 世界昏黑之象而已上六一爻乃正言其不明而晦者初登于天後入于地不明而晦象也如紂亦剛决之主第无奈失則何耳失則不法也是以晦也明夷事莫著乎文王自初至四非文王其誰以之夫以内文明而外柔順猶不免于蒙大難然則當明夷之時可不利艱貞以盡晦其明乎初九之明夷始于羑里也其象爲飛則垂其翼行則三日不食徃則主人有言聖人當此可奈何哉亦曰聽天而已焉六二之明夷困于羑里也其象爲夷及左股不可以不速拯矣既拯不可以不用馬壯矣是爲順人心合天則吉哉九三諸賢之所爲矣聖人於此曷敢知乎亦曰順衆而已焉獵禮大獸公之小獸私之詩曰言私其猜獻豜于公是也九三獵狩於離之南而得大首以獻于君不知者以爲疾其知者以爲貞此聖人大得志之事豈易與常人道乎故至六四而羑里出矣以此入君左腹獲君心意始得出此門庭而成生還之事所謂向者受傷至此始出矣其象則下三爻爲落地之日有入象四一爻處落日之上有出象故自六四以下皆爲文王之眀夷彖所謂利艱貞者具見之矣夫當其不明而反晦也則雖以聖人不免入地下而見傷及其艱貞而用晦也則雖至强暴可以獲心意而出地上孰謂利艱貞一語非文王出門庭之微智與六五 **Interpretation** This passage explains the story of King Wen of Zhou concealing his brilliance and biding his time under the tyranny of King Zhou of Shang, through the line texts of the Hexagram Mingyi in the Book of Changes. Mingyi symbolizes a dark period when light is obscured, like the sun rising into the sky and then sinking beneath the earth. Though King Zhou was forceful and decisive, he fell into darkness because he violated the Dao of Heaven. The passage uses King Wen’s imprisonment at Youli, a Shang dynasty prison, as an example. The first nine describes his plight when he had just been imprisoned: like a bird with drooping wings, he went three days without food, and could only accept his fate when faced with the jailers’ accusations. The six in the second place tells how his left leg was injured and needed urgent treatment, like escaping danger swiftly on a strong horse; this accorded with Heaven’s will and the people’s wishes. The nine in the third place says that his worthy ministers, after hunting in the south, presented important game to King Zhou as one might offer a great beast to a ruler. It seemed like an attempt to curry favor, but was really a strategy for survival. By the six in the fourth place, King Wen had gradually won King Zhou’s trust through patience and restraint, like the sun rising above the horizon again; at last, he left Youli. His experience shows that even sages can be wounded when they encounter darkness, but the wisdom of “holding to what is right amid hardship” can ultimately move a tyrant and bring light back into view. The six in the fifth place sums up how King Wen survived his ordeal by “keeping clarity within and showing gentleness outwardly.” This wisdom of keeping one’s strengths hidden is the heart of Mingyi’s teaching: “It is beneficial to remain steadfast in hardship.” 與君偕晦則箕子之明夷眞是已佯狂以避至晦矣然人但見其晦而孰知箕子之明一何如其不息也哉所謂愈晦而愈明非獨一時不息殆千萬古而不息矣非不息也不可息也熊南沙曰大難天下之難内難一家之難又離有飛鳥之象坤爲腹離亦爲腹吕仲木蔡介夫謂心在左腹見醫書李生曰大難外難也唯外難可以計校求出亦可以晦明不入若内難則出不得入亦不得眞難矣故箕子之明夷晦不息明亦不息夫子特深贊之不必申以艱貞之戒也夫天地有晦明之時聖人與時偕行亦不免嚮晦宴息者若曰吾内文明而外實柔順不宜遽蒙大難爲也則不免有怨天尤人之意矣豈知内有文明則外必有輝光烏容掩邪唯至于眀入地中盡晦其明无明可見如箕子然子爲深體易象合乎明夷之時耳故文王斷以爲箕子之明夷而自視缺然若不知艱貞者至矣美矣非文王大聖人其孰能感創至此哉 附録王畿曰日出崦嵫没于虞淵明夷之象君子觀明入地之象于莅衆也而用晦以爲明蓋用明則察人情反睽疑而不安唯用晦而明始得莅衆之道此垂旒黈纊之義察淵魚所以不祥也 (離下/巽上)家人利女貞 彖曰家人女正位乎内男正位乎外男女 正天地之大義也家人有嚴君焉父母 **Interpretation** This scripture passage recounts how Ji Zi, a virtuous minister of the Shang Dynasty (uncle of the tyrannical King Zhou), preserved his wisdom through the "Ming Yi" (Brightness Hidden) principle during politically dark times. Facing the oppressive rule of King Zhou, Ji Zi feigned madness to avoid persecution—outwardly appearing foolish while maintaining inner clarity. Like the "Ming Yi" hexagram in the *Yijing* (*Book of Changes*, with Li ☲ below and Kun ☷ above, symbolizing light entering the earth), true wisdom often shines brightest in darkness. Such wisdom is not transient but eternally enduring. The text describes two types of adversity: external calamities (national crises), which can still be resolved, and internal calamities (family crises), which leave one trapped between impossible choices. Ji Zi faced precisely this inescapable internal adversity, prompting him to adopt the "Ming Yi" path—concealing his wisdom without abandoning his inner principles. Through Ji Zi's example, the author illustrates that just as heaven and earth alternate between day and night, sages must adapt their conduct to the times. True wisdom does not lie in rigid opposition but, like Ji Zi, in "inner clarity and outer gentleness" (*nei wenming er wai roushun*), maintaining inner radiance while outwardly conforming to circumstances. This state, seemingly simple, reaches such profound refinement that even sage-kings like King Wen of Zhou marveled at it. The appended commentary by Wang Ji further clarifies: When governing the people, a noble person should not be overly shrewd. Just as the dangling jade beads (*chui liu*) and yellow silk tassels (*tou kuang*) on ancient emperors' crowns obscured their vision, strategic "feigned ignorance" often aids governance. As the saying goes, "Water too clear breeds no fish" (*shui zhi qing ze wu yu*), for excessive scrutiny portends misfortune. The concluding quotation from the *Jiaren* (Family) hexagram shifts to familial ethics: harmony arises when men and women abide in their proper roles (women managing domestic affairs, men external ones), with parents acting as stern yet benevolent rulers. Though seemingly unrelated, this subtly mirrors Ji Zi's adherence to his dual roles as both subject and kinsman amid the intersecting crises of "state" and "family." 之謂也父父子子兄兄弟弟夫夫婦婦 而家道正正家而天下定矣 象曰風自火出家人君子以言有物而 行有恒 初九閑有家悔亡 象曰閑有家志未變也 六二无攸遂在中饋貞吉 象曰六二之吉順以巽也 九三家人嗃嗃悔厲吉婦子嘻嘻終吝 象曰家人嗃嗃未失也婦子嘻嘻失家節 也 六四富家大吉 象曰富家大吉順在位也 九五王假有家勿恤吉 象曰王假有家交相愛也 上九有孚威如終吉 象曰威如之吉反身之謂也風火家人方時化曰從二女取有家之象故曰家人而又擊之曰利女貞也予讀關睢之詩感琴瑟鍾鼓之樂而知聖人親履其盛矣夫子喜而贊曰女正位乎内則男必正位乎外未有男不能正位乎外而能使女獨正位乎内者也文王歸德于后妃故獨曰利女貞夫子歸德于文王故復曰男正位乎外有㫖哉夫今日之夫婦他日之父母也今日之男女他日之嚴君也今日男女之位既正即他日父父子子兄兄弟弟夫夫婦婦一家之位无不出于正之明驗也故又曰一正家而天下定矣吁天下之定觀乎家人家人之正始于男女然則男女豈細故哉家人豈細事哉釐降二女于潙汭固堯之所以恊和萬邦也觀厥刑于二女固舜之所以揖讓而天下治也事非細 **Interpretation** This passage discusses the relationship between family ethics and governance. The core message is: when fathers fulfill their paternal duties, sons their filial responsibilities, brothers maintain harmony, and spouses each uphold their proper roles, the family will naturally follow the right path. When families are well-ordered, the world will naturally achieve peace. The *Xiang Zhuan* (commentary on hexagram imagery) states: "Wind arises from fire" (symbolizing family relationships). The noble person should speak with substance and act with constancy. Detailed interpretations of each line: The initial Nine line indicates: Governing a family requires preventing problems before they arise, thus avoiding regrets. This means maintaining vigilance keeps the family way from deviating. The second Six line shows: A woman who doesn't act arbitrarily but focuses on household duties, remaining steadfast in the proper way, will find good fortune. This emphasizes the virtues of feminine gentleness and humility. The third Nine line warns: If the family head is excessively strict, there may be temporary good fortune but ultimately misfortune; if wives and children constantly laugh and play without discipline, it will ruin family traditions. This shows family governance should be neither too strict nor too lax. The fourth Six line declares: Enriching the family brings great good fortune. The key lies in each member maintaining their proper position and fulfilling their respective duties. The fifth Nine line explains: When rulers transform the world's families through virtuous influence, they need not worry and naturally achieve good fortune. This means those in high positions must lead by example. The top Nine line concludes: Family governance requires both sincerity and dignified authority, ultimately bringing good fortune. Authority comes not from external coercion but from self-reflection and exemplary conduct. Fang Shihua's commentary further elaborates: Judging from the hexagram imagery, the Family hexagram (Jiaren) draws its symbolism from two yin lines representing women, hence its focus on family ethics. Like the harmonious lute and zither described in the *Guanju* poem, sages personally embody this harmony. King Wen attributed virtue to his queen, hence the phrase "favorable for the woman's steadfastness"; Confucius credited King Wen, emphasizing "the man maintains his proper position externally." Today's spouses are tomorrow's parents; when current male-female relationships are proper, future father-son, brotherly, and marital relationships will naturally follow suit. Thus the conclusion: rectifying one family rectifies the world. Emperor Yao married his two daughters to Shun, who used them as models to ultimately bring peace to all under heaven—proving family ethics are no trivial matter. (Note: The phrase "sent down his two daughters to the Gui River bend" refers to Emperor Yao marrying his daughters Ehuang and Nüying to Shun. "Taking the two women as models" describes how Shun used them as exemplars for family governance.) 而人非小明矣凡厥有家其可不思利女之貞以正位乎内刑厥二女以正位乎其外也與正位乎外即爲嚴君嚴非嗃嗃嘻嘻之謂也无其威而如有威者厥孚之威出于不怒故吉也反身而正各安其位故威也不尚嚴而家人咸以爲有嚴君焉此之謂能正位乎其外矣鳴呼正位乎外焉盡之矣正位乎外則女位自正主中饋而不敢遂事也一唯順以巽于五焉而已能富其家即爲大吉也一唯順以聽夫在位之一人焉而已夫順爲女貞則女亦唯以順爲正焉耳无他長也而况更敢自用其所長邪此固感假于一人之德威而自然默順帝則于無言者非徒然也五之无憂不益宜與嘻說文曰太多之聲富家大吉楊敬仲金汝白說得甚好夫以富家爲大吉又以富爲能順在位則富亦有家之急務其誰以富爲不道學邪但要取之有道耳故曰君子愛財取之有道 附録薛仁貴曰明乎内者家自齊言内離明而外巽齊也王輔嗣曰凡教在初而法在始家凟而後嚴之志變而後治之則悔矣處家人之初爲家人之始故必閑有家然後悔亡也楊敬仲曰治家之道當防閑其初使邪僻之意无由而興而後悔可亡不曰无悔曰悔亡者以治家之難難乎无悔帝堯大聖也不能免丹朱之朋淫周公大聖也不能免管蔡之興辭然則難乎言无悔矣 **Interpretation** This scripture passage primarily discusses the art of household management, emphasizing the importance of each family member maintaining their proper role. For women, adhering to the righteous path and fulfilling their inherent duties constitutes the highest virtue (De). Within the family, there's no need to deliberately project an air of stern authority—when each person attends to their responsibilities, an atmosphere of natural dignity will emerge. The text mentions that the head of the household (referred to as the "stern ruler") need not rely on harsh reprimands to establish authority. True respect arises from leading by example. Women in the family should be supportive of their husbands and devote themselves to domestic duties (symbolized by "managing the central hearth"), ensuring the household naturally prospers (bringing "great fortune to the family"). However, it also cautions that the pursuit of wealth must follow ethical principles and never violate moral standards. Later commentaries by notable scholars provide further insight: Wang Bi (Wang Fusi) argues that household governance requires establishing proper rules from the very beginning—waiting until problems arise before enforcing strict discipline is already too late. Yang Jian (Yang Jingzhong) emphasizes preventing trouble before it starts, addressing wayward thoughts before they take root. Even sage rulers like Yao and Shun could not avoid having unworthy descendants, illustrating how completely averting family discord is inherently difficult. The passage concludes with a quote from Xue Rengui, highlighting that inner clarity (symbolized by the Li trigram, representing brightness) and outer humility (symbolized by the Xun trigram, representing gentle compliance) naturally lead to harmonious household governance. This embodies the wisdom of balancing internal and external cultivation, as well as the interplay of firmness and flexibility in family life. 魏玄成曰象傳順以巽謂二居正順于五也百凡從子從夫无所遂志熊南沙曰嗃嗃劉向作熇與詩熇熇同禮嘻甚周頌噫嘻皆歎辭嘻嘻甚于熇熇蓋不堪而歎不以訓笑說者自漢來皆曰嗃嗃之反宋王回疑重剛卦无嘻笑理獨得卦情矣三顓尚其剛使其婦子不能容而歎豈有不吝者亦異于上九之威如矣虞仲翔曰得位應初順五乘三比據三陽故富家大吉敬仲又曰六與四皆隂柔而又巽體柔順之至也順則和和則富諺云十人十心无財市鍼十人一心有財市金信矣金汝白曰二得中爻故曰順應五巽體故曰巽謂能以順道與五相入也又曰六四隂虛與泰六四同彼言不富而此言富何也蓋富在四所以富在五也五中正居尊四能順之以保其有家故曰順在位楊廷秀曰九五以乾德之剛明居巽位之中正爲天下國家之至尊而感格其家人以文王爲君以太姒爲妃以王季爲父以太任爲母以武王爲子以邑姜爲婦其不交相愛乎故詩人歌之曰刑于寡妻至于兄弟以御于家邦此交相愛也仲尼頌之曰无憂者其唯文王此勿恤吉也王畿曰巽爲風離爲火火熾則風生火者風之母也君子觀風自火出之象則知風化之本自家而出家之本又自身而出矣身之所出唯言與行言行相顧則其身修身修則齊 **Interpretation** Wei Zheng (courtesy name Xuancheng), explaining the *Classic of Changes*, said that “yielding and compliant” means the Six in the Second position occupies its proper place and follows the will of the Nine in the Fifth. It is like a daughter obeying her father or a wife obeying her husband: one cannot simply fulfill one’s personal wishes as one pleases. Xiong Guo (studio name Nansha), citing ancient texts, noted that the word *haohuo* is written as *huo* in Liu Xiang’s version and has the same meaning as *huo huo* in the *Classic of Poetry*—in both cases, it is an exclamation. From “Yi xi” in the “Zhou Hymns” to the exclamation here, the feeling is more intense than in *huo huo*: it expresses a sigh of distress, uttered when something becomes unbearable, not the sense of laughter given in traditional lexical explanations. Since the Han dynasty, scholars have interpreted *haohuo* as meaning the opposite. Wang Hui of the Song dynasty argued that laughter could not be intended in a hexagram composed of strong lines. This view accurately captures the essence of the hexagram: excessive hardness makes one’s wife and children sigh in distress. How could such a situation fail to be regrettable? This is entirely different from the image of majesty in the Nine at the Top. Yu Fan (courtesy name Zhongxiang) explained that the Six in the Fourth position is correctly placed and corresponds to the Initial Nine; it follows and supports the Nine in the Fifth, governs the Nine in the Third, and corresponds to all three yang lines. Thus it can “enrich the family and bring great good fortune.” Jing Zhong added that the Six in the Fourth and the Six in the Fifth are both yielding yin lines, and both lie within the body of the Xun trigram, which symbolizes compliance. They therefore embody the utmost yielding. Compliance brings harmony, and harmony brings prosperity. As the saying goes: when ten people each have their own mind, they cannot even pool enough to buy a needle; when ten people share one mind, they have enough to buy gold. Jin Sheng (courtesy name Rubai) observed that the Six in the Second occupies the center and is correctly placed, so it is called “yielding.” It corresponds to the Nine in the Fifth and belongs to the Xun body, so it is called “compliant,” meaning that it can join with the Nine in the Fifth through a yielding way. He then raised a question: the Six in the Fourth is a yielding, empty line, just like the Six in the Fourth of the Tai hexagram. Why, then, does Tai say “not wealthy,” while this passage says “wealthy”? The key to prosperity is that the Six in the Fourth follows and supports the Nine in the Fifth. The Nine in the Fifth occupies the centered and correct position, and the Six in the Fourth assists it with yielding compliance; in this way, the family’s wealth is preserved. Hence the phrase “yielding while in its place.” Yang Wanli (courtesy name Tingxiu) used King Wen’s family as an example. The Nine in the Fifth has the firm virtue of Qian and occupies the centered, correct position in the Xun trigram. This resembles the Zhou royal house: King Wen as ruler, Tai Si as his consort, King Ji as his father, Tai Ren as his mother, King Wu as his son, and Yi Jiang as his daughter-in-law. How could the members of such a family fail to love one another? That is why the *Classic of Poetry* praises the way a person’s example influences his wife, then extends to his brothers, and ultimately brings order to the state. Confucius, too, praised King Wen as perhaps the only one who lived without worry. This is what “do not worry; good fortune” expresses. Wang Ji analyzed the hexagram through its images: Xun is wind, and Li is fire. When fire grows strong, it produces wind; fire is the mother of wind. A noble person who observes the image “wind emerges from fire” understands that the basis of transformation and instruction—the wind—lies in the family, while the basis of family life lies in personal cultivation. The key to cultivation is consistency between words and actions. Careful speech and conduct cultivate the self, and cultivating the self brings order to the family. 治平之道自此而出此知風之自也 (兊下/離上)睽小事吉 彖曰睽火動而上澤動而下二女同居其 志不同行說而麗乎明柔進而上行得 中而應乎剛是以小事吉天地睽而其 事同也男女睽而其志通也萬物睽而 其事類也睽之時用大矣哉 象曰上火下澤睽君子以同而異 初九悔亡喪馬勿逐自復見惡人无咎 象曰見惡人以辟咎也 九二遇主于巷无咎 象曰遇主于巷未失道也 六三見輿曳其牛掣其人天且劓无初有 終 象曰見輿曳位不當也无初有終遇剛也 九四睽孤遇元夫交孚厲无咎 象曰交孚无咎志行也 六五悔亡厥宗噬膚徃何咎 象曰厥宗噬膚徃有慶也 上九睽孤見豕負塗載鬼一車先張之弧 後說之弧匪寇婚媾徃遇雨則吉 象曰遇雨之吉群疑亡也火澤睽方時化曰馬相匹而後行初无應非喪固乎終合非勿逐自復乎然四而睽初也四似于初爲惡人今初不與四睽也則初實於四爲元夫有何咎哉下從乎上故下則言其辟咎上應乎下故上則與其志行熊南沙謂四稱睽孤者在下猶可獨立在上不可无輔是也二與五正相應二是以有于巷之遇而五亦親噬其慮于厥宗焉蓋二以五爲主五以二爲宗徃且有慶更有何咎離中虛有巷象上 **Interpretation** This passage from the *Yijing* (Book of Changes) Hexagram Kui (Opposition) elucidates the principle that seemingly divergent phenomena actually contain hidden connections. The hexagram's image shows fire above and marsh below (Li trigram above, Dui trigram below), symbolizing the opposite movements of flames rising upward and marsh waters seeping downward. The hexagram statement "auspicious for small matters" indicates smooth progress in handling daily affairs. Just as two women living together may have different aspirations (referring to both Li and Dui being yin trigrams), surface discord can achieve yin-yang balance through gentle communication ("pleasingly attached to clarity") and flexible advancement ("the yielding advances and moves upward"). Heaven and earth, male and female, all things appear opposite yet complement each other—this is the wondrous function of "Kui." The individual line texts illustrate this principle through concrete examples: The initial Nine line describes how lost horses return without pursuit, and encountering disagreeable people brings no harm, because proactive engagement prevents conflict. The Nine in Second line shows meeting one's lord in a narrow lane is blameless when maintaining proper conduct. The Six in Third line uses the metaphor of an oxcart being dragged, indicating initial difficulty but ultimately favorable outcomes. The Nine in Fourth line speaks of finding kindred spirits ("primal man") in solitude—sincere interaction, though challenging, causes no harm. The Six in Fifth line describes clan intimacy ("biting through tender flesh" suggests closeness like skin contact), making actions naturally auspicious. The top Nine line employs bizarre imagery—seeing pigs covered in mud, ghosts in a carriage—to show how seemingly strange events ("not robbers but suitors") become clear when washed by rain. Fang Shihua's commentary adds: Just as horses need pairing for long journeys, the first and fourth lines appear incompatible ("Kui"), yet the fourth line proves trustworthy to the first ("primal man"). The second and fifth lines show ruler-minister correspondence, enabling "meeting the lord in the lane," while the fifth line gains clan support. The Li trigram's hollow center symbolizes narrow lanes, demonstrating how maintaining the Middle Way proves most crucial in seemingly oppositional situations. 九六三睽孤太甚然而遇剛終亦必合夫方其初睽而生疑也三若見二曳其輿四掣其牛上又從天且劓其鼻矣其實豈有是哉上若見三所駕非牛乃負塗之豕所載非人乃一車之鬼于是乎先張之弧以爲寇而欲射之後竟知其爲我婚媾說弧而不之射焉群疑叢生此三上所以成睽也徃則遇雨群疑盡釋此三上所以終合也秃翁曰睽天地之自然也睽而合天地之必然也彖傳悉矣但世人于此多不免自生睽耳是故有本无應而睽也而目已初不見有睽者初爻是已是睽而罔見其睽也上之上也有上下相應本不睽也是故此徃則彼遇遇而合合而益不睽二五是已有孤陽无應本睽也自亦見以爲睽孤若九四是已苟非遇初九之元夫睽孤之厲安能免乎夫以四夫而遇元夫豈非兩丈夫哉交孚宜矣且四一遇元夫而即與之交孚非眞與初同志不能也故曰交孚无咎志行也志既以之行交孚固其所耳若六三若上九止隂陽相合始終不見有睽孤之異者是本未始有睽也乃上九則見以爲睽孤則見以爲寇盜見豕見鬼不一而足兊澤之甘翻成泥塗可笑也哉六三則見以爲輿曳則見以爲牛掣則見上九又從天而下且將徃劓其鼻尤可怪矣不睽而直見以爲睽天下之睽大率多此類矣 **Interpretation** This passage explains the hexagram "Kui" (symbolizing divergence and contradiction) from the *Book of Changes* and its life lessons. The third line (Six-Three) depicts the estrangement between people caused by misunderstanding: initial suspicion creates distance, like mistaking a companion pulling a cart for dragging it, seeing an ox being led as being yanked, even imagining someone might descend from heaven to cut off one's nose. These are all illusions, akin to viewing an ox as a mud-covered pig or companions as a cartload of demons—first reaching for the bow to shoot, only to realize they've come to propose marriage. The "Bald Elder" (likely the author's self-reference) comments: Divergence is natural, yet eventual harmony remains inevitable. But people often create divisions themselves—some perceive conflicts where none exist (as in the initial line), others who should naturally resonate create barriers (as in the second and fifth lines), while the isolated yang line (Nine-Four), lacking correspondence, risks loneliness unless encountering the "primal husband" (a virtuous man) of the initial line. When two virtuous individuals meet, shared ideals naturally foster sincere connection. Most intriguing are the Six-Three and Top-Nine lines—a relationship that should embody yin-yang harmony becomes poisoned by suspicion, transforming the other into thieves, pigs, or demons, turning the sweet marsh of "Dui" (the hexagram symbolizing joy) into a quagmire. It's like mistaking normal cart-pulling for dragging, ox-leading for yanking, even fantasizing about nose-cutting. Most conflicts in the world stem from imagining oppositions that never existed. 故曰无初有終又曰遇雨則吉夫其初何曾不是兊澤之兩也何曾失初而不與應也見以爲睽則謂无初謂不吉見以爲不睽則謂有終謂吉見之爲害可勝言與此卦唯六五柔得中而應九二之剛故五徃應二二承五徃若宋太祖雪夜幸普家然普妻行酒熾炭燒肉所謂遇主於巷而厥宗噬膚者非邪彼初者澤動在下以澤爲說甘心處污无有睽心是故馬可喪也亦可復也喪則聽其自喪誰能逐之復則聽其自復欲誰郤乎其于世无心如此不特此也惡人人所不願見也然獨非人乎何以自爲睽異也咎人所必避也我又非人乎又何自以睽異爲也故初爻獨稱元夫信哉其爲元夫也九四又何幸而有此遇也元夫而下其九二之剛中乎剛中故致巷遇又其下則上九之遇剛乎非上之剛三亦安能以有終是故君子貴剛 附録坡公解曰人苟唯同之知若是必睽人苟知睽之足以有爲若是必同秃翁曰人苟唯同之知若是必睽人苟知眹之不得不睽若是必同故言其同則二女同居而志不同行終當歸其所也安得而不睽言其睽則天地睽而其事同也同以生物爲事男女睽而其志通也通以相應爲志萬物睽而其事類也類以生養爲事又安得而不同同而異睽而合天地而下莫不皆然矣故曰睽之時用大矣 **Interpretation** This scripture primarily explores the philosophical implications of the "Kuai Hexagram" (symbolizing divergence and contradiction) from the *Book of Changes*. The text observes that while things may initially appear contradictory (*wuchu*, "no beginning"), they can ultimately achieve harmony (*youzhong*, "having an end"). Just as rain may seem inauspicious at first glance, it actually brings vitality. The key lies in one’s perspective: fixating on differences creates disharmony, while recognizing the underlying connections reveals eventual unity. The text cites the fifth line of the Kuai Hexagram as an example: the yielding six in the fifth position resonates with the firm nine in the second, much like Emperor Taizu of Song visiting Zhao Pu on a snowy night, where Zhao’s wife personally poured wine and roasted meat—seemingly improper (*kuai*, "divergent") on the surface, yet reflecting deep mutual understanding (*he*, "harmony") between ruler and minister. This illustrates that even when things appear contradictory, their intrinsic connection remains—like a marsh (*duize*, "Lake of the Dui trigram") nourishing all things despite its lowly position, or lost horses returning on their own without forced pursuit. The author emphasizes: we may dislike certain people, but are we ourselves flawless? We may evade mistakes, but who never errs? Thus, the first line (*chu jiu*) is called *yuanfu* ("the virtuous one") precisely because it transcends superficial contradictions. The fourth line encounters such a virtuous person, the second line—firm yet centered—meets a wise ruler in humble circumstances, and the top line, though unyielding, attains a good end. This demonstrates that strength tempered by balance is most precious. Appended commentaries by Su Shi (*Pogong*) and Li Zhi (*Tuweng*) further clarify: forcing superficial sameness leads to substantive division, while acknowledging necessary differences fosters deeper harmony. Consider: - Two women living together but with divergent aims will eventually part ways. - Heaven and Earth differ in form yet jointly nurture all things. - Men and women are distinct but share mutual understanding. - All beings vary yet follow the same laws of growth. This dialectical principle—"unity within difference, harmony within divergence"—is the fundamental order of the cosmos. Hence, the text concludes: "The timely function of the Kuai Hexagram is truly profound." 哉其曰小事吉者陽大隂小因二女不同行而取象曰睽又因其睽而後乃各有合而特繫之曰小事吉非謂睽只可以吉小事也楊簡曰四與初皆陽兩陽无相應之象故睽孤然初九陽明有元夫之象其睽也未相知也一日相知其心則交孚矣二五本正應六五能用九二則澤被天下民咸賴其慶矣君當求賢而後賢從之故六五當先徃李泰發曰情以疑而相睽唯剛則足以去疑而相合故四終于遇元夫而上終于遇雨也蔡介夫曰道正道釋巷字之義 (艮下/坎上)蹇利西南不利東北利見大人貞吉 彖曰蹇難也險在前也見險而能止知矣 哉蹇利西南徃得中也不利東北其道 窮也利見大人徃有功也當位貞吉以 正邦也蹇之時用大矣哉 象曰山上有水蹇君子以反身修德 初六徃蹇來譽 象曰徃蹇來譽宜待也 六二王臣蹇蹇匪躬之故 象曰王臣蹇蹇終无尤也 九三徃蹇來反 象曰徃蹇來反内喜之也 六四徃蹇來連 象曰徃蹇來連當位實也 九五大蹇朋來 象曰大蹇朋來以中節也 上六徃蹇來碩吉利見大人 象曰徃蹇來碩志在内也利見大人以從 □水山蹇蹇足難進之象故曰蹇難也所以難者以坎險在前也此卦外險内止故因難進遂止稱爲蹇又以見險能止稱爲知焉然則止而不 **Interpretation** This passage mainly explains the meanings of the two hexagrams Kui and Jian in the *Yijing* (*Classic of Changes*). Kui symbolizes estrangement and conflict. The passage says that “small matters are auspicious” because Yang energy is strong while Yin energy is weak, like two women who cannot travel together. Although the hexagram shows separation, that separation can ultimately bring things into cooperation. Yang Jian explains that the fourth and first lines are both Yang lines. Since the two Yang lines do not respond to each other, they appear isolated. Yet the firm and bright first line, Nine at the Beginning, represents a “worthy man.” Though the two may not recognize each other at first, once they do, they can form a sincere bond. The second and fifth lines are correspondingly positioned; if Six in the Fifth position employs Nine in the Second, its beneficence can reach throughout the realm. Li Taifa adds that people become estranged through suspicion, and only firmness can dispel suspicion and bring them together again. Cai Jiefu, meanwhile, explains the connection between the character *Kui* and the character for “lane” by examining their written forms. Jian symbolizes difficulty. Its configuration has Gen (Mountain) below and Kan (Water) above. It is favorable to advance toward the southwest, unfavorable to go northeast, and suitable to seek an audience with a person of high virtue and standing. The Explanation of the Judgment says that Jian means difficulty: danger lies ahead, and recognizing danger and stopping is wise. The southwest is favorable because one can attain the middle way; the northeast is unfavorable because the road is blocked. Seeking an audience with a person of high virtue and standing will bring achievement, while holding firmly to the right course enables one to govern the state. The Image says that water on a mountain forms the image of Jian. A noble person should reflect on themselves and cultivate their virtue. The individual line statements explain: Six at the Beginning faces difficulty in going forward, but returning brings praise; Six in the Second position, a minister, endures hardship not for personal gain; Nine in the Third position faces difficulty going forward, but returning brings a turning point; Six in the Fourth position faces difficulty going forward, but returning brings support; Nine in the Fifth position confronts great hardship but receives help from friends; and the top line faces difficulty going forward, but returning brings great good fortune, and it is suitable to seek an audience with a noble person. Finally, the passage explains the overall symbolism of Jian: because it is difficult for the feet to move forward, it is called “Jian.” The difficulty lies in the danger ahead. This hexagram has danger on the outside and stillness within. Stopping because progress is difficult is called “Jian”; recognizing danger and stopping is wisdom. 徃者艮止之力而三爲艮止之主尤所望矣故六爻皆言徃蹇以見其但可來决不可徃也然卦復言利西南復言利見大人又若必有所徃者何蓋見險而能止雖可以稱不徃之知然不知徃見九五之大人則又何以獲徃得中徃有功之吉利是故徃而有險固不可徃也徃而得中徃而有功亦不可徃邪蓋九五所居乃西南之地得中所在无險之處當止之所也又以九居五當位中正所以正萬邦而能使萬國咸寧者是誠四方之所利見也特其智不足以知之反謂五身在險中自己尚未能出險也而惡能利人豈知世人盡以爲險而九二衆賢則獨見以爲无險之中地矣是以稱知焉是故六爻皆言徃蹇來吉而特繫吉辭于上之一爻舉一以該五舉外以見内省文也是故凡徃皆蹇徃則不可凡來皆吉來即得譽來即无尤來反即内喜來連即得實來碩即獲吉可謂但可來决不可徃矣然孰知天下更有大蹇如九五者邪蹇固不可徃而大蹇所在反更宜徃者邪蹇以不徃而止稱爲智而大蹇反以朋來而徃就之反爲吉爲和者邪則此徃即是止此止乃眞可以稱知矣所以然者以九五剛中能節也節止節也節然不動夫險之中而爲蹇之大人爲諸爻之所利見故曰中節蹇之時用顧不大邪初徃即不前而來來即得譽譽 **Interpretation** This passage explains the teaching of the “Jian” hexagram in the *Book of Changes* (Yijing), which symbolizes hardship and danger. Its general meaning is that when obstacles arise, the wise course is to stop advancing: Gen means “to stop,” and all six lines emphasize that “going forward brings difficulty.” At such a time, one should withdraw and hold one’s position rather than press ahead. Yet the hexagram also says that “the southwest is favorable” and that it is “favorable to meet a great person”—someone of eminent virtue and standing. This may seem contradictory, but the point is that although recognizing danger and stopping is wise, how could one gain the good fortune of “going forward and finding the center” and “going forward and accomplishing something” without going to meet the eminent figure in the ninth position of the fifth line? This yang line symbolizes the ruler. The key is that the ninth line of the fifth place lies in the southwest, a safe and balanced position free of danger. This eminent figure has centered and upright virtue and can bring stability to the realm; he is precisely the person whom all should go to meet. The foolish believe the ruler is trapped in danger and can only look after himself, but the worthy person—the second line, a yin line—can see that this is the safe center. Thus all six lines say, “Going forward brings danger; returning brings good fortune.” The top line especially emphasizes the auspicious sign, using one instance to sum up the whole. In short, charging blindly ahead will surely lead to danger, while withdrawing brings praise and prevents mistakes. Yet people do not understand that when an eminent figure like the ninth line of the fifth place faces “great difficulty,” that is all the more reason to go forward and offer help. True wisdom lies in knowing when to stop and when to proceed. The ninth line of the fifth place is firm, resolute, and centered; it can contain the danger, remaining steady within it. Such a wise ruler is someone people should turn to. The subtle teaching of the Jian hexagram is therefore the art of advancing or withdrawing at the right moment. When one begins to go forward and recognizes the difficulty, turning back in time brings praise. 者譽其知止而能得也六二身係王臣豈宜不徃而亦不徃者匪愛身故臣主同蹇二固思之熟矣故曰終无尤獨九三爲艮止之主而能來反徃歸于五以故内之兩爻皆喜其得同心蓋九三陽剛當位爲實爲碩故四之連連三以朋來也上之志志三以朋來也蓋在五爻皆以九五爲大人在上六則以九三爲碩人志在碩人念念相應則其利見九五亦易易矣 附録坡公解曰當位而正五也五謂大人是以立于險中而能正邦夫險中者人之所避也而己獨安焉此必有以任天下之大難矣諸子相曰不是險就是蹇見險而止乃爲蹇也王輔嗣曰處難之始居止之初獨見前識覩險而止知矣哉熊南沙曰徃以坎言來以艮言沈存中云蹇蹇者五蹇而二亦蹇也碩即大不言大别于大蹇也故曰志在内明其下應三本義謂來就五則與見大人爲復語矣王畿曰前有險陷後有峻阻蹇之象也君子觀蹇之象而以反身修德孟子曰行有不得反求諸己反身取艮之背修德取坎之心周宴曰反身取坎水難行象修德取艮山常止象 (坎下/震上)解利西南无所徃其來復吉有攸徃夙吉 彖曰解險以動動而免乎險解解利西南 徃得衆也其來復吉乃得中也有攸徃 夙吉徃有功也天地解而雷雨作雷雨 **Interpretation** This scripture primarily explains the symbolic meanings of the hexagrams "Jian" (Adversity) and "Xie" (Release) from the *Book of Changes*. Regarding the Jian hexagram (symbolizing hardship): The second yin line, though a minister, does not rush to rescue the ruler—not out of cowardice, but from careful consideration that ruler and subject should face adversity together. The third yang line, as the host of the Gen trigram (symbolizing stillness), actively returns to resonate with the fifth yang line, bringing joy to all other lines through united effort. This third yang line, firm and properly positioned, represents solid reliability, making the fourth and top lines willing companions. Throughout the hexagram, five lines honor the fifth yang as the noble sovereign, while only the top yin line recognizes the third yang as the steadfast sage—their shared understanding makes approaching the sovereign effortless. Supplementary commentaries note: Those who remain composed in danger can shoulder the world's burdens. True wisdom lies in halting at the sight of peril. With the Kan trigram (danger) ahead and Gen (obstruction) behind, the noble one learns to reflect inward and cultivate virtue (De). This resonates with Mencius' teaching: "When actions bear no fruit, one must examine oneself." Regarding the Xie hexagram (symbolizing liberation): Movement toward the southwest brings benefit. No distant travel is needed—return brings good fortune. For those proceeding, early action proves advantageous. The *Tuanzhuan* explains: Danger is resolved through movement; only action brings deliverance. Southwestward movement gains popular support, while returning aligns with the Middle Way. Success comes through timely action. Just as thunder and rain erupt when heaven and earth commune—causing plants and fruits to burst forth—so too does the Xie hexagram reveal the profound significance of timing. (Note: Kan represents water/danger; Gen represents mountain/stillness; Zhen represents thunder/action. These are fundamental symbolic meanings of the Eight Trigrams [Bagua] in the *Book of Changes*.) 作而百果艸木皆甲拆解之時大矣哉 象曰雷雨作解君子以赦過宥罪 初六无咎 象曰剛柔之際義无咎也 九二田獲三狐得黄矢貞吉 象曰九二貞吉得中道也 六三負且乘致寇至貞吝 象曰負且乘亦可醜也自我致戎又誰咎 也 九四解而拇朋至斯孚 象曰解而拇未當位也 六五君子維有解吉有孚于小人 象曰君子有解小人退也 上六公用射準于高墉之上獲之无不利 象曰公用射隼以解悖也雷水解方時化曰方其險之未解也凡徃皆蹇凡來皆吉但可以來不可以徃及其既解也不但其來復吉乃復得九二之中地而安之雖徃亦夙吉亦自可以得解險之象而有功矣故曰利西南徃得衆也有攸徃夙吉徃有功也故蹇解兩言利西南焉然蹇之西南指九五无險之中地也解之西南指二四上解險之衆地也故蹇之言徃即是言來故曰大蹇朋來解之言徃則專言徃故曰无所徃言徃即夙吉自无所徃而不吉何以故二獲之上射之四己解而動三人爲衆故也卦唯六三居險之極獨无應與正致險者上六與三應而不應非射而獲必與同難安能出于居中不動之手也觀初六无咎九四朋孚可見故曰獲之無不利故九四一動而出于險而初六應之遂得无咎四一動而解其拇而初六應 **Interpretation** This passage explains the hexagram imagery and line interpretations of "Thunder over Water" (Lei Shui Jie) from the Book of Changes. The "Thunder over Water" hexagram symbolizes the state of renewal after a thunderstorm, representing the resolution of difficulties. The hexagram imagery shows: When thunder and rain converge (symbolizing the resolution of difficulties), the noble person should practice forgiveness towards others' faults and pardon transgressions. Modern interpretations of the individual lines: The first line (Initial Six) indicates no misfortune. This is because the balance of firm and yielding aligns with the Dao's principles. The second line (Nine Two) describes obtaining three foxes during a hunt and receiving a yellow arrow—maintaining correctness brings good fortune. This signifies acting in accordance with the Middle Way. The third line (Six Three) warns that carrying valuables in a carriage invites thieves—even with correct conduct, trouble arises. This is self-inflicted misfortune. The fourth line (Nine Four) states that after releasing restraints, friends arrive with sincerity. Though the position isn't ideal, trust is gained. The fifth line (Six Five) shows the noble person resolving difficulties with good fortune, earning even petty people's trust. When noble people solve problems, petty people naturally withdraw. The sixth line (Top Six) depicts a duke shooting a hawk atop a high wall—capturing it brings no disadvantage. This symbolizes using force to resolve rebellion. Fang Shihua's commentary adds: Before danger dissipates, all action is difficult—waiting brings good fortune. After resolution, one not only returns to stability (Nine Two's central position) but can act successfully. Thus the hexagram statement mentions "favorable southwest direction," indicating gaining collective support. Note that while both "Difficulty" (Jian) and "Resolution" (Jie) hexagrams mention "favorable southwest," their meanings differ: Jian's reference points to Nine Five's position of no danger, while Jie refers to the collective resolution in lines Two, Four, and Top. Jian's "advance" actually means "retreat," whereas Jie's "advance" signifies true action. In this hexagram, only Six Three reaches danger's extreme without support. Top Six should respond to Six Three but fails—only forceful resolution can overcome the crisis. From Initial Six's "no blame" and Nine Four's "gaining trust," we see that once Nine Four acts to escape danger and Initial Six responds, peril transforms into safety. 之遂孚朋至信乎一夫作難則比者應之皆受其禍其險既解則比者之比應者之應罔不朋孚固勢也亦義也故曰剛柔之際義无咎也然則此卦稱解者九二居中不動之力也而所用得人實賴射隼之上公所謂藏器于身待時而動之人也至四則爲動之始矣蓋在險不容以輕動一動即出險而免于險是以四遂解其拇而動也言其拇既動不復止也朋至斯孚其類相信亦皆動也然則四亦是享其成而得其解者實非此卦解險之人也故曰未當位也六五柔中見解而動遂自喜曰君子維有解吉言己解即吉更不多事則即此一念非但可以孚信朋友亦可以孚信小人故曰有孚于小人言君子有解則小人信之自然退服也已解已退更欲何爲否則中心未孚雖解猶不解天下之事復起矣宋事不可鑒邪蓋小人之心其初亦願與君子爲懽以保其富貴不願與君子爲仇以失其富貴唯君子之怨小人也不解故小人常患恐失之而反噬之毒始深而不可解然則小人之禍卒于不可解者皆以君子之不解者先之此千古治亂之大機故聖人於此復致意焉以六五柔中居尊也能解結者也不復作險陷之業也漢文帝是也 附録李鼎祚曰九四體震爲足拇熊南沙曰九家坎爲狐居二爲中黄者中之 **Interpretation** This passage explains the principles of the “Deliverance” hexagram in the *Classic of Changes* (*Yijing*), using the relationships between ruler and ministers, and among people, to illustrate changes in the hexagram. When one person is the first to stir up trouble, all who follow will respond, and in the end they will suffer together. Once the crisis has passed, those who once formed factions for private gain will gather together again. This follows both from circumstances and from ordinary human nature. Thus, when firmness and yielding alternate, there is no fault as long as one acts in accordance with what is right. In the Deliverance hexagram, the Second Nine line remains centered and still. This is the key force in resolving a crisis. Someone who can truly solve a problem is like a skilled hunter: they keep their tools out of sight and wait for the right moment to act. The Fourth Nine line marks the start of action. When caught in danger, one must not act recklessly; once one does act, one must leave the danger behind completely. So the Fourth Nine line is like a big toe beginning to move: once it moves, it cannot stop, and friends who see it will follow. Yet the Fourth Nine line merely enjoys the outcome; it is not the true force that resolves the crisis. The Fifth Six line approaches the problem with a yielding, balanced, and upright attitude. After the crisis is resolved, it says with joy, “For the noble person, resolving the crisis brings good fortune.” This attitude can win the trust of friends and even persuade petty people. Once a noble person resolves a conflict, petty people will naturally give way. But if resentment still remains in the heart, then even if people make peace on the surface, the problem will flare up again. The lesson of the Song dynasty offers clear proof. At first, petty people also wanted to live in harmony with noble people and preserve their wealth and status. But if noble people continued to hold grudges against them, the petty people, afraid of losing what they had, would strike back, deepening the hostility. Many calamities that seem impossible to resolve, then, begin because noble people refuse to forgive. This is a crucial principle underlying the rise and fall of order through the ages. The Fifth Six line, occupying a position of honor—that is, the ruler’s position—with a yielding, balanced, and upright attitude, represents someone who can truly resolve conflict. Emperor Wen of Han is an example. In the appendix, Li Dingzuo explains that the Fourth Nine line symbolizes the big toe. Xiong Nansha, meanwhile, says that the Jiujia school regarded Kan, one of the Eight Trigrams (Bagua), as symbolizing a fox; its position on the second line represents the central yellow, a Neidan term for Qi in the Dantian. 色劉用相曰二以一陽橫互其中爲得黄矢象夫子曰得中道正訓得黄矢也上六居卦之上高墉象易因下經卷之四 (兊下/艮上)給二損有孚元吉无咎可貞利有攸徃曷之用二簋可用亨 彖曰損損下益上其道上行損而有孚元 吉无咎可貞利有攸徃曷之用二簋可 用亨二簋應有時損剛益柔有時損益 盈虛與時偕行 象曰山下有澤損君子以懲忿窒欲 初九已事遄徃无咎酌損之 象曰己事遄徃尚合志也 九二利貞征凶弗損益之 象曰九二利貞中以爲志也 六三三人行則損一人一人行則得其友 象曰一人行三則疑也 六四損其疾使遄有喜无咎 象曰損其疾亦可喜也 六五或益之十朋之龜弗克違元吉 象曰六五元吉自上祐也 上九弗損益之无咎貞吉利有攸徃得臣 无家 象曰弗損益之大得志也山澤損損益一時事也今卦獨先言損而後言益者以見凡有所損皆爲有益苟非大有所益則曷爲而遽損乎唯損而有孚元吉无咎可貞利有攸徃若是其大有益焉故損耳不然曷用損爲故曰曷之用其㫖著矣是故非益柔則損剛不成矣非有益於用亨則損二簋不成矣是故損剛者以益柔故柔不益剛不可以遽損也損二簋者以時可用亨故苟不用 **Interpretation** The "Sun Hexagram" (Loss) in the *Book of Changes* explores the dialectical relationship between decrease and increase. The hexagram image shows Dui (Lake) below and Gen (Mountain) above, symbolizing a lake eroding a mountain—a natural phenomenon representing gradual diminishment. Its core teaching reveals that proper decrease can yield greater gains. Just as moving objects from lower to higher ground (decreasing below to increase above) follows the upward path of development, three essential principles must be observed: first, maintaining sincere faith (you fu); second, adhering to the correct path (ke zhen); and third, acting in accordance with timely circumstances (yu shi xie xing). Like using simple offerings of two bowls of rice (er gui) in rituals—what matters is performing them with proper timing and sincerity. The six lines illustrate decrease in different contexts: The initial yang line advises prompt action in handling affairs (yi shi chuan wang) to avoid faults. The second yang line emphasizes maintaining the Middle Way. The third yin line uses the metaphor that three travelers will lose one companion, while a solitary traveler may gain friends—showing how reduction can sometimes bring assistance. The fourth yin line describes how alleviating illness brings joy. The fifth yin line speaks of receiving heaven-sent blessings, like the invaluable "tortoise worth ten strings of shells" (shi peng zhi gui). The top yang line demonstrates that neither decreasing nor increasing ultimately wins people's support. The conclusion emphasizes that all decrease serves greater increase. Just as weakening the strong strengthens the weak, or abstaining from ritual offerings when timing isn't right, the noble person learns to restrain anger (cheng fen) and curb desires (zhi yu), mastering the wisdom of discernment. Through natural phenomena and daily examples, this passage profoundly illustrates the truth that "loss precedes gain." 亨簋其可以遽損邪然則時所當益雖天地聖人亦不能不損焉以成吾之益唯至于益然後專言益而不言損耳是故益之彖不言損爻不言損彖傅爻傅皆不言損而於損卦獨言之可知損必有益而既益則又實未嘗損矣是故益獨不言損也唯損卦初言酌損四言損疾二爻上爻皆言弗損益之三則實損剛以益上九之柔然三復得友雖損亦弗損而反有益雖損之而反有孚元吉旡咎可貞利有攸徃則雖曰損可也曰弗損亦可也曰損之而有益亦可也是可以知損之道矣故以損卦先焉今觀乾之三陽一旦損以益坤夫坤爻益上九則爲艮乾爻損三陽則爲兊六四居艮止之下新與兊說爲鄰其疾兊明甚所喜者六四已事初九素有合志之孚使初能遄徃以尚吾之合志則四疾自損矣蓋四本以失同心故而生疾故今復以見同心故而疾損是故初无咎四亦无咎然則初之所當酌者唯有遄徃而已无所損也若六五一旦益以上九之陽如或益之以十朋之龜弗克違而莫知其所自來其爲元吉上祐又何待同志之二遄徃以益之邪二若遄徃便是征凶故曰九二利貞中以爲志也言同志之孚自在其中但利于貞自不待損然則有損者其六三乎是故三陽損其一而後六三爲一人之行則六三似有損而疑於旡友 **Interpretation** This passage explores the dialectical relationship between “Decrease” and “Increase” in the *I Jing* (*Classic of Changes*). Its central idea is that when circumstances call for increase, even Heaven, Earth, and the sages must first accept some decrease in order to bring about a true increase. Only when discussing increase in its pure form does the principle of decrease not come into play. The passage examines the difference between the Decrease and Increase hexagrams. The Increase hexagram never mentions the word “decrease,” while the Decrease hexagram is devoted entirely to the subject. This shows that decrease must bring increase, and that genuine increase does not actually cause a loss. For example, in the Decrease hexagram, the first line advises “measuring the decrease”; the fourth says to “remove an illness”; the second and top lines both say, “Do not decrease; instead, increase.” The third line decreases firmness to benefit the weakness of the top line, but because it receives help from a friend, what appears to be a loss is in fact a gain. The example of the Qian hexagram, representing Heaven, decreasing its three yang lines to benefit the Kun hexagram, representing Earth, illustrates this principle. When the top line of Kun receives yang energy, it becomes the Gen hexagram, representing the mountain; when Qian loses its three yang lines, it becomes the Dui hexagram, representing the lake. The fourth line is below Gen’s stillness and adjacent to Dui, so its “illness” is clear. But if the first nine can act swiftly and respond to the sixth line, the illness will naturally disappear. The illness arises from a loss of unity of purpose; restoring that unity removes it. For the fifth line, once it receives the firm yang energy of the top line, it is like receiving the auspicious sign of a precious tortoise shell used for divination. It can obtain Heaven’s protection without anyone else’s help. The second nine, by contrast, would meet danger if it acted rashly, so it should remain centered and correct. The line that truly needs to undergo decrease is the third. Once one of the three yang lines has been decreased, the third line proceeds alone. It may seem to suffer a loss, but it may in fact receive help from a friend. Taken as a whole, the passage reveals the subtle way “Decrease” and “Increase” transform into one another: sometimes apparent decrease is actually increase, while apparent increase may conceal a loss. The key is to grasp the right moment and observe the proper measure. 然上卦獲一陽反爲六三之正應則六三雖疑有損又實爲安坐而得友者是亦未嘗損也由此觀之初弗損也二弗損也三雖有損而實亦弗損也上九一爻雖曰受益之大然亦是以弗損益之其曰无咎貞吉利有攸徃得臣无家皆上九受益大得志之事與卦辭彖傳正同然三復得友則又何嘗損邪三者一人行故又曰得臣无家也或曰子何以言初九是六四已事之人曰方泰交之始坤之六四其翩翩然恊比者雖九三之鄰而中心之不戒以孚實其正應之初九則初爲六四已事之人甚明今乾之九三忽損以益上九而兊之一隂來居之六四既失其所恊比與其所翩翩矣无妄之疾非以是邪所可喜者初九不忘合志之尚遄然而徃以慰其心四也一旦復見其所已事之人則其疾自損而使遄徃者有喜又其宜矣故損之初九實爲六四已事之人而益之初九實非向者不敢厚事之下方時化曰損下益上其道上行謂下卦一陽今已上行則是道行於上損而有孚者也豈不元吉无咎可貞而利有攸徃邪是故傳仍其辭正以見損之有益耳 附録陸伯載曰享尚備物二簋之用唯損時爲然不可以爲常也剛柔者天下之大分損剛益柔亦有時而然耳損益盈虛與時偕行天地之化過則損不足則益虧則盈實則虛天地 **Interpretation** This passage elucidates the changing relationships between the hexagrams Sun (Diminishing) and Yi (Increasing) in the *Book of Changes* (Yijing), demonstrating how apparent loss may not signify true detriment. Though the upper trigram (outer hexagram) loses a yang line (symbolizing diminishment), the yin line at the sixth-third position gains proper correspondence (yin and yang complementing each other). What seems like loss actually results in secure assistance. Therefore, the lines at the initial ninth and second ninth are not truly diminished, and while the sixth-third appears to suffer loss, it remains unharmed in essence. The top ninth line, though benefiting the most, is fundamentally in a state of "neither diminishing nor increasing." The text particularly emphasizes the relationship between the initial ninth and sixth-fourth lines: In the initial stage of the Tai hexagram (symbolizing prosperity), the sixth-fourth yin line originally corresponds with the initial ninth yang line. When the Sun hexagram forms, the third ninth yang line ascends to become the top ninth, leaving the sixth-fourth without its original counterpart—like a person suddenly afflicted by illness. Fortunately, the initial ninth does not forget its old bond and actively moves to assist, causing the sixth-fourth's "illness" to naturally dissipate. This explains why the Sun hexagram's initial ninth line states, "Hasten to go, and there will be joy." Fang Shihua adds: The essence of "diminishing below to benefit above" lies in the yang line ascending, a transformation that aligns with the Dao of heaven. Though it appears as loss, it inherently contains sincerity, hence the hexagram statement declares, "Supreme good fortune, no blame." Lu Bozai further elaborates: Using two modest food vessels (ancient ritual containers) for sacrifices is an act of simplicity during special times and should not be taken as the norm. The natural law of heaven and earth operates through the waxing and waning of firmness and softness, fullness and emptiness—diminishing when necessary, increasing when appropriate, all in accordance with the timing. Just as in nature, excess leads to reduction, deficiency calls for replenishment; emptiness fills when depleted, fullness empties when complete—always maintaining a dynamic equilibrium. 何心唯與時而偕也諸子相曰享禮陳饋八簋爲盛四簋爲中二簋爲薄熊南沙曰損之成卦在三上二爻二簋兊二陽蔡情曰兩貝爲朋古者以貝爲貨朋直二百一十六王畿曰懲忿如摧山窒欲如塞竇 (震下/巽上)益利有攸徃利涉大川 彖曰益損上益下民說无疆自上下下其 道大光利有攸徃中正有慶利涉大川 木道乃行益動而巽日進无疆天施地 生其益无方凡益之道與時偕行 象曰風雷益君子以見善則遷有過則改 初九利用爲大作元吉旡咎 象曰元吉无咎下不厚事也 六二或益之十朋之龜弗克違永貞吉王 用亨于帝吉 象曰或益之自外來也 六三益之用凶事无咎有孚中行告公用 圭 象曰益用凶事固有之也 六四中行吿公從利用爲依遷國 象曰吿公從以益志也 九五有孚惠心勿問元吉有孚惠我德 象曰有孚惠心勿問之矣惠我德大得志 也 上九莫益之或擊之立心勿恒凶 象曰莫益之偏辭也或擊之自外來也風雷益損九四之一陽以益下卦之初九是益下也凡益下皆人主之事唯九五之惠心實能孚是故有永貞之吉則實受其寳而莫知益之所從來有享帝之吉則並受其福而與五同克享乎天心是二之受益然也然直二哉三 **Interpretation** The "Yi Hexagram" (Hexagram of Increase) in the *Book of Changes* discusses how a ruler gains celestial and terrestrial advantages by reducing upper-class privileges to benefit common people. The hexagram combines Zhen (Thunder) below and Xun (Wind) above, symbolizing the dynamic interplay of thunder and wind that nurtures all things. The core teaching reveals that when those in power voluntarily diminish their own interests to benefit the populace, the people will rejoice. This top-down beneficence, when practiced with integrity and impartiality, aligns with the central Dao and brings auspicious outcomes. Just as a tree's growth requires strong roots, a ruler's governance must accord with celestial timing, mirroring how Heaven and Earth impartially nourish all beings. The individual line statements illuminate this principle: - The initial Nine line indicates great fortune when undertaking major construction projects (referring to public works). - The second Six line suggests that obtaining a priceless spiritual tortoise (symbolizing divine favor) while adhering to the upright path ensures celestial protection. - The third Six line shows that providing disaster relief, though seemingly perilous, ultimately avoids calamity. - The fourth Six line demonstrates that relocating the capital for public benefit gains support when following the Middle Way. - The fifth Nine line emphasizes how sincere beneficence inevitably brings good fortune. - The topmost Nine line warns that insatiable greed invites opposition. A crucial distinction emerges: genuine public welfare policies must stem from the fifth line's heartfelt sincerity, not the top line's wavering intentions. The "ten-peng tortoise" mentioned in the second line (ancient currency where two shells equaled one peng, hence twenty shells) uses precious imagery to represent heaven-sent auspicious signs. The concluding insight reveals that this governance principle of "decreasing above to increase below" requires steadfastness like restraining mountains or plugging leaks of desire. When rulers sincerely benefit the people, the resulting blessings become mysteriously pervasive—just as the second line's ability to sacrifice to the Heavenly Emperor actually stems from resonating with the fifth line's benevolent heart to receive divine protection. 亦孚信五之能益下也二居中三亦與焉得同稱中行矣二與享帝三亦與焉得以告公用圭矣夫九五一益下而下皆信之而實受其益如此有孚惠心不居然可知乎况此初九者正利用大作之人而雷動風行之日也陽德如是震撼如是今之下卦豈復昔者坤厚從事不敢自成之下邪其爲元吉无咎何疑然下卦三隂忽得一陽來居二初自有或益之十朋之龜之象唯二以得陽爲十朋故三以失陽爲凶事蓋三四相比六三之得九四舊矣今雖益之以初九之吉而不免失之以九四之凶非益之用凶事乎然三雖于外卦有損而終是于内卦有益震與同體陽來居初則陽九終是六三固有之物故曰益用凶事固有之也以言其未曾損不爲凶也乃六四亦得稱中行者蓋五居中以益下四亦以益下爲志而與中爲行於是公從其告而得來依初九所遷之國以居故曰利用爲依遷國也然則六四雖曰隂柔亦實以益志見從五之益下眞所謂有孚惠心者矣夫初爲益下之陽猶然元吉况五獨能損上以益之則其元吉又何須問然則實受其益者其有孚惠我德宜哉益下之志至此眞大得矣彼上九者无惠心之孚而欲望惠德之應是以勿恒之心求有孚之感其辭不亦偏乎故曰莫之與則傷之者至矣不是惠德便是或擊 **Interpretation** This passage explains the meanings of the hexagram lines in the "Yi" (Increase) hexagram from the *Book of Changes*, illustrating how benefiting others leads to gaining trust and blessings. The text first points out that the fifth yang line (the sovereign position) can sincerely benefit those below, thereby winning the people's trust. The first yang line (the lowest position in the lower trigram) symbolizes the vigorous energy of thunder and wind—when it enters the originally yielding lower trigram (Kun, the Earth), it brings vitality to the land. Though the third yin line (the third position in the lower trigram) loses its correspondence with the fourth yang line (the lowest in the upper trigram) and appears unfavorable, the arrival of the first yang line fundamentally benefits the entire lower trigram. The fourth yin line (the lowest in the upper trigram) aligns with the fifth yang line's intent to benefit those below, earning it the name "central conduct" (action in accordance with the Middle Way). Its movement follows the first yang line's symbolic shift, showing that yielding individuals who harbor the will to benefit others can still gain recognition. Finally, the text criticizes the top yang line (the highest position) for lacking the intent to benefit others while still seeking reward—such an inconsistent, demanding mindset inevitably invites harm. The scripture emphasizes that true benefit arises from sincere giving—without genuine intent to benefit, one may face retaliation. Through the relationships between the lines, the passage demonstrates that sincere beneficence from above fosters mutual trust, whereas seeking reward without offering anything in return ultimately leads to self-inflicted consequences. 影響之報昭然莫逃君人者其尚思惠心以益下爲志哉損上益下民說无疆指六二六三兩爻言也以二言或益之十朋之龜三言益之用凶事故自上下下其道大光則单指初九一爻元吉无咎言矣利有攸徃兩句又是兼指初九六四兩爻蓋初利用爲大作四利用爲依遷國是以九五益下之志至此乃大得故曰中正有慶也利涉大川兩句則又是單指六四一爻爲成巽之主象所謂告公從以益志是也故曰木道乃行至言益動而巽天施地生則通指一卦明凡益之道无不與時偕行者汪本鈳曰三與二並受上之益而得告公用圭故三亦稱中行言與二之中爲行也四與五並以益下爲志而得告公從遷故四亦稱中行言與五之中爲行也然則下之實受其益者初九大作之力而孰知上之所賜不唯其物唯其人上之同能益下者六四遷國之功而孰知上之惠心不唯其人唯其志唯其志大是以人大唯其有大人是以大得志君子可以知益之所在矣附録程正叔曰告公而獲從者吿之以益下之志也志苟在于益下上必信而從之 (乾下/兊上)夬揚于王庭孚號有厲吿自邑不利即戎利 有攸徃 彖曰夬决也剛决柔也徤而說决而和揚 于王庭柔乘五剛也孚號有厲其危乃 光也告自邑不利即戎所尚乃窮也利 **Interpretation** This passage primarily analyzes the hexagrams "Sun" (Diminution) and "Yi" (Increase) from the *Book of Changes*, with the core idea that rulers should embody benevolent virtue (De), reducing benefits for the upper classes to increase them for the common people. The second and third yin lines both illustrate this principle: the second yin line speaks of obtaining auspicious omens through divination with precious turtle shells, while the third yin line states that even in the face of danger, persisting in bestowing benefits from above to below will lead to a bright and smooth path. The first yang line is particularly auspicious and free of calamity, and the fourth yin line also mentions the advantage of taking action. The first yang line is suited for large-scale construction projects, while the fourth yin line is appropriate for relocating the capital to settle the people. By the time of the fifth yang line (symbolizing the ruler), the intention to benefit the people is truly realized, demonstrating that upholding the balanced and correct Dao inevitably brings blessings. The phrase "favorable to cross the great river" specifically refers to the fourth yin line, as it represents the dominant force that complies with the people's will and completes transformative change. The entire Yi hexagram speaks of how heaven and earth generate and transform, benefiting all things—all paths of increase must align with the timing of circumstances. Wang Benke explains: both the third and second yin lines receive heaven's favor, hence both are described as "walking the middle path" (acting with balance). The fourth yin line and the fifth yang line both aim to benefit the people, so they too are called "walking the middle path." However, the true beneficiaries are the diligent workers of the first yang line undertaking large-scale construction, while what the ruler bestows is not merely material rewards but a heart of benevolent virtue (De). The achievement of relocating the capital in the fourth yin line reflects not only individual talent but also the ruler's grand vision. It is precisely because of such lofty aspirations that great deeds are accomplished; it is precisely because of virtuous and capable individuals that ideals are realized. From this, the noble person (junzi) can grasp the true meaning of "increase." In the appendix, Cheng Yi (courtesy name Zhengshu) adds: the reason one can persuade lords and high officials is that the proposals are all policies to benefit the people. As long as one sincerely seeks the welfare of the populace, those in power will inevitably trust and adopt them. Finally, the "Guai" hexagram (Heaven below, Lake above) discusses the Dao of decisive action. The hexagram statement advises openly proclaiming sincerity in the court. Though there may be danger, a warning can be issued from the fiefdom—immediate military action is inadvisable, but taking initiative is favorable. The commentary explains that "Guai" means resolution: the firm resolves over the yielding, requiring both strength and harmony. Proclaiming the correct Dao in the court is necessary because the yielding line encroaches upon the five firm lines. Issuing a warning with sincere intent turns danger into brightness. Warning from the fiefdom without immediate military action is because glorifying force leads to exhaustion. 有攸徃剛長乃終也 象曰澤上于天夬君子以施禄及下居德 則忌 初九壯于前趾徃不勝爲咎 象曰不勝而徃咎也 九二惕號莫夜有戎勿恤 象曰有戎勿恤得中道也 九三壯于頄有凶君子夬夬獨行遇雨若 濡有愠旡咎 象曰君子夬夬終无咎也 九四臀无膚其行次且牽羊悔亡聞言不 信 象曰其行次且位不當也聞言不信聦不 明也 九五莧陸夬夬中行无咎 象曰中行无咎中未光也 上六无號終有凶 象曰无號之凶終不可長也澤天夬五陽决斷于下一隂聽順于上曰夬言隂柔不能决賴五陽以决之故繫之曰夬也然何以知其能决以此卦徤而能說是故决而能和說則有感通之志而其徤得行和則有兊澤之孚而其决得入然此卦一隂在上欲决不能而五陽在下不决不可爲五陽者良亦難矣夫以一柔而乘五剛則五陽並進而揚于王庭至盛矣孚號有厲指上六九三相應言也兊爲口上當兊口有口而无號上之柔弱可知也使其有號則必先號正應俾九三夬夬然獨行以相遇三豈患衆陽之愠我而俾上六危厲以及身邪何也上能號三則三必能應上即其危乃所以爲光故耳是君道也故曰其危乃光惜乎有口无號雖欲求厲不可得也无號則終有凶寧直危厲已哉終 **Interpretation** This passage explains the wisdom of decisive action through the lens of the Guai hexagram (Hexagram 43, symbolizing resolution) from the *Book of Changes* (*Yijing*). The Guai hexagram as a whole depicts five solid (yang) lines below resolving to eliminate one yielding (yin) line above, much like water from a marsh rising to the heavens must eventually fall as rain. The noble person should emulate this natural principle by bestowing blessings upon subordinates, yet claiming merit for oneself invites misfortune. The initial nine line states: "Advancing with the impetuosity of a toe, pressing forward without adequate strength invites calamity." This warns against forcing decisions when unprepared. The second nine line describes: "Vigilant cries in the night—though armed conflict arises, there is no cause for alarm." By holding to the Middle Way (proper conduct), even conflicts can be resolved harmoniously. The third nine line illustrates: "Tense cheekbones reveal a fierce countenance. The noble person acts decisively, like walking alone in the rain—though drenched and disheartened, no true fault is committed." This shows that adhering to the correct path ensures temporary hardships cause no lasting harm. The fourth nine line uses the metaphor of "a skinless buttock" to depict precarious hesitation in action. If one could yield like leading a sheep, regret would vanish—yet failing to heed wise counsel reflects impaired judgment due to an improper position. The fifth nine line's "soft yet resilient plant" (likely purslane) symbolizes flexible strength—following the Middle Way avoids error, though this balanced approach hasn't yet reached radiant perfection. The top six line warns: "No cries for help—ultimate misfortune approaches." The yielding line (six at the top), though positioned high, lacks decisive power and fails to seek support below—an unsustainable state. The core teaching of Guai reveals: Five yang lines resolving one yin line mirrors water inevitably descending after rising skyward. The yielding line (top six) cannot self-determine—it requires yang strength. With Heaven (Qian, firmness) below and Lake (Dui, joy) above, the hexagram shows resolution demands both strength and flexibility. Tragically, the top yin line occupies Dui's (mouth) position yet remains silent, inviting disaster. This mirrors governance: recognizing danger and seeking change averts crisis, while passive silence courts catastrophe. 不可長寧直有咎已哉九三如此五陽可知上之不足有爲明矣是故二處衆陽之中自謂不當事任而何恤乎暮夜之戎夫暮夜之戎黄昏之盜也原有主者故二安于居下之中雖暮夜有戎亦且勿恤兢兢然唯恐上之號已危厲及身是以聖人贊其得中道焉曾似初壯前趾不知徃之不能勝而反受其咎者邪彼九五正所謂揚于王庭之首一人也中行旡咎以决上事若諸葛蔣費等然諸葛亦難得今觀九五之中未光亦大非諸葛之比矣故上六直至剛長乃終若漢獻之遇曹丕是已則知隂弱難扶雖有伊尹周公之能夬亦必有太甲成王之能孚號君子道其常吾固于夬夬焉有感也其曰告自邑不利即戎者言斯時也五陽得地坤之邑土无幾矣只可吿令自邑誰與興戎哉所尚乃窮雖有五陽且奈之何然猶利有攸徃者以五陽皆君子决不至遽爲篡奪之謀但一聽其自終而已故聖人于六爻復明夬决之道焉初九壯前趾則有徃不勝之咎是欲决之過也不可也九二勿恤是知時而不敢决也得中者也九三重剛壯决之意達于面目其象爲壯于頄然夫壯于趾猶有咎也壯于頄豈不凶哉然是三也履乾含兊又正當壯决之時故衆陽以相應爲我愠我獨與之遇兩而若濡則其隂陽和澤徤說相隨雖决而又决无不 **Interpretation** This passage analyzes the hexagram "Guai" (Decision) from the Book of Changes (Yijing), illustrating the principles of decision-making in different situations through the transformation of its six lines. The Nine in the Third Line (a yang line) states, "One cannot maintain lasting peace—even upright conduct may bring misfortune," which can be inferred from the situation of five yang lines. When those in high positions lack sufficient capability yet force action, the consequences are evident. Thus, the Nine in the Second Line, situated among multiple yang lines, recognizes it should not bear heavy responsibilities—why then worry about "nighttime battles"? The "nighttime battles" refer to the activities of thieves at dusk, which are already overseen by those in charge. Therefore, the Nine in the Second Line remains secure in its central position in the lower trigram; even if night battles arise, there is no need for concern. It merely exercises caution, fearing only that commands from above might endanger itself. Hence, the sages praise it for embodying the Middle Way. The Nine at the Bottom Line resembles a reckless young man charging forward, unaware that proceeding will lead to failure and invite misfortune. The Nine in the Fifth Line speaks of "displaying in the royal court," akin to figures like Zhuge Liang, Jiang Wan, and Fei Yi, who acted with balance and avoided fault. Yet talents like Zhuge Liang are exceedingly rare—observe how the central and upright path of the Nine in the Fifth Line has yet to flourish, far from matching Zhuge Liang's caliber. The Top Six Line (a yin line) only concludes when the yang energy has fully grown, much like Emperor Xian of Han encountering Cao Pi. From this, we see how difficult it is to support weakness and yielding. Even with the decisive talents of Yi Yin or the Duke of Zhou, one still requires the sincere cooperation of a King Tai Jia or King Cheng. The noble person should adhere to constant principles, and I deeply resonate with the idea of "deciding and re-deciding." The phrase "announcing from one's own town is unfavorable for waging war" indicates that the five yang lines have nearly exhausted the territory of the Kun (Earth) hexagram. With little left of their own domain, whom could they rally to fight? What they once revered is now depleted—what can five yang lines accomplish? Yet "it is beneficial to have somewhere to go" because all five yang lines represent noble individuals, ensuring no sudden conspiracies of usurpation. They merely allow matters to reach their natural conclusion. Thus, the sages reiterate the Dao of decision-making through the six lines: The Nine at the Bottom Line, strong in the toes, proceeds but cannot prevail, inviting misfortune—this is the error of excessive decisiveness. The Nine in the Second Line's "no need for anxiety" shows understanding of timing and restraint, aligning with the Middle Way. The Nine in the Third Line, with overlapping yang strength, reveals its decisiveness on the face, manifesting as strong cheeks. If strong toes already bring fault, how much more perilous are strong cheeks? Yet these three lines all embody the virtue of Qian (Heaven) while containing the nature of Dui (Lake), standing at the peak of decisive vigor. Thus, the many yang lines resonate with one another. I alone encounter them, and our meeting blends like moisture—yin and yang harmonize, strength and joy accompany each other. Even with repeated decisions, nothing is unsuitable. 可者此乃君子之夬而惜乎上六不知求與之夬也故曰君子夬夬若四非不欲夬也奈其以陽居隂有无膚次且之象勢不能進隨羊其後庶幾可免牽羊之悔然本不中正故不聦明偶因次且不前而隨羊在後非是聞言而信而自能不蹈牽羊之悔也獨有九五切近上六孤隂在上能幾何時是謂以柔脆之莧生踐踏之陸不夬夬焉亦可也此時而夬夬我知五亦未能爲光中之大矣甚矣九三之難也九三相應尚有與國共戚之心九五承上便有待其終凶之意嗚呼人臣至是有不垂涎者鮮矣吾以謂伊尹周公諸葛公三大聖人可敬也 附録熊南沙曰坤爲邑五隂皆變僅存上六邑土小矣范大性曰兵戎用衆也坤變至五幾于旡衆故不利即戎丁氏易東曰四陽爲壯五陽爲夬大壯之初曰壯趾故因大壯初趾而加前以别之翟玄云乾首之前爲頄獨行者諸爻皆无應三獨應上故曰獨上六爲成兊之主又上于天之澤故遇雨李秃翁曰聖人所以愛惜陽道者甚殷故所以吿戒陽剛者甚至自一陽初動爲復則是日閉關商旅不行后不省方保護將養如或傷之聖人之心可見矣及至二陽有浸長之勢聖人便喜其來臨四隂也即曰至于八月有凶夫方長而慮消非眞遽消也唯喜其長故即慮其消是又可以見聖人欲其長之心 **Interpretation** This passage primarily explains how a noble person should conduct themselves according to the "Guai" hexagram (symbolizing decisive action) in the *Book of Changes* (Yijing), with particular analysis of each line's situation. A noble person ought to act decisively (guai guai), yet the top sixth yin line (the uppermost yin line) fails to actively seek cooperation. The fourth nine yang line, though desiring decisive action, finds itself in a yin position (yang occupying yin) - like someone with injured skin moving hesitantly, unable to advance, and can only follow passively like sheep in a flock, barely avoiding the regret of being controlled. Its improper positioning renders it insufficiently wise, merely following passively due to hesitation. The fifth nine yang line stands closest to this isolated top sixth yin line, resembling tender amaranth growing on parched earth - here, refraining from forceful decision-making is actually reasonable. Forcing decisive action at this moment would instead compromise one's upright character. The third nine yang line faces hardship; though corresponding with the top sixth yin line, it still maintains the will to share the nation's adversity. Yet the fifth nine yang line treats the top sixth yin line as if awaiting its eventual misfortune. When ministers reach this state, it's difficult to avoid harboring selfish thoughts. The text particularly extols the virtues of three sages: Yi Yin, Duke of Zhou, and Zhuge Liang. Supplementary commentaries in the appendix note: The Kun hexagram symbolizes a city, where all five yin lines have transformed, leaving only the top sixth yin line representing a confined urban space. The "Dazhuang" hexagram (Qian below, Zhen above) mentions "strength in the toes" in its first line, while the "Guai" hexagram (Qian below, Dui above) emphasizes advancement even more. The top sixth yin line serves as the dominant line forming the Dui (Lake) hexagram, positioned above heaven, hence the imagery of "encountering rain." Finally, Li Zhi (the Bald Elder) observes that sages deeply cherish the growth of yang energy - from the "Fu" hexagram (initial yang emergence) where they begin seclusion to nurture it, to the "Lin" hexagram (dual yang growth) where they rejoice in its expansion while remaining vigilant against potential decline, demonstrating the sages' commitment to sustaining yang energy's continuous growth. 至矣及至三陽爲泰泰交之盛自古重之不待言者至四陽則爲大壯然陽喜其壯絶不喜其用壯蓋用壯者小人之事君子罔敢如此也故曰小人用壯君子罔也君子而用壯直一羊耳觸藩羸角何取于壯四陽之壯既丁寧之如此五陽之夬又可輕邪凡此五卦皆聖人之所以深愛陽也有陽剛之德者幸毋輕用其剛而務以深體聖人之意乃可 (巽下/乾上)姤女壯勿用取女 彖曰姤遇也柔遇剛也勿用取女不可與 長也天地相遇品物咸章也剛遇中正 天下大行也姤之時義大矣哉 象曰天下有風姤后以施命誥四方 初六繫于金柅貞吉有攸徃見凶羸豕孚 蹢躅 象曰繫于金柅柔道牽也 九二包有魚无咎不利賔 象曰包有魚義不及賔也 九三臀无膚其行次且厲旡大咎 象曰其行次且行未牽也 九四包无魚起凶 象曰无魚之凶遠民也 九五以杞包瓜含章有隕自天 象曰九五含章中正也有隕自天志不舍 命也 上九姤其角吝旡咎 象曰姤其角上窮吝也天風姤姤遇也此本純陽之卦而一隂始生于下遂謂之遇者柔與剛遇也地與天遇也初六一隂與五陽遇也夫一柔一剛遇則自然成匹上天下地遇則自然咸章今以一隂而遇五陽女又且壯可如何也聖人曰巽長女也女 **Interpretation** This passage elucidates the philosophical meanings of the hexagrams "Tai" (Peace), "Dazhuang" (Great Strength), "Guai" (Resolution), and "Gou" (Encounter) from the *Book of Changes*, with particular emphasis on the principles governing the use of Yang's Virtue (De). First, it explains that when Yang energy reaches three lines (the "Tai" hexagram, with Earth above Heaven), it represents an ideal state of Yin-Yang balance. At four Yang lines ("Dazhuang," with Thunder above Heaven), though Yang is strong, the noble person should not rely on force to act aggressively—just as a ram butting against a fence would only injure itself. With five Yang lines ("Guai," with Lake above Heaven), even greater caution is required. These are profound warnings from the sages about the proper use of Yang's strength. The focus then shifts to the "Gou" hexagram (Heaven above Wind), where five Yang lines encounter a single Yin line. The hexagram text states, "A strong woman should not be taken as a wife," meaning that though Yin energy (symbolized by the feminine) occupies only one-sixth of the hexagram, its momentum is fierce, making prolonged interaction inadvisable. Just as Heaven and Earth meet to give birth to all things, the encounter of Yin and Yang is a natural law. However, in this case, Yin is excessively strong and demands vigilance. Interpretation of the individual lines: - The **first Yin line (bottom line)** is like being restrained by a metal brake—stable for the moment but restless, like a lean pig. - The **second Yang line** resembles having fish in the kitchen, suitable for personal use but not for hosting guests. - The **third Yang line** is like having no skin on the buttocks—walking unsteadily but without serious harm. - The **fourth Yang line**, where the kitchen lacks fish, symbolizes losing the people's support, which brings misfortune. - The **fifth Yang line** uses willow branches to wrap melons, containing refined beauty—showing adherence to the central and upright path. - The **top Yang line** encounters horns; though the situation is difficult, there is no calamity. Overall, this hexagram represents the "encounter" of a single Yin line appearing within a predominantly Yang structure. One Yin below meets five Yang above, akin to an eldest daughter (symbolized by the Wind trigram) encountering many strong men. Though the meeting of Yin and Yang is natural, the excessive strength of Yin here calls for exceptional caution. 已壯矣勿用以取此女爲矣夫既勿用取女則此女决不可與長矣故曰勿用取女不可與長也晋叔向之母曰深山大澤實生龍蛇彼美吾懼其生龍蛇以禍女然則此女也豈非實生龍蛇而能禍于而國凶于而家者邪其不可取明甚幸有九二之剛此女遇之如遇金柅然遇即繫之而止决不得更有所徃矣豕與魚與瓜皆隂物皆指初故在初爻則曰羸豕羸即觸藩羸角之羸言其蹢躅以羸欲有攸徃不受牽也豈知有所徃即見凶而决不可使之有所徃乎此金柅之繫所以爲貞且吉與故于二爻復言包魚蓋魚必得水而後活包魚寧有活理然二必包之乃可无咎者以此魚不利于賔故義不可以此魚及賔也是以寧包而困之不欲以凶貽之而其奈四之自欲起凶何哉夫无魚是无凶也乃四反以已爲初之賔而自欲起凶則雖二亦且如何况四又居近君之位持正應之說旡魚起凶遠民爭訟二雖金柅吾恐終不能繫之矣則所以使四之終不起凶者非全賴九五之中正與故于五爻則又言包瓜焉夫瓜本易爛之物瓜而包之則尤易爛也今九五中正乃獨含二之章美信九二之中貞而能即以九二之杞包初六之瓜瓜今既已有隕自天矣故四遂得以請命于天而免于起凶无惑也天者乾也五也二又因之得全其剛 **Interpretation** This scripture employs metaphors and symbolic language to convey a cautionary tale about choosing partners and navigating life's path. The core message is: When one has already attained sufficient strength, one should no longer take this woman as a wife. The decision not to marry her signifies that this woman absolutely must not be kept for long-term companionship. As the mother of Shuxiang from the Jin State said: "Indeed, dragons and serpents are born in deep mountains and vast marshes." That beautiful woman—I fear she may bring forth calamity to harm you. Is this woman not precisely the kind who brings disaster, endangering the state and bringing chaos to the family? Clearly, she should not be taken as a wife. Fortunately, the firm strength of the Nine in the Second Line (the yang line in the Yi Jing symbolizing strong, dynamic energy) acts like a metal brake. When this woman encounters it, she is restrained as if by a brake—once halted, she can no longer act recklessly. The text uses pigs, fish, and melons—symbols of yin energy—to represent the First Line (symbolizing the initial, yielding state). It describes them as pigs trapped within a fence; though they struggle to escape, they do not realize that breaking free would bring misfortune. The restraint of the metal brake, in contrast, is auspicious and proper. The Nine in the Second Line mentions "wrapping fish." Fish need water to survive; wrapping them naturally leads to their death. Yet here, the fish must be wrapped to avoid calamity, as this fish is harmful to guests and thus cannot be served to them. It is better to confine it than to allow it to bring danger. However, the Fourth Line (representing another developmental stage) invites misfortune upon itself. Even with the braking power of the Nine in the Second Line, it may be difficult to fully restrain. To ultimately avert disaster, one must rely on the balanced and upright Dao of the Nine in the Fifth Line (symbolizing the sovereign position). Finally, the text speaks of "wrapping melons." Melons are inherently perishable, and wrapping them only hastens their decay. Yet the Nine in the Fifth Line, upholding the balanced Dao, embraces the virtuous qualities of the Nine in the Second Line, much like using willow branches to wrap the melon of the First Six Line. Once the melon has fallen from heaven (indicating the matter is settled), the Fourth Line can appeal to heaven's decree to avert calamity. Here, "heaven" refers to the Qian hexagram (symbolizing heaven, yang energy)—that is, the Fifth Line. Thus, the Nine in the Second Line can also preserve its yang energy. 義三又因之得免于行牽上又因之得窮焉而无所遇遂保无咎則知九五之志眞不能含同體之命蓋如此矣嗚呼中正之君剛中之臣相遇而成章一至于此然則天下寧復有不可行之事邪故曰剛遇中正天下大行也姤之時義實大矣哉三居乾下臀象巽爲進退不果居巽上无膚次且象唯次且故行未牽于初而得无大咎耳不然厲又安可免乎吾因是而難之一隂始生爲姤而二隂浸長即爲遯遯非遯而遏之謂也以天下不容旡隂故陽剛不可不遯遯則雖終日與姤亦旡事矣蓋剛陽之物多不堪忍故于二因浸長之日即係以遯也遯而未嘗不遇則雖遇而實遯三隂爲否夫三隂在下尚且爲否而四隂在下反爲觀又何哉蓋至于二陽在上四隂在下上焉者不動聲色而自能爲天下之觀則又何有于二隂三隂之間哉故聖人在上隂陽相得天下和平有以也然則天下特患无大觀之人耳果有大觀則一陽足矣何待二陽彼爲遯之說者皆爲无大觀故也五隂相剥而後成剥反使自己无所覆蔭故聖人大爲衆隂之慮曰必須完其廬以自庇載以輿而承君蓋碩果在是誰能食之聖人所以示人于隂陽之際者深矣所以爲陽謀者至矣讀者宜細思焉 附録熊南沙曰蹢躅依李茂欽作行于住足于步 **Interpretation** This passage discusses the waxing and waning of Yin and Yang in the *Yijing* (Classic of Changes). When Yin begins to grow (the Gou hexagram), Yang must know when to withdraw (the Dun hexagram). If Yin continues to grow until there are three Yin lines (the Pi hexagram), the situation turns unfavorable. Strangely, however, when Yin grows to four lines, the Guan hexagram takes shape. This is because two Yang lines still remain above, able to observe the whole situation without drawing attention to themselves. The passage stresses that the key is to have a sage of great virtue and standing—a person of broad vision—in a position of leadership. As long as one strong Yang ruler is in place, that is enough to maintain peace throughout the realm; two Yang rulers are unnecessary. When Yin grows to five lines and erodes Yang (the Bo hexagram), it is like a house losing its roof. At that point, the sage teaches people to repair their homes and protect themselves. Finally, just as the last fruit on a tree (the “great fruit”) must be protected, the sage makes far-reaching plans for Yang amid the changes of Yin and Yang. The author reminds readers to reflect carefully on the deeper meaning. In the appendix, Xiong Nansha discusses the term “dízhú,” citing Li Maoqin’s explanation that it describes the hesitant way someone walks. 止也行有二足一步一住巽爲股爲進退股而進退則蹢躅祀虞翻以爲高大堅實者于寳曰初二體巽爲草木 (坤下/兊上)萃亨王假有廟利見大人亨利貞用大牲吉 利有攸徃 彖曰萃聚也順以說剛中而應故聚也王 假有廟致孝享也利見大人亨聚以正 也用大牲吉利有攸徃順天命也觀其 所聚而天地萬物之情可見矣 象曰澤上于地萃君子以除戎器戒不虞 初六有孚不終乃亂乃萃若號一握爲笑 勿恤徃旡咎 象曰乃亂乃萃其志亂也 六二引吉旡咎孚乃利用禴 象曰引吉旡咎中未變也 六三萃如嗟如无攸利徃无咎小吝 象曰徃旡咎上巽也 九四大吉旡咎 象曰大吉无咎位不當也 九五萃有位无咎匪孚元永貞悔亡 象曰萃有位志未光也 上六齋咨涕洟无咎 象曰齋咨涕洟未安上也澤地萃王假有廟萃之亨也利見大人以下申言萃之所以亨也夫物常萃于所說此卦坤順在下兊說在上爲順以說既說矣得不萃乎又萬物皆以相應而後萃此卦九五剛中六二應之既應矣又得不萃乎此卦之所以名萃也既萃則我爲天下之王自然可以假有廟而致孝享亨何疑哉然必上順而下說乃得其正乃可爲天下之王乃可爲天下之所利見乃可爲萬物之所歸徃今下順而上說之 **Interpretation** The Hexagram of Gathering (Cui) in the *Book of Changes* (Yijing) illustrates the principle of all things coming together. The hexagram image shows Kun (Earth) below and Dui (Lake) above, resembling water overflowing onto the land, creating a natural scene of convergence. The core meaning of this hexagram is: When a ruler (Wang) sincerely honors ancestors through sacrificial rites ("jia you miao"), demonstrating filial piety, they will receive divine protection. At such times, meeting virtuous and respected individuals ("li jian da ren") brings favorable outcomes, offering abundant sacrificial offerings ("da sheng") is auspicious, and undertaking journeys or tasks will proceed smoothly. Why does this hexagram signify such auspiciousness? First, the lower trigram Kun represents gentleness and compliance, while the upper trigram Dui symbolizes joy, indicating harmony between superiors and subordinates. Second, the fifth line (Nine in the Fifth Place) embodies a strong and upright ruler, resonating with the second line (Six in the Second Place), which represents a gentle and virtuous minister—like a wise ruler encountering a capable advisor, naturally fostering unity. The insights from each line are as follows: The first line warns: If sincerity is not maintained to the end, gatherings will become chaotic. However, timely adjustments can still avert misfortune. The second line explains: By adhering to the Middle Way, even simple and sincere offerings ("yue ji") can bring blessings. The third line cautions: Forced gatherings lead only to sighs; though not disastrous, there will be minor regrets. The fourth line indicates: Great fortune arises from being in the right position. The fifth line observes: Though occupying a high position without fault, if trust is lacking, one must remain true to their original intent. The topmost sixth line reveals: Even if weeping in distress, maintaining reverence ensures eventual peace. The entire hexagram teaches us: By observing how all things gather, we can understand the patterns of Heaven and Earth. Just as water flows downward, human hearts incline toward goodness, and all things naturally gravitate toward virtue. Leaders must prepare weapons ("chu rong qi") to guard against unforeseen events, but more importantly, they must align with the will of Heaven, using sincerity and virtue (De) to unite people. 非正也蓋上焉者若先有說民之心則必有違道于譽之病是以復有大人之貞焉蓋言其所以利見大人者利見大人之貞而非以其能說也所以利于徃萃者萃以大人之正而非以其有位也夫唯大人上順天命下順萬物之情而未嘗有一毫說民之私是以利有攸徃咸願共聚而戴之以爲君王則豈但宜假有廟以孝享其親雖用大牲而致享帝之吉旡不可者萃之必亨蓋如此也故曰利見大人亨聚以正也觀其所聚而天地萬物之情可見矣夫天地豈可以私說而亨萬物豈可以私說而萃直以王者能順天之命與物之情故中心自願與之萃耳中心之願正所謂有孚也今五以兊說居上則是有意說民者是以初六雖有孚信之心亦自不終也何也以乃萃者其初志乃亂則變其初志也所可喜者初六鄰比六二二既專心應五无變于中若號初前牽引以萃是故既一握爲笑而戒其勿恤矣復引之前徃而欲其同歸于旡咎則二之孚五爲何如者孚五故无咎引物故獲吉五利孝享二利用禴不亦宜與六三之志猶夫初也既萃如而又嗟如亦恐其旡所利于我而然耳豈知九五雖未是利見之大人亦自是剛中之令主今且爲二所孚爲四所比矣三之視上又何如邪夫上六已齎咨涕洟苦欲萃五不敢自安于五之上 **Interpretation** This passage discusses how a "great person" (a virtuous leader) should unite the people. A true leader does not deliberately curry favor with the masses but aligns with the Mandate of Heaven and the inherent nature of all things. If a leader attempts to win hearts through flattery, it will instead lead to chaos. The scripture points out that an excellent leader should: align upward with the Dao of Heaven and downward understand the people's conditions, without the slightest intention of ingratiating themselves. In this way, the people will naturally and sincerely support and willingly gather around them. Just as grand sacrificial offerings are used to honor Heaven, such genuine gathering is auspicious and smooth. The text illustrates with examples: The first line (Chu Liu in the hexagram) may have sincere intentions, but because the leader (the fifth line, Jiu Wu) treats the people with flattery, Chu Liu ultimately cannot maintain its original purpose. Fortunately, the second line (Liu Er) can wholeheartedly respond to Jiu Wu's call, guiding Chu Liu to gather together, thus avoiding fault. The situation of the third line (Liu San) is similar to Chu Liu—though gathered, it still sighs, worrying about personal gain. In truth, while Jiu Wu may not be a perfect "great person," it is an upright and virtuous ruler, already trusted by Liu Er and close to Liu Si. The top line (Shang Liu) even longs to gather around Jiu Wu to the point of shedding tears. This passage emphasizes that true cohesion comes from aligning with the Dao of Heaven and the people's hearts, not from deliberate pandering. Just as Heaven and Earth do not make all things flourish out of selfish intent, a leader should unite people's hearts through the correct path. 矣况六三與三苟知上之巽五則知我徃亦旡咎也故曰徃无咎小吝言其以六居三不中不正未免小吝而不宜徃苟不吝而徃則无咎矣然則當萃之時但能徃萃則皆旡咎也故六爻通言无咎焉若六二則中正而應若九四則同德而萃吉與大吉且皆歸之寧直旡咎已邪固知在九五則不免萃有位之鄙元永貞之示志未光之銷蓋恐初六諸人或有不終之亂嗟如之嘆匪孚之疑故耳是皆聖人之所以五謀也亦以見爲君者之不可以不正不可以不大也元即大貞即正如是而永永不替若比之九五原筮元永貞而自然爲五隂之所親輔焉則亦可以亡其悔而使匪孚者皆孚萃有位者皆萃于有德矣此卦與比相似故聖人獨爲萃之九五慮復言必有比九五元永貞之德而後悔可亡不然終必亂萃安能亡悔邪若初若三若上但能徃萃即皆无咎若二若四非但无咎又且大吉聖人所以爲臣人謀者又何其恕也元他故也貞主難遘也光大之志難得也通天地萬物之情者未易以旦夕遇也二與四知之是故但可相引以萃未敢遽責之備也若必皆堯舜之君而後萃此爲士行其志終无時矣又安得而不恕乎四與五皆陽但九五有位爲衆所萃四不當九五之位反徃萃五爲不同耳嗚呼四萃于五且獲大吉矣五之 **Interpretation** This passage expounds on the principles of the "Cui Hexagram" (Gathering) from the *Book of Changes*. The Cui Hexagram symbolizes congregation and unity. The scripture analyzes each line's situation: Although the third six-line occupies an improper position, so long as it understands how to follow the fifth nine-line (symbolizing the ruler) upward, proceeding to gather will incur no fault, though there may be minor regrets. Under the circumstances of the Cui Hexagram, as long as one understands to proceed with gathering, none of the lines will be at fault. The second six-line maintains centrality and correctness, while the fourth nine-line shares virtue (De) with the fifth, both attaining auspicious outcomes. As the ruler, the fifth nine-line, though occupying the honored position of gathering people, must maintain "constant primordial purity" (unyielding integrity of virtue), otherwise it may arouse suspicion and disorder from the first six-line and others. This reminds rulers to rectify their virtue (De) and maintain broad-mindedness. The text particularly notes that the Cui Hexagram resembles the Bi Hexagram (Union), both emphasizing the ruler's need for "constant primordial purity" virtue. The first six, third six, and top six lines will be faultless so long as they proceed to gather; the second six and fourth nine lines not only avoid faults but achieve great auspiciousness. This shows the sage's magnanimous consideration for ministers—since encountering enlightened rulers isn't easy, it's already commendable if ministers can recommend and gather each other, without demanding every ruler be as sagely as Yao and Shun. Though the fourth nine-line is yang, unlike the fifth it doesn't occupy the ruler's position. Thus by actively proceeding to gather with the fifth, it attains great auspiciousness instead. This illustrates the principle of harmonious ruler-minister relations. 當萃則又何待也此卦之所以爲萃也方時化曰凡萃皆萃于一人九五當之而親比之先萃者則其所同德之四陽故九四一爻獨稱大吉无咎以四有聚天下之實但不居其位耳九五正當其位故曰萃有位然稱位焉未光也以爲非位則未足以萃之也汪本鈳曰水附于地爲比建萬國親諸侯所以親比也以親故比因比益親孰謂聖人比而不周澤聚于地爲萃除戎器戒不虞所以安萃也以安故萃因萃思安孰謂聖人安敢忘危嗚呼至矣有天下者可以思比與萃之由矣 附録劉濬伯曰齋咨兊口象涕洟兊澤象王畿曰水聚而不防則潰衆聚而不戢則亂除者修治以去獘惡也天生五村民竝用之去一不可誰能去兵窮兵亂也去兵亦亂也君子之除戎器用戒不虞而已斯安不忘危之意 (巽下/坤上)升元亨用見大人勿恤南征吉 彖曰柔以時升巽而順剛中而應是以大 亨用見大人勿恤有慶也南征吉志行 也 象曰地中生木升君子以順德積小以高 大 初六允升大吉 象曰允升大吉上合志也 九二孚乃利用禴无咎 象曰九二之孚有喜也 九三升虛邑 象曰升虛邑无所疑也 六四王用亨于岐山吉无咎 象曰王用亨于岐山順事也 六五貞吉升階 象曰貞吉升階大得志也 **Interpretation** This passage elucidates the philosophical principles of the "Cui Hexagram" (Gathering) and "Sheng Hexagram" (Ascending) from the *Book of Changes*. Regarding the Cui Hexagram (symbolizing gathering), scholars offer this interpretation: True gathering requires a central figure (represented by the fifth yang line at the top), but status alone is insufficient—virtuous character (De) is essential to unite people. The fourth yang line holds actual power without occupying the highest position, yet achieves "great fortune without blame." This teaches us that leaders must rely not merely on authority but on moral integrity to foster unity. Wang Benke employs the metaphor of water and earth: just as water adheres to the land like people drawing close to their ruler, such affinity brings stability. Yet gatherings require vigilance—as marsh waters need embankments when accumulating, so must a strong nation maintain military preparedness against unforeseen events. This embodies the wisdom of "being prepared for danger in times of peace." Concerning the Sheng Hexagram (symbolizing ascent), the text states: Ascending gently by seizing the moment (with the Xun trigram below representing humility and the Kun trigram above representing gentleness), maintaining balance and rectitude ensures smooth progress. Like a tree growing steadily from the earth, a noble person must gradually accumulate virtue (De). Line interpretations: First yin line: Sincere ascent brings great fortune, for it aligns with celestial will. Second yang line: With heartfelt sincerity, even simple offerings attract blessings. Third yang line: Ascending into an empty city signifies unimpeded progress. Fourth yin line: King Wen's sacrifices at Mount Qi followed heavenly will, securing auspicious outcomes. Fifth yin line: Perseverance in righteousness enables step-by-step advancement to fulfill one's aspirations. Wang Ji further notes: Unrestrained water gathering leads to flooding; unregulated human gatherings breed chaos. Just as the five grains are all indispensable and military preparedness cannot be neglected, the key lies in maintaining vigilance without resorting to force. 上六冥升利于不息之貞 象曰冥升在上消不富也地風升方時化曰木之升也其始質甚柔脆而能出地參天雖極剛者不能以其冥也以其不知吾之爲升也若知有升必不能升且雖升亦不久矣故曰柔以時升是又何元亨如之卦象順而巽爻象剛中而應此大亨之實也夫六五者卦之大人也二以剛中之德而五應之則二用是而得升高以見大人矣既見大人有何志之不得行而又何恤于人之不被其慶乎木盛于夏南方之卦也向南而行用見大人則志以行民以慶大亨不亦宜與有慶即二之有喜志行即五之大得志一爻升一爻以時而升无不利者故在他卦極則必反升獨不然正以此耳初巽乎下與四合志所以允升大吉與剛中而應得與孝享二所以孚利用禴與木出地上无所疑礙三所以升虛邑與順德在躬以時舉事升中于天四所以享岐山而告即位與六五大順居中正泰階平之時也故曰貞吉升階則即帝位而爲天子矣上六冥升在上不見其升直至不息不見其貞嗚呼至矣夫其升也干霄抉雲木豈知之蓋隂虛而不富每常以不富爲歉者也今日之升雖至參天而自不知可謂消此不富之心矣然則善升者一能如木之柔出地上升而以時爲梁爲棟人賴其慶而已全不知出地參天其志大行而人咸利見順 **Interpretation** This passage elucidates the profound meaning of the "Ascending Hexagram" (symbolizing upward movement and development) in the *Book of Changes*, particularly emphasizing the principle of "ascending naturally without conscious effort." The topmost yin line represents "ascending unconsciously," the essence of which lies in continuously maintaining the correct path. The *Commentary on the Images* explains that this unconscious ascent, though reaching a lofty position, eliminates the mentality of insatiable greed. It is like the growth of a tree: initially tender and fragile, it breaks through the soil and eventually grows taller than the heavens. The hardest things cannot achieve this precisely because they are too fixated on the idea of "ascending." If one constantly thinks about rising, true ascent becomes impossible; even temporary elevation cannot be sustained. Thus, yielding and ascending in accordance with the timing is the most unobstructed and smooth state. The fifth yin line represents the "great person" (one of noble virtue) in the hexagram. The second yang line, with its firm and centered virtue, resonates with this figure, enabling ascent to meet this great person. Once meeting them, what aspiration could remain unfulfilled? Why worry about people not receiving blessings? The flourishing growth of trees in summer corresponds to the south (in the Five Phases, the south belongs to Fire, as does summer). Moving southward allows one to encounter the great person, fulfilling aspirations and bestowing blessings upon the people—naturally, this is supremely auspicious. The joy of the second yang line and the fulfillment of the fifth yin line echo each other, with each line ascending at the proper time, leaving no unfavorable outcomes. Other hexagrams, when reaching their zenith, inevitably reverse, but the Ascending Hexagram does not—this is its unique principle. The bottom yin line, yielding and positioned low, resonates with the fourth yin line, enabling steady ascent and great fortune. The second yang line, firm and centered, is like a simple sacrificial offering that still conveys sincerity. The third yang line is akin to a tree breaking through the soil unhindered, easily entering an empty city. The fourth yin line follows virtue and acts in accordance with timing, its ascending merit worthy of being proclaimed to heaven. The fifth yin line, greatly yielding and centered in correctness, symbolizes an era of universal peace. Thus, steadfastness in the correct path brings good fortune, and ascending the steps signifies assuming the imperial throne and becoming the Son of Heaven. The topmost yin line ascends unconsciously to the highest point, unaware of its own ascent, eternally maintaining the correct path without cease. This ascent reaches the clouds, yet the tree itself remains oblivious. Because its nature is empty and tranquil, free from self-satisfaction, it constantly guards against complacency. Now, though it has risen to rival the heavens, it remains utterly unaware—this is the elimination of insatiable greed. Therefore, those skilled in ascent should emulate trees: yielding as they break through the soil, growing into pillars of support in due time, allowing people to enjoy their blessings while remaining indifferent to their own towering height. When their aspirations are fully realized, all may benefit—this is true harmony. 而巽不與物忤見而說不與時爭雖欲不大吉而且无咎得乎 附録鄭康成曰坤地巽木木生地中日長而上項氏曰萃剛中在上其衆必聚升剛中在下其勢必升進齋徐氏曰晋下三柔與五同志故六三言衆允而釋之以志上行升下一柔與四合志故初六言允升而釋之以上合志王畿曰地中生木長而上升升之象也因其生理之自然而无容私焉之謂順木之生自毫末以至于尋丈人莫見其升之迹以順積而致之耳此行遠自邇登高自卑之意順德坤地象積小高大巽木象 (坎下/兊上)困亨貞大人吉无咎有言不信 彖曰困剛揜也險以說困而不失其所亨 其唯君子乎貞大人吉以剛中也有言 不信尚口乃窮也 象曰澤无水困君子以致命遂志 初六臀困于株木入于幽谷三歳不覿 象曰入于幽谷幽不明也 九二困于酒食朱紱方來利用亨祀征㐫 无咎 象曰困于酒食中有慶也 六三困于石據于蒺藜入于其宫不見其 妻㐫 象曰據于蒺藜乘剛也入于其宫不見其 妻不祥也 九四來徐徐困于金車吝有終 象曰來徐徐志在下也雖不當位有與也 九五鼻刖困于赤紱乃徐有說利用祭祀 象曰鼻刖志未得也乃徐有說以中直也 利用祭祀受福也 上六困于葛藟于臲卼曰動悔有悔征吉 **Interpretation** This passage elucidates the symbolic meanings of the "Hexagram of Adversity" (Kun) and "Hexagram of Ascent" (Sheng) from the *Book of Changes*. Regarding the Hexagram of Ascent, ancient sages used the metaphor of a tree growing from the earth. Beginning as a tiny seed, the tree imperceptibly grows into towering heights—a process mirroring natural development. Similarly, human endeavors should progress step by step: advancing toward distant goals from nearby starting points, ascending great heights from humble beginnings. The Kun trigram represents earth while the Xun trigram symbolizes wood, together illustrating how gradual accumulation ultimately achieves lofty attainment. The Hexagram of Adversity reveals the proper response to hardship. Its imagery shows yang strength obscured by yin softness—though in perilous circumstances, one maintains optimism. The noble person who upholds righteousness amidst adversity ultimately finds auspicious outcomes. Mere words without action only deepen distress, like a dried-up marsh. In such times, the superior person must fortify resolve to fulfill their mission. The individual line statements depict varying adversities: - The initial six (yin line) resembles being trapped on a tree stump, plunged into dark valleys where light remains unseen for years; - The nine-two (yang line) suffers indulgence in food and wine, yet remains suitable for sacrificial rites—expeditions bring risk but no major harm; - The six-three (yin line) is ensnared amidst rocks and thorns, returning home to find no wife—an inauspicious omen; - The nine-four (yang line) progresses slowly, hindered by a golden chariot, yet ultimately finds deliverance from difficulties; - The nine-five (yang line) endures mutilation-like constraints (nose severed, feet cut) that gradually loosen—sacrifices here bring blessings; - The top six (yin line) tangled in creeping vines wavers uncertainly, but transformative action turns peril into safety. Commentators like Zheng Kangcheng, Xiang Anshi, and Xu Jinzhai further clarify: Kun symbolizes earth while Xun represents wood; when yang strength occupies the upper position, multitudes gather, whereas yang below generates ascending momentum; when the yielding aligns purpose with the firm, recognition and advancement follow. Wang Ji observes that a tree's growth follows natural law—humans should emulate this gradual progression, just as distant journeys begin with nearby steps and lofty ascents commence from lowly footholds. 象曰困于葛藟未當也動悔有悔吉行也澤水困坎剛爲兊柔所掩則是以君子而掩蔽于諛說之小人以陽剛而屈抑于邪佞之巧夫困可知矣然五居說體徐亦有說而亮其中直則是下險而上說雖困而不失其所亨也何也以其貞也故曰困亨貞大人吉无咎夫以九二之剛來居坎險之中此大人也貞固之性原不因困而失是故亦不以困而不得其亨而吉且無咎又何疑哉坎爲酒兊爲食人但見二困于囹圄之中不知二之自視實困于酒食之内也飲食宴樂一如平常不知所訴故五雖聽讒說而欲劓之刖之以赤紱困之者屢矣徐而思之反說其中直而不信彼言者之妄故于二之爻繫曰朱紱方來利用亨祀五之爻繫曰利用祭祀反受其福大人之亨至此益可見矣初六在下臀象前有九二株木象處坎底入幽谷象隔三爻乃與四遇三歲不覿象夫初望四三歲猶一日而四顧徐徐然來者困于九五之金車也不得已也其迹似吝耳然而卒有終者則以四之志在下而初實爲四有與之人也故雖三歳不覿而終必相覿保不致凶金車王者之車朱紱赤紱皆所以蔽車者爻兊爲金故又曰金曰朱曰赤也夫剛而堅莫如石剛而刺莫如蒺藜今六三乘剛其象如困于堅石之下據乎蒺藜之上眞困而莫得出矣非但喪身必 **Interpretation** This passage interprets the line statements of the Water over Lake hexagram, “Oppression” (Kun), in the *Yijing* (Classic of Changes). The hexagram represents a noble person beset by petty people, yet steadfastly following the right path can ultimately bring good fortune. The image shows the firm, Yang Kan trigram, which represents water, obscured by the yielding, Yin Dui trigram, which represents a marsh. It is like a noble person surrounded by flatterers and petty people. Though the situation is difficult, the Fifth Nine line keeps its integrity, so it does not lose its prospects for success even in adversity. This is the meaning of “Oppression: success. Constancy. For a great person, good fortune, no blame”: a great person of lofty virtue can remain steadfast on the right path and find good fortune without misfortune, even when beset by hardship. The firm Qi of the Second Nine line is in the perilous situation of the Kan trigram, but its resolute nature does not change with adversity. Outsiders see only that the person is imprisoned; inwardly, however, he remains at ease and keeps to his usual routine of eating and living. Although the Fifth Nine line listens to slander and repeatedly considers punishing him, in the end it will recognize his integrity. The First Six line is at the very bottom. It symbolizes sitting on a tree stump, sunk deep in a secluded valley, and needing three years to meet the Fourth Nine line. The wait is long, but they will eventually meet, because the Fourth Nine line has always kept the First Six line in mind. The Third Six line is in the most difficult position, like someone trapped beneath a massive rock and among thorn bushes. Not only is the person physically confined; even the family is difficult to protect. The passage invokes symbols of status such as the “golden carriage,” the ruler’s chariot, and the “scarlet knee covers,” garments worn by nobles, to underscore the depth of the hardship. Taken as a whole, the passage teaches that one should keep inner integrity in adversity and, like the Second Nine line, remain undisturbed by external circumstances. In the end, Heaven’s blessing will come. Sacrifice here symbolizes sincere faith in the Way of Heaven and is key to escaping hardship. 且滅門妻其可得見宫其可得入邪其爲不祥之凶九侯鄂侯實當之矣然則九二所以能亨於困者雖自有貞賴有天王聖明九五之徐而說之也說則不信讒言而尚口之人至是遂窮矣反自視其身若困于葛藟而不能以庇其根若困于臲卼而不能以安其處於是上當兊口遂自言曰向者之動吾實悔之使其果能有悔則反凶爲吉轉邪爲貞亦易易耳九二大人方與維新而又肯與之校邪吁此其所以爲大人也此其所以處困而未嘗不亨未嘗不吉而且无咎也然則果有大人之貞雖困何損原非幸也學者切宜詳玩困于酒食一句方時化曰困何以能亨也險以說故困而不失其所亨也然非大人則不能大人者以剛居中居中則不願乎外外雖有困安得而困吾之中以剛則无入不得縱入于困又安得而爲我之困也倘能困我剛于何在故聖人曰困亦人所常有也豈知大人處此默默聽受若元所困雖困而未嘗不亨乎苟戚戚然曰何以使我至此極也又或囂囂然曰我豈畏是哉是征凶也非大人吉无咎之道也 附録王昭素曰三歲不覿者自初至四歷三爻也王畿曰水下漏則澤上枯困乏之象兊以隂在上坎以陽在下君子爲小人所揜蔽窮困之時也致命猶委命于人不復爲我所有遂志是遂其爲善之志不以禍患動心 **Interpretation** This scripture primarily discusses the way to respond when facing adversity. Its core message is that a true "great person" (one of high virtue) can maintain openness and auspiciousness even in difficult circumstances. The text begins with historical examples: the Lords of Jiu and E brought destruction upon their families through improper conduct. However, the reason the second yang line (in the hexagram imagery of the Yijing) can remain open in adversity lies in two key points: first, steadfast adherence to the correct path (zhen), and second, support from a sage ruler (the supreme ninth line). If a person only knows how to speak clever words (shang kou), they will be helpless when adversity strikes—like being entangled by vines with no means of escape, trapped in danger without peace. At such times, one should reflect inwardly and sincerely repent past mistakes. With genuine remorse, misfortune can transform into good fortune. A true great person (one of high virtue) is occupied with implementing new policies—how could they spare the time to quarrel with others? This is why great people remain open even in adversity. The scripture particularly reminds practitioners to carefully contemplate the deeper meaning of the phrase "trapped by wine and food"—adversity often stems from one's own indulgence. Fang Shihua explains: How does one maintain openness in adversity? By keeping a joyful heart (xian yi yue) amid danger, thereby never losing one's true nature. But only a "great person" can achieve this, because their inner strength (gang ju zhong) remains unshaken by external circumstances. True strength is impervious to any hardship, which is why the sages say adversity is the constant state of life. Great people endure silently—though they appear trapped, they are actually open. Complaining about fate or putting on false bravado, on the other hand, invites misfortune. In the appendix, Wang Zhaosu explains that "three years without meeting" refers to the transformation across three lines from the first to the fourth. Wang Ji analyzes the hexagram imagery: the lower trigram Kan (Water) and the upper trigram Dui (Lake) form the "Adversity" hexagram, symbolizing the plight of a noble person obscured by petty individuals. "Entrusting one's fate" (zhi ming) means surrendering one's life, while "fulfilling one's will" (sui zhi) means persisting in virtuous intent regardless of calamity—these two may seem contradictory but are in fact unified, representing the highest state of confronting adversity. (巽下/坎上)井改邑不改井无喪无得徃來井井汔至亦 未繘井羸其瓶凶 彖曰巽乎水而上水井井養而不窮也改 邑不改井乃以剛中也汔至亦未繘井 未有功也羸其瓶是以凶也 象曰木上有水井君子以勞民勸相 初六井泥不食舊井无禽 象曰井泥不食下也舊井无禽時舍也 九二井谷射鮒甕敝漏 象曰井谷射鮒无與也 九三井渫不食爲我心惻可用汲王明並 受其福 象曰井渫不食行惻也求王明受福也 六四井甃无咎 象曰井甃无咎脩井也 九五井洌寒泉食 象曰寒泉之食中正也 上六井收勿幕有孚元吉 象曰元吉在上大成也水風井養道之自然而不可窮者井也是井有及物之功要在人汲之耳不汲井無喪也汲之井无得也來而汲此井常在徃而不汲此井亦常在常在者井徃來者人得喪者汲于井何與乎是故井可汲而不能求人以汲此升之德也不見改邑者乎邑可改而井寧可改邪九五身在坎中其剛而不可改實似之乃今者汲方至水猶未及收繘井之綆而即羸其瓶矣可如何則雖曰汲實未汲也凶且見矣安得有功初六在下象井之底夫新井方泥而不可食舊井土邑坵墟雞犬亦盡井雖不改有誰汲乎九二失應无與有井谷象夫井 **Interpretation** This interpretation of the Jing (Well) hexagram from the *Yijing* discusses the virtue of wells and their lessons for human conduct. The hexagram combines Xun (Wind) below and Kan (Water) above, symbolizing an inexhaustible water source. The well's nature is to remain fixed in place ("the settlement may change, but the well does not"). Whether people draw water or not, the well neither decreases nor increases ("no loss, no gain"). People come and go to draw water, while the well remains constant ("coming and going, the well remains a well"). But if one breaks the bucket before drawing water ("nearly reaching it yet failing to draw from the well, breaking its pitcher"), misfortune follows. The hexagram explanation states: "The well nourishes all things without exhaustion" ("the well's nourishment is inexhaustible"). The saying "the settlement may change, but the well does not" refers to the well's firm and centered virtue ("its firm centrality"). Drawing water unsuccessfully means failing to obtain it ("not achieving the work"), and breaking the bucket naturally invites misfortune. The initial six yao line describes a well with mud at its bottom that cannot be drunk ("a muddy well, undrinkable"), so abandoned that even birds and beasts avoid it ("an old well without creatures"), indicating it has been discarded by the times ("temporarily abandoned"). The nine-two line speaks of water leaking away ("shooting fish in a well's gully"), like a cracked jar that cannot hold water ("a broken pitcher leaks"), showing a lack of support ("having no ally"). The nine-three line says the well water has been purified but remains undrunk ("a cleansed well, undrinkable"), which pains the heart ("causing my heart sorrow"). If a wise ruler appears ("with the king's clarity"), all may share the benefit ("together receiving his blessing"). The six-four line states that repairing the well's walls ("lining the well") prevents misfortune. The nine-five line describes cool, refreshing well water ("clear, cold spring from the well"), fit for drinking, embodying centered virtue ("central correctness"). The top six line advises not to cover the well after repair ("the well completed, do not cover it"), for maintaining sincerity brings great fortune ("with sincerity, supreme good fortune"). The Well hexagram teaches us: The well's virtue of nourishing all things is natural and eternal ("the Way of nourishment is naturally inexhaustible"). What matters is whether people draw from it ("the key lies in people drawing from it"). The well neither disappears when ignored ("not drawing doesn't mean the well is lost") nor increases when drawn from ("drawing doesn't mean the well gains"). The well's constancy contrasts with people's coming and going ("what endures is the well; what comes and goes are people"). Just as settlements may relocate ("those who change settlements"), the well's position remains unchanged ("how could the well be changed?"). The nine-five line, situated within Kan's danger ("being in the midst of peril"), shares the well's unyielding nature. But breaking the bucket before drawing water ("breaking its pitcher") means going through the motions without results ("though called drawing, in truth nothing is drawn"), and misfortune becomes evident. 谷射鮒是謂漏井甕復敝漏是謂漏甕其不可食亦猶夫初此而不汲猶可委也乃九三則井已渫矣泉已潔矣而不食焉眞爲我心惻也何也可用汲而自不肯汲王之不明實可惻耳王若明則必汲而上下竝受其福矣故夫子曰若使井潔不食非但使我心惻行道之人皆見之而惻也是以爲受福故而求王明不然何以王明求爲哉六四修井者也猶未食也九五則井冽而人食之矣信寒泉之可食免行路之心惻非王明在上何以致是故至上六而井養其不窮矣朝于斯夕于斯勿盖勿幕收其甕及其瓶隨取隨足則以五之中正有孚于下故致上之元吉大成于上也所謂王明並受其福者非邪而又何待于五之求之也吁一井耳不汲則爲時舍爲甕敝漏爲羸其瓶使人人感歎哀傷而莫知所以一汲而受福若兹所謂不費之惠无求之澤王其思用汲以爲眀哉 附録蘇子瞻曰汔燥也至井而未及水曰汔至得水而未出井曰未繘井井未嘗有得喪繘井之爲功羸瓶之爲凶在汲者耳劉濬伯曰收者收繘收瓶汲之終也勿幕者坎口不掩公其利也有孚者坎中實爲孚靜深而不窮也熊過曰初六居下无應象井泥九二无應而下比象谷鮒九三巽入之功已畢故渫我三自謂 (離下/兊上)革己日乃孚元亨利貞悔亡 **Interpretation** This passage uses the well as a metaphor to explain the principles of governing a state. The water is clean, yet no one draws from it, like worthy people whose talents go unrecognized—a painful loss. A wise ruler appoints capable and virtuous people, bringing benefit to all, from top to bottom. The scripture unfolds in several stages. At first, the well water is too muddy to drink, as though talent has yet to be discovered. Later, the water is clean (in the Ninth in the Third Place line), but no one draws from it, making the loss even more regrettable. By the Sixth in the Fourth Place line, the well has been repaired but is still unused. In the Ninth in the Fifth Place line, cool water is finally drawn, quenching the thirst of travelers. By the Top Sixth line, the well’s water is inexhaustible and available morning and evening. It need not be covered; anyone can draw from it at any time. This shows that a wise ruler (the Ninth in the Fifth Place line, centered and correct) can bring blessings to all. The commentaries in the appendix develop these ideas further. Su Shi says that the well itself has neither gain nor loss; what matters is whether anyone comes to draw water. Liu Junbo explains that “do not cover it” means leaving the well mouth uncovered, symbolizing the open sharing of its benefits. Xiong Guo, analyzing the hexagram’s imagery, says that the Initial Six line represents silt at the bottom of the well, the Nine in the Second Place line resembles a small fish in a valley, and the Nine in the Third Place line marks the completion of the cleaning. The passage concludes by mentioning the Hexagram Ge (Revolution), with Li below and Dui above. It represents change and stresses that reforms carried out at the right time (“the day of one’s own stem”) can win trust (“then confidence is established”), bring a bright prospect (“great success; beneficial to be steadfast”), and dispel regret (“regret disappears”). Through the metaphor of the well, the passage shows that good appointments and sound governance depend on a wise ruler who enables people to use their talents and things to serve their purpose. 彖曰革水火相息二女同居其志不相得 曰革己日乃孚革而信之文明以說大 亨以正革而當其悔乃亡天地革而四 時成湯武革命順乎天而應乎人革之 時大矣哉象曰澤中有火革君子以治曆明時 初九鞏用黄牛之革 象曰鞏用黄牛不可以有爲也 六二己日乃革之征吉无咎 象曰己日革之行有嘉也 九三征凶貞厲革言三就有孚 象曰革言三就又何之矣 九四悔亡有孚改命吉 象曰改命之吉信志也 九五大人虎變未占有孚 象曰大人虎變其文炳也 上六君子豹變小人革面征凶居貞吉 象曰君子豹變其文蔚也小人革面順以 從君也澤火革方時之革不患之事不可輕也而况變革之大事乎如商君非不變革也非不頃令奏疆然行之期年而秦民之言不便者以千數至于刑其傳黥其師卒致車裂而民不哀則以民心未孚而遽欲變革以驚其民民且驚矣誰其信之故曰己曰乃孚革而信之言己日乃孚已革乃信也則未孚而遽欲變革人其不驚乎蓋民可使由不可使知可與樂成不可與慮始雖聖人亦不能不順之也既順而孚是以可革及其已革自然乃孚孚之者孚聖人之非喜革也孚其不得已而革之當也思之審籌之熟元亨而利貞焉革而當故其悔乃亡耳人但見聖人之革而人孚之而豈 **Interpretation** The "Tuan" commentary (explanatory text on hexagrams) of the "Ge" (Revolution) hexagram in the *Book of Changes* states: The Ge hexagram symbolizes the mutual overcoming of water and fire (the upper trigram Dui represents marsh/water, the lower trigram Li represents fire), like two women living together with conflicting aspirations. True revolution requires waiting until the proper time ("ji ri" refers to the opportune moment for change) to gain trust. When revolution commands faith, it can civilize and delight people, achieving smooth progress. Properly conducted revolution eliminates regret. Just as heaven and earth's revolutions create the four seasons, the revolutions of Tang of Shang and Wu of Zhou (referring to Tang overthrowing the Xia and Wu conquering the Shang) conformed to both heavenly will and popular sentiment—demonstrating the crucial importance of timing. The "Xiang" commentary (image interpretation) states: The image of fire beneath a marsh constitutes the Ge hexagram. Thus the noble person revises calendars and clarifies seasonal ordinances (metaphor for establishing new systems). Line interpretations: First Nine: Bind firmly with yellow oxhide (symbolizing securing foundations in early stages). The Xiang explains: This is because the time isn't ripe for reckless action. Second Six: When the proper time comes for revolution, action brings auspicious results without fault. The Xiang says: Well-timed revolution yields good outcomes. Third Nine: Rash advance brings danger—even with pure motives, peril remains. Revolutionary proposals require repeated deliberation to gain trust. The Xiang states: Triple consideration of plans prevents errors. Fourth Nine: Regret vanishes. Changing old systems with sincerity brings good fortune. The Xiang explains: Institutional change succeeds because it aligns with popular will. Fifth Nine: The great man transforms like a tiger molting (symbolizing leadership-driven change). No divination needed to know he'll gain trust. The Xiang says: The great man's revolution shines with cultural brilliance. Top Six: The noble person changes like a leopard molting (assisting transformation), while commoners comply superficially. Here, military action brings danger while peaceful perseverance brings good fortune. The Xiang explains: The noble's transformation manifests cultural brilliance; commoners change by following their ruler. On revolutionary wisdom: Revolutions must accord with circumstances—never rashly implemented. Like Shang Yang's reforms that strengthened Qin: within one year thousands complained, and ultimately Shang Yang suffered dismemberment without public mourning—precisely because he forced change against unready popular sentiment. Hence "ji ri nai fu"—await the ripe moment and popular support. People can be guided to follow new laws, but hard to make them understand the original intent. Even sages must conform to popular will, through deep contemplation and meticulous planning to make revolution proper and reasonable—only then without regret. People see only the sage's successful revolution gaining trust, unaware of the thorough preparation behind it. 知其慮悔之心與革實相終始乎故六爻皆言革皆言孚初九一爻未孚而不敢革也六二以下已革而人乃孚也初九居下在初雖當革時不敢言革故爲鞏用黄牛之革焉其革堅實若黄牛之鞏固不可有爲若牛革之難動則雖當革之時人誰見吾之能革而知吾之欲革也哉六二處離之中己日之象也己日者已可革之日也己日乃革之其征吉无咎行有嘉固宜所謂如鷙鳥疾如迅雷不及掩耳是也二應五故言有嘉夫二已可革矣至于三則又爲革言三就之日矣有孚如此不革又何之乎雖曰過剛不免有征凶貞厲之戒亦慮其或悔于後欲其當之又當故也非不可以革也若四則正當改革之際人咸信志安得不吉夫四曰有孚則五未占而有孚尤可知也非開創大定制作一新大人虎變天下文明之時而何蓋以其順天應人之舉行四時變革之事其時則爲己日乃孚革而信之之時其革則爲文明以說大亨以正之革故至上六而革道遂大成矣其君子禮樂以相先有豹文之蔚其小人回面而稽首有從君之順苟復征焉不亦凶乎居貞自吉无爲而化成也卦象離火居下兊澤居上夫火能勝水則水爲火所息水能勝火則火亦爲水所息是爲水火相息天道之所當革也又兊以少女居上離以中女居下少長易 **Interpretation** This passage explains the meanings of each line in the "Ge" hexagram (symbolizing revolution) from the *Book of Changes* (Yijing). The core idea is that revolution requires seizing the right moment and gaining trust, with the entire process unfolding gradually. The initial Yang line (bottom line) represents the early stage of revolution when the time is ripe but people's trust hasn't yet been established. Like binding something securely with ox-hide, one should maintain stability and avoid rash actions. The second Yin line, positioned at the center of the Li trigram (symbolizing fire), reaches the "day of Ji" (an auspicious time for change). Acting swiftly like a raptor striking or thunder sounding without warning brings favorable outcomes. By the third Yang line, trust has been secured, and failing to act now would mean missing the opportunity. The fourth Yang line marks the formal implementation stage, where people naturally rally to the cause, bringing inherent auspiciousness. The fifth Yang line shines like tiger stripes, representing the great revolutionary period when one responds to Heaven's will and human needs, capable of establishing new systems. The top Yin line signifies completed revolution—now is the time for maintaining stability, as forcing further change would invite danger. The hexagram's imagery interpretation: The lower Li (fire) trigram meeting the upper Dui (lake) trigram shows water and fire balancing each other, reflecting Heaven's inevitable laws of transformation. The younger sister (Dui) above the middle sister (Li) also implies the necessity of renewal. The entire revolutionary process demands both decisiveness and caution, ultimately achieving the ideal state of "governing through non-action" (Wuwei). 位既同居而志不相得人事之所當革也故唯聖人能上順天道下應人心獨能革之而當焉故曰元亨利貞悔亡由此而言己日而乃孚已革而人信其又何疑也 附録鄭康成曰革改也水火相息而更用事故謂之革人天王輔嗣曰夫民可與習常難與適變可與樂成難以慮始故革之爲道即日不孚己日乃孚也蔡子木曰元亨利貞乾道也隨者隨物革者改物物不可以妄隨故必元亨利貞乃得无咎亦不可以妄改故必元亨利貞乃得悔亡于令升曰鞏固也離爲牝牛在革之初未可以動故曰鞏用黄牛之革劉長民曰五爲革命之主是威武宣而文德著也三革言三就命令已申四改命信志物盡從化至五則大亨以正不假占而有孚也長季長曰虎變威德折衝萬里望風而信以喻舜舞于羽而有苗自服周公修文德越裳獻雉故曰未占有孚矣王德卿曰虎文竦而著曰炳豹文宻而理曰蔚蘇氏曰易稱風從虎虎有文而能神豹有文而不能神楊子雲曰貍變則豹豹變則虎王畿曰水火相息爲革革者變也四時之變革之大者帝王之治天下莫先于授時君子觀變革之象以治曆數明四時之序曆日月五緯之躔次時春夏秋冬之代遷推日月考中星而後可以定四時故治曆所以明時也 **Interpretation** This passage discusses the principles of “change.” When people occupy the same position but hold different aspirations, a change in human affairs becomes necessary. Only a sage can follow the order of Heaven above and respond to the people’s wishes below, guiding change with just the right measure. “Originating, flourishing, beneficial, and steadfast” (the four virtues of the Qian hexagram, representing beginning, progress, suitability, and upright constancy) means that change brings no regret. Change requires waiting for the right moment (“the day of ji”). When conditions are ripe, it can be put into effect, and people will naturally be convinced; there will be no need for doubt. Zheng Xuan explains that “change” means alteration, like Water and Fire opposing one another while also transforming into one another. Wang Bi argues that people are accustomed to established ways and find it hard to adapt to sudden shifts. The principle of change is therefore that it may not win people’s trust at once; one must wait until the time is ripe (“the day of ji”) to gain their confidence. Cai Zimu points out that both change and following what is fitting must observe the principles of originating, flourishing, benefiting, and steadfastness. One must neither follow external things indiscriminately nor change rashly; only by acting in accord with the right way can one avoid error. Other commentators offer further explanations. Yu Lingsheng says that, at the outset, change should remain stable, like something firmly secured with yellow oxhide. Liu Changmin argues that the leader of change—that is, the ruler—must use both civil and military means. Chang Jichang draws on a historical allusion to explain that the virtue and authority of genuine change can bring distant peoples to submit of their own accord, just as Emperor Shun led the Youmiao tribe to submit through a dance with shields and axes. Wang Ji stresses that one should follow the pattern of the changing seasons, observing celestial signs and establishing the calendar in order to judge the right time for change. The central idea is that change must accord with Heaven’s timing and win the people’s trust. It must be neither rushed nor indecisive; one must hold to the balanced and upright way of originating, flourishing, benefiting, and steadfastness. 因革象得治曆之法曆須年年改革不改革則天度漸差此歲差法也定曆元特其統體耳 (巽下/離上)鼎元吉享 彖曰鼎象也以木巽火亨飪也聖人亨以 享上帝而大亨以養聖賢巽而耳目聦 明柔進而上行得中而應乎剛是以元 亨 象曰木上有火鼎君子以正位凝命 初六鼎顛趾利出否得妾以其子无咎 象曰鼎顛趾未悖也利出否以從貴也 九二鼎有實我仇有疾不我能即吉 象曰鼎有實愼所之也我仇有疾终无尤 也 九三鼎耳革其行塞雉膏不食方雨虧悔 終吉 象曰鼎耳革失其義也 九四鼎折足覆公餗其形渥凶 象曰覆公餗信如何也 六五鼎黄耳金鉉利貞 象曰鼎黄耳中以爲實也 上九鼎玉鉉大吉无不利 象曰玉鉉在上剛柔節也火風鼎方時化曰鼎卦象也初六一爻象鼎足二三四三爻皆陽象鼎腹五一隂象鼎耳上又一陽象鉉夫以木入火舉鼎烹飪家家如此亦何足道不知聖人一烹即以享上帝其大烹乃以養聖賢何者是聖巽而耳目聦明也六五柔進上行得中而應九二之剛也所謂大聖大賢者非邪以此烹飪養聖賢者此也享上帝者亦此也元吉何如哉亨通又何如哉故獨此卦兼言元吉亨也聖人指上九玉鉉聖賢指六五中以爲實黄耳貫而金鉉舉也 **Interpretation** This passage discusses the Ding (Cauldron) hexagram from the Yijing (I Ching), using the cooking cauldron as a metaphor for governing the world. In ancient times, the cauldron served both as a culinary vessel and a symbol of state power. Regarding calendar reform, the text explains that calendars require continuous revision. Without adjustments, astronomical calculations would gradually accumulate errors—a phenomenon known as "precession of the equinoxes." Establishing a calendrical epoch (lìyuán) maintains the system's accuracy. The Ding hexagram's structure shows Wood (Xun trigram) below Fire (Li trigram) above, symbolizing cooking with firewood. Its judgment reads "supreme fortune and success" (yuan ji heng), indicating great auspiciousness and smooth progress. Sages used cooking to make offerings to Heaven (xiang shangdi) and nourish worthies with abundant food. The hexagram represents clear perception, gentle advancement while maintaining centrality, and harmonious correspondence with yang strength—hence its exceptional auspiciousness. Each line corresponds to different cauldron components: - The initial six line resembles overturned cauldron legs—spilling dregs proves beneficial, just as taking a concubine to bear children brings no harm. - The nine-two line shows the cauldron filled with food; though companions suffer ailments, one remains unaffected and ultimately blessed. - The nine-three line depicts broken cauldron handles obstructing action—pheasant soup goes unconsumed, yet rain brings renewal. - The nine-four line's broken legs spill a noble's feast, portending danger. - The six-five line features golden handles and carrying pole (jin xuan), favoring steadfastness. - The top nine line's jade carrying pole (yu xuan) signifies supreme fortune. Fang Shihua's commentary notes: The initial six represents legs; the three central yang lines form the cauldron's belly; the six-five yin line serves as handles; the top yang line becomes the carrying pole. Though cooking with firewood seems mundane, sages elevate it to sacred ritual—offering to Heaven and sustaining worthies. The six-five line's gentle ascent while maintaining centrality, resonating with nine-two's yang strength, embodies the Dao of sages. The top line's jade pole symbolizes perfect yin-yang harmony, explaining the hexagram's emphasis on "supreme fortune and success." (Note: "Xiang shangdi" refers to Heaven worship; "jin xuan/yu xuan" are metal or jade carrying poles; "yuan ji heng" denotes supreme auspiciousness in Yijing terminology.) 九二鼎有實是所以飬聖賢之具也三四雖皆鼎實然三耳革而不可舉四覆餗而遂折足則眞有鼎實而可用以養聖賢者獨二矣初六在下當鼎之趾乃顛趾以出否夫顛趾悖道也而曰未悖者利于出否以從貴耳出否得妾象縱貴以子象故无咎九二剛中鼎腹有實上視三四眞我仇矣而三耳革四覆餗有疾而不我能即故我不得不以實自獻于五也夫同實相應猶有恃賴今獨有二安可不愼不愼則上聖將何以享上帝而養聖賢也三當改革之際既與鼎耳革異而不得行故使承離之雉膏不食而方以上九雲雨之虧欠而不相應爲悔然所失者鼎養之義而所不失者可養之具也况玉鉉在上終必耳舉是以終吉若四則鼎腹已滿遂折足而覆餗至于形狀渥穢而不堪矣可如何中以爲實者離中虛也而所賴以舉鼎腹之實者全在此離明之中是謂中以爲實故曰鼎黄耳金鉉言其能舉此實者實以六五黃中以爲耳而又用黄金以爲鉉也黄中色金黄象舉耳必及鉉未有舍鉉而耳舉者故五兼言黄耳金鉉也此聖賢之貞也故獨曰利貞焉若上九則鼎實己舉无所用鉉而適當鼎鉉之處故直以玉鉉名其德言二與五剛柔應節金鉉舉而鼎實食上九之玉鉉真无爲而成化也固宜其以大吉无不利歸之大吉元 **Interpretation** This passage uses the hexagram image of "Ding" (the Cauldron from the I Ching) to elucidate principles of state governance and nurturing worthy individuals. In ancient times, the cauldron served both as a cooking vessel and a symbol of state power. The second yang line (Nine in the Second Place) depicts a cauldron filled with food, symbolizing a ruler's genuine capacity to sustain sages and worthies. Though the third and fourth lines also contain food, the third line's distorted cauldron handles make it impossible to lift, while the fourth line's overfilled vessel topples and spills its contents. Thus, only the second yang line truly embodies the capacity to nourish the worthy. The bottom yin line (Six at the Beginning) represents the cauldron's legs. Though inverted legs may seem contrary to normalcy, this position actually facilitates the removal of spoiled food (symbolizing the elimination of maladministration). While the action appears unconventional, it proves beneficial for removing the old to make way for the new—much like taking a concubine to bear children ultimately brings no harm. The second yang line, strong and centered, has its cauldron belly full of nourishment (symbolizing substantial capability). Looking upward, it sees problems with both the third and fourth lines—the third's deformed handles and the fourth's spilled provisions—thus it must present its bounty to the fifth line (symbolizing worthy ministers offering their talents to the ruler). Though mutual cooperation would be ideal, with only the second line being reliable, cautious action becomes imperative—how else could one properly conduct sacrifices to Heaven or sustain the worthy? The third line exists in a transitional phase—its deformed handles render the cauldron immobile, leaving its delicacies unconsumed (symbolizing wasted talent). Failing to resonate with the top yang line creates regret. Though the original purpose of nourishment is lost, the capacity remains, and with the top line's jade carrying ring (the lifting mechanism), the vessel can ultimately be raised, bringing auspicious results. The fourth line, however, suffers from overfilling—its broken legs topple the cauldron, creating chaos (symbolizing failure through overextension). The key lies in maintaining hollow centrality (the empty space within the cauldron's belly), as the true capacity to bear weight depends entirely on this wise emptiness. Hence the phrase "yellow handles and metal rings"—using yellow (symbolizing the Mean) for the handles and metal for the rings to lift heavy loads. The fifth yin line precisely embodies this—employing the Mean as handles and gold as rings (symbolizing the ruler governing via the Middle Way)—thus particularly emphasizing "perseverance brings advantage." As for the top yang line, the cauldron's contents have already been lifted, making rings unnecessary—yet it occupies the ring's position (symbolizing withdrawing after accomplishment). Thus jade rings metaphorize its noble virtue. The second yang line and fifth yin line, strong and yielding respectively, interact harmoniously—metal rings lift the cauldron's delicacies while the top line's jade rings naturally accomplish the work of transformation. Therefore it is deemed supremely auspicious. Collectively, this illustrates governance principles: the ruler (fifth line) must uphold the Middle Way; worthy ministers (second line) must dedicate their talents; maladministration must be cleared (first line); overextension avoided (fourth line)—only then can the highest realm of Wuwei (non-action) governance be achieved (top line). 吉也无不利元吉亨也鼎元吉亨不以此與夫頤口也何足齒及而在聖人則養賢以及萬民鼎烹也本无大事而在聖人則養聖賢以享上帝劉用相曰頤若專言口鼎若專言腹則所烹所養又何觀之哉馬逢暘曰聖人烹以享上帝而大烹以養聖賢若不能大烹以養聖賢則雖欲以享上帝上帝必不享矣故享帝曰烹養聖賢則曰大烹也然則聖賢之在天地間豈細哉今日死一人尚未及用而死明日死一人又是終身不見用而死傷哉鼎也吾不知所烹所養將以何爲也 附録熊過曰子夏傳中虛爲耳我仇即君子好仇漢五行志及虞翻皆曰鼎以耳行耳革故行塞也鼎量極于四其上則耳矣受實必有餘量以爲溢地四則溢而覆矣邵國賢曰五在鼎爲耳耳納鉉以舉者也上在鼎爲鉉鉉貫耳以舉鼎者也楊簡曰革物者莫若鼎湯武革命天實命之天命君子正位則君子惡得不正位唯天命不可恃順乎天則其命凝不順乎天則其命又將去之不可得而凝矣是故君子不敢有一念之忘乎天 (震下/震上)震亨震來虩虩笑言啞啞震驚百里不喪七鬯 彖曰震亨震來虩虩恐致福也笑言啞啞 後有則也震驚百里驚遠而懼邇也出 可以守宗廟社稷以爲祭主也 象曰洊雷震君子以恐懼修省 **Interpretation** In the *Book of Changes* (*Yijing*), the image of the Ding hexagram is highly auspicious, symbolizing great good fortune and smooth success. A ding, an ancient cooking vessel, may seem to be no more than a pot for preparing food, but in the eyes of the sages it symbolizes nurturing worthy people to govern the many. Just as food is cooked in a ding to nourish the spirits, the sages serve Heaven by cultivating worthy people. Ma Fengyang explains: The sages use simple offerings to honor the spirits, but more solemn rites to cultivate sages and worthies. If they fail to cultivate worthy people properly, then even if they wish to honor the spirits, the spirits will not accept their offerings. Thus, honoring the spirits is called “cooking,” while cultivating worthy people is called “great cooking.” Sages and worthies are so important to the world between Heaven and Earth, yet in reality we often see them die before they are put to use. This is truly heartbreaking! How, then, should the Ding’s symbolic meaning be realized? As for the Ding’s specific symbolism, its hollow ears allow a pole (xuan) to be threaded through so the vessel can be lifted. It can hold at most four portions; any more and it will overflow. The same principle applies to governing a state: one must know when enough is enough. Yang Jian uses the Ding as a metaphor for reform: the vessel transforms food, just as the revolutions of King Tang of Shang and King Wu of Zhou followed the Mandate of Heaven. When a junzi receives the Mandate of Heaven, he must take up his proper position, but the mandate is not everlasting. By following the Way of Heaven, he can retain it; by going against that Way, he will lose it. For this reason, a junzi never dares to forget Heaven’s will. The Zhen hexagram, formed by doubling the Zhen trigram, symbolizes the rumbling of thunder. Its judgment says: “Thunder rolls, bringing fear, but afterward comes good fortune. The thunder startles those within a hundred miles, yet the sacrificial wine vessel, the qi chang, is not overturned.” This means that when sudden changes arise, one should remain reverent and wary, and only then can one respond with composure. Great upheavals may startle people far and near, yet the person presiding over the sacrifice can still remain calm. The *Commentary on the Images* says: “Thunder follows thunder.” Therefore, the junzi remains constantly alert and examines himself. Just as repeated thunder reminds people to be cautious and vigilant, one should continually cultivate oneself and reflect inwardly. 初九震來虩虩後笑言啞啞吉 象曰震來虩虩恐致福也笑言啞啞後有 則也 六二震來厲億喪貝躋于九陵勿逐七日 得 象曰震來厲乘剛也 六三震蘇蘇震行无眚 象曰震蘇蘇位不當也 九四震遂泥 象曰震遂泥未光也 六五震徃來厲億元喪有事 象曰震徃來厲危行也其事在中大无喪 也 上六震索索視矍矍征凶震不于其躬于 其鄰无咎婚媾有言 象曰震索索中未得也雖凶无咎畏鄰戒 也震爲雷震長男主鬯者也夫當震之來而虩虩然恐懼不寧如此者蓋恐吾之所以致福者或未當于帝心耳是以驚惕思咎不敢寧居從而自信自修繼以笑言啞啞然曰吾今而後奉天時行不敢毫髮有違于帝則矣夫雷一震而遠者驚邇者懼若百里之侯眞能恐懼修省則德威所至百里震驚亦如之其不喪七鬯宜矣然則是長男也其可以爲宗廟社稷主明甚而何不亨之有古者主出則家嗣守社稷奉宗廟爲祭之主故曰可以爲祭主也初爲成震之主故其辭與卦辭同其象辭亦與彖傳辭同六二乘剛正當震之來也其危厲不安實甚因而大喪失其平生之所寳惜若躋其身于九陵之上與虛空等矣更不復馳逐于聞見之場思慮之境故至七日其震始定遂乃自得之耳若三則下震將終上震 **Interpretation** Interpretation of the Zhen Hexagram (Thunder) from the *Book of Changes*: The initial yang line (Nine at First) states: When thunder suddenly roars, one first feels startled but soon regains composure, laughing and talking calmly—this brings good fortune. The *Xiangzhuan* (Image Commentary) explains: The fear induced by thunder serves as a warning that leads to blessings, while the subsequent calmness demonstrates adherence to the Dao's principles. The second yin line (Six at Second) describes: The thunder strikes violently, potentially causing loss of valuables ("bei" referring to ancient currency). One should seek refuge on high ground (the "nine hills") without haste—what is lost will return naturally after seven days. The *Xiangzhuan* notes this danger arises from a yin line overriding yang vigor ("riding the firm"). The third yin line (Six at Third) suggests: Though thunder causes trembling, cautious action prevents misfortune. The *Xiangzhuan* attributes this unease to improper positioning (a yin line occupying a yang place). The fourth yang line (Nine at Fourth) portrays thunder muffled as if trapped in mud, which the *Xiangzhuan* interprets as virtue not yet shining forth. The fifth yin line (Six at Fifth) shows thunder reverberating dangerously. While severe loss seems imminent, maintaining the Middle Way (as this line occupies the central position in the upper trigram) averts actual harm. The topmost yin line (Six at Top) depicts: Thunder makes one's legs quiver ("suosuo") and eyes dart fearfully ("juejue")—advancing now brings misfortune. If the thunderstrike affects only neighbors, no harm befalls oneself, though marital dealings may draw criticism. The *Xiangzhuan* explains this dread stems from straying from the Middle Way; though ominous signs appear, no real damage occurs when heeding others' experiences as warnings. The Zhen hexagram symbolizes thunder, representing the eldest son (as Zhen corresponds to the firstborn) presiding over ancestral rites ("chang" denotes sacrificial wine). When thunder resounds, lords within a hundred li who cultivate reverence—as if hearing heaven's warning—inspire similar awe among their people, thereby preserving sacrificial authority ("qichang" signifies ritual privileges). Ancient rulers departing on journeys left their eldest sons to maintain temple ceremonies, hence Zhen's association with "qualified sacrificial officiant." The first line, initiating the hexagram's movement, echoes its core theme; the second line's peril stems from yin overwhelming yang; the third line concludes the lower trigram's vibrational phase. 方始其象爲震蘇蘇然蘇復生也六三因是内生其心回思審處亦知内行之无眚保不敢有差跌焉九四處重震之日心中唯有震懼云爾夫震以退省爲主若遂死泥于震懼之中而不知退省以无恐其又何日能光大乎六五則震而又震非但震之來也夫二曰震來厲以乘剛而危厲也故日震來厲乘剛也今五曰震徃來厲則徃來皆危而行乎危厲之中矣乃六五全然不聞而反无喪吾所有之事與不震之時若一何居蓋二因來厲而遂喪失其所寳是喪其所本无也故後乃自得之也此一震之力也五雖徃來皆厲而反大无喪其所有事者則以吾之所固有非震厲之所能得亦非震厲之所能喪此則震之所不能震也嗚呼至矣然苟非徃來危厲之中而行當徃來之震則又何以驗吾學力之淺深而信吾之不可動一至此邪上六處震之上與五爲鄰五且震亦无得震亦无喪震而不震矣乃上六于震遠矣震不于其躬矣反索索焉内索其心矍矍然外視其行无得于中而徒征逐于外何邪凶可知也所幸切近六五而能信吾大无喪有事之鄰因是而畏鄰之戒期與同功亦庶幾可以无咎而免凶與縱六三婚媾有言以謂我舍其索索忘其震行舍其矍矍忘其无眚更不與共事焉不恤也可知學周之道下焉者不震不發 **Interpretation** This passage uses the six lines of the "Zhen Hexagram" (the trigram symbolizing thunder and awakening in the *Yijing*) to illustrate the proper attitude for cultivation during turbulent times. The third line (6-3) depicts the state of inner vigilance when disturbances first arise. Like thunder that startles people awake before stillness returns, practitioners at this stage should introspect, act prudently, ensure their inner cultivation remains flawless, and avoid behavioral missteps. The fourth line (9-4) represents the peak of turbulence, where the heart is filled with terror. Yet the scripture clarifies that true "shock" (*zhen*) should focus on self-reflection. Those who wallow in fear without learning to retreat and examine themselves will never attain luminous clarity. The fifth line (6-5) faces continuous tremors, moving perilously back and forth. But advanced practitioners maintain composure, knowing what truly matters (their inner cultivation) can neither be seized by external chaos nor augmented by it. This ability to preserve one's essence amid danger becomes the measure of cultivation depth. The top sixth line (Top-6) has distanced itself from the epicenter yet displays more panic than those actually affected—its mind empty and actions erratic. The text critiques this inversion of priorities, suggesting that adopting the fifth line's steadiness could avert misfortune. Otherwise, like the third line, one may appear cautious yet remain unfit for meaningful collaboration. The conclusion observes: practitioners at lower stages often require external shocks to awaken their diligence. Through contrasting the hexagram's lines, the passage demonstrates that genuine cultivation lies not in superficial agitation, but in maintaining inner stability amidst upheaval. 上焉者不震不止故一震之餘无不各有所喪各有所發各有所得各有所止者原非他卦之可比也鳴呼雷迅霆擊萬方靡寧將逆天者誅不孝者戮而况于修道之君主鬯之子有不致福乎君子觀于震可以惕然思矣大象曰洊雷震君子以恐懼修省有以也 附録吴氏曰乾陽君也坤地國邑也分乾之一陽以主坤國邑百里之君侯也俞氏曰遠謂卦之外體邇謂卦之内體内外皆震有遠邇驚懼之象鄭康成曰人君于祭匕牲體薦鬯而已升牢于俎君匕之臣載之鬯秬酒芬芳修鬯者也熊過曰震爲足足乘初九故稱九陵上蘇言下震之聲將盡下蘇言上震之聲復生震徃來厲初始震爲徃四洊雷爲來也吴幼清曰蘇蘇死而復生 (艮下/艮上)艮其背不獲其身行其庭不見其人无咎 彖曰艮止也時止則止時行則行動靜不 失其時其道光明艮其止止其所也上 下敵應不相與也是以不獲其身行其 庭不見其人无咎也 象曰兼山艮君子以思不出其位 初六艮其趾无咎利永貞 象曰艮其趾未失正也 六二艮其腓不拯其隨其心不快 象曰不拯其隨未退聽也 九三艮其限列其寅厲薰心 象曰艮其限危薰心也 六四艮其身无咎 象曰艮其身止諸躬也 六五艮其輔言其序悔亡 象曰艮其輔以中正也 **Interpretation** This passage elucidates the principles of the "Zhen" (Thunder) and "Gen" (Mountain) hexagrams from the *Book of Changes*. The Zhen hexagram represents thunder, symbolizing agitation and awakening, while the Gen hexagram represents a mountain, symbolizing stillness and restraint. Regarding the Zhen hexagram, it states: The supreme state is one unaffected by external disturbances. When thunder rumbles, all things experience loss, birth, gain, and cessation—phenomena unmatched by other hexagrams. Thunder moves swiftly, lightning strikes fiercely, and nothing under heaven remains undisturbed. Those who defy the will of heaven are punished; the unfilial are condemned—how much more so for Daoist practitioners and noblemen presiding over rituals? A nobleman observing the Zhen hexagram should awaken to self-reflection. Thus, the *Great Image Commentary* says: "Thunder rolls continuously; the nobleman, therefore, maintains reverence and cultivates self-examination." Scholarly interpretations include: Master Wu associates the Qian (Heaven) hexagram with the firmness of a sovereign and the Kun (Earth) hexagram with the land and cities. Master Yu explains that "far" refers to the hexagram's external manifestation, while "near" denotes its intrinsic nature—both embody the imagery of agitation. Zheng Kangcheng interprets ritual sacrifices as the sovereign overseeing the slaughter of offerings, while ministers arrange the ceremonial vessels. Xiong Guo notes that the Zhen hexagram symbolizes the foot, with the initial nine-line resembling a foot stepping upon the Nine Mounds. Concerning the Gen hexagram, it teaches: Gen signifies stopping. One halts when it is time to halt and moves when it is time to move. When stillness and action align with their proper timing, the path becomes clear. Stopping must occur in the appropriate position. Though upper and lower lines correspond, they do not interfere with one another—thus, one remains unbound by bodily desires, walking through a courtyard as if seeing no one, free from fault. The *Image Commentary* states: "The doubled mountain of the Gen hexagram reminds the nobleman to contemplate without overstepping his bounds." Line interpretations include: The initial six-line advises restraining the toes to avoid fault, favoring enduring adherence to correctness. The second six-line warns that stopping the calves cannot save followers, bringing inner discontent. The third nine-line cautions that halting at the waist tears the spine's sinews, with danger scorching the heart. The fourth six-line affirms restraining the body incurs no blame. The fifth six-line explains that stopping at the jaws brings orderly speech, dispelling regret. All these teachings emphasize the wisdom of knowing when to stop. 上九敦艮吉 象曰敦艮之吉以厚終也艮爲山震艮二卦聖人道問學之大事也凡爲學者學問日博則聞見日廣聞見日廣則道理日積道理日積則寳惜日深曰積日深日蔽日錮雖有豪傑不能自解脫矣此正所謂利欲深坑殺人陷阱雖聖人與居亦末如之何者曾不知學貴知止止必有所故艮以背爲所而止以不獲身不見人爲背无所止而自止者此至善之止也此於止知其所止之止也有絲髮未淨非背止之止矣故自趾以上分爲五爻皆止也而非其背非眞止矣艮趾者步亦步之學也艮腓者欲其止而恨其不能止之學也此其可望者也艮限者艮於動地而强欲其不動告子强制其心之學也終不可與有言者也艮其身筋躬者也艮其輔謹言者也皆艮也而非其所難以言艮矣不艮不足以言學故以敦艮終焉然則言天下之眞學問者非止與止則定定則靜靜則安可以照鑒可以扣擊可以平均可以經世而出世雖然苟非鼓之以雷霆至于喪身失命億喪貝億无喪有事未易以蕩滌而遽止也方時化曰初六當趾之處而遂能艮止其无咎可知蓋吉凶悔吝皆生于動趾而遂止不動可咎然所貴者利永貞耳夫又安能終不動也故曰无咎利永貞能永貞則雖動亦无咎矣夫子曰止亦人所難者但能艮止自未 **Interpretation** This passage uses the Gen hexagram in the *Classic of Changes* (the *Yijing*), which symbolizes a mountain and represents stillness, to explore the principles of learning and self-cultivation. Its central message is that true learning does not come from pursuing breadth without limit, but from knowing when to stop. The top line of the Gen hexagram, the “Nine at the Top,” says, “Firm stillness brings good fortune.” The Image commentary explains that this is because only what is substantial can bring things to a good end. The Zhen hexagram, symbolizing thunder and action, and the Gen hexagram are the two hexagrams the sages used to explore the great principles of learning. People seeking knowledge today often fall into a trap: the broader their knowledge, the richer their experience, and the more principles they accumulate, the more likely they are to become stubbornly attached to their own views. They are like people who have fallen into a deep pit of desire, from which even the most outstanding individuals can hardly escape. That is why learning depends on knowing when to stop. Stopping must have something to rest upon. The Gen hexagram takes the back as its image because the back is stable and still. True “stopping” is not something one forces through deliberate effort; it is a state that arises naturally. From the toes to the other parts of the body, the text uses five line positions to represent different levels of “stopping”: the toes symbolize imitative learning that follows another’s steps; the calves represent being unable to stop despite wanting to; the waist represents forcing oneself to be still amid turmoil, like Gongsun Long’s method of forcibly controlling the mind; the body represents proceeding with care and discipline; and the cheeks represent speaking and acting with restraint. Each of these counts as a kind of “stopping,” but none reaches the highest level. True learning must attain “firm Gen”: substantial, steady stillness. Such stillness brings inner stability; stability gives rise to quiet, quiet gives rise to calm, and only then can one discern the smallest details and respond to the affairs of the world. One can serve society and its people while remaining detached from worldly concerns. Yet the passage ends with a warning: without a thunderbolt-like shock—that is, a major upheaval—it is difficult for people truly to clear away distracting thoughts and reach stillness. As the line “Six at the Beginning” says, it is certainly blameless to know when to stop while still at the stage of the toes, but what matters is maintaining lasting correctness. Confucius also said that “stopping” is one of life’s great challenges. Those who follow the way of stillness embodied by the Gen hexagram will naturally meet with good results. (Note: Gongsun Long was a Warring States period thinker who advocated forcibly controlling the mind. A “line” is one of the basic components of a hexagram in the *Yijing*; each hexagram has six lines.) 失正或因止而遂能得其所止未可知耳世未有好動不止者而能止其所止也此爻象之所以互相發也六二當腓之處腓不自動象二之止腓不能不隨足以動象二之未得所止夫腓本不欲動者也及其隨足以動而又无由以拯之此六二所以時時不快于心而恨不能自降伏其心也與故曰未退聽也然則六二之志亦可哀矣 附録楊簡曰善止者行善行者止知止而不行者實不知止知行而不知止者實不知行知行止之非二而未能一一皆當其時猶未爲光明如四時之錯行如日月之代明而後爲光明而後爲得易之道人精神盡在乎面不在乎背盡在乎前不在乎後故聖人教之曰艮其背使其面之所向耳目鼻口手足之所爲一如其背則應用交錯擾擾萬緒未始不寂然矣視聽言動心思曲折如天地之變化矣唯此爲艮唯此爲止其所苟艮其面雖止猶動知其動而强止之終不止也唯艮其背則面如背前如後動如靜寂然无我不獲其身雖行其庭與人交際實不見其人矣止得其所者无所也无止也非有所而欲无之也非本不止而强止之也本无止本无所今曰止其所者止于无所也无所則无止无止之止眞止矣夫是之謂止其所耳使有我則有所矣熊過曰按古文背字爲北或譌爲止鼂氏謂依卦辭作背是也 **Interpretation** This passage focuses on the state of cultivation known as “stillness” (stopping and settling into quiet). It uses parts of the body as metaphors: the calf (fei) does not want to move, yet must follow the foot’s movements. This is like a practitioner who longs for inner calm but cannot easily control the flurry of distracting thoughts. Yang Jian’s appendix offers a further explanation: those who truly understand stillness naturally act in accord with the Dao (the Way), while those who understand action naturally settle into stillness. Most people, however, cannot find the right balance between movement and rest, as naturally and harmoniously as the cycles of heaven and earth or the alternation of sun and moon. The sages teach the practice of “keeping the back still”—focusing on the back—to make the senses and actions as settled as the back itself. When this state is reached, even social interaction is like being alone, because the mind has moved beyond distinctions and oppositions. This is what it means to “remain in one’s proper place,” abiding in one’s proper position. If the notion of “I” remains, attachment remains too. Xiong Guo’s commentary adds that in ancient writing the character for “back” was written as “north,” and was sometimes mistakenly written as “stop.” But according to the hexagram text, it should be understood as “back.” The central point is that the highest form of stillness does not come from forcibly suppressing thoughts. It comes from a natural state free of self and attachment. Just as the back is naturally still and the face naturally active, practitioners should let the mind return to its inherent quiet, rather than deliberately trying to control it. 王畿曰兩雷兩風兩火兩水兩澤皆有徃來之義唯兩山竝峙不相徃來故止也心之官則思不出位之思謂之正思如水鑒之應物而常止也如日月之貞明變化云爲萬物畢照而未嘗動也思心之用著于无思即爲沈空著于有思即爲逐物无思而无不通千聖之絶學也先儒謂不出位如素富貴行乎富貴素貧賤行乎貧賤之類專以應迹言未明思之本㫖也然不出位之思即不願乎外之意心與迹亦非判爲兩事艮止也艮其背止其所也耳目口鼻四肢之發用皆在面唯背爲不動故以背取象背雖不動而五臟皆擊于背九竅百骸之滋潤背爲之輸是以无用爲用也 (艮下/巽上)給三漸女歸吉利貞 彖曰漸之進也女歸吉也進得位往有功 也進以正可以正邦也其位剛得中也 止而巽動不窮也 象曰山下有木漸君子以居賢德善俗 初六鴻漸于干小子厲有言无咎 象曰小子之厲義无咎也 六二鴻漸于磐飲食衎衎吉 象曰飲食衎衎不素飽也 九三鴻漸于陸夫征不復婦孕不育凶利 禦寇 象曰夫征不復離群醜也婦孕不育失其 道也利用禦寇順相保也 六四鴻漸于木或得其桷无咎 象曰或得其桷順以巽也 九五鴻漸于陵婦三歲不孕終莫之勝吉 象曰終莫之勝吉得所願也 **Interpretation** This passage explains the principles of the Gen (Mountain) and Jian (Gradual Progress) hexagrams from the *Book of Changes*. The ancients observed that paired thunder, wind, fire, water, and marsh hexagrams all signify mutual interaction, while only paired mountains (Gen) represent stillness without exchange. The mind's function lies in thinking, but only thoughts anchored in their proper place constitute correct contemplation—just as calm water reflects all things yet remains unmoved, or as the sun and moon eternally illuminate creation without ever shifting. The mind's operation is subtle: complete absence of thought leads to emptiness, while excessive thinking chases external objects. The highest state is apparent thoughtlessness that comprehends all—this is the supreme learning of sages. Earlier scholars spoke of "not overstepping one's position" as the rich being content with wealth and the poor with poverty, but this merely describes surface phenomena without addressing thought's foundation. True "non-overstepping" means the mind refrains from external grasping. The Gen hexagram symbolizes stopping, using the human back as metaphor—eyes, ears, mouth, nose and limbs all engage in frontal activity, while the back alone remains still. Yet this seemingly useless back connects the five viscera, transporting nutrients to nourish the whole body, embodying the wisdom of "using what appears useless." The Jian hexagram (Gen below Xun above) teaches gradual advancement. Its judgment states a maiden's marriage brings good fortune because success comes through step-by-step propriety. Progress requires steadfast adherence to the correct path to properly govern states. The image of trees on a mountain (symbolizing accumulated virtue) shows how noble persons cultivate worthy character to transform customs. The line statements employ wild geese ascending as metaphors: - Initial Six: A young goose on the shore—youths face reproach but no real harm; - Six Two: The goose rests securely on flat rocks while feeding—steadfast work brings good outcomes; - Nine Three: The goose flies to high ground—a husband departs never to return, a wife struggles in childbirth—warning against external threats; - Six Four: The goose perches safely on tree branches—adapting to circumstances ensures stability; - Nine Five: The goose reaches the mountain ridge—a wife bears no child for three years but ultimately succeeds—perseverance in righteousness brings fulfillment. These all illustrate that affairs should progress like migrating geese—knowing when to stop (Gen) and when to advance steadily (Jian). Proper balance between movement and stillness brings auspicious results. 上九鴻漸于陸其羽可用爲儀吉 象曰其羽可用爲儀吉不可亂也風山漸方時化曰咸與漸皆男女之卦也然咸感也感應乃學問大事故因取女而極言咸之道不專以取女言也漸則專言之矣初女之將歸者二與五女歸之經也三與四女歸之權也上又女歸之貞節也夫女之將歸如鴻之離水故稱干焉歸猶未也故稱小子女子始字將遠父母兄弟有唧唧不安之意故又稱厲稱有言此蓋女子之常態于義有何咎乎磐水中石漸于此而衎衎然飲食自若獨立旡營者是女之孟光也此其志豈徒告飽已哉故吉五之漸于陵也非不安也不肯苟而安也三歲不孕非不育也不肯苟配而育也然而終莫之勝者一擇對不嫁一簡斥數婦到晩始愜所願梁鴻是也此之謂女歸之常經二五當之矣三本无應誰與爲偶鴻漸于陸不安之象也離同體二隂而獨上夫征之不復也不得已而納四未敢公然舉子婦孕之不育也其凶无疑但獨女无依不爲夫婦旡以相保誰爲禦寇者四亦心不自安若漸在木豈鴻所棲哉所爲順以巽者正以无應旡依不得已耳女子无依危厲實甚苟得其桷亦自无咎此之謂三四相比而成夫婦女歸之權也吁鴻若失偶至死不配孤飛隨後戛然長鳴其不可亂如此非羽之可用爲儀 **Interpretation** This passage explains the line statements of the Gradual Progress hexagram in the *Classic of Changes* (*Yijing*), which symbolizes development by degrees. Through images of wild geese in flight and a woman marrying, it teaches that people should proceed step by step and remain true to their proper place. The statement for the top line says that a wild goose flies to the high ground, and its feathers can be used to adorn ceremonial regalia. This is an auspicious sign. The *Image Commentary* explains that the good omen lies in the feathers being arranged in order and not thrown into disarray. This serves as a metaphor for maintaining one’s integrity. The Gradual Progress hexagram is made up of Xun (Wind) and Gen (Mountain), symbolizing the gradual development of things. Fang Shihua explains that both the Mutual Influence hexagram, which concerns resonance, and the Gradual Progress hexagram are associated with marriage between men and women. But the Mutual Influence hexagram addresses the principle of attraction, while the Gradual Progress hexagram focuses specifically on the process of a woman’s marriage. The first line symbolizes a woman awaiting marriage, like a wild goose just leaving the water. The second and fifth lines correspond to one another and represent a proper marriage. The third and fourth lines represent a marriage formed as a temporary expedient. The top line emphasizes chastity and integrity. When a woman first marries, she is like a young wild goose leaving the water: she feels anxious and unsettled, which is only natural and does not count as a fault. The passage then alludes to the story of Meng Guang, who served her husband with such respect that she raised a tray of food to the level of his eyebrows. Like a wild goose resting by the water and eating at ease, she represents a woman who disdains vanity and is content with a simple life. This attitude of finding joy in contentment naturally brings good fortune. The wild goose in the fifth line flies up to the hills. This does not mean it is dissatisfied with its present circumstances, but that it refuses to settle for an unsuitable match. Going three years without conceiving does not mean being unable to bear children; it means waiting for a suitable partner. Like Liang Hong of the Eastern Han dynasty, who chose a wife with great care and found happiness only late in life, this is the proper way to marry. The third line has no corresponding partner. It is like a wild goose stranded on dry land, unable to find a place of rest. When a husband goes off to war and does not return, he reluctantly takes in the woman represented by the fourth line, but dares not openly have a child with her. Such a forced union is bound to end badly. Yet an orphaned woman with no one to rely on has no protection unless she marries. The woman in the fourth line is also anxious in her heart, like a wild goose that should not perch in a tree but settles there because it has nowhere else to go. Losing one’s support is indeed dangerous, but finding a suitable home—like finding a level branch to rest on—can avert disaster. This is the expedient marriage represented by the third and fourth lines. Finally, the passage emphasizes that a wild goose that loses its mate will live out its days alone. Even after death, its feathers remain neat. This quality of remaining true to one’s integrity is like the orderly feathers that make it fit for ceremonial decoration: it symbolizes a lofty integrity that must not be thrown into disarray. 者乎與三同爲无應不安故同象陸焉 附録王輔嗣曰進而之陸與四相得不能復反者也夫征不復樂于邪配則婦亦不能執貞矣非夫而孕故不育也三本艮體而棄乎群醜與四相得遂乃不反至使婦孕不育凶之道也異體合好順而相保物莫能間故利禦寇熊過曰四巽體爲木之餘故漸木而或得其桷李鼎祚謂四爻隂位正象桷是也俞氏曰五與二應乃夫婦之正配故吉三與四比乃夫婦之邪匹故凶 (兊下/震上)歸妹征凶无攸利 彖曰歸妹天地之大義也天地不交而萬 物不興歸妹人之終始也說以動所歸 妹也征凶位不當也无攸利柔乘剛也 象曰澤上有雷歸妹君子以永終知敝 初九歸妹以娣跛能履征吉 象曰歸妹以娣以恒也跛能履吉相承也 九二眇能視利幽人之貞 象曰利幽人之貞未變常也 六三歸妹以須反歸以娣 象曰歸妹以須未當也 九四歸妹愆期遲歸有時 象曰愆期之志有待而行也 六五帝乙歸妹其君之袂不如其娣之袂 良月幾望吉 象曰帝乙歸妹不如其娣之袂良也其位 在中以貴行也 上六女承筐无實士刲羊无血无攸利 象曰上六无實承虛筐也雷澤歸妹漸女婦也雖歸猶未得即正位中宫而爲后也由妃而后以漸而進故曰漸今歸妹所歸 **Interpretation** This passage primarily explains the hexagram image and line statements of the "Returning Maiden" (Guimei) hexagram from the *Book of Changes*. The "Returning Maiden" symbolizes a maiden's marriage, yet the hexagram reveals numerous problems in this union. Wang Bi (style name Fusi) notes that the third line (a yin line) originally belongs to the Gen hexagram (representing stillness), but abandons its proper path to pair with the fourth line (also yin). This resembles a wife forsaking chastity to unite with a non-husband figure, resulting in the ominous omen of "conceiving yet being unable to nurture." The fourth line belongs to the Xun hexagram (symbolizing wood), hence the line statement mentions the imagery of "obtaining rafters (roof beams)." Yu's commentary explains that the fifth and second lines correspond, symbolizing proper marital relations and thus good fortune; whereas the third and fourth lines' adjacency represents improper relations between genders, hence misfortune. The hexagram statement "Returning Maiden" declares: Marriage brings misfortune, nothing proves advantageous. Though male-female union reflects heaven-earth's great principle ("the grand meaning of heaven and earth"), this hexagram shows improper positioning (yin lines occupying yang positions) and weakness overriding strength ("the yielding riding the firm"), thus inauspicious. The hexagram image shows thunder above the marsh (Dui below Zhen above), prompting noble persons to carefully consider matters' ultimate outcomes. The line statements respectively describe: - First Nine: A maiden marries as accompanying bride; like a lame person who can still walk, advancement brings good fortune - Nine Two: A one-eyed person who can still see; fitting for hermits maintaining rectitude - Six Three: The marriage gets delayed, ultimately becoming an accompanying bride instead - Nine Four: The marriage gets postponed, yet eventually finds its proper timing - Six Five: Emperor Yi marries off his sister; the principal wife's sleeves prove less splendid than the accompanying bride's; fortune comes at full moon - Top Six: A maiden carries an empty basket; a man slaughters a sheep without bloodshed; nothing proves advantageous The passage concludes by contrasting the "Gradual Advance" (Jian) hexagram—which describes a maiden gradually becoming principal wife—with the "Returning Maiden" hexagram where the maiden immediately becomes principal wife (without gradual process). This juxtaposition implies marital stability requires step-by-step progression. 妹也皆女也而女歸獨吉歸妺反言征凶者何以女歸則爲正所謂女君是也故曰利貞貞即正也以漸而居近君之正位則其徃爲有功故曰徃有功以漸而正位乎内則可以使一邦之女德皆正故曰可以正邦且邦君之位又剛而得中九五是也君夫人之位又止而且巽動不可窮也其利于正如此此女歸之所以吉與今歸妹上六諸爻從少女而歸于人妾媵事也安得同哉又說以動必人意說而後敢動若自有征其凶必矣有何利乎其言女承筐无實士刲羊无血者言女家于歸而承筐是其實也而不爲娣妾則是同爲女承筐而无其實矣士家娶婦而刲羊以薦血也而娣妾不與則是雖見士刲羊而旡其血矣又上六以柔乘五之剛故无攸利位不當女君之位而出其上是謂征凶故以此爻當之餘五爻除九四居上无應爲女兄之待時而未歸者五則在中之位尊貴之行帝乙之妹而長男嫁之是矣二爲正應非五之良娣乎不如其娣之袂良五隂而二陽也眇能視者從君而不敢正視也无敢當夕幽獨是守故曰利幽人之貞此與女在室何異故曰未變常初與二同體從九二者恒也在家從姊既歸從娣步步相承不敢遽步如跛之履眞能履矣不吉何待與六三雖居二上年長于二而實女之賤者故稱須焉唯須故亦 **Interpretation** This passage elucidates the auspicious and inauspicious principles concerning ancient marriages (nü gui) through the lens of the hexagrams. In modern terms: A woman's marriage must align with her status and proper protocol. The principal wife (nü jun) entering matrimony is auspicious, for her position is rightful and helps uphold the virtuous conduct (De) of all women in the state. Just as the Nine in the Fifth line represents the sovereign, the principal wife's position must remain stable and gentle to ensure the country's tranquility. The situation differs for accompanying concubines (di qie). Their lowly status is symbolized by the imagery "the maiden carries a basket, but it is empty" - denoting their lack of substantial position; and "the young man slaughters a sheep, but no blood flows" - signifying an incomplete marital rite. The Top Six line represents such improperly positioned concubines whose forced ascension invites misfortune. Other lines carry distinct meanings: The Nine in the Fourth resembles an eldest daughter awaiting marriage; the Six in the Fifth holds supreme nobility, like King Di Yi's sister marrying King Wen of Zhou; the Six in the Second symbolizes the principal wife's attendants who must remain humble and ritual-proper; the Initial Nine and Six in Second share substance, reflecting the tradition of daughters obeying fathers before marriage and husbands after; while the Six in Third, though senior in age, remains subordinate in status, merely awaiting arrangements. Ultimately, these hexagram images illustrate the distinction between principal wives and concubines in ancient marriages, emphasizing the importance of correct positioning and ritual propriety (li). Proper alignment brings good fortune, while forced overstepping invites calamity. 反歸以娣而爲二之媵矣月幾望者位在中也正與邦君内外相望者也大非娣輩之所得同也故五雖朴素是尚袂不如娣而娣輩終不敢以正視相視正履相隨者化女君之德也以是之故不妒不忌如天地交而萬物興遂成天地之大義而又何不終始之有邪苟女君有盛德而娣輩不能卑體以相承則征凶之咎决不能免是以歸妹直言其征凶旡攸利也以見其但有凶而无吉但可承而不可征也蓋如此屈意相承如跛如眇猶恐有凶况敢征邪戒之甚矣夫歸妹以娣既天地之大義而不可免既歸則又征凶而終不利此歸妹卦辭所以獨戒征也旡吉辭也但得免凶即爲幸事矣今非古矣歸妹以娣禮不行矣然妾媵固尚在也噫爲妾媵者不可以不戒也欲正位乎内者又不可不以歸妹之六五爲法也邦君大夫知而愼之戒之慮之憂之防之庶得正家之宜威如之吉不然國破家亡凶又何如也余觀妾騰之微聖人猶諄諄示戒者誠不忍以一物傷天地之和故也然所關甚大愼无以婢妾細故忽之 附録楊簡曰初九位在下有娣象娣則不可專行跛能履者難行象如此而徃則得娣之道故征吉熊過曰歸妹震長兄出而用事將嫁在内兊之少女也天官書云須女四星賤妾之稱也故子夏孟宗皆作娣媵之妾 (难下/震上) **Interpretation** This passage discusses the ancient marriage custom known as “Returning Maiden,” in which a younger sister accompanied her elder sister when both married the same man, and the principles for conducting oneself that it embodies. The text uses celestial phenomena as a metaphor. Just as the moon stands at the center as it nears fullness, the principal wife, the ruler’s consort, is matched with her husband in their respective inner and outer roles and holds a position of honor beyond comparison with the younger sisters who accompany her. Though the Fifth Line is plain, its sleeves, which symbolize status, are ultimately less splendid than the principal wife’s. The accompanying sisters never presume to stand on equal footing with her. They should follow in her measured steps and model her Virtue. Such humility allows them to avoid jealousy and conflict, just as the union of Heaven and Earth brings forth the growth of all things and fulfills their great purpose. If the principal wife is virtuous, but the accompanying sisters fail to be humble and compliant, disaster is hard to avoid. That is why the *Returning Maiden* hexagram states plainly, “Going forth brings misfortune”: taking the initiative carries danger, with misfortune and no good fortune. One should comply, not press one’s own claims. Even if one humbles oneself and proceeds as cautiously as a lame person or a blind person, there is still fear of misfortune. How much more so if one actively competes for favor? This is a stern warning. Although the “Returning Maiden” custom accords with the great purpose of Heaven and Earth, an accompanying wife who does not keep to her proper place invites danger. The custom no longer exists today, but distinctions between wives and concubines remain. Those of lower status must learn restraint; anyone seeking to become a principal wife should take the Fifth Line as a warning. Rulers and ministers, too, must be vigilant if they wish to keep their households harmonious. Otherwise, the result may be the tragic ruin of both state and family. The sages offered earnest warnings even about such seemingly minor matters because they could not bear to see the harmony of Heaven and Earth disrupted by something small. In an appendix, Yang Jian explains that the Initial Nine Line occupies a low position and therefore symbolizes the accompanying younger sister. She cannot act independently, just as a lame person has difficulty walking. Yet proceeding in this way accords with the proper role of an accompanying wife, so “Going forth brings good fortune.” Xiong Guo, by contrast, explains the hexagram through celestial imagery: in the *Returning Maiden* hexagram, Zhen symbolizes the elder brother, who governs the outer realm, while Dui symbolizes the young woman awaiting marriage. The *Records of the Celestial Offices* identify the four stars of Xunu as the stars of low-ranking concubines, which is why both Zixia and Meng Zong understood the passage as referring to the custom of accompanying wives. 豐亨王假之勿憂宜曰中 彖曰豐大也明以動故豐王假之尚大也 勿憂宜日中宜照天下也日中則昃月 盈則食天地盈虛與時消息而况于人 乎况于鬼神乎 象曰雷電皆至豐君子以折獄致刑 初九遇其配主雖旬旡咎徃有尚 象曰雖旬旡咎過旬災也 六二豐其蔀日中見斗徃得疑疾有孚發 若吉 象曰有孚發若信以發志也 九三豐其沛曰中見沫折其右肱旡咎 象曰豐其沛不可大事也折其右肱終不 可用也 九四豐其蔀日中見斗遇其夷主吉 象曰豐其蔀位不當也日中見斗幽不明 也遇其夷主吉行也 六五來章有慶譽吉 象曰六五之吉有慶也 上六豐其屋蔀其家闚其户聞其无人三 歲不覿凶 象曰豐其屋天際翔也闚其户闃其无人 自藏也雷火豐方時化曰豐大也太陽麗天群動皆作豐大可知矣若向晦則群動息矣何由以見其爲大乎是大也誰大之王大之也王者向明出治所尚者大故曰王假之假大也夫王者尚大而此卦離眀在下雷動在上夫離在下非但不是日中且將晦矣雷在上非但曰中不見日且有隂雲晦雨矣方憂其不明而何豐大之有不知日中則昃而日昃則又必中雷動則晦而已過則又必眀今雖離明在下也然日亦自會有中天之時雖雷動在上也然 **Interpretation** The Hexagram Feng (Abundance) in the Book of Changes elucidates the principles governing the zenith of prosperity. "Feng" symbolizes greatness and radiance, akin to the noonday sun illuminating all things. The sovereign (representing leaders) should emulate this magnanimous spirit—free from anxiety yet maintaining moderation like the midday sun, for when the sun passes its zenith it declines westward, and the full moon inevitably wanes. This reflects the natural order of heaven and earth, equally applicable to human affairs and the Dao of spirits. The hexagram's image of thunder and lightning teaches the noble person to adjudicate legal cases and administer punishments with penetrating clarity. Its six lines reveal distinct situations: The initial yang line suggests meeting a compatible ruler—remaining blameless for ten days, with favorable prospects if proceeding further. However, exceeding this period invites misfortune. The second yin line depicts obscured brilliance—seeing the Big Dipper at noon. Action here arouses suspicion, yet sincere intent brings auspiciousness. The third yang line shows greater obscuration—spotting minor stars at midday like a broken right arm. Though without major faults, significant achievements prove difficult. The fourth yang line again encounters veiling—observing the Dipper at noon, but encountering an equitable ruler ultimately brings good fortune. The fifth yin line welcomes returning radiance—receiving blessings and acclaim, indicating great auspiciousness. The top yin line warns of towering houses that shadow homesteads—peering inside for three years without seeing inhabitants portends calamity, demonstrating how excessive pursuit of grandeur leads to isolation. Ming Dynasty Yijing scholar Fang Shihua explains: Feng's abundance resembles the sun at zenith making all things visible. At dusk when creatures rest, this magnificence disappears. Rulers governing the world revere precisely this luminous magnanimity. Though the hexagram shows light below (suggesting impending dimness) and thunder above (implying gathering clouds)—seemingly worrisome—understand this: the sun declines after zenith only to rise anew; thunderstorms invariably yield clear skies. Present brightness below will ascend to mid-heaven; overhead thunder ultimately heralds fresh illumination. 日亦自會有照天下之侯何憂乎日之不中而天下之不照也故曰勿憂宜日中宜照天下也日中則明明則動動則豐矣此王者事也非六五其奚以當之故曰來章來章者來六二曰中之章也有慶譽吉即豐亨也六二本離之主爲日之中因雷在上故有豐蔀見斗之象焉徃雖疑不見曰然日何恙乎輝光自在有孚未嘗不發若也誰爲豐蔀九四是已四居震體雷初動也故曰豐其蔀位不當也日中見斗幽不眀而且見傷非明夷乎雖曰明夷然開雲去翳便見曰中仍復與夷主相遇矣雖幽不明又何不吉之有夫四之吉猶五之吉二之吉也既日中則豐大之慶咸與共之故曰吉行也初九六二離明同體初之遇二非遇其配主乎但因二爲豐蔀所掩故吿之曰借使旬日遇雨必有曰中之慶徃自有配何其咎也象又斷之曰定旡過旬之理若過旬便是灾可不必憂之矣九三處雷動之下不但隂翳而雨且沛然矣滂沛在途方見水沫雖值曰中豈岀門動作時邪離體三爻除二日中初與三若左右肱然三不可動有折其右肱之象无咎者隂雨之過非九三咎也信乎非明不動非明以動則不豐故豐以天下王者所尚也彼豐其屋者即不然不思曰中以照天下使蔀屋之下无一夫之不獲而乃損上益下自豐其屋焉意若曰我 **Interpretation** The sun will naturally have its time to shine everywhere under heaven. Why worry that it will not rise to its zenith? All things under heaven will eventually see the light. So there is no need for concern: the sun should rise to its highest point and shine in every direction. When it reaches noon and shines most brightly, its light gives rise to action, and action brings abundance. This is the principle by which a ruler governs the realm. The line text for the fifth line, Six, mentions “coming to display the light.” This in fact refers to the image of “the sun at noon” represented by the second line, Six. The second line, Six, is the ruling line of the Li trigram, which symbolizes the sun, and represents the sun at midday. But under the influence of the Zhen trigram above, which symbolizes thunder, the unusual celestial signs of “the great screen that blocks the light” and “at noon, seeing the stars” appear. There is no need to worry, however: the sun’s light has never truly vanished. It is only temporarily obscured by the clouds represented by the fourth line, Nine. The fourth line, Nine, lies at the first stirrings of the Zhen trigram, and so brings about the obstruction. Though this makes daylight as dim as night, the image of the Mingyi hexagram, once the dark clouds disperse and the sun reappears at its zenith, it can meet again with the “lord of darkness,” referring to the second line, Six, and in the end all will be auspicious. The first line, Nine, and the second line, Six, both belong to the Li trigram’s sphere of light. Their meeting is a natural match, though for the moment they are obscured. The hexagram image suggests that if rain falls and the skies clear within ten days, the sun will surely be seen again. There is no need for excessive worry. The third line, Nine, lies beneath the thunder’s movement. Not only are the clouds thick, but heavy rain is falling. Though it is midday, the downpour makes it a poor time to set out. Of the three lines in the Li trigram, only the second line, Six, represents noon; the first and third lines, Nine, are like the left and right arms. At this moment, the right arm—the third line, Nine—should not move recklessly, or it may be broken. But this is simply due to changing weather; the third line, Nine, itself is not at fault. The true way to abundance is to shine everywhere under heaven like the sun at its zenith. It is not to be like those who think only of “making their house grand”—who give no thought to benefiting all beings as the midday sun does, but concern themselves only with enlarging their own home. How could such selfish conduct be compared with the way of a king? 高高在上誰能奈我何不知此又烏用誰哉蓋至于有家而无人有户而闚不見人冰消瓦解影響无有凶何如也故象復嘲之曰方其豐屋也彼亦自謂翶翔天際若與天游者而不知正所以自蔀其家也蓋至于有屋而无家有户而无人可藏是謂自豐自葬而又安用大屋爲也此无他自照而不思所以照天下也夫自照者反不能照反致幽暗而照天下者則雖雷雨之動滿盈亦常如日之方中故王者宜日中宜照天下也能照天下則豐以天下矣夫豐以天下則雖極其豐大不爲好大而喜功有慶有譽自然歸之孰與豐屋而自蔀者之爲獨夫而卒自藏也與哉 附録 兹曰闚其户闃其无人闃从門从臭闚小視也臭从目蓋言始小視之雖大張目亦不見人也 (良下/離上)旅小亨旅貞吉 彖曰旅小亨柔得中乎外而順乎剛止而 麗乎明是以小亨旅貞吉也旅之時義 大矣哉 象曰山下有火旅君子以明愼用刑而不 留獄 初六旅瑣瑣斯其所取災 象曰旅瑣瑣志窮災也 六二旅即次懷其資得童僕貞 象曰得童仆貞終无尤也 九三旅焚其次喪其童僕貞厲 象曰旅焚其次亦以傷矣以旅與下其義 喪也 九四旅于處得其資斧我心不快 象曰旅于處未得位也得其資斧心未快 也 **Interpretation** This scripture primarily discusses two core concepts: self-enclosure versus universal illumination, and the wisdom of the Travel hexagram. The first section uses the metaphor of a house to describe human states of being. Those who elevate themselves believing none can equal them are actually confining themselves within sealed chambers. They construct lavish dwellings (fengwu) imagining they soar through the heavens, yet render their homes utterly vacant—ultimately burying themselves in isolation. The truly wise do not shine for themselves alone, but radiate like the midday sun upon all beneath heaven. This is how a true sovereign should be, for even with greatest achievements one remains free from arrogance, naturally earning praise. Compared to those self-enclosed autocrats, this represents genuine abundance. The second section interprets the Travel hexagram (Lü, formed by Gen below Li above, symbolizing fire beneath a mountain) from the Book of Changes. The hexagram advises that when wandering abroad, one should maintain gentle adaptability (rou de zhong) while cleaving to illumination (li hu ming) to attain minor success (xiao heng). The noble person thus understands the need for discerning judgment in applying penalties, never prolonging legal disputes. The individual line statements reveal: - First Six: Pettiness during travel invites misfortune—this stems from narrow-mindedness. - Second Six: Finding lodging on the journey while carrying wealth and retainers; maintaining correctness prevents error. - Third Nine: The inn burns down, retainers are lost—grave danger arises from treating subordinates as mere travelers, abandoning moral principle. - Fourth Nine: Gaining resources and tools (the axe) during travel, yet remaining joyless because one hasn't found proper positioning. The appendix clarifies the phrase "peering through the door to find no one": the character for "peering" (kui) depicts spying through a crack, while "no one" (chou) combines "eye" with emptiness—describing absolute desolation where even wide-eyed searching reveals no presence. 六五射雉一矢亡終以譽命 象曰終以譽命上逮也 上九鳥焚其巢旅人先笑後號咷喪牛于 易凶 象曰以旅在上其義焚也喪牛于易終莫 莫之聞也火山旅方時化曰山上火舉旅人征也野次食宿旅人情也故曰旅旅何以亨而吉以離柔在外得中而順乎在内艮止主人之剛是以内卦之止能麗外卦之明主人遂有功于旅而旅自亨且吉也則以旅之貞故也内體三爻爲商賈士庶人之旅是旅之常故其得喪亦僅僅旅次童僕之事外體三爻君侯卿大夫之旅則其旅大矣或以旅興或以旅喪故曰旅之時義大矣哉初六以隂居下有旅瑣瑣象但知旅之宜瑣瑣而不知此其所以取灾者寬一分則童僕受一分之賜矣然隂柔則嫌其瑣屑陽剛則又嫌其亢厲九三以剛居剛亢厲者也燥而近離有焚次象下又失初有喪童僕象蓋初六同體在下童僕象也二以柔中近初得之三以過剛遠初喪之是以象曰旅焚其次亦已傷矣何至又有喪僕之事乎蓋當旅時以此與下若不喪僕无是理也故曰其義喪也瑣瑣固難受亢厲亦何堪唯亢厲則瑣瑣益甚矣六二居中有即次象柔正有懷資象得初有得童僕貞象此下人之旅之最得者也九四上承五有旅于處象夫上焉者宜居其位任其事若今日處此明日 **Interpretation** This passage from the "Travel" hexagram (Lü Gua) of the *Yijing* explores the varied circumstances and wisdom required during life's journeys. The sixth line in the fifth place states: "Losing an arrow while hunting pheasants, yet ultimately gaining honor." Here, the hunting metaphor illustrates gains and losses during travel, suggesting that even with setbacks, adhering to the right path will eventually bring recognition. The top line (ninth line) employs the imagery of "a bird's nest burning" as a warning—those in high positions who approach life's journeys with arrogance will experience fleeting success followed by misfortune, akin to the irrecoverable loss of an ox at the field's edge. The hexagram's structure (Fire over Mountain, with Gen below and Li above) symbolizes a traveler carrying illumination forward. Fang Shihua explains: Travel requires external flexibility (the yielding virtue of the Li trigram) while maintaining inner steadfastness (the restraining virtue of the Gen trigram). Ordinary travelers must attend to details, much like merchants managing attendants and goods, whereas the "great journeys" of nobility concern national fortunes and demand greater caution. The initial six-line warns: At humble stations, excessive pettiness (such as fixating on servants' treatment) invites misfortune—one must cultivate broad-mindedness. Yet the third nine-line cautions: Excessive rigidity and haste (like harsh treatment of subordinates) leads to dwellings burned and followers scattered. Only the second six-line, centered and yielding, demonstrates the ideal state for common travelers—securing shelter while properly managing resources and retinue. The fourth nine-line notes: Those in noble positions must abide by their roles, as capricious commands erode authority. Through these scenarios of "travelers" at different stations, the text reveals a universal truth: Life is a journey where all, regardless of status, must balance strength and flexibility—neither becoming mired in trivialities nor domineering to one's detriment. Finding this equilibrium ensures auspiciousness and peace. 處彼而旅于所次之處縱得資斧亦爲東西漂泊羈旅旡聊之人耳何能快于心乎又其甚則爲上九離火在上有焚象離目有出涕號咷象離畜牝牛上剛失之有喪牛象然下曰焚次上曰焚巢者以下之旅止于次而上人之旅勢必无歸而失其巢也夏太康隋楊廣非邪其初實笑樂自得至後雖號咷何及舉大物而盡喪之曾罔聞知其又何凶如之哉故曰以旅在上其義焚也言居人上矣而復旅于行若不焚其巢亦决旡是理也以旅在上而能有成獨五然耳離雉也五之旅射雉者也其初本乾三陽象若三矢中忽變隂則是一矢亡矣在旅則爲始出失利始舉失事之象然舍乾之剛徤而得柔之文明亦終以射雉之故獲文譽文命之上及故曰上逮也若夏少康齊小白晋重耳又非邪君子觀于旅則知下之人不容以不出而上之人又不容以輕出不容不出者非求功名則殖貨利也待童僕如其子事主人如其兄錢財不急喜怒不輕永无事矣乃上之人如之何而旅于行邪不旅爲上不得已而旅非譽命上逮决不可 附録王畿曰火之在山明旡不照明而止愼之象也火行而不處不留之象也旅皆逆境莫甚于囚之在獄獄者不得己設豈可留滯久淹也明照如火愼重如山凡客于外之爲旅天子有天子之旅天王出居于鄭是也諸侯有 **Interpretation** This passage uses the "Travel" hexagram (symbolizing wandering and journeying) to expound on the principles of human circumstances. When one finds oneself in a rootless, wandering state, even if acquiring material resources (symbolized by "provisions and axes"), one can only go with the flow. Like when the Li hexagram (symbolizing fire) occupies the upper position, it portends signs of being burned: the imagery of tear-filled eyes and wailing in grief; or like losing the mother cow, symbolizing the loss of one's foundation. The text cites historical lessons: figures like King Taikang of Xia and Emperor Yang of Sui initially reveled in pleasure and self-satisfaction, only to end in bitter tears. This illustrates that those in high positions who remain rootless wanderers for too long will inevitably lose their foundation, like birds whose nests are burned. Only by following the fifth line of the Li hexagram (symbolizing shooting a pheasant) can one, despite initial setbacks, ultimately gain heaven's favor through cultural refinement and reputation—as seen in the stories of Shaokang's restoration, Duke Huan of Qi (Xiaobai), and Duke Wen of Jin (Chong'er). For ordinary people, seeking livelihood abroad is a last resort: whether pursuing scholarly honors or commercial profits. One must treat servants as one's own children and serve masters as elder brothers, avoiding greed and anger to remain safe. For those in high positions, unless they achieve extraordinary merit like gaining renown through shooting pheasants, they fundamentally should not lightly abandon their proper place. Wang Ji's appendix adds: fire on a mountain (the Travel hexagram image) symbolizes clarity and caution. Fire's restless nature mirrors the traveler's predicament, with the worst scenario being like a prisoner trapped in jail. Whether emperor (like King Hui of Zhou fleeing to Zheng), feudal lords, or commoners, all wanderers must maintain fire's clarity and the mountain's steadfastness. 諸侯之旅公任乾州是也大夫有大夫之旅陳文子之他邦是也聖賢有聖賢之旅孔子之轍環孟子之歷聘是也劉用相曰文王旅于憂患獨親切而有餘思故曰旅瑣瑣斯其所取灾又曰旅于處得其資斧我心不快傷哉旅乎非文王其誰當之夫子旅于東西南北故曰以旅與下其義喪也以旅與上其義焚也上與下无一可者矣 (巽下/巽上)巽小亨利有攸徃利見大人 彖曰重巽以申命剛巽乎中正而志行柔 皆順乎剛是以小亨利有攸徃利見大 人 象曰隨風巽君子以申命行事 初六進退利武人之貞 象曰進退志疑也利武人之貞志治也 九二巽在牀下用史巫紛若吉无咎 象曰紛若之吉得中也 九三頻巽吝 象曰頻巽之吝志窮也 六四悔亡田獲三品 象曰田獲三品有功也 九五貞吉悔亡无不利无初有終先庚三 日後庚三日吉 象曰九五之吉位正中也 上九巽在牀下喪其資斧貞凶 象曰巽在牀下上窮也喪其資斧正乎凶 也巽爲風方時化曰風爲天之號令命乃君之風行大君有命三令五申欲巽以入之故重巽以申之卦之九二以剛而巽乎五之中正故申命之志得行而柔皆順乎剛是以小亨利有攸徃利見大人也攸徃之利利見之利非小者 **Interpretation** This passage primarily explains the meanings of the two hexagrams "Lü" (Travel) and "Xun" (Compliance/Wind). First, the "Lü" hexagram. In ancient times, people of different statuses each had their own "journeys": feudal lords had their official travels (like the example of Ren Qianzhou), ministers had their diplomatic missions (like Chen Wenzi visiting other states), and sages too had their sacred wanderings (such as Confucius traveling between states or Mencius spreading his teachings). King Wen's travels during times of adversity particularly inspire deep reflection, hence the sayings "petty concerns during travel invite misfortune upon oneself" and "though receiving assistance on the journey, the heart finds no joy." Confucius' extensive travels east, west, south and north illustrate that "treating subordinates with a traveler's mentality loses Dao (the Way), while treating superiors thus invites calamity" — neither approach being appropriate. Next, the "Xun" hexagram (representing wind). This hexagram indicates modest success, favorable conditions for travel, and beneficial encounters with noble persons. With both upper and lower trigrams being Xun, it symbolizes repeated proclamation of orders. The strong Nine in the second line aligns with the central and upright Nine in the fifth, enabling the realization of aspirations. The yielding submit to the firm, hence the modest success, favorable travel and auspicious meetings with dignitaries. Line interpretations: Initial Six: Indecisive advancing and retreating; suitable for military officers to maintain steadfastness. Nine in Second: Humility extending beneath the bed (indicating extreme deference), showing scribe-like reverence — auspicious without misfortune. Nine in Third: Frequent attitude changes invite trouble. Six in Fourth: Regrets vanish; hunting yields diverse game (symbolizing abundant harvest). Nine in Fifth: Perseverance in Dao (the Way) brings good fortune; regrets disappear with nothing unfavorable. Initial difficulties ultimately resolve. Action taken during the three days before and after the Geng day (an ancient calendrical marker) proves auspicious. Top Nine: Humility beneath the bed loses support; even perseverance in Dao (the Way) turns ominous. Finally, the Xun hexagram symbolizes wind, which resembles heaven's mandate. When rulers issue commands, they must emphasize them repeatedly (like "three exhortations and five declarations"), just as wind must penetrate deeply. The strong Nine in the second line aligns with the central Nine in the fifth, thus fulfilling the aspiration to convey orders. The yielding submit to the firm, hence the modest success and favorable conditions for travel and meeting noble persons. The benefits of "favorable travel" and "auspicious encounters with dignitaries" here are no trivial matters. (Note: The "Geng day" refers to a day in the ancient sexagenary cycle. "Three days before and after the Geng day" indicates this specific time window.) 之亨而何姤之巽曰后以施命誥四方涣之巽曰涣汗其大號可知至柔而能巽以入人者莫如風至剛而物莫能撓莫敢不順者亦莫如風唯九五足以當之故以九五爲大人焉俞氏曰甲者十干之首事之端也既亂而復治則又如其初故于蠱之甲曰終則有始庚者十干之過中事之當更者也始焉不善既更而後善故于巽之庚曰无初有終先庚三日後庚三日再三申命正謂愼有終耳是以終吉也是以五獨貞吉悔亡无不利也初六處巽之初論常應本應四論時順當順五進退不果是有疑也不知四已决意巽五而亡進退之悔遂爲小者之亨有功之臣矣何其武哉且四巽五而下三爻皆巽五非田獲三品與四田而獲三品是武人也初所以利武人之貞與然則卦唯兩柔皆順乎剛四其先倡之矣巽木爲牀二處下巽牀下象也用史巫紛若非所謂剛巽乎中正而志行者邪是以吉无咎稱焉若九三則重巽之間似欲巽五而志實在于上九之窮吝矣上九居重巽之上而亦巽在牀下者窮上者必反乎下也欲不喪資斧不可得也夫四之獲三品也爲得資初之利武人也爲得斧今以喪其資斧而不知所巽之人矣雖巽在牀下何益故曰貞凶言當巽時巽固爲貞而不知所巽雖貞亦凶也故又曰正乎凶也蓋言爾以爲正 **Interpretation** This scripture primarily analyzes the line statements of the Xun hexagram (symbolizing wind and compliance) from the *Book of Changes*. The Xun hexagram represents gentle compliance like the wind, which penetrates all things without obstruction. The text examines each line position: The Nine in the Fifth (yang line at the fifth position) symbolizes a great person, akin to how a powerful wind commands universal compliance. Scholar Yu's commentary interprets this through heavenly stems: Jia represents the beginning of affairs, as seen in the Gu hexagram discussing restoration after chaos; Geng signifies the midpoint requiring transformation, where the Xun hexagram emphasizes cautious action for favorable outcomes. The Six at the Beginning (yin line at the first position) should theoretically correspond with the fourth line, but compliance with the times demands following the fifth instead. Hesitation leads to missed opportunities, whereas decisive action like a warrior brings advantage. The hunting metaphor illustrates this: while the fourth line can "capture three grades" of game, the initial line must maintain a warrior's steadfastness. The Nine in the Second (yang line at the second position) resides in Xun's lower realm, stable as a bed's foundation. Though employing diviners ("Shi and Wu") may seem chaotic, adherence to the central path ensures auspiciousness without blame. The Nine in the Third (yang line at the third position), sandwiched between upper and lower Xun, appears compliant with the fifth while secretly aligned with the top ninth, resulting in distress. The Nine at the Top (yang line at the sixth position) reaches Xun's extreme, where excessive humility resembles hiding beneath a bed. This forfeits one's "resources and tools" (symbolizing foundational integrity), rendering even surface-level correctness ominous. The text concludes by stressing that compliance directed wrongly—even with proper conduct—invites misfortune during times requiring submission. Note: "Capturing three grades" refers to ancient hunting's three-tiered game classification; "resources and tools" signify wealth and implements as metaphors for life foundations; "Shi and Wu" were officials overseeing divination and rituals in antiquity. 乎吾但見其凶而不見其正耳作兩句讀 附録熊過曰翟云三品下三爻也楊廷秀曰說卦巽爲進退故疑其究爲躁卦故武 (兊下/兊上)兊亨利貞 彖曰兊說也剛中而柔外說以利貞是以 順乎天而應乎人說以先民民忘其勞 說以犯難民忘其死說之大民勸矣哉 象曰麗澤兊君子以朋友講習 初九和兊吉 象曰和兊之吉行未疑也 九二孚兊吉悔亡 象曰孚兊之吉信志也 六三來兊凶 象曰來兊之凶位不當也 九四商兊未寧介疾有喜 象曰九四之喜有慶也 九五孚于剥有厲 象曰孚于剥位正當也 上六引兊 象曰上六引兊未光也兊爲澤方時化曰麗澤兊兊爲說兩澤相麗兩兊相孚師友之道也卦極言其道至于感天人致民勸然所以得此者非友其誰貫乎五倫動必商正君臣上下皆師友矣此兊之卦雖從一隂取象然隂柔非正也安得亨故卦言利貞傳言剛中而柔外說以利貞蓋唯剛中故貞唯剛中而柔外故說四陽之所以善也非剛不貞非貞則凶二隂之所以失也是故觀于六爻而友之義著矣初兊也而曰和四亦兊也而曰商商則不和矣不知論交之始過失未形純是一團和氣是以繫之曰和也此非柳士師出世之時乎義之重聚之樂盡在 **Interpretation** This passage explains the "Dui Hexagram" (symbolizing marsh and joy) from the *Book of Changes* (*Yijing*). The Dui Hexagram is formed by doubling the Dui trigram (Dui below, Dui above), with its judgment stating: "Success is imminent; it is beneficial to persevere in the correct path." The core meaning is: Dui represents joy—when inner strength is coupled with outward gentleness, such joy brings true benefit. Joy that aligns with the Dao (the Way) and resonates with human hearts can make people forget their toils and even disregard danger in the face of death. Such great joy inspires the masses. Detailed line interpretations: The first line (Initial Nine): "Harmonious joy brings good fortune," as upright conduct leaves no room for doubt. The second line (Nine Two): "Sincere joy brings good fortune; regret vanishes," because the heart is filled with integrity. The third line (Six Three): "Forced joy invites misfortune," due to an improper position. The fourth line (Nine Four): "Joy in deliberation is yet unsettled, but minor ailments will heal," worthy of celebration. The fifth line (Nine Five): "Trusting petty individuals invites danger," as the position is correct but misplaced in faith. The top line (Six Six): "Luring others for pleasure," such conduct lacks righteousness. The text emphasizes: Two marshes joined symbolize friends exchanging knowledge (*Lize Dui*). True joy requires inner steadfastness (*gangzhong*) and outward gentleness (*rouwai*), embodying the virtue of the four yang lines (strong and firm). Losing this upright De (Virtue/Power) leads to misfortune, as seen in the two yin lines (soft and yielding). Through line analysis, the author highlights principles of friendship: The first line stresses harmonious interaction, while the fourth emphasizes deliberation. Initial friendships should maintain purity and warmth, like the ancient sage Liu Xiahui, who valued righteousness and cherished shared joy. Similarly, relationships between rulers and ministers should mirror mentor and friend, jointly upholding the Dao. 初九出門一日之交矣四則疾徒和之无益必介然而後寧不以和兊爲說而以商兊爲喜又非夷齊叩馬之義與若徒和其光同其塵惡用友朋爲哉以是之故兩皆受益不但柳下能不易介于三公而首陽之子亦終置舊惡于不念是初與四之相麗者然也二與五亦兩相麗者也但九二剛中直信其志而以孚爲說夫以孚爲說寧有妄說邪悔生于說三未嘗有說寧有可悔邪以是麗五五能受之以五同爲剛中同有孚信則雖二之直行己志若將剥我而五能孚于剥焉夫剥之而受若危厲而不堪然而未正當也蓋不如是非所以友臣也其高宗之霖雨傅說之鹽梅與三與上亦兩相麗者而其人非矣三欲以來之則借兊以爲說上因而引之則借兊以爲光此市道之交柔媚之態古今天下難比數者而猶稱曰我師我友不亦傷乎此卦朋友情狀大略道盡然其間有大人焉夫大人者但求正己不求物正而朋友咸在其遍覆之中彼商兊者不免有介疾和兊者亦近于不恭故唯九五之孚于剥不以爲厲庶幾近之 附録胡翼之曰不謂之說而謂兊者聖賢感天下之心不可以言語口舌故去其言而爲兊也熊過曰四與三上下異體猶疆介也 (坎下/巽上)涣亨王假有廟利涉大川利貞 彖曰涣亨剛來而不窮柔得位乎外而上 **Interpretation** This passage elucidates the principles of human relationships and ruler-subject dynamics in the *Zhouyi* (Book of Changes), analyzing the interpersonal interaction patterns represented by different hexagram line combinations. When the initial nine line (bottom line) meets the six-four line (fourth line), it resembles encountering a friend upon stepping outside. Forced agreement proves unfavorable—maintaining proper distance brings peace. The text contrasts the stories of Liu Xiahui (a virtuous scholar of the Spring and Autumn period) with Bo Yi and Shu Qi (reclusive brothers of the Shang-Zhou transition) to illustrate that genuine connection lies not in superficial conformity but in heartfelt sincerity. Both parties benefit when, like Liu Xiahui who wouldn't alter his principles even for high office, and Bo Yi who harbored no old grudges, they remain true to themselves. The nine-two (second line) and six-five (fifth line) relationship embodies trust between ruler and minister. The upright nine-two approaches with integrity; though candid advice may seem offensive, the six-five accepts it. This mirrors how King Wuding of Shang trusted his minister Fu Yue, comparing him to "nourishing rain" and "salt-plum" (essential governance remedies). While frank speech carries risks, a virtuous ruler embraces it. The six-three (third line) and top nine (top line) combination represents improper connections. The six-three employs flattery while the top nine exploits it for self-display—their mercantile interactions overflow with sycophancy yet they presumptuously claim "mentor-friend" status, revealing true pathos. The text highlights the conduct of "great persons" (*daren*, those of lofty virtue): they focus on rectifying themselves without demanding perfection from others, yet transform everyone around them. In contrast, overly calculating relationships appear petty, while unprincipled compliance borders on frivolity. Only those like the nine-five line position—capable of accepting blunt remonstrance without taking offense—approach true noble-mindedness. The appendix cites Song dynasty scholar Hu Yuan (style name Yizhi) explaining that the *Dui* (Joy) hexagram avoids direct use of the word "pleasure" because sage-inspired transformation operates beyond language. Ming scholar Xiong Guo observes that while the six-four and six-three lines occupy adjacent positions, they maintain boundaries like demarcated territories. Finally, the *Huan* (Dispersion) hexagram (Water below Wind above) symbolizes how fragmented situations require ritual cohesion—just as rulers use ancestral temple ceremonies to unite people. This facilitates overcoming difficulties, provided one steadfastly adheres to the correct path. 同王假有廟王乃在中也利涉大川乘 木有功也 象曰風行水上涣先王以亨于帝立廟 初六用拯馬壯吉 象曰初六之吉順也 九二涣奔其机悔亡 象曰涣奔其机得願也 六三涣其躬无悔 象曰涣其躬志在外也 六四涣其群元吉涣有丘匪夷所思 象曰涣其群元吉光大也 九五涣汗其大號涣王居旡咎 象曰王居无咎正位也 上九涣其血去逖出无咎 象曰涣其血遠害也風水涣内卦坤也而乾之一陽來居其中遂生水而成坎水生而不窮故曰剛來而不窮外卦乾也而坤之一隂得位乎外遂成風而生巽以上同于五故曰柔得位乎外而上同乾坤交錯而風水生風水相生而大號作所以涣汗其大號者非君其誰而九五居中其風不動翕聚精神以假有廟曷敢號也而况大號與則所以涣汗其大號者四實爲之夫君者出令者也風聲之所自樹也而使臣代之安得无咎然此一臣也乃大禹聲教訖于四海之臣也有臣如禹而又可以恭己南面无爲而治爲舜咎邪故曰王假有廟王乃在中也夫曰王乃在中則是若北辰之居其所矣而號令四出民皆順之則以涉大川而作舟楫者有四故也民猶水也風行水上順水行舟而何不利之有是故六四雖涣而王實居之王不待涣也故曰涣王居无咎夫臣涣而王居 **Interpretation** This passage explains the hexagram imagery and line interpretations of "Huan" (Dispersion) from the Book of Changes (Yijing). The Huan hexagram symbolizes wind moving over water, representing the scattering of all things, yet it contains principles for rulers governing the world. Composed of the inner trigram Kan (Water) and outer trigram Xun (Wind), this wind-water interaction signifies the dissemination of governmental decrees. The hexagram statement mentions "the king approaches his ancestral temple," indicating the ruler maintains centrality and correctness through ritual observance. Like the North Star remaining steadfast while other stars revolve around it, when the king issues commands from this centered position, the people naturally follow. Even formidable obstacles like great rivers can be safely crossed. The line interpretations reveal: The initial six yin line suggests using strong horses to rescue from peril, bringing good fortune through timely response. The second nine yang line advises seeking refuge during dispersion to eliminate regret. The third six yin line shows personal dispersion without error, as one's aspirations extend outward. The fourth six yin line paradoxically reveals great fortune in dispersing groups through righteous openness. The fifth nine yang line describes the king issuing major decrees like sweat naturally flowing forth, maintaining proper position without fault. The top nine yang line shows dispersion's harm receding, enabling avoidance of calamity. Notably, though symbolizing dispersion, true kings need not personally scatter (issue commands). Like Emperor Shun entrusting governance to capable ministers like Yu the Great while maintaining courtly composure, when ministers transmit decrees like wind over water, the ruler governs effortlessly from the center. Thus "the king's dwelling in dispersion incurs no blame" – when properly positioned, the ruler remains faultless despite external fluctuations, like smoothly crossing a river by boat. 則涣之者雖臣而實王也其又何咎也然則六四爲成涣之主主涣者也而唯五能亨之上曷敢當之故五曰无咎以其專任責成宜假廟致享也上必去逖出乃无咎以其无功受享恐患害及身也故曰涣其血去逖出内三爻皆受涣者三居水上正所謂吹面受和風非涣其躬而何唯六四以主涣之元吉大呼號以涣群類无私涣也是故水流而下風涣之上則逆而成丘故曰涣有丘水平不流風涣之流則順而成文故曰涣其群此无爲而成自然而然皆非等夷所思者其爲元吉何如光大何如初與二之用壯奔忙有以也而又何不亨不利之有邪坎之初六其于馬也爲薄蹄原非壯馬之比故初柔居下所以用拯者必得馬壯乃吉故曰用拯馬壯吉不然是不欲順受其涣也九二一陽居中如乘木然机木也初既用馬壯二欲得所願又安得不奔其机而乘于木哉不然悔无及矣上巽下坎風上水下風水相生涣汗大號此卦象堯之得舜舜之得禹他不足以當之方時化曰坎于木爲堅多心故以奔机取象 (兊下/坎上)節亨苦節不可貞 彖曰節亨剛柔分而剛得中苦節不可貞 其道窮也說以行險當位以節中正以 通天地節而四時成節以制度不傷財 不害民 象曰澤上有水節君子以制數度議德行 初九不出户庭无咎 **Interpretation** This passage primarily explains the symbolic meanings of the "Huan" (Dispersion) and "Jie" (Restraint) hexagrams from the *Yijing* (Book of Changes). The Huan hexagram describes a state of dispersion and fluid movement. The fourth yao (six-four line) represents the key to governing dispersion, while the fifth yao (nine-five line) facilitates its smooth development. If those in high positions receive rewards without merit, it invites misfortune—hence the need to distance oneself from danger. Dispersion resembles water flowing downward or wind brushing against one's face, representing a naturally occurring state. The initial six-yao line uses the metaphor of a weak horse to illustrate insufficient strength, requiring external assistance for auspicious outcomes. The nine-two yao resembles riding a wooden raft—one must seize the opportune moment to act, or face regret. The entire Huan hexagram symbolizes the wisdom of natural flow and following circumstances, akin to the legendary rulers Yao finding Shun, and Shun finding Yu as virtuous ministers. The Jie hexagram conveys the principle of moderation and restraint. Proper restraint brings prosperity, but excessive restriction leads to hardship. Just as heaven and earth operate through the measured alternation of seasons, human society requires established norms and systems. A noble person should institute rituals and laws while assessing moral cultivation. The initial nine-yao line states, "Not going beyond the courtyard gate incurs no blame," meaning cautious action and avoiding rashness prevents fault. The essence of restraint lies in finding balance—neither excessive indulgence nor undue restriction. Both hexagrams embody the *Yijing*'s philosophy of Yin-Yang equilibrium and alignment with nature. Huan emphasizes fluid transformation, while Jie highlights structured restraint. Though seemingly opposite, they complement each other as inherent patterns of cosmic operation. 象曰不出户庭知通塞也 九二不出門庭凶 象曰不出門庭凶失時極也 六三不節若則嗟苦尢咎 象曰不節之嗟又誰咎也 六四安節亨 象曰安節之亨承上道也 六五甘節吉徃有尚 象曰甘節之吉居位中也 上六苦節貞凶悔亡 象曰苦節貞凶其道窮也水澤節坎水流行而兊澤受之坎水流行所以通也故九五身在坎而尚通兊澤受之所以節也故九二身處澤而主節然兊上有口有口而不塞雖節猶不節矣六三柔而不能節是以有嗟若之凶九二剛而不當位又恐蒙出位之誚故聖人于二兩言其凶焉言其正在于不出門庭可出而不肯出也正在于失時之極可以相時而動而不知動也夫二三合體同澤相受豈容安坐而不思以塞以節乎是故主節之道實在九二以二三剛柔分而二獨剛而得中也是以責之備也若坎水之上水方盛溢非節處矣此時而苦苦以節眞苦矣不可以爲貞矣上六隂柔吝嗇苦不知止節之道是以有貞凶之戒道窮之憂焉向非九五中正以通甘節得宜任其流行徃且有尚則兊澤之甘翻爲苦海甘美之澤變成苦味欲其不凶不可得矣是故亨節之道全在九五以五上剛柔分而五獨剛而得中也是以獨以甘節之吉歸之也故曰節亨苦節不 **Interpretation** This passage explains the principle of the “Limitation” hexagram in the Book of Changes, focusing on how to find the right measure between restraint and free passage. “Limitation” is like regulating water as it flows into a lake (Dui, the Marsh): too much freedom leads to flooding, while too much restraint leaves the lake dry. The six lines of the hexagram reveal how to respond in different circumstances. The first line says, “Do not go out beyond the courtyard gate,” pointing to the need to understand the boundary between inside and outside. But the second line, “Do not go out beyond the outer gate,” spells danger, because it means missing the right moment. The third line sighs because weakness prevents it from exercising restraint; the fourth finds things go well by accepting restraint; and the fifth willingly embraces restraint and is more auspicious still. At the very top, excessive restraint turns into bitter austerity and brings hardship. The key lies in the ninth line in the fifth place, a strong line in the honored position, which symbolizes the need to regulate water when it flows freely. The second line in the second place, also a strong line in a central position, carries out the practical work of restraint. Their strength and yielding work together, like water and a lake: water (Kan, the Abysmal) must flow, while the lake (Dui, the Marsh) must hold it. If the second line fails to step forward when restraint is needed (“do not go out beyond the outer gate”), or if the top line restrains too much (“bitter restraint”), the natural order is disrupted. The true way of restraint is to remain centered and upright, as the ninth line in the fifth place does: keep the water flowing freely (“esteem free passage”) while allowing the lake to remain sweet (“sweet restraint”). Forcibly blocking the flow (“sealing it off”) or being excessively frugal (“stinginess”) turns blessings into a bitter sea. That is why the hexagram’s judgment emphasizes that moderate restraint brings success, while excessive restraint invites danger. 可貞蓋本以欲致亨通故而後爲之節今乃以苦苦欲節故遂致窮焉而不得通非其義矣然則上卦坎水尚通者也通則自然有節下卦兊澤主節者也節則自然流通故上卦之四承上道以自安則曰安節之亨亨也者亨其中正以通之甘節也下卦之初雖不出户庭之内亦可以安坐而无咎无咎也者以其知通塞之有人而己自可免于有咎也通有五塞有二二節之五甘之初與四但享其成不亦宜乎 附録劉用相曰節雖正理苦則雖正亦凶蓋既以節爲正矣又安能悔也故曰悔亡尤之也非與之也嗚呼彼方以節省爲盛事儉苦爲能賢又肯以爲苦而自悔邪天下之能悔吾之苦節者蓋萬萬而无有一也謂之悔亡亦宜此卦剛柔分而剛得中是分坤之一柔以居下卦之上而爲兊澤分乾之一剛以居上卦之中而爲坎水也 (兊下/巽上)中孚豚魚吉利涉大川利貞 彖曰中孚柔在内而剛得中說而巽孚乃 化邦也豚魚吉信及豚魚也利涉大川 乘木舟虛也中孚以利貞乃應乎天也 象曰澤上有風中孚君子以議獄緩死 初九虞吉有他不燕 象曰初九虞吉志未變也 九二鳴鶴在隂其子和之我有好爵吾與 爾靡之 象曰其子和之中心願也 六三得敵或鼓或罷或泣或歌 象曰或鼓或罷位不當也 **Interpretation** This passage explains the principles of the "Jie Hexagram" (Moderation) and "Zhongfu Hexagram" (Inner Trust) from the *Yijing* (Book of Changes). First, regarding the Jie Hexagram: while moderation is inherently virtuous, excessive restraint can lead to opposite outcomes. Just as water (represented by the Kan trigram) flows naturally with inherent moderation, and the marsh (represented by the Dui trigram) embodies restraint by nature. The fourth line of the upper trigram states that peaceful moderation brings success because it follows the middle path of integrity; the first line of the lower trigram suggests that even without venturing out, understanding the Dao of advance and retreat ensures safety. There are five conditions for smoothness and two for obstruction—the key lies in mastering the balance of restraint. In the appendix, Liu Yongxiang comments: Though moderation is a righteous path, turning it into asceticism is undesirable. People often mistake frugal austerity for virtue—who would recognize it as hardship and regret it? This hexagram combines firmness and yielding, taking one yielding line from the Kun (Earth) hexagram to form the Dui marsh in the upper position of the lower trigram, and one firm line from the Qian (Heaven) hexagram to form the Kan water in the central position of the upper trigram. Next is the Zhongfu Hexagram (symbolizing sincerity and trust), with the lower trigram Dui (marsh) and upper trigram Xun (wind). Sincerity can transform all things—even piglets and small fish benefit from it, aiding in crossing great rivers and aligning with the Dao of Heaven. The imagery of wind over the marsh (Xun as wind) illustrates this: a noble person, embodying this hexagram's spirit, adjudicates legal cases with leniency. The initial nine line states: Maintaining sincerity brings good fortune; wavering brings unease. The second nine line uses the metaphor of a crane calling from the shade and its fledgling responding—symbolizing shared purpose. The third six line describes encountering an opponent: one may either fight fervently or withdraw, weep or sing, reflecting the instability caused by an improper position. 六四月幾望馬匹亡尢咎 象曰馬匹亡絶類上也 九五有孚攣如无咎 象曰有孚攣如位正當也 上九翰音登于天貞凶 象曰翰音登于天何可長也風澤中孚張載曰中孚上巽施之下說承之其中必有感化而出焉者蓋孚者覆乳之象有必生之理又曰子而孚化之唯中孚故能化其子亦唯中孚乃能應其母故曰中孚以利貞乃應乎天也能應天即是貞蓋專指中孚能應者言也使其不應實而徒有虛名則是上九之翰音耳雖登天而天其能以孚化之哉故其繫二之辭曰鳴鶴在隂其子和之我有好爵吾與爾靡之上下相忘于爾我好爵不嫌其謔虐三復斯繇何異賡歌宛然三百篇之致聖人之情見夫辭矣此雖可以見五之有孚攣如要以二之實能應五故也則以二之與五同爲剛而得中也中剛則實實則孚化矣内柔則虛虛則難以孚化矣而豈知其不然乎豈知此卦中孚柔在内而剛得中說而巽而自能孚乃化邦者乎蓋使其不能中孚以應五也則雖上九之剛不免于好音而无實何必柔使其能以中孚應五也則雖六四之柔亦且幾望而能圖寧獨剛故曰中孚豚魚吉利涉大川此卦三四在内皆隂虛不實者豚魚是也舟虛是也今觀六四與三同類相好爲匹爲敵舊矣乃三說體不正悲喜失常 **Interpretation** The Six in the Fourth place says: “As the moon nears fullness, the horses are lost, but there is no calamity.” The Commentary on the Image explains that the horses are lost because ties with their own kind have been severed; this allows them instead to advance upward. The Nine in the Fifth place says: “With sincerity in the heart, all are bound closely together. There is no error.” The Commentary on the Image points out that this state of sincere unity comes from occupying a proper and fitting position. The Nine at the Top says: “A cock’s crow reaches the heavens; it seems auspicious, but is in fact ominous.” The Commentary on the Image warns: “How could such a boastful cry last?” When Zhang Zai explained the Wind over Lake hexagram, Zhongfu (Inner Sincerity), he said: The upper trigram, Xun (Wind), gives downward; the lower trigram, Dui (Lake), receives gladly. A transforming influence must arise between them. The original meaning of the character *fu* is a bird hatching eggs, which embodies the principle that life must come into being. When a mother bird hatches her eggs, only genuine sincerity—inner sincerity—can transform the chicks; likewise, only the chicks’ sincerity can elicit a response to their mother. Thus, “Zhongfu is favorable for steadfastness in the right course” expresses accord with the Way of Heaven. If one has only an empty reputation and no substance, one is like the cock’s cry in the Nine at the Top: though it reaches the heavens, how could the Way of Heaven be moved by it? That is why the text uses the image, “The crane calls in the shade of a tree; its young answer. I have fine wine to share with you,” to portray a state of harmony between those above and below, in which gain and loss are forgotten. This vision follows the same tradition as the *Airs* and *Odes* of the *Book of Songs*: the Sage’s feelings are fully revealed through words. The sincere unity of the Nine in the Fifth place is worthy of praise, but the key is that the Nine in the Second place, symbolizing a minister, responds genuinely to the ruler, the Nine in the Fifth. Both are firm and occupy central positions. A firm heart is genuine, and what is genuine can transform others. At first glance, the yielding quality of the inner trigram, the lower trigram, may seem empty and incapable of transforming anything. Yet the subtlety of Zhongfu lies precisely here: though yielding within, it is firm and balanced on the outside. Through harmony and humility, it naturally brings forth the power to transform, even to educate a whole state. Without genuine sincerity to answer the ruler, even someone as firm as the Nine at the Top can only make a show of strength. Conversely, with a sincere response, even someone as yielding as the Six in the Fourth place can accomplish something as the moon approaches fullness—a metaphor for the moment when circumstances ripen. Hence it is said: “Zhongfu can move even pigs and fish; it is favorable to cross the great river.” The Six in the Third and Fourth places lie within the hexagram, symbolizing things insubstantial and adrift, like pigs and fish or an empty boat. The Six in the Fourth place was originally close to the Six in the Third as one of its own kind, but the Six in the Third occupies an improper position in the lower trigram Dui, leading it to fluctuate between sorrow and joy and to behave without restraint. 四遂惡其不當絶其比類亡其匹敵直上承五遂得无咎焉則四之孚化于五爲何如哉而謂中孚不能以信豚魚可與又二隂在内有中虛象以其中虛乘我巽有濟虛舟而涉大川其利于五又何如哉而謂中孚不能以吉豚魚又豈可與故語中孚之實則其孚化于二也謂鶴鳴子和語中孚之極則其孚化于四也謂幾望匹亡蓋必孚化邦而信豚魚乃可以驗中孚之无所不孚也而尚何有于剛柔虛實之分哉而况于初九之剛哉故初九在卦之初獨能歡燕以自虞以爲使其不得中孚之五而妄變志以從他反不如自虞之爲吉矣其感二而有興焚香而有待者乎而五至是其盡孚化之矣豚魚隂類姤包魚剥六五貫魚姤羸豕大畜六五豶豕皆是也鶴與天皆指五其子獨指二巽爲雞曰翰音汪本鈳曰在隂即二隂馬逢暘曰中孚覆卵象二隂雞足象 附録王畿曰風感澤受中孚之象君子體天地好生之德而議獄緩死中孚意也獄之將成則議之其將决則緩之然後盡于人心獄而曰議求其入中之出死而曰緩求其死中之生舜之恤刑禹之泣罪湯之祝綱文之掩骼使非出于本心之誠其誰感之至誠之道可以蹈水火烈金石格天地而况于人乎况于鬼神乎王聽之三公聽之司寇聽之議獄也旬 **Interpretation** This passage primarily elucidates the symbolic relationships and philosophical implications of the "Zhongfu" hexagram (symbolizing sincerity) from the *Book of Changes* (Yijing). The fourth line, due to its improper position, loses resonance with its kindred lines and can only attach itself upward to the fifth line. The fifth line, having received the transformative power of sincerity from the fourth line, thereby avoids misfortune. Here, the metaphor of "piglets and fish" (representing humble creatures) illustrates how sincerity can influence even the lowliest beings. Within the hexagram's structure, the two yin lines in the center create a hollow image (central emptiness), resembling a wooden boat crossing a great river. The fifth line occupies the honored position, like a crane calling from the heavens, while the second line responds like a fledgling answering its parent. When sincerity reaches its ultimate expression, even entire states can be transformed—at this stage, distinctions between firmness and yielding, emptiness and fullness, become irrelevant. The initial yang line (Chujiu), as the hexagram's starting point, prefers maintaining its joyful state rather than blindly following others. It awaits resonance from the second line like burning incense to welcome guests. Ultimately, the fifth line completely transforms all things, including even the yielding nature of piglets and fish. The appendix, as explained by Wang Ji (a Ming dynasty scholar), interprets: The Zhongfu hexagram combines Xun (Wind) above and Dui (Lake) below, symbolizing how the noble person emulates heaven and earth's virtue of nurturing life. When adjudicating legal cases, one should deliberate repeatedly, postponing capital punishment to allow offenders opportunities for reform. Just as Emperor Shun exercised caution in punishments, Yu the Great wept for criminals, Tang of Shang opened his hunting nets on three sides, and King Wen of Zhou buried exposed bones—only heartfelt sincerity can move heaven, earth, and spirits. Legal judgments should undergo multiple reviews by the king, the Three Dukes, and the Minister of Justice, with ten days of careful deliberation. Note: The terms "Gou," "Bo," and "Daxu" mentioned are all hexagram names from the *Yijing*; "Six in the fifth place" refers to the yin line in the fifth position; "castrated pig" indicates neutered swine; and "cock's crow" denotes a rooster's cry—all metaphors demonstrating how sincerity can transform all things. 而識聽二旬而識聽三月而上之緩死也議獄兊象緩死巽象 (艮下/震上)小過亨利貞可小事不可大事飛鳥遺之音 不宜上宜下大吉 彖曰小過小者過而亨也過以利貞與時 行也柔得中是以小事吉也剛失位而 不中是以不可大事也有飛鳥之象焉 飛鳥遺之音不宜上宜下大吉上逆而 下順也 象曰山上有雷小過君子以行過乎恭喪 過乎哀用過乎儉 初六飛鳥以凶 象曰飛鳥以凶不可如何也 六二過其祖遇其妣不及其君遇其臣无 咎 象曰不及其君臣不可過也 九三弗過防之從或戕之凶 象曰從或戕之凶如何也 九四无咎弗過遇之徃厲必戒勿用永貞 象曰弗過遇之位不當也徃厲必戒終不 可長也 六五宻雲不雨自我西郊公弋取彼在穴 象曰宻雲不雨己上也 上六弗遇過之飛鳥離之凶是謂災眚 象曰弗遇過之已亢也雷山小過四隂得位二陽失位是爲小過小者既得時得位而過矣有不亨乎夫過而亨可也不貞可也過以利貞與時偕行時己可行柔又得中是以小事吉而曰可小事耳然居位得中爲君爲相其事實大而非小也非陽剛君子决不能辦也今剛失位而不中矣夫居上而不中失位而无權雖陽剛其奈之何是以不可大事也故爲小者若小事得爲則順時以 **Interpretation** This passage discusses the "Minor Surpassing" hexagram (Hexagram 62) from the Book of Changes (Yijing), composed of Gen (Mountain) below and Zhen (Thunder) above, symbolizing minor excesses. The general meaning is that while minor excesses are permissible in small matters, one must exercise caution in significant affairs. The hexagram statement indicates that Minor Surpassing signifies success, being suitable for minor affairs but unsuitable for major ones. Like the lingering cry of a flying bird, it's inauspicious to soar upward but auspicious to descend—this brings great fortune. The commentary explains that minor excesses can paradoxically bring success when properly timed. The yielding lines occupying central positions (referring to the second and fifth lines) bring good fortune in small matters, while the strong lines lacking proper position (third and fourth lines) make major undertakings inadvisable. The bird imagery reminds us that ascending goes against the current while descending follows it. The Great Image adds: Thunder over the mountain symbolizes Minor Surpassing. The noble person thus understands that behavior may show slight reverence, mourning may display moderate grief, and expenditures may demonstrate reasonable frugality—these are all acceptable forms of "minor surpassing." The line interpretations reveal: The first yin line warns that a bird flying upward brings misfortune, showing the danger of going against the current. The second yin line suggests that missing one's grandfather but meeting the grandmother, or failing to see the ruler but encountering the minister, involves no blame—indicating one shouldn't force matters excessively. The third yang line cautions that inadequate precautions may lead to harm, emphasizing preventive measures. The fourth yang line advises maintaining propriety without excess, remaining vigilant when encountering situations and avoiding prolonged stubbornness. The fifth yin line uses "dense clouds without rain" as a metaphor for brewing situations, requiring the caution of a prince hunting in caves. The top yin line warns that forcing excess where none is encountered resembles a bird flying into a net—this is courting disaster. In summary, this hexagram shows four yin lines in proper position (first, second, fifth, and top) and two yang lines out of position (third and fourth), hence "Minor Surpassing." When timing and positioning align in minor matters, some excess is permissible. However, one must remember: excess should serve steadfast virtue and keep pace with the times. When circumstances are right, yielding and maintaining centrality bring good fortune in small matters. But for truly significant undertakings, one must rely on yang strength—if the strong lose their proper position and centrality, even talent cannot accomplish great deeds. Thus this hexagram reminds us: flexibility suits small matters, while prudence is essential for great ones. 有爲若大事不能爲則禮遇君子而望其助我以有爲信能安分知時如此則小者位雖過而實亨矣故曰小者過而亨也以其貞也然而隂柔小人不能安分知時也不肯與陽遇也今二隂居中得位身當君相之任而所恊比以禮遇者乃其兩飛鳥之初上則雖有一二孤陽自然退避不暇矣故聖人因此卦有飛鳥之象遂即象以戒之曰飛鳥有遺音云遺音如何言不宜上宜下大吉云耳夫鳥上飛則逆下飛則順其大致也今自謂宜下而不宜上焉雖曰自諷實爲二陽諷也安有陽剛君子必待隂柔小人諷之令去然後俛首以去哉吾恐飛鳥離之雖欲去而不得矣初六居下好進輕舉誠一飛鳥故聖人繫之曰此飛鳥也雖曰最初在下然以凶成兆矣况又兼連四隂乎扳援上六乎其爲凶物信不可如何也爲二陽者又可不早避與而九四應之反得无咎者以四自知其力之弗能過而卒善遇之也然有來則必有徃有徃則必有厲可不戒與夫天下豈容有常厲常戒之事哉故曰徃厲必戒終不可長也由此言之何如勿用之爲愈也勿用則自无厲旡厲則常永貞固若九三者知其弗能過而力爲之防則上六以以我爲有心矣况又從而不自量力或欲以戕之如陳蕃竇武然吾不知凶又如何也蓋小過之時初上相比據權得 **Interpretation** When someone who acts finds that they cannot accomplish an important matter through their own strength, they should treat worthy people with courtesy and hope for their help. I believe that if such a person trusts they can keep to their proper place and understand the times, they can act in this way. Then, even if their position is low and their circumstances exceed what is proper, they can in fact prosper. This is why it says, “The small overstep and prosper”: it is because they keep to what is right. But petty people of yielding nature cannot keep to their proper place or act in accord with the times, and they are unwilling to associate with people of firm, strong nature. Now the two yielding lines occupy the central, proper positions and bear the duties of ruler and minister. Yet the ones they treat with courtesy and join as companions are the two flying birds at the first and top lines. In this way, even if one or two isolated worthy men of firm, strong nature remain, they will naturally be so occupied with withdrawing and keeping clear that they have no time for anything else. Thus, seeing the image of flying birds in this hexagram, the sage used it as a warning: “The flying bird leaves its cry behind.” He then explained: “It is not suitable to go upward; it is suitable to go downward. Great good fortune.” For a bird to fly upward goes against the current, while flying downward follows it; this is the general principle. To say that going downward is suitable and going upward is not may seem, on the surface, to be advice to oneself, but in fact it is advice to those two men of firm, strong nature. Yet must worthy men of firm, strong nature wait for petty people of yielding nature to tell them to leave before they lower their heads and withdraw? I fear that by the time the flying bird has gone, even if they want to leave, they may no longer be able to. The first six, in the lowest position, yet eager to advance and rash in its actions, truly resembles a flying bird. So the sage uses the line statement to warn: it is a flying bird; though it has only just begun in a low position, the signs of danger have already taken shape. How much more so when it is linked to the other four yielding lines and clings to the top six? It has become a source of danger, and the situation is very difficult to reverse. Should those occupying the two firm, strong lines not withdraw in good time? The nine in the fourth place corresponds to the first six, yet can avoid blame because it knows it has no strength to overcome its counterpart and ultimately chooses to treat it with goodwill. Still, where there is coming and going, there will be departure; where there is departure, there will be danger. How could one fail to be vigilant? Can there really be a situation in the world that remains dangerous forever and requires constant vigilance? Thus it says that going forward brings danger and requires caution, but that such a situation cannot last. Seen this way, it is better simply to take no action. With no action, there is naturally no danger; only without danger can one keep to what is right and remain secure for a long time. Someone like the nine in the third place knows they cannot overcome their opponent, yet still does everything possible to defend against them. The top six will then think they are deliberately acting against it. What is more, this person overestimates their own strength and even tries to harm the other, as Chen Fan and Dou Wu did. I do not know what further dangers this might invite. Perhaps, under the circumstances of the Small Exceeding hexagram, the first six and the top six are close to one another and, through their power, receive important appointments… 地陽剛君子唯有勿用一着棋子可商量耳无别有良策也所謂宜下而不宜上者也六五隂雲已上不與陽遇獨隂不成其象爲宻雲不雨故曰宻雲不雨已上也言六五之雲氣己上矣决不能降雨作雨以潤澤斯民也則雖己居民上其實與在下者等爲臣爲妣者等惡能有爲哉哀公曰告夫三子者豈非不能爲祖而反禮遇其妣不能爲君而反禮遇其臣之類與而六二隂柔謹保无咎亦實不能過其祖而反不及其君矣乃自以謂過其祖與其君不亦謬乎然爻不言過其君而曰及及其君者聖人一言爲萬世之君重也故曰不及其君臣不可過也是故夫子于象特發明此義以戒萬世也然則六二譬則在穴不能奮飛之小蟲乃公則又但知弋取其在穴之小者而不能乘龍御天以快覩其爲人之大者則又安能相與以有爲邪何也隂不遇陽何以能成兩也隂復求于隂何以能得傳岩之霖也上六小過已極與三又隔非但弗肯遇而且遠過之矣三若不去則上之飛鳥將離之矣其爲凶物又不但如初已也亢而爲灾亢而爲眚吾恐孤陽終難脫矣噫初上凶物二五木偶雖有夫子其如定哀何哉不仕爲上策委吏乘田爲中策魯司寇爲下策三月告老救得一半 附録蘇子膽曰小過有鳥之象四隂據用事之地 **Interpretation** This passage explains the relationship between ruler and minister, and the way to conduct oneself, through the hexagrams of the *Classic of Changes*. When Yang Qi is strong on the earth, a noble person should act with caution, considering each move as carefully as a chess player. The passage stresses that one should hold back rather than advance: the dark clouds represented by the Six in the Fifth Position rise but cannot meet the Yang Qi. Like dense clouds that bring no rain, they symbolize a ruler who stands high above the people yet cannot bring them benefit. The text cites Duke Ai of Lu as an example. Some rulers, it says, fail to follow their ancestors and instead show their ministers excessive courtesy. Meanwhile, the Six in the Second Position, a Yin line symbolizing a minister, is overly cautious: it cannot surpass its ancestors and does not even fulfill the ruler’s proper duties. The sage deliberately uses the word “reach” rather than “surpass” to warn later generations that the bounds between ruler and minister must not be crossed. The author compares such people to small insects in a cave: they know only how to catch small prey and do not understand the Dao of controlling a great dragon as it soars through the sky. Yin Qi cannot produce rain and dew without meeting Yang Qi, and Yin seeking Yin could never yield a statesman like Fu Yue, the worthy minister of the Shang dynasty. The Six at the Top represents excess carried to its extreme. It is cut off from the Third Line and cannot meet it, like a bird about to fly away—a sign of still greater danger. The passage concludes that the First and Top Lines signify danger, while the Second and Fifth Lines are like puppets. Even a sage such as Confucius could hardly have changed the decline of Lu under Dukes Ding and Ai. It proposes three ways to conduct oneself: the best course is not to serve in office; the middle course is to take a minor post; the least favorable is to serve as minister of justice, in charge of criminal cases. Confucius retired after only three months in that office, and so managed to turn the situation around halfway. In an appendix, Su Shi, whose courtesy name was Zizhan, adds that the Small Exceeding hexagram has the image of a flying bird. Its four Yin lines occupy the important positions, suggesting a situation in which Yin is strong and Yang is weak. 共冀也二陽囚于内其腹背也翼欲徃腹背不能止翼欲止腹背不能作也故飛鳥之制在翼晁以道曰時有舉趾高之莫敖故正考父矯之以循墻時有短喪之宰予故高柴矯之以泣血時有三歸反玷之管仲故晏子矯之以獘裘雖非中行亦足以矯時厲俗 (離下/坎上)既濟亨小利貞初吉終亂 彖曰既濟亨小者亨也利貞剛柔正而位 當也初吉柔得中也終止則亂其道窮 也 象曰水在火上既濟君子以思患而豫防 之 初九曳其輪濡其尾旡咎 象曰曳其輪義无咎也 六二婦喪其茀勿逐七日得 象曰七日得以中道也 九三高宗伐鬼方三年克之小人勿用 象曰三年克之憊也 六四繻有衣袽終日戒 象曰終日戒有所疑也 九五東鄰殺牛不如西鄰之禴祭實受其 福 象曰東鄰殺牛不如西鄰之時也實受其 福吉大來也 上六濡其首厲 象曰濡其首厲何可久也水火既濟卦中每言小亨未有言亨小者今既濟而曰亨小蓋言亨于既濟之後必小而非大大則終亂反不如小之初吉耳何也小者離離則虛大者坎坎則止也今觀初處離明之下當既濟之始雖既濟而常若未濟常苦坎險在前濡其馬尾旋曳其輪而不敢遽濟焉其心如此而能有咎有是理邪故曰義无咎也此 **Interpretation** This passage primarily explains the "Ji Ji" hexagram (Water over Fire) from the *Book of Changes* and the meanings of its individual lines. The "Ji Ji" hexagram depicts water above fire, symbolizing the completion of affairs. The hexagram statement indicates smooth progress at this stage, yet advises maintaining correctness only in minor matters. While auspicious at the outset, it ultimately leads to disorder. This resembles a bird in flight whose wings strive forward while its body holds them back, creating a relationship of mutual restraint. Historical examples illustrate the importance of rectifying contemporary malpractices: Zheng Kaofu corrected the arrogance of Mo'ao, Gao Chai rectified Zai Yu's abbreviated mourning period, and Yanzi reformed Guan Zhong's extravagance. Though these corrections weren't perfect, they sufficiently addressed harmful trends. Detailed line interpretations: The initial nine-line describes dragging cart wheels and wetting one's tail (symbolizing cautious action), ensuring no misfortune. The second six-line suggests a woman losing her hair ornament needn't search for it, as it will return in seven days—this accords with the Middle Way. The third nine-line recounts Emperor Gaozong of Shang taking three years to conquer the Guifang tribe, demonstrating the danger of employing petty men. The fourth six-line warns of maintaining vigilance all day due to lingering doubts. The fifth nine-line compares sacrificial rituals between eastern and western neighbors, showing how the western neighbor's simpler offerings received greater blessings. The top six-line cautions against the peril of "wetting one's head" (reckless risk-taking), as such a state cannot endure. The overarching message emphasizes heightened caution after success—maintaining vigilance, valuing modest achievements over grandiose ambitions, since major successes often breed chaos. Like remaining watchful after crossing a river, one should perpetually maintain the mindset of treading on thin ice. 處既濟之第一義也二則文明在中无所遮蔽非但此身既濟而此心亦隨以濟身心俱濟可謂既濟也矣純隂婦象前旡所蔽喪苐象於是七日來復而中道遂在既旡蔽于前而得其所以喪苐之故故不復馳逐於得意之埸紛華之景而既濟自可常保矣故曰初吉柔得中也既濟亨小不以是邪而寧似九三之好大而喜功者邪今觀高宗之賢猶不免悮用小人興兵攻伐況其他與夫以大國之盛强伐鬼方之小醜猶必三年然後克之雖曰克之然其困憊亦以甚矣况非高宗之賢而又安能免于奢侈心生也奢侈心生逸豫心起既濟不可常保而終亂必矣故九五於時祀之外復用大牲以要福于神明豈知以時用禴而薄祭者之爲實受其福也蓋此身既濟故止心易生上六當坎止之上乃沈湎而濡其首正所謂終亂之人也其又何可乆也或曰審如此則終日戒可矣而何以亦在終亂之列乎曰君子之所爲終日戒者恐生民有一不蒙其衣被之澤也今所戒只于衣袽則亦衣袽之貧乞云爾夫以一衣袽而終日戒終日疑恐不保焉可笑也夫保之又保以保其所不必保其與不保所保以自喪其所保者一矣故曰終止則亂止也者取遇坎則止象也方時化曰離麗也苐象離爲甲胄戈兵故稱伐九三以明治暗故稱鬼方終日戒者以其 **Interpretation** This scripture employs the hexagram of "Ji Ji" (Completion) from the *Book of Changes* (a symbol representing the state of accomplished affairs) to expound on the profound wisdom of "retiring after achieving success." The Ji Ji hexagram consists of Li (Fire) below and Kan (Water) above, with fire beneath water symbolizing inner illumination held within. The text clarifies that true "completion" is not merely external achievement but must also entail an internally unobstructed and transparent state of mind. Only when both body and mind reach this fullness can the attainment be enduring. The passage cites the story of King Wuding of the Shang dynasty (revered as Gaozong) and his campaign against the Guifang (a northern nomadic tribe): Even a ruler as virtuous as Wuding, mobilizing the vast resources of a great kingdom to subdue a smaller state, required three years to achieve victory, exhausting the nation’s strength. This illustrates how the pursuit of accomplishment can easily stir extravagance and indulgence, and once vigilance slackens, existing achievements may unravel. Just as in sacrificial rites, lavish offerings (grand sacrifices) to please the spirits are less effective than simple, timely rituals (modest sacrifices) in securing divine favor. The topmost line (Sixth Yang) stands at the peak of the Kan hexagram (symbolizing danger), warning that becoming intoxicated with past successes ("soaking one’s head") is akin to drunkenness—a loss of clarity that inevitably leads to chaos. The admonition to "remain cautious all day" does not mean obsessing over trivial losses (such as fretting over tattered sleeves) but rather maintaining concern for the suffering of the people. True wisdom lies in knowing when to halt (stopping at the edge of danger), as excessive conservatism risks forfeiting what truly needs safeguarding. Fang Shihua further elaborates that the Li hexagram (symbolizing dependence) carries connotations of armor and weaponry, hence the term "campaign"; the Third Yang line governs darkness with illumination, hence "Guifang." The deeper meaning of "remaining cautious all day" is to understand the balance between preservation and advancement—just as the state of Ji Ji balances water and fire, it requires inner radiance ("civilization within") to sustain it. 乘離之終也離牝牛也離東而坎鄰之故謂五曰東鄰坎西而離鄰之故謂二曰西鄰二以時用禴恭儉無求永克有濟矣故曰吉大來非初吉邪至上六則坎水既盈享其既濟唯知飮酒宴樂以自終夫君子處困則飲酒當需則飲酒所以示暇也未聞既濟而飮者也既濟而飮樂極則又悲矣而况濡首與 附録楊簡曰既盡也既濟无所不濟也其曰利貞者初三五皆竒剛純而不雜二四上皆耦柔純而无雜九五當位于上六二當位乎下餘剛柔咸當位正當如此非貞而何繻子夏作繻即襦字内則言孺子之禮衣不帛襦袴說文云襦短衣也茹衣破敗如茹也 (坎下/離上)未濟亨小狐汔濟濡其尾无攸利 彖曰未濟亨柔得中也小狐汔濟未出中 也濡其尾无攸利不續終也雖不當位 剛柔應也 象曰火在水上未濟君子以愼辨物居方 初六濡其尾吝 象曰濡其尾亦不知極也 九二曳其輪貞吉 象曰九二貞吉中以行正也 六三未濟征凶利涉大川 象曰未濟征凶位不當也 九四貞吉悔亡震用伐鬼方三年有賞于 大國 象曰貞吉悔亡志行也 六五貞吉无悔君子之光有孚吉 象曰君子之光其暉吉也 上九有孚于飲酒无咎濡其首有孚失是 象曰飮酒濡首亦不知節也火水末濟 **Interpretation** The “Already Fulfilled” and “Not Yet Fulfilled” hexagrams in the *Book of Changes* (*Yijing*) describe the different conditions that arise when things are complete or incomplete, and how to respond to each. The “Already Fulfilled” hexagram, with Fire above and Water below, symbolizes a matter that has been completed. It is like neighbors to the east (associated with the Li trigram) and west (associated with the Kan trigram) depending on one another. At this point, one should remain modest and frugal and avoid insatiable greed in order to benefit over the long term. The hexagram statement says, “Good fortune at first, disorder at the end.” This means that a matter may seem to go smoothly just after its completion, but by the time it reaches the final line, the top six, it is like water spilling over once a vessel is full. If one cares only for drinking and merrymaking, joy will turn to sorrow. A junzi may drink to ease grief in difficult times or to relax while waiting for the right moment, but giving oneself over to pleasure after a matter is complete is wrong. Yang Jian explains that “Already Fulfilled” means complete success. In this hexagram, the first, third, and fifth lines are firm yang lines, while the second, fourth, and top lines are yielding yin lines. Each occupies its proper place, with the honored ninth line in the fifth position above and the sixth line in the second position below corresponding to it. Firmness and yielding thus complement each other just right, which is why the text says “favorable to constancy”—favorable for holding to the right way. The character *xu* is interchangeable with *ru*, meaning a short garment; it also serves as a metaphor for something that, though complete, still requires careful upkeep. The “Not Yet Fulfilled” hexagram, with Water above and Fire below, symbolizes a matter that remains unfinished. It is like a young fox crossing a river: just as it is close to succeeding, it wets its tail and loses all its progress. The image shows Fire and Water failing to mingle. At this point, the junzi should carefully distinguish the nature of things and find the right place for themselves. The lines offer these cautions: the first six, acting rashly, will wet its tail; the second nine brings good fortune by steadying the wheels of a cart, a metaphor for keeping the pace under control; the third six is out of place, so acting hastily brings danger; the fourth nine can achieve great things by holding to the right way; the fifth six has the radiance of a junzi and finds good fortune through sincerity; and the top nine, if it drinks to excess and wets its head, shows a lack of restraint. Together, these two hexagrams teach that when a matter is complete, one should guard against pride and restlessness; when it is incomplete, one should proceed steadily and carefully. In either case, one must know when enough is enough. As with clothing, it should be neither too short, as when a matter is unfinished, nor worn out through neglect after completion. One should always maintain the middle way. 未濟者未得濟也未得濟而欲遽濟此小子不知險極者之爲也所謂小狐汔濟濡其尾无攸利方且不續而遂終焉如符堅百萬之師次于淮淝眞是已蓋此身尚在險中未能得出而遽欲濡尾以濟非不知險極而何九二知之獨曳其輪而不濟故爻獨言其貞吉象復言其行正不虛也六三雖在坎上亦未離坎有征亦凶未可便征然上承九四九四居離三蓋其所乘者今六五有孚于九四四遂震用以伐不順四信五而徃征五得四而濟坎逢時遘會三雖不征而自利涉大川矣何用忙爲蓋有其君必有其臣有其臣必濟其事未濟者終當既濟而自然利涉大川也此未濟之所以亨也故曰未濟亨言未濟之時自然必有能濟之人能濟之人自然必有能濟之臣能濟之臣自然必有能濟之日濟則亨矣故曰未濟亨柔得中也柔而得中内又文明是以能得濟之險人耳故于五之爻曰貞吉无悔而又曰君子之光有孚吉言五之貞吉而无悔實以文明在中而有君子之光也所以有此君子之光實以能有孚於九四而餘光及四故吉也故曰君子之光其暉吉也有其光則必有其暉无其暉則亦不見其光矣是故未濟之時而有此光明之君雖欲无暉不可得也雖欲不亨不可得也吾以是觀之聖人之處世也无一日而非既濟之 **Interpretation** The “Before Completion” hexagram in the *Classic of Changes* describes the state of affairs before a task has succeeded. “Before Completion” means that the difficulty has not yet been crossed. If one rushes toward success at this point, one is like a child who does not understand danger and acts recklessly. It is like a little fox trying to cross a river, only to wet its tail and make matters worse. Consider Fu Jian in history, who camped with an army of a million beside the Fei River and, while still in danger, rashly tried to cross. Was that not a failure to understand danger? The Nine in the Second Place understands this principle, so it holds back the chariot wheel instead of hurrying across the river. The line statement says this is right and auspicious. The Six in the Third Place is close to leaving danger—the Kan trigram represents danger—but has not yet escaped it completely, so setting out on a campaign at this point would also be inauspicious. Above it, however, is the Nine in the Fourth Place, which represents light. The Six in the Fifth Place, the ruler’s position, trusts the Nine in the Fourth Place, so the Nine in the Fourth Place leads the troops into battle. Though the Six in the Third Place does not set out itself, the overall situation can thus pass through the difficulty. This shows that where there is a wise ruler, there will be worthy ministers; and where there are worthy ministers, things can be accomplished. What seems not yet to have succeeded will, in the end, succeed of itself. That is why the “Before Completion” hexagram says “success”: even at a stage when success seems out of reach, people capable of getting things done, ministers able to offer support, and the right moment for success will naturally appear. The Six in the Fifth Place, the ruler’s position, can be “steadfast and auspicious, with no regret” because its heart is bright and upright—the Li trigram represents light. The radiance of such a ruler’s De (virtue) influences the ministers, represented by the Nine in the Fourth Place, bringing good fortune. A ruler’s De is like sunlight: it must shine out. When such a bright ruler is present in a time before completion, it is hard not to succeed. From this we can see that the sage’s way of dealing with the world is, in a sense, as composed each day as if everything were already complete—as if in the state of “After Completion.” 時則无一日而非未濟之心旡一時而非未濟之日則无一日而非欲濟之念憂方來而喜或乘之喜甫至而憂復生焉憂喜相仍此聖人所以發憤而不知老之將至也是故既濟未濟合爲一卦而易道終矣乾之自彊不息終日乾乾而夕猶惕若有以也夫彼飮酒濡首者以既濟而遂懈而不知未濟之隨其後其又何人哉曰是聖人所謂何可乆之人也所謂不續終之人也君以喪邦臣以亡家庶人亡身士喪其心徃古來今孰能逭此噫方時化曰狐爲坎坎尚未濟至離乃濟故傳以未濟亨爲柔得中指外離六五言也小狐汔濟爲未出中指内坎初六言也夫一伐鬼方也在既濟則宜勿用而防三年之憊在未濟則宜震用而幸三年之賞既濟戒生事未濟喜有功也五離之主四尚貞吉悔亡五自宜貞吉无悔上九賴六五之有孚享既濟之大業飮酒燕樂未即有咎但至于濡首則與既濟之上六等矣其勢必失是既濟之業有孚之光也哀哉旋濟旋失唐明皇諸人非邪劉用相曰天一生水地二生火水火天地之大用也乾坤所以終坎離也坎水居下離火居上則雖有天地之用而實不相爲用咸恒所以終離坎也水生火降坎離相交心以是泰身是用康國家和平更有何事不既濟乎此天地之終也安有初吉終亂之理也易道終不亦宜與 **Interpretation** This passage explores the dialectical relationship between the "Ji Ji" (Completion) and "Wei Ji" (Incompletion) hexagrams from the Yijing (Book of Changes), revealing their profound philosophical implications for human life. No day in life exists outside the state of "Wei Ji" (incompletion), nor is there any moment that doesn't require continued effort. Precisely because of this, people constantly harbor aspirations to complete things. As soon as sorrow arrives, joy may follow; when joy appears, sorrow arises again. This cyclical alternation between worry and delight is precisely why sages exert themselves diligently, forgetting the approach of old age. Thus, when viewing "Ji Ji" and "Wei Ji" together, we grasp the fundamental principle of the Yijing. The Qian hexagram emphasizes ceaseless self-strengthening—working diligently all day and remaining vigilant at night. This principle holds profound meaning. Those who indulge in wine and pleasure, becoming complacent in their success, believe matters are settled and relax their efforts. They fail to recognize that the state of "Wei Ji" follows immediately. Such people embody what the sages described as incapable of endurance or seeing things through properly. When rulers behave this way, kingdoms fall; when ministers act thus, families ruin; for commoners, it brings self-harm; for scholars, it means losing their aspirations. Throughout history, who has escaped this pattern? Fang Shihua explains: When a fox crosses the river (represented by the Kan trigram symbolizing water), it hasn't completed the crossing until reaching the opposite bank (the Li trigram symbolizing fire). Therefore, the Yijing states that "Wei Ji" achieves smooth progress through the yielding line finding its central position (referring to the sixth five line in the outer Li trigram), while the "little fox nearly crossing" indicates not yet fully escaping danger (the initial six line in the inner Kan trigram). The same matter requires caution during "Ji Ji" to prevent three years of exhaustion, while "Wei Ji" demands vigorous action to secure rewards after three years. "Ji Ji" warns against unnecessary complications, whereas "Wei Ji" favors merit-building. Both the fifth line (sovereign position) and fourth line (minister position) in the Li trigram emphasize that only by holding to the correct path can one attain auspiciousness without regret. The top nine line's capacity for enjoyment entirely depends on the sixth five line's sincerity. Within the great undertaking of "Ji Ji," temporary feasting brings no harm, but indulgence (symbolized by "drenched head") mirrors the top six line of "Ji Ji"—certain to bring failure. Didn't Emperor Xuanzong of Tang and others exemplify rapid success followed by swift collapse? Liu Yongxiang observes: Heaven generates water through its primal unity, Earth generates fire through its dual nature—water and fire represent heaven and earth's most essential functions. The Qian and Kun hexagrams conclude with Kan and Li (water and fire). With Kan-water below and Li-fire above, though both possess heaven-earth's functional capacity, they cannot practically interact. The Xian and Heng hexagrams end with Li and Kan. When water ascends and fire descends, Kan and Li commune—thus the heart finds stability, the body maintains health, and nations achieve peace. What then remains unaccomplished? This constitutes heaven-earth's ultimate principle—how could there exist any path that begins auspiciously but ends in chaos? That the Yijing concludes with "Wei Ji"—is this not profoundly appropriate? 附録吴幼清曰未濟諸爻位皆不當而象傳特于六三言之者隂柔居險極也王輔嗣曰九二位雖不正中以行正也六五柔順文明居于尊位付與于能而不自役使武以文御剛以柔斯誠君子之光也付物以能而不疑也物則竭力功斯克矣故曰有孚吉楊廷秀曰六五逢未濟之世而應之以隂柔之才乃以貞正而吉以孚誠而又吉以光暉而又吉何也蓋六五其體離離在天爲日在地爲火日之在夏曀之益熱火之在夜宿之彌熾六五文明之盛而能虛中以臨照百官堅誠以信任羣才安得不掃大難爲旡難之世一變未濟爲既濟之時乎備三吉之盛福而無一毫之悔尤又何疑焉 **Interpretation** This passage interprets the lines "Six in the Third Place" and "Six in the Fifth Place" from the *Book of Changes*' Weiji hexagram (symbolizing incomplete states). Several scholars analyze the deeper meanings of these line images from different perspectives. Wu Youqing (a Yuan dynasty *Yijing* scholar) points out that although all lines in the Weiji hexagram are in inappropriate positions, the *Xiangzhuan* (Commentary on the Images) particularly emphasizes the Six in the Third Place because its yin-softness (symbolizing gentle strength) is situated in an extremely perilous situation. Wang Bi (a Three Kingdoms-period classicist) argues that while the Nine in the Second Place is improperly positioned, it remains centered and follows the correct path. The Six in the Fifth Place, on the other hand, is gentle yet discerning, occupying a noble position—it excels at employing the worthy without being domineering. Governing military force with civil virtue (De) and mastering strength with flexibility, this embodies the radiance of a noble person. Trusting others' abilities without suspicion ensures that people will exhaust their efforts, and accomplishments will naturally follow—hence the saying, "With sincerity, there is good fortune." Yang Wanli (a Southern Song poet) further elaborates: The Six in the Fifth Place exists in the chaotic era of Weiji yet responds with yin-soft skill. It attains good fortune first by adhering to the correct path, then again through sincere trustworthiness, and a third time through the brilliance of its virtue (De). Why is this? Because the Six in the Fifth Place embodies the nature of the Li hexagram (symbolizing brightness). Li represents the sun in heaven and fire on earth—the summer sun appears more scorching, and a nighttime bonfire shines even brighter. With its flourishing civilization and humble discernment of officials, the Six in the Fifth Place sincerely and steadfastly trusts its virtuous ministers. Thus, it naturally transforms great difficulties into a world without hardship, turning the predicament of Weiji into the prosperous age of Jiji (the completed state). Possessing this threefold blessing of good fortune without regret—what doubt could remain? Through analogies between natural phenomena and human affairs, this analysis reveals leadership wisdom in adversity: overcoming strength with gentleness and treating others with sincerity. 易因終 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. 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