The Hexagram of Following

隨。隨卦，下震上兌，震動兌說，此動而彼說，隨之義也；以少女從長男，隨之象也。隨卦次豫。按，序卦：豫必有隨，故受之以隨。悅豫之極，物之所隨，隨所以次豫也。

The hexagram "Following." The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). Zhen represents movement and Dui represents joy; when one moves, the other is joyful, which is exactly the meaning of "Following." It also represents a young woman following a young man, which is the image of following. The hexagram "Following" comes after "Joy." According to the "Sequence of Hexagrams," harmony and joy must have someone to follow, hence it is followed by "Following." Joy and harmony reach their peak, and all things come to follow, which is the reason why "Following" comes after "Joy."

全彖以物隨為義，此感彼隨，可以大通，而要之於正，則隨人之意亦在其中矣。爻兼隨物為義，此動彼說而至於隨，易於自失其身。大抵陽爻則人隨我，陰爻則我隨人。而隨人者，宜隨上，不宜隨下，爻陰位剛者猶知所隨，此三隨四所以有得，二係初則失，上無所隨則不言隨也。居上者宜為人所隨，五君位為二所隨，故貞吉；四臣位為三所隨，故貞凶。初雖陽爻而在下，故不言隨言係，而言交。此六爻之大略也。

The entire "Tu Ci" (彖辞) takes the meaning of "following what comes" (物来随我): when one side is moved, the other follows, thus achieving great communication; but in the end, it comes down to the character "zheng" (正), meaning correctness, which includes the idea of following others. The "Yao Ci" (爻辞) takes the meaning of "I follow things": when one side moves and the other is pleased, they follow each other, which easily leads to losing oneself. In general, yang lines represent others following me, while yin lines represent me following others; and when following others, one should follow those above, not those below. A yao (line) that is yin but in a yang position still knows how to follow appropriately, so when six three follows nine four, there is gain; but when six two ties to initial nine, there is loss. Upper six has nothing more to follow, so it does not mention "following." Those in superior positions should be followed by others: nine five is the sovereign position, followed by six two, thus maintaining correctness brings good fortune; nine four is the ministerial position, followed by six three, thus even though correct, it is still ominous. Initial nine, although a yang line, is in a lower position, so it does not mention following or tying, but instead says "meeting" (交). This is the general idea of the six lines.

隨：元亨利貞，無咎。隨，從也，隨者，我有以致物，而物自隨乎我。故占當得大亨，然必利於正，乃得無咎；若不正，則雖亨而不免於咎矣。按，左傳穆姜之言，以隨四德與乾同，雖非本旨，然所論深合利貞無咎大意（文瀾本「意」作「義」）。諸卦中屯、臨、無妄、革皆言元亨利貞，獨隨係以無咎。蓋動而說，易至於不正而有咎，故示戒辭。

The Hexagram of Following: It is greatly prosperous and smooth, favorable to maintaining the correct course, without fault. "Following" means to follow along. What is meant by following is that I have sufficient virtue to attract external things, and external things naturally follow me. Therefore, the divination should result in great prosperity; however, it is necessary to be favorable in maintaining the correct course in order to have no fault; if not correct, then even though prosperous, there will inevitably be fault. According to the record in the "Zuo Zhuan," Mu Jiang said that the four virtues of the Hexagram of Following are the same as those of the Hexagram of Heaven. Although this is not the original meaning of the Hexagram of Following, her discussion is in deep agreement with the meaning of "favorable in maintaining the correct course without fault" (the character "yi" in the Wenlan edition is written as "yi"). Among all the hexagrams, the Hexagrams of Zhun, Lin, Wuwang, and Ge all mention "original prosperity, favorable in maintaining the correct course," but only the Hexagram of Following adds the two characters "without fault" at the end. This is because movement accompanied by joy is easily leading to incorrectness and fault, so a special warning is given.

彖曰：隨，剛來而下柔，動而說，隨。按，本義謂以卦變卦體釋卦名義，謂自困卦九來居初，自噬嗑九來居五，自未濟來兼此二變，皆剛來下柔也。今按，來注但以綜卦言之。隨蠱相綜，雜卦原對言之，隨以蠱之艮反兌居上，巽反震居下，是剛來下柔也。以後凡言卦變者，皆從綜卦。

The Commentary on the Judgment says: Following is when a yang line comes and bends beneath a yin line, moving with joy, hence it is called Following. According to The Original Meaning, this uses the changing of the hexagram and its structure to explain the meaning of the hexagram name. It says that the hexagram of Following comes from the hexagram of Being Impressed by Difficulty with the line nine moving to the first position, and from the hexagram of Crackling Thunder with the line nine moving to the fifth position. From the hexagram of Not Yet Completed, both changes occur, and they are all cases of a yang line coming to reside beneath a yin line. Now according to Lai Zhide's commentary, it only uses the inverted hexagram: Following and蛊 are inverted hexagrams of each other. The Miscellaneous Hexagrams Commentary originally contrasts the two hexagrams. Following is obtained by turning the upper mountain of蛊 into lake and placing it above, and turning the lower wind of蛊 into thunder and placing it below. This is the case of a yang line coming to reside beneath a yin line. In the following discussions of hexagram changes, all will be based on the inverted hexagram.

大亨貞無咎，而天下隨時。王注、程傳皆作隨時，謂隨時得正，則天下皆隨其時也；本義作隨之，意尤順。蓋論全卦之義，重我有以致物之隨也。隨時之義大矣哉。依本義作隨之時義，尤順。

The Commentary on the Judgment continues to say: Great prosperity while maintaining uprightness brings no fault, and the whole world moves in accordance with the times. Wang Bi's commentary and the Yichuan Commentary on the Changes both interpret it as "following the times," meaning that each follows its proper course in accordance with the situation, so the whole world follows its time. The Benyi interpretation reads it as "following," which is more smooth in meaning. This is because here the discussion concerns the meaning of the entire hexagram, emphasizing that what is important is that I possess sufficient virtue to attract external things to follow. The Commentary on the Judgment also praises: The meaning of following the times is indeed great. According to the Benyi interpretation, reading it as "the meaning of following the times" is also more smooth.

象曰：澤中有雷，隨。君子以嚮晦入宴息。雷二月出地，八月入地，澤亦地也。又兌正秋，八月正兌之時，震下兌上，有雷入地中之象，君子取之。及向昏晦，則居內休息。造化有晝有夜，人生有作有息，人心有感有寂，有動有靜，此造化之自然，亦人事之當然也。

The Great Image Commentary says: There is thunder within a marsh, which symbolizes following. Therefore, the gentleman rests indoors when the sky grows dark in the evening. Thunder emerges from the earth in the second month and returns to the earth in the eighth month; the marsh is also the earth. The trigram兑 belongs to the proper season of autumn, and the eighth month is precisely the time of兑. With震 below and兑 above, there is an image of thunder entering the earth. The gentleman takes this as a model: when the sky becomes dark, he retreats indoors to rest. Nature has day and night, and human life has labor and rest. The human mind has moments of connection and stillness, as well as movement and stillness. This is the natural order of nature, and also the proper order of human affairs.

初九：官有渝，貞吉，出門交有功。初九以陽為震之主，有官守之象。居下無隨我者，剛體非隨人者，然初動體，則改其常矣，故為有渝之象。陽居陽位得正，有貞吉之象。前臨陰偶，二三四互為艮，有出門之象。與四同德，不言隨而言交，有交有功之象。

The line statement of the first line says: The thing it is responsible for is changing, but if it maintains correctness, it will be auspicious, and going out to meet others will bring success. The first line, which is a yang line, is the main line of Zhen. It represents a duty. It is located at the very bottom, with no one following it; it is a strong element, and by nature it does not follow others. However, since the first line is a moving element, it must change its usual state, hence the image of 'change'. Being a yang line in a yang position and achieving correctness, it shows the image of maintaining correctness and gaining auspiciousness. It faces a yin line in front, and the second, third, and fourth lines together form Gen, which represents a gate, indicating the image of going out. It shares the same yang virtue with the ninth line in the fourth position, so instead of saying 'follow', it says 'meet', indicating the image of meeting others and achieving success.

初九，卦之所以為隨者，雖人無隨我，我未隨人，而震動之體體已渝其常矣。然居正得吉，出門交四同德，不繫私暱，正不必言隨人，而自有功也。象曰：官有渝，從正吉也；出門交有功，不失也。交不失其正，則有功也。人雖未隨我，我亦不隨人，以陽剛得正故也。

The first line, "Initial Nine," is the one that makes the whole hexagram "Following" come into being. Although no one follows it, and it does not follow others, it is of the nature of movement and transformation, so its essential nature has already changed from the usual. However, it is in the correct position and thus attains good fortune. It goes out and meets the noble "Nine in the Fourth," which shares the same virtue, without being attached to private affection. Therefore, it is not necessary to follow others, and naturally it achieves success. The *Image Commentary* says: the thing it governs is in motion, which is fortunate because it follows the right path; going out and associating brings success, because it does not lose the right. Associating without losing the right brings success. Although others do not follow me, I do not follow others, precisely because it is strong and upright in its position.

六二：係小子，失丈夫。初陽在下而近，以在下有小子象；五陽正應而遠，以君位有丈夫象。二與五正應，宜得所隨矣，然當隨之時，以陰爻陰位為過於柔，不能自守以待正應，而係於初，有係小子失丈夫之象。人隨我為隨，我隨人為係。

The Line Statement of the Second Line says: "It is attached to the young man, and loses the husband." The Initial Nine is a Yang line, located below and close to the Second Line, so it is symbolized as "the young man." The Nine in the Fifth is also a Yang line, which is the proper corresponding line to the Second Line but is distant because it occupies the position of the ruler, so it is symbolized as "the husband." The Second Line and the Fifth Line are naturally corresponding, and should be in harmony with the right person. However, at the moment of following, since the Second Line is a Yin line in a Yin position, it is too weak and cannot remain steadfast to wait for the proper corresponding line, but instead attaches itself to the Initial Nine. Thus, there is the image of being attached to the young man and losing the husband. When others follow me, it is called "following." When I follow others, it is called "attachment."

曰失，惜之也。象曰：係小子，弗兼與也。係此失彼，不能兼也。六三：係丈夫，失小子，隨有求得，利居貞。九四陽爻，亦有丈夫之象；小子亦謂初也。三近係四而遠於初，有係丈夫失小子之象。四陽當任，三則以陰隨之，有求而必得之象。

The character 「失」means to lose, expressing regret. The Image Commentary says: being tied to the young man, one cannot attend to both sides. If one is tied to this side, one loses the other; one cannot have both. The Line Statement of the Third Line says: being tied to the husband, one loses the young man. Following this, one's requests will be fulfilled, and it is advantageous to remain in a stable and upright position. The Fourth Line is a Yang line, which also represents the husband; 「young man」refers to the same as the First Yang line. The Third Line is close to the Fourth Line and is tied to it, while being distant from the First Line, hence the image of being tied to the husband and losing the young man. The Fourth Line, being Yang and strong, is in a position of responsibility, while the Third Line, being Yin and flexible, follows it. Therefore, when there is a request, it will be fulfilled.

三言係又言隨者，三有得，猶可言隨也。三不中正，宜失所隨矣，然以居剛稍知自主，勝於二之過柔，故猶知係四而不係初，而有得也。然六居三不正，九居四亦不正也，以不正相比，至於求而有得，不可言矣，故戒之居貞則利。初九以陽居陽，故得貞吉；六三以陰居陽，故示以居貞而不得言吉也。象曰：係丈夫，志舍下也。舍初之在下者也。

Six Three mentions both 'binding' and 'following' because it has something to gain and can also be said to follow. Six Three is neither central nor upright, so it should not follow the wrong person. However, it is in a strong position, slightly knowing self-direction, which is better than Six Two's excessive softness. Therefore, it knows to bind Nine Four but not Nine One, thus gaining something. However, Six in the Third position is not upright, and Nine in the Fourth position is also not upright. Two unupright lines are close to each other, and they seek and gain something, which is not good. Therefore, it is warned that staying in place and being upright is beneficial. Nine One is yang in yang, so it can gain the good fortune of uprightness. Six Three is yin in yang, so it is only taught to stay in place and be upright, and cannot be considered as good fortune. The Image Commentary says: binding a man, is the mind abandoning the lower. That is abandoning the lower Nine One.

九四：隨有獲，貞凶，有孚在道以明，何咎。九四以剛居上之下，與五同德而三係之，有得人之隨之象；然勢陵於五，有雖正亦凶之象。變則為坎，有有孚之象；互三二為艮，有光明之象。

The statement of the fourth line says: Following and obtaining something, although upright, it is still ominous; with sincerity and in accordance with the right path, and being able to clearly demonstrate, what fault could there be? The fourth line, being a yang line, occupies the lowest position of the upper trigram, and is in harmony with the fifth line, also a yang line, while the third line is connected to it, indicating the image of obtaining followers. However, its power is pressing upon the fifth line, hence the image of being upright yet still ominous. If the fourth line changes, it becomes Kan, which represents sincerity and trust, indicating the image of 'having sincerity'; the third and second lines together form Gen, indicating the image of brightness.

卦中三陰三陽，陰宜隨陽。初以在下不足為人所隨，故但言交；四與五同德，故人隨之。然四大臣之位，上有剛德之君，雖君信民歸，隨皆有獲，然使恩威不自五出，雖正亦有震偪之凶矣。故必中有孚誠，動皆合道，使心跡光明，君民共諒，乃得無咎也。

In the hexagram, there are three yin lines and three yang lines. Yin should naturally follow yang. The line Initial Nine is at the lower position and is not strong enough to lead others to follow, so it is only described as 'meeting'. The lines Nine in the Fourth and Nine in the Fifth are both yang lines with virtue. Therefore, people follow them. However, the line Nine in the Fourth is in the position of a minister, above which is a king with strong virtue. Although the king trusts and the people support it, it can gain benefits everywhere. But if the rewards and punishments do not come from the line Nine in the Fifth, even though it remains upright, there will be a凶 (dangerous situation) of shaking and pressing the sovereign. Therefore, one must have sincerity in heart and actions in accordance with the right path, making one's intentions clear and bright, so that both the sovereign and the people can understand and forgive, thus avoiding mistakes.

豫隨九四皆大臣之位，豫有得不言凶，而隨四之有獲言凶者。蓋豫卦一陽五陰，卦之所以隨者在四，五又以柔居其上，四志可行，故戒不在臣而在君，五之所以貞疾也；隨卦三陰三陽，卦能得隨之中正者在五，四偪於五而得人心，未必上安而下從之也，故戒不在君而在臣，四之所以貞凶也。然豫四曰勿疑，隨四曰有孚，居危疑之地，無論其吉與凶，宜以至誠自將則一也。

The nine in the fourth position of both the hexagram "Yù" (Joy) and "Suí" (Following) occupies the position of a minister. However, the nine in the fourth of "Yù" has great gains but does not indicate misfortune, while the nine in the fourth of "Suí" has some gain but is said to be ominous. Why is this so? Because "Yù" has one yang line and five yin lines; the key to the overall situation of the hexagram lies in the nine in the fourth. The six in the fifth, being gentle, is above it, allowing the nine in the fourth to carry out its intentions. Therefore, the cautionary words are not directed at the minister but at the ruler, which is why the six in the fifth says "Zhen Ji" (maintaining sincerity to overcome illness). In contrast, "Suí" has three yin and three yang lines; the one that can achieve the middle and upright position is the nine in the fifth. The nine in the fourth is close to the nine in the fifth and has gained the people's support, but it is not certain whether it can bring peace above and obedience below. Therefore, the cautionary words are not directed at the ruler but at the minister, which is why the nine in the fourth says "Zhen Xiong" (maintaining sincerity to avoid misfortune). However, the nine in the fourth of "Yù" says "Wu Yi" (do not doubt), and the nine in the fourth of "Suí" says "You Fu" (possessing sincerity). Both are in a situation of danger and doubt, and whether to judge as favorable or unfavorable, they should both maintain the utmost sincerity. This is consistent in both cases.

象曰：隨有獲，其義凶也；有孚在道，明功也。有獲豈必皆凶，有致凶之理，故曰其義凶也。有孚在道，以有明哲之功也。爻曰以明，言以此明其心跡也；傳曰明功，言有明哲之功，則不為利慾所昏，而心跡自光明也。

The Image Commentary says: To follow and gain something, in terms of principle, is ominous; to have sincerity and align with the right path is the result of wisdom. Does gaining something necessarily mean misfortune? It is only that there is a reason for misfortune, hence it is said, "its meaning is ominous." To have sincerity and align with the right path is due to the achievement of wisdom. The Line Statement says "with clarity," meaning using this to show one's inner disposition; the Image Commentary says "achievement of clarity," meaning having the achievement of wisdom, one will not be blinded by profit and desire, and one's inner disposition will naturally be bright.

九五：孚于嘉，吉。九五陽剛中正，得眾爻之隨，隨之主也。然所應唯在中正之二，是信於善者也，故有孚于嘉之象，而占則吉也。四五皆以陽居三上二陰之中，陽內陰外，有中實之象，故皆曰孚。然四之孕，戒之也，欲其孚於五也。

The line statement of the fifth line says: When sincerity is shared in goodness, it is auspicious. The fifth line is a strong yang line that is central and upright, gaining the following of all other lines, making it the main line of the hexagram of following. It corresponds only to the central and upright line six in the second position. This is the image of being sincere in goodness, hence the phrase 'sincerity in goodness' and the divination result is auspicious. Both the fourth and fifth lines are strong yang lines located between the two yin lines at the third and top positions. Yang is within and yin is outside, showing a full and central image, so both lines mention 'sincerity'. However, the sincerity in the fourth line (the original text has 'pregnancy' here, which should be 'sincerity') is a warning, urging it to maintain sincerity towards the fifth line.

五之孚，喜之也，喜其孚於二也。大亨貞無咎而天下從之，五足當之矣。象曰：孚于嘉吉，位正中也。五與二皆正中，故謂孚于嘉也。然以二之正中，在五謂之嘉，在二反有失者。蓋隨之為義，貴我致人之隨，而不欲徒隨於人。隨人者有陽剛之德，猶可自主；若一於陰柔，則係於近而失正應之可隨者矣。故五孚於二，則有君臣同德之象；而二之係初，則有背公植黨之戒也。

The "faithfulness" of nine five is to be joyful, happy that it can be faithful to six two. The "Tong Ci" says that great success is achieved by holding to the correct position without error, and all under heaven follow him, and nine five is capable of fulfilling this. The "Image Commentary" says that faithfulness in goodness brings good fortune, because it is in the correct position and in the center. Nine five and six two are both in the correct and central position, so it is said "faithful to the good." However, although both six two and nine five are in the correct and central position, in nine five it is called "good," while in six two itself there is a loss. Why is this? Because the meaning of following is that it is valuable to be able to attract others to follow, rather than just following others. If one follows others with yang strength, one can still be self-directed; but if one follows others solely with yin softness, one will be attached to the nearby and lose the correct response. Therefore, the faithfulness between nine five and six two shows the image of a ruler and minister sharing the same virtue; while six two being attached to initial nine becomes a warning against forming private factions.

上六：拘係之，乃從維之，王用亨于西山。上六以柔居柔，處隨之極，有拘係又維之之象。兌為西為巫，二三四互為艮為山，一變純乾為王，有王亨于西山之象。程傳以王為太王，亨作亨通之亨，指太王遷岐之事，謂其得民心也；本義以亨為祭享之享。今從本義，而王宜作太王。

The statement of the sixth line at the top says: He is restrained and bound, then further tied with ropes. The king holds a sacrifice on the western mountain. The sixth line at the top, being a yin line in a yin position, is at the extreme of following, showing the image of both restraint and binding. The trigram Dui represents the west and the shaman, and the second, third, and fourth lines together form Gen, which represents a mountain. When the sixth line changes, it becomes pure Qian, which represents the king. Therefore, there is the image of the king holding a sacrifice on the western mountain. The Yichuan Commentary on the Changes interprets "wang" as Taiwang and reads "heng" as hengtong (smooth passage), referring to Taiwang's migration to Qi and how he thus gained the people's support. The Benyi, however, reads "heng" as jixiang (sacrificial offering). Here, we follow the Benyi's reading of "heng" as jixiang, while "wang" should still be interpreted as Taiwang according to Cheng's view.

蓋六爻之義，陰宜隨陽，下宜隨上。上勢居最上無所隨，而質柔又不足以致人之隨，居五之上而非天子之位，與三非正應而兩陰同德，有固結於幽陰之象。太王避狄，去豳遷岐，我非隨人，而人之隨我者亦未廣，然誠敬以享于山川，有固結維繫之意，人心從此而集，天命從此而基。占者得此，則其象亦如是也。

Because the principles of the six lines in divination are that yin should follow yang, and the lower should follow the upper. The line at the top (上六) is already at the highest position and has no one above it to follow; moreover, it is soft and weak, insufficient to attract others to follow. The line at the fifth position (九五) is not the position of the Son of Heaven, and the line at the third position (六三) is neither in a proper corresponding position nor does it share the same yin quality. Thus, there is an image of being firmly bound in darkness and obscurity. King Taiwang left his homeland, Bao, to move to Mount Qi in order to avoid the Di people. He was not going to follow others, but rather others were coming to follow him at that time. However, by sincerely offering sacrifices to the rivers and mountains, there was an inherent meaning of binding and maintaining the people's hearts, and thus the people gathered together, and the Mandate of Heaven was established from that point. When a diviner obtains this line, the image it represents is just as described.

象曰：拘係之，上窮也。處隨之極故也。全卦物來隨我，我往隨物，皆貴於正。然此動彼說而至於隨，易於失身，尤以陽剛為貴。故諸爻吉凶得失別為一例，唯陽爻能為物所隨。五有陽剛之德，又居君位，當為物所隨者，故吉。四居三之上，有大臣之象，故三係之有得；而在四有偪五之嫌，竟受人之隨，則又不免於貞凶矣。

The Image Commentary says: To restrain and bind others is because the upper sixth line has reached the extreme. This is because it is located at the extreme of the following hexagram. In the entire hexagram, whether things come to follow me or I follow things, the principle of correctness is valued. However, when one side moves, the other side is pleased and follows, which easily leads to losing oneself, so it is especially important to value yang strength. Therefore, the fortune, misfortune, and gains or losses of each line follow a separate set of principles: only yang lines can be followed by others. The nine fifth line possesses the virtue of yang and holds the position of the sovereign, thus it is appropriate to be followed by others, hence it is auspicious. The nine fourth line is above the six third line, symbolizing a minister, so the six third line binds it and gains something; however, for the nine fourth line itself, there is a suspicion of pressing upon the nine fifth line, and by receiving the following of others, it inevitably incurs misfortune even though it is correct.

初雖陽爻，為隨之主而在下位，以在下則不應為人所隨。然以陽爻為隨之主，則不肯上係於人，又不能安靜以處，故不言隨不言係，而言交。陽居陽位，故交而有功也。

Initial Nine is a yang line, and it is the main line of the hexagram of following. However, it is in the lower position; since it is in the lower position, it should not be following others. Yet, as a yang line serving as the main line of following, it is unwilling to connect with others above, and it cannot remain quietly in its place. Therefore, the line statement does not say 'follow' or 'connect,' but instead says 'interact.' It is a yang line in a yang position, so its interaction brings about success.

三陰爻皆隨物者，則不言隨而言係。然隨居陰位者柔而無主，故二以舍五係初而失；陰居陽位稍知自立，故三以舍初係四而得。至上以隨之極，陰爻陰位，所應又陰，則固結之極，然不可以人道言矣，故為享於鬼神之象。蓋他卦六爻以相應為善，此則又貴其自處之能剛；他卦陰爻亦以得正為善，此則又不欲其過柔而失主。蓋當隨之時，義當如是。隨之喜剛，亦猶履之善柔，故曰觀彖辭則思過半矣。

Three yao of yin are all following external things, so they are not called "following" but "binding." However, yin yao are weak and lack initiative because they are in yin positions, so the yao six two abandons nine five and binds to nine one, which is a loss. When yin yao are in yang positions, they are slightly independent, so yao six three abandons nine one and binds to nine four, which is a gain. As for yao six at the top, it is at the extreme of following, with a yin yao in a yin position, and the corresponding yao is also yin. Thus, it reaches the extreme of being fixed, but it can no longer be explained by human affairs, so it takes the image of sacrificing to ghosts and spirits. In other hexagrams, the six yao are considered good when they correspond with each other, but in this hexagram, it values the ability to be strong on its own. In other hexagrams, yin yao are considered good when they are in the correct position, but in this hexagram, it does not want them to be too weak and lose their initiative. This is because at the time of following, the principles of righteousness should be like this. The hexagram of Following prefers strength, just as the hexagram of Treading prefers softness, so the "Xici" says that looking at the "Tao" can lead to understanding half of it.

蠱。蠱卦，巽下艮上。按，左氏：風落山，女惑男。以長女下於少男，惑亂其情，蠱之象也。風遇山而回，物皆撓亂，亦有事之象。本義謂上苟止而下卑巽，彼此怠緩，積弊致蠱。謂之蠱者，壞極而有事也。文從蟲從皿。

The hexagram Gǔ. The hexagram Gǔ has the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). According to the Zuo Zhuan, the wind blows the grass and trees from the mountain, causing a woman to bewilder a man. A senior daughter is placed below a younger son, confusing his emotions, which is the image of Gǔ. When wind meets mountain, it turns back and twists, causing chaos to all things, which also indicates a situation requiring action. The Benyi says that the upper part is careless and stops, while the lower part is humble and compliant, and they follow each other lazily, leading to accumulated evils and forming Gǔ. It is called Gǔ because it has reached the extreme of corruption and there is something to be done. The character Gǔ is written with the radical for insect and the radical for vessel.

聚蟲皿中，使自壞爛，蠱之義也。然卦中兼治蠱意，治蠱而曰蠱，猶治亂而曰亂也。蠱卦次隨。按，序卦：以喜隨人者必有事，故受之以蠱。喜悅隨人，過中失正，則蠱惑壞亂之事自此起，蠱所以次隨也。全彖謂蠱治則亂極復治，而治蠱之道，有取於更新丁寧，此全彖之大旨也。六爻五為治蠱之君，下四爻為治蠱之臣，而上則為事外之臣。事外者，理亂不關，故不言蠱。

Putting insects into a vessel so that they destroy each other is the meaning of the character "蛊." However, the hexagram also includes the meaning of governing and eliminating "蛊." To govern and eliminate "蛊" yet still call it "蛊" is like governing and eliminating chaos yet still calling it "chaos." The hexagram "Gǔ" comes after "Suí." According to the "Xù Guà Zhuàn," those who follow joyfully will inevitably create troubles, hence the next hexagram is "Gǔ." Joyful following leads to going beyond the middle and losing the right path, from which the occurrence of deception and disorder originates. This is the reason why "Gǔ" follows "Suí." The entire "Tuàncí" states that when "Gǔ" is overcome, it means the extreme of disorder is restored to order. The method of governing "Gǔ" derives its meaning from "renewal" and "caution," which is the main idea of the entire "Tuàncí." Among the six lines, the line "Jiǔ Wǔ" is the sovereign who governs "Gǔ," the four lines below are the ministers who govern "Gǔ," and the line "Shàng Jiǔ" is a minister who remains detached. Those who remain detached have no connection with the governance of order and disorder, hence the line statement does not mention the word "Gǔ."

餘皆治蠱者。而蠱為前人已壞之緒，故又以子道言之。治蠱以剛柔相濟為善。初爻柔位剛故無咎，二爻剛位柔故得中，三爻位俱剛故有悔，四爻位俱柔故未得，五亦以爻柔位剛，居中有應，故用譽。而五之一爻，自處則為子，二視之為母，上視之又為君，則其取象屢遷，不可為典要者也。

The other lines all represent people who are dealing with the蛊. The蛊 is a matter that has already been ruined by previous generations, so it is explained using the principle of a son continuing his father's profession. In dealing with the蛊, it is good to balance both strength and flexibility. The line Six at the Beginning is flexible but occupies a strong position, so it has no fault. The line Nine in the Second is strong but occupies a flexible position, so it is in the center. The line Nine in the Third is both strong and occupies a strong position, so it has regret. The line Six in the Fourth is both flexible and occupies a flexible position, so it cannot achieve success. The line Six in the Fifth is flexible but occupies a strong position, is in the center, and has support from below, so it can gain good reputation. However, the line Six in the Fifth, when considered in itself, is the son; from the perspective of Nine in the Second, it is the mother; and from the perspective of Nine at the Top, it is the ruler. This shows that the symbolic meanings change frequently and cannot be regarded as a fixed method.

蠱：元亨，利涉大川，先甲三日，後甲三日。蠱，本義謂壞極而有事也。壞極為蠱，有事則兼治蠱意。亂極當治，有元亨象。治蠱必勇往以求必濟，中互震木在兌澤之上，有利涉大川象。

The Hexagram Gǔ Statement: Greatly smooth and unimpeded, favorable for crossing a great river, three days before the Jia day and three days after the Jia day. "Gǔ" is said in the Original Meaning to be something ruined to the extreme with affairs. When ruined to the extreme it is called Gǔ, and saying "with affairs" includes the meaning of governing Gǔ. When disorder reaches its peak, it should be rectified, hence the image of original smoothness and unimpededness. To govern Gǔ one must advance courageously to ensure success. In the hexagram, the mutual trigrams include Zhen (Thunder) as wood above Dui (Lake), symbolizing wood moving upon water, hence the statement that it is favorable to cross a great river.

然治蠱宜勇，亦須有道以治之。甲，日之始，事之端。先甲三日為辛，後甲三日為丁。前事已壞，取先甲三日之辛以更新之，不使至於大壞；後事方新，取後甲三日之丁以丁寧之，不使至於速壞。此治蠱而致亨之道也。

However, although courage is needed to deal with a pestilence, one also needs a method. "Jia" is the beginning of ten days and also the start of a matter. Three days before Jia is Xin day, and three days after Jia is Ding day. If the previous matter has already gone wrong, take the Xin day three days before Jia, since Xin sounds like "new," using it to renew and prevent it from becoming beyond repair. If the matter has just been renewed, take the Ding day three days after Jia, since Ding sounds like "dingning," meaning to remind repeatedly, so as not to let it deteriorate quickly again. This is the method of dealing with a pestilence to achieve success.

先甲後甲，按，本義及舊解皆同，於理固順，而蠱取甲，巽取庚，未見著落。來注照圓圖，但取艮巽二卦之義，亦未見的確。今按，蘇傳所解與本義異，而似可存。

Regarding the terms 「先甲」and 「后甲」, according to the interpretations in the 「Benyi」and old commentaries, they are consistent and make sense in principle. However, the reason why the hexagram 「Gu」chooses Jia and why 「Xun」chooses Geng remains unclear. Lai Zhide's commentary follows the Earlier Heaven circle diagram and only takes the meanings of the hexagrams Gen and Xun, which may not be entirely accurate. Now, according to Su Shi's 「Dongpo Commentary on the Changes」, the explanation differs from the 「Benyi」, yet it seems to be able to coexist.

按，蘇傳：蠱之與巽，一也；上下相順與下順而上止為媮，一也。而巽之所以不為蠱者，有九五以乾之，而蠱無是也。故蠱之彖曰先甲三日、後甲三日、終則有始，而巽之九五曰無初有終、先庚三日、後庚三日、吉。陽生於子盡於巳，陰生於午盡於亥。陽為君子，君子為治。

According to Dongpo's Commentary on the Changes, the hexagram Gu and Xun are essentially the same; both have mutual compliance, and the situation where the lower part complies and the upper part merely stops, leading to a state of mere convenience and neglect, is also the same. The reason why Xun is not called Gu is that it has the nine in the fifth line to govern, while Gu does not have such a line. Therefore, the Tuangeng of Gu says, "Three days before the first day, three days after the first day, the end leads to the beginning," while the fifth line of Xun says, "No beginning but a conclusion, three days before the seventh day, three days after the seventh day, auspicious." Yang energy begins at Zi and ends at Si, while Yin energy begins at Wu and ends at Hai; Yang represents the gentleman, and the gentleman governs the world.

陰為小人，小人為亂。夫一日十二乾，相值支五干六而後終（蘇氏易傳「終」作「復」），世未有不知者也。先甲三日、後甲三日，世所謂六甲也；先庚三日、後庚三日，世所謂六庚也。甲庚之先後，陰陽相反，故易取此以寄治亂之勢也。

Yin represents small people, and small people signify times of disorder. Within a single day, the twelve earthly branches align with the ten heavenly stems. The earthly branches complete five cycles, while the heavenly stems complete six cycles, and then a full cycle is completed (the term "zhong" [终], as interpreted by Su Shi in his "Yi Zhuan" [Commentary on the Changes], is actually "fu" [复]). This is something that all people are familiar with. "Three days before Jia" and "three days after Jia" are known as the Six Jia; "three days before Geng" and "three days after Geng" are known as the Six Geng. The sequence of Jia and Geng is exactly opposite in terms of yin and yang, so the Book of Changes uses this to symbolize the trend of order and disorder.

先甲三日，子戌申也，申盡於巳而陽盈，盈將生陰，治將生亂，故受之以後甲。後甲三日，午辰寅，寅盡於亥，然後陰極陽生。蠱無九五以乾之，則其治亂，皆極其自然之勢，勢窮而後變，故曰終則有始，天行也。

Three days before the Jiazi day, the days are Jiazi, Jiaxu, and Jiashen; proceeding from Shen downward to Si, this is the time when yang energy is full. When fullness is reached, yin begins to arise, and order gives way to chaos. Therefore, the following Jia day is used. Three days after the Jia day, the days are Jiawu, Jiachen, and Jiayin; proceeding from Yin downward to Hai, then yin reaches its extreme and yang begins to arise. The hexagram Gu does not have a Nine in the Fifth like Xun, so its order and chaos depend entirely on natural momentum. When the momentum is exhausted, change occurs. Therefore, the Commentary on the Judgment says, "After termination comes the beginning; this is the way of heaven."

巽則不然，雖失之，後必有以起之，譬之於庚。先庚三日，午辰寅也；後庚三日，子戌申也。庚之所後，甲之所先，故先庚三日盡於亥，後庚三日盡於巳。先陰後陽，先亂後治，故曰無初有終，曰吉。不言於彖而言於九五，明此九五之功，非巽之功也。

The hexagram of Xun is not like this: although there may be a temporary loss, there will certainly be a way to recover, which is why it uses Geng as a comparison. Three days before Geng are Wu, Chen, and Yin; three days after Geng are Zi, Xu, and Shen. The latter part of Geng corresponds to the former part of Jia, so the three days before Geng end at Hai, and the three days after Geng end at Si. First comes yin, then yang; first disorder, then order. Therefore it says "no beginning but a good end," and "auspicious." This statement is not placed in the Tuang Cis but in the line statement of nine in the fifth, which clearly indicates that this is the achievement of the fifth line of nine, not the achievement of the Xun hexagram itself.

彖曰：蠱，剛上而柔下，巽而止，蠱。剛上柔下以卦體言，艮剛居上，巽柔居下也；以卦綜言，反隨之震上為艮，兌下為巽也。上太剛則情不下接，下太柔則情難上達，上下不交以致蠱也。巽而止以卦德言，則下卑巽而上苟止，皆積弊以致蠱者也。

The Commentary on the Judgment says: "Gǔ is when a strong line is above and a yielding line is below, being humble and巽 yet stopping hastily, thus forming Gǔ." "Strong above and yielding below" refers to the structure of the hexagram, where the strong line of Gèn is above and the yielding line of Xùn is below; in terms of the reverse hexagram, it is the hexagram of Suí turned upside down, with the upper Zhen of Suí becoming Gèn and the lower Duì becoming Xùn. If the upper part is too strong, the sentiment will not descend; if the lower part is too yielding, the sentiment will find it hard to ascend; thus, the upper and lower parts fail to communicate, leading to Gǔ. "Xùn and stopping" refers to the nature of the hexagram, where the lower part is humble and yielding, while the upper part stops hastily, both contributing to the accumulation of evils that cause Gǔ.

蠱，元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。他解以巽而止為治蠱者，非。蓋下卑巽而上苟止，乃致蠱之由，非所以治蠱。治蠱意當於此節言之。既蠱又言元亨，亂極復治之象也。

The Commentary on the Judgment says: When the situation of chaos is rectified, the world becomes peaceful; it is favorable to cross a great river, indicating a journey with something to accomplish; beginning three days before the first day and ending three days after, the cycle continues, which represents the operation of the heavenly way. Other interpretations that take "flexible and still" as the method to deal with chaos are incorrect. If the lower part is humble, compliant, and gentle while the upper part is merely superficially still, this is precisely the cause of chaos, not the way to rectify it. The meaning of rectifying chaos should be explained in this section. After chaos has already occurred, yet it says "originally harmonious and flourishing," this is the image of chaos reaching its extreme and then returning to order.

曰往有事而不言有功者，當蠱之時，宜有事以濟險，不可以無事視之。若巽懦而止，則終蠱而不能元亨矣。甲者十日之始。亂之終，治之始，天運之行如是。治蠱者終前事，始後事，一番更新，一番丁寧，亦如天之行也。

It only mentions "going forward with matters" but not "achieving success," because at the time of the蛊, one should take action to overcome difficulties, and should not regard it as a time of inaction. If one is merely weak and timid, and stops halfway, it will eventually lead to the failure of the蛊 and the loss of the original state of harmony and prosperity. "Jia" is the beginning of the ten days: the end of chaos and the beginning of order, just as the movement of heavenly energy proceeds in this way. Those who govern the蛊 conclude the previous matters and initiate the new ones, bringing about a renewal and a reminder, just as the heavenly way operates.

象曰：山下有風，蠱。君子以振民育德。山下有風，物壞而有事矣。治己治人事之大者。風在內而能振動外物，則象之以振動其民；山在外而能涵育內氣，則象之以涵育其德。振者，作興人之善，新民之事；育者，培養己之善，明德之事。

The Great Image Commentary says: Below the mountain is the wind, which is the hexagram of蛊. Therefore, the gentleman thus revives the people and cultivates virtue. Below the mountain is the wind, which signifies the decay of all things and the occurrence of affairs. Governing oneself and governing others are the greatest of affairs. The wind in the inner trigram is able to move external things, hence it is taken as symbolizing the revival of the people; the mountain in the outer trigram is able to nurture the inner energy, hence it is taken as symbolizing the cultivation of one's own virtue. "Revive" refers to arousing the goodness of others, which belongs to the matter of renewing the people; "cultivate" refers to nurturing one's own goodness, which belongs to the matter of illuminating virtue.

易言育德，多取于山，故蒙亦言育德。而巽之申命行事，亦振民之意。當蠱之時，風俗敗壞，由民之不新；民之不新，由己德之不明。故必有以振作聳動其民，而在己宜進德不已。此皆所以治蠱也。

In the Yi Jing, the concept of "cultivating virtue" (育德) is often symbolized by mountains. Therefore, the Great Image (大象) of the Meng hexagram also speaks of cultivating virtue. The Xun hexagram refers to issuing commands and governing affairs, which means to stir up the people. At the time of Gu, customs have deteriorated because the people are unable to renew themselves; the people's inability to renew themselves is due to their lack of clarity in virtue. Therefore, there must be a way to inspire and motivate the people, while oneself should constantly cultivate virtue. These are the methods for governing Gu.

初六：幹父之蠱，有子考無咎，厲終吉。乾，木之幹，枝葉所附以立者。以身任其事而不敢避，故曰乾。中互震木，下巽木，有乾之象。蠱之災非一日之故，必世而後見，故皆以父子言之，明父養其疾，至子而發也。子能幹之，克蓋前愆，則振飭而興起矣。

The line statement of the first line says: Rectifying the faults left by the father, having such a son, the father has no fault; although there is danger and hardship, in the end there is good fortune. "Gan" is the main trunk of a tree, the branches and leaves rely on it to stand upright; taking on the responsibility oneself without avoiding it, thus it is called "Gan." In the hexagram, the interacting trigrams Zhen (Thunder) represent wood, and the lower trigram Xun (Wind) also represents wood, thus there is the image of "Gan." The calamity of a ruined situation is not formed in a day, it must pass through a generation before it becomes evident. Therefore, each line uses the relationship between father and son to indicate that the illness caused by the father becomes apparent in the son's time. If the son can rectify it, he covers up the previous generation's mistakes, and the family business is then revived and flourishes.

初六以陰在下，所應又柔，似不足以治蠱者。然以其時言之，在蠱之初，蠱未深而事易濟，且質柔而位剛，故有子能治蠱，考得無咎之象。質柔位剛，子專父事，有厲象；知危而戒，終承己志，有終吉之象。象曰：幹父之蠱，意承考也。不承其事而承其意，所謂善繼人之志者也。

Six at the Beginning, with a yao of yin in the lowest position, corresponds to Six in the Fourth, which is also a yin line. It seems insufficient to deal with the蛊. However, considering the situation, it is at the beginning of the蛊, and the蛊 is not yet deep, so the matter is easy to resolve. Moreover, its nature is soft but its position is strong, hence the image of a son who can deal with the蛊 and the father having no fault. Although the nature is soft and the position is strong, the son alone takes on the father's responsibilities, which indicates a dangerous situation. Knowing the danger and being cautious, he ultimately continues the father's will, thus achieving a favorable outcome. The Image Commentary says: Rectifying the faults left by the father is to continue the father's mind. Not continuing his deeds but continuing his mind is precisely what is meant by being good at continuing the will of ancestors.

九二：幹母之蠱，不可貞。母指六五也。艮止於上，巽順於下，無為而尊於上者，父道也；服勞而順於下者，子道也。故五爻皆言幹父之蠱，取艮之上爻為父也。二獨與五應，五雖艮體而質柔，故有母象。在五自處亦為子，自二親五則為母。

The statement of the second line says: Rectify the disorder left by the mother, do not be rigid in uprightness. "Mother" refers to the sixth line. The trigram Gen (Mountain) is stationary at the top, and the trigram Xun (Wind) is yielding at the bottom: those who do nothing yet hold a high position are following the father's way; those who work hard and are yielding to those below are following the son's way. Therefore, the other five lines all speak of rectifying the father's disorder, taking the top line of the upper trigram Gen as the father. Only the second line and the sixth line correspond with each other. Although the sixth line belongs to the trigram Gen, its nature is soft and weak, so it has the image of the mother. From the perspective of the sixth line itself, it is also a son, but when the second line approaches it, it becomes the mother.

此又取象之變，不可為典要者也。九二剛中上應六五，有子幹母蠱則得中之象。以剛承柔而治其壞，故又戒以不可堅貞，言當巽以入之也。貞者事之幹，而曰不可貞，非不可正也，不可固執以為正也。

This is again about taking images that vary according to context, and should not be regarded as a fixed method. Nine in the Second, being yang and in the center, corresponds above to Six in the Fifth, showing an image of a son rectifying his mother's disorder, and achieving the image of the center. It uses yang to support yin in rectifying disorder, so it also warns against being rigid and stubborn, meaning that one should approach things with a gentle and yielding attitude, gradually making progress. "Zhen" originally refers to the main structure of a matter, but here it says "not zhen," which does not mean one should not uphold correctness, but rather not be rigid in one's own views and assume one is correct.

母性多柔暗，以二之剛承（文瀾本「承」作「成」）五之柔，固守其正，或至傷恩害義，必巽以入之，乃得中也。若以君臣論，則周公之事成王，成王有過遇撻伯禽，亦此意也。象曰：幹母之蠱，得中道也。九二以剛居柔，在下卦之中，有中道之象。得中道而以柔濟剛，善於幹母之蠱者也。

A mother's nature is often gentle and confused. If one uses the firmness of Nine in the Second to support the softness of Six in the Fifth, and sticks rigidly to correctness, it might harm affection and damage righteousness. One must instead enter with a flexible and yielding attitude, thus achieving the middle path. If we consider the relationship between ruler and minister, the Duke of Zhou assisted King Cheng, and when King Cheng made mistakes, he would punish Bo Qin as a lesson, which is exactly this meaning. The Image Commentary says: Rectifying the faults left by the mother is to attain the middle path. Nine in the Second, with a yang strength in a yin position, is in the middle of the lower trigram, thus symbolizing the middle path. Achieving the middle path and using flexibility to balance strength is precisely the skill of managing a mother's influence.

九三：幹父之蠱，小有晦，無大咎。過則不中，故有小悔；巽體得正，故無大咎。象曰：幹父之蠱，終無咎也。爻言無大咎，宜不免於小咎，而傳謂終無咎者，幸之也。以九居三剛之至，君之諍臣，父之諍子，不使君父陷於不義者也。

The line statement of the third line says: Rectifying the defects left by the father, there is slight regret, but no great fault (the original text of the line statement says 'small obscurity,' while the commonly circulated version says 'slight regret'). Excessive strength is not appropriate, hence there is slight regret; yet because it belongs to the trigram Xun and occupies the correct position, there is no great fault. The image commentary says: Rectifying the defects left by the father, ultimately there is no fault. The line statement only mentions no great fault, indicating that minor faults are inevitable, but the image commentary says ultimately there is no fault, which is expressing joy. With a yang line in the third position, it represents strength reaching its extreme, which is like a loyal minister to the sovereign or a dutiful son to the father, preventing the sovereign or father from falling into wrongdoing.

蓋幹蠱之道，以剛柔相濟為善。故初六六五之柔而居剛，九二之剛而居柔，皆可幹蠱。不則與其為六四之裕而吝，不若九三之悔而無咎。裕而吝者，由吉而趨凶；悔而無咎，則自凶而趨吉也。六四：裕父之蠱，往見吝。以陰居陰，不能有為，有寬裕以治蠱之象。如是則蠱將日深，往則見吝矣。蓋目前雖可苟安，如是以往，必致吝也。

The principle of rectifying and eliminating corruption should be balanced with both firmness and flexibility. Therefore, the lines Six at the Beginning and Six in the Fifth are flexible lines occupying strong positions, while Nine in the Second is a strong line occupying a flexible position; all of them can be used to eliminate corruption. If one cannot achieve a balance between firmness and flexibility, then it is better to be like Nine in the Third, which has regret but no fault, rather than like Six in the Fourth, which is lenient and procrastinating, leading to disgrace. Being lenient and procrastinating leads from good to bad; having regret but no fault leads from bad to good. The line statement of Six in the Fourth says: "Being lenient and procrastinating in dealing with the corruption left by the father, going forward will result in disgrace." Six in the Fourth is a flexible line occupying a flexible position, thus unable to take action, and this reflects the image of leniency and procrastination in dealing with corruption. If this continues, the corruption will deepen day by day, and going forward will certainly result in disgrace. Although it may seem safe in the present, if this continues, it will eventually lead to disgrace.

象曰：裕父之蠱，往未得也。目前以為得矣，循此以往，未為得也，欲人急於改圖也。六五：幹父之蠱，用譽。二以五為母，謂以柔居尊也。然五之上有上，則五又有子道，若繼世之君也。用譽，用陽剛之臣以致譽也。五柔中居尊，九二承之以德，能用陽剛之臣以幹父之蠱者，可以致聞譽矣。譬若周宣王之用仲山甫召穆公，能用良臣而幹蠱有譽者也。

The Image Commentary says: To deal leniently with the defects left by the father, moving forward will not bring gain. Although one may think oneself to have gained something in the present, if one continues in this way, there will be no real gain. This is a warning to change one's plan quickly. The Line Statement of the Fifth Line says: To rectify the defects left by the father, thus gaining a good reputation. The Nine in the Second line regards the Fifth Line as a mother, referring to its position of softness in a noble position. However, above the Fifth Line is the Nine at the Top, so the Fifth Line also has the duty of a son, just as the successor of a former ruler. The term 'use reputation' refers to employing a virtuous and strong minister, thus gaining a good reputation. The Fifth Line is soft but in a noble position, and the Nine in the Second line supports it with virtue. It can employ a strong and virtuous minister to rectify the defects left by the father, thus naturally gaining a good reputation. Just as King Xuan of Zhou employed Zhongshanfu and Zhao Mugu, he was a person who could employ good ministers and thus achieve a good reputation.

象曰：幹父用譽，承以德也。二承以剛中之德，德在臣，譽在君，上下一德矣，故不見前人之蠱。上九：不事王侯，高尚其事。陽剛居上，在事之外，有不事王侯、高尚其事之象。初至五皆言蠱，此不言蠱者，上九蠱之終，事之壞者，六五干之已畢，則亂極而治之時矣。

The Image Commentary says: Rectifying a father's wrongdoing and gaining a good reputation is the minister using virtue to serve his superior. Nine in the Second, with a strong and central virtue, serves above: virtue belongs to the minister, reputation belongs to the superior, and both above and below share the same virtue, so the previous disorder is no longer visible. The line statement of Upper Nine says: Not serving the prince, but regarding his own affairs as lofty. Upper Nine is yang and occupies the highest position, remaining detached, showing the image of not serving the prince and regarding his own affairs as lofty. The first to fifth lines all speak of蛊, but this line does not, because Upper Nine is at the end of蛊: the disorder has already been rectified by Six in the Fifth, and it is precisely the time when extreme disorder is restored to order.

故不言蠱也。初至五皆言父子，不及君臣者，臣之事君，猶子事父母。當蠱之時，身在事中，必視國事如家事乃可，故言父子，而君臣之道在其中矣。上九言不事王侯，又不言父子者，於父母無可諉之事，無一日可離之時；君臣以義合者也，則當以其位與時論之。

Therefore, we no longer speak of the hexagram Gu. The first to fifth lines refer to father and son but do not involve ruler and subject, because subjects serving their ruler are like sons serving their parents; when in the situation of Gu, one is involved in the affairs, and must regard state matters as family matters. Thus, it speaks of father and son, and the way of ruler and subject is included within it. The line 'Nine at the Top' says not to serve the prince and lord, yet does not mention father and son, because there is no duty that can be shirked towards parents, nor a day that can be separated from them; ruler and subject are united by righteousness, and should be considered according to their position and circumstances.

身在其位則盡力以乾，如子事父母，不以為汙；不在其位，則超然遠引，不事王侯，而不以為傲。時當艱難則鞠躬盡瘁，不避險患，不以為勞；世已昇平則功成身退，辭榮謝寵而不以為矯。上九者，無位之逸民，功成身退之耆舊也。

He is in his position and gives his utmost effort to manage it, like a son serving his parents, without feeling ashamed; if he is not in a position, he withdraws calmly, neither serving the prince nor being considered arrogant. In times of hardship, he devotes himself completely without avoiding danger or hardship, without feeling tired; when the world is peaceful, he retires after achieving success, abandoning honor without seeming artificial. The line of the top is precisely the reclusive gentleman without a position and the elder who withdraws after accomplishing his task.

象曰：不事王侯，志可則也。潔身高尚如子陵，功成身退如范蠡，其事高，其志可為法則矣。全卦名蠱而皆言治蠱。蠱之可亨，猶否極則泰，雖天運自然，而人事宜盡，所以有取於更新丁寧，以為致亨之道。家事國事皆有蠱，為子為臣無異道，總以剛柔相濟為善。然與其柔而致吝，又不若剛而免咎，聖人望人之意切矣。

The Image Commentary says: Not serving the prince or the marquis, his mind can be taken as a standard. Like Yan Zileng who kept himself clean and pure, and had lofty aspirations, like Fan Li who retired after achieving success: their conduct was noble, and their minds could be taken as a model to follow. The entire hexagram is named Gǔ (Guilt), yet the whole text discusses the governance of guilt. The reason why Gǔ can be prosperous is like the transition from a period of stagnation to one of flourishing; although it is the natural course of heaven, in human affairs one should make efforts, hence the meaning is taken from 'renewal' and 'caution', as the way to achieve prosperity. Both family matters and state affairs may involve guilt, and the principles for sons and ministers are the same; it is always good to balance firmness and flexibility. However, it is better to be strong and avoid mistakes than to be gentle and invite regret. The intention of the sage for the world is indeed sincere.