Gua Hexagram 46: The Decision-Making Trigram

夬卦，上兌下乾。以二體言之，水聚於澤，積上至高，勢必潰決。以爻論之，五陽在下，長而將極，一陰消而將盡，五陽決去一陰，故名夬也。夬卦次益。按，《序卦》，益而不已必決，故受之以夬。夬者，決也。理無常益，益極必決，夬所以次益也。

The hexagram "Gua" has the upper trigram Dui (Lake) and the lower trigram Qian (Heaven). Considering the two trigrams together, water gathers in the marsh, accumulating higher and higher, inevitably breaking through and flowing down. In terms of the yao positions, five yang lines grow from below, approaching their limit, while one yin line retreats, nearing its end. The five yang lines unite to overcome this single yin line, hence the name "Gua," meaning "to decide" or "to break through." The hexagram "Gua" follows the hexagram "Yi." According to the "Xu Guashu," "If gain continues without end, it will inevitably break, hence it is followed by 'Gua.' 'Gua' means 'to decide.' "In reality, there is no permanent gain; when gain reaches its extreme, it must break, which is why 'Gua' follows 'Yi.'"

全彖大意以雖處陰消陽之時，亦不容以易心處之。必相與同心戒懼，而後利有所往。六爻皆從上爻取義。陽之決陰，遠則不能相及，唯比與應當之。五比上，三應上，故皆言夬夬。決而又決，不繫於陰也。四介三五兩剛之間，欲決上而進退不果。二則遠而不相及，自備而已。初在下最遠，則不能勝矣。大抵君子之去小人，不可以易心處之。此全彖六爻之大旨也。

The overall meaning of the entire hexagram is: although it is the time when yin is declining and yang is increasing, one must not treat it with careless attitude. It is necessary for all the yang lines to be united and cautious, then it will be favorable to go forward. All six lines derive their meaning from the line at the top, line six: yang must decisively remove yin. Those that are far away cannot reach it, so only the two lines that are in comparison and correspondence with it bear this responsibility. Line nine in the fifth position compares with line six, and line nine in the third position corresponds with line six, so both lines say "decisively, decisively" — decisively removing it, never being attached to that yin. Line nine in the fourth position is between lines nine in the third and fifth, which are both strong lines. It wants to remove line six but is indecisive in advancing or retreating. Line two is far away and cannot reach, so it can only be cautious on its own. Line one is at the very bottom and farthest away, so it is even less capable. In general, a gentleman removing a petty person must not treat it with careless attitude. This is the main idea of the entire hexagram's six lines.

夬：揚于王庭，孚號有厲。告自邑，不利即戎，利有攸往。夬五陽一陰，三月之卦也。陰盛而陰將衰，決而去之，有君子決去小人之象。五陽去一陰，其勢甚易，恐人之安肆而忘戒懼也，故再三為警戒之詞。揚于王庭，《本義》作名正其罪。今按，彖傳柔乘五剛，此句宜指上六言之，言小人在君側得志也。孚號以下，指五陽爻。孚號，至誠孚號其眾，使合力也。有厲，有危道，不可肆也。告自邑，先治其私也。不利即戎，不可專尚威武也。能如是則可以有所往，亦不以贍顧而遂卻也。

The Hexagram Statement says: "Gua: To proclaim in the royal court, sincere proclamation with danger. To inform from the city, not favorable for immediate warfare, favorable for going somewhere." The Hexagram Gua consists of five yang lines and one yin line, corresponding to the trigram of the third month. Yang energy is flourishing and yin energy is about to decline (the original text's "yin is strong" should be a mistake for "yang is strong"), thus decisively removing it, which symbolizes a gentleman removing a petty person. With five yang lines removing one yin line, the situation is extremely favorable, but one should fear that people may become complacent and careless, thus the Hexagram Statement repeatedly warns against this. The phrase "proclaim in the royal court" is interpreted by The Original Meaning of the Zhou Changes as publicly revealing the crimes of the petty person. However, according to the Commentary on the Judgment, which says "the yin line is riding on the five yang lines," this phrase refers to the sixth line at the top, meaning that the petty person is currently favored by the ruler. The following phrase "sincere proclamation" refers to the five yang lines: "sincere proclamation" means calling upon people with sincerity to unite; "with danger" indicates there is still a dangerous path, so one should not be reckless; "inform from the city" means first to manage one's own private domain; "not favorable for immediate warfare" means one should not overly rely on military force. If one can do this, then one can go somewhere without being hindered by hesitation and retreat.

兌為口，有揚王庭象。陽實，孚象。乾為言，孚號告自邑之象。五陽恐剛或過，有有厲不利即戎之象。陽盛陰衰，有利有攸住之象。聖人於君子道長之時，戒懼叮嚀如此。蓋不以得為而自肆，又不以過葸而小卻也。彖曰：夬，決也，剛決柔也。健而說，決而和。釋卦名義而贊其德也。以五陽決一陰，乾健而濟以兌說，則不至於怯，亦不過於猛矣。其決之也得無過不及之中，非決而和乎。健而說，以德言。決而和，以事言。

From the perspective of symbolic representation: Dui represents the mouth, symbolizing the act of proclaiming in the royal court; a yang line represents substance, symbolizing sincerity; Qian represents speech, symbolizing the image of 'trustworthy proclamation' and 'informing from the city'; five yang lines advancing together may cause excessive rigidity, symbolizing 'danger' and 'unfavorable military action'; yang being strong and yin weak symbolizes 'favorable to go somewhere'. The sage, even when the way of the gentleman is flourishing, still repeatedly warns and cautions, indicating that one should not be self-reliant and reckless in action, nor should one be overly timid and retreat slightly. The Commentary on the Judgment says: 'Gua means to decide, to decisively resolve the soft. Strong and joyful, decisive yet harmonious.' This explains the meaning of the hexagram and praises its virtue. With five yang lines resolving one yin line, the strength of Qian combined with the harmony of Dui prevents timidity and excessive force; resolving precisely without excess or deficiency, this is precisely 'decisive yet harmonious.' 'Strong and joyful' refers to virtue, while 'decisive yet harmonious' refers to action.

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。利有攸往，剛長乃終也。柔乘五剛，以卦體言之。以一小人乘九五之君，跋扈橫恣之象也。其危乃光，危厲其心，必去小人，乃光顯也。所尚乃窮，言尚威武必至困窮。所以既告自邑而又不利即戎也。剛長乃終，謂一變純乾，乃無復小人也。

The Commentary on the Judgment continues: "To proclaim in the royal court, the softness riding upon five hard ones. Trustful calling with danger, its peril becomes brightness. To announce from the city, not advantageous to engage in war, the reliance has reached its end. Advantageous to go somewhere, the strength of the yang is completed." "The softness riding upon five hard ones" refers to the structure of the hexagram: a small person dominating the ruler of the fifth line, which is an image of arrogance and tyranny. "Its peril becomes brightness" means that if one remains mindful of danger, one must eliminate the small person, thus making the path clear and bright. "The reliance has reached its end" means that relying on force will lead to hardship, hence both "to announce from the city" and "not advantageous to engage in war" are said. "The strength of the yang is completed" means that the yang is extended to its fullest, transforming into pure Qian, thus eliminating the small person once more.

易於剛乘柔不書，於柔乘剛則書。剝言不利有攸往，不欲其為純坤。夬言利有攸往，則欲其為純乾。皆扶陽抑陰之意。然以五陽去一陰，其勢似易，而聖人所以周防戒備之詞無所不至。蓋小人有一之未去，皆足為君子之憂。人慾有一分之未盡，皆足為天理之累。此聖人所為三致意也。象曰：澤上於天，夬。君子以施祿及下，居德則忌。澤上於天，其勢不居。君子觀此施祿，使澤及於下也。居德，即屯膏之意。居其德而澤不下逮，人君所最忌也。

The structure of the Book of Changes: instances where a strong line dominates a weak line are not recorded, but when a weak line dominates a strong line, it is always recorded. The hexagram "Bao" says "It is not advantageous to go somewhere," which is because it does not wish to become the pure hexagram of Kūn; the hexagram "Guai" says "It is advantageous to go somewhere," which is because it wishes to become the pure hexagram of Qián. These are both expressions of supporting the strong yang and restraining the weak yin. However, when five yang lines remove one yin line, the situation seems easy, yet the sage's careful precautions and repeated admonitions are thorough. Because a single small person who is not completely removed can become a worry for the gentleman; human desires that are not entirely eliminated can become a burden to heavenly principles. This is why the sage repeatedly emphasizes this. The "Great Image Commentary" says: "Water above Heaven, Guai. The gentleman thus distributes honors to the people below and is cautious about holding onto virtue." Water vapor rising to the heavens does not stay long, and eventually must descend. The gentleman sees this image and distributes titles and honors, ensuring the favor reaches the people. "Residing in virtue" refers to the line nine five of the hexagram "Zun" "Zun its fat," meaning hoarding virtue without distributing it to the people, which is the most dangerous thing for a ruler.

初九：壯于前趾，往不勝為咎。陽壯之時居下無勢，有壯前趾之象。勇決前進，不勝其任。雖非背理，而反為小人所傷，則咎矣。此與壯初爻同。當壯之時，在下戒其用壯。當決之時，在下戒其過決。象曰：不勝而往，咎也。知其不勝而往，自取咎也。

"The First Line: 'Strong at the front toe, going without success leads to blame.' At the time when yang energy is just strong, the First Line is at the very bottom and lacks power and position, hence 'strong at the front toe'—an image of striving only at the toe. It is bold in decision-making and insists on moving forward, yet is not capable of shouldering this responsibility; although not contradictory in reasoning, it is harmed by small people, thus becoming a mistake. This line is the same as the First Line of the Great Strength hexagram: when strength is great, those in the lower position should beware of relying on their strength; when it is time to eliminate, those in the lower position should beware of excessive decisiveness. The Small Image Commentary says 'going without being able to bear it leads to blame': knowing one is not capable yet still going forward, the blame is self-inflicted."

九二：惕號，莫夜有戎，勿恤。二，地位。二變為離。離日在地，莫夜之象。離為戈兵，有戎之象。坎為加憂。離，坎之反，勿恤之象。九二當決之時，以剛居柔，則能自晦不至於過，憂惕號呼以自戒備，則雖莫夜兵戎驟至，亦可無憂患矣。象曰：有戎勿恤，得中道也。下卦之中，剛而能柔故（文瀾本「故」作「者」）也。

"Nine Two: Be alert and call out, there is no military threat at night, do not worry." The second line represents the position of earth; when the second line changes, the lower trigram becomes Li (Fire). Li represents the sun, and the sun setting below the earth signifies "mo ye" — the image of dusk. Li also represents weapons, which is the image of "you rong" (military threat). Kan represents added worry, and Li is the opposite of Kan, hence the image of "wu xu" (no worry). At Nine Two, the time for decisive action arrives, with a yang strong line in a yin position, capable of self-restraint without excess. It is also marked by vigilance and alarm, and preparedness. Thus, even if military threats suddenly appear in the evening, there will be no worry. The Small Image Commentary says, "There is military threat but no worry, because it is in the middle path": precisely because it is in the middle of the lower trigram, strong yet flexible (in the final character, the Wenlan Pavilion edition reads "zhe" instead of "gu").

九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡，有慍，無咎。九三居下卦之上，重剛不中，又乾為首，故有剛壯見於面目之象。以剛居剛，有夬而又夬之象。上與陰應，有獨行遇雨之象。君子之去小人，悻悻見於面目，則小人忌之，有凶道矣。然若果能果決，不繫於應與之私，則雖合於上六，如獨行遇雨至於若濡，而為眾陽之君子所慍，然終必能決去小人，無所咎也。《本義》以溫嶠之於王敦言之，亦近。

"Nine in the Third: Strong in the cheek, there is calamity. The gentleman resolutely decides, walks alone in the rain, his face gets wet, he is resentful, but there is no blame." "Cheek" refers to the cheekbone. Nine in the Third is at the top of the lower trigram, with two strong lines and not in the center. Since the trigram Qian represents the head, there is an image of strong energy appearing on the face. Being a yang line in a yang position, it shows a decisive and resolute nature. It is in correspondence with Six at the Top, showing the image of walking alone and encountering rain. The gentleman removes the small people; if he displays his resentment on his face, the small people will resent him, leading to a path of calamity. However, if he can truly be decisive and not be influenced by private considerations, even though he corresponds with Six at the Top, like walking alone in the rain and getting his clothes wet, and thus being disapproved by the other yang lines, he will still be able to remove the small people without blame. The Original Meaning of the Zhou Changes uses the example of Wen Qiao dealing with Wang Dun in the Eastern Jin Dynasty to illustrate this line, which is quite appropriate.

象曰：君子夬夬，終無咎也。所以無咎者，以有夬夬之心故也。跡可濡，心不可變。決之以心，不必見於面目也。九四：臀無膚，其行次且，牽羊悔亡，聞言不信。四亦為坎。坎為溝瀆，有臂象。兌為毀折，無膚之象。九四居上之下，以陽居陰，不中不正。居則不安，行則不進，有臂無膚其行次且之象。兌有羊象。牽羊者，當其前則不進，縱之使前而隨其後，則可以行。四欲決陰，必藉五為之前而隨其後，有牽羊之象。

The Small Image Commentary says, "The superior person is resolute, and thus ultimately has no blame." So there is no blame because he has a determination that is resolute again and again. His actions may be affected by external circumstances, but his will remains unshaken. The decision is made within, and need not be shown on his face. "Nine in the Fourth: The buttocks have no skin, his movement is hesitant, leading the sheep brings no regret, but hearing words is not trusted." Nine in the Fourth moves from the second to the fourth, forming the body of Kan, which represents a ditch or a depression, hence the image of the buttocks. Dui represents destruction, which is the image of "no skin." Nine in the Fourth is located below the upper trigram, with a yang line in a yin place, thus neither central nor correct. He is sitting uneasily and cannot move forward, hence the image of "the buttocks have no skin, his movement is hesitant." Dui also has the image of a sheep. The person leading the sheep is in front of the sheep, and the sheep does not move; if the sheep is in front and the person follows, then movement is possible. Nine in the Fourth wants to remove Six at the Top, but must rely on Nine in the Fifth to lead the way and follow behind, which is the image of "leading the sheep."

兌為口。四變陰則為坎為耳，有聞言之象。牽羊隨其後則悔亡，而九剛無下人之志。聞牽羊之言當信，而四柔必無克己之功。有聞言不信之象。蓋君子之去小人，勢未可遏，姑緩之。必上格君心兼藉同志，故一決而去之。若才柔志剛，專己自用，鮮有不敗者。王沂公之於丁謂牽羊悔亡者也，寇萊公則聞言不信矣。象曰：其行次且，位不當也。聞言不信，聰不明也。位不當，不中不正也。

The trigram兑 represents mouth, and when the line nine in the fourth position changes to a yao of yin, it becomes the trigram坎, which represents ear. Thus, there is the image of "hearing words." Following with a sheep behind it, regret is dispelled; however, the line nine in the fourth position, being strong with the number nine, lacks the heart to be content with being behind others. Although hearing the advice of "leading a sheep" should be believed, it is in the position of four, which is yin, and thus ultimately lacks the self-restraint. Therefore, there is the image of "not believing what is heard." Generally, a gentleman removing a petty person, if the situation cannot be controlled at once, should temporarily delay, and must both correct the ruler's mind and rely on the strength of like-minded people, in order to decisively remove the petty person. If one has a weak ability but a stubborn mind, being overly independent and self-willed, few are the ones who do not fail. In the Song dynasty, Wang Zeng dealing with Ding Wei was like the case of "leading a sheep, regret disappears"; but Kou Cheng belonged to "not believing what is heard." The Small Image Commentary says: "Its movement is hesitant, because its position is not appropriate. Not believing what is heard, because its wisdom is not clear." What is meant by "position not appropriate" is that it is neither central nor upright.

九五：莧陸夬夬，中行無咎。莧，馬齒。陸，商陸。皆感陰氣之多者。暴之難乾而脆易折，指上六小人之象。夬夬中行，按，《本義》決而決之而又不為過暴。大全丘氏謂勉之以夬夬而又戒其中行則無咎者。五當可決之位（文瀾本「位」作「時」），勢易於三。三唯其夬夬即可以無咎。五之夬夬或失之過暴，則猶為有咎也。

"Nine in the Fifth: Xian Lu Guai Guai, middle way without blame." "Xian" refers to purslane, and "Lu" refers to a type of plant called Shang Lu, both of which are plants that absorb the most yin energy, cannot be dried even when exposed to the sun, but have brittle and easily broken stems, which is used to symbolize the small person represented by the sixth line at the top. As for "Guai Guai in the middle way," the "Original Meaning of the Zhou Changes" interprets it as resolving again and again without becoming overly violent. The "Comprehensive Commentary on the Zhou Changes" records Qiu's view as encouraging resolution again and again, while also warning that it must conform to the middle way to avoid blame. Since nine five is in a position that is suitable for resolution (the text in the Wenlan Pavilion edition reads "position" as "time"), the situation is much easier than nine three: nine three only needs to resolve again and again to avoid blame, whereas nine five's repeated resolution might lead to excessive violence, thus still resulting in blame.

今按，象傳中未光之言，非慮其過暴也，特慮其不決耳。蓋馬齒之為物，莖脆而根甚固。一拔即折似易除，而根蔓延不已，非盡力決而又決不可。故以此取象小人。人主暱於近習，忽為易制。不忍治之太過，而卒以敗事者多矣。九三與上應而在下位，故雖夬夬不免於濡而得無咎者，諒其心也。

Now according to the Small Image Commentary, it says "the middle is not yet bright," which is not about worrying that Nine in the Fifth is too fierce, but rather about worrying that it does not decisively cut off. The plant known as purslane has a brittle stem but extremely firm roots; when pulled up, it breaks off easily, seeming easy to remove, but its roots spread extensively and do not stop, so one must exert great effort to uproot it completely. Therefore, it is used as a symbol for small people. A ruler who is close to his favored attendants may lightly think them easy to control, and be unwilling to deal with them severely, resulting in many examples of great disasters. Nine in the Third corresponds with Six at the Top but is in a lower position, so although it is "decisive and decisive," it still cannot avoid being affected. It can still have no blame because it takes into account its original intention.

五居君位，有可夬之權。特恐暱比之過，視為易制。不忍處之太甚，以過中為疑。故戒之曰勿謂莧陸之易折也，小草根蔓難除。必夬之又夬之，非過於暴也。如是乃合乎中行，僅可以免咎耳。如此於象傳始合。象曰：中行無咎，中未光也。以其有暱比之心，未得為光大也。

The Nine in the Fifth holds the position of a ruler and possesses the authority to make decisive decisions. However, it fears that due to its close relationship with the Sixth at the Top, it may underestimate the difficulty of dealing with the other party, hesitating to use strong measures. It also suspects that excessive punishment would go against the principle of moderation. Therefore, the Line Statement warns it: do not think that the plant called Xian Lu is easy to break; this small weed has deep roots and is hard to eradicate. It must be uprooted repeatedly, and this does not count as excessive force. Only in this way can it conform to the principle of moderation and merely avoid blame. This interpretation aligns with the Small Image Commentary. The Small Image Commentary says, 'Moderate behavior brings no blame, but the moderate path is not yet bright': precisely because it harbors the thought of being close to the other party, the 'moderation' is not yet upright and sincere.

上六：無號，終有凶。兌為口，變純陽為乾，無所號呼之象。上比五以自肆，而五則夬夬矣。應三以為援，三則亦夬夬也。小人窮極必敗，無所控訴也。占者有君子之德，則其敵當之，不然必凶矣。

"Six at the Top: No crying out, ultimately there is misfortune." The trigram兑 represents the mouth, and this line changes to form the pure yang trigram乾, which means the image of the mouth is gone, symbolizing no place to cry out. The line Six at the Top originally wanted to closely associate with Nine in the Fifth and act recklessly, but Nine in the Fifth has decided again and again. It also wanted to connect with Nine in the Third for support, but Nine in the Third has decided again and again. When small people reach the end of their path, they inevitably perish, with no place to appeal. If one attains the virtue of a gentleman, then the misfortune will fall upon his enemies; otherwise, the misfortune will fall upon himself.

象曰：無號之凶，終不可長也。一柔在上，終不可久，必為五陽所決也。全卦於君子去小人之道，言之最為委曲詳盡。叅之前史，君子小人消長之際，乃知聖人因理數之自然，立言以垂訓萬世者，至深切也。

The Small Image Commentary says, "The calamity of being without a cry will not last long." A yao of flexibility high up will ultimately not endure and will certainly be expelled by the five yang yao. The entire hexagram explains the way of a gentleman to remove petty persons in the most subtle and detailed manner. By comparing it with historical events of past dynasties, one can understand the turning points where gentlemen and petty persons rise and fall alternately. Thus, one realizes how deeply the sage followed the natural course of principles and established teachings for all generations.

姤卦，巽下乾上。風行天下，萬物無不經觸，乃遇之象。又卦爻五陽而一陰始生於下，陰與陽遇也，故為姤。姤卦次夬。按，《序卦》，夬，決也。決必有遇，故受之以姤。姤，遇也。本合則無所遇。夬決既離，乃復有遇。

The Gou hexagram has the Xun trigram as the lower trigram and the Qian trigram as the upper trigram. Wind moves across the heavens, touching all things, which symbolizes meeting. Additionally, this hexagram has five yang lines and one yin line that emerges from the lowest position, representing the meeting of yin and yang. The Gou hexagram follows the Guai hexagram. According to the Sequence of Hexagrams: "Guai means to decide. After deciding, there must be a meeting, hence it is followed by Gou. Gou means meeting." When things are combined, there is no meeting. After Guai has decided and separated, there is then a meeting.

又夬卦一陰將消於上則復生於下，姤所以次夬也。全彖以一陰遇五陽，壯盛不正之女，故戒以勿取。彖傳喜陽之得行正，以見陰生之未可忽也。六爻皆以初陰取義。遇非正道，故惟近者得之而正應反凶。

Furthermore, in the Hexagram Guai, the yao that is yin will be exhausted above and then regenerate below, which is why the Hexagram Gou follows Guai. The Hexagram Statement regards a single yin encountering five yang as a woman with great vigor but unconstant virtue, thus warning against marrying her. The Commentary on the Judgment is pleased that yang is able to be in the correct position and follow the right path, thereby showing that the initial emergence of yin should not be disregarded. All six yao derive their meaning from the initial yin, Six at the Beginning: since this "meeting" is not the proper way, it is actually the nearby yao that gains from it, while the yao that corresponds directly with it becomes dangerous.

二最近初，遇之最先者，故有魚。四雖與初正應，而初為二得，非已有矣，故無魚凶。三介二四兩剛之間，欲遇不得，猶夬四之慾去不能（文瀾本「不能」作「未能」）也。五去初遠，無相得之理矣，聽天命之自至而已。上則最遠而窮矣。蓋陰生必至敵陽，故彖戒以勿取。而陽得陰猶可制，故爻又欲其制陰。此全卦六爻，無非扶陽抑陰之意也。

Nine in the Second is closest to the first line, so it is said to 'enclose the fish'. Although Nine in the Fourth is in a proper correspondence with the first line, the first line has already been taken by Nine in the Second and is no longer available to it, hence it is said to 'enclose no fish, resulting in misfortune'. Nine in the Third is between Nine in the Second and Nine in the Fourth, two strong lines, and although it wishes to meet them, it cannot, just as in the卦 of Guai, Nine in the Fourth wishes to remove Six at the Top but cannot (the text in the Wenlan Pavilion edition reads 'cannot' as 'was unable'). Nine in the Fifth is far from the first line, and there is no reason for them to connect, so it can only wait for the mandate of heaven to arrive naturally. Nine at the Top is the farthest and has reached the extreme. Generally, when yin arises, it will inevitably become hostile to yang, so the hexagram warns against taking a wife. However, if yang can hold on to yin, it can subdue it, so the line statement hopes that yang will go to control yin. All six lines of this hexagram are essentially about supporting yang and restraining yin.

姤：女壯，勿用取女。姤，遇也。一陰生於五陽之下，五月之卦也。夬決之盡，則為純乾。一陰忽生於下，如不其而遇者，故為姤。一陰而遇五陽，女德之不貞而壯之甚者。取以自配，必害乎陽，故戒以勿取也。

The Hexagram Statement says: "Gou: A strong woman, do not take her as a wife." "Gou" means meeting. A single yin line arises among five yang lines, forming the hexagram of the fifth month. The hexagram "Guai" reaches its end and becomes pure Qian (Heaven), but suddenly a yin line appears below, like an unexpected meeting ("bu qi" should be "bu xi," meaning "unexpected"). Therefore, it is called "Gou." When one yin line meets five yang lines, it represents a woman who lacks virtue and has excessive strength; taking such a woman as a wife will surely harm the yang. Thus, it is advised not to take her.

彖曰：姤，遇也，柔遇剛也。五陽往而陰方來，故曰柔遇剛也。勿用取女，不可與長也。女德不貞，不能從一而長久也。天地相遇，品物咸章也。以卦體言之，五陽在上而一陰生於下。以陰遇陽，天地相遇也。以卦畫論，其時則為五月，萬物茂育蕃衍，品物咸章也。

The Commentary on the Judgment says: "Gou means meeting, the soft meeting the strong." Five yang lines are moving away, while one yin line is coming to meet them, hence it is said that the soft meets the strong. "Do not take a wife, she cannot be with a man for long" refers to the fact that this woman lacks virtue and cannot remain faithful to one man for a long time. "Heaven and Earth meet, all things are clearly manifested" refers to the structure of the hexagram, where five yang lines are above and one yin line arises below, with the yin meeting the yang, symbolizing the meeting of heaven and earth. In terms of the month associated with this hexagram, it corresponds to the fifth month, when all things are flourishing and thriving, hence all categories of things are clearly visible and distinct.

剛遇中正，天下大行也。《本義》專指九五，謂以剛明之君，遇建中表正之位。德因位顯，治化大行於天下也。今宜兼二五言。九二之剛德，遇九五中正之君。明良會合（文瀾本「會合」作「遇合」），道可行於天下也。彖辭慮陰之始生，彖傳又以遇之善者言之。天之遇地，臣之遇君。時當相遇，所關者不小。

The Commentary on the Judgment also says: "When the strong meets the upright, great progress is made under heaven." The Original Meaning of the Zhou Changes specifically refers to the Nine in the Fifth, stating that a ruler who is strong, vigorous, wise, and enlightened meets a noble and upright position, thus his virtue becomes prominent through his position, and his teachings spread throughout the world. However, according to the present interpretation, it should also refer to the Second and the Fifth lines: the strong and vigorous virtue of the Nine in the Second meets the upright and righteous ruler of the Nine in the Fifth, and when a virtuous minister meets a wise sovereign, the way can be carried out throughout the world. The Hexagram Statement is concerned about the initial emergence of the dark forces, but the Commentary on the Judgment speaks from the positive aspect of "meeting": the meeting of heaven and earth, the meeting of a minister and a sovereign, when the timing is right for such a meeting, the significance is indeed great.

姤之時義大矣哉。程傳專承天地君臣之相遇言之。《本義》謂幾微之際，聖人所謹。蓋以柔遇剛，遇之不善者也。天地相遇，剛遇中正，遇之善者也。陰陽，造化之本，不能相無，就姤而言，豈必無善者。然當品物咸章，治化大行之時，實為陰長陽消之幾（文瀾本「幾」作「機」）所自伏。當其時者，不可不思其義，預為扶陽抑陰之計也。

"Meeting" is a great principle. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" focuses on the meeting of heaven and earth, and the relationship between sovereign and minister. Zhu Xi in his "The Original Meaning of the Zhou Changes" says this refers to the subtle beginning of movement, a time when sages must be especially cautious. The meeting of softness with strength is the negative aspect of "meeting"; whereas the meeting of heaven and earth, and the meeting of strength with the center and correctness, is the positive aspect of "meeting." Yin and Yang are the fundamental elements of creation, and they cannot exist without each other. In the context of the hexagram "Gou," how can it be said that there is no good aspect? However, at the time when all things are clearly evident and education and moral guidance are widely practiced, it is precisely when the signs of Yin growing and Yang declining are already hidden. Those who are in such a situation must not fail to understand this principle and make preparations in advance to support Yang and restrain Yin.

象曰：天下有風，姤。后以施命誥四方。風者，天之號令，所以鼓舞萬物。命者，君之號令，所以鼓舞萬民。施命誥四方，取風行天下之象也。君門深於九重，豈能與民相遇。惟施命誥四方，則君民相遇，猶風之遇物也。觀為地上之風旁行而通，姤為太虛之風自上而下。故觀言省方，而此則言施命也。

The Great Image Commentary says: "Heaven has wind, the Hexagram of Meeting. The sovereign should issue commands to all directions." Wind is the command of heaven, used to move all things; decrees are the commands of the sovereign, used to move the people. "Issuing commands to all directions" precisely reflects the image of wind spreading throughout the world. The sovereign resides deep within the palace, how could he meet every person personally? Only by issuing decrees and informing all directions can the sovereign and the people meet, just as wind meets objects. The Hexagram of Observing is wind above the earth, spreading horizontally and reaching all directions; the Hexagram of Meeting is wind in the vast void, blowing down from above. Therefore, the Great Image of the Hexagram of Observing says "examine the four directions" — touring the land to observe the people's customs, while this hexagram says "issue commands" — issuing decrees from above.

初六：繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。柅以止車。金柅，言其堅也。乾為金。初陰在下，宜靜正自守，有繫于金柅之象。其貞也如是則吉矣。然初陰已動，有攸往之象。故又言當遇之時，若以陰往遇陽，則立見其凶矣。設言一吉一凶，使之自擇也。

"Initial Six: Tied to the golden wedge, firmness brings good fortune. If going forward, one meets misfortune. A weak pig shows restlessness." "Wedge" refers to a wooden pin used to stop a wheel, and "golden wedge" describes its firmness; the upper trigram is Qian, which represents metal. Initial Six, being a yin line at the very bottom, should remain still and upright, symbolizing being tied to the golden wedge and staying still. This stillness brings good fortune. However, Initial Six is a newly born yin, already in motion, thus showing the image of going forward. Therefore, the line statement continues: at this meeting, if a yin line moves upward and meets a yang line, misfortune is immediately encountered. The line statement presents both good and bad outcomes, allowing the person seeking divination to make their own choice.

豕，陰物。初勢雖微，然在下而動，有羸豕蹢躅之象。言陰雖微，而躁動漸進侵陽。猶豕雖羸，其蹢躅跳躑有必然而可信者。不可不預為之備也。此爻只宜就陰不宜輕動遇陽言之，而戒小人儆君子之意皆在其中。不必專言小人之害君子。象曰：繫于金柅，柔道牽也。初四相應，將牽連而上，故柅以（文瀾本「柅以」作「以柅」）止之也。

Pigs are animals of the yin type. Although the power of the initial line is weak, it is restless at the bottom, hence the image of a thin pig leaping about. This indicates that although the yin force is slight, it is restless and gradually advancing to invade the yang. Just as a thin and weak pig is certain to kick and jump, this is a definite occurrence that should not be overlooked. This line should be interpreted in terms of "yin should not lightly and recklessly meet yang," serving as a warning to the petty and a reminder to the virtuous. It does not necessarily mean that the petty are harming the virtuous. The Small Image Commentary says, "Bound by the golden brake, the soft path is being pulled." The initial line corresponds with the fourth line, and is about to be pulled upward, so it needs the golden brake to stop it (the Wenlan Pavilion edition reads "with the golden brake" as "with the golden brake").

九二：包有魚，無咎，不利賓。魚，陰物。巽為白茅。二與初近，初在其內，為包有魚之象。得之則陰受制於陽矣，故無咎。乾尊有賓象。二包初而有之，則二為主而四為賓。四雖正應。反不得而月（「月」當作「有」，從文瀾本）初矣，故有不利之象。蓋卦以遇合為義。遇合之女未嘗擇配，二近，則先有之矣。象曰：包有魚，義不及賓也。一陰不能兼二陽。揆之於義，不能及之矣。譬眾漁之取魚，先至者得之，後至者雖善漁，不及也。

"Nine in the Second: It contains a fish, no blame, not favorable for the guest." A fish is a yin element; Xun represents white reeds, which can be used for wrapping. Nine in the Second is close to Initial Six, and Initial Six is within its wrap, hence the image of "containing a fish." Being able to wrap the fish means that yin is controlled by yang, hence no blame. The upper trigram Qian represents respect, hence the image of "guest." Nine in the Second wraps Initial Six and takes it for itself, making Nine in the Second the host and Nine in the Fourth the guest. Although Nine in the Fourth is in a proper correspondence with Initial Six, it does not obtain Initial Six (here the character "month" should be "have," according to the Wenlan Pavilion edition), hence the image of "not favorable for the guest." Since this hexagram is based on meeting and pairing, and this female figure has not chosen a spouse, Nine in the Second, being close, takes it first. The Small Image Commentary says, "Containing a fish, the meaning does not reach the guest." A yin line cannot belong to two yang lines at the same time, so by right the guest does not get it. It is like many people fishing together; the one who arrives first gets it, and even if the later one is better at fishing, he cannot get it.

九三：臀無膚，其行次且，厲無大咎。巽為股。三居巽之上，有臀象。過剛不中，與上無應。居則不安，有臀無膚之象。下不過初，為二所隔。行則不進，有其行次且之象。進退如此，雖有危厲，然無所遇，亦不為陰邪所傷，故無大咎也。夬四欲上決上而不能，此則欲下遇陰而不得，故取象皆同。

"Nine in the Third: The buttocks have no skin, his movement is halting, though there is danger, there is no great misfortune." Wind represents the thighs, and Nine in the Third is located above the body of Wind, where the thighs end and the buttocks begin, hence the image of the buttocks. It is overly strong and not in the center, and there is no responding line above it: sitting is unstable, hence the image of "the buttocks have no skin"; it cannot reach Six at the Beginning below, and is blocked by Nine in the Second in the middle, so movement is hindered, hence the image of "his movement is halting." Being trapped in such a difficult situation, although there is danger, it does not meet anything, so it is not harmed by evil forces, hence it says "no great misfortune." The Nine in the Fourth of the卦夬 is trying to move upward to overcome Six at the Top but cannot, while this line is trying to move downward to meet Six at the Beginning but cannot, hence their situations are similar and their images are the same.

象曰：其行次且，行未牽也。初陰上進又與四應。若有引進之者，故宜繫之。三孤孑無應，下又隔二。無牽引之者，是以行次且也。九四：包無魚，起凶。四與初正應，當遇者也。乃已遇於二，不及於四，有包無魚之象。人心已離，凶自此起矣。蓋遇本非正，故正應無遇之象。此即二之所謂不利賓也。

The Small Image Commentary says, "Its movement is hesitant, for its movement is not yet restrained." Initially, the Yin energy is advancing, and it corresponds with the Nine in the Fourth, as if someone is leading it forward, so it needs to be restrained with a golden hook. However, the Nine in the Third is alone without a corresponding line, and below it is blocked by the Nine in the Second, so there is no one to pull it forward, hence its hesitant movement. "The Nine in the Fourth: There is no fish in the net, and there is danger." The Nine in the Fourth corresponds with the Six at the Beginning, which should be a meeting pair. But since the Six at the Beginning has already met with the Nine in the Second, the Nine in the Fourth is left out, hence the image of "no fish in the net." The people's hearts have already dispersed, and danger thus begins. Since this hexagram's "meeting" is not in accordance with the right path, it is precisely the correct correspondence that ends up without meeting—this is exactly what the line statement of the Nine in the Second says, "It is not favorable for the guest."

象曰：無魚之凶，遠民也。陰為民。民之去已，猶已遠之也。陰陽之取象不一，或取於男女，或取於君子小人，或取於君民。姤取男女之遇，本非其正，故四不得初而二得之。然陰之初長，近者易制，遠者難及，故二取象於得魚。以言君子小人近而得制，故可無咎。但陽宜得陰以為正應，故四取象於君之失民，必至召凶。取象雖異，而大意皆扶陽抑陰。占者亦隨事變通以占之，不可執一也。

The Small Image Commentary says, "The danger of no fish is due to the people being far away." The yin lines represent the people, and when the people leave, it is as if the ruler is distancing himself from them. In the Book of Changes, the imagery of yin and yang is not limited to one form; some use male and female, others use gentleman and petty person, and others use ruler and subject. The hexagram Gou uses the meeting of male and female, which is inherently improper, so the line nine in the fourth position does not obtain the line six at the beginning, while the line nine in the second position does. Considering the initial growth of yin, those nearby are easier to control, while those far away are out of reach, so the line nine in the second position takes the image of "catching fish" — symbolizing the gentleman's ability to restrain the petty person when they are close, thus avoiding blame. However, yang should naturally connect with the corresponding yin, so the line nine in the fourth position takes the image of the ruler losing the people, which inevitably brings misfortune. Although the images differ, the general idea is to support yang and restrain yin. Those who interpret the oracle should adapt to the situation and not be rigid in their interpretations.

九五：以杞包瓜，含章，有隕自天。杞，高大堅實之木。九五陽剛中正，主卦於上，有杞象。瓜，柔蔓之物。初陰在下，有瓜象。五與初遠不相遇，勢不能相制，有以高大之杞欲包在地之瓜之象。姤，陰長之卦。而九五居陽明之位，有含晦其章美之象。

"Nine in the Fifth: With杞enveloping a melon, containing virtue, there is a falling star from heaven." "杞" refers to a tall and strong tree; Nine in the Fifth is yang and upright, governing the hexagram from above, hence the image of the杞tree. "Gua" refers to a soft and creeping plant; Six at the Beginning is a yao in the lowest position, hence the image of the melon. Nine in the Fifth is far away from Six at the Beginning, and they do not meet, the situation being that it cannot control it, just like a tall杞tree wanting to envelop the melon on the ground. The hexagram "Gou" represents a gradual increase of yin, while Nine in the Fifth is in a position of bright yang, hence the image of containing and restraining its brilliance.

瓜性善潰，終有必壞之時。陰陽消長，姤又有終復之勢。靜以待天心之復，有有隕自天之象。陽剛之君在上，小人方盛，勢未能制，姑靜晦以待元惡之自斃。若晉明帝之於王敦，其事類之。

Watermelons are prone to rotting and will eventually decay; yin and yang constantly wax and wane, and the hexagram Gou also shows a trend where yin reaches its extreme and yang returns. Quietly waiting for the heavenly will to restore balance is exactly 'a falling star from heaven'—a symbol of something descending from heaven. A strong yang ruler is above, but a small, aggressive force is flourishing. Since the situation is not yet under control, one should remain calm and hidden, waiting for the main culprit to bring about its own downfall. This is similar to how Emperor Ming of the Eastern Jin Dynasty dealt with Wang Dun.

象曰：九五含章，中正也。有隕自天，志不舍命也。居中得正，故能含其章美。不失之闇昧，亦不失於淺露也。志不舍命。蓋陰長而陽消，天之命也。有以勝之，人之志也。君子不以命廢志。九五之志堅，遇必有自天而隕者。言人之至者，天不能勝也。

The Small Image Commentary says: "Nine in the Fifth contains virtue, being centered and upright. There is a falling star from heaven, indicating that one's aspirations do not abandon destiny." Nine in the Fifth is in the center and upright, thus able to contain its brilliance, neither losing it through confusion nor revealing it too openly. As for "aspirations do not abandon destiny": the growth of yin and the decline of yang are the way of heaven, while striving to overcome this is the will of a person. A gentleman does not give up his will just because heaven's way is thus. Since the will of Nine in the Fifth is firm, what it meets will surely bring a turning point from heaven. This means that when human effort reaches its extreme, heaven cannot surpass it.

上九：姤其角，吝無咎。上九剛而在上，無位無應。不得所遇，為姤其角之象。吝道也。然不為陰邪所侵，亦無咎矣。蓋陰之初萌，能如二包而制之可也。四不能包，反受其凶。三以剛在下卦之上，故雖厲而無大咎。上以剛居上卦之上，雖吝無咎。蓋遇本非正，故不遇無可咎也。

"Upper Nine: Meeting its horn, there is hardship but no blame." Upper Nine is strong and occupies the highest position, having neither rank nor a responding line, encountering no one suitable to meet, hence "meeting its horn"—the image encountered is merely a hard horn, which is a path of meanness and hardship. However, since it is not disturbed by evil influences, there is no blame. Generally, when the yin energy first emerges, it is best to contain it like Nine Two and control it properly; Nine Four cannot contain it and instead suffers its harm. Nine Three, being strong in the upper position of the lower trigram, is thus in a dangerous situation but without major blame; Upper Nine, being strong in the upper position of the upper trigram, is thus in a state of meanness and hardship but without blame. Because the hexagram's "meeting" is not a proper path, not meeting someone is not something to be blamed.

象曰：姤其角，上窮吝也。剛上窮極，自無所遇也。大抵當姤之時，小人固不可使之進，而君子又不可無以蓄小人。彖但言陰長之宜防，而彖傳復言陽剛之可行。君子當此，正宜慎之於微也。初爻戒小人不可往。二四五皆言包制之道。唯三以重剛不中，上以剛居卦極，故厲而吝。然皆無咎，亦以與陰不相遇。皆不與陰之進也。

The Small Image Commentary says, "The meeting occurs at the horn, indicating the upper limit of limitation." When yang is advancing to its utmost, it naturally meets nothing. Generally, when meeting occurs, small people should not be allowed to advance, yet gentlemen should not lack the capacity to include small people. The Hexagram Statement only speaks of the gradual increase of yin and the need for vigilance; the Commentary on the Judgment further explains that the way of yang is open. At this critical moment, the gentleman should be cautious at the slightest sign. The first line warns against allowing small people to ascend; the second, fourth, and third lines all discuss the principles of inclusion and restraint. Only the third line is overly strong and not in the center, and the top line is strong at the very top of the hexagram, so one is in danger and the other is contemptible. Yet both lines have no blame, precisely because they do not meet yin. Among all six lines of the hexagram, none support the advancement of yin.

萃卦，下坤上兌。澤在地上，水之聚也。水潤澤其地，萬物群聚而生，萃之象也。又上說下順，九五剛中，二以柔中應之，萃之由也。故為萃。萃卦次姤。按，《序卦》，姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。物相會遇則成群萃，萃所以次姤也。全彖當萃聚之時，理勢必亨。

The hexagram "Cui" has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). A lake on the earth represents the gathering of water; water moistens the land, and all things gather and thrive together, which is the image of "Cui." Furthermore, the upper trigram Dui signifies joy, and the lower trigram Kun signifies compliance. The line nine in the fifth is strong and centered, while the line six in the second is gentle and centered, responding to it. This is the reason for the gathering, hence the name "Cui." The hexagram "Cui" follows "Gou." According to the "Xu Guan Zhuan": "Gou means meeting. Things meet and then gather, hence it is followed by Cui. Cui means gathering." When things meet, they form groups, which is the reason why "Cui" follows "Gou." The overall meaning of the hexagram is: at the time of gathering, both reason and circumstances are necessarily favorable.

但當得正，則可大有所為。此全彖之大旨也。六爻四陰萃於二陽。五得位而權分於四，故有元永貞之戒。四以陽有可萃之權，而不居其位，故必大吉而後無咎。初宜應四而隔於二陰，故眾笑而可往。二五正應而二中正，故有引吉之占。三比四不得應上，非正故不免於小吝。上無位，求萃不得，唯有齎諮涕洟而已。此六爻之大畧也。

It is only necessary to act properly that great achievements can be made. This is the main idea of the Hexagram Statement. Among the six lines, four yin lines are attached to two yang lines: although nine five holds the position of the sovereign, its authority is divided by nine four, hence the warning of "originally enduring and sincere"; nine four, with yang strength, holds the power to gather people, but does not hold the position of the sovereign, so it must be greatly auspicious before there is no fault; initial six should originally correspond to nine four, but is blocked by six two and six three, two yin lines in the middle, hence it will be laughed at, but still can proceed; six two corresponds properly with nine five and is also upright and proper, hence the divination statement of "leading to good fortune"; six three is close to nine four but does not correspond to six six above, its position is not proper, so it is inevitably subject to slight disgrace; upper six has no position, seeks to gather but fails, hence only lamenting and weeping. This is a general summary of the six lines.

萃：亨。王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。澤上於地，萬物萃聚之象。亨字衍文。廟，所以聚祖考之精神。人必先聚己之精神，乃可入廟而承祖考。當萃之時，故宜為卜祭之吉占也。既萃則宜見大人，可以得亨而貴於正，不正則亦不能亨矣。萃當物力豐盛之時，故祭享宜豐，用大牲則吉。萃當人心翕聚之會，故凡事可為而有所往則利也。

Hexagram Statement: "Cui: Qing. The king goes to the temple, it is advantageous to see a great person, Qing, advantageous to maintain uprightness. Using large sacrificial animals is auspicious, advantageous to go somewhere." The image is of a marshy water overflowing onto the ground, symbolizing the gathering of all things. The initial character "Qing" is a redundant addition from copying. The ancestral temple is the place where the spirits of ancestors gather; a person must first gather his own spirit before entering the temple to serve the ancestors. At the time of gathering, this is an auspicious omen for divination regarding worship. Once gathered, it is appropriate to see a great person, thus achieving Qing, and especially important to maintain uprightness—without uprightness, Qing cannot be achieved. At the time of gathering, it is a time of abundant resources, so the offering should be generous, using large sacrificial animals is auspicious; at the time of gathering, it is also a time when people's hearts are united, so all things are possible, and going somewhere is advantageous.

全卦六爻二三四互艮為門闕。內坤純陰有宗廟之象。九五居尊而二應之，有利見大人之象。二五皆居中得正，有利貞之象。大象坎為豕，外卦兌為羊，內卦坤為牛，大牲之象。損之時二簋可享，則萃之時宜用大牲矣。渙之時利涉大川，則萃之時宜利有攸住矣。

From the perspective of symbolic representation: the second, third, and fourth lines of the entire hexagram together form Gen, which represents a gate or threshold; the inner trigram is Kun, which is entirely yin and symbolizes the solemn and dark atmosphere of ancestral temples, hence the phrase "the king comes to the temple." The nine in the fifth line occupies the exalted position, while the six in the second line corresponds to it, symbolizing the image of "favorable to see a great man." Both the second and fifth lines are in the center and upright, symbolizing "favorable to maintain integrity." The overall structure of the hexagram resembles Kan, which represents a pig; the outer trigram is Dui, representing a sheep, and the inner trigram is Kun, representing a cow. With the presence of cow, sheep, and pig, all three sacrificial animals are complete, which is the image of "great sacrificial offerings." At the time of the hexagram Zhen, only two bowls of thin food were sufficient for sacrifice, so at the time of the hexagram Cui, it is natural to use great sacrificial offerings. At the time of the hexagram Huan, when people were scattered, it was still favorable to cross great rivers, so at the time of the hexagram Cui, it is even more favorable to go somewhere.

彖曰：萃，聚也。順以說，剛中而應，故聚也。以卦德卦體釋卦名。坤順兌說。五剛中在上，而二以柔中應之，君臣聚會之時也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。

The Commentary on the Judgment says: "Cui means gathering. Smoothness and joy, with a strong and central yang line that corresponds, hence gathering." This explains the name of the hexagram by referring to the qualities of the hexagram:坤 represents smoothness, 兑 represents joy; the nine in the fifth position is strong and central, and the six in the second position is flexible and central below, which is the time when the ruler and minister gather together. The Commentary on the Judgment then proceeds to explain each sentence of the Hexagram Statement, saying: "The king goes to the temple, to offer filial piety and sacrifices. It is advantageous to see a great man and to achieve harmony, because gathering is done with correctness. Using great sacrifices is auspicious, and it is advantageous to go somewhere, because it follows the mandate of heaven."

致孝享，言萃一己之精神以萃祖考之精神，所以盡孝享之心也。盡志以致孝，盡物以致享。二五正應，君臣遇合以道，所謂聚以正也。當萃之時，物力豐贍，事勢可為。時豐而豐，道隆而隆。皆天之正理，故曰順天命也。

The phrase "zhi xiao xiang" means gathering one's own spirit to connect with the spirit of ancestors, thus fulfilling the heart of filial piety and offerings: using one's utmost sincerity is called "zhi xiao," and preparing offerings is called "zhi xiang." The line six in the second and nine in the fifth are in proper correspondence, ruler and subject harmonize through the Way, which is called "ju yi zhen." At the proper time of gathering, resources are abundant and affairs are feasible; when the time is favorable, offerings are generous, and when the Way is flourishing, actions are grand. These are all the proper principles of heaven, so it is said "shun tian ming."

觀其所聚，而天地萬物之情可見矣。陽倡陰和，乾始坤生。天地之化育皆聚也。形交氣感，聲應氣求。萬物之生成皆聚也。於咸見情之通，於恆見情之久，於萃見情之同。然情之所以同，其理本一故也。人能聚其精神，則天地萬物與我一，造化在我心矣。

The Commentary on the Judgment concludes by saying: "By observing what gathers together, the nature of heaven and earth and all things can be seen." Yang initiates and Yin responds harmoniously; Qian represents the beginning and Kun represents generation, and the transformation of heaven and earth is all about gathering. When forms meet and energies resonate, like sounds harmonize and like energies seek each other, the generation of all things is also about gathering. In the Hexagram of "Sincerity," we see the mutual connection of feelings; in the Hexagram of "Permanence," we see the enduring nature of feelings; in the Hexagram of "Gathering," we see the similarity of feelings. Feelings can be similar because their principles are originally one. If a person can gather his spirit, then heaven and earth and all things will merge with him, and the workings of nature will be within him.

象曰：澤上於地，萃。君子以除戎器，戒不虞。澤在天上，有恩澤之意。在地上，有潤澤之意。潤澤故生萬物而萃也。水聚而不防則潰，眾聚而不防則亂。除者，去舊取新，除其弊壞，以為不虞之備也。曰戒不虞，則非以耀武矣。若秦之銷鋒鑄鐻，則非除戎器之謂。

The Great Image Commentary says: "Water gathering on the earth, gathering. The superior man uses this to remove weapons of war, and to be prepared for unforeseen events." Water in the sky represents the idea of benevolent grace descending, as in the卦夬 where "water gathers on the sky"; water on the earth represents the idea of nourishment, for through nourishment, all things grow and gather together. If water gathers without being guarded, it will break out; if people gather without being guarded, disorder will arise. "Remove" means to discard the old and replace it, repairing and replacing broken and deteriorated weapons in preparation for unexpected changes. Since it says "be prepared for unforeseen events," it is not for the purpose of displaying military strength. As for Qin Shi Huang destroying all the weapons in the world and casting them into bells and chimes, that cannot be called "removing weapons of war."

黷武窮兵，又非戒不虞之謂也。初六。有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。初與四應，而質柔不能固守，有孚不終之象。二陰間之，同類妄聚，乃亂乃萃之象。應四又連兌體，若有所呼號之象。二陰群聚而非之。互體為艮為手，兌為說，有一握為笑之象。一握猶一群。曰握，小之也。大象坎為加憂，恤之象。初變不成坎，勿慍之象。初能勿恤二陰之笑，往從正應則無咎矣。比初無應而有孚盈缶，終有他吉。萃初有應而有孚於不終，至於乃亂乃萃者。比一陽得位，諸爻比之者其情專。萃二陽，四不得位，二陰得以間之，其志亂也。

Continuing from the previous passage in the "Great Image" section, which says, "The superior man thus prepares weapons and keeps watch against unforeseen events," if one resorts to war without restraint, that is not the original meaning of "keeping watch against unforeseen events." The line statement for the first line says: one holds sincere intentions but fails to maintain them, thus causing disorder followed by gathering, and then disorder again; once one calls for support, it is mocked by those who gather together; if one does not pay attention and follows the proper response, there is no fault. Why is it so interpreted? The first line originally corresponds with the fourth line, but it is of a yin nature and cannot sustain the sincerity of this correspondence, hence the image of "having sincerity but not maintaining it." The two yin lines at the second and third positions block the way, causing the yin lines to gather in disorder, hence the image of "disorder and gathering." The first line corresponds with the fourth line, and the fourth line is connected to the upper trigram, which is Dui (Lake), representing mouth, hence the image of calling out. The two yin lines gather together to mock it: the lines from second to fourth form the trigram Gen (Mountain), representing hands; the upper trigram Dui (Lake) represents joy, forming the image of "a handful of laughter." "A handful" is like saying "a group," using the word "hold" intentionally to make it seem small and light. The overall image of the hexagram resembles Kan (Water), which represents "adding worry," which is the image of the character "xu" (care). When the first line changes, the structure of Kan is broken, hence saying "do not worry," meaning there is no need for concern. If the first line does not take the mockery of the two yin lines to heart and follows the proper response of the fourth line, there is naturally no fault. This can be compared with the hexagram Bi (Approach): the first line of Bi has no proper response, yet it says "sincerity fills the jar," ultimately leading to good fortune; whereas in the hexagram Cui (Gathering), the first line does have a proper response, but sincerity cannot be sustained, leading to "disorder and gathering." The reason is that in Bi, there is only one yang line, which is in the proper position, and all the other lines are attached to it, showing exclusive devotion; whereas in Cui, there are two yang lines, with the fourth line being yang in a yin position, which is improper, allowing the two yin lines to block the way, causing the first line's intentions to become confused.

象曰。乃亂乃萃，其志亂也。為同類群陰所亂也。六二。引吉無咎，孚乃利用禴。互艮為手，牽引之象。中正相應，孚之象。艮為門闕。二變互離。禴為夏祭，利用禴之象。二與五為正應，君臣道合矣。然在二陰之間，必牽引其同類之初六六三以萃於五，則得以人事君之義。乃吉而無咎矣。又以二之柔順中正，應五之剛健中正。至誠交孚，不事煩文。猶四時之祭夏用禴，以聲為主，祭之薄矣。然用之亦利。當萃乃大牲可用之時，然誠意既孚，則雖薄亦可祭矣。蓋人臣薦賢為國，非以植黨，則誠意可以上達也。

The Small Image Commentary says, "It is disorderly and gathering, for its will is confused," meaning that the initial line is disturbed by a group of like-minded yin lines. The line statement of the second line says: if one leads similar ones to gather together, it is auspicious and without fault, as long as sincerity is in the center; even using the simplest "yue" sacrifice of summer is beneficial. In terms of symbolic representation, from the second to the fourth lines, the trigram is艮 (Gèn), which represents hands, symbolizing the act of leading; the second line is flexible, centered, and corresponds to the fifth line, which is strong and centered, symbolizing "sincerity";艮 also represents gates and thresholds, and when the second line changes, the trigram becomes离 (Lí), which represents fire, and "yue" is the name of a summer sacrifice, thus symbolizing "it is advantageous to perform the yue sacrifice." The second line and the fifth line are in a proper correspondence, indicating that the relationship between ruler and minister is harmonious; however, since it is located between the first line and the third line, both of which are yin, it must lead the first line and the third line to gather at the fifth line, which conforms to the principle of "using human affairs to serve the ruler" — that is, recommending virtuous talents to the sovereign — thus resulting in auspiciousness without fault. Moreover, the second line, being flexible, centered, and corresponding to the fifth line, which is strong and centered, has a sincere heart that communicates fully with the fifth line. There is no need for elaborate rituals: just like the four seasonal sacrifices, the summer sacrifice uses "yue," which is characterized by singing and has the simplest offerings, yet it is equally beneficial. When gathering, it is a time when cattle and sheep are easily available, but since sincerity has already been established, even with simple offerings, the sacrifice can still be presented. In the end, a minister recommending virtuous talents does so for the country, not for private interests; this sincerity naturally reaches the sovereign.

象曰。引吉無咎，中未變也。陰柔不能固守，則所萃不正。二有中正之德，不變所守也。六三。萃如嗟如，無攸利，往無咎，小吝。六三陰柔，不中不正。欲萃於四而非應，有萃如嗟如之象。如是則無所利。往從於上，我順彼說，可以無咎矣。然上陰無位，所應非正，故又小吝。與初之往無咎者不同也。

The Small Image Commentary says, "Attracting good fortune without blame, the middle remains unchanged." A Yin and flexible nature is naturally unstable, and what it gathers is easily improper. However, the Six in the Second possesses the virtue of being in the center and maintaining correctness, never changing what it holds. Therefore, it attracts similar ones and achieves good fortune without blame. The Line Statement of the Six in the Third says: attempting to gather but failing, only resulting in sighs and no benefit. Going to rely on the Six at the Top brings no blame, but with a slight sense of shame. The Six in the Third, being a Yin line in a Yang position, is neither in the center nor in the proper place. It wishes to rely on the Nine in the Fourth, but the Nine in the Fourth is not its proper match, hence "gathering as if sighing" — an image of wanting to gather but only sighing in vain. Naturally, there is no benefit. If instead it turns to the Six at the Top, with its flexible nature, it approaches the Six at the Top, which is joyful and receptive, thus achieving no blame. However, the Six at the Top is a Yin line without a position of honor, and its proper match is not correct, so there remains a slight sense of shame. This is different from the clean and straightforward "going without blame" of the Six at the Beginning.

象曰。往無咎，上巽也。上應雖非正，以其說體，能巽順以從之也。九四。大吉無咎。上比九五，下比眾陰，得其萃矣。然以陽居陰不正，非君位而得眾心，有僭逼之嫌。故必大吉然後可無逼君之咎也。此與隨四同義。隨四以承五致天下之隨，必有孚而後無咎。此以承五致天下之萃，必大吉而後無咎。所以戒人臣者至矣。

The Small Image Commentary says, "Going forward without blame, because it is in the upper trigram of Wind." Although the sixth line at the top is not the proper corresponding line to the third line, it belongs to the trigram of Joy, and the third line, being flexible and yielding, can follow and attach itself to it, thus going forward without blame. The line statement for the fourth line only says "Great good fortune without blame." The fourth line is above the fifth line and below the three yin lines, so it may be said to have gathered the hearts of the people. However, since it is a yang line in a yin position, it is not in the proper place, and as it is not the sovereign position yet has gathered the hearts of the people, there is a suspicion of overstepping one's station. Therefore, it must achieve "Great good fortune" — meaning that all its actions are perfect — before it can be said to have no fault of pressing forward. This is the same meaning as the fourth line of the Hexagram of Following: the fourth line of Following, by serving the fifth line, brings the whole world to follow, and must have "faith" to have no blame; this line, by serving the fifth line, brings the whole world to gather, and must achieve "Great good fortune" to have no blame. The intention of the sage in using these to warn ministers is truly profound.

象曰。大吉無咎，位不當也。不居君位也。九五。萃有位，無咎，匪孚，元永貞，悔亡。九五陽剛中正，以居尊位，當萃之時有位，則與四之不當者不同。足以至天下之萃而無咎矣。然有四分其權，故或有匪孚者，必修其元善永長正固之德，則無思不服而悔可亡也。

The Small Image Commentary says, "Great good fortune without blame, because the position is not appropriate." This means that the Nine in the Fourth does not hold the position of the sovereign, so it must be especially cautious. The Line Statement of the Nine in the Fifth says: when in a time of gathering, it holds the proper position, thus there is no fault; even if some people are not fully convinced, as long as one cultivates the virtues of original goodness, enduring longevity, and firm uprightness, regret will disappear. The Nine in the Fifth, with its yang strength and upright virtue, holds the exalted position during a time of gathering. It possesses both virtue and position, which is entirely different from the Nine in the Fourth, which is not in the proper position. Thus, it is sufficient to attract the allegiance of the world without causing blame. However, the Nine in the Fourth has lost part of its authority and reputation, so it is inevitable that there are still those who are not fully convinced; at this time, one must cultivate the three virtues of original goodness, enduring longevity, and firm uprightness, and then the world will have no one who is not convinced, and regret will naturally vanish.

象曰。萃有位，志未光也。有位而猶匪孚，志未光大。故反己修德為要也。上六。齎諮涕洟，無咎。齎諮，嘆息也。自目曰涕。自鼻曰洟。兌口之嘆，有齎諮象。兌澤之流，有涕洟象。處萃之終，陰柔無位。求萃不得，必如是然後可無咎也。

The Small Image Commentary says, "Cui has a position, but the will has not yet become illustrious." Since there is already a position yet still there are people who do not follow, it shows that the will has not yet become prominent, so self-reflection and cultivating one's virtue are the essential tasks. The line statement for the sixth line at the top says: sighing and weeping, without fault. "Zi ci" refers to sighing; what flows from the eyes is called "te," and what flows from the nose is called "ti." The upper trigram is Dui, representing the mouth, and the sighing from the mouth is the image of "zi ci"; Dui also represents a marsh, and the overflowing water of the marsh is the image of "te ti." The sixth line at the top is at the end of the Cui hexagram, being阴 and without a position, seeking gathering but failing to gather, thus it must sigh and weep with anxiety and self-reproach, only then can it avoid fault.

象曰。齎諮涕洟，未安上也。五為萃主而上乘之，心自不安也。按，萃卦六爻，或有應或無應，或當位或不當位，而皆曰無咎。蓋天地萬物之情既聚，吉多凶少，此萃所以亨也。然萃卦與比卦相似。比以五為主而言，萃亦以五為主而有匪孚者。

The Small Image Commentary says, "Carrying sorrow and weeping, it is not secure above." Nine in the Fifth is the central leader of the hexagram, but Six at the Top is above it, so its mind naturally cannot be secure. Note: In the hexagram of Cui, some lines have the right response while others do not, some are in proper position while others are not, yet all are said to have "no blame." This is because the feelings of heaven and earth and all things have already gathered together, so good fortune is more frequent and misfortune less common, which is the reason why the hexagram of Cui is called "smooth." However, the hexagram of Cui is very similar to the hexagram of Bi: the hexagram of Bi is explained with reference to Nine in the Fifth, and the hexagram of Cui is also explained with reference to Nine in the Fifth, yet it specifically mentions the phrase "not trustworthy."

比卦一陽，其情專。萃多九四一陽，其勢分也。然萃六爻皆無咎，而比之六三傷上六凶者。比則向背已定，其情私。萃則進退未定，其情猶公也。然比卦一陽為主，故於全彖言元永貞。萃卦二陽，獨於九五言元永貞。則凡人君者當萃比之時，非有元永貞之德，無以善其始終也。

The hexagram Bi has only one yang line, indicating that the many yin lines are devoted to one; the hexagram Cui has an additional yang line at the fourth position, causing the situation to become scattered. However, all six lines of Cui say there is no blame, while Bi has the line six in the third saying "comparing with the wrong person" which causes harm, and line six at the top saying "comparing without a leader" which brings danger. The reason for this is that in Bi, the attitude of attachment or rejection has already been decided, and the situation is almost biased; in Cui, the movement forward or backward is still undecided, and the situation remains fair. This is also why Bi, with one yang line as the main element, repeatedly mentions "original virtue, enduring, and firmness" in its hexagram statement; while Cui, having two yang lines, only mentions "original virtue, enduring, and firmness" on the line nine in the fifth position. This shows that for a ruler, when people gather together and are close, if he does not possess the virtues of original goodness, enduring, and firmness, he will not be able to manage everything properly.