The Hexagram of Small Accumulation

小畜。小畜，乾下巽上。巽一陰伏於二陽之下，故其德為巽為入，其象為木為風。畜，止之也。畜止剛鍵，莫如巽順。乾在上之物，乃居巽下，為巽所畜，故為畜也。然以陰畜陽，能係而不能固。以柔順柔其剛健，非能力止之也。所畜者小之義也。又卦唯六四一陰得位，上下五陽說之，皆為所畜。

The hexagram Xiao Xu (Small Accumulation) has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). Xun is a yao of yin hidden beneath two yao of yang, so its trigram virtue is Xun, meaning compliance and entering. Its image is wood and wind. "Xu" means to stop. To stop something strong and vigorous, there is no better way than with compliance. Qian, which is originally in the upper position, is now beneath Xun and is thus restrained by it, hence the name "Xu." However, using yin to stop yang can only bind it loosely and not hold it firmly. Using compliance to soften its strength is not by force, so the amount restrained is small, which is the meaning of "small accumulation." Moreover, the entire hexagram has only one yao of yin in the correct position and proper alignment, and the five yao of yang above and below all submit to it and are restrained by it. (The original text "gāngjiàn" refers to strength and vigor.)

陰小陽大，以小畜大之義也。故為小畜。彖傳不及二體，但言六四畜諸陽，蓋舉其重言之也。小畜次比。按，序卦，比必有所畜，故受之以小畜。物相比附則為畜聚，又相親比則志相畜，小畜所以次比也。全彖內健外巽，二五剛中，其志得行，有可亨之道。然其畜未極，則施亦未行。占者得此，能亨而未可大有所為。此全彖之大旨也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Hexagram Statement = Gua Ci Commentary on the Judgment = Tuan Zhuan Inner Trigram = Nei Gua Outer Trigram = Wai Gua Nine in the Second = Jiu Er Six in the Fourth = Liu Si Nine in the Fifth = Jiu Wu The yin is small and the yang is great, which means that the small holds back the great. This is the meaning of the name 'Small Accumulation.' The Tuan Zhuan does not mention the virtues of the upper and lower trigrams, but instead focuses on the six in the fourth, which is a single yin holding back many yangs, highlighting the most important point. The hexagram 'Small Accumulation' comes after 'Comparison.' According to the Xù Guà Zhuan, when people are close and compare with each other, they must have something to accumulate, so 'Comparison' is followed by 'Small Accumulation.' When things are close to each other, they tend to gather; when people are close to each other, their hearts and wills are restrained. This is why 'Small Accumulation' follows 'Comparison.' Looking at the whole hexagram, the inner trigram is strong and vigorous, and the outer trigram is yielding and compliant. The nine in the second and the nine in the fifth are both yang in the center, allowing their wills to be carried out, thus there is a way to achieve success. However, the holding back has not yet reached its extreme, so the grace and benefits have not yet been fully extended. Those who draw this hexagram may find success, but they are not yet able to make great achievements. This is the main meaning of the hexagram's statement.

六爻上三爻巽為畜者也，下三爻受畜者也。初與四為正應，二近初而剛中，故初復自道，而二亦以牽復而吉也。三近四而非正應，故為反目。四以一陰畜眾陽，在憂懼之中，故有孚而血去惕出也。五助四以畜乾，四得五為合志。五合志於四，為以鄰也。至上則畜極而成。然以陰畜陽，聖人憂之，故危詞示戒。此六爻之大略也。

In the division of the six lines, the third line of the upper trigram Xun is the one that restrains and holds back, while the third line of the lower trigram Qian is the one being restrained. The line Chouji (Initial Nine) and Liu Si (Six in the Fourth) are in a correct correspondence. The line Ji'er (Nine in the Second), being adjacent to Chouji and possessing a strong yang line in the center, allows Chouji to 'return along the right path'. Ji'er also benefits from being connected to Chouji and thus attains good fortune. The line Ji-san (Nine in the Third), although adjacent to Liu Si, is not in correct correspondence, hence the phrase 'husband and wife turn against each other'. Liu Si, being a single yin line restraining multiple yang lines, is in a state of anxiety and fear, so it must maintain sincerity to achieve 'blood ceases and fear is dispelled'. Ji-wu (Nine in the Fifth) assists Liu Si in restraining the Qian trigram: Liu Si gains Ji-wu and thus 'harmonizes with the upper intention', while Ji-wu harmonizes with Liu Si and thus 'prospers by associating with neighbors'. When reaching Shangjiu (Nine at the Top), the restraint has reached its peak and the matter is completed. However, since it is yin restraining yang, the sage expresses concern, thus using words of danger and fear as a warning. This is the general idea of the six lines.

小畜：亨。密雲不雨，自我西郊。卦以巽陰畜乾陽，爻以一陰畜五陽，皆以小畜大，畜而不固，小畜之義也。以卦德言之，內健外巽。有可為之才。以卦體言之，二五皆以陽剛居中。有得為之勢。其道有可亨也。

The Hexagram of Xiao Xu states: It is smooth. Dense clouds are present but no rain falls, with the clouds drifting in from the western outskirts. In terms of the two trigrams, it is using the Yin and柔 of Xun to restrain the Yang and strength of Qian; in terms of the lines, it is using one Yin line to restrain five Yang lines: this is the meaning of "small restraint." From the nature of the trigrams, the inner trigram is strong and vigorous, and the outer trigram is yielding and compliant, indicating the potential for action. From the structure of the hexagram, both Nine in the Second and Nine in the Fifth are Yang lines in the center, indicating favorable conditions for action: thus, the path is smooth.

陰在天上，有云象。雲雖密而陽多，足以制之。又坎為雨。三四五互為離，坎之反也，故為不雨象。互體得兌為西方，有西郊象。四為主。四互成兌在外卦。又為巽風。雲氣雖密，遇巽風。雲自西而東，陰倡而陽不和，不能成雨。故有密雲不雨，自我西郊之象。

In terms of imagery, the rising yin energy in the heavens represents the image of clouds; although the clouds are dense, the trigram contains many yang lines, which are sufficient to restrain them. The trigram Kan represents rain. In this hexagram, the third, fourth, and fifth lines form the trigram Li, which is the opposite of Kan, hence the image of 'no rain'. The interacting trigrams also include Dui, which is located in the west, thus forming the image of 'the western suburbs'. The sixth line in the fourth position is the main line of the entire hexagram. It participates in forming the trigram Dui, which is located in the outer trigram; the outer trigram itself is Xun, representing wind. Although the clouds are dense, they meet the wind of Xun, which blows them from west to east. The yin energy initiates, but the yang energy does not respond, so rain ultimately does not form. Therefore, the image is 'dense clouds without rain, originating from the western suburbs'.

占者得此，其道可亨，而不能大有所為。或以臣畜君。則臣道雖盛，未能得君以施其澤。或以小人畜君子。則雖受其拘縻，而守道不為所困。或以應事。則大事未有所成，而為小事所阻。不必執一以論也。本義以為文王與紂之事，似亦不必拘。

The person who draws this hexagram may find their path smooth, but they will not achieve great success. If applied to a minister restraining the sovereign, the minister's virtue may flourish, yet they will not gain the sovereign's favor to implement their benevolence. If applied to a petty person restraining a gentleman, the gentleman may be restricted and entangled, yet they can still maintain the right path and remain untrapped. If applied to handling affairs, major matters may not be accomplished at once, and instead be hindered by minor issues. One should not rigidly adhere to a single interpretation. Zhu Xi's "Ben Yi" interprets "dense clouds without rain, coming from the west suburb" as a reference to King Wen and King Zhou, but this does not need to be strictly followed.

彖曰：小畜，柔得位而上下應之曰小畜。柔得位，六居四也。上下應，五陽也。卦為一陰，則四為主。故獨言其得位。四得位而不能大有所畜者，陰柔故也。此以卦體釋卦名義也。

The Commentary on the Judgment says: The hexagram "Small Accumulation" refers to the yao of yin being in the proper position and the five yang lines above and below all responding to it, hence called "Small Accumulation." "Yin in the proper position" refers to the sixth line in the fourth position, which is a yin line in a yin place. "Above and below responding" refers to the other five yang lines. The entire hexagram has only one yin line, which is the sixth line in the fourth position, and thus it is the main line that forms the hexagram. Therefore, the Commentary on the Judgment specifically mentions its proper position. Although the sixth line in the fourth position is in the proper position, it cannot greatly accumulate, precisely because its nature is yin and weak. This sentence explains the meaning of the hexagram name by referring to the structure of the hexagram.

健而巽，剛中而志行，乃亨。剛健果決，則能秉正嫉邪。巽順舒徐，則非用壯用罔。五剛中正，二與合德。君子居中用事，正氣得伸，志可行也，乃亨。乃者，亦難之之詞。陽為陰畜，宜不亨矣。以健巽剛中志行，乃亨也。此以卦德卦體而言，見陽道猶可亨也。

The Commentary on the Judgment says: internally strong and vigorous, externally yielding and compliant, with yang strength in the center and the mind's will able to be carried out, thus it is smooth and unimpeded. Being strong and decisive, one can uphold the right path and detest wrong ways; being yielding and composed, one does not become overly forceful or act without restraint. Nine Five is yang and upright in the center, and Nine Two is in harmony with it in virtue. The gentleman holds the central position and manages affairs, thus the righteous energy is extended and the mind's will can be carried out. Therefore, it is said, "It is smooth." The word "乃" carries an implication of "not easy": yang is restrained by yin, and by nature should not be smooth, but because internally it is strong and vigorous and externally yielding and compliant, with yang strength in the center and the will carried out, it becomes smooth. This passage combines the virtues of the hexagram with its structure, explaining that the way of yang strength can still be smooth.

密雲不雨，尚住也。自我西郊，施未行也。尚往，陽也。指二五兩陽而言。陽升而陰不能固止之，陽以得行為亨也。施未行，陰也。指六四一陰而言。陰不能固諸陽，未能鬱蒸成雨，所施未得行也。

The Commentary on the Judgment says: "Dense clouds without rain" is because the yang energy is still rising upward; "From the western suburbs" is because the yin energy's nourishing influence has not yet been exerted. (The original text says "still staying," but according to the usual interpretation of the Commentary on the Judgment, it should be read as "still moving forward.") "Still moving forward" refers to the yang, specifically the two yang lines, nine two and nine five: yang energy rises, and the yin lines cannot firmly restrain it, so yang's upward movement is smooth and unobstructed. "Nourishing influence not yet exerted" refers to the yin, specifically the single yin line, six four: yin cannot fix the many yang lines, so it cannot condense into rain, and its nourishing influence has not yet been carried out.

然曰未行，則非終不行。上九既雨既處，則畜極而雨，陰施亦行矣。蓋上九論一爻之德，則有畜極而施之理。彖論全卦之體，則有密雲不雨之象。夫子彖傳於陽則曰志行，於陰則曰未行，則又扶陽仰陰之微旨也。

But since it says "not yet acted," it does not mean that it has never acted. The line statement of the Upper Ninth line says "rain has already fallen and settled," which indicates that when the accumulation has reached its extreme, rain comes, and the yin's nurturing influence begins to spread. This is because the Upper Ninth line discusses the virtue of a single line, thus embodying the principle that when accumulation reaches its peak, it gives way to action; the Commentary on the Judgment, however, discusses the entire hexagram as a whole, hence presenting the image of "dense clouds without rain." Confucius, in composing the Commentary on the Judgment, says "will is carried out" for the yang and "not yet acted" for the yin. Here there is also a subtle implication of supporting the yang and restraining the yin.

象曰：風行天上，小畜。君子以懿文德。陰陽和，則畜極而為雨。陽氣盛而畜之不固，則散而為風。雨則澤施。風則號令雖布，所施猶未行。此風行天上，所以為小畜也。本義謂風有氣無質，能畜而不能久。蓋對大畜言之。謂山體剛而風質柔，然不必泥。懿，美也。大畜多識前言往行，所畜者大。道德經論之事也。小畜未能厚積遠施，所畜者小。但美其文德，如文章才藝之末而已。

The Image Commentary says: Wind moving across the heavens, this is the hexagram of Xiao Xu; the gentleman takes it as a model to cultivate his literary accomplishments and virtues. Yin and yang harmonize, and when the accumulation reaches its peak, it transforms into rain; if yang is too strong and the accumulation is not firm, it disperses as wind. Rain represents the bestowal of grace, while wind signifies that the decree has been issued but the actual benefits have not yet been realized. This is why "wind moving across the heavens" is called "small accumulation." Zhu Xi's "Ben Yi" says that wind has only qi but no form, capable of holding back but not enduring, which refers to the hexagram of Da Xu. The meaning is that Da Xu has the upper trigram Gen, mountain, which is solid and firm, while Xiao Xu has the upper trigram Xun, wind, which is soft and empty. This distinction does not need to be strictly adhered to. "Yi" means beauty. Da Xu discusses "knowing many previous words and deeds," accumulating great things, which belong to the category of moral and political affairs. Xiao Xu cannot yet accumulate much and apply it far, so it accumulates small things, which can only beautify one's literary virtue, being merely a minor aspect such as literary skill. (The original text refers to "moral and political affairs," i.e., the moral and political order.)

初九：復自道，何其咎。吉。下卦乾體純陽，本在上之物，故自下升上。曰復自道，言由其故道也。本義謂初九居下得正，前遠於陰。雖與四為正應，而能自守以正，不為所畜。故有進復自道之象。今時解皆從之，謂如君子不援小人以進也。

The Line Statement for the initial line, "Initial Nine": Returning along one's own path, what fault could there be? It is auspicious. The lower trigram is Qian (Heaven), which is entirely yang. Being an element that naturally resides in a superior position, it should ascend from below. The phrase "returning along one's own path" means following its inherent way. Zhu Xi's "Original Meaning" states that the Initial Nine is at the very bottom, with yang in a yang position, thus being in the right place and upholding correctness. Although it is still far from the yin line ahead, although it has a proper correspondence with the fourth line, it can maintain its correctness and not be restrained by the fourth line. Therefore, it has the image of advancing while following its own path. The interpreters of the classics at that time followed this interpretation, comparing it to a gentleman who does not seek advancement by clinging to petty men.

然爻義雖取進復，全卦則取畜止。四以一陰畜眾陽，初適與應，自有畜象。但九居初，自處以正，而所應又正。雖為所畜而其進以道，則不受其拘縻。所以為小畜也。此與本義不為所畜意稍異，然於卦義為順。以人事言之，則如孔子之於季桓子。雖為所召而墮其都，亦復自道之義也。如此，則無咎而吉可必矣。象曰：復自道，其義吉也。吉斷以義，不待事後始知也。

But the meaning of the line refers to "advancing and returning," while the whole hexagram takes the meaning of "accumulation and restraint." The line six in the fourth, being a yin line, restrains the many yang lines. The line nine at the beginning corresponds exactly with it, and originally there is an image of being restrained. However, the line nine is in the first position, properly placed, and the line six in the fourth is also properly placed. Although it is restrained, its advancement follows the correct path, so it is not restricted by it—this is why it is called "small accumulation." This interpretation differs slightly from the meaning in "The Original Meaning" that "it is not restrained," but it is more consistent with the overall meaning of the hexagram taking "accumulation" as its meaning. Using human affairs as an analogy: it is like Confucius' relationship with Ji Huanzi. Although he went to office in response to Ji's summons, he used the opportunity to carry out the policy of demolishing the three cities. This is the meaning of "returning to the correct path." If one can do this, it is certain to have no faults and to achieve good fortune. The "Image Commentary" says: following the original path and returning, from the point of view of reason, is good. Good and bad should be judged from the point of view of reason, without waiting until the matter is completed to know the outcome.

九二：牽復吉。王注程傳皆以二五同志為牽復，本義以連初為牽復。今從本義。蓋五與四鄰，主畜者也，不得牽二。下卦三陽，同志上進者也。二漸近陰，似不能復矣。然以剛居中，故能與初九牽連而復。譬則君子同道彙征。亦吉道也。象曰：牽復在中，亦不自失也。初復自道，固不失已。二有剛中之德，亦可同道，不至自失也。

The line statement for the second line says: being pulled back together, it is auspicious. Wang Bi's commentary and Cheng Yi's "Cheng Transmission" both interpret "牵复" as the harmony of the second line and the fifth line in their shared aspirations and mutual connection. Zhu Xi's "Ben Yi" interprets "牵复" as the second line being pulled back together with the first line. We follow Zhu Xi's interpretation: since the fifth line and the fourth line are adjacent, they are the ones responsible for restraint and should not be the ones pulling the second line back. The three yang lines in the lower trigram are the ones with shared aspirations and advancing together. The second line gradually approaches the yin line, appearing as if it cannot return, but because it holds a yang strength in the center, it can be pulled back together with the first line. As an analogy, this is like virtuous people advancing together, which is an auspicious path. The "Image Commentary" says: being pulled back together and occupying the central position, this is not losing one's way. The first line's "复自道" did not lose its way originally; the second line, with its yang strength in the center, can also be on the same path as the first line, thus not losing its way.

九三：輿說輻，夫妻反目。按，來注，乾錯坤，有輿象。今按，坤為輿，取其能載。然乾亦可為輿，取其健行。如震為龍，乾亦為龍。不必從錯卦取象也。輻，車所以利輪之轉也。輻無脫理，必輪破轂裂而後可脫。

The line statement for the third line (Nine in the Third): The spokes of the chariot fall off, the husband and wife look at each other with mutual suspicion. According to Lai Zhide's commentary: The opposite hexagram of Qian is Kun, and Kun represents a carriage, hence the image of a chariot. However, it should be noted: Kun represents a carriage because it can carry things, but Qian can also represent a carriage because it signifies continuous movement. Just as Zhen can represent a dragon, so can Qian represent a dragon. The image does not have to be derived solely from the opposite hexagram. "Spokes" are the parts of the wheel that make it turn smoothly; spokes do not fall off by themselves. They fall off only when the wheel breaks or the hub cracks.

三與四本非正應也，志從上進而迫近於陰。見制於四，為陰所畜，不能自進。互四得兌為毀折，有輿脫輻之象。以陽遇陰，受其畜而不能平。乾為夫。巽長女為妻。有夫妻象。互四兌又為口舌。互四五得離為目。有夫妻不和，反轉其目，不相對視之象。重剛非正，故不能如初之自道。不中，故不能如二之牽復。象曰：夫妻反目，不能正室也。夫不能正其室家，由自處不以道也。三剛而不中，四為卦主，自制於四。

Nine at the Third and Six at the Fourth were originally not in a proper correspondence. Nine at the Third is eager to advance upward, but it closely approaches the yin line, being restrained by Six at the Fourth and thus held back by yin, unable to move forward on its own. The mutual structure involving Nine at the Third includes Dui, which signifies destruction. Therefore, there is an image of a carriage losing its spokes. When a yang line meets a yin line, it is restrained by the yin, causing inner resentment. Qian represents the husband, and Xun, the long daughter, represents the wife, thus forming an image of husband and wife. The mutual structure also includes Dui, which signifies speech, and the mutual structure of lines Three, Four, and Five includes Li, which signifies the eye. Thus, there is an image of husband and wife not in harmony, looking away from each other. Nine at the Third, being yang in a yang position, is overly strong and not properly positioned, so it cannot like Nine at the Beginning 'return along the correct path.' It is also not in the central position, so it cannot like Nine at the Second 'pull back and return.' The Image Commentary says: husband and wife turning their backs on each other, indicates the husband failing to maintain discipline in his household. The husband's failure to manage his household is due to his own improper position. Nine at the Third is overly strong and not in the center, and Six at the Fourth is the main line of the hexagram, so it is reversed and restrained by Six at the Fourth.

六四：有孚，血去惕出，無咎。外卦主為畜者，四又畜之主也。以一陰畜眾陽，本有傷害憂懼。以其柔順得正，虛中巽體，而五上二陽助之，有有孚之象。坎為血，又為加憂。四互三五為離。離，坎之反，有血去惕出之象。血去，身可無傷。惕出，心可無憂。得以無咎矣。占者必誠信感人，乃可遠害。若不然，則凶咎也。象曰：有孚惕出，上合志也。上合志，謂二陽與四同心畜乾也。

The fourth line statement says: If one maintains sincerity, blood injuries will be removed, fear will be dispelled, and there will be no fault. The outer trigram is originally the one that holds back, and the fourth line is the main line of holding back. A yin line holding back many yang lines is naturally prone to injury and fear; however, because it is gentle and proper, with a hollow center and belonging to the trigram Xun, and also has the two yang lines nine five and nine at the top assisting it, there is the image of having sincerity. The trigram Kan represents blood and also signifies worry; the fourth line together with the third and fifth lines forms the trigram Li, which is the opposite of Kan. Therefore, there is the image of blood injuries being removed and worries being dispelled. When the blood is gone, the body is not harmed; when fear is dispelled, the mind is free from worry, thus there is no fault. Those who divinate this line must use sincerity to move others in order to avoid calamity; if they cannot do so, they will face misfortune. The Image Commentary says: Maintaining sincerity and dispelling fear is because the upper yang line aligns with its intention. The phrase 'upper alignment of will' refers to the two yang lines nine five and nine at the top working together with the fourth line to hold back the trigram Qian.

九五：有孚攣如，富以其鄰。五上同為巽體，與四合志畜乾者也。而九五居中處尊，勢能有為以兼乎上下。四中虛，五中實，皆言有孚。中虛者，信之本。中實者，信之質也。攣與牽，皆有相連之義。二連初以上進，有牽引之象。五合四上以畜乾，非攣固不可。然唯五居尊，能使之攣如也。上比上，下比四，有鄰象。

The Line Statement of Nine in the Fifth: The heart is sincere and connected, using one's wealth to benefit the neighbors. Nine in the Fifth and Nine at the Top both belong to the trigram Xun, and both combine with Six in the Fourth to jointly restrain the trigram Qian. However, Nine in the Fifth is in the central position and holds a high status, thus being able to take action and balance both above and below. In the line drawing, Six in the Fourth is hollow in the center, while Nine in the Fifth is solid in the center. Both lines speak of "having sincerity." The hollow center represents the origin of sincerity, while the solid center represents its substance. "Luan" and "qian" both mean connection: Nine in the Second connects with Nine at the Beginning and moves upward, symbolizing a pulling force; Nine in the Fifth unites with Six in the Fourth and Nine at the Top to restrain the trigram Qian, and it must tightly connect them. Only Nine in the Fifth, being in a high position, can make all the lines connected as one. Nine in the Fifth is adjacent to Nine at the Top above and Six in the Fourth below, thus symbolizing "neighbors."

四陰虛乏而五陽實，又巽為利市三倍，有富象。推其富以助六四而畜之，是為以其鄰之象。以陰畜陽，雖能有所畜，終非聖人之所與也。故初二皆有吉占，而四五則否。象曰：有孚攣如，不獨富也。言助四以畜乾也。

Six four is a yao of yin, which is hollow and empty in the center; nine five is a yao of yang, which is solid and full in the center. Moreover, the trigram Xun has the image of "profit threefold," so nine five has the image of "wealth." By extending its wealth to the adjacent yao, it helps six four to restrain the Qian trigram, which is the image of "using its neighbor." However, using yin to restrain yang, although it can hold it, is not what the sage approves. Therefore, both initial nine and nine two have auspicious omens, while six four and nine five do not. The Image Commentary says: holding to sincerity and being connected, one does not possess wealth alone. This means that nine five shares its strength with six four to jointly restrain the Qian trigram.

上九：既雨既處，尚德載。婦貞厲，月幾望。君子征凶。上九變巽為坎，為雨為月之象。畜極而成，陰陽和矣。不雨者既雨矣。尚往者既處矣。尚，尊之也。載，積而滿載也。猶詩言厥聲載路也。陰不盛不能畜陽。今既雨既處，由於尊尚陰德至於積滿而然也。婦德如此，雖正亦厲。蓋陰盛抗陽，如月之將望。君子不可以有行矣。婦雖貞亦厲，戒陰不得加陽。君子有征必凶，戒陽不可失道，以受制於陰也。

The line statement for the topmost line says: rain has already fallen, and the atmosphere has become calm, which is the result of promoting and accumulating yin virtue to its fullest; a woman, even if she remains virtuous, may still face danger, for the moon is about to be full, and at this time a gentleman's journey will certainly bring misfortune. When the topmost line changes, xun becomes kan, kan represents rain and moon, so there is an image of rain and moon. Accumulation and restraint reach their peak and thus achieve completion, and yin and yang are in harmony: what was previously not raining now rains, and what was previously rising continuously now stops and settles. "Shang" means to promote, and "zai" means to accumulate fully, just as in the Book of Songs, "Jue sheng zai lu" where "zai" is used. Yin energy is not strong enough to restrain yang energy, but now both rain and calmness appear, precisely because yin virtue has been promoted and accumulated to its fullest. When a woman's virtue reaches this level, even if she remains virtuous, she may still face danger, because yin is strong and is opposing yang, just as the moon is about to be full. At this time, a gentleman must not take action. Saying "fu sui zhen yi li" is a warning that yin should not surpass yang. Saying "junzi you zheng bi xiong" is a warning that yang should not lose its proper path and be controlled by yin.

象曰：既雨既處，德積載也。君子征凶，也有所疑也。由積載而雨處，則陰之積當防其漸矣。巽為畜者，必有孚而後可畜。而乾上進者，必有疑而後免凶。蓋陰疑於陽必戰，有凶象。有所疑而豫制之，或可免於凶也。陽為君子。上與三應。上畜已極，三進不已。至於反目，所謂征凶也。

The Image Commentary says: Rain has fallen and the atmosphere has become calm, which is due to the accumulation of Yin Virtue; a gentleman going out faces misfortune because there is doubt and suspicion. (The original text says 'also has some doubt,' with an extra 'also' character.) From the fact that fullness leads to rain and calmness, we can see that the accumulation of Yin energy should be guarded against at the very beginning. When the trigram Xun acts as a container, it must first have sincerity to hold on; when the trigram Qian seeks advancement, it must first have suspicion to avoid misfortune. Because Yin and Yang are in opposition to the point of mutual suspicion, they inevitably clash, hence the ominous sign of misfortune. If one maintains vigilance and takes precautions in advance, perhaps misfortune can be avoided. Yang represents the gentleman, and the upper nine and the ninth in the third are in correspondence: the upper nine has reached the extreme of containment, while the ninth in the third continues to advance without stopping, leading to 'husband and wife turning against each other,' which is called 'signaling misfortune.'

全卦為小畜，其象不雨，故陽道可亨。上爻變為需，則云上於天而雨。則向之尚往者，至此而征凶矣。易之大旨扶陽抑陰，而此卦最重此意。乾受畜者，以尚往而不受所畜為善。故初得正應。而二以剛中。皆得吉占。獨三以不中而非正應，為反目。巽為畜者，以合志同力為善。然主畜者有防患之危，而僅免於咎。以鄰者有攣如之固，而未得吉占。

The entire hexagram of Xiao Xu represents "no rain," so the path of yang is still smooth. When the line at the top (Shang Jiū) changes, the hexagram becomes Xū, which represents "clouds above the sky" and eventually rain. Thus, the yang that has been rising all along now faces "danger in going forward." The main purpose of the Zhou Changes is to support yang and restrain yin, and this hexagram emphasizes this meaning particularly. The trigram Qian is the one being restrained, and it is good if it can continue to rise without being restrained. Therefore, the line at the beginning (Chū Jiǔ) has a proper response and remains correct, and the line at the second position (Jiǔ Èr), being yang and in the center, also receives a favorable omen. Only the line at the third position (Jiǔ Sān), which is neither in the center nor has a proper response, ends up in "mutual hostility." The trigram Xun is the one carrying out the restraint, and it is good if there is harmony and united effort. However, the line at the fourth position (Liù Sì), which is in charge of the restraint, has a sense of danger and fear, and although it avoids mistakes, it does not receive a favorable omen. The line at the fifth position (Jiǔ Wǔ), although rich and able to connect with the adjacent line, ultimately does not receive a favorable omen either.

至於畜極而成，猶云雖正亦厲。雖戒君子之徵，實畏陰德之盛也。占者得此，當各從其類以為占。大抵陽為君子為夫為大事為善，陰為臣為小人為妾婦為小事為惡。又論我之所處。主於畜人或受人所畜，隨事以求其吉凶，不可執一以論也。

As for the line "Upper Nine," which signifies the culmination of restraint and the completion of an action, the line statement says, "The wife remains loyal but faces danger." On the surface, it is a warning to the gentleman not to act, but in reality, it expresses fear that excessive virtue may lead to peril. Those who divinate this hexagram should interpret it according to their own category. Generally, yang represents the gentleman, the husband, major matters, and goodness, while yin represents the minister, the petty person, the concubine, minor matters, and evil. One should also consider their own position: whether they are the one restraining others or being restrained by others. One should judge the fortune and misfortune of the matter in question according to its specific context, and not apply a single interpretation mechanically.

又按，來注以五上二爻不宜作同力畜乾，宜作與陽同德。引陽尚往。蓋謂陽為君子，陰為小人。五上不宜佐小人以防君子。又以彖有剛中志行為陽之亨，故以德積載為載三陽俱上也。不知陽雖可亨而卦本取於畜，原不必拘君子小人之解。即以君子小人論之。小人之畜君子，非盡害之也，正欲引用之耳。如季桓子之於孔子，蔡京之於楊龜山。乃可為小畜，蓋牢籠羈縻之而已。君子雖為所引，不受其牢籠。故陽德猶可往，所以為小畜。

Lai Zhide's commentary argues that the lines nine in the fifth and nine at the top should not be interpreted as working together with six in the fourth to restrain the Qian trigram, but rather as aligning with Yang virtue and guiding the Yang lines to continue ascending. His reasoning is that Yang represents the gentleman and Yin represents the petty person, so nine in the fifth and nine at the top should not assist the petty person in restraining the gentleman. Furthermore, the Commentary on the Judgment mentions "strong and central, with aspirations realized," which refers to the smooth passage of Yang. Therefore, "de ji zai" is interpreted as carrying the three Yang lines upward together. However, this overlooks the fact that although Yang can be smooth, this hexagram originally derives its meaning from "restraining," and there is no need to be rigid about the distinction between gentleman and petty person. Even if we consider the gentleman and petty person, the petty person restraining the gentleman does not necessarily mean harming him; often it is an attempt to bring him out for their own use, as in the case of Ji Huanzi restraining Confucius or Cai Jing restraining Yang Shi, which can be called "small restraint," but it is merely a cage and restraint. Although the gentleman is drawn out, he is not trapped, so Yang virtue can still ascend, which is called "small restraint."

彖就全卦言之，故以五為剛中志行。若單就五一爻而言，自宜主畜乾之說。蓋五變則為大畜。君子不家食，引正小人引用君子之時也。若上變為需，則畜極而陰已盛矣。故戒君子之往，非能載三陽以上也。

The Commentary on the Judgment discusses the entire hexagram, hence referring to the Nine in the Fifth as "strong and central, with his will carried out." If considering only the Nine in the Fifth as a single line, it would be more appropriate to explain it as "governing the containment and stopping of the Heaven element." Because when the Nine in the Fifth changes, the entire hexagram becomes the Great Accumulation, which speaks of "being auspicious when not eating at home," meaning that a gentleman taking office and receiving salary is precisely the time when small people can refer to the gentleman. As for the Nine at the Top, when it changes, it becomes the Need, which represents the state of containment and stopping reaching its extreme, with the Yin element already dominant. Therefore, the line statement warns the gentleman not to go forward, not because the Nine at the Top can carry three Yang lines upward together.

履。履卦，下兌上乾。兌一陰見於二陽之上，其德為說，其象為澤。天在上而澤居下。上下之分，尊卑之義，理之常也，禮之本也，常履之道也。又內和悅而外尊嚴，禮之象也，故為履。履卦次小畜。按序卦，物畜然後有禮，故受之以履。物既畜聚，則有大小之別，高下之等，美惡之差，而禮起，履所以次小畜也。

The hexagram "Lu" has the lower trigram "Dui" and the upper trigram "Qian." "Dui" represents a yao that is yin appearing above two yang yao, and its hexagram virtue is "shuo," meaning joy and harmony, with the image of a marsh. Heaven is above and a marsh is below: the distinction between upper and lower, and between respect and humility, is a natural principle, the foundation of ritual, and the way people conduct themselves daily. Moreover, inner joy and outer dignity embody the image of ritual, hence the hexagram is named "Lu." The hexagram "Lu" follows "Xiao Xu." According to the "Xu Gua Zhuan," after things are gathered, there is ritual, so "Xiao Xu" is followed by "Lu." When things have been gathered, there are distinctions of size, high and low, and good and bad, and thus ritual arises, which is why "Lu" comes after "Xiao Xu."

人之所履，和悅卑遜。斯為有禮。全彖以和柔躡剛強之後，處危而不見傷。九五陽剛居尊，所履中正。其道光明，有亨之象。在上陽剛中正，在下和柔卑順，禮也。人之所履當如是也。此全彖之大旨也。又禮主謙柔。陽爻處陰位，謙也。故六爻以剛履柔者吉，以柔履剛者凶，以剛履剛者厲。初言往，上言旋，一進一反，有踐履之義。

What people should practice is to be harmonious and humble, which is called propriety. Considering the entire hexagram statement: following strength with gentleness, even when in a dangerous position, one remains unharmed; nine in the fifth is a strong yang line in a noble position, acting with uprightness, thus its path is bright and there is a favorable outcome. Those above are strong and upright, while those below are gentle and submissive, which is propriety. This is the main idea of the entire hexagram statement. Furthermore, propriety is based on humility and gentleness. A yang line in a yin position represents humility. Therefore, there is a general rule for the six lines: a yang line in a flexible position is auspicious, a yin line in a strong position is inauspicious, and a yang line in a strong position is dangerous. The line initial nine speaks of "going forward," while the line upper nine speaks of "returning," representing a movement from going to returning, which exactly matches the meaning of "practicing propriety."

初陽履剛，以在下而無咎。九二之幽人，九四之愬愬，上九之考祥，皆以剛履柔。能行而不輕於行，所以吉也。六三之跛履，以柔履剛。不能行而強於行，所以凶也。九五之夬履，能行而決於行，所以厲也。此六爻之大略也。

Chujiu has a yang line in a yang position, so it is a strong line on a strong position. However, because it is at the very bottom and does not compete with others, there is no fault. The 'you ren' of Jiuer, the 'susu' of Ji si, and the 'kaoxiang' of Shangjiu are all cases of a yang line in a yin position: they have the ability to act but do not act rashly, hence they are auspicious. The 'bo neng lu' of Li san is a case of a yin line in a yang position: lacking the ability to act yet forcing action, hence it is dangerous. The 'guai lu' of Wu wu is having the ability to act yet being overly decisive, hence there is danger. This is a general summary of the six lines.

履虎尾，不咥人，亨。程傳以履為承藉之義。謂乾上而兌下，乾乘兌而兌承之也。本義以履為躡後之義。謂乾前而兌後，剛在前而兌以柔和踵其後也。今按，虎尾字則躡之意為是。

Hexagram Statement: Walking on the tiger's tail, the tiger does not bite, it is smooth and prosperous. Cheng Yi in his "Cheng Transmission" interprets "履" as "cheng jie," meaning to bear or support from below: Qian above and Dui below, with Qian resting upon Dui, which supports it. Zhu Xi in his "Ben Yi" interprets "履" as "nie hou," meaning to follow and step behind: Qian in front and Dui behind, the strong one leading ahead, Dui following closely behind with its softness. Now, since the line statement uses the term "tiger's tail," the interpretation of "nei hou" is more appropriate.

乾剛強有虎象。兌以和躡之，有履虎尾不見傷之象。人之入世，多近危機。不為所傷，乃見所履以柔應剛。謙以自處，其道自亨。惟禮可以免禍也。按，來注以兌錯艮為虎象，遂以履作踐履之履。不知震為龍，乾亦為龍，取其陽也。艮為虎，乾亦為虎，取其剛也。若必作踐履，於彖傳履剛句不通矣。

Heavenly Stem Jia represents strength and firmness, hence the image of a tiger; Dui follows with its harmonious and joyful nature, hence the image of walking on the tiger's tail without being harmed. In the world, people often approach danger, yet remain unharmed, which shows that their actions are responding to strength with flexibility: being humble and self-effacing, their path naturally becomes smooth and unobstructed—only propriety can protect one from calamity. Note: Lai Zhide's commentary interprets the opposite hexagram Gen as the tiger image, thus interpreting "履" as "to tread." However, he did not consider that Zhen represents a dragon, and Jia can also represent a dragon by taking its yang nature; Gen represents a tiger, and Jia can also represent a tiger by taking its strength. If one insists on interpreting it as treading, then the phrase "flexible treading on strength" in the Commentary on the Judgment would not make sense.

彖曰：履，柔履剛也。以柔弱躡剛強之後，此以二體釋卦名義也。說而應乎乾，是以履虎尾，不咥人，亨。此以卦德釋彖辭也。以兌說應乎乾剛，則和而不激，順而不拂，可以亨矣。

The Commentary on the Judgment says: The hexagram "Foot" signifies that the soft follows the strong and treads upon it. With the soft and weak following behind the strong and firm, this explains the meaning of the hexagram name through the two trigrams. The Commentary on the Judgment also says: Harmonious and responsive to Heaven, thus treading on a tiger's tail without being bitten, leading to success. This explains the hexagram statement through the virtue of the hexagram: using the joyfulness of the trigram兑 to respond to the strength of the trigram乾, thereby achieving a gentle rather than sharp, compliant rather than rebellious manner, thus attaining success.

剛中正，履帝位而不疚，光明也。上文釋彖已畢，此又專就九五一爻推廣其義。二三四互為離，有光明象。以剛居尊位而得正，所履之無咎者也。德盛輝光，功業顯著，豈不亨乎。此又發彖辭言外之意。

The Commentary on the Judgment continues to say: Yang is strong and upright, occupying the throne of the sovereign without guilt in the heart, bright and open. The explanation of the Hexagram Statement has already been completed, and here it specifically extends the meaning to the Nine in the Fifth line. The second, third, and fourth lines form the mutual structure of Li, which represents fire and the sun, thus producing the image of brightness. The Nine in the Fifth, with its Yang strength in the exalted position and being in the proper place and correct position, has no faults in its actions; its virtue is great and its radiance extends outward, its achievements are prominent, how could it not be prosperous? This sentence further develops the meaning implied but not directly expressed in the Hexagram Statement.

象曰：上天下澤，履。君子以辨上下，定民志。立卦之義取乎踐履。人之所履禮而已矣。禮者，所以辨上下，定民志。古人位必稱德，終身居之，得其分而志安焉。位或未稱，則君進之。士修其學，學至而君求之，已無所慕也。農工商賈各勤其業，所享亦有定限，無所貪也。此上下之志定，而天下之治定也。後世位不稱德，則上下不辨。不辨則公卿妄意尊榮，士庶僥倖求利。分不明則志不定，治所以難也。此君子觀履之象而分別上下，使各當其分以定民志也。

The Image Commentary says: Above is Heaven, below is Marsh, thus forming the hexagram of "Footsteps" (履). The gentleman takes this as a model to distinguish the proper roles between superiors and inferiors, and to stabilize the people's minds. The meaning of this hexagram is derived from "footsteps," and what people actually practice is ritual propriety. Ritual propriety is precisely used to distinguish between superiors and inferiors and to stabilize the people's minds. In ancient times, official positions were always commensurate with virtue, and people remained in their positions for life, each fulfilling their proper roles and thus having stable minds. If a person's position did not match his virtue, the sovereign would promote him. Scholars cultivate their learning, and when their learning is complete, the sovereign would naturally invite them, without needing to covet anything. Farmers, artisans, and merchants each diligently perform their respective duties, enjoying only what is appropriate, without any desire for excess. When the minds of superiors and inferiors are stabilized, the governance of the world is also stabilized. In later generations, when official positions do not match virtue, the distinctions between superiors and inferiors cannot be clearly defined. When distinctions are not clear, ministers and officials desire higher honors, while common people seek personal gain. When distinctions are not clear, minds become unstable, and this is the reason why the world becomes difficult to govern. Therefore, the gentleman observes the image of the hexagram of "Footsteps," distinguishing the ranks of superiors and inferiors, ensuring that everyone remains in their proper roles, thus stabilizing the people's minds.

初九：素履往，無咎。初九以陽在下，居履之初。未為物遷，率其素履以往。所謂素位而行。可無咎也。六爻皆以陽居陰為善。初雖陽位而在下，在下能安其素，不變所守，雖未得吉，咎可無矣。象曰：素履之往，獨行願也。初無應故曰獨。獨行其志願，不為紛華所奪。即所謂不願乎其外也。民有志，必辨分而始定。士有願，則能獨行其素矣。

The Line Statement for the first line, initial nine: proceeding with one's original simple conduct, there is no fault. The initial nine, with a yang line in the lowest position, is at the beginning of action, not yet influenced by external things, proceeding according to one's habitual conduct, which is what the Doctrine of the Mean refers to as 'acting in accordance with one's position with simplicity.' Although this line is a yang line in a yang position, it is at the very bottom; being at the bottom yet content with simplicity and not changing one's principles, even though it is not yet considered auspicious, fault can be avoided. The Image Commentary says: proceeding with simple conduct, is to act alone according to one's own will. The initial nine has no proper correspondence, hence it is said 'alone'; acting alone according to one's will, not being distracted by worldly distractions, which is the meaning of the Doctrine of the Mean 'not desiring things outside.' When the people have a will, they must first distinguish their roles to achieve stability; when the gentleman has a will, he can act alone with his simple conduct.

九二：履道坦坦，幽人貞吉。二變震為大塗，履道坦坦之象。剛中在下，無應於上，幽獨守貞之象。人之所履，未有不合道而吉者。以剛居中，道也。剛而居柔，坦也。在下無應，幽也。坦則平易而無險阻，幽則恬靜而不炫耀。又幽獨之人，多賢者之過，坦坦則不索隱行怪以驚世駭俗，宜其貞吉矣。

The Line Statement for Nine in the Second Line says: The path is smooth and wide, and the person who lives in seclusion maintains uprightness and thus achieves good fortune. When Nine in the Second Line changes, the Lower Trigram becomes Zhen, which represents the Great Path, hence the image of "walking on a smooth path." It is a yang line in the center, located in the Lower Trigram, and there is no corresponding line above it, hence the image of living in seclusion and upholding uprightness. Human actions that do not conform to the Way cannot be good. Being yang and in the center is the Way; being yang and in a yin position is smoothness; being in the Lower Trigram without a corresponding line is seclusion. Smoothness means easy and without obstacles; seclusion means quiet and not showing off. Moreover, those who live in seclusion often fall into the trap of being overly virtuous. However, "smooth and wide" indicates that he does not seek out obscure or strange ways to shock the world, hence the judgment of "upright good fortune" is appropriate.

以陽居陰，不得言正。而曰貞吉者，戒辭。恐其幽靜難久，剛化為柔，故戒以惟貞吉也。此卦二五皆剛中，二貞吉而五貞厲者。二以剛居柔，五以剛居剛也。以剛居柔，所履謙下，禮之本也。故六爻唯九二盡履之道。象曰：幽人貞吉，中不自亂也。二有中德，在幽而貞，外物不得而亂之也。

Nine Two, with a yang line in a yin position, is inherently not considered 'correct' (zheng), yet the line statement still says 'zheng ji' (maintaining correctness brings good fortune). This is a warning: fearing that its quietude may not last, and that its strength will gradually become soft and yielding, thus advising that only by maintaining correctness can good fortune be achieved. In this hexagram, both Nine Two and Nine Five are yang yang in the center, but Nine Two receives 'zheng ji' while Nine Five receives 'zheng li' (maintaining correctness brings danger). The difference lies in the fact that Nine Two has a yang line in a yin position, while Nine Five has a yang line in a yang position. When a strong line is in a soft position, the action is humble and yielding, which is the fundamental principle of propriety. Therefore, among the six lines, only Nine Two can fully embody the practice of propriety. The Image Commentary says: a secluded person who maintains correctness brings good fortune, because he has a clear mind and does not become confused. Nine Two possesses the virtue of being in the center, and although he is in a secluded position, he can maintain correctness, so external disturbances cannot affect him.

六三：眇能視，跛能履。履虎尾，咥人凶。武人為于大君。視不正曰眇。行不中曰跛。六三互二四為離有目象。互四五為巽有股象。兌為毀折，有眇跛之象。逼近於乾，有履虎尾之象。獨與上應，履其尾而首應之，有咥人象。

The statement of the third line says: A one-eyed person thinks he can see, a lame person thinks he can walk; stepping on a tiger's tail, bitten by the tiger, ominous; a warrior overstepping the duties of the great ruler. To see improperly is called 'miǎo', to walk improperly is called 'bǒ'. The third line forms the trigram Li with lines two and four, and since Li represents the eye, there is an image of eyes; it also forms the trigram Xun with lines four and five, and since Xun represents the thigh, there is an image of legs. Moreover, Dui represents destruction, hence the image of a single eye and a lame leg. The third line is close to the upper trigram Qian, hence the image of stepping on a tiger's tail; it corresponds only with the top line nine, so the tiger's head turns back to respond, hence the image of being bitten.

陽主寬和，陰主肅殺。六三以一陰成卦之主，欲統五陽，又以兌陰變為陽為純乾，有武人為大君之象。六三不中不正，柔而志剛以履乾，必見傷害，故占為凶。又如剛武之人得志肆暴，必不能久也。

Yang represents kindness, tolerance, and peace, while Yin represents strictness and severity. The line Six in the Third is a Yin line that becomes the main line of the hexagram, yet it attempts to lead five Yang lines. Moreover, the Yin line of Dui (Lake) would change to Yang if it were to become Yang, making the entire hexagram pure Qian (Heaven). Therefore, it is said "the warrior acts as the great sovereign"—a symbol of a warrior overstepping his role as a sovereign. Since Six in the Third is neither in the center nor in the proper position, its nature is Yin and soft, yet its will is harsh and fierce. It forcefully attempts to dominate the Qian structure, inevitably leading to harm, hence the judgment is ominous. This is also like a strong and fierce person who, once in power, acts tyrannically and cannot last long.

象曰：眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。自以為能視，明實不足。自以為能履，行實不足。爻柔故不足，位剛故自以為能。不中不正，位之不當。以柔居三，其志務剛。皆凶道也。

The Image Commentary says: A one-eyed person thinks he can see, but his vision is insufficient to discern clearly; a lame person thinks he can walk, but his strength is inadequate for long journeys; the danger of being bitten by a tiger arises from being in an improper position; a warrior acting as a ruler improperly is due to a harsh and fierce heart. Thinking one can see when vision is actually insufficient; thinking one can walk when strength is actually inadequate. The nature of the yao is yin and soft, so its ability is insufficient; the position of the yao is yang and strong, so it thinks it can act. Being neither in the center nor in the proper position is called 'position is improper'; occupying a yang position with a yin and soft nature, with a heart that is overly strong and fierce: these are all paths leading to misfortune.

九四：履虎尾，愬愬終吉。愬愬，畏懼之意。九四亦以不中不正履九五之剛。然以剛居柔，故有履危知戒而終得吉之象。全卦以乾為虎，此爻又以五為虎。唯五以剛居剛也。卦彖爻之三言履虎尾，而吉凶不同者。全卦以和說履乾剛之後，故不咥人亨。三以柔居剛，故咥人而凶。四以剛居柔，故畏懼而吉也。二與四皆以剛居柔，而二有坦坦之安，四有之愬愬危者。二得中而四不得中也。

The fourth line statement says: Treading on a tiger's tail, being cautious and anxious, eventually attains good fortune. "Susu" refers to a state of fear. The fourth line is neither in the center nor in the proper position, yet it is situated beneath the strong nine five; however, it holds a yang line in a yin position, thus showing the image of being in a dangerous situation yet aware of caution, ultimately achieving good fortune. The entire hexagram takes the trigram Qian as the tiger, and this line specifically refers to nine five as the tiger, because only nine five holds a yang line in a yang position, adding strength upon strength. The hexagram statement and three line statements all mention "treading on a tiger's tail," yet their outcomes of good or bad fortune differ. The entire hexagram is characterized by harmonious following after the strong Qian, thus "not biting people, favorable." The sixth line three holds a yin line in a yang position, thus being bitten and resulting in misfortune. The fourth line holds a yang line in a yin position, thus being aware of fear and achieving good fortune. Both the second and fourth lines hold yang lines in yin positions, but the second line has "tangent" comfort, while the fourth line has "susu" anxiety, due to the second line being in the center while the fourth line is not.

象曰：愬愬終吉，志行也。以剛居柔，謙志得行，所以終吉。志剛者不足與行，愬愬者其志得行，而人可審所履矣。時解以此爻作大臣畏慎，得君行志言。蓋初曰獨行，遠君也。四曰志行，近君也。柔順以事剛決之君，得行其志也。亦是，但不必拘。

The Image Commentary says: Being cautious and vigilant yet ultimately obtaining good fortune, this is because one's aspirations can be carried out. By having a yang force in a yin position, one's modest and retiring aspirations can be realized, hence ultimately achieving good fortune. Previously, the six in the third position, who had a strong will, was not able to go along with him; here, the one who is anxious and cautious is able to have his aspirations realized. Thus, people can examine themselves and understand how they should conduct themselves. The ancient interpreters of the text interpreted this line as referring to a minister who was cautious and respectful, gaining the trust of the sovereign and thus being able to carry out his ambitions: since the nine at the beginning says 'acting alone,' it indicates being distant from the sovereign; the nine in the fourth says 'aspirations being carried out,' indicating being close to the sovereign, serving the decisive and strong sovereign with flexibility, thus being able to realize his aspirations. This interpretation is also reasonable, but one need not be overly rigid about it.

九五：夬履，貞厲。九五以陽剛中正履帝位，而下以兌說應之。凡事必行，無所疑礙，故有夬決其履之象。然在上者純任其剛，在下者一主於悅。君驕臣諂之漸也，故雖貞亦厲。蓋在下者不患其不憂，患其不能樂。故二之履坦曰貞吉，喜之也。在上者不患其不樂。患其不能憂。故五之夬履曰貞厲，戒之也。

The Line Statement of the Fifth Line: Act decisively, uphold righteousness yet still face danger. The Fifth Line, being a strong yang line that is upright and central, assumes the position of the sovereign. Below it is the trigram Dui (Lake), which signifies harmony and joy, responding to it. Thus, everything can be done promptly without doubt or obstruction, embodying the image of decisive action. However, those in power may indulge in their strength, while those below may focus solely on pleasing, which marks the beginning of the sovereign's arrogance and the ministers' flattery. Therefore, even though upholding righteousness, there is still danger. Generally, those in lower positions do not fear not being anxious, but fear not being able to enjoy peace, hence the Second Line 'Walking on a level path' is judged as 'Upright Goodness,' which is commendable. Those in higher positions do not fear not enjoying comfort, but fear not being anxious, hence the Fifth Line 'Decisive Walking' is judged as 'Upright Danger,' which is a warning.

然彖辭剛中正光明，而爻辭則厲，何也。蓋以全卦言。六爻未動，剛中正所以為善。此就九五一爻言之。且變乾為離，自恃其明，愈過於夬決。在本卦上決下說，變又上下成睽，此所以厲也。象曰：夬履貞厲，位正當也。以剛居五，正當尊位，傷於所恃故也。

Then the Commentary on the Judgment says about the Nine in the Fifth, "Yang is central and upright, and bright," but the Line Statement says "dangerous." Why is this so? Because the Commentary on the Judgment discusses the entire hexagram: when none of the six lines have yet moved, Yang being central and upright is naturally good. However, the Line Statement considers only the fifth line; moreover, when this line changes, the upper trigram Qian becomes Li, which represents brightness. When one relies on cleverness, one becomes overly decisive. The original hexagram already has the upper part making decisions and the lower part seeking approval; once it changes, the upper and lower parts become the hexagram Kui, which signifies separation and opposition. This is the origin of danger and peril. The Image Commentary says: "Decisive action is upright but dangerous," because the position is too proper. A Yang line occupying the fifth position is precisely the honorable position. Because of relying on this position, one is actually harmed by it.

上九：視履考祥，其旋元吉。履上與小畜上皆不取本爻義。小畜取畜之極，從六四一陰來，以陰盛為凶。履取履之終，合諸爻而觀其始終，故以其旋為元吉。旋謂周旋無虧欠也。吉事有祥。祥非外來，視吾所履，則祥可考。若以此往，此旋皆無虧欠，則得大善之吉矣。

The line statement for the top nine (上九) of the "Foot" hexagram says: Looking back upon one's entire life of conduct, examining the signs; if one's movements and returns have been without fault, then it is extremely auspicious. The top nine of the "Foot" hexagram and the top nine of the "Small Accumulation" hexagram do not take the meaning of the line itself. The top nine of the "Small Accumulation" hexagram signifies that accumulation has reached its extreme, arising from the fourth line, which is a yin line, thus indicating misfortune due to excessive yin. The top nine of the "Foot" hexagram signifies that one has reached the end of conduct, observing the entire hexagram's lines from beginning to end, thus taking "its rotation" as "great auspiciousness." "Rotation" means that one's movements and retreats have been without fault. Auspicious events have their signs, and these signs do not come from outside. By looking back upon one's own actions, one can discern the signs. If one goes and returns without fault in this way, one can attain great auspiciousness.

又按，來注以視履為句，其旋為句。言周旋中規，折旋中矩，則履之盡善者，可以大吉也。意同本義，而解旋字更順。象曰：元吉在上，大有慶也。人心難於有終。元吉在上，是所履至終大善，故福慶亦大也。全卦以履為禮，又取踐履為義。大抵危而能亨，乃見所履之善。剛而居柔，乃獲所履之吉。觀履之吉凶，而處世可悟矣。

Again, according to Lai Zhide's commentary, "shi lu" is taken as one sentence, and "qi xuan" as another, meaning to move in a circle as measured by a compass and to turn in a square as measured by a square, which represents the highest goodness of practicing what is right, thus leading to great good fortune. This is the same as the meaning in "Ben Yi," and his explanation of the character "xuan" is more smooth. The "Xiang Zhuan" says: great good fortune appears at the top line, indicating great blessings. The hardest part for the human mind is to have a beginning and an end; "yuan ji" appearing at the top line precisely shows that what is practiced is completed in the end, thus resulting in great blessings. The entire hexagram takes "lu" as ritual, and establishes its meaning based on "jian lu." In general, being able to achieve success while in a dangerous situation shows the goodness of one's actions; a yang line residing in a yin position leads to good fortune. By observing the good and bad fortune of the six lines in the hexagram of "Lu," one can understand the principles of dealing with the world.