The Trigram of Greatness

蓋論全卦，以五陽同一陰，又二五皆中正，故有曠遠無私之象。若就一爻論，則所應既專，在我有私暱之嫌，在人有忿爭之事矣。故二吝而五不免於號咷，三四皆爭，上以遠而忘志不遂，初亦以比二而僅免咎。六爻之義皆不及全彖之德。君子欲通天下之志，非大公至正不能也。

Considering the whole hexagram, five yang lines are together with one yin line, and both six two and nine five are central and upright, so there is an image of being distant and impartial. If we consider each line separately, since the response is singular, there is a suspicion of partiality and favoritism in oneself, and disputes arise with others. Therefore, line six two has a deficiency, and nine five is also not free from lamentation; nine three and nine four are both in competition; upper nine is unable to fulfill his aspirations because of being too distant; and initial nine only avoids blame by being close to six two. The meanings of the six lines cannot match the virtue described in the entire "Tu." A gentleman must understand the hearts of all people; without utmost fairness and uprightness, it cannot be achieved.

大有。大有，乾下離上。火在天上，其明及遠，萬物畢照，有盛大豐有之象。又一陰居尊位，眾陽並應。易以陽為大有，所有者大之義，故曰大有。大有次同人。按，序卦：與人同者，物必歸焉，故受之以大有。眾物所歸，所有乃大，大有所以次同人也。小畜亦一陰五陽，而曰小，此則稱大者。

The hexagram "Great Possession" (Da You). The hexagram "Great Possession" has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). Fire in the sky, its light shines very far, illuminating all things, symbolizing a great abundance. There is also a yao (line) of yin in the honorable position, with all the yang lines responding to it. The Book of Changes takes yang as the great, so "Great Possession" means that the possessor is great, hence the name of the hexagram. The hexagram "Great Possession" comes after "Harmony with Others." According to the "Sequence of Hexagrams," those who can harmonize with others will have all things coming to them, hence it is followed by "Great Possession." All things come to it, and thus all things become great, which is the reason why "Great Possession" follows "Harmony with Others." The hexagram "Small Accumulation" also has one yin and five yang lines, yet it is called "Small," while here it is called "Great," and there is a distinction between the two.

小畜陰居四，欲統諸陽，其勢逆；大有陰居五，則位尊，以統諸陽，則勢順。故小畜之亨，不在六四而在上下五陽；大有之元亨，不在上下五陽而六五。五以柔居尊，而為上下所應，合全卦又有內剛健外文明之德，自可大亨，此全彖之大旨也。六爻皆從五起義：初遠五而有艱，二應五而無咎，三以公而亨於五，四以謙而能承五，上以近五而獲天祐。此六爻之大略也。

In the hexagram "Xiao Xu," the yao (line) that is yin is in the fourth position, wanting to lead the many yang lines, but its movement is against the natural order. In the hexagram "Da You," the yin line is in the fifth position, which is a noble position, and thus it leads the yang lines in a harmonious way. Therefore, the success of "Xiao Xu" is not in the fourth line but in the five yang lines above and below; the great success of "Da You" is not in the five yang lines above and below but in the fifth line. The fifth line, though yin and soft, holds a noble position and is responded to by all above and below. When viewed as a whole, the hexagram has the strength of the inner trigram being strong and vigorous, and the outer trigram being civilized and harmonious. Thus, it naturally achieves great success, which is the main idea of the entire "Tuan" (Commentary). All six lines derive their meaning from the fifth line: the first line is far from the fifth line and thus faces difficulties, the second line responds to the fifth line and thus has no faults, the third line, as a prince or marquis, presents offerings to the fifth line, the fourth line, through humility, can serve the fifth line, and the top line, by being close to the fifth line, receives heavenly blessings. This is the general idea of the six lines.

大有：元亨。大有，所有之大也。火在天上，無所不照。一陰居尊得中，五陽宗之。乾健離明，居尊應天，尊位能柔，物情所與。諸爻之有，皆六五之有，豈不大哉。所有者大，則其亨亦大矣，皆治世極盛之象也。

The Hexagram Statement of 《Dà Yǒu》 says: Greatness is smooth and unimpeded. "Great Possession" refers to the great ownership of all things. Fire in the heavens illuminates everything; a yao (line) of yin occupies the honorable position and is in the center, while the five yang lines all honor it. The Inner Trigram Qian represents strength, and the Outer Trigram Li represents brightness. Occupying the honorable position and corresponding to the heavenly way; being in the honorable position yet flexible and yielding, this is exactly what people delight in following. The possessions of each line are all the possessions of line six in the fifth. Is this not great? Since its possession is great, its smoothness and unimpededness are also great. This is the grand appearance of a well-governed and flourishing age.

彖曰：大有，柔得尊位大中而上下應之曰大有。同人大有，一柔五剛均也。柔在下，曰得位、得中、曰應乎乾而為同人，我同乎彼，卑附於尊之辭也；柔在上，曰尊位、曰大中、曰上下應而為大有，我有其大，上統乎下之義也。此以卦體釋卦名義也。

The Commentary on the Judgment says: "Great Possession" refers to a yin line that is in a尊位 and occupies the central position, with both upper and lower lines responding to it, hence called "Great Possession." The hexagram "Tong Ren" (Union with Others) and "Da You" (Great Possession) both have one yin line and five yang lines, so they are similar in this aspect. When the yin line is in the lower trigram, it is said to "be in a proper position," "occupy the central position," and "respond to Heaven," forming the hexagram "Tong Ren," which signifies that the inferior unites with the superior, representing the idea of the humble relying on the superior. When the yin line is in the upper trigram, it is said to "be in a尊位," "occupy a great central position," and "have upper and lower lines responding," forming the hexagram "Da You," which signifies that the superior possesses great power and governs the inferior. This section explains the meaning of the hexagram name based on the structure of the hexagram.

其德剛健而文明，應乎天而時行，是以元亨。上節自柔得尊位以下，專主六五一爻以論人君之位，能有眾陽之大；自其德剛健以下，兼上下兩體以論人君之德，能致元亨之治也。內剛健則克勝其私，外文明則灼見其理。上下應之者，眾陽應乎六五也；應天時行者，五以柔應乾二之剛也。天之道不外乎時而已。憲天出治，順時而行，是以大亨也。

The Commentary on the Judgment continues to say: Its virtue is internally strong and vigorous, and externally civilized and refined, responding to the heavenly way and acting in accordance with the proper time, thus achieving great success. The previous section, starting from "the flexible line occupies the exalted position," focuses on the line six five, discussing the position of the ruler, who can possess all the yang lines. Starting from "its virtue is strong and vigorous," it considers both the upper and lower parts, discussing the virtue of the ruler, who can bring about the great success of the beginning. Internally strong and vigorous, it can restrain one's private desires; externally civilized and refined, it can clearly understand the principles of things. What is meant by "the upper and lower respond to it" is that all the yang lines respond to line six five. What is meant by "responding to the heavenly way and acting in accordance with the time" is that line six five, being flexible, responds to the strong line nine two of the upper trigram. The heavenly way is nothing but the concept of "time." By following the heavenly way in governance and acting in accordance with the proper time, great success is achieved.

象曰：火在天上，大有。君子以遏惡揚善，順天休命。凡物未見，則有無不可知。火在天上，無物不照，始見其有之大。所有既大，不可無以治之也。天命有善而無惡，君子於惡之未著者遏絕之，使不復作；善之隱者顯揚之，使樂於為。去惡歸善，所以順天休美之命也。謂之順者，天討有罪，吾遏之以天；天命有德，吾揚之以天，於我無與也。君子在上則以此治世，在下則以此治身，故本義云：反之於身，亦若是而已矣。

The Great Image Commentary says: Fire above the sky represents the image of great abundance. Therefore, the gentleman restrains evil and promotes goodness, following and upholding the virtuous commandments of heaven. All things that are not yet manifest cannot be known as existing or non-existing; but when fire is in the sky, nothing is left in darkness, thus revealing the fullness of abundance. Since abundance is great, there must be a way to govern it. Heaven's mandate is only goodness and not evil. The gentleman restrains evil before it becomes evident, preventing it from arising again; he promotes hidden goodness, encouraging people to do good. To eliminate evil and return to goodness is to follow the virtuous mandate of heaven. The reason it is called 'following' is that when heaven punishes the guilty, I act in accordance with heaven's will to restrain them; when heaven bestows virtue upon the virtuous, I act in accordance with heaven's will to promote them. There is no private intention of my own. When the gentleman is in a position of authority, he governs the world by this principle; when he is in a lower position, he governs himself by this principle. Therefore, the Original Meaning says: applying this principle to oneself is no different.

初九：無交害，匪咎，艱則無咎。害者，害我之大有也。富者怨之府，故當大有之時，最易有害。初居下位，凡民而享大有，家肥屋潤，人或害之。離為戈兵，又以離火克乾金，有惡人傷害之象。而初陽在下，上無繫應，未與物接，去離尚遠，未涉乎害，何咎之有。然自以為匪咎，而以易心處之，反有咎矣，故必艱難其志，慎終如始，乃得無咎。蓋匪咎者，此爻之義；艱則無咎，則處此爻之道也。

The line statement for the initial yang line says: There is no harm from interaction, it is not a fault, if one endures hardship there will be no fault. Here, the term "harm" refers to harm to great wealth. Wealth brings resentment, so during the time of great wealth, it is easiest to attract harm. The initial yang line is in a low position, enjoying great wealth as a common person, with a prosperous home and well-maintained property, which may lead others to harm him. The trigram Li represents weapons and warfare, and also represents fire overcoming the trigram Qian (Heaven), indicating the image of evil people causing harm. However, the initial yang line is a yang line in a low position, with no corresponding connection above, and has not yet interacted with external things. The fire of the upper trigram Li is still far away, and has not yet involved harm, so how can there be a fault? However, if one thinks there is no fault and handles things carelessly, there will be a fault. Therefore, one must be determined in hardship and remain cautious from beginning to end in order to have no fault. "Not a fault" is the meaning of this line; "endure hardship to avoid fault" is the method for dealing with this line.

象曰：大有初九，無交害也。交則有害。處卑無應，未有驕盈之失，得以無害故也。九二：大車以載，有攸往，無咎。坤為太（文瀾本「太」作「大」）輿。九二體乾而曰大車者，輿指軫之方而能載者言，車則以其全體而言。引之以馬之健，行之以輪之圜，皆乾象也。況九二以剛居柔，柔則其虛足以受，剛則其健足以行，有大車象。

The Image Commentary says: The first line of the Great Possession hexagram is free from the harm of interaction. Interaction leads to harm; the first line is in a low position and has no responding line, thus avoiding the fault of arrogance and excess, hence it is free from harm. The line statement of the second line says: Using a large cart to go somewhere, there is no fault. The earth element represents a large cart (the character "太" in the Wenlan edition is "大"). The second line, although belonging to the heaven element, mentions "large cart" because "cart" refers to the square body of the cart that can carry things, while "cart" as a whole refers to the entire vehicle. Using strong horses to pull and round wheels to move are both images of the heaven element. Moreover, the second line has a yang yang in a yin yin position. Yin is internally empty and thus sufficient to carry things, while yang is strong and thus sufficient to travel far, hence the image of a large cart.

上應乎五，載上之象。如是而有所往，可以無咎，可以任重而致遠也。不言吉者，處大有之時，任天下之重，分所當然，得以無咎而已。此大臣才德兼全，足以任重者也。象曰：大車以載，積中不敗也。車大足以任重，雖多積於中而車行不至於敗也。

Nine Two corresponds with Six Five above, which is the image of bearing the responsibility. Thus, when moving forward, there is no fault, and one can bear great weight and travel far. The Line Statement does not say "auspicious" because during the time of great abundance, it is natural to shoulder the heavy responsibility of the world. Being without fault is sufficient. This is a minister of great ability and virtue, capable of bearing great responsibilities. The Image Commentary says: using a large cart to carry the load, the goods are in the cart without causing it to overturn. A large cart is sufficient to bear heavy loads, even though it carries much, the cart does not overturn as it moves.

九三：公用亨于天子，小人弗克。亨作享。按，本義作享獻之享，時解因之，取大臣獻替之義。今按，左傳卜偃戰克而王享之言，作宴享之享為優。三四五互兌為口，三變六為坎，有飲食象。九三居下之上剛而得正，有公侯之象。上有六五之居，虛中下賢，有亨于天子之象。然三變六為陰為小，又有小人弗克之象。占者得此，有剛正之德，則足以受天子之寵榮；若不然，則雖有享宴之榮，亦負素餐之愧也。此與本義稍殊，然於卦爻較切。

The statement of the third line says: "A marquis presents tribute to the Son of Heaven, but a petty person cannot bear the responsibility." Here, "亨" is read as "享," meaning tribute or offering. According to the "Ben Yi," this refers to the act of presenting tribute, and the traditional interpretations have followed this meaning, implying that ministers advise the sovereign on matters of state and correct his mistakes. However, according to the "Zuo Zhuan," which records the words of Bo Yan, "after a battle, the king enjoys the victory," the term "享" should be understood as banquet or feast. The third, fourth, and fifth lines together form the trigram Dui, which represents mouth; the transformation of the third line from Yang to Yin changes the lower trigram into Kan, which symbolizes food and drink. The third line is at the top of the lower trigram, representing a strong and upright person, thus resembling a marquis. Above it is the fifth line, which is Yin and empty, yet it is respectful and humble, thus symbolizing the presentation of tribute to the Son of Heaven. However, the transformation of the third line into Yin makes it weak and petty, thus symbolizing the inability of a petty person to bear the responsibility. If a person who draws this line possesses upright virtue, they are capable of receiving the honor of the Son of Heaven. If not, even if they enjoy the honor of a banquet, they may feel ashamed for being in a position without fulfilling their duties. This interpretation differs slightly from the "Ben Yi," but it is more consistent with the hexagram's line images.

象曰：公用亨于天子，小人害也。小人妄叨君寵，反為害也。乾金三變為兌，亦金也，迫近離火，與初無交害者不同，故有害。九四：匪其彭，無咎。彭，鼓聲，以盛多之貌，即大有之大也。四變中互為震，震為鼓，有彭象。大有皆六五之有也，然以柔中居尊，而九四以剛近之，且居四陽之首，率諸陽以進，盛多蓋彭矣。近君，聲勢不宜太盛，唯以剛居柔，雖盛大而不有其大，故有匪其彭之象。占者如是，則無咎也。

The Image Commentary says: A marquis or duke presents tribute to the Son of Heaven, but for a petty person, this becomes a calamity. Petty persons wrongly seize the favor of the sovereign, and thus harm themselves. Qian represents metal, and the third line, Nine Three, changes to Dui, which is also metal. Dui closely approaches the upper trigram Li, which represents fire. This is different from the situation of the first line, Nine at the Beginning, which does not suffer mutual harm, hence there is harm. The line statement of Nine Four says: Not taking pride in such grandeur, there is no fault. "Peng" refers to the sound of a drum, used to describe abundance, which is the meaning of "Da You" (Great Possession). When Nine Four changes, the middle and interacting trigrams form Zhen, which represents a drum. Therefore, there is an image of Peng. The Great Possession originally belongs to Six Five, but Six Five, being gentle and central in the exalted position, is approached by Nine Four, which is yang and strong, and occupies the first position among the four yang lines, leading the other yang lines forward. Its momentum can be described as grand as a drum. Approaching the sovereign, the momentum should not be too great. Only by occupying a position of yin with yang strength can one be grand without taking pride in it, hence the image of "Fēi qí Péng" (Not its grandeur). If the person divining can do so, there will be no fault.

象曰：匪其彭無咎，明辨皙也。四為離之初，有明皙之象。有盛大之勢，而無燭理之明，僭逼震主，則柔中之君有所不安矣。當大有之時，不自有其大，非明皙者不能，故曰明辨。辨其所居之地，乃別嫌多懼之地；辨其所遇之時，乃盛極將衰之時，凡事貶損以處之，斯皙然明理見幾者矣。

The Image Commentary says: Not taking pride in great power and thus having no faults, is to be clear in understanding and enlightened. The first line of the fourth line in the Li hexagram has the image of clarity. If one merely has the appearance of great power but lacks the wisdom to perceive things clearly, and thus oversteps and disturbs the sovereign, then the gentle and moderate sovereign would become anxious. At the time of great abundance, not taking pride in one's great position, is something that a wise and enlightened person would not fail to do. Therefore, it is said 'clear understanding'. To discern one's own position is to be in a position that requires caution and humility; to discern the current situation is to be in a time when prosperity is about to decline; to handle all matters by self-restraint is the way of a person who understands things clearly and can foresee the subtle signs.

六五：厥孚交如，威如，吉。六五為大有之主，離體中虛，有厥孚之象；柔中以應九二，上下歸之，有交如之象；一變純乾，有威如之象。當大有之時，柔中居尊，上下孚信，然太柔，則人心玩矣，濟之以威，所以吉也。初曰交害，五曰交如者，臣有交則私，故害；君有交則虛，故吉也。三有戒辭，初二四僅得無咎，獨五言吉者，當大有之世，盡臣道之常，僅可免咎；而君能剛柔並用，使上下泰交，則可常保其大有矣，故曰吉。

The Line Statement of the Fifth Line says: His sincerity brings mutual trust between above and below, and he also has authority, which is auspicious. The Fifth Line is the ruler of the Great Possession. The trigram Li (Fire) is in the middle hollow, symbolizing sincerity and trust; with a soft and central quality, it corresponds to the Second Line (Nine in the Second), so above and below are united in trust. When the Fifth Line changes, it becomes the pure trigram Qian (Heaven), symbolizing authority. At the time of Great Possession, with a soft and central quality in a high position, there is mutual trust between above and below. However, being too soft may cause people to become careless, so authority is used to correct this, hence the auspicious result. The First Line says 'mutual harm', while the Fifth Line says 'mutual harmony', because if ministers have private connections, it leads to partiality and thus harm; but the ruler interacts with people from a sincere and open heart, which is auspicious. The Third Line has a warning statement, and the First Line, Second Line, and Fourth Line only avoid blame, but the Fifth Line says auspicious because in the time of Great Possession, ministers act according to their proper roles and only avoid blame; whereas the ruler can combine firmness and gentleness, bringing harmony between above and below, thus being able to maintain his Great Possession for a long time, hence the auspicious result.

象曰：厥孚交如，信以發志也。一人之信，以發上下孚信之志，所謂上下交而其志同也。威如之吉，易而無備也。恐人心慢易，至於無備，故威不可無也。上九：自天祐之，吉無不利。

The Image Commentary says: His sincerity brings mutual trust between above and below, using sincerity to inspire the aspirations of both above and below. When a person is sincere, it inspires mutual trust between above and below, which is called mutual trust between above and below with the same aspirations. The Line Statement also says: The reason why authority is auspicious is because it fears people's negligence leading to complete lack of caution. Fearing that people's hearts may become careless and unguarded, authority is therefore essential. The Line Statement of Upper Nine says: Being protected by heaven, it is auspicious and beneficial in all things.

大有唯六五一陰，而上下五陽從之。上九能下從六五，以陽從陰，處盛時，居高位，享自然之福，有自天祐之之象。曰天祐、曰吉、曰無不利，其為福多矣。象及傳皆不言所以致福之由，故繫辭謂履信思順尚賢。蓋五之交孚，信之也，上能履之；謙退不居，思順也；志從於五，尚賢也。天助順，人助信，有自天祐之吉無不利之象。時解作人君信順下賢以保有。

The hexagram "Great Possession" contains only one yin line, the sixth line, with the five yang lines above and below following it. The top line, Nine at the Top, is willing to humble itself and follow the sixth line, a yang line following a yin line. It is in a time of prosperity and occupies a high position, enjoying the natural blessings, hence the image of "being favored by heaven." Speaking of heaven's favor, speaking of good fortune, and speaking of no difficulties, the blessings received are indeed abundant. The line statement and the image commentary do not explain the reasons for attaining these blessings, so the "Commentary on the Hexagrams" adds three meanings: "walking with trust," "thinking in accordance with order," and "valuing the virtuous." The sixth line, by mutual trust, demonstrates trust, and the top line carries it out; humility without self-aggrandizement shows thinking in accordance with order; the mind aligns with the sixth line, showing the value of the virtuous. Heaven assists those who are in harmony, and people assist those who are trustworthy, hence the image of "being favored by heaven, good fortune without difficulties." The interpretations of the time explained this as the ruler maintaining the world by being trustworthy, orderly, and valuing the virtuous.

照繫辭傳大意而歸重於君也。大全作功成身退之耆舊賓師，就六爻合論，對五而言之也。然皆不必拘，占者得之，亦隨其所處之位以為占。大抵有剛明之德，居崇高之位，得天之祐者，而以人事言之，唯履信思順尚賢則吉也。

That is in line with the general meaning of the Xici Zhuan, focusing on the ruler. The Zhou Yi Duan explains it as a retired elder statesman who has achieved success, which corresponds to the general interpretation of the six lines and is addressed to the sixth line of the fifth trigram. However, neither of these interpretations should be rigidly adhered to. When a diviner encounters this line, he should judge it according to his own position. Generally, this refers to someone with a strong and enlightened virtue, holding a high position and receiving the protection of heaven. In terms of human affairs, only those who practice sincerity, think in harmony and value the virtuous can achieve good fortune.

象曰：大有之吉，自天祐也。上居君上，有自天象。曰自天祐之，言其非倖致也。全卦為盛世至治之象，以六五之君為主。初之無交，盛世之逸民也；上之順五，功成身退之耆舊，或在賓師之位者也。中爻三位為臣，二大臣，當大有之任者也。

The Image Commentary says: The good fortune of the Great Possession comes from the protection and blessings of Heaven. The line 'Nine at the Top' is situated above the sovereign's position, symbolizing the influence coming from Heaven. Saying 'blessed by Heaven' indicates that this fortune is not achieved by chance. The entire hexagram portrays the image of a prosperous and well-governed era, with the line 'Six in the Fifth' as the central line representing the sovereign. The line 'Nine at the Beginning' is described as 'without interaction,' symbolizing the reclusive scholars in the age of prosperity. The line 'Nine at the Top' following 'Six in the Fifth' represents an elder statesman who retires after achieving success, or someone in the position of a teacher or advisor. The three middle lines represent the positions of ministers, among which 'Nine in the Second' is the chief minister, the one who bears the great responsibility of the Great Possession.

三外臣也，以公侯而受寵者也，以不中，故有戒辭。四近臣也，近於君而自抑損者也，以剛居柔，臣道之宜，故與初同無咎。五以中虛之信，孚乎上下，又一變純乾，剛以濟之，上下交應，剛柔並用，君明臣良，故能長保其大有之盛治也。

Nine in the Third represents an outer minister, receiving favor in his position as a marquis or duke; because he does not occupy the central position, the line statement carries a warning. Six in the Fourth is a close minister, near the sovereign yet able to restrain himself; occupying a yin position with a yang quality, it is exactly suitable for the conduct of a minister, so it shares the same lack of fault as Nine at the Beginning. Six in the Fifth, with its sincere and open virtue, gains trust from above and below, and through a change becomes pure Qian (Heaven); using yang to supplement its yin, it achieves harmony between the superior and inferior, combining both yang and yin. The sovereign is wise and the minister is virtuous, thus being able to maintain a great and flourishing era.

謙。謙卦，艮下坤上。內止外順，為謙之意；山高地卑，屈而處其下，為謙之象，故曰謙也。謙次大有。按，序卦：有大者不可以盈，故受之以謙。大則易於滿盈，道在謙損，謙所以次大有也。全彖極言謙德之亨。六爻雖以九三一陽為主，然內三爻皆吉，外三爻皆利，蓋靜則多吉，順則多利。六十四卦未有如謙之盡善者，君子可以知所處矣。

The hexagram "Qian" (Humility). The hexagram "Qian" has the lower trigram Gen (Mountain) and the upper trigram Kun (Earth). The inner trigram represents stillness while the outer trigram represents compliance, which is exactly the meaning of humility. Mountains are naturally high and earth is naturally low, yet the mountain bends down to be beneath the earth, which is the image of humility. Therefore, the hexagram is named "Qian". The hexagram "Qian" comes after "Da You" (Great Possession). According to the "Xu Gua Zhuan", once something is great, it cannot be self-satisfied, hence it is followed by "Qian". Greatness easily leads to fullness, and the way is to humble oneself and reduce one's own status, which is the reason why "Qian" follows "Da You". The entire "Tu Ci" (Commentary on the Image) strongly praises the prosperity of the virtue of humility. Although the six lines focus on the yang line nine three, all the three lines of the inner trigram are auspicious, and all the three lines of the outer trigram are beneficial. This is because the trigram Gen represents stillness, and stillness brings more auspiciousness; the trigram Kun represents compliance, and compliance brings more benefit. Among the sixty-four hexagrams, none is as perfect as "Qian". Therefore, the gentleman can understand the way of self-cultivation from it.

謙：亨，君子有終。謙者，有而不居之義。止乎內而順乎外，山高而處乎地之下，皆有而不居者也。他卦或有待而亨，謙則即亨；他卦始亨而未易保其終，唯謙則始雖卑而終益尊，始雖晦而終益光。蓋謙者人情所樂與，故必亨；始雖不居，終有成就，故有終。

The Hexagram of Humility states: It is smooth and favorable, the noble person achieves a good outcome. What is meant by "humility" is to possess something without claiming it. The inner trigram is Earth, which represents stopping, and the outer trigram is Earth, which represents following. A mountain may be high but is situated beneath the earth, which also represents possessing without claiming. Other hexagrams may require waiting before they become smooth and favorable, but the Hexagram of Humility is smooth and favorable immediately. Other hexagrams may start off smooth but find it difficult to maintain the outcome, but the Hexagram of Humility begins in a lowly position and becomes more exalted later, begins in obscurity and becomes more illustrious later. Humility is something people naturally wish to associate with, so it is certainly smooth and favorable. Beginning without claiming, yet ultimately achieving success, thus it is said to have a favorable conclusion.

艮終萬物，亦有有終之象。程傳謂小人雖暫謙，未必能久，唯君子終身不易，是謂謙之有終也；本義謂先屈而後伸，是謂亨之有終也。然二意宜兼。蓋君子唯始終能謙，所以始終能亨。若暫時勉為謙恭，偶然倖獲通泰，皆非君子也。

The trigram Gen signifies the meaning of concluding all things, hence it also represents the image of "having an end." Yichuan's Commentary on the Changes holds that though small people may be humble and yielding for a time, they are unlikely to maintain it, whereas only the gentleman remains steadfast throughout his life, which is the meaning of "having an end" in the context of "Qian." The Original Meaning of the Zhou Changes interprets it as first bending and then extending, which refers to "Heng" having an end. Both interpretations should be taken into account. Because the gentleman can remain humble throughout his life, he can also maintain success throughout his life; if one merely pretends humility temporarily and偶然ly attains success, it cannot be considered true virtue.

彖曰：謙，亨，天道下濟而光明，地道卑而上行。天氣下降，以濟萬物，天之謙也；化育之功光明著見，則謙之亨也。地勢卑順，處物之下，地之謙也；其氣上行以交於天，則謙之亨也。天地猶不敢以自滿，況於人與鬼神乎。此以天地言謙之必亨。

The Commentary on the Judgment says: Humility leads to success because the heavenly way flows downward to assist all things and becomes more luminous, while the earthly way remains low but its energy rises upward. The heavenly energy descends to assist all things, which is the humility of heaven; the luminous and evident function of nurturing and cultivating is the success of humility. The earth's position is low and obedient, lying beneath all things, which is the humility of earth; the earth's energy rises to meet the heavenly energy, which is the success of humility. Heaven and earth dare not be self-satisfied, how much more so human beings and spirits? This passage uses heaven and earth to illustrate that humility must certainly lead to success.

天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。虧盈益謙以氣言，日中則昃，月滿則缺是也；變盈流謙以形言，高岸為谷，深谷為陵是也；害盈福謙以理言，滿則招損，謙則受益是也；惡盈好謙以情言，滿盈取忌，退巽見推是也。四者皆出於自然而非有心，故曰道也。蓋太極之中，本無一物，事業功勞，於我何有。天地生萬物而不言所利，此天地人鬼所以皆有取于謙也。

The Commentary on the Judgment also says: The way of Heaven is to reduce the full and increase the humble; the way of Earth is to change the full and flow the humble; the way of spirits and ghosts is to harm the full and bless the humble; the way of human beings is to dislike the full and prefer the humble. A person who is humble holds a high position and his virtue becomes more illustrious; he occupies a low position and others cannot surpass him. This is the good outcome for a gentleman. "Reducing the full and increasing the humble" refers to the movement of energy; when the sun reaches its zenith it begins to set, and when the moon is full it starts to wane. "Changing the full and flowing the humble" refers to form; high hills become deep valleys, and deep valleys become hills. "Harming the full and blessing the humble" refers to principle; self-satisfaction brings loss, while humility brings gain. "Disliking the full and preferring the humble" refers to human feelings; fullness invites resentment, while humility earns recommendation. These four aspects all arise naturally, not through deliberate effort, so they are called "the Way." In the center of the Taiji there is nothing at all; achievements and merits, how can they be claimed as mine? Heaven and Earth nurture all things without boasting of their benefits. This is precisely why Heaven, Earth, humans, and spirits all follow the example of humility.

然六爻皆以三為主。三居下卦之上，有尊象；光，艮體也。三居上卦之下，有卑象；不可踰，德莫之過也。蓋人居尊而不光者有矣，謙者處尊而能下人，其德愈光；人處卑則皆得而踰之，謙者處卑，所謂我自卑而人莫我高，又孰得而踰之。君子之終，言此所以為君子有終也。不於其終觀之，則爭而得、謙而失者，蓋有之矣，惟要於究竟，然後知謙之終必亨也。

However, all six lines take the Nine in the Third (九三) as the main line. The Nine in the Third is at the top of the lower trigram, symbolizing respect and honor; it is called "light" because it belongs to the trigram Gen (艮), which represents stillness and firmness. The Nine in the Third is also at the bottom of the upper trigram, symbolizing humility; it is called "not to be surpassed" because its virtue is unmatched. There are cases where people in positions of honor fail to illuminate others, but a humble person in a position of honor can lower themselves and serve others, and their virtue becomes even more radiant. When people are in low positions, everyone can surpass them, but a humble person in a low position, by willingly remaining low, cannot be pushed down by others, and thus no one can surpass them. "The final outcome of a gentleman" means this is why a gentleman attains a good result. If we do not look at the end result, there are indeed cases where competition leads to gain and humility leads to loss; only when we consider the ultimate truth can we understand that humility ultimately leads to success.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。不言山在地中而言地中有山，言卑下之中蘊其崇高也。外卑下而內蘊崇高，謙之象也。山之在地，高者降而下，卑者升而上，一升一降，高卑適平矣。物之多者裒取而使之寡，猶降山之高使之卑也；寡者增益而使之多，猶升地之卑而使之高也。一裒一益，而多寡適平矣。

The Great Image Commentary says: A mountain within the earth represents humility. Therefore, the gentleman takes from the abundant to supplement the deficient, and balances things so that distribution is fair. It does not say "a mountain in the earth" but "a mountain within the earth," to indicate that the lofty is contained within the humble. Appearing humble yet containing the lofty, this is the image of humility. A mountain situated within the earth causes the high to descend and the low to ascend, so that the high and low become balanced. Those with much take some away to make it less, just as the high parts of the mountain are lowered to make it more humble; those with little receive some to make it more, just as the low parts of the earth are raised to make it higher. By taking away and adding, the amount becomes balanced.

稱物平施，謂稱物之多寡而損益之，然後所施均平，而多者不偏多，寡者不偏寡也。蓋謙之為名，生於過也，物過然後知有謙。謙者使物不過，期得中而已。聖人即謙之名，使一切返於中，善用謙者也。凡大象皆於卦外教人用易之理。裒多益寡稱物平施，俾小大長短各得其平，非君子謙德之象，乃君子治一世，使歸於謙之象也。

The concept of "称物平施" refers to assessing the quantity of things and making adjustments, then distributing them evenly so that more is not excessive and less is not deficient. The term "Qian" (谦) arises precisely because of "excess": when things become excessive, one realizes the need for humility. Humility is about preventing excess and striving for the right balance. The sage uses the principle of humility to guide everything back to the middle path, which is the skill of those who truly understand humility. All the interpretations in the "Great Image" (大象) are meant to teach the application of the principles of the Book of Changes beyond the meaning of the hexagrams. Adjusting by taking from the more and giving to the less, distributing evenly so that all things are balanced in size, length, and so on, is not merely a reflection of personal humility but also a model for a gentleman to govern the world and bring all under the principle of humility.

初六：謙謙君子，用涉大川，吉。以柔處下，有謙而又謙之象。三四五互為震木，二三四互為坎水，木在水上，涉川之象。用涉與利涉稍殊，利涉者無往不利，用涉者涉川不可爭先。用謙謙之道以涉則吉。人當險難之時，非深自屈折不足以濟，故必用謙謙以涉也。

The line statement of the first line says: A gentleman who is humble and humble again, using this attitude to cross a great river, is auspicious. The first line, being yin and soft, is at the very bottom, symbolizing the image of being humble and humble again. The third, fourth, and fifth lines together form Zhen, which represents wood; the second, third, and fourth lines together form Kan, which represents water. Wood on water is the image of crossing a river. "Use to cross" and "favorable to cross" have slight differences: "favorable to cross" means success in all directions, while "use to cross" means one should not rush ahead when crossing. Using the attitude of being humble and humble again to cross, one attains auspiciousness. When people are in perilous situations, they cannot overcome difficulties without deeply bending and yielding, so they must use the way of humility to cross.

全卦以三為主，故與彖同言君子。初亦得稱君子者，蓋三在下卦之上，有勞而謙，在上之君子，尊而光者也；初在下卦之下，謙而又謙，在下之君子，卑而不可踰者也。用以涉川，則雖濟患難可矣，況平居乎。占者有其德，則常變皆吉也。

The entire hexagram takes the third line, nine three, as the main line, so the Commentary on the Judgment says "the gentleman," and this line also refers to the gentleman. The line six at the beginning can also be called the gentleman because nine three is above the lower trigram, having achieved merit yet remaining humble, representing a gentleman in a superior position, which is what the Commentary on the Judgment refers to as "honored and radiant." The line six at the beginning is below the lower trigram, being even more humble, representing a gentleman in an inferior position, which is "humble yet not to be surpassed." Using such virtue to cross a river, one can even overcome difficulties, let alone times of peace. If the person divining possesses such virtue, then both in ordinary times and in times of change, fortune will be favorable.

象曰：謙謙君子，卑以自牧也。牧，如牛羊使之馴服也。養德之地，未有不基於至卑者。養者至，則愈卑而不可踰矣。六二：鳴謙，貞吉。陰陽唱和為鳴。卦以三為主，三互四五為震，善鳴者也。易凡與震相應者皆言鳴，豫初、中孚二是也，故此卦二上皆言鳴謙。蓋三以勞而能謙。

The Image Commentary says: A gentleman who is humble and yet more humble cultivates himself by being lowly. "Pasturing" is like herding cattle and sheep to make them tame. The foundation for cultivating virtue is never laid in anything lofty; when the practice of cultivation is perfected, it becomes all the more lowly and no one can surpass it. The line statement of the second line says: Humble virtue is expressed externally, and maintaining the correct position brings good fortune. The mutual resonance between yin and yang is called "ming" (sound). The primary hexagram takes the third line as its main focus, and the third line together with the fourth and fifth lines forms the trigram Zhen (Thunder), which is good at producing sound. In the Book of Changes, any line that corresponds to Zhen is said to "ming" (sound). This is also the case with the first line of the Yu hexagram and the second line of the Zhongfou hexagram, so the second and sixth lines of this hexagram are both said to "ming" (sound) in humility. This is because the third line has merit and remains humble.

故凡聞其風者皆相從於謙，和之而鳴。言論稱述，皆自處於卑下，所謂鳴其謙也。二與三比，柔順中正，謙出於性，故有貞吉之象。此爻本義謂以謙有聞，解鳴字亦可通。但此卦（文瀾本「卦」以下有「之義當」三字）以三為主，諸爻所解與三無涉，於取象又未見確解，意義稍淺。今按，蘇傳解之，覺於三爻意義融貫。

Therefore, whenever people hear of the virtue of nine three, they follow the example of humility and respond in harmony. Their words and statements place themselves in a low position, which is called expressing humility externally. Six two is adjacent to nine three, being both gentle and upright, and humility comes naturally, thus showing the image of maintaining correctness and gaining good fortune. This line, according to the "Ben Yi" (Original Meaning), is interpreted as having a reputation due to humility, and explaining the character "ming" (sound) in this way is also reasonable. However, since the primary hexagram takes nine three as its main focus (the text in the Wenlan edition continues with "zhi yi dang" three characters after "gua"), if the explanations of each line have nothing to do with nine three and the symbolic meaning is not clearly evident, the meaning becomes somewhat shallow. Following Su Shi's interpretation in the "Dongpo Commentary on the Changes," I find it more consistent with the meaning of this line, so I adopt Su's explanation.

象曰：鳴謙貞吉，中心得也。二所居中正，謙本於中心所自得，非由勉強，正與上爻對。九三：勞謙，君子有終，吉。一陽居下之上，剛而得正，上下所歸，有勞而能謙者也。廉非難，勞而能謙為難。一陽為成卦之主，勞矣，乃不處上而處下，故有勞而能謙之象。上不疑而下不忌，自能保終而吉也。艮終萬物，三居艮之終，得其正位，故以彖辭君子有終歸之。

The Image Commentary says: "Ming Qian, maintaining sincerity and uprightness, brings good fortune, for it is something one naturally attains within. The line six two resides in the center and uprightness, its humility arising naturally from within, not forced, thus forming a contrast with the line upper six. The line statement of nine three says: A gentleman who has merit and remains humble will have a favorable outcome. A yang line occupying the position above the lower trigram, being strong and upright, gains the support of both above and below, thus representing a person who has merit and remains humble. Integrity is not difficult, but to have merit and still remain humble is difficult. This yang line is the main element in forming the hexagram, thus possessing merit, yet it does not occupy the upper position but the lower one, hence the image of 'laboring with humility.' Those above do not suspect, and those below do not resent, thus naturally preserving the outcome and achieving good fortune. Gen signifies the completion of all things. Nine three occupies the final position of the Gen trigram and attains the correct position, hence the phrase 'the gentleman has a proper conclusion' from the Tai Chuan is attributed to it."

象曰：勞謙君子，萬民服也。卦中五陰有民象。非服其勞，服其勞而能謙。所謂汝惟不伐，天下莫與汝爭功。萬民服即有終也。六四：無不利，撝謙。柔而得正，上而能下，其占無不利矣。然功不及三而居其上，必當發揮其謙，以示不敢自安之意。蓋勞謙者雖無忮害之心，而在四則亦有自盡之道也。象曰：無不利撝謙，不違則也。理之當然，非過於法則也。

The Image Commentary says: A gentleman who has merit but remains humble will have the people of the world submit to him. The five yin lines in the hexagram symbolize the people. People do not submit to his merit, but to his humility in the face of merit, which is exactly what the Book of Documents says: "If you do not boast, no one will contend with you for merit." The submission of the people is also called "a complete outcome." The line statement of the fourth line says: Nothing is not beneficial; one should cultivate the virtue of humility. The fourth line is yin and occupies the correct position, being in a high position yet willing to humble oneself and be below. Therefore, the divination naturally indicates nothing is not beneficial. However, since its merit is less than that of the third line and it is above the third line, it must cultivate humility to show it does not rest content. The third line is laborious and humble, though without any ill will, yet in the fourth line, there is also its own proper way. The Image Commentary says: To have nothing not beneficial and to cultivate humility is not to violate the principle. This is naturally appropriate and not an excessive adherence to principle.

六五：不富以其鄰，利用侵伐，無不利。陰柔，不富之象。以柔居尊，五謙皆為之用，不富而能以其鄰之象。坤為眾，五變互三為離為戈兵，又有行師之象。五君位。君德不必以謙見，且謙柔之過，或不能以自立矣，故不言謙。然不自用而用人，謙之大者。

The Line Statement of the Fifth Line says: Though not rich oneself, one can gain the support of the people around, which is favorable for military campaigns and beneficial in all matters. The Fifth Line is Yin and柔, symbolizing lack of richness; with Yin and柔 in a position of honor, the humility of the other lines is all used by it, which is the image of not being rich yet gaining the support of the people. The Earth element represents the people, and when the Fifth Line changes, the interacting trigrams form Fire, which represents weapons and military forces, indicating the image of military action. The Fifth Line represents the position of the ruler. A ruler's virtue does not necessarily have to be shown through humility, and excessive humility may actually prevent self-establishment, so the Line Statement does not mention the word 'humility'. However, not relying on one's own abilities and being able to use others is the greatest form of humility.

謙者不爭，然居君位而使人有不服，非稱物平施之謂矣。故為君，苟不自用而能用人，雖以之侵伐，亦無不利，蓋無害於為謙也。象曰：利用侵伐，征不服也。言其侵伐非得已，非外謙而內好勝也。

A humble person does not compete with others, but if one holds a position of authority and others feel resentful, then it is not "equitably distributing things and treating all equally." Therefore, a ruler who does not rely on his own abilities and can utilize others, even if he uses this to wage war, will have no obstacles, because it does not interfere with his humility. The Image Commentary says: It is advantageous to go to war, to subdue those who are不服. This means his warfare is out of necessity, not because he appears humble but actually desires victory.

上六：鳴謙，利用行師，征邑國。上與三應，亦有鳴謙之象。坤為地為眾，有國邑征伐之象。僅可征己之邑國，不能如五之無不利也。象曰：鳴謙，志未得也；可用行師，征邑國也。

The line statement of the sixth line at the top says: Humility is expressed externally, it is advantageous to go to war, and to attack one's own fiefdom state. The sixth line at the top corresponds with the ninth line in the third position, also indicating the expression of humility. The hexagram Kun represents earth and the multitude, indicating the image of a state's military campaign. It can only attack its own fiefdom, not like the sixth line in the fifth position which is advantageous in all matters. The Image Commentary says: The expression of humility indicates that the mind's aspirations have not yet been realized; it is advantageous to go to war, but only to attack one's own fiefdom.

二柔順中正故貞吉。上所居不中，特以與三應，故亦鳴其謙，謙之實有不足矣。謙實不足，故己之邑國或叛之。然上鳴在於謙，則叛者不利；叛者不利，則征之者利矣。以謙得人心，故利用行師。非五之位，故不能無不利；非二之中，故不能貞吉。是以鳴謙雖與二同，而未得遂其志也。

Six in the Second is flexible and upright, thus maintaining correctness and achieving good fortune. Upper Six, although not in the central position, is able to express humility externally because it corresponds with Nine in the Third. However, the true essence of humility is insufficient. Because of this insufficiency, his own territory might rebel against him. Nevertheless, the expression of humility by Upper Six still relates to humility, so those who rebel are at fault and thus suffer disadvantage. If those who rebel suffer disadvantage, then those who go to attack them naturally gain advantage. By possessing the virtue of humility, it is beneficial to go to war. It is not the position of Six Five, the sovereign, so it cannot be universally advantageous; nor is it in the central position like Six in the Second, so it cannot maintain correctness and achieve good fortune. Therefore, although its expression of humility is the same as that of Six in the Second, its aspirations have not been fully realized.

全卦以九三一陽爻為主。而五陰所處，雖有尊卑廣狹常變之不同，而由艮體之靜，皆得吉占；由坤德之順，皆得利占。則甚矣，謙德之可貴也。

The entire hexagram takes the yang line at the third position, nine three, as its main focus. Although the five yin lines are in different positions with varying degrees of respect, breadth, constancy, and change, because the trigram gen, representing stillness, leads to a favorable judgment, and because the trigram kun, representing compliance, leads to a beneficial judgment. In this way, the virtue of humility appears to be exceptionally precious.

豫。豫卦，下坤上震。九四一陽為卦之主，上下群陰應之。內順外動，由順以動，無不和悅，有豫之義。又雷閉地中，動而出地，通暢和豫，豫之象也。豫卦次謙。按，序卦：有大而能謙必豫，故受之以豫。大而能謙，則有豫樂，豫所以次謙也。

The hexagram Yu. The hexagram Yu has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The line Nine in the Fourth is the dominant yang line of the entire hexagram, with all the yin lines above and below responding to it. The inner trigram is harmonious and the outer trigram is active; moving from harmony to action, there is no lack of joy, which is the meaning of 'Yu'. Also, the energy of thunder is concealed within the earth, but once it moves, it emerges onto the surface, resulting in smoothness and joy, which is the image of Yu. The hexagram Yu comes after the hexagram Qian. According to the 'Sequence of Hexagrams', after being great and able to be humble, there must be joy, hence it follows Yu. Being great and humble leads to joy, which explains why Yu comes after Qian.

然豫有三義，曰備豫、曰和豫、曰逸豫。知備豫，則和豫隨之；然和豫之過，則逸豫生矣。繫辭傳：重門擊檄柝以待暴客，蓋取諸豫，此備豫之意，彖象所未及也。然建侯行師，雖主人心和豫，而建藩禦侮，備豫之意隱寓其中矣。六爻唯九四之豫以和樂言，他則皆有心求豫，失豫之正而流於逸豫也。唯二以中正不溺於豫，然有先幾之識，則其知備豫可知。然則凡事宜豫而豫不可溺，此全卦之六爻之大旨也。

However, the concept of "Yü" (豫) has three meanings: first, preparation; second, joy and harmony; third, ease and indulgence. Understanding preparation leads to joy and harmony; but if joy becomes excessive, ease and indulgence arise. The "Xì Cí Zhuàn" says that setting up gates and beating drums for night patrols to guard against bandits is probably symbolic of the Yü hexagram, representing preparation. This meaning is not mentioned in the "Tuàn Zhuàn" or "Xiàng Zhuàn". Yet the hexagram statement "Jian Hou Xing Shi" (establishing feudal lords and marching armies) mainly emphasizes inner joy and harmony, but the idea of establishing defenses and resisting external threats already implies preparation. Among the six lines, only the line nine in the fourth position (Nine in the Fourth) refers to joy, while the other lines are about seeking joy, losing the proper balance and falling into ease and indulgence. Only the line six in the second position (Six in the Second) maintains the middle and upright without becoming immersed in joy, and possesses the insight to foresee and act in advance, showing that it understands preparation. Thus, everything should be prepared in advance, but joy should not be indulged. This is the main idea of the entire hexagram.

豫：利建侯行師。豫兼三義，本義但以和樂言之。蓋備豫者，所以致和樂之由；而逸豫者，又和樂之過。故正解專取和樂，蓋彖意尚未他及也。震動坤上，長子主器，有建國治民象；坤順震下，一陽統眾陰，有行師動眾象。屯有震無坤，故不及行師；謙有坤無震，故不及建侯；豫兼二卦，故有此象。建侯必百姓歸心，行師必三軍用命，人心和樂，則二者利矣。

The Hexagram Statement of 《Yu》 says: It is advantageous to establish feudal princes and to go to war. 《Yu》 combines three meanings, but 《Ben Yi》 only takes the meaning of harmony and joy. This is because preparation is the origin of harmony and joy, while ease and indulgence are excessive forms of joy. Therefore, the positive interpretation focuses solely on harmony and joy. The original meaning of 《Tuang Cis》 has not extended to other aspects. The movement of Zhen is above Kun, indicating the eldest son managing ritual vessels, which symbolizes establishing states and governing the people. Kun's smoothness below Zhen indicates one yang controlling many yins, which symbolizes going to war and mobilizing troops. 《Zun》 has Zhen but not Kun, so it does not mention military campaigns. 《Qian》 has Kun but not Zhen, so it does not mention establishing feudal princes. 《Yu》 has both elements, so both symbols are present. Establishing feudal princes requires the people's loyalty, and going to war requires the army's obedience. When people's hearts are harmonious and joyful, these two things become advantageous.

彖曰：豫，剛應而志行，順以動，豫。九四一陽，上下應之，其志得行，此以卦體言其豫也；以坤遇震，為順以動，此以卦德言其所以致豫也。豫，順以動，故天地如之，而況建侯行師乎。順理以動，人心悅服，建侯天地而不悖可也。

The Commentary on the Judgment says: "Yü is when the strong line finds support from many lines and its aspirations are realized, moving in accordance with the right way, hence it is called Yü. The line nine in the fourth position is a yang line, and all the yin lines above and below respond to it, thus its aspirations are realized; this is the meaning of Yü in terms of the structure of the hexagram. When the hexagram K'un meets Zhen, it is moving in accordance with the right way, hence this is the reason for achieving Yü in terms of the nature of the hexagram. The Commentary on the Judgment also says: Yü is moving in accordance with the right way, hence the heavens and the earth are also like this; how much more so for establishing feudal lords and going to war. Moving in accordance with the right way, the people's hearts are pleased, and using this to establish feudal lords, even if tested by heaven and earth, would not be contrary."

天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。日月之行，景長不過南陸，短不過北陸，故分至啟閉，不差其序，以順陰陽之氣而動也。刑必當罪，順乎民心，非一己喜怒之私，民所以服也。時義，此時之義也。此極言而贊其大，使人涵泳言中，而推其意於言外也。

The Commentary on the Judgment says: Heaven and Earth move in accordance with the Way, so the sun and moon move without deviation and the four seasons do not become confused. The sage moves in accordance with the Way, so punishments are clear and simple and the people are loyal and devoted. The meaning of the hexagram Yu is truly great. The movement of the sun and moon, the longest shadow is at the southern solstice, the shortest at the northern solstice, so the two equinoxes, two solstices, and the four cardinal points of the beginning and end are not confused in order. This is moving in accordance with the movement of yin and yang. Punishments must be in accordance with the crime, following the people's will, not arising from one's own private likes and dislikes, so the people are loyal and devoted. What is called "the meaning of the time" is the moral principle of this particular moment. This is a very great thing, which is spoken of with great praise, so that people may contemplate and savor it in this sentence, and extend its meaning beyond the words.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。陽閉地中，奮震出地，則通暢和豫矣。先王作樂，象雷之聲，又取其和之義。殷，盛也。樂無所不用，薦上帝，配以祖考，盛之至也。周祀稷於南郊，配以祖也；祀文王於明堂，配以考也。

The Great Image Commentary says: Thunder arises from beneath the earth and becomes vigorous, which is the meaning of Yu. Therefore, the former kings composed music to honor their virtues, offering sacrifices in a flourishing manner to the Supreme Deity, and also including their ancestors in the worship. When the yang energy is concealed within the earth and then vibrates and emerges onto the surface, it becomes smooth and harmonious. The former kings composed music, taking the sound of thunder as a model, and also drawing upon its harmonious nature. "Yin" means grandeur. Music is used everywhere, offering sacrifices to the Supreme Deity and including ancestors in the worship, which is the utmost grandeur. The Zhou people worshipped heaven at the southern altar with Houji included, which is pairing with an ancestor; they also worshipped King Wen in the Bright Hall, which is pairing with a father.

初六：鳴豫，凶。陰柔在下，獨與四應。四震善鳴，欲與倡和，有鳴象。然四大臣近君，其志大行之時；初位卑，所居不中正，小人在下，上得強援，當時用事，不勝其豫，誇大自張，故有凶象。卦以樂豫為義，取眾心之樂也。六爻自四外皆自樂者，則逸豫之過矣，故有吉凶之異。初爻，謙上之反對，皆與震應，故皆以鳴言。然謙者卑下自處，以聞於人者，故猶有利；豫者妄自張大，因人為樂者，故凶。

The line statement for the first line (initial six) says: "Announcing joy and singing aloud externally, it is ominous." The first line is yin and flexible, occupying a lower position, and corresponds only with the fourth line (nine in the fourth). The fourth line belongs to Zhen, which is good at making sound. The first line wishes to harmonize with it, hence the image of "singing aloud." However, the fourth line is a great minister close to the sovereign, at the time when his aspirations are flourishing. The first line is in a low position, and its position is neither central nor proper. This is a small person below, while above has strong support, temporarily enjoying power, rejoicing excessively, exaggerating and boasting, hence the ominous image. The primary hexagram takes the meaning of harmony and joy, representing the hearts of all people being joyful. Among the six lines, except for the fourth line, the others seek their own joy, which is excessive indulgence and self-indulgence, hence different outcomes of good and bad fortune. The first line of this hexagram is precisely the transformed line from the upper six of the hexagram of "Modesty." Both lines correspond with Zhen, hence both use the word "singing." However, modesty is being humble and letting one's name be known to others, hence it is beneficial; while the hexagram of "Joy" is self-aggrandizing and seeking pleasure through others, hence it is ominous.

象曰：初六鳴豫，志窮凶也。窮謂滿極。六二：介于石，不終日，貞吉。二三四互為艮，有石象；二變互三四為離，不終日而作之象。樂豫易以溺人，溺則憂矣。六爻獨二中而得正，自守之安靜，堅確如石。靜之至，故其思慮明審，不俟終日而見事理之幾微，是不溺於逸豫而知備豫者也。

The Image Commentary says: The line "Six at the Beginning spreads joy outward" indicates that the mind is full to the extreme, thus leading to misfortune. "Exhaustion" means fullness to the utmost. The line statement of six in the second position says: "Upright and firm as stone, without waiting for the end of a day, one sees the subtle signs and acts accordingly, maintaining uprightness and thus attaining good fortune." The second, third, and fourth lines together form the trigram Gen (Mountain), which represents stone, thus embodying the image of stone. The line six in the second position changes to form the trigram Li (Fire) with the third and fourth lines, which represents brightness, indicating the image of acting without waiting for the end of a day. Enjoyment is easily suffocating, and once submerged, one incurs worries. Among the six lines, only six in the second position is in the center and upright, maintaining quietude and firmness like stone. Quietude reaches its extreme, so thoughts are clear and cautious, allowing one to perceive the subtle aspects of things without waiting for the end of a day. This is the way of someone who does not indulge in ease but understands preparation.

蓋此卦當逸豫，以無所繫應為善。初應四而三五比之，皆有係而溺於豫者，故為凶為悔為疾。二特立於眾陰之中，而無遲戀之意，故靜則如石之堅，動則有不終日之速，不失其正而得吉也。象曰：不終日貞吉，以中正也。中正者，處豫之道也。

This hexagram occurs at a time of ease, and it is advisable to have no attachments or support. Initially, the line six at the beginning corresponds to nine in the fourth, and six three and six five also closely align with nine in the fourth. All these are attached and immersed in the joy of the hexagram, so they are respectively judged as凶 (misfortune), 悔 (regret), and 疾 (illness). Only line six two stands out among the other yin lines, without hesitation or attachment, so when still it is firm as stone, and when moving it is swift without waiting for a full day, thus maintaining correctness and achieving good fortune. The Image Commentary says: not waiting for a full day to hold to correctness and achieve good fortune, because it is centered and upright. Centered and upright is the proper way to deal with the hexagram of joy.

六三：盱豫，悔，遲有悔。盱，上視也。陰不中正而近於四，四為豫主，六三不中不正，希其逸樂而上視之，有盱豫致悔之象。故占者事當速悔，若悔之遲，必至於有悔也。三質柔而位剛，猶有能悔之象，故戒之，恐其悔之遲也。蓋盱豫者溺於逸豫，遲悔則又失於猶豫矣。聖人兩言悔，始則示人以致悔之端，終則勉人以悔過之勇也。

The Line Statement of the Third Line says: Looking up in search of pleasure, there is regret; if regret is delayed, there will be regret again. "Xu" means looking up. The Sixth Line is yin and flexible, not in the center and not in the proper position, and is adjacent to the Ninth Line in the Fourth, which is the main line of the hexagram Yu. Since the Sixth Line is neither in the center nor in the proper position, it seeks pleasure by looking up, thus giving the image of seeking pleasure by looking up and thereby causing regret. Therefore, when a person encounters a situation, they should quickly repent. If they delay repentance, they will certainly face regret. The Sixth Line is soft in nature but occupies a strong position, and thus shows the possibility of repentance. Therefore, it is warned, fearing that it will repent too late. Seeking pleasure by looking up indicates indulgence in ease and pleasure, while delaying repentance shows hesitation and indecision. The sage mentions "regret" twice: the first points out the beginning of regret, and the second encourages one to have the courage to repent.

象曰：盱豫有悔，位不當也。言所處不中正，與六二反也。九四：由豫，大有得，勿疑，朋盍簪。九四，卦所由以致豫者，眾陰應之，有大有得之象。以陽居陰，不能無疑，故戒之。德陽而位陰，故五陰亦有朋象。盍，合也；簪以貫髮者。

The Image Commentary says: Looking upward in pursuit of joy yet having regret indicates an improper position. This refers to its being neither central nor upright, exactly opposite to the six in the second. The line statement of nine in the fourth says: The whole hexagram achieves harmony and joy through it, gaining much, without doubt, for its kind will gather together like a hairpin used to fasten hair. Nine in the fourth is the line through which the whole hexagram achieves joy, with all the yin lines responding to it, indicating great gain. However, since it is a yang line in a yin position, it cannot help but have some doubt, hence the warning. Its virtue is yang but its position is yin, so the five yin lines also show the image of gathering together. "He" means gathering, and "zhan" is a hairpin used to fasten hair.

一陽貫五陰之中，有以簪貫髮之象。四，大臣以陽剛任上事，致君澤民，合天下以為豫，大有得矣。又必開誠佈公，使朋類之賢俱進，合志和衷，則可常保其豫也。象曰：由豫大有得，志大行也。由已致天下於豫，可謂大行其志矣。

A yang line passes through five yin lines, symbolizing the image of a hairpin used to fix hair. Nine Four represents a minister, who, with strong yang energy, shoulders the tasks of those above, supports the virtue of the sovereign, benefits the people, and unites the strength of the world to achieve harmony and joy. This can be said to be a great achievement. However, it is also necessary to be open and sincere, employing all virtuous men of the same kind, working together with the same mind and virtue, in order to maintain this harmony and joy. The Image Commentary says: Through this, there is ease and great gain, indicating that one's aspirations are greatly realized. By himself causing the world to attain harmony and joy, it can be said that he has greatly realized his aspirations.

六五：貞疾，恆不死。貞疾猶言痼疾，不得言正，蓋六五非正也。三四五互為坎為心病，貞疾之象。當豫之時，以柔居尊，沈溺於豫，又乘九四之剛，事權歸四，眾心不附，處勢危矣。然以其得中，故又為恆不死之象。

The Line Statement of the Fifth Line says: There is a long-term illness that does not heal, yet it does not lead to death. "Zhen jie" is like "gudji" meaning a chronic illness. Here, "zhen" cannot be interpreted as "correct" because the Fifth Line is not in the correct position. The Lines Three, Four, and Five together form Kan, which represents heart disease, symbolizing a chronic illness. At the time of Yu, the Fifth Line, being flexible, holds the exalted position, indulges in ease and comfort, and oversteps the Fourth Line, which is strong. The authority is transferred to the Fourth Line, and the people's hearts do not align with it, making the situation perilous. However, because it is in the central position, it also signifies a long-lasting survival.

二五皆不言豫。六二貞吉，以中且正，當豫之時而不為豫者，所以吉也；六五貞疾，中而不正，當豫之時而不得豫者，雖未至於凶，亦僅矣。人生於憂患而死於安樂。以五之得中而僅得不死，則過中者，豈生道哉。以君象言之，周末之共主是也。使剛而不中，則魏之曹髦；柔而不中，則唐之僖昭矣。可不戒哉。

Six in the Second and Six in the Fifth do not mention the word "豫." Six in the Second is upright and auspicious because it is both central and upright, and although it is the proper time for豫, it does not seek豫 for itself, hence its auspiciousness. Six in the Fifth has a chronic illness because it is central but not upright; although it is the proper time for豫, it does not attain豫, so although it does not lead to misfortune, it can onlywith difficulty preserve itself. People die in comfort and live in hardship; if even the central position of Six in the Fifth can only achieve survival, then those who have passed the central point have no way to survive. If we consider the image of a ruler, it is like the nominal emperor at the end of the Zhou dynasty, who had only a hollow title. If one is strong but not central, it becomes the case of Cao Mao, the virtuous but ineffective emperor of the Cao Wei dynasty; if one is gentle but not central, it becomes the case of Emperor Xizong and Emperor Zhaozong of the Tang dynasty. Should we not take this as a warning?

象曰：六五貞疾，乘剛也；恆不死，中未亡也。乘剛，故權下移；得中，故位號猶可保也。上六：冥豫，成有渝，無咎。以陰柔居豫極，有昏冥於豫之象。然以其動體，又有事雖成而能有渝之象，能改過則可無咎矣，勉人以遷善也。又豫上六變則為晉，明出地上，不終昏冥，樂極哀生，有悔心之萌者，所以無咎也。然初鳴豫，即斷其凶，嚴於初以遏其惡也；上冥豫開之以無咎，恕於終以引其善也。

The Image Commentary says: Six in the Fifth has a chronic illness because it is overpowering the strong line; it remains alive for a long time because the virtue of being in the center has not been lost. Overpowering the strong line causes authority to be transferred downward; being able to remain in the center allows the position to be preserved. The Line Statement of Six at the Top says: being immersed in comfort and ease, although things have already been accomplished, there is still a possibility of change, thus there is no blame. Six at the Top, being a yin and flexible line at the extreme of Yu, shows the image of being immersed in comfort and ease. However, it belongs to the dynamic nature of Zhen, indicating the possibility of change even after things have been accomplished; being able to change mistakes leads to no blame, which encourages people to improve themselves. Moreover, the upper six of Yu changes into Jin, where brightness arises above the earth, not ending in darkness; joy reaching its peak leads to sorrow, and regret begins to arise, so there is no blame. However, initial six, once it proclaims its joy, is immediately judged as凶 (fate of misfortune), which is strict at the beginning to prevent evil; upper six, immersed in darkness of joy, is given a path to no blame, which is lenient at the end to guide goodness.

象曰：冥豫在上，何可長也。豫至昏冥，不可久矣，言當速改也。全卦以九四一陽為主，與彖之樂豫同義，其他皆過於豫而至於逸豫者。爻之吉凶皆從四起義：二遠於四而中正，所以吉；上雖遠於四而處豫之極，又與四同震體，故為冥。

The Image Commentary says: To be confused and complacent in comfort and to occupy a high position, where can such a state last long? When the hexagram reaches the state of confusion and darkness, it cannot last long, meaning that one should act quickly to change. The entire hexagram takes nine four as its main yang line, which is consistent with the meaning of harmony and joy mentioned in the Tai Ji section. The other lines are all excessive in ease and flow into indulgence. The fortune or misfortune of each line is derived from nine four: six two is far from nine four yet is both central and upright, hence it is auspicious; upper six, although also distant from nine four, is at the extreme of ease and shares the same zhen structure as nine four, hence it is judged as confused and dark.

初則應四而鳴豫者也；三以比四而盱豫者也；五又以乘四而溺於豫，究不得豫者也。總之，豫宜眾不宜私，故世道不可無豫，人心不可有豫。初凶而五疾，三悔而上渝。為國者當如四之勿疑，守己者則當如二之介石矣。

Chu Liu is in harmony with Ji Si and thus enjoys ease; Li San is close to Ji Si and looks up for joy; Li Wu again oversteps Ji Si and becomes immersed in ease, ultimately failing to attain ease. In summary, ease should be shared by all and not be a private possession. Therefore, the world cannot lack ease, and the human heart should not harbor ease. Chu Liu is凶, Li Wu is diseased, Li San is regretful, and Shang Liu changes. Those governing the state should be like Ji Si, open and sincere without suspicion, while those cultivating themselves should be like Li Er, upright and unyielding like stone.