The Trigram of Obstruction (Mountain below Water above)

蹇：利西南，不利東北，利見大人，貞吉。

The Hexagram Statement of the Hexagram of Obstruction says: Being in a difficult situation, it is favorable to go toward the peaceful Southwest and unfavorable to go toward the perilous Northeast; it is favorable to meet a great person of virtue, and by maintaining uprightness one can achieve good fortune.

循平易不行險，見大人尚貞正，不特處蹇當然，治平之世亦宜如此，但卦有此象義，故聖人繫以此辭，彖贊其時用之大。此道理實時中也，即堯傳之舜，舜傳之禹、湯、文、武、周公、孔子也。聖人因卦象義以發胷中之理耳，卦之象義即胷中所具之理也。見險而止，謂之仁亦可也，謂之義與禮亦可也，然曰知矣哉，以知之明而守之固，於知為切。知對愚而言，險在前而不見，與見之不能止，迷於欲而妄動，昏愚之流也。反身修徳，處蹇之時固當如此，而待時以濟蹇亦必本於此。不能反身修徳，安有西南不東北見大人貞之作用乎？

Following an easy path without taking risks, and going to see a virtuous person while upholding uprightness—this is not only appropriate when one is in difficulty, but also suitable in times of peace. This is because this hexagram has such an image and meaning, so the sage attached this hexagram statement. The "Commentary on the Judgment" praises it as having great utility. The principle here is simply "acting in the middle of the right time," which is the same principle passed down from Yao to Shun, then to Yu, and so on through Tang, King Wen, King Wu, the Duke of Zhou, and Confucius. The sages merely expressed this inner principle through the images and meanings of the hexagrams; the images and meanings of the hexagrams are originally the principles within the heart. The "Commentary on the Judgment" says "seeing danger and being able to stop," which can be called "ren," or "yi," or "li." However, it specifically says "how wise this is," because holding firm with clear insight is most essential to "wisdom." "Wisdom" is contrasted with "foolishness": if danger is right before one's eyes yet unseen, or seen but not stopped, or if one is led astray by desires and acts recklessly, these are all signs of foolishness. The "Great Image Commentary" says "the gentleman should turn inward and cultivate virtue." This is appropriate even when in difficulty, and also essential when waiting for the right opportunity to relieve the difficulty. Without self-reflection and cultivation of virtue, how can one talk about the effects of "favoring the southwest, disfavoring the northeast, benefiting from seeing a great person, and uprightness bringing good fortune"?

往蹇來譽，初六可謂能諒其時與巳之才矣。六二居其位而有應，足以行其志矣，不能濟蹇者，才弱也，故聖人許其忠節而惜其不能成功耳。若以聖人處此，則朞月而巳可也。六二謹厚君子也，撥亂世而反之正，非其事也。九三剛正之才，迫近於險而憂方甚大，所應所喜又陰柔之才而逺出巳下者也，安能有濟？故聖人但言其為人所喜與，而未許其成功，諸葛孔明似之。

The first line of the "Jian" hexagram says, "Go forward and meet difficulty, come back and gain reputation," showing that the first line is very capable of understanding the situation and its own abilities, not advancing rashly but knowing when to retreat. The second line holds a position of a minister and has the superior line five, the righteous ruler, as its corresponding line, which should be sufficient for it to realize its ambitions. However, it still cannot relieve the difficulty, due to its insufficient ability. Therefore, the sage only praises the line statement, "The loyal minister perseveres through hardship, not for his own sake," and laments its failure to achieve success. If a sage were in this position, one year would be enough. The second line is a cautious and honest gentleman; to expect him to eliminate chaos and restore order is not something he could accomplish. The third line has a strong and upright talent, pressing closely against the upper trigram's Kan danger, with deep concern. And the line corresponding to it, as well as the ones attached to it, are all weak and inferior, how could it achieve anything? Therefore, the sage only says, "Go forward and meet difficulty, come back and reverse," and the lower trigram's many yin lines are pleased and attached to it. The "Small Image Commentary" says, "It is the inner joy." But it does not allow it to succeed. Zhuge Kongming of the Three Kingdoms is somewhat similar to this line.

六四居陰得正，才不足以濟蹇，連於九三之實，得處之之道也。阨於時勢之難而未見有成功之機，子家子於魯昭公有類此爻，而子家無可連之人耳。九五之蹇非一身之蹇也，四海九州島之塗炭皆巳之責也，故謂之大蹇。有位有徳，故諸賢合力以應而樂為之用，惜皆中才而不足以稱任使，已又在險中，故至此尚不能成功耳。上六之才不及九三、六二，而成功反過之者，以處將濟之時，知九五可以有為而能従也。聖人於蹇之卦爻至此始以吉與之，信乎處世之有難易，而知幾之君子可尚也。

Six in the Fourth, with a yin line in a yin position, is in the correct place but lacks the ability to relieve the difficulty. It can only connect with Nine in the Third, a yang line that is strong and solid. This is exactly what the line statement 'Go forward and meet difficulty, come back and connect' shows as the way to deal with difficulty. He is trapped by the hardship of the times and cannot see the opportunity for success. In the Spring and Autumn period, Zi Jia Zi assisted Duke Zhao of Lu, which is somewhat similar to this line, except that Zi Jia Zi had no one even to connect with. The difficulty faced by Nine in the Fifth is not just his own difficulty; the suffering of the people in the four seas and nine provinces is his responsibility. Therefore, the line statement is called 'Great Difficulty'. He has both the position and virtue of a ruler, so the group of virtuous men respond together and are willing to serve him. Unfortunately, they are all of medium ability and insufficient to be capable of being used. He himself is also trapped in the dangerous situation of the Kan trigram, so even at this point he still cannot succeed. Six at the Top, although less capable than Nine in the Third and Six in the Fourth, achieves success that surpasses them, because he is in a time when the difficulty is about to be relieved, and he knows that Nine in the Fifth can take action and is willing to follow him. The sage in the 'Jian' hexagram gives the word 'auspicious' at this line, showing that dealing with affairs indeed has difficult and easy times, and the gentleman who can see the subtle signs is most worthy of respect.

解：利西南，無所往，其來復吉，有攸往，夙吉。

The Hexagram Statement of 《Jie》 says: It is favorable to go toward the southwest; if there is no matter to attend to, returning to the original place brings good fortune; if there is a matter to attend to, it is favorable to act promptly.

利西南與來復吉、夙吉，亦是卦有此象義，而西南、來復、夙皆處解之道也，西南、來復、夙皆中道也。看至此則聖人繫易可一笑，只是此理逐卦逐爻因時與事而發之耳，中庸可以盡之。三往居四而入坤體，利西南之象也；二居其所而得中，來復之象也。卦無有攸往夙吉之象，聖人以義言之。大抵解之後，或有未解而尚當解之者，貴於夙耳，不夙則為害不細也。既解便當平易安靜，來復其所。漢髙入闗，約法三章；光武燒棄文書，令反側子得以自安；裴度入蔡州，言蔡人則吾人：皆平易來復之義也。若既解之後無中生有，過求細小，久為煩瑣，則難復生矣。

The hexagram statement says, "It is advantageous to go toward the southwest," as well as "It is auspicious to return to the original position," and "It is auspicious to act early." These are all because this hexagram inherently possesses such imagery and meaning. Going toward the southwest, returning to the original position, and acting early are all appropriate actions when difficulties are being resolved. All three refer to the principle of the middle path. Reading this, one can understand the sage's explanation of the Book of Changes with a smile: it is merely the same principle, expressed differently in each hexagram and each line, according to the particular circumstances. The entire Classic of the Mean could be used to explain it. The line nine in the third position moving to the fourth position and entering the earth element represents the image of "advantageous to go toward the southwest." The line nine in the second position remaining in its original position and attaining the center represents the image of "returning to the original position." The hexagram itself does not contain the image of "advantageous to go early," but the sage explained it based on the principles. Generally, after difficulties are resolved, there may still be unresolved issues that need to be addressed, so it is important to act early. If one does not act early, the harm will be great. Once the difficulties are resolved, one should return to a state of ease and tranquility, and go back to the original position. When Han Gaozu entered the pass, he made three simple laws with the local people; when Han Guangwu burned the letters of officials who had conspired with the enemy, he allowed those who were anxious to feel at ease; when Pei Du pacified the Huai West and entered Caizhou, he said the people of Caizhou were like ourselves—these are all expressions of "ease" and "returning to the original position." If, after difficulties have been resolved, one fabricates problems, focuses excessively on trivial details, and lingers over minor matters for a long time, difficulties will re-emerge.

天地解而雷雨作，雷雨作而百果草木皆甲拆，天地亦解之義也。天地閉塞賢人隠，則反乎解矣。赦過宥罪，體解之義，法天地好生之徳也。天地間一治一亂、一善一惡、一得一失，皆解之義也。君子省之，使有治無亂、有得無失、有善無惡，則善於用解者矣。

The Commentary on the Judgment says, "When heaven and earth are unblocked and thunder and rain arise, thunder and rain arise and all fruits and grasses and trees have their husks split open and sprout." When heaven and earth are blocked and restrained, once they are unblocked, thunder and rain arise, and all fruits and grasses and trees have their husks split open and sprout. This is also the meaning of "Release" in heaven and earth. Conversely, the "Discourse on the Literary Meaning" of the Hexagram坤 says, "Heaven and earth are closed, and the virtuous retreat." This is contrary to "Release." The Great Image Commentary says, "The superior person acts by pardoning mistakes and forgiving crimes." To pardon mistakes and forgive crimes is to understand the meaning of "Release," and to follow the virtue of heaven and earth in cherishing life. In heaven and earth, there is alternation between order and chaos, good and evil, gain and loss, all containing the principle of "Release." The superior person reflects on this, bringing order without chaos, gain without loss, good without evil, and thus is skilled in the use of "Release."

初六之應九四可也，陰陽相應未得其正，故言善於補過而未有美詞以與之也。九二上應六五，當解之任者也，難之未解，以小人害之也，有以去之，即得中直之道矣，二可謂無愧於委任者矣。六三負且乗致寇至，寇之至也，三之致也，天乎？人也，亦何尤也？九四解去小人，則能反正而有君子之志向矣，朋不至而相孚者未之有也。

At the beginning, the line 'Six at the Beginning' and the line 'Nine in the Fourth' correspond with each other, which is acceptable. However, although yin and yang correspond, both lines are not in the right position, so the 'Small Image Commentary' only says 'the meaning is without blame,' affirming that it is good at correcting mistakes, but does not give a better commendation. The line 'Nine in the Second' corresponds with 'Six in the Fifth,' being the person who shoulders the responsibility of easing difficulties. The reason difficulties cannot be resolved is because of obstruction by small people. If one can remove these small people, one attains the way of uprightness and firmness, which is the meaning of the line statement 'acquiring three foxes in the field, obtaining a yellow arrow, and being firm and auspicious.' The line 'Nine in the Second' can be said to have no shame in being entrusted by the sovereign. The line 'Six in the Third' says 'carrying a burden yet riding a large chariot, leading to the arrival of bandits.' A person carrying something is yet riding a big chariot, thus inviting bandits. The coming of bandits is due to the actions of the line 'Six in the Third' itself. Can one blame heaven? It is man's own doing, so who can one blame? The line 'Nine in the Fourth' can remove the entanglements of small people around him and return to the right path with the aspirations of a gentleman. The line statement says 'removing the big toe, friends come to trust,' meaning that one cannot expect friends to come with trust without first removing the small people around him. There has never been such a thing.

六五之君子惟有解則吉也，所當解者，信小人而用之也。聖人懼五為群小所惑而任九二之不専，故特戒之。於九二則以去群陰而許其得中直，於六五則欲去群陰之惑亂，可謂丁寧切至矣。五柔暗之主，難於任君子而易於信小人，若陽剛則無事於戒矣。上六處卦之終，備解之道也，當解之極，則解之易也，可謂蔵其用而以時發之也。據上六之才徳未能如此，葢其處終則養之有素，當害之將解而眾皆欲解之，故成功之易也。

The line statement of the fifth line says, "The gentleman is the one who takes action to remove troubles, which is auspicious; he has faith in the small person." Only the gentleman is willing to take action to remove calamities, and what should be removed is precisely the act of believing in the small person and employing them. The sage fears that the fifth line, being a ruler of a weak and dark nature, may be misled by a group of small persons, leading to an inability to focus on employing the second line. Therefore, he specifically warns him: regarding the second line, it is expected to eliminate the group of yin forces, and he is praised for his ability to be in the center, upright, and strong. Regarding the fifth line, it is required to remove the confusion and disturbances caused by the group of yin forces. This warning is extremely earnest. The fifth line is a weak and dark ruler, who finds it difficult to freely employ the gentleman and is easily influenced by the small person; if it were a yang strong ruler, such a warning would not be necessary. The sixth line at the top is in the final position of the hexagram, possessing the way to relieve difficulties. When relief is achieved to the extreme, things become easy. It can be said that this is like storing talent and waiting for the right moment to release it, as the line statement says, "The public shoots a falcon on a high wall, and succeeds, without any disadvantage." If we consider the talent and virtue of the sixth line alone, it would not yet reach this level. However, because it is in the final position, it has been cultivated and accumulated for a long time, and it coincides with the time when troubles are about to be resolved and everyone wants to resolve them, so success becomes so easy.

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。

The Hexagram Statement of the Hexagram of Loss says: Through reduction and with sincerity in the heart, great auspiciousness arises, without error, it is appropriate to maintain uprightness and to go forth. What should be offered? Even two thin dishes can be used for sacrifice.

損而有孚，如茅茨土階、菲飲食、惡衣服、卑宮室，損之事也；忘勢禮賢，役己利物，亦損之義也。損所當損而皆出於誠心，則盛徳至善，可大可久，施之天下國家，無所往而不當矣。二簋用享，以祭之一事當損者而言，亦凶年用下牲之義也。損下益上，其道上行，乃上自伐其本根，不自知其為損而反以為益矣。鹿臺之財、巨橋之粟，乃所以速其亡也，損何大焉？猶曰其道上行，在下者不可謂非事上之道焉，此君民之義也。聖人一繫詞而警戒之切，名義之嚴，盡之矣。然悅而止，則自足自怠，亦損之義也。卦之得名，以上下之體相遇而言，詞則直言損之義也。

The ability to reduce and yet maintain sincerity. Like Yao's roof covered only with straw and his steps built only with earth, like the record in the Analects of Taibei about "simple food, coarse clothing, and lowly dwellings," these are all specific examples of "loss" or "reduction." Forgetting one's own power and honoring the virtuous, toiling for oneself while benefiting others, are also the meaning of "loss." Where reduction is needed, it should be done, and everything should come from sincere heart. Then great virtue and ultimate goodness can be broad and enduring, applied throughout the world and state, appropriate everywhere. The hexagram statement says "two bowls of food can be offered in sacrifice," referring to the simplicity of sacrifice, meaning using lower offerings in times of famine. The commentary on the judgment says "loss below benefits above, and the way goes upward." This is truly the ruler cutting off his own root, not realizing it is a reduction, yet taking it as a gain. King Zhou of Shang gathered wealth in the LuTai and stored grain in the Jiuqiao, which was the very cause of his downfall. Is there a greater loss than this? Nevertheless, the commentary on the judgment still says "the way goes upward," because those in lower positions cannot say that serving the sovereign is not the way of serving the sovereign. Here lies the great principle of the distinction between sovereign and people. The sage only mentions this one line of the hexagram statement, how profound the warning is, and how fully the seriousness of names and duties is expressed in this one line. However, the lower trigram is Dui (Joy), and the upper trigram is Gen (Stillness). If one is only joyful and still, it will lead to complacency and slackness, which is also a form of "loss." The name of this hexagram comes from the meeting of the upper and lower trigrams; the hexagram statement directly explains the meaning of "loss."

二簋應有時，損剛益柔有時，損益盈虛，與時偕行，有孚也。君子損益非有意也，循天理而已矣。懲忿窒欲，謂之損可也，謂之益亦可也，聖人特以克己而言，則理之復者非益乎？消一分人慾，則長一分天理。初九所當益者六四也，已事遄往，盡巳之誠以益之也。然有上下之分、陰陽之別、說止之體焉，故戒以酌損之，此處己處人之道也。九二所不足者貞也，又說體而易有過動之失，故利貞而戒其征凶。固守其貞，即可以成人之善；若失已徇人，則相率而陷於惡矣。

The Commentary on the Judgment says, "Two bowls of food should be offered at the right time; reducing the strong and increasing the weak should also be done at the right time. Reduction and increase, fullness and emptiness, all proceed together with the times." Everything is in harmony with the right time, which is what the Hexagram Statement means by "having sincerity." The gentleman's reduction and increase are not based on personal desires, but simply follow the heavenly principle. The Great Image says, "The gentleman should restrain anger and suppress desires." To restrain anger and suppress desires can be called "reduction," or it can be called "increase." Since the sage especially emphasizes self-restraint, then the restoration of the heavenly principle is not precisely "increase"? Eliminating a part of human desire brings forth a part of the heavenly principle. What the initial Nine should increase is the Fourth Six. The Line Statement says, "After completing your task, go quickly without blame, and reduce it a little." After finishing your own affairs, go quickly, which is to offer your full sincerity to increase the Fourth Six. However, there is a distinction between above and below, and between yin and yang, and it is situated in the nature of the Joyful Gate and the Still Mountain. Therefore, the Line Statement warns him to "reduce it a little," to consider carefully—this is the way to both settle oneself and others. The Second Nine lacks "uprightness," and being in the nature of Joyful Gate, it is easy to fall into impatience. Therefore, the Line Statement says, "It is advantageous to be upright, but going forward brings danger," encouraging him to maintain uprightness and warning him against reckless advancement. If he firmly maintains uprightness, he can complete others' good deeds; if he abandons his own conduct to yield to others, he will fall into evil together.

六三之損所以為益，免於雜亂而成其相應之専，在人事固有如此者。六四之疾多矣，初九乃已疾之藥石也。聖人於初九微示以不可則止之意，於六四則欲其虛心求善，痛自遷改而與道同歸矣。君之所當寳者善也，當損下益上之時，人固欲以善進矣，而五又虛中以應之，則進善無窮而其益無方矣。上九弗損益之，得居上益下之體也，非小補之益而人之應之者眾矣，故象曰大得志也。

The reduction suffered by the third line actually becomes an increase: the line statement says, "When three people walk together, one is lost; when one walks alone, he gains a friend." Removing disorder leads to a one-to-one correspondence, and such situations are common in human affairs. The fourth line has many faults, and the first nine is the medicine that can cure them. The sage subtly advises the first nine to know when to stop, while urging the fourth line to be humble, seek goodness earnestly, and resolutely correct his mistakes, so that he may return to the right path. Therefore, the line statement says, "Reduce his illness, so that he quickly finds joy and incurs no blame." The ruler should regard goodness as a treasure. When it is appropriate to take from below and give to above, people naturally compete to present good words. If the fifth line is also humble and receptive in the center, then the good things presented will be endless, and the benefits received will be boundless. Therefore, the line statement says, "He may receive a tortoise shell worth ten strings of pearls, which he cannot avoid, and this is the highest good fortune." The top nine, "He neither reduces nor increases," no longer reduces from below but instead increases to below, which is in accordance with the proper way of those in superior position benefiting those below. This is not a minor benefit, so many respond to him. Therefore, the Small Image Commentary says, "He achieves great aspirations."

益：利有攸往，利涉大川。

The Hexagram Statement of 《Yi》 says: It is appropriate to go forward, and appropriate to cross a great river or large stream.

益之道，損上益下，民說無疆；自上下下，其道大光。以此大光之道而得民說之無疆，何所往而不利？何險之不可濟乎？二五中正之道，固可以有慶矣，中正之道，大光之道也。木道乃行，程子作益道，理或然也。動而不以巽，躁於動者也，有損而已；動而巽，所以日進於無疆也。天施地生，其益無方，上之益下亦猶是也。凡益之道，與時偕行，則益之所施當其可矣。先王益下，井田、學校、封建、肉刑，舉一世而甄陶之，功業之盛，上下與天地同流，豈小補之哉？見善則遷，進善無窮；有過則改，可至於無過：此作聖之功也。

The Commentary on the Judgment says, "Benefit: by reducing above to increase below, the people are delighted without limit; when those in high position descend to the people, their way shines brightly." The way of benefit is to reduce above and increase below, so the people are delighted without limit; when those in high position are willing to humble themselves and attend to the people below, their way becomes exceedingly bright. By attaining such a bright way and gaining the people's boundless delight, where can they not go? What obstacle can they not overcome? The principle of the middle and correct correspondence between the second line and the fifth line is originally capable of bringing blessings and good fortune; the principle of middle and correct is the principle of brightness. The Commentary on the Judgment says, "The way of wood is now in action." Cheng Yi thought that "wood" should be "benefit," read as "the way of benefit is now in action," and the reasoning may be like this. If there is movement but not flexibility and gentleness, it is impetuous and reckless action, which will only bring loss; if there is movement with flexibility and gentleness, then it can gradually advance to infinity. Heaven gives and earth generates, their way of benefit has no fixed place; the way of benefiting the people below by those in high position is also like this. All ways of benefiting must be carried out in accordance with the times, so the benefit given is appropriate. The former kings benefited the people below, implemented the well-field system, established schools, set up feudal states, and determined corporal punishment, shaping the entire era, their achievements were so great that they were in harmony with heaven and earth, how could it be just a small patch? The Great Image Commentary says, "The gentleman learns good things and follows them, and when he has faults, he corrects them." When one sees good things, he follows them, thus advancing toward goodness without limit; when one has faults, he corrects them, eventually achieving no faults at all—this is the effort of learning to become a sage.

初九當益下之時，受上之益厚矣，不為大作不足以報之，上之益初亦欲其大作也，故曰利用。陽剛之才亦足以為大作而致元吉矣。六二居中而有應，上之益下必自益賢以及之，共天位、治天職、食天祿而及於二者，自不能已，而二亦弗克辭之也。爻位皆陰，或不能固守而少誠實也，故戒以永貞吉，守正而不為富貴所淫則吉也。曰王用享于帝吉，盡誠心以事上而不有其身則吉也。

At the beginning, the yang strength is at its peak, and the benefits received from those above are abundant. It is not enough to simply receive these benefits; one must accomplish great deeds to repay them. Those above bestow benefits upon the initial yang line, expecting it to achieve great things, so the line statement says, "It is advantageous to undertake great actions, originally auspicious, without blame." The initial yang line possesses the strength of yang and is indeed capable of undertaking great endeavors and thus attains great auspiciousness. The line six two is in the center of the lower trigram and corresponds with the nine five above. Those above bestow benefits upon the people below, beginning with the virtuous talents and then extending to all. Sharing the heavenly position, the heavenly duties, and the heavenly salary, this favor naturally continues and cannot be refused. Therefore, the line statement says, "Perhaps one receives a tortoise shell worth ten friends, but cannot refuse it." However, this line is of yin nature and occupies a yin position, which may be unstable and lack sincerity, so it is further warned, "To maintain uprightness for a long time is auspicious," meaning that remaining steadfast in righteousness without being corrupted by wealth and honor is auspicious. The final sentence of the line statement, "The king uses offerings to the deity, and it is auspicious," means that if one sincerely serves the sovereign without claiming the merit as one's own, it is auspicious.

六三不中不正，當益下之時，受上之益者凶事也。上之益下，窮乏者周給之，賢能者任使之，不肖者懲戒之。聖人無棄物，王者重絶人，豈可遽棄六三而不求其遷改乎？若三格則承之庸之，否則威之矣。三處動體之極，非止於惡而不進者也，故得無咎，又期以有孚中行，望其所得者深矣。告公必用圭，公始信之，三之所以告公而得其信，在有孚中行而已。

Six Three is neither in the center nor in the proper position. It is in a position of increasing the people, yet it receives benefits from above through the line statement which says, "Benefit is obtained through calamitous affairs." This benefit comes from relief efforts and disaster relief. The superior receives benefits for the people: the poor and destitute are provided for, the virtuous and capable are appointed, and the wicked are punished. The sage does not discard anything, and the king values most the breaking of relationships. How can one immediately abandon Six Three without hoping that he will change and become virtuous? If Six Three can be moved to goodness, then he is acknowledged and appointed; otherwise, he is dealt with by authority. Six Three is at the top of the trigram of Zhen (Thunder), so it is not someone who remains in evil and does not advance. Therefore, it can "have no blame." The sage also expects it with "sincerity and acting in the middle," showing deep hope. The line statement says, "Report to the prince with a jade bi." To report to the prince, one must hold a jade bi as a token of trust, and the prince will then believe. Six Three can report to the prince and gain trust, relying only on sincerity and acting in the middle.

六四居上之下，所不足者亦中行也。行未得中而能盡益下之道，未之有也，故戒以中行，則告公以益下之志而公従之矣。卦爻之義，有因其所不能而戒之者，有據其所巳能而與之者，有慮其所必至而防之者，有即其所可至而勉之者。國依於民者也，中行益下，得民之心而用以遷國，則民無不従。大王遷岐而民従之如歸市，即其事也。國未必皆遷，特即得民心而可以有為言之耳。

The sixth line in the fourth position is located at the lowest part of the upper trigram, and what it lacks is 'acting in the middle way.' If one's actions do not adhere to the middle path yet wishes to fully benefit the people below, such a thing has never happened, so the line statement first warns him to 'act in the middle way.' If one can act in the middle way, then presenting the idea of benefiting the people to the prince will be accepted, which is why it says 'acting in the middle way, informing the prince who will follow.' The meanings of the line statements have various kinds: some warn when someone cannot do it, some praise when someone has already done it, some prevent in advance when someone is sure to go that way, and some encourage when someone can reach that level. A country is established by the people, so if one acts in the middle way and benefits the people below, gaining the people's hearts can then be used to move the capital, and the people will not fail to follow, which is why the line statement says 'it is advantageous to rely on the people for moving the capital.' King Wen of Zhou moved from Bin to Qishan, and the people followed him with the elderly and children, like gathering at a market, which is exactly this situation. The capital does not necessarily have to be moved, but the point is that if one gains the people's hearts, one can accomplish great things.

九五以有孚恵下，則下以有孚而惠上以徳矣，未有上好仁而下不好義者也。五之益下，有徳有位有時矣，戴之為元后，親之如父母，其生也榮，其死也哀，皆有乎惠我徳之義也。初與二三受上之益者也，四五益下者也。上九居卦之上，處益之極，而未有益下之任，乃自益者也。若以道義自益，則安貧樂道之逸民也，聖人用以戒貪人，故以為求自豐殖之賤夫而斥之也。立心勿恆，喪其所守，其義凶也。

The Nine in the Fifth position uses sincerity and benevolence to benefit those below, and those below respond with sincerity and virtue to those above. Therefore, the line statement says, "With sincere faith and benevolent heart, there is no need to ask; it is the highest good, with sincere faith and benevolent virtue." There has never been a superior who loves benevolence and virtue while those below do not love righteousness. The Nine in the Fifth position benefits the people below, possessing virtue, position, and timing all together. The people then honor him as the sovereign of the world, and they love him as they would their parents. When he is alive, they take pride in him; when he dies, they grieve for him. All of this is contained in the phrase "With sincere faith and benevolent virtue." The initial Nine and the Six in the Second and Third positions are those who receive the benefits from those above. The Six in the Fourth and the Nine in the Fifth are those who benefit the people below. The Nine at the Top is at the highest position of the hexagram, at the extreme of benefiting, yet he does not have the responsibility of benefiting the people below. Instead, he becomes someone who benefits only himself. If he uses righteousness to benefit himself, he is a reclusive gentleman who is content with poverty and delights in the Way. However, the sage here is warning against greed, so he is treated as a base person who seeks only personal gain and is condemned in the line statement, which says, "No one benefits him, someone attacks him, his mind is not constant, misfortune." When one's mind is not constant and he loses the virtue he should uphold, from the point of view of reason, it is misfortune.

夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。

The Hexagram Statement of 《Guai》 says: In the court of the sovereign, openly expose the crimes of the petty person, using sincerity to command the people and explain the danger; first proclaim the decree in one's own city, it is not appropriate to resort to force, but appropriate to go somewhere.

揚于王庭、孚號、告自邑、不即戎、有攸往，皆夬之用也。健而說，決而和，夬之徳也。柔乗五剛，治亂安危基於此矣，安得不揚于王庭乎？斯時也，君子不特以去就決之，如貴戚之臣與國同休戚者，雖死生以之亦不為過。孚號有厲，必盡吾決之誠與決之道也，成敗不必論，而其道可謂光明矣。不告自邑而徒即戎，小人得以藉口，而君子反為所制，自速其窮而已矣。剛長乃終，時則可決，而幾不可以自失也。唐之五王昧於此義，相繼就死，而宗社之危幾不救，可為鑑也。陳蕃、竇武則又下於此者。

The statements in the Hexagram Statement, such as "proclaiming in the royal court," "trustworthy proclamation," "announcing from the city," "unfavorable for immediate military action," and "favorable for a proper course of action," all represent the appropriate methods when removing petty men. The Commentary on the Judgment says, "strong and joyful, decisive yet harmonious," meaning strong and harmonious, decisive yet not losing peace, which is the virtue of the Hexagram of Gua. When one yin line is above five yang lines, the prosperity or decline of the state depends on this. How could one not openly expose its crimes in the court? At this point, a gentleman does not merely express his stance through promotion or dismissal; those noble ministers who share the state's fate, even sacrificing their lives, would not be excessive. "Trustworthy proclamation with danger" means one must fully express sincerity and righteousness in decision-making, not worrying about success or failure, and this path is truly upright. If one does not first clarify his orders and commands, and only resorts to military force, petty men will have an excuse, and the gentleman will be controlled by them, leading only to his own downfall. The Commentary on the Judgment says, "when strength is fully developed, the end comes." When the opportunity arrives, one must decide, and this opportunity must not be missed. The five princes, Zhang Jianzhi and others, in the Tang Dynasty, did not understand this principle, failed to eliminate evil completely, and were subsequently killed, nearly leading to the collapse of the ancestral temples and state rituals, serving as a warning. The Han Dynasty's Chen Fan and Dou Wu plotted to eliminate eunuchs but were killed by them, which is even worse than the case of the five princes.

施祿及下，當賞而賞，無所吝也，取其流通潤澤之義。居徳則忌，取其淵深廣大之義，忌，敬之意也，敬，徳之輿，不敬則徳不可居矣。初九壯于前趾，往不勝咎也。在下不當進者而進，又先之以疎逺未信之小臣，欲去君側之惡而又先焉，躁動之甚也，安能有濟？九二有能決之才，有能決之徳，終日乾乾、夕惕若之心也，謹慎周宻之至，而真可以當決之任矣，意外之患不足慮也。

The Great Image says, "A marsh above the sky, which is the trigram Gua; the superior man thus distributes favors to the people below, and when residing in virtue, he must be cautious." "Distributing favors to the people below" means to reward promptly and without hesitation, taking the meaning of the flowing and moistening water; "being cautious when residing in virtue" takes the meaning of the deep and vast marsh, where "cautious" means reverence and carefulness. Reverence and carefulness are the carriage that carries virtue; without reverence and carefulness, virtue cannot be sustained. The line statement of the first nine says, "Strong at the front toe, going forward without success brings blame." When the toe moves forward, it is to act recklessly and push forward, and if one goes forward but cannot win, it becomes a fault. A person in a lower position, who should not act rashly, yet rushes ahead, and moreover, being a distant minister who has not yet gained trust, takes the lead in action. Trying to remove the wicked people around the sovereign, yet letting such a person act first, is too impetuous, how can it lead to success? The second nine has the ability and virtue to make decisions, with the mind of "being diligent all day and cautious all night" as described in the third line of the Qian trigram, being extremely careful and thorough. Therefore, he is truly capable of taking on the responsibility of removing the petty people, so the line statement says, "Alarm at night, no military threat, no worry." Even if there is a military attack at dusk, such an unexpected danger is not worth worrying about.

九三過剛不中，以決小人，是用壯而見於頄，凶之義，而非君子決所當決之道也。君子夬夬，決其所當決而已，行其所無事而吾無加惡焉，健而說、決而和是也。三若得此道焉，則善用其決矣。雖合於上六之小人，如獨行遇雨若濡，終則知其可慍而慍之，亦無咎矣，此因其所不足而戒之也。

Nine Three is overly strong and not centered, and using such a nature to eliminate small people is what the Line Statement says: "Strong in the cheek, there is danger"—the strong spirit is fully displayed on the cheek, which is a path of misfortune, not the proper way for a gentleman to decide what should be decided. What is meant by "the gentleman decisively decides" is to decide only what should be decided, doing what is right without adding malicious intent. This is what the Commentary on the Judgment says: "Strong and joyful, decisive yet harmonious." If Nine Three can follow this path, then he is using his decisiveness properly. Even if temporarily connected with the small person at the top, as the Line Statement says, "Going alone and encountering rain, if the clothes get wet, there is anger," walking alone and encountering rain that dampens the clothes, as long as he finally understands that this is something to be angry about and is angry, there is no fault. This is a warning based on his deficiency.

臀無膚，不決則不安；行次且，往決則不進：持兩端以觀望，公私交戰之機也。何以至此？以九居四而處說體，失其陽剛之徳，致悔之道也。若撁挽眾陽合力以決，則可以亡其悔，而又不以為然焉。處天下事，智仁勇三徳缺一不可，四之所以卒失也。九五切近上六，乃其所親暱者也，若但知小人之當去，忘私順道，決其所當決，不以私暱之故而失其果斷之徳，則合於中行而無咎矣。下而眾陽處之各盡其道，則上六無號，終有凶矣。若知其窮極，變為君子而以國與民為心，則聖人未嘗不與也。

The statement of the fourth line says, "The buttocks have no skin, his movement is slow and hesitant." When sitting, he cannot be stable because he does not make a decision; when walking, he moves slowly, and when he really wants to make a decision, he cannot take a step. This is like being on both sides of a boat, hesitating and watching. It is exactly the point where public and private interests are in conflict within him. How did he come to this situation? Because he is a yang line in a yin position, and he is in the body of兑 (Joy), losing the virtue of yang strength. This is the way that leads to regret. If he could lead all the yang lines to make a decision together, he could eliminate the regret. But he himself does not think so. Governing the world requires the three virtues of wisdom, benevolence, and courage. This is why the fourth line ultimately fails. The fifth line is adjacent to the sixth line at the top, which is the person he is close to and loves. If he could only recognize that the small person should be removed, forget private feelings, follow the public good, and make decisions when they should be made, without losing the virtue of decisiveness because of personal affection, then he would be in the middle path and have no fault, which is what the line statement says, "Xian Lu Guai Guai, Zhong Xing Wu Jiu." If the lines below each fulfill their own duties, then the sixth line at the top will be as the line statement says, "Wu Hao, Zhong You Xiong," crying out will be of no use, and ultimately there will be misfortune. If he realizes he has reached a dead end and suddenly changes to become a gentleman, putting the country and people in his heart, the sage would not refuse him.

姤：女壯，勿用取女。

The Hexagram Statement of the Gou hexagram says: This woman is too strong, do not marry such a woman.

以一小人敢於犯天下之公議，與眾君子敵，則壯之甚也。君子宜謹於防慮，而求所以逺之焉。一陰猶可制之，故言勿用取女；若至二陰生，則有遯而巳矣。一陰生為姤，一陽生為復，主客之義也；三陰生則成否，始於用娶也；四陰生則為觀，變其名義以抑揚之；剝之君子得輿，亦此義也。雖世運之常，亦有可回之理，而轉移之機在我矣。

A small person dares to challenge the public opinion of the whole country and oppose the virtuous ministers, which is the extreme case of "strength." The gentleman should be cautious and consider carefully, trying to keep him far away. At this point, the yin energy has only emerged one line, and it can still be controlled, so the hexagram statement says "do not take a wife," meaning do not associate with him. When two yin lines appear and form the hexagram "Retreat," the gentleman has only the option of withdrawal. The emergence of one yin line is the hexagram "Meeting," and the emergence of one yang line is the hexagram "Return." One represents an unexpected guest meeting someone, and the other represents the master returning to his original position, showing the distinction between host and guest. When there are three yin lines, it becomes the hexagram "Obstruction," where heaven and earth do not communicate and the upper and lower parts are separated. This source of trouble begins with the initial "taking" of that woman. When there are four yin lines, it becomes the hexagram "Observation," and the sage changes the name of the hexagram to balance the suppression and promotion. The line "the gentleman receives a carriage" in the hexagram "Splitting" also has the same intention: even when yin energy has grown to the point of almost complete decay, the sage still leaves a turning point for the gentleman. Although the rise and fall of the world has its regular course, there is always some way to mend things, and the key to turning the situation lies in the hands of people themselves.

天地相遇，品物咸章，天地之常道遇而已；剛遇中正，天下大行，聖人徳與位遇而化行於天下矣。盈天地間皆遇之義也，而聖人制以相遇之禮焉，如五品人倫之相與、一事一物之裁制，君子遇之以道，小人遇之以非道。富貴貧賤、死生患難之在人亦遇也，而亦有遇之之道焉，非其道則妄而巳矣。遇之之道，所以巳天下之亂也。施命誥四方，取其風行天下之義也。

The Commentary on the Judgment says, "Heaven and Earth meet, and all things are clearly manifested": Heaven and Earth, with their yin and yang energies meeting, enable all things to become evident and clear. The constant way of Heaven and Earth is nothing other than a meeting. It also says, "Strength meets the center and uprightness, and the world is greatly carried out": When a sage's virtue and position meet, his teachings spread throughout the world. The principles of meeting fill the space between Heaven and Earth, so the sage established rituals for proper meeting, such as the five relationships of father and son, ruler and subject, husband and wife, elder and younger, and friends, as well as the proper handling of matters and things. A gentleman meets according to the right way, while a petty person meets without following the right way. Wealth, poverty, nobility, lowliness, life, death, and difficulties are all forms of meeting. In each case, there is a proper way to deal with them; if one does not follow this way, it is merely reckless action. The way of meeting is precisely used to stop chaos throughout the world. The Great Image says, "The ruler issues commands to instruct the four directions," meaning the ruler issues decrees to all parts of the land, taking the meaning of wind spreading across the heavens.

初六繫于金柅貞吉，有所往見凶。聖人不以小人不可變而絶望於善焉，故啟反正之機；在君子不可以惡未著而易之，故警之以羸豕孚蹢躅。張柬之以武三思為几上肉而卒為其所害，昧於羸豕蹢躅之訓也。二處初之上，初之惡尚微，二猶可以制之而使不得以肆其毒。二剛而得中，善於處初者也，而初在其所處之下，故聖人深以制初之惡望之焉。九三過剛不中，下無所遇故臀無膚，上無所遇故其行次且，孤立無助故厲，逺於汙邪故無大咎。言無大咎，則小出入有之，由於過剛不中也；若以剛中而無所遇，則為幽人之貞矣。

The line statement for the first line (Initial Six) says, "Tied to the bronze brake, uprightness brings good fortune; if it is allowed to move forward, misfortune will be seen." The sage does not give up on the path of goodness for a small person who is difficult to change, so he leaves him an opportunity to reform. At the same time, he warns the gentleman not to despise someone merely because evil has not yet shown itself. Therefore, the line statement continues with "A weak pig shows signs of restlessness," meaning that although the pig appears weak, it is restless and eager to break free. Zhang Jianzhi of the Tang dynasty regarded Wu Sanzhi as meat on the chopping block and did not remove him in time, eventually being harmed by him, which shows he did not understand the warning of "a weak pig showing signs of restlessness." The second line (Nine in the Second) is above the first line. At this time, the evil of the first line is still very weak, and the second line can still control it, preventing it from causing harm. The second line is yang and in the center, making it good at dealing with the first line, which is right beneath it. Therefore, the sage deeply expects him to control the evil of the first line. The third line (Nine in the Third) is overly strong and not in the center. Downward, it has no support, so the line statement says "The buttocks have no skin," indicating restlessness. Upward, it also has no support, so it says "His movement is hesitant," showing indecision. Being isolated, it says "Danger," but because of this, it is far from corruption, so it says "No great misfortune." Since it says "No great misfortune," it implies there are still minor issues, which result from its being overly strong and not in the center. If it could be yang and in the center without encountering anything, it would be like the second line of the "Foot" hexagram, "A reclusive person upholds uprightness and brings good fortune," becoming a person who maintains proper conduct.

自九二視初六，則為害治之邪而欲其逺之；自九四視初六，則為所御之民而欲其近之。易惟變所適而不可為典要如此。若取名卦之義，則四近五而居不得正，下應柔邪，罪莫大焉。不取此者，居上位而澤不下究，使民轉而望救於他人，亦足以為世戒矣。九五有徳有位，治初六之柔邪若甚易也，而聖人特慎之而欲含章焉。葢小人變詐百出而易以惑眾，淺謀躁動，為所窺見，則乗間抵隙，眩人之耳目，亂人之心志，而使莫知適従矣。惟時其動，勿使有妄；宻其機，勿使或露：則處得其道而治可以常保矣。上九過剛而居卦之上，角之象也。知剛而不知柔，視中和之徳逺矣，而莫與群焉，吝之道也。然剛善也，終不為欲所動，故無咎。

From the perspective of nine two, initial six is an evil force that hinders the way of governance, so it should be kept at a distance; but from the perspective of nine four, initial six is the people under his jurisdiction, so he should try to get close to them. The Zhou Changes derive meaning according to change, and cannot be regarded as fixed examples, exactly as this shows. If we consider the original meaning of this hexagram, nine four is close to nine five but occupies an improper position, and also corresponds downward to the soft and evil initial six. There is no greater sin than this. The line statement does not take this into account, but says 'encompassing without fish, causing calamity,' because he holds a high position yet fails to let his grace reach below, forcing the people to turn to others for help. Just this alone is enough to warn future generations. Nine five has virtue and holds the position of a ruler, and dealing with the soft and evil of initial six seems easy. Yet the sage insists on caution, advising him to act as the line statement says, 'using杞to wrap a melon, containing virtue,' keeping his virtue hidden. Because small people are cunning and deceptive, easily misleading the masses. If the plan is shallow and the action is hasty, it will be discovered by them, and they will take advantage of the opportunity, find the weakness, confuse people's eyes and minds, and make the people unsure of whom to listen to. Only by grasping the right time to act, without acting recklessly, and keeping the strategy secret, without any leakage, can the situation be properly handled, and peace can be maintained for a long time. Upper nine is overly strong and occupies the top position of the entire hexagram, symbolizing 'horn.' The line statement says 'meeting at the horn, causing hardship, but no blame.' Knowing only strength and not knowing flexibility, he is far from the virtue of harmony, so no one is willing to associate with him, which is a regrettable path. However, strength is still a good quality, and he is ultimately not swayed by personal desires, so he still has no blame.

萃：亨。王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。

The hexagram statement of 《Cui》 says: It is smooth. The king goes to the ancestral temple for worship, it is appropriate to meet with great men of virtue, it is smooth, appropriate to maintain uprightness; using great sacrifices for worship brings good fortune, appropriate to go somewhere.

此順而彼說，剛中而有應，皆聚之義也。若未順而得說，非剛中而致應，則聚不以道矣。王假有廟，王者聚道之大，而亦所以聚天下也。利見大人亨，非有君長臨之，則不能相正以生矣，而何以致亨通？聚不以正，則茍合而豈聚之道哉？聚之時用大牲、有所往，皆理之正，故為順天命也。豐年用上牲，得其所聚，仁之愛之之道不可已也。

The lower trigram is Kun, representing compliance, and the upper trigram is Dui, representing joy; on one side there is compliance, on the other there is joy. The nine in the fifth position is a strong yang line in the center, with the six in the second position below it in harmony — these are all principles of gathering. If one does not first have compliance and only knows how to please others, or if one forces harmony by relying on the virtue of strong yang in the center, then gathering is not in accordance with the right path. The hexagram statement says, "The king comes to the temple," meaning the king personally visits the ancestral temple to perform worship. This is the greatest aspect of the king's way of gathering, and it is also the method used to gather the hearts of the people. It says, "It is advantageous to see a great man, and it is smooth," because without a leader above to guide and correct, people cannot live in peace and harmony, and how can they achieve smoothness? Gathering without following the right path is merely a hasty and superficial coming together, and cannot be considered the true way of gathering. When gathering, using great sacrifices and proceeding on a journey are in accordance with the right way, so the commentary on the judgment says this is "in accordance with the mandate of heaven." In a bountiful year, using the finest sacrifices is because the people's hearts have already been gathered, and the principles of benevolence and compassion toward them must never cease.

天地萬物之情聚而已。天施地生，乾坤交泰，聚之義也；五品人倫，恩義相篤，亦聚之義也；飛潛動植，類聚群分，亦聚之義也。盈天地之間者聚而已，但以道則得，非道則失，升降消長、治亂安危胥此焉基。膺宰治之責者，黙識而操之以道可也。除戎器，戒不虞，乃處聚之一道而致其常聚也。兵非聖人之得已，而為徳化之輔不可廢也。

The Commentary on the Judgment says, "By observing what gathers together, the true nature of heaven and earth and all things becomes evident." The actual nature of heaven and earth and all things is nothing more than the concept of "gathering." Heaven bestows and earth nurtures, and the union of heaven and earth produces harmony, which is gathering. The five fundamental relationships of father and son, ruler and subject, husband and wife, elder and younger, and friends, with their deep moral obligations, are also gathering. Flying creatures, submerged creatures, moving creatures, and plants each gather together according to their kind and form groups, which is also gathering. The entire universe is filled with gathering. If it follows the right path, gathering remains stable; if it does not follow the right path, gathering occurs and then disperses again. Ascending and descending, decrease and increase, peace and disorder, safety and danger, all depend on this principle of gathering. Those who bear the responsibility of governing the world should simply quietly understand this principle and follow the right path to maintain it. The Great Image Commentary says, "The superior man prepares weapons and guards against unforeseen events," which is another way of handling gathering, aiming to ensure its long-term stability. Warfare is not something the sage wishes to engage in, but it serves as an aid to moral cultivation and cannot be abandoned.

處萃之道，知仁勇三徳缺一不可。初六知及之而仁不能守，故有孚不終，乃亂乃萃。初之本心不自昧，而萃非其所，在初終不能以自安也，故又號呼而為眾所笑。惟勿恤流俗，往従正應，則無咎。大抵聚之時易至於茍聚，或以逺近，或以難易，或制於強力而不能自振，君子審於逆順公私而已矣。馬援舍公孫而就光武，萃之正也；張瑛従宦官而攻陳竇，其失甚矣；臧洪不憚殺身而應張超，得往無咎之義矣。

At a time of gathering, the three virtues of wisdom, benevolence, and courage are all essential. The line "Six at the Beginning" has sufficient wisdom but cannot maintain benevolence, so the line statement says, "There is sincerity but it does not last, thus disorder and gathering arise." Sincerity cannot be sustained, leading to confusion and chaotic gathering. The original heart of "Six at the Beginning" has not entirely disappeared, but it gathers with the wrong people, so it can never find peace. Therefore, the line statement continues, "As if crying out," expressing loud lamentation and being mocked by others. As long as one does not pay attention to the opinions of the common people and proceeds to follow the correct corresponding line "Nine in the Fourth," there will be no fault. Generally, during times of gathering, people are most prone to compromise and fit in: some due to distance, some due to difficulty, some unable to rise due to coercion. The gentleman only needs to clearly discern between right and wrong, and public and private. During the Eastern Han dynasty, Ma Yuan abandoned Gong Sun Shu and joined Guangwu Emperor, which was a proper gathering; Zhang Ying relied on eunuchs to attack Chen Fan and Dou Wu, which was a great mistake; Zang Hong, despite the risk of death, responded to Zhang Chao's plight, which fits the meaning of "Going forward without blame."

六二應九五而雜於二陰，必引吉乃得無咎。引謂心懸於五而有以感招之也，感招之道，誠而已矣，故又曰孚乃利用禴。禴，祭之儉薄之義，盡其誠，則雖儀物不足而可以通其志於五矣。人臣有孤忠為讒慝所間，而君或未諒者，惟積誠以感之而已矣。三所乗者二，而二則萃於五矣；所比者四，而四則萃於初矣。已以不中不正，人莫與萃，求萃不得則嗟如而已，亦何所利哉？惟往従上六，求與之萃，則無咎。上雖非陽，當萃之時，固有以類相聚者，所應之義可畧也。雖與上六兩陰相聚亦無大益，差勝於無所與聚而已，故小吝。三惟不中正故嗟如，若以剛陽之徳處斯時，則為獨立不懼，而五與二之外皆不屑與之相萃也。

Six in the Second corresponds with Nine in the Fifth, but is sandwiched between Six at the Beginning and Six in the Third, two yin lines. It must therefore follow the line statement, which says, "Draw towards good fortune, without blame." "Draw" means to constantly think of Nine in the Fifth and try to move him. The only way to move him is through sincerity, so the line statement continues, "Belief leads to the use of a simple sacrifice." "Simple sacrifice" refers to a worship offering with meager offerings. As long as one uses sincere intent, even if the ritual items are not abundant, one's will can reach Nine in the Fifth. A minister with loyal devotion may be slandered by petty men, and the ruler may not yet understand. In such a case, one can only continue to accumulate sincerity to move the ruler. Six in the Third dominates Six in the Second, but Six in the Second has already turned towards Nine in the Fifth. It is close to Nine in the Fourth, but Nine in the Fourth has already turned towards Six at the Beginning. It is neither in the center nor in the proper position, and no one is willing to join it. Seeking to join but failing to do so, it can only be as the line statement says, "Gathered but sighing." There is no benefit to be gained. Only by going to follow Six at the Top and seeking to join it can there be no blame. Although Six at the Top is not a yang line, during gathering there is naturally a situation where like attracts like. In such a case, the emphasis on correctness and incorrectness can be relaxed. However, joining with two yin lines brings little benefit, only slightly better than being unable to join at all. Therefore, the line statement says, "A small hardship." Six in the Third has fallen into this situation because it is not in the center and not in the proper position. If a man of yang strength were in this position, he would be independent and fearless, not joining with anyone except Nine in the Fifth and Six in the Second.

九四處位不當，必大吉始得無咎，非大吉不足以補過。人臣有進不以正而位非所當得者，必攄忠誠以大建明，始可以掩前愆矣。九五以剛陽當萃之時而居尊位，徳可以稱其位，固無咎矣，或有未孚，則亦修其元之徳而已。元為四徳之首，君徳也，君子體仁足以長人，元之徳至於常永貞固，則君徳備而萬邦作孚，悔可以亡矣。悔謂徳未盛而人未孚也，謂其志未光也，葢兊體柔說而非純粹於剛陽中正者也。

Nine in the Fourth is in an inappropriate position and must achieve the statement in the line, "Great good fortune, no blame," only by great good fortune can there be no fault; if not great good fortune, it is insufficient to remedy his mistakes. If a minister enters a position not through the proper way and is not meant to be there, he must exert himself fully and achieve great accomplishments to cover up his previous mistakes. Nine in the Fifth, with its yang strength, is in a time of gathering and occupies a position of honor. His virtue is suitable for his position, so he originally has no fault; if there are still people who do not sincerely submit, then only by cultivating the virtue of "yuan" can he overcome this. Therefore, the line statement says, "Gathering in position, no blame; not trusted, original enduring uprightness, regret disappears." "Yuan" is the first of the four virtues: originality, prosperity, benefit, and uprightness, which is the virtue of a ruler. The "Wenyan" of the "Qian" says, "A gentleman embodies benevolence and can lead people." When the virtue of "yuan" is enduring, upright, and firm, then the virtue of a ruler is complete and all the states will trust and submit, so regret naturally disappears. Here, "regret" refers to the virtue not being great enough and the people's hearts not yet submitting, which is what the "Small Image Commentary" says, "The will has not yet shone." Probably because the upper trigram is the soft and joyful "Dui," not yet purely yang and upright.

上六無應，處萃之終，眾之萃皆已定矣，而已無所萃，人之云亡、邦國殄瘁之時也，故始焉齎諮而終至於涕洟，不能一朝自安也。其求萃之心切矣，故無咎。杕杜之詩近之，故曰彼君子兮，逝肯適我，求之可謂誠矣。君欲得臣以用其道，臣欲資君而行其義，朋友之以道徳相須，皆此義也。

The Sixth at the Top has no proper correspondence, and is situated at the end of a gathering, where all people have already settled their destinations, yet he himself has nowhere to go. This is exactly what the Book of Poetry, Great Ya, Zhanying says: "People vanish like clouds, the state and country are ruined." It is the time when virtuous men are greatly reduced and the country is exhausted and in decline. Therefore, the line statement says, "Alas, weeping, no blame": at first only sighing and lamenting, finally coming to tears and unable to rest for a single day. His desire to be gathered is so urgent, so he has no fault. The meaning of the Book of Poetry, Tang Feng, Didi Du is similar. The poem says, "That gentleman, will he come to me?" Such a seeking can be said to be from the most sincere heart. The ruler wishes to obtain virtuous ministers to carry out his way of governance, the minister wishes to rely on the ruler to realize his righteousness, friends expect and demand from each other through moral conduct. This is the meaning.

升：元亨，用見大人，勿恤，南征吉。

The Hexagram Statement of the Ascending Hexagram says: It is greatly smooth and unimpeded. By following such virtue, one may approach a great person without worry, and proceeding southward will bring good fortune.

柔以時升，升也；地中生木，亦升也；巽而順，亦升也。巽而順則徳尊業廣，日進未已，亦升之義也。若自賢自用，過於髙亢，日下而已，安能升？升之時，向治之時也。巽順於理以制事變，則所以應天下之故而圖於幾微者，亦精且宻矣。有剛中之臣而得柔中之君以應之，皆致元亨之道也。六五應九二，有見大人之象。如卦之才，以見大人相與大有為，則何處不遂？何行不得？故南征吉。成湯三聘伊尹，十一征而無敵於天下；先主三顧孔明而成霸業：用此道也。順修其徳而積小以成髙大，士希賢，賢希聖，亦升之義也。

The Commentary on the Judgment says, "Flexible and rising with the right timing." Yin flexibility follows the trend and ascends gradually, which is called "ascending." The lower trigram is Xun (wind), representing wood, and the upper trigram is Kun (earth), symbolizing earth, with trees growing out of the earth, which is also called "ascending." The hexagram's virtue is that the lower is Xun and the upper is compliant, being humble and compliant, which is also called "ascending." If one can be humble, compliant, and gentle, his virtue will be respected by others, his career will grow ever more extensive, and he will make steady progress day by day, which is also the meaning of "ascending." If one relies on his own ability, is stubborn and self-willed, and insists on being lofty and arrogant, he will only descend day by day, how can he ascend? When there is an "ascending" situation, it is precisely the time when the world is moving toward peace and order. By being humble, compliant, and gentle to follow the principles, one can respond to changes and plan in the subtlest details, thus being precise and thorough. When there is a noble and strong minister in the center, and a compliant and gentle ruler in the center who corresponds with him, these are the ways to achieve "original greatness." The six in the fifth position corresponds with the nine in the second, thus showing the image of "meeting a great person." By using the talents and virtues of this hexagram to meet with a great person and cooperate for great achievements, then where can one not be smooth and successful? What can one not accomplish? Therefore, it says, "A southern campaign is auspicious." King Tang of Shang invited Yi Yin three times with propriety, and after that, he waged eleven campaigns and became invincible throughout the world; Liu Bei, the former lord of Shu, visited Zhuge Liang three times in his thatched cottage and thus achieved hegemony—these all followed this principle. Cultivating one's virtue with humility and accumulating small things to achieve great ones, the scholar desires to become a virtuous person, the virtuous person desires to become a sage, which is also the meaning of "ascending."

初六居二陽之下，九二上應六五，剛而得中；九三居下之上，剛而得正：其心皆欲以人事君也。初六有巽徳而與同體，其志相合，故允升大吉。九二輔六五以致升者也。九三剛而得正，六四柔而得正，一時之賢俊而履已之上，二雖剛中，然以陽居陰而得善，猶有可議焉。若疑忌之心生，則於開誠心、廣忠益之道有未盡，而五亦疎之矣，故盡其誠心，則雖儀物不足而可以達其志於五矣。九三以剛正之才居下之上，前臨於坤，無所疑礙，得升而行其志，可謂才與時合矣。六四坤體而有順徳，王用亨于岐山，用其誠而已，用其誠以輔君，順人臣之道以為其所事也。不言升者，六四近君，位已髙矣，患於尸位而無以報稱，故勉之以誠。

Chu Liu is located below both Jiuer and Jiisan, the two yang lines; Jiuer is above and corresponds to Liwu, being yang and in the central position; Jiisan is at the top of the lower trigram, being yang and in the proper position--their thoughts are all to serve the sovereign by the right way. Chu Liu has the virtue of compliance and is together with Jiuer and Jiisan, sharing the same aspirations, so the line statement says "Yun Sheng, Da Ji," meaning that it is trusted and rises to a great fortune. Jiuer is the one who supports Liwu to achieve the rising trend. Jiisan is yang and in the proper position, Li Si is yin and in the proper position, both are the virtuous talents of the time, yet they stand on top of Jiuer; although Jiuer is yang and in the central position, he is in a yin position and thus has some shortcomings. If there is any suspicion or jealousy, then in the aspect of sincerity and broad acceptance of loyal advice, there is a lack, and Liwu will distance himself from him; therefore, as long as he puts forth his sincere heart, even if the rites and offerings are not abundant, he can convey his aspirations to Liwu, which is exactly the meaning of the line statement "Fu Nai Li Yong Yue, Wu Jiu." Jiisan, with his virtuous and upright talent at the top of the lower trigram, faces a broad坤 earth ahead, with no obstacles, thus he can rise and realize his ambitions, which can be considered as a match between talent and opportunity. Li Si, belonging to the坤 body and possessing the virtue of compliance, the line statement says "Wang Yun Heng Yu Qi Shan," relying on the single character "Cheng" (sincerity); using sincerity to support the sovereign, following the proper duties of a minister. This line does not mention "rising," because Li Si is already close to the sovereign's position and has a high status, so the fear is that he would be idle and fail to repay the sovereign's grace, hence using "Cheng" to encourage him.

六五以陰居尊，所不足者貞也，故言能貞則吉，而如升階之易。五之所升，世底於極治也。惇典庸禮，命徳討罪，本於天命人心之正而已無與焉，貞之義也。能如此則世臻隆平而君道盡矣，故大得志。上六冥升，孜孜於為惡而惟日不足也，聖人設言以誘其入善，言以此惟日不足之心而用之於貞，則為君子矣，其啟人遷善之意至矣。以陰柔居升極，馴習為茍賤，流為汙穢，患得患失無所不至，於君徳民生則忘之久矣。才一也，用之以為惡則惡無不至，用之以為善則善亦無不至矣。上六得至於升之極，非無才者也，用其才於為惡而已，故聖人勉以不息之貞。

Six in the Fifth, being a yin and soft line, occupies a position of honor but lacks 'zheng' (uprightness). Therefore, the line statement says, 'zheng ji, sheng jie'—maintaining uprightness brings good fortune, and ascending is as easy as climbing steps. The realm to which Six in the Fifth ascends is one that brings the world to its highest state of governance. Like what is said in the Book of Documents, upholding the five classics and observing the five rites, appointing virtuous people and punishing the guilty, everything is based on the justice of heaven and the people's will, without any personal bias—this is the meaning of 'zheng'. When this is achieved, the world moves toward prosperity and peace, and the duties of a ruler are fulfilled. Therefore, the Small Image Commentary says, 'great realization of aspirations.' Upper Six 'ming sheng,' which means ascending blindly and blindly, persistently doing evil, and even fearing that time is insufficient. The sage includes this statement to guide him toward goodness—transforming this 'fear of insufficient time' into uprightness, he becomes a gentleman. The intent to inspire people to change their ways and do good is indeed profound. Being yin and soft in the highest position of ascent, after long exposure, leads to being petty and base, corrupt and despicable, doing anything for gain or loss, completely forgetting about the virtue of the ruler and the well-being of the people. The talent is the same, but using it for evil leads to no end of wickedness, while using it for good leads to no end of goodness. Upper Six can ascend to the highest position not because he lacks talent, but because he uses his talent for evil. Therefore, the sage encourages him with constant uprightness.

升六四王用亨于岐山吉無咎，象曰：王用亨于岐山，順事也。王，大王也。六四居上卦之下，坤為土，為有土諸侯之象，正大王之謂也。坤之徳為順，上順天命，下順人心，邠人從遷於岐山，國勢亨通而日升於強大，王業肇基，正大王之事業也，故吉而且無咎。事固有吉而不免於咎者，亦有無咎而未能吉者。王業肇基，國勢昌大，吉也；順天命人心而非有覬覦之私，則無咎也。

The Line Statement of the Sixth Line of the "Ascending" hexagram says, "The king offers sacrifices at Qishan, which is auspicious and without blame." The Small Image Commentary says, "The king offers sacrifices at Qishan, which is in accordance with the right course of action." Here, "the king" refers to the ancient Duke of Zhou Taowang Gugong Danfu. The Sixth Line is located at the lowest position of the Upper Trigram, which is坤 (Kun), representing earth and symbolizing a feudal lord who possesses territory. This refers to Zhou Taowang. The virtue of坤 is to be yielding: it yields to heaven above and to the people below. The people of Binyi followed him to migrate to Qishan, and the state prospered day by day, laying the foundation for the Zhou dynasty's rule. This was Zhou Taowang's achievement, hence it is both "auspicious" and "without blame." Events may be auspicious yet still involve some fault, or they may be without fault yet not be auspicious. The establishment of the royal lineage and the prosperity of the state is "auspicious"; following the mandate of heaven and the will of the people without any private ambition for the throne is what constitutes "without blame."

孔子恐人疑大王亨于岐山有僥倖茍得之心，故發明其義曰順事也。順之一字，足以破千古之惑。與隨上六相類，彼為文王之事，三分天下有其二以服事殷，隨道之極也。出羑里之囚，則誕受天命，享於西山也。象言上窮者，窮極而後亨也。西山盡周西土而言氣象，故大於岐山矣，本義之誤自見。

Confucius feared that later generations might suspect King Wen's sacrifice at Mount Qi was motivated by a desire to seize the Mandate of Heaven, so he specifically clarified the meaning by saying "it is about following the right course." The single character "follow" is sufficient to dispel doubts that have persisted for thousands of years. This is similar to the situation described in the sixth line of the "Following" hexagram, "the king offers sacrifices at the western mountain," but that line refers to King Wen's actions: having already controlled two-thirds of the world, he still remained loyal to the Shang dynasty, which is the ultimate expression of the principle of "following." When he eventually escaped from his imprisonment in Youli, he was then widely recognized as having received the Mandate of Heaven and offered sacrifices at the western mountain. The "Small Image Commentary" says "reaching the utmost," meaning that only after reaching the extreme point could there be success. "Western mountain" refers to the grandeur of the entire western territory of the Zhou dynasty, so it is more expansive than "Mount Qi." The error in "The Original Meaning of the Zhou Changes" becomes evident when compared with this.