The卦 of "Comparison" (Earth below Water above)

比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。

The Hexagram Statement of 《Bi》 says: To be close and assist each other brings good fortune. To investigate the origin and repeatedly inquire, one must possess the three virtues of 'Yuan' (primordial goodness), 'Yong' (eternal continuity), and 'Zhen' (upright sincerity), so as not to commit mistakes. Those who dare not be idle and lazy are coming to join, while those who hesitate and lag behind face misfortune.

比自有得吉之理。比，輔也。輔則下順從之義也，安有下順從以輔之而不獲于吉乎？當此比輔之時，必推原考筮，已有元永貞之徳，然後可以當其比輔而無咎；否則或以力驅之而已，安得免於咎乎？元者善之長，君徳也。君徳至於永貞，則純乎天矣。

The hexagram "Bǐ" inherently contains the principle of obtaining good fortune. "Bǐ" means to assist or support. When there are people to assist, it implies that those below are willing to comply. How could one fail to gain good fortune when those below are obedient and supportive? At this time when the superior and inferior are closely united and mutually supportive, the ruler must investigate the root cause and carefully examine matters. Only after the ruler himself possesses the three virtues of "yuán" (primordial virtue), "yǒng" (permanence), and "zhēn" (uprightness) can he be worthy of receiving assistance from others without committing mistakes. Otherwise, if he merely uses his power to command others, how could he avoid making mistakes? "Yuán" is the beginning of all good virtues, which is precisely the virtue that a ruler should possess. When a ruler's virtue is constant and upright, it fully aligns with the way of heaven.

不寧者，不遑寧處，有憂勤惕厲之心者也。天之立君，以一人治天下而勞之，非以天下奉一人而逸之也。君人者，頃刻謹畏之不存，則怠忽之所自起；毫髮幾微之不察，則禍患之所自生。有此不寧之心，則下之比輔方感而來矣。九五以剛中之徳居尊位而上下應之，是有君徳、存敬畏之心而得民之歸赴之象也。

The Hexagram Statement says "not at ease," meaning one is unable to rest in comfort, always keeping in mind worries, diligence, and vigilance. Heaven establishes a ruler to govern the world and to labor for it, not to use the entire world to serve one person for ease and pleasure. As a ruler, if even for a moment one lacks a cautious and reverent mind, negligence and carelessness will arise from there. If even the slightest hidden thing is not noticed, calamity will sprout from there. With this mind of not seeking ease, the people below will be moved and come to support and assist. The Nine in the Fifth, with a strong and vigorous virtue in the center, holds a high position, and all the lines respond accordingly. This is the symbol of a ruler possessing the virtue of a ruler, always maintaining reverence, thus gaining the people's hearts and their coming to him.

夫者，丈夫之稱，《左傳》曰：「是謂我非夫也。」後，如先事後得之後，怠緩之也。於君子而怠緩之，則賢者退處，小人類進，而人將離叛而不輔矣，則道窮而凶矣。地上有水，比之象也。建立萬國之諸侯而定巡述之禮以親之，先王所以盡比之道也。

"Fu" is a term used to address an adult man. The "Zuo Zhuan" mentions "this is called me not being the husband." "Hou" is like the "hou" in "xiang shi hou de," meaning delay or negligence. If a virtuous and moral gentleman is hesitant and negligent, the virtuous will retreat and not appear, while the petty people will gather and advance. The people's hearts will scatter and betray, unwilling to support, and the ruler's way will reach its end, bringing calamity. Above the earth there is water, and water and earth are close and inseparable, which is the image of the "Bi" hexagram. By dividing the world into myriad states and establishing the ritual of touring and inspecting to be close to them, this was the method of ancient sage kings who practiced the way of being close to others to the fullest.

初六居下順體，是能比上者也。比上而有信實之徳，則終始無間而免於咎矣。若有孚至於盈缶，則不但無咎而已，且有他吉也。有孚盈缶，則信之至也。草澤之間有懷至信之徳者，安能久在下乎？此他吉也。

The line "Initial Six" is located at the very bottom of the entire hexagram and belongs to the nature of the Earth trigram, which is characterized by obedience. It represents a person who can approach upwards and attach closely. If one approaches upwards with sincerity and solid virtue, there will be no obstruction from the beginning to the end, thus avoiding mistakes. If it is like the line statement of the "Comparison" hexagram's "Initial Six," which says "There is sincerity filling the jar," meaning sincerity is so full that it fills a jar, then not only is there no mistake, but there is also an unexpected good fortune. Sincerity filled to the brim represents sincerity reaching its extreme. A person with such ultimate sincerity in the fields and marshes, how could he remain in a low position for long? This is what is meant by the additional good fortune.

六二上比九五也。柔順中正，則比之自內，得正而吉矣。內取由中之義，事君以道而出於中心之誠也。所謂責難於君謂之恭，陳善閉邪謂之敬，非堯舜之道不敢陳於王前者，皆是也。如此則僅可以免過而不自失也。臣道之難盡也如此。

Six Two approaches and adheres to Nine Five above. It is flexible and upright, occupying the central position and maintaining correctness, so the Line Statement of the second line in the "Comparison" hexagram says, "Comparison arises from within." This means adhering sincerely from the heart, maintaining the correct path and thus attaining good fortune. "Within" refers to the idea of originating from the center, meaning serving the sovereign according to the correct path, with all actions stemming from sincere inner intent. The "Mencius" states, "To criticize the sovereign is called respect; to present good and prevent evil is called reverence," and "One should not present something before the king unless it is the way of Yao and Shun." These all describe this attitude. To achieve this is merely enough to avoid mistakes and retain one's integrity. The duty of a minister is difficult to fulfill completely, yet one reaches this level.

六三陰柔不中正，處已非其道也，君子小人類聚群分，而所比皆非其人矣。六四位在九五之下，比之時皆以下比上也。四柔而得正，以是而比五，則能以柔濟其剛，都俞吁咈皆以道而不離於正也，則有引君當道、志於仁之忠矣，故吉。

Six in the Third isyin softness and neither central nor proper, so even positioning itself properly is not in accordance with the right path; the virtuous and the petty each associate with their own kind, forming different factions, and what Six in the Third associates with is entirely inappropriate. Six in the Fourth is in the position below Nine in the Fifth, and during the time of the卦 of 比, those below are supposed to associate with those above. Six in the Fourth, being柔 in a柔 position and proper, uses this attitude to associate with Nine in the Fifth, thus using柔和 to temper the strength of the sovereign. Whether expressing agreement with '都' and '俞' or expressing correction with '吁' and '咈', all are in accordance with reason and not deviating from the correct path. This demonstrates loyalty in guiding the sovereign towards the right path and wholehearted benevolence, hence it is auspicious.

九五陽剛中正，以居尊位，用大中至正之道而顯以比天下者也。如孟子所言王道皆為顯比，建萬國、親諸侯以其一端也。先王托股肱耳目於臣下，以次承宣而達諸天下，則為顯比；霸者用其私智，小小補塞，則晻昧而非顯比也。王者田獵用三驅之網，去其一面，不盡取之，取其不用命而入者，舜之班師振旅、誕敷文徳而冇苗來格是也。失前禽，邑人不誡，邑人之心亦上之心也，知其以徳化民而不以威驅之也，皆吉之道也。上六居卦之上，為首之象。當比之時，下無應與，為比之無首之象。比已終矣，而獨無所比，則死亡無日矣，故凶。

The nine in the fifth is yang and strong, upright and in a position of honor. It uses the great and correct principle to openly and properly attract the people under heaven, which is what the line statement of the fifth line of the "Qie" hexagram says, "Manifestly attracting." This is similar to the Way of the King as explained in the "Mengzi," which falls under the category of "manifestly attracting." Establishing vassal states throughout the land and drawing close to the feudal lords are just aspects of it. In ancient times, the sage kings entrusted their ministers with duties like limbs, ears, and eyes, allowing decrees to be passed down in order and communicated throughout the land, which is "manifestly attracting." In contrast, a hegemon who relies on his own petty cleverness and patches things up here and there with scattered efforts is obscure and confused, and does not qualify as "manifestly attracting." A king hunting uses the method of "three drives," leaving a path open so that animals are not driven to the end and killed off completely, but only those that come forward on their own are taken. This is like Shun's army retreating and spreading cultural virtue, leading the people of the region to come willingly. The line statement says, "Losing the birds ahead, the people of the town are not warned." The people of the town are like the ruler's heart; they know the ruler is influencing the people with virtue rather than forcing them with authority, which is the way to bring about good fortune. The sixth line at the top is at the top of the hexagram, symbolizing the beginning; when the whole world is drawing close, it has no corresponding line below, which is the image of "attracting without a leader." When the process of drawing close has reached its end, yet it remains isolated and without any connection, then destruction is imminent, hence the danger.

小畜：亨。密雲不雨，自我西郊。

The Hexagram Statement of the Lesser Accumulation says: There is a small accumulation, and it is smooth and unimpeded. Thick clouds are gathering but no rain is falling. The clouds arise from the western outskirts.

小，陰也；畜，止之也。六四以陰居陰，為柔得位。柔不得位則不能畜陽，柔既得位，則有以致上下之應而為其所畜矣。小人而無才無位者，亦安能制君子哉？以巽畜乾，亦為小畜；又以陰畜陽，亦不能大有所畜。小人畜君子，畜其不能用世耳，於其道則無如之何，所畜者區區之微末耳。

"The term 'small' refers to yin, and 'cattle' means to restrain or hold back. The fourth line is a yin line in a yin position, which is soft and in the right place. If softness is not in the right place, it cannot restrain yang; but when softness is in the right place, it can call upon the response of all other lines, thus restraining yang. If a petty person has neither ability nor position, how can he restrain a gentleman? This hexagram has heaven above and wind below. Using the gentle nature of wind to restrain the strong and vigorous nature of heaven, it is called 'small restraint'; it is also restraining yang with yin, which ultimately cannot achieve great restraint. A petty person restraining a gentleman can only prevent him from acting in the world, but he cannot affect the path that the gentleman upholds. The petty person is powerless against the gentleman's principles, and can only restrain minor aspects."

小畜之時，陽猶可亨。卦之內健外巽，二五以剛得中而志猶得行，君子之作用亦未盡為小人者所畜也，故亨。小人未能盡制君子之作用，則所畜尚未遂也，故有密雲不雨、自我西郊之象。云為雨氣，陰物也。陽氣上升而云密畜之，則相持為雨而下；畜之未極，則氣猶騰往而不雨矣。

When the hexagram Xiao Xu (Small Accumulation) is present, yang strength is still able to achieve success. In this hexagram, the inner trigram is strong and vigorous, while the outer trigram is soft and compliant. The lines nine two and nine five are both yang lines occupying the central positions, indicating that their aspirations are still achievable. The actions of the gentleman are not entirely restrained by the petty person, hence the hexagram statement says "success." Since the petty person is unable to fully restrain the gentleman's actions, his purpose of restraint has not yet been fully achieved, leading to the imagery of "dense clouds without rain, coming from the west suburb." Clouds are the vapor of rain, belonging to yin. Yang energy rises, and the clouds tightly restrain it; the mutual struggle between the two leads to rain falling. However, the restraint is not yet complete, and the yang energy still rises upward, resulting in dense clouds but no rain.

天地間東南為陽，西北為陰。凡陽唱則陽畜陰，陰和而成雨；陰唱則陰畜陽，陽不和而不雨。密雲之不雨，亦自我西郊之義也。無小畜則無所謂密雲，無所謂西郊；有小畜則有密雲西郊之象，不能遂其所畜則有不雨之象。不雨與亨之義相反，君子小人勢不能以俱盛也。若以為善言之，凡臣不能止君之慾、子不能止父之過，皆此義也。

Between heaven and earth, the southeast belongs to yang and the northwest to yin. When yang initiates first, it gathers yin, and when yin harmonizes with it, rain is formed. But if yin initiates first, it gathers yang, and since yang does not harmonize, rain does not fall. Dense clouds without rain correspond to the meaning of "self in the western suburbs." Without the situation of "small accumulation," there can be no dense clouds or western suburbs; with the situation of "small accumulation," there is the image of dense clouds in the western suburbs. If the purpose of restraint is not achieved, there is the image of no rain. "No rain" is the opposite of "smoothness," showing that a gentleman and a petty person cannot both flourish simultaneously. From a positive perspective, whenever a minister cannot restrain the sovereign's private desires or a son cannot stop his father's mistakes, it is also due to this principle.

畜有止之之義，有聚之之義，止則聚矣。風行天上，則氣即散往而不能聚，有小畜之象。君子以懿美其文徳而已，美在其中為畜之大，威儀文詞之間而致其美，則所畜者小矣。小人畜君子，必制之使不得遂其所為；畜之未極，則君子猶得以安其位而行其志。君子者，始焉若將失其所矣，而終得以復其所，此小畜之初二皆以復為言也。

"The character '畜' has the meanings of stopping and accumulating; when something is stopped, it naturally accumulates. Wind moves across the sky; when the air disperses, it drifts away and cannot be gathered together. This is the imagery of the hexagram 'Small Accumulation.' A gentleman in such a situation can only cultivate his moral virtue. Virtue resides within the heart, and that is the great accumulation. If one only seeks to appear good in appearance, speech, and writings, the accumulation will be small. Small people restrain the gentleman, necessarily trying to stop him from realizing his aspirations. However, when this restraint has not yet reached its extreme, the gentleman can still remain in his position and carry out his intentions. At first, the gentleman seems about to lose his place, but in the end, he returns to his proper position. Therefore, the first and second lines of the hexagram 'Small Accumulation' both use the word '复' (return)."

初九乾剛得正，雖與四為正應，去之尚遠，不為所畜，猶得進而上行，則復之自道矣。守正不變而卒得復，則復自道矣；若非禮求進，則復不以道，而為以邪媚乾澤矣。自道而復，則無咎而可以行所學以益世，其義自當獲吉也。九二漸近於陰，若將為其所畜矣，以所處得中而不自失，又與初同體，皆陽剛之君子也，相資相援，進而有為，則牽復之象而吉也。葢初九結綬則九二彈冠，其出與處同一道也。

The initial line, "Initial Nine," is yang and strong, occupying the correct position. Although it corresponds with the fourth line, which is yin, they are still far apart and not constrained by each other. Therefore, it can still advance upward. Hence, the line statement of the first line in "Small Accumulation" says, "Return along one's own proper path" — returning along one's own correct path. Holding fast to the correct path without change and finally returning to one's original position is called "returning along one's own proper path." If one advances improperly and seeks promotion in an unrighteous manner, then the path back becomes wrong, becoming a path of using perverse means to flatter and seek favor. Returning along the correct path brings no fault, and one can apply one's lifelong learning to benefit the world, and by reason, naturally attains good fortune. The second line, "Nine in the Second," gradually approaches the fourth line, which is a yin line, and is about to be constrained. However, because it is in the central position, it does not lose its integrity. It also shares the same trigram as the initial line, and both are yang and noble, thus supporting and assisting each other, advancing together. This is the image of the line statement of the second line, "Tied Return," hence it is auspicious. Generally, the initial line's line is appointed to an official post, and the second line then removes the dust from his hat to prepare for the journey together. They both follow the same path, whether in office or retirement.

九三迫近於四，以過剛不中，處之失當，為四所畜而不能自行，為輿說輻之象。輻者，輿之所以行者也，說之則不能行矣。夫謂三，妻謂四，四畜三使不得上進，三不受其畜而與之爭，情不相得，則夫妻反目之象也。大丈夫處人而不為人所處，非四之能畜三也，乃三不能處乎四也，故象言夫妻反目不能正室，所以責君子不能自盡其處小人之道也。處之之道何如？謹於自治而不陷於失，使小人無得以議之；至誠以與之，恭遜以接之。彼小人者，大則革心，小則革面矣，何能畜於君子乎？

Nine Three is adjacent to Six Four, because it is overly strong and not in the center, and its response is inappropriate, being restrained by Six Four and unable to act on its own. This becomes the line statement of Nine Three in the hexagram Xiao Xu, "The carriage wheel spokes fall off"—the image of a cart losing its spokes, which are essential for movement. Without spokes, the cart cannot move. Here, "fu" refers to Nine Three, and "qi" refers to Six Four: Six Four restrains Nine Three, preventing it from advancing, and Nine Three refuses to be controlled, thus leading to conflict. This forms the image of "husband and wife turning against each other." A true gentleman should be able to support others rather than be supported by others. Therefore, it is not that Six Four has the ability to restrain Nine Three, but rather that Nine Three lacks the ability to support Six Four. Hence, the image commentary says, "Husband and wife turning against each other, unable to properly manage the household," which is a criticism of the gentleman not having fully exhausted the methods to deal with petty people. So how should one respond? One should strictly restrain oneself without falling into error, so that petty people have no grounds to criticize; one should treat them with sincerity and receive them with respect and humility. Those petty people, if deep, will change their intentions, and if shallow, at least change their appearance. How then can they restrain a gentleman?

六四為畜之主，以畜道為尚者也。柔得其正，位近九五，是能以誠心而畜五者也。所謂以柔濟剛、以可濟否者，四之心也。直道難容，若四者懐恐懼之心，而幾不免於傷害也。九五剛得中而又巽體，於四之畜已，見其為忠直而不見其為乖忤，知求之以道，不以非道而罪之焉，故四得免於傷害憂懼，為血去惕出之象而無咎也。象謂上合志，言其與九五相合也。事君數斯辱矣，六四之尚畜道，比之以道事君、不可則止者，則有間矣，故僅可無咎而未獲吉。

The fourth line is the main line of the hexagram "Retention." It follows the principle of restraint. It is a yin line in a yin position, thus achieving the correct place, and it is close to the nine in the fifth. It is the kind of person who can sincerely advise and restrain the ruler. The idea of using softness to moderate strength and using practical suggestions to correct wrong actions is exactly what the fourth line intends. Righteousness is often difficult to accept, and a person like the fourth line, who holds a fearful heart, is almost inevitably subject to harm. Fortunately, the nine in the fifth is a yang line in the center, and is in the flexible body of the trigram Xun. Regarding the fourth line's act of restraining itself, the nine in the fifth sees it as loyalty and righteousness, not as rebellion or offense. Knowing that the other is speaking in accordance with the right path, it does not accuse him of wrongdoing. Thus, the fourth line is free from harm and fear, which corresponds to the line statement of the hexagram "Small Retention" that "blood flows away and fear is dispelled," and thus has no fault. The Image Commentary says "harmonizing with the ruler's will," referring to the fourth line and the fifth line sharing the same intention. Confucius said, "To serve the ruler with excessive frequency brings disgrace." The fourth line, which overly emphasizes the principle of restraint, is still lacking compared to the approach of "serving the ruler by the right path, and if not accepted, then stop." Therefore, it can only achieve no fault, but not good fortune.

九五居尊，爵賞刑誅皆其所有，人以實心效力而為巳用，如以手把物，攣固而不可解；己之勢力足以驅人而使為用，如以富而以其鄰，則其鄰孰不樂趨以為用乎？九五之君臣同心，如身之使臂，如臂之使指，投之所向無不如意者也。然不言吉凶者，未知其同心同徳而施之於畜道者何所用也。若用之於畜小人、畜己之私慾而不自肆，則同心為善而元吉可致；反是則流於惡而凶至矣。

The Nine in the Fifth occupies a position of honor and authority, holding in his hands the power to bestow titles and rewards, as well as to impose punishments and executions. People serve him with sincerity and obey his commands, just as one tightly grasps something with the hand, unable to let go. His authority is sufficient to utilize others for his own purposes, as stated in the Line Statement of the "Small Accumulation" hexagram's Nine in the Fifth, "Richness extends to its neighbors," meaning that with wealth one can attract the surrounding areas, and who would not willingly follow and obey? When a ruler and his ministers are in harmony, it is like the body directing the arm, and the arm directing the fingers; wherever they point, nothing is unsatisfactory. However, the Line Statement does not mention either good fortune or misfortune, because it is still uncertain how this unity and loyalty will be applied in the context of restraining and controlling. If it is used to restrain small people and control one's own desires without indulgence, then it is unity towards goodness, leading to great good fortune. Conversely, if it is used for evil, misfortune will follow.

小畜之時多小人畜君子，而四之畜五則又用之於為善也。九五勢其所有，法其自用，而下無應與，用其力以為惡未可知也。陽剛中正而又巽體，才亦足以為善矣，故聖人但言其力足以有為，而畧其善惡與吉凶，直不欲以小人待九五，其垂戒之意深矣。

At the time of the hexagram "Small Accumulation," it is mostly the case that petty people restrain the virtuous. However, the line six in the fourth restrains the line nine in the fifth, and this restraint is used for doing good. The power of the line nine in the fifth is something he already possesses, and the laws and regulations are under his control. Below him, there is no corresponding line to restrain him, so whether he uses his power for evil or not is uncertain. But since he is yang and upright, and is in the flexible and yielding body of Xun, his capacity is originally sufficient for doing good. Therefore, the sage only says that his power is sufficient for action, without mentioning good or evil and fortune or misfortune. This is simply not using the way of looking at petty people to regard the line nine in the fifth. There is a deep intention of instruction and warning in this.

上九以巽體居小畜之極，巽順於以陰畜陽，積之以漸，至於其極，則畜道成而陰陽和矣，為既雨既處之象。以陰畜陽，小人自以為徳而尚之，以至於積滿矣。至是則諸陽與之相抗者，或茍說富貴，或僅期免禍，而聽其命矣。以陰畜陽，小人制君子，婦人乗其夫，皆此義也。婦若貞固守此，則危道也。月陰象，幾望而抗陽，將至自食而反傷矣。安有小人畜君子而天下不亂者乎？亂則小人豈能保其富貴哉？此皆切戒小人之詞也。君子至是亦不可行，行則凶矣，此又喻君子以自處之道也。易為君子謀，不為小人謀，可見矣。

The Upper Nine is in the extreme position of the hexagram "Small Accumulation," using the gentle and compliant nature of the trigram Xun (Wind) to follow the situation of "using yin to accumulate yang." It gradually accumulates, and when it reaches the extreme, the method of accumulation is completed, and yin and yang harmonize. This is the image expressed in the line statement of the Upper Nine of "Small Accumulation," "Already rained and already stayed." Using yin to accumulate yang, the petty person believes himself to be virtuous and promotes it, until it is fully accumulated. At this point, those originally opposing him, the yang yang gentlemen, some are greedy and attached to wealth and honor, some only seek to avoid misfortune, and thus they all submit to the petty person's control. Using yin to accumulate yang refers to the petty person controlling the gentleman, and the woman riding over her husband. These are all the same thing. If a woman regards this situation as the correct path and clings to it, it is a dangerous path. The moon, which represents yin, when it is about to be full, it contends with the sun, and then it wanes, harming itself. How could there be a situation where petty persons control the gentlemen and the world remains orderly? When the world becomes chaotic, how can the petty person maintain his wealth and honor? These are all sharp warnings to the petty person. When a gentleman reaches this point, he should not take any action, for action brings danger. This is also guiding the gentleman on how to behave. The Book of Changes is for the gentleman, not for the petty person, and this is evident.

履虎尾，不咥人，亨。

The Hexagram Statement of 《Lu》 says: To tread on a tiger's tail, yet the tiger does not bite, it is smooth and prosperous.

以兌遇乾，和說以躡剛強之後。和說有恭遜之義，剛強有果確之義，恭遜果確則嚴而泰，禮也。禮為人所當履，故卦名履。以和說履剛強，則處已處人之道盡而不為所傷，有履虎尾不咥人之象而可以致亨。和說為處剛強之道，非幸福免禍而為流蕩者也。九五以剛中正履帝位而不疚，其徳光明，人之所履當如此也。人之所履宜隨其分而修其所當為，故上天下澤則上下之分定而為履也。君子觀此象，則辯上下、定民志。民志未定，由上下之分未辯也；上下之分既辯，則民安其所而不妄求，其志定矣。

The lower trigram is Dui (Lake) and the upper trigram is Qian (Heaven), symbolizing a harmonious and respectful attitude following a strong and decisive leader. Harmony implies respect and humility, while strength implies decisiveness and firmness. When both are present, there is a sense of solemn dignity and ease, which is called "Li" (Ritual). Ritual is something everyone should practice, hence the name of the hexagram is "Lu" (Walking). By practicing ritual in accordance with strength, one fulfills the proper way of treating oneself and others, and does not suffer harm from the strong, as illustrated by the image of walking on a tiger's tail without being bitten, thus achieving harmony. To respond to strength with harmony is a proper way of dealing with the world, not a haphazard pursuit of fortune or a cowardly avoidance of misfortune. The line "Nine in the Fifth" represents a strong and upright ruler who ascends to the throne with virtue intact, open and upright, embodying the proper way of conduct. What people should practice is to fulfill their own duties according to their proper roles. Therefore, the upper trigram is Heaven and the lower trigram is Marsh, establishing the proper distinction between above and below, which is the meaning of "Lu." A gentleman observes this hexagram and clarifies the distinctions between above and below, thus calming the people's hearts. The people's hearts are unsettled because the distinctions between above and below are not clear. Once these distinctions are clear, the people will be content with their positions and not seek beyond them, thus their hearts become settled.

初九陽剛得正，居履之初，是以素所修者而為履之始。格致誠正之學，措而為治平之用，未為物誘而變其所守者也。執此道以往，則無咎矣。人之修己，所願者在行所學以治人也。初九素履之往，可謂不失所志而獨行願也。九二陽剛得中，上無應與，有道君子未為世用而不求人知者也，為履道坦坦之象。坦坦，平易也；兌有和說之徳，平易之義也。幽隠守高之人能如此，則正而吉矣。

The initial line, "Initial Nine," is yang and strong, properly positioned in the beginning of the "Walking" hexagram. It represents the beginning of putting into practice the cultivation one has received, such as the study of investigating things, acquiring knowledge, sincerity, and rectifying the mind, which when applied becomes the achievement of governing the state and pacifying the world. At this stage, one has not yet been influenced or swayed by external things. If one continues along this path, there will be no mistakes. A person cultivating himself desires to apply his learning to govern others. The line statement of the first line of the "Walking" hexagram, "Walking with simplicity," can be said to mean not losing one's original aspirations and walking alone in accordance with one's own wishes. The second line, "Nine in the Second," is yang and in the central position, with no corresponding line above it. This represents a virtuous gentleman who has not yet been employed by the world and does not seek recognition. Therefore, the line statement of the second line, "Walking on a level path," is appropriate. "Level path" means easy and unobstructed; the trigram Dui (Lake) has the virtue of harmony and joy, which also means being easy and unobstructed. Those who live in seclusion and maintain high moral standards can achieve this, thus following the correct path and obtaining good fortune.

眇不能視而強欲視，跛不能履而強欲履，才不足以有為而強欲為也。六三陰不中正而處乎陽，故有此象，是才柔而志剛也。以此履剛強之乾，必見傷害，為履虎尾咥人之象而凶也。又以志剛而居下之上，有武人為于大君之象。武人無徳，肆其剛暴，以強力而為大君，安能久乎？

A person with half-blind eyes insists on seeing, and a lame foot insists on walking, just like someone who lacks the ability to accomplish anything yet insists on acting. The third line is a yin line, which is not in the center and not properly positioned, yet it occupies a yang position. Thus, there is an image of a person with weak quality but strong will. Using such a quality to follow the strong and vigorous Qian trigram will inevitably lead to harm, which corresponds to the line statement of the sixth line in the third position of the "Zhouyi" "Lu" hexagram, "Walking on the tiger's tail, the tiger bites." Therefore, it is dangerous. Moreover, because the strong will is located above the lower trigram, there is an image of "a warrior acting for the great sovereign." A warrior without virtue indulges in his brutality, relying on his strength to act for the great sovereign, how can he last long?

以兌遇乾，則乾為虎而兌有履虎尾之象；四近五，則五為虎而四亦有履虎尾之象。九四剛而能柔者也，是常存戒懼之心者也。以此徳而履五之下，則剛不至於取禍，柔不至於取辱，輔徳納誨之志行於五而得終吉也。

When the Trigram Dui meets the Trigram Qian, Qian represents the tiger, and Dui is depicted as stepping on the tiger's tail. Six in the Fourth is close to Nine in the Fifth, which represents the tiger, so Six in the Fourth also has the image of stepping on the tiger's tail. Nine in the Fourth is strong yet flexible, representing a person who maintains constant vigilance and fear. By possessing such virtue and being in a position beneath Nine in the Fifth, strength does not lead to calamity, and flexibility does not result in disgrace. The intention to support the ruler's virtue and offer advice can be carried out through Nine in the Fifth, thus ultimately achieving good fortune.

以堯舜之聰明聖智，君道之盡，宜若易為矣，然求賢任官必勤諮於下而不自専。九五以乾剛居尊，下以兌說應之，有順從而無矯拂，則任意裁決而無留難，為果決其履之象。天位惟艱，一念不謹，或貽生民無窮之害，而天祿永終矣。守此夬履以為正，則危之甚也。

With the wisdom and intelligence of Yao and Shun, the principles of ruling as a sovereign should already be perfect, seeming easy enough. Yet they still diligently sought out virtuous talents and appointed officials, consulting humbly below, unwilling to act alone. The Nine in the Fifth, occupying the exalted position of Qian (Heaven) with its strong and vigorous nature, is below supported by Dui (Lake) representing joy and harmony, which responds entirely without any corrective opposition. Thus, it acts decisively without hindrance, embodying the image of resolute action. The position of the Son of Heaven is most difficult; a single careless thought may bring infinite harm to the people, and the heavenly mandate granting the position may be forever lost. To regard the "Decisive Action" (夬履) from the "Foot" (履) hexagram as the correct path, treating it as the proper way of ruling, is extremely dangerous.

上九以陽剛乾體而居履之終，是所謂終日乾乾、夕惕若，履善道而能有終者也。葢乾剛則以仁為己任，有終則死而後巳，曽子易簀而歿是也。視其如此之履，而考其所宜獲之祥，則周旋皆得元吉矣。其旋元吉，言無適而非元吉也。斯人也，進則有益於君徳，退則有益於風俗，盛徳大業人未易及，故曰元吉在上，大有慶也。

The upper nine, with its yang strength in the form of the Qian trigram, is at the end of the Lü hexagram, which is exactly the situation described in the ninth line of the Qian hexagram, "All day long he toils diligently, at night he remains vigilant as if something were about to happen." This person practices the virtuous path and can achieve a good end. Generally, the strength and vigor of Qian mean taking benevolence as one's own burden; being able to complete a task means to strive until death. Zengzi, when he was about to die, changed the mat that was not in accordance with ritual and then passed away, which exemplifies this. Observing his practice of the virtuous path, and examining the auspiciousness he should receive, it is said that his movements in all directions are greatly auspicious. The line statement of the upper nine, "His turning is originally auspicious," means that wherever he goes, there is no place where auspiciousness is not present. Such a person, when serving in government, benefits the ruler's virtue, and when retreating to the countryside, benefits the local customs. A great virtue and career is not something ordinary people can easily attain, so the Image Commentary says, "Original auspiciousness at the top, great joy indeed."

泰：小往大來，吉，亨。

The Hexagram Statement of 《Tai》 says: the small and yielding Yin retreats outward, while the great and strong Yang advances inward, resulting in a fortunate and smooth situation.

泰，通也。通由於和，和則通，不和則否閉而不通矣。坤為小，往而居外；乾為大，來而居內，天道下濟、地道上升之義也。天地之道如此則為泰，而在人事則為吉亨，三才同一道也。天地交而萬物生息，通也；上下交而相與以有為，其志同也。以氣言，則內陽而外陰；以徳言，則內健而外順；以人言，則內君子而外小人。君子得志，其道長；小人不能肆惡，而道消也，皆所以為泰而吉亨也。

"Tai" means communication and smoothness. Smoothness comes from harmony; harmony leads to communication, while lack of harmony results in blockage. The Earthly Trigram belongs to Yin and represents the small, moving outward to occupy the Upper Trigram; the Heaven Trigram belongs to Yang and represents the great, moving inward to occupy the Lower Trigram. This reflects the meaning of Heaven's way descending to benefit and Earth's way ascending to flourish. When Heaven and Earth follow this way, it is called "Tai." Applied to human affairs, it signifies auspiciousness and smoothness. Heaven, Earth, and humanity all follow the same principle. When Heaven and Earth interact, all things grow and flourish, which is "communication." When above and below communicate and work together, it is "shared aspirations." In terms of energy, it is internal Yang and external Yin; in terms of virtue, it is internal strength and external gentleness; in terms of people, it is the gentleman within and the petty person outside. When the gentleman prevails, his way grows; when the petty person cannot act recklessly, his way declines. These are the reasons why "Tai" brings auspiciousness and smoothness.

財成天地之道，如厯象日月星辰之類是也。輔相天地之宜，謂順時以有為、因物以制用也。先王之道，因革損益，與時偕行，皆所以左右民也。左右民，所以嚴事天之誠也。初九陽剛得正之君子也，自宜見用，豈獨一身哉？凡志同道合而有斯世斯民之心，相與並起矣，故為拔茅茹以彚之象，而行則吉。拔初九者必君相也，明揚之道得而賢者有帝臣之願矣。拔之之道何如？求之以禮，任之以誠而已，否則恭敬而無實者，君子不可虛拘。

The Image Commentary says, "To complete the way of heaven and earth," which is like the observations and calculations of the sun, moon, and stars recorded in the Book of Documents, the Yao Classic; "To assist in the suitability of heaven and earth," means to act in accordance with the seasons and to set up uses in accordance with the nature of things. The former kings governed the world, either by following tradition or by changing it, by reducing or increasing, all in accordance with the times, all for the purpose of assisting the people. To assist the people is precisely the sincere devotion of serving heaven. The line "Initial Nine" is a gentleman who is strong and upright, and he should naturally be appointed. Moreover, not only he alone, but all those who share the same aspirations and who have the people and the world in their hearts will rise up together, hence the image of the first line of the Tai hexagram, "Pulling up the wild hemp by its roots," which is auspicious. Those who can pull up the Initial Nine must certainly be the sovereign and the prime minister; if the way of recommending virtuous men is correct, then the virtuous men will naturally wish to serve as ministers to the Son of Heaven. Then, how should one pull up the Initial Nine? By seeking with propriety and appointing with sincerity. Otherwise, it is only outward respect without inner sincerity, and the gentleman will not be willing to be held back without cause.

九二有剛中之徳，上應六五，當泰之責任者也。所謂財成天地之道、輔相天地之宜以左右民者，九二以身當其事而燮理之矣。有包舉宇宙之量，有坐定夷險之才，有不廢困窮之仁，有不私親暱之公，是能以中行為尚者也。若九二真可謂代天之相矣，皋夔稷契、伊傅周召之能事也，諸葛孔明、韓範之徒亦其流亞者也。媢嫉求備則與包荒相反，天下有事束手無策則與用馮河相反。用馮河非勇決之義，如周公言在今予小子旦若遊大川，懼不克濟，欲與召公共濟之謂，有撥亂反正之才也。不言涉大川而言馮河，馮如馮幾之馮，取其坐鎮安危之義也。抱明徳而類微者則忽之，與不遐遺相反；以天位天祿私親故者，與朋亡相反。

The Nine in the Second possesses the virtue of yang strength in the center, and corresponds above to the Six in the Fifth. He is the person who shoulders great responsibilities in a time of peace. Previously mentioned, "wealth forms the way of heaven and earth, and assists in the suitability of heaven and earth to guide the people," is precisely what the Nine in the Second personally carries out to regulate yin and yang. He has a capacity that embraces the universe, the ability to stabilize a critical situation by sitting firm and commanding, the benevolence of not abandoning those in hardship, and the impartiality of not favoring relatives. This is exactly the person of "upholding the middle path" described in the line statement of the Second line of the Tai hexagram. Someone like the Nine in the Second can truly be called the prime minister who takes the place of heaven in managing things. What皋陶, 夔, 后稷, 契, 伊尹, 傅说, the Duke of Zhou, 召公 could do, he can do as well. Figures like Zhuge Liang, Han Qi, and Fan Zhongyan are also of the same caliber. Jealousy of the virtuous and demanding perfection are contrary to the line statement's "embracing the vast and empty," while being helpless and unable to act when there is a matter to deal with is contrary to "using the river." "Using the river" does not mean acting recklessly with courage, but rather, as recorded in the "Book of Documents · Da Gao," where the Duke of Zhou said, "Now, my young son Da, if crossing a deep water," fearing he might not be able to cross, wanting to cross with Zhong Gong, it refers to having the ability to correct chaos and restore order. Not saying "crossing a great river" but saying "using the river," the term "using" is like the "using" in "using the bench," meaning to sit firm and stabilize the situation. Ignoring those who have a bright virtue but are of humble origin is contrary to "not neglecting the distant," while bestowing the Son of Heaven's title and salary privately upon relatives and old friends is contrary to "no friends."

九三泰已極矣，至此則將否之時也。泰之時為平，無有平而不陂者，今將陂矣；陰往在外，無有往而不復者，今將復矣，可懼哉！可懼哉！處九三之地而以世道為己責者，當有蹈虎尾、涉春氷之心可也。惟當艱難其心以守正道，常思一念不謹禍即起矣，一事有失世即亂矣，如以千鈞之重投之眇然之躬之上而為之負荷之，一有顛蹶則載胥以亡而不可救矣，始可謂艱難守正而得無咎矣。如孔明相漢躬親細務，豈得已哉？如此則勿憂所期之孚不我有，而君臣上下常得以享其福矣。孚，所期之信也，所期欲常泰而不否也。

By the time we reach the Nine in the Third position, peace has reached its extreme, and this is the turning point where things are about to shift towards obstruction. Peaceful times are smooth, but there is no smoothness without inclination; now inclination is about to set in. The yin line is retreating outside the hexagram, but there is no departure without return; now it is about to return. How truly alarming this is! How truly alarming this is! Those who hold the responsibility of governing the world from the position of the Nine in the Third should approach their duties with the same caution as stepping on a tiger's tail or walking on spring ice. Only by keeping one's mind focused on hardship can one maintain the right path. One must constantly be mindful that a single moment of carelessness can immediately lead to disaster, and a single mistake can immediately cause chaos. It is like bearing a thousand catties of weight on one's tiny body; once one stumbles, both the person and the burden will perish together, with no way to recover. Only in this way can one be said to have endured hardship, upheld the right path, and made no mistakes. Like Zhuge Liang, who personally attended to every detail in assisting Shu Han, was it really his wish to do so? If one can do this, there is no need to worry about the desired trust and sincerity not belonging to oneself; the ruler and the ministers can then enjoy long-lasting peace and prosperity. "Fu" refers to the desired trust and sincerity, and what is desired is to maintain long-term peace and security without it turning into obstruction.

泰之復否，率以人謀之不臧而亦天運然也。有聖人則可以救之，聖人以天自處，視天下無不可有為之時，亦無不可有為之事，故於否則即反為泰，泰可以常不否。然孔孟有徳而無位，則亦天之運也。

Peace and prosperity turning back into blockage is mostly due to human planning being improper, but there is also the influence of heavenly destiny. If there is a sage, it is still possible to save the situation. The sage takes the heavens as his own, seeing that there is no time when he cannot act, and no matter that cannot be addressed. Therefore, when encountering blockage, he can immediately turn it into smoothness, and smoothness can be maintained without turning back into blockage. However, Confucius and Mencius had virtue but no position, which was also due to heavenly destiny.

六四泰已過中而否至矣。四與類皆陰柔小人，治平之時皆處之於外者也，至是則相率而復於內，如鳥之飛翩翩而至，言其群合而且迅疾也。小人群合以害君子，而君子亦將盡矣，不必用富之力以其鄰而鄰無不從，不待相戒而自相信。然所以主之者必有其人，豈可盡歸於天運哉？六五者，正所謂主乎泰者也。以陰居上，以順徳而下應九二之陽，為帝乙歸妹之象。以祉元吉者，以此道致福祉而得元吉也。

At the sixth line of the fourth position, the time of peace has passed its central point and the obstruction is about to arrive. The sixth line and its like are all yin and weak persons. In the time of peace, they were placed outside the court, but now they all return to the court together, like birds flying 'pian pian', describing their gathering in groups and their swift approach. The small persons gather to harm the virtuous ones, and the virtuous ones will be completely excluded. There is no need to use wealth to lead the neighbors, for the neighbors all obey without being told. There is no need for mutual warnings, for they naturally understand each other. However, the one who is in charge of this situation must be someone else, how can it all be attributed to heaven's fortune? The sixth line of the fifth position is the one who maintains the peaceful situation. It is yin and weak in the upper position, using gentle virtue to respond to the yang strength of the ninth line of the second position, forming the image of 'The Emperor Yi Marries the Maiden' in the 'Tai' hexagram's sixth line of the fifth. The line statement says 'With blessings, the beginning is most auspicious,' meaning that by following this path, one brings blessings and achieves great good fortune.

五所以者何道也？虛已以任賢才以保治安，憸邪不得以間其心，晏安不能以溺其志。五以陰柔處過中之泰，多所沈溺而未必能此，聖人以其有造命之權而為之則甚易也。欲治則治，為亂則亂者，五也。開之以撥亂反治之機而望其大有作為而獲元吉，其憂世之心至矣哉！以中徳而行其所願也。君之所願者，用賢以保治安也，危亂非其本心之所願也，為小人所誤而至此耳，如徽宗北行泣於道曰王黼誤我至此。

What is the underlying principle behind the situation of the line Six in the Fifth? It is to be humble and to rely on virtuous talents, thereby maintaining the stability of a well-governed state. The line Six in the Fifth is not influenced by petty people, nor is his ambition drowned out by ease and comfort. Although the line Six in the Fifth, being yin and flexible, is in a position that has already passed the central position in a harmonious state, it is often easy to become indulgent and not reach this level. However, the sage believes that the line Six in the Fifth holds the power to transform the fortune. If he wants to govern, he can govern; if he wants chaos, chaos will follow. Everything depends entirely on the line Six in the Fifth. The sage provides him with the opportunity to restore order from chaos, hoping he will achieve great success and obtain great good fortune. His deep concern for the world's affairs is truly at its peak. This is what the Image Commentary says: to realize one's aspirations with the virtue of being upright and just. A ruler's aspiration is to appoint virtuous talents to ensure stability. Peril and calamity are not his original intention, but they result from being misled by petty people. Just like Emperor Huizong of the Song Dynasty, who was taken north in captivity, lamented on the way: "Wang Fu has led me to this."

上六泰已否，治已亂矣，為城復于隍之象。天下方以親小人、逺賢臣以致亂而怨上矣，又欲毒民命以用師，則所以自速其亡而已，故勿用師。惟當下哀痛之詔，反躬自責，陳在已致亂之由在於反道敗徳，喻天下圖存之願，必欲遷善改過，自其邑之近而達之於逺，告之詳而及之徧，或可以收人心以延天命焉。然此既否之後不得已而圖免於亡之所為也，不能謹之於始而守此以為正，則可羞之甚也。

When reaching the line "Six at the Top" of the hexagram "Tai" (Peace), peace has turned into blockage, and peace has turned into chaos. It becomes the line statement of the sixth line at the top, "The city returns to the moat"—symbolizing the collapse of the city walls back into the moat. The people across the land, because the sovereign has favored villains and distanced the virtuous, have caused chaos and are resentful toward those in power. At this point, if the sovereign still wants to harm the people's lives and go to war, it is only hastening their own downfall. Therefore, the line statement says, "Do not use military force." Instead, the sovereign should issue a sorrowful self-criticizing edict, reflect on oneself, explain the reasons for the chaos as having violated the right path and corrupted virtue, and announce to the world the determination to preserve the state and reform oneself. Starting from nearby towns and extending to distant places, the proclamation should be thorough and comprehensive, perhaps still able to restore the people's hearts and continue the mandate of heaven. However, this is already a desperate measure after blockage; if one does not start with caution but instead clings to this method as a constant practice, it is extremely shameful.

否之匪人，不利君子貞，大往小來。

The Hexagram Statement of 《Pu》 says: In a time of blockage, it is not in harmony with the Way of humanity. It is not advantageous for the gentleman to maintain uprightness. The great yang element retreats outward, while the small yin element advances inward.

否之時匪人道也。天理之在人心者未甞亡，則人道無時而可泯也，但在廟堂則治，在田野則亂，否之時在田野而不在於廟堂矣。人道，善道也；天命有善而無惡，人道合於天命者也；君子之正道即人道也。匪人道，則不利君子之正道也。

In a closed and obstructed era, it is not where human principles reside. Heavenly principles exist within human hearts, and they have never ceased to exist; therefore, human principles have never been interrupted for a moment. However, when heavenly principles are present in the court, it becomes a time of good governance, but when they flow into the countryside, it becomes a time of chaos. In a closed and obstructed era, heavenly principles are only found in the countryside and not in the court. Human principles are the way of goodness; heavenly mandate contains only goodness and no evil, and human principles are precisely in harmony with heavenly mandate. The righteous path of the gentleman is the way of human principles. If something is not in harmony with human principles, it is also not beneficial for the gentleman to uphold the righteous path.

乾為大而往居於外，坤為小而來居於內，則是天地不交，萬物之生意閉塞而不通也；上下不交，天下亂而無邦也。以卦言，則內陰而外陽，內柔而外剛；在人則為內小人而外君子。小人得志，肆惡以號令天下，其道長；君子則有隠居求志而已，此豈人道哉？君子雖退處林野，小人猶欲害之，故當儉徳以闢其難。儉徳者，隠晦其跡以潛處也，如東漢黨錮皆一時之君子也，范滂輩不能潛晦其跡而速禍之慘，可傷哉！

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The Upper Trigram Qian represents Greatness and outward movement, residing in the Upper Trigram. The Lower Trigram Kun represents smallness and inward movement, residing in the Lower Trigram. This is when Heaven and Earth do not interact, and the vital energy of all things becomes blocked. When the Upper and Lower Trigrams do not interact, chaos prevails and the world becomes like a state without a ruler. In terms of the structure of the hexagram, it is internal Yin and external Yang, internal softness and external hardness. In terms of human affairs, it is small people inside and gentlemen outside. When small people gain power, they act recklessly and impose their will upon the world, their path gradually growing stronger. The gentlemen can only retreat and hide to preserve their aspirations. Is this still considered the way of humanity? Although gentlemen may retreat into mountains and fields, small people still wish to harm them, so they should restrain their virtue to avoid calamity. What is called 'frugality in virtue' is to conceal one's actions and remain hidden. For example, the people involved in the Eastern Han Dynasty's Party Persecution incident were all contemporary gentlemen. Those like Fan Pang could not conceal their actions, thus quickly inviting great misfortune, which is truly heartbreaking.

初六小人在下者聯類並起，亦拔茅連茹之象。然否之初，則小人者未至於殘傷君子，未至於大壊朝政，猶可以改過遷善，一變而為君子焉，故聖人以貞吉戒勉之，其為世道之慮深矣。六二當否之時，正所謂用事之小人也。包承大人非其本心也，以公論所在、士望所屬而殘害之，已亦難乎其為處矣。如李林甫於張九齡，雖恨猶曲意事之，可以保富貴而不及於禍，則小人之吉也。包承者，小人處君子之術也，君子豈可為小人所處哉？當於否之時求吾之亨道焉，以身殉道，大人之亨也，豈可漫不知否而亂於小人之群哉？

The initial line, Six at the Beginning, refers to a group of petty people rising up at the lower position. This is similar to the image described in the Hexagram Tai of "pulling out wild hemp with its roots connected." However, at the beginning of blockage, these petty people have not yet reached the point of harming the virtuous, nor have they completely ruined the government. Therefore, it is still possible for them to change and become virtuous, transforming into gentlemen. Hence, the sage uses the line statement of the first line of Hexagram Po, "uprightness brings good fortune," to warn and encourage them. The sage's deep concern for the world is evident. The second line, Six in the Second, is during the time of blockage, referring to petty people in power. Their "embracing and supporting" of the superior person is not from the heart, but rather because the public opinion and the scholars' expectations are all directed towards the superior person. If they were to actually harm him, they would find themselves in a difficult position. For example, Li Linfu's treatment of Zhang Jiuling, although he hated him, still showed him respect and flattery, thus preserving his wealth and avoiding disaster, which is the good fortune of a petty person. "Embracing and supporting" is a method used by petty people to accommodate the virtuous. How can the virtuous allow petty people to handle their affairs? One should seek one's own path to success amidst blockage, dedicating oneself to the Dao, which is the true success of a superior person. How can one remain unaware of the world's condition being blocked and mix with petty people?

六三不中不正，居下之上，當否之時居髙位而享厚祿者也。世之否者任其否，漫不知所以處之，吾之富貴吾自保之而已，胡廣馮道之徒是也，豈不可羞之甚哉？象言其位不當也，以何功何能而得此位乎？位者，居下之上也。九四否已過中，氣運漸至於亨通，人事漸可以措手，天命之否者至此有轉而為泰之幾矣。四近九五，有轉否為泰之責任者也，然以陽居陰，處不得正，而或不免於過咎焉，則非盡人事以答天休者也。若能克己為義，使所行無咎，則一時疇類君子賴其徳位皆得行所學以益世而獲福矣。不言吉者，時未可以得吉，而四之才尚有不滿人意者焉。

Six Three is neither in the center nor in the correct position, yet it is located at the top of the lower trigram, representing a person in a high position enjoying great benefits during a time of blockage. The world is closed off, yet he passively accepts this situation, completely unaware of how to act properly, only thinking of preserving his own wealth and status. People like Hu Guang and Feng Dao are exactly like this, is it not a great shame? The Image Commentary says he 'is in an improper position,' questioning on what merit or ability he has earned this position. The term 'position' refers to the top of the lower trigram. When Nine Four comes, the blockage has passed the center, and the trend gradually turns towards smoothness, and human affairs gradually become feasible. The heavenly mandate of blockage here shows signs of turning into prosperity. Nine Four is close to Nine Five, and is the one responsible for turning blockage into smoothness; however, it occupies a yin position with a yang line, thus being in an improper position, perhaps inevitably leading to mistakes, which would not be fulfilling one's duty to repay the heavens' grace. If one can restrain personal desires and act according to righteousness, ensuring that one's actions are without fault, then the contemporaries of this gentleman can rely on his virtue and status to apply their learning and benefit the world, thus gaining blessings. The line statement does not say 'auspicious,' because the situation is not yet ripe for auspiciousness, and Nine Four's ability is still not satisfactory.

九五陽剛中正以居尊位，徳與位稱，道與時合，世之否者可一變而為休美矣，是大人明徳新民之道，治隆於上而俗美於下矣，故大人吉。然又當戒懼於心，自以為其亡矣、其亡矣，再言其亡者，言無時無事而不戒懼也。凡所施為必詳審安固，有久大之圖，如係于苞桑之固可也。其亡其亡者，有居安思危之心也；繫于苞桑者，言所處之密也。上九以陽剛居否之終，能傾時之否者也。物之貯於器中者，多則漸去之而未可傾，少則傾倒而盡去之。否至於終，則否無幾矣，上九以陽剛之才一傾之以收成功焉，故先否後喜。象言否終則傾，何可長也？否未終則圖以漸去之，終則直可傾之，取義精矣。

The Nine in the Fifth is yang and strong, upright and in a position of honor. His virtue matches his status, and his policies align with the times. A closed and obstructed world can be transformed into a good one, which is precisely the effort of the great person to manifest virtue and renew the people. Politics flourish above, and customs become refined below, so it is said that the great person is auspicious. However, he should still remain cautious and constantly remind himself, "It is about to be lost, it is about to be lost." The line statement of the Nine in the Fifth of the Hexagram of Non-Communication mentions "its loss" twice, emphasizing constant vigilance. Any action must be carefully considered and secure, with long-term and grand plans, like something tied to the roots of a dense mulberry tree, which is firm. "Its loss, its loss" reflects a mind that thinks of danger even in times of peace; "tied to the roots of a mulberry" means that the position is extremely stable. The Nine at the Top, being yang and strong, is located at the end of the Hexagram of Non-Communication, and is the one capable of overturning the current closed and obstructed situation. Things placed in a vessel, when there is a lot, can only be taken out little by little, not all at once; but when there is little, they can be emptied completely. When obstruction reaches its end, the remaining obstruction is minimal, and the Nine at the Top, with his yang strength, can overturn it all at once and achieve success, so the line statement says "first non-communication, then joy." The Image Commentary says "When non-communication reaches its end, it will tip over; how can it last long?" — eliminating obstruction gradually before it reaches its end, or overturning it completely when it has reached its end, the meaning is very profound.