The Hexagram of Fellowship (Fire below, Heaven above)

同人于野，亨，利涉大川，利君子貞。

The Hexagram Statement of the "Union with Others" hexagram says: To harmonize with people in a distant wilderness, it is smooth and favorable for crossing a great river, and favorable for the gentleman to maintain the correct path.

同人，與人相同之義。六二以柔得位得中而應乎乾，以柔應剛，固有相同之義。得位則應之以職分所當為，得中則應之以事理所當然。應之以職分所當為、義理所當然，上之人或不能即從，或從之而中止，亦不足以言同也。二之所應者乃九五之乾也，乾者至健而無息之義。惟其至健也，則於二之應乎已者即能行之而不失其幾；惟其無息也，則行之有常，要之以永久而不中止。二之與五，可謂同之以心、同之以理，不但形跡之相同而已也。不曰應乎上、應乎剛而曰應乎乾者，上未必皆剛，而剛不足以盡乾之義也。聖人之筆如化工，非但寫其形像而精神盡見矣。

"The Hexagram of Fellowship" means to be the same as others and to harmonize with them. The line Six in the Second, being a yin line that is properly positioned and located in the central position, corresponds upward to the Qian trigram. A soft line responding to a strong one inherently contains the meaning of harmony. When properly positioned, it responds by fulfilling its duty; when in the center, it responds by following the proper principles. However, even if one responds with the attitude of fulfilling one's duty and following the right principles, those above may not immediately listen, or they may listen but then stop halfway. This cannot be considered true harmony. The Six in the Second corresponds specifically to the Nine in the Fifth in the Qian trigram. Qian represents the utmost strength and continuous movement. It is precisely because it is the utmost strength that it can immediately act upon the response from the Six in the Second without missing the opportunity. It is precisely because it is continuously moving that its actions are consistent, enduring, and do not stop halfway. The Six in the Second and the Nine in the Fifth can be said to be in harmony through their hearts and through their principles, not merely through external conformity. The Commentary on the Judgment does not say "responding to the superior" or "responding to the strong," but rather "responding to Qian," because those above may not necessarily be strong, and the character "strong" does not fully capture the meaning of Qian. The sage's writing is like the workings of nature in creating life; it does not merely depict appearance, but also fully reveals the spirit.

於野，則與人同者曠逺而無私也。不狃於崇卑，不限於逺近，而廓然與同，則同人之心度極於廣大無外矣，此於野之氣象也。如是則天下皆其同心者也，古今皆其同心者也，豈不足以致亨而涉大川乎？卦之以離遇乾，為以健而行其所知者也。以健而行其所知，則所以與人同者剛毅果決，不牽於私繫，不溺於近小，而必至於廣大無外之域矣。是致亨涉川則由於野，而於野之胷次，非以乾行者不能也。

Speaking of "in the wilderness" means to share with others in a broad and impartial way: not being restricted by status, not limited by distance, and being open and sincere in harmony with others. When one harmonizes with others in this way, the heart of harmony becomes vast without boundaries, which is the atmosphere of "in the wilderness." If one can do this, then all people under heaven become his like-minded people, and people from all ages also become his like-minded people. How could this not lead to success and enable one to cross great rivers? This hexagram uses the trigram Li (Fire) encountering Qian (Heaven). It means using the strength of the firm and vigorous to carry out the truth one understands. By using firmness and vigor to carry out the truth one understands, when harmonizing with others, one is resolute and decisive, not swayed by private feelings, not overwhelmed by small gains, and will surely reach a state that is boundless. Therefore, the ability to achieve success and to cross great rivers is due to "in the wilderness." And such a broad-mindedness of "in the wilderness" is something that those who do not use the firmness of Qian (Heaven) to act upon cannot achieve.

於野則相同者固廣大無私矣，然於精微之義或有未盡，則所同者亦非君子之正道也。君子之正道，合於大同之理也。時異勢殊，或有可同於昔而未可同於今者，可同於彼而未可同於此者，非精義入神者不能明此理，非剛健克己者不能行此道。卦之文明則能精義入神而明此理矣，以健則能剛健克己而行此道矣。如此則能以中正而應，非中正則不應而不與之同，是所同者皆廣大精微之至理，而為君子之正道也。

"Yu Ye" although makes the objects of harmony broad and impartial, yet if there are still incomplete aspects in the subtle principles, then such harmony is still not the correct path of the gentleman. The correct path of the gentleman is in accordance with the great harmony of the world. Due to differing circumstances and times, some things may be harmonized with the past but not with the present, or harmonized with another place but not with this one. Those who are not able to thoroughly study the principles and delve into the profound mysteries cannot understand this principle. Those who are not strong-willed and capable of self-restraint cannot follow this path. This hexagram has the lower trigram Li (Fire), representing civilization, so it can thoroughly study the principles and reach the profound mysteries, thus understanding this principle. The upper trigram Qian (Heaven) represents strength and vigor, so it can be strong-willed and self-restraining, thus following this path. In this way, it can respond to those who are upright and just, but not respond to or harmonize with those who are not upright and just. Thus, what is harmonized becomes the great and subtle ultimate truth, becoming the correct path of the gentleman.

未至於文明者，則格物致知，求明諸心而知所往，則雖愚必明矣；未至於剛健者，則勉強克己，而力以求其至，則雖柔必強矣。天下之事不同，而所同者心也；天下之心不同，而所同者理也。君子之心，所先得者天下同然之理也；得天下同然之理，自能通天下之志矣。徵諸庻民，考諸三王而不謬，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑，此通天下之志而合大同之道也。天在上而火炎上，亦有同人之義。類族則逺近親疎各得其所，君子小人各安其分；辨物則精粗美惡各得其用，皆以類而與同矣。

Those who have not yet reached the level of "civilization" should study things and cultivate knowledge, seeking clarity in their hearts and understanding where they should go; thus, even the most dull-witted will inevitably become clear-minded. Those who have not yet reached the level of "strength and vigor" should strive to restrain themselves and exert effort to attain it; thus, even the most weak-willed will inevitably become strong. The affairs of the world are diverse, but they share the same human heart; the hearts of people are different, but they share the same principles of righteousness. The heart of a gentleman is simply to first grasp the common principle shared by all people; once one has attained this common principle, it naturally connects with the hearts and aspirations of all people. The *Zhongyong* says that verifying among the people, examining the kings of the Xia, Shang, and Zhou dynasties without error, establishing in the space between heaven and earth without contradiction, questioning the spirits and deities without doubt, and waiting for the sages of a hundred generations without confusion—this is to unify the aspirations of all under the great way of universal harmony. Heaven is above and fire ascends upward; both move toward the upper direction, which also contains the meaning of "harmony with others." "Classifying people" means allowing those far and near, close and distant, to be in their proper places, with the virtuous and the petty in their respective roles; "distinguishing things" means allowing the refined and coarse, the beautiful and the ugly, to be used appropriately: all are based on classification and then harmonized with them.

初九以剛在下，上無應與，又當同人之初，則所交未私而所志未變，為出門同人之象而得無咎。初雖陽剛得正，卦體本陰，處離之下，涉於小疵之躁而未會於文明之善，特以同人之初未有私主。涉世之久，用物之多，不知身心至此又何如也，免於咎而已，故不言吉。六二雖得中正，然有應於上，則繫於私小而非大同之道也，故各卦所論者大同之道。六二以中正而與人同，則得其道矣，爻則以相應相與而有公私廣狹之異，故六二在一卦則為善，而在本爻則為惡也。

The initial line, Nine at the Beginning, is yang and strong, located at the very bottom, with no corresponding line above it. It is at the beginning of harmony, so its interactions have not yet involved personal interests, and its aspirations have not yet changed. This forms the image of the line statement "Going out to meet people" in the first line of the hexagram "Harmony with Others," hence there is no fault. Although the initial line is yang and proper, the overall hexagram is yin in nature. It is located at the very bottom of the trigram Li (Fire), thus it has a slight tendency towards impatience and has not yet fully understood the virtue of civilization. It is only because it is at the beginning of harmony that it has not yet formed private intentions. When one has been in the world for a long time and has dealt with many matters, one's body and mind may then change in unpredictable ways. Therefore, one can only avoid faults, hence the line statement does not say "auspicious." The second line, Six in the Second, although central and proper, is in correspondence with the line above, thus it is connected with private matters and not in harmony with the great way of universal harmony. The entire hexagram discusses the great way of universal harmony. The second line, being central and proper, harmonizes with others and thus attains this way. However, in terms of its position, because it corresponds and interacts, there is a distinction between public and private, wide and narrow. Therefore, the second line is good in the context of the entire hexagram, but not good in its own position.

九三欲同於六二，懼九五之見攻而欲與之敵，故有伏戎于莽、升其髙陵以窺伺之，至於三歲之久不能興，勢不相敵故也。九三者，心欲為惡而力不遂也。九四欲攻六二與之同，為九三所間，二守正不與，三墉之象也，故四有乗墉之象。乘墉則可以攻而有之矣，然四以陽居陰，能以柔濟剛而不克攻也。若四者，力足以為惡，心能自反而歸於義者也，故吉。晉人納捷菑於邾弗克納，趙宣子曰非吾力不能納，義實不爾克也，合於此爻之義矣。

The line nine in the third position wants to align with line six in the second, but is afraid of the attack from line nine in the fifth. Therefore, it intends to be against line nine in the fifth. Hence, the line statement of 'Tong Ren' nine in the third says, 'Hide soldiers in the wilderness, ascend the high hill'—the image of concealing troops in the grassland and climbing the high hill to observe. It remains inactive for three years without taking action, because its strength is insufficient to overcome the opponent. The person represented by nine in the third position is one who desires to do evil but lacks the strength to do so. Nine in the fourth also wants to attack line six in the second and align with it, but is blocked by nine in the third in between. Line six in the second remains steadfast and does not align with nine in the third, which is the image of a city wall. Therefore, nine in the fourth has the image of 'riding on the city wall'. Riding on the city wall allows for an attack, but since nine in the fourth is a yang line in a yin position, it can moderate the strong with the gentle, and thus does not ultimately launch an attack. A person like nine in the fourth is one who has the strength to do evil but can reflect on his conscience and return to righteousness, hence it is auspicious. The 'Zuo Zhuan' records that the people of Jin sent Jie Zi back to ZHU to take the throne but failed to do so. Zhao Xuanzi said that it was not because we lacked the strength to send him in, but because it was not right to do so. This exactly matches the meaning of this line.

九五與六二以剛中柔中而相應焉，則理直矣，為三四所間而不得同，故先號咷。五之力足以勝三四，故終得同而後笑也。五之得同於二，以大師克之而後遇也。立賢無方，君道當然。初與三皆剛而得正，九四則剛而能柔，上九居事之外而不求與世同，此九五居尊位而所當延攬者也，舍皆不與同之，而汲汲以求二，則亦狹矣。

Nine in the Fifth and Six in the Second are one of strong virtue and one of gentle virtue, respectively, and they correspond to each other, which is a just principle. However, they are separated by Nine in the Third and Nine in the Fourth, so at first there is great weeping and lamentation. The strength of Nine in the Fifth is sufficient to overcome the two yao at the Third and Fourth positions, so eventually they are able to come together and rejoice. Nine in the Fifth is able to connect with Six in the Second by overcoming the obstructing yao with a great army. Employing virtuous talents without restriction is the proper way for a ruler. Initially Nine and Nine Three are both strong and upright, Nine Four is strong yet flexible, and Upper Nine is detached and does not seek to conform to the world. These are all the people that Nine in the Fifth, in his exalted position, should invite and employ. To reject these people entirely and not associate with them, yet urgently seek only Six in the Second, is surely too narrow-minded.

上九以陽剛居同人之終而無應，眾皆有同已，則無求於世而不與人同，孤介自守，荒僻寂寞，為同人于郊之象。既無所同，則亦無所繫累，故得無悔。親師取友則徳崇業廣，離群索居則孤陋寡聞，上九所為非可尚之道也，故象言其志未得。

The upper ninth line is a yang line located at the top of the Hexagram of Fellowship, and it has no corresponding line. When people all have their own objects of fellowship, this line does not seek anything from the world and does not align with others. It remains aloof and upright, dwelling in a lonely and desolate place, which corresponds to the line statement "Fellowship in the outskirts." Since there is nothing to fellowship with, there is no burden, so there is no regret. Being close to teachers and friends, and possessing virtue and talent, leads to great achievements; however, if one withdraws from society and lives alone, one's knowledge becomes narrow and limited. The approach of the upper ninth line is not a commendable path, so the Image Commentary says "Its aspirations are not fulfilled."

大有：元亨。

The Hexagram Statement of the Great Possession says: The possession is extremely vast, and it is most smooth and unimpeded.

大有，所有之大也。六五以柔得尊位大中而上下應之，以天下之大徳居天下之大位，則人皆尊親之矣，故為大有。乾之徳剛健，離之徳文明，以乾遇離，為其徳剛健而文明。剛健則為善有終，文明則照物無遺。六五應乾之九二，為應乎天而時行。典曰天敘，禮曰天秩，徳曰天命，罪曰天討，君人者應天以時行而已，何容心哉？聖王徳與天合，故能因時立制以盡其事天之誠，是以元亨。

"The Great Possession" refers to possessing in an extremely vast and comprehensive manner. The line Six in the Fifth, being in a noble position through its yin and flexible nature, is in the central position and possesses great breadth, with all other lines responding to it. It holds the greatest virtue in the highest position, and thus people naturally revere and attach themselves to it, hence it is called "Great Possession." The virtue of Qian is strength and vigor, and the virtue of Li is civilization. When Qian meets Li, it signifies a virtue that is both strong and vigorous and civilized. Strength and vigor allow for the completion of good deeds, while civilization allows for the observation of all things without omission. The line Six in the Fifth responds to the line Nine in the Second of Qian, which is what the Commentary on the Judgment refers to as "responding to Heaven and acting in accordance with the right time." The Book of Documents, in the section "Gao Yao Mo," speaks of human relationships as "Heaven's order," of rites and rituals as "Heaven's hierarchy," of teaching virtue as "Heaven's mandate," and of punishing wrongdoing as "Heaven's retribution." A ruler merely follows the way of Heaven and acts in accordance with the right time, where could there be room for private intentions? The virtue of the sage king harmonizes with Heaven, thus enabling him to establish systems in accordance with the times and fully express the sincerity of serving Heaven, hence the Hexagram Statement says "Great and Smooth."

火在天上，則所照者逺矣，所照見者皆其所有矣，故為大有之象。遏惡，討有罪也；揚善，命有徳也。討罪命徳，天之道也，故為順天休命，此即所謂應乎天而時行、為治所有之象之道也。初九當大有之時，以陽居下，上無應與，在事之初，則事未悖謬，未交於害者也。若任事之久，則耽其寵樂而患得患失之心生，事有悖謬而害至矣。初九未至於此，亦未見其有咎，故但曰匪咎者，不敢遽以無咎許之也。富貴寵利，人視之以為喜，已則思其有憂者在；人視之以為安，已則思其有危者在，是能艱以處之也。如此則於事之可否、身之去就皆不敢茍而得無咎矣。書曰居寵思危，罔不惟畏，艱則無咎之義也。

The fire in the heavens shines far and wide, illuminating all that comes into its reach, so it is the image of the hexagram "Great Possession." "Suppressing evil" refers to punishing the guilty, while "promoting good" refers to appointing the virtuous. Punishing the guilty and appointing the virtuous are inherent to the way of heaven, so the Image Commentary says "following the way of heaven and bestowing favorable destiny," which is precisely what is meant by "responding to heaven and acting at the right time," the principle of governing all that one possesses. The line "Initial Nine" is in the era of Great Possession, with a yang line in the lower position, and no corresponding line above it, situated at the beginning of things. Therefore, the matter has not yet gone wrong, nor has it incurred any harm. However, if one remains in this position for too long, one may become attached to favor and comfort, and once the mind begins to be preoccupied with gain and loss, mistakes will occur and harm will follow. Since the line "Initial Nine" has not yet reached that point, there is no visible fault, so the line statement merely says "not a fault" — meaning it is not yet certain that there is no fault. Wealth, honor, favor, and benefits appear to others as good fortune, but to oneself they conceal dangers; what seems secure to others may be perilous to oneself. This is the attitude of being mindful of hardship. Thus, one does not act recklessly regarding what should or should not be done, nor does one act carelessly regarding whether to stay or leave, and thus remains without fault. The Book of Documents, "Zhou Guan," says "dwelling in favor, one should think of danger; there is no one who does not fear," which is precisely the meaning of the line statement "difficulties bring no fault."

九二當大有之時，陽剛得中，上應六五，才徳足以任天下之重者也。五之所欲為者委之於二，二足以承之而有為，為大車以載之象。以其才徳輔佐六五，綱紀眾事，則家相之責盡矣，故無咎。不言吉者，任事在二而成功則歸於五，此君臣之分也。

Nine in the Second is in the proper position during the great prosperity of the Great Possession hexagram. It is yang and occupies the central position, and corresponds to Six in the Fifth above. This is a person whose ability and virtue are sufficient to shoulder the heavy responsibilities of the world. Six in the Fifth entrusts the tasks she wishes to accomplish to Nine in the Second, and Nine in the Second is able to take them up and achieve results, hence the image of the Great Possession hexagram's Nine in the Second line, "A big cart is used for carrying." He uses his ability and virtue to assist Six in the Fifth, to rectify the principles and manage all affairs, fulfilling the duties of a prime minister or chief administrator. Therefore, there is no fault. The line statement does not say "auspicious" because the task is undertaken by Nine in the Second, while the merit belongs to Six in the Fifth, which maintains the proper distinction between ruler and minister.

九三剛而得正，當大有之時，居下之上，位髙徳正，有方伯連帥之責者也。為龍為光，蕃屏王室，天子之禮樂刑政四達而不悖矣。用亨于天子，用其才徳以亨通天子之威命，明徳於天下也。小人無此徳者，則不能當此亨于天子之任也。無此徳而當此任，則挾上命以號令天下，肆其暴虐而反為民害矣，如曹操劉裕之徒，征伐四出，拜表輒行，卒簒漢晉，為害多矣。爻有過剛不中之嫌，故特以小人戒之。

Nine Three is yang and occupies the correct position, which is the time of great prosperity. It is located above the lower trigram, holding a high position and possessing upright virtue. It is the person who bears the responsibility of a feudal lord. He becomes the dragon of the state and the light of the country, protecting the royal court, enabling the Son of Heaven's rites, music, laws, and government to reach all directions without disorder. The line statement of Nine Three in "Great Possession" says, "The public uses the Son of Heaven's authority." This means using one's talent and virtue to make the Son of Heaven's commands prevail and to spread moral teachings throughout the world. Those without such virtue cannot bear this responsibility of "using the Son of Heaven's authority." If they do, they will use the court's name to issue commands throughout the land, acting tyrannically and becoming a calamity to the people. People like Cao Cao and Liu Yu went out to conquer, acting on their own initiative with a single memorial, eventually usurping the Han and Jin dynasties, causing great harm. This line has the suspicion of being overly strong and not centered, so it specifically warns with "the small person cannot do it."

九四位近六五，當公輔之責，贊六五以保大有之成業者也。以陽居陰，剛而能柔，為嚴恭寅畏、不極其盛之象，如召公言我非敢勤，惟恭奉幣，用供王能祈天永命者是也。身勞力瘁則委效於君上，功蓋天下則守之以謙虛，為恪盡臣道而得無咎矣。

Nine in the Fourth is close to Six in the Fifth, bearing the responsibilities of the three high officials, assisting Six in the Fifth to preserve great achievements. It occupies a yao position that is yin while being yang, strong yet flexible. It exhibits the image of solemn respect and carefulness, not pushing its power to the extreme. Just as Zhao Gong said in the "Book of Shangshu · Zhao Gao": I dare not boast of my diligence, but only respectfully present the offerings of silk and cloth for the king to use in seeking the prolongation of heavenly mandate. Though the body is weary and the mind exhausted, all the merit is attributed to the sovereign; although the achievements surpass the whole world, it remains humble and self-restrained. This is fulfilling the duties of a minister, thus having no fault.

六五以文明虛中之徳而居尊位，文明則照物無遺，虛中則專於委任，推誠心於股肱心膂之寄，是其孚心交於下而得臣工以贊助，可以保大有之業矣。然承平之世率以文教為尚而武備易於廢弛，況六五柔中而無剛徳，威武尤其所不足也，故必威如而後吉。所謂威如者，安不忘危，振揚武烈，使威徳加於天下，則可以永保前人之成業，如周公召公告成王克詰戎兵、張皇六師、覲文武之耿光而無壊其寡命者是也。人主當大有之世，撫盈成之運，於事多忽易而無思患預備之心，啟之以威如，為六五對病之藥也。

Six in the Fifth possesses virtue of civilization and humility, occupying a position of honor. Civilization enables it to observe and understand all things without omission, while humility allows it to entrust matters wholeheartedly to capable ministers, like the trusted advisors. This is how it establishes sincerity in its relations with the people, gaining the support of the ministers and preserving the great achievements of the past. However, in times of peace, the emphasis is usually on cultural and educational endeavors, leading to the neglect of military preparedness. Moreover, since Six in the Fifth is gentle and centered but lacks the strength of a vigorous virtue, its weakness lies in martial prowess. Therefore, it must be "majestic and resolute" to achieve good fortune. "Majestic and resolute" means not forgetting the dangers even in times of peace, and maintaining vigilance by cultivating military strength, so that its authority and virtue can extend throughout the world. In this way, it can permanently preserve the achievements of its predecessors. Just as King Wen and Duke of Zhou advised King Cheng to maintain and strengthen his military forces, continuing the legacy of King Wen and King Wu without disrupting the precious mandate of heaven. When a ruler is in the state of Great Possession, enjoying fullness and accomplishment, he often becomes careless and neglectful, lacking the mind for preparation and prevention. Therefore, "majestic and resolute" is used to remind him, which is precisely the appropriate remedy for Six in the Fifth.

上九以陽剛離體居大有之上，是剛有終而明能極者也。剛有終則能自振拔而不溺於晏安，明能極則用賢使能而不至於混淆。善保大有之業者莫過於剛明之徳，故自天佑之，吉無不利。繫辭所言又一義也。

The upper ninth line is a yang strong line located in the trigram Li (Fire), and it is at the top of the hexagram Da You (Great Possession). This represents a person who is strong and vigorous, able to maintain success to the end, and clear-sighted to the utmost. Being strong and vigorous enables one to self-renew and not become complacent; being clear-sighted to the utmost allows one to employ the virtuous without mixing the virtuous with the unvirtuous. There is no better virtue for preserving a great possession than strength and clarity. Therefore, the line statement says, "Supported by heaven, auspiciousness prevails without any hindrance." The explanation in the Great Treatise provides another layer of meaning.

大有上九自天佑之，吉無不利。象曰：大有上九，自天佑也。繫辭曰：天之所助者順也，人之所助者信也，履信思乎順，又以尚賢也，是以自天佑之，吉無不利。人臣以道事君而成大有之業，為成其事上之信也。鼎象曰覆公餗，信何如也？凡臣職未盡而至於誤國誤民，則失信矣。四時之運，功成者去，於兼善天下之後奉身而退，不以寵利居成功而致顛覆之禍，則知進退存亡而處之以道，為順矣。

The "Line Statement" of the Upper Nine in the "Great Possession" hexagram says, "Supported by Heaven, it is auspicious and beneficial in all things." The "Image Commentary" states, "The Upper Nine in Great Possession is supported by Heaven." The "Great Treatise" explains: What Heaven supports is the person who follows the Way of Heaven; what the people support is the person who keeps faithfulness. Practicing faithfulness and constantly following the Way of Heaven, and also honoring the virtuous, thus receives the protection of Heaven, which brings auspiciousness and benefits in all things. A minister who serves the sovereign with righteousness and accomplishes the great cause of Great Possession, is fulfilling his faithfulness to the sovereign. The "Image Commentary" of the Nine in the Fourth in the "Tripod" hexagram says, "Overturning the sovereign's food, how can there be faithfulness?" If a minister fails in his duty, causing harm to the state and the people, he has lost his faithfulness. The four seasons operate, and the one who accomplishes the task withdraws; after benefiting all under heaven, one withdraws, not staying in the position of success for the sake of favor and benefits, thus inviting disaster. This is understanding the principles of advancement and retreat, survival and death, and living in accordance with the Way, which is "following the Way."

上九以剛明之才當大有之時，是能左右六五以成大業者，為履信矣；位六五之上，為所尊禮而非任事之地，為思順矣。初九無交害，九二大車以載，九三亨于天子，九四匪其彭，則濟濟多士，惇大成裕，輔六五以成治化而已，處無為之地，是能推賢讓能、使國家復用一畨人才，為尚賢矣。其卷舒運用，始終一於道而不茍焉者也，此其所以天人交助，獲吉而無不利也。象言大有上九自天佑者，大有言其時也，上九言其所抱之才與所處之地也，以此人此徳當此時而處此地，獲天之佑為所宜也。

The upper nine, with his strong and capable nature, is in a great and prosperous era, and is the one who can assist the six five in achieving great accomplishments, which is called 'walking with integrity'. He is positioned above the six five, being honored and respected rather than being in a position of responsibility, which is called 'thinking of following the right path'. The initial nine 'has no harmful interactions', the nine two 'uses a large carriage to carry', the nine three 'is favored by the Son of Heaven', and the nine four 'is not boastful', thus gathering many virtuous men who are broad-minded, composed, and at ease, all assisting the six five in promoting moral education. The upper nine himself is in a position of inaction, yet he recommends the virtuous and yields his position to the capable, enabling the state to employ a new generation of talents, which is called 'valuing the virtuous'. He flexibly applies his actions, always adhering to the right path from beginning to end without being willing to compromise, which is why he receives the help of heaven and people, attaining good fortune and success in all endeavors. The Image Commentary says, 'In the Great Possession, the upper nine, receives heavenly protection': 'Great Possession' refers to the era he encounters, and 'upper nine' refers to his talents and position. With such a person and such virtue, encountering such an era and being in such a position, receiving heavenly protection is only natural.

大有初九無交害，匪咎艱則無咎。象曰：大有初九，無交害也。徳不足而行未成，未可以涉世也。初九以陽剛得正之才而處卦下，是負其幼之所學而欲效用於大有之世矣。內重而見外之輕也，得深而知誘之小也，始進而志足以帥氣也。迷於欲則入於害矣，而履能以道，則未與害交而不致咎矣。聖人慮其希世取寵之念萌，而天理之幾易至於泯滅焉，故復以艱則無咎致其戒。能知人心操舍之無常，而富貴利達易以惑人，使之迷謬顛危至於歿齒不自悟，自能察於所履而有難進易退之節矣，夫何咎？象謂大有初九無交害者，蓋言大有之時易於害交，而處初則心未變，為九則志能堅，其才其時皆易免咎。

The *Line Statement* of the first line of *Da You* says, "There is no mutual harm, it is not a misfortune, if one is difficult, there is no misfortune." The *Image Commentary* says, "The first line of *Da You*, there is no mutual harm." Those who lack virtue and have not yet cultivated themselves should not yet go out into the world. The first line, with its yang strength in the correct position, is at the very bottom of the hexagram, representing a young person who has learned skills and wishes to contribute in a time of great abundance. His inner values are strong, so external temptations seem light; his understanding is deep, so he knows that external attractions are actually small. Just beginning his career, his ambition is sufficient to lead his emotions. If he is captivated by desires, he will fall into misfortune; but since his actions follow the right path, he does not connect with misfortune and thus does not commit a mistake. The sage fears that if he starts to conform to the world and seek favor, the initial spark of heavenly principle will easily be extinguished. Therefore, the phrase "if one is difficult, there is no misfortune" is used again as a warning. Understanding the constant change between control and loss in human nature, and knowing that wealth, honor, and success are easily misleading, causing confusion and disorder until death without realization, one naturally examines one's own actions, cultivating a disposition that is difficult to advance and easy to retreat. Then, what misfortune could there be? The *Image Commentary* says, "The first line of *Da You*, there is no mutual harm," probably meaning that in a time of great abundance, it is easy to connect with misfortune, but since he is in the first position, his heart has not yet changed. As a yang line, his ambition is firm, and his talents and the timing he encounters make it easy to avoid mistakes.

謙：亨。君子有終。

The Hexagram Statement of 《Qian》 says: Humility, smooth and prosperous. The superior person can maintain this throughout.

謙者，有若無、實若虛之意也。無為無，虛為虛，此有恆也；已有而處之若無，巳實而處之若虛，此謙也。山之髙者處於地之卑之下，外示卑而自掩其髙，則謙之象也；止於理而不敢或過，順於道而從容謹勑，則謙之義也。未有尚謙徳而不亨通者矣。謙者，君子之美徳也。有若無，終不能掩其有；實若虛，終不能匿其實，有終之謂也。

"Qian" means having yet appearing as if not having, being full yet appearing as if empty. If one truly has nothing, then saying nothing is "having constant" (you heng); if one already has but treats it as if not having, and is already full but treats it as if empty, this is called "Qian." A high mountain lying in a low place, appearing low on the outside while concealing its height, this is the image of the hexagram "Qian." Guarding the principles without exceeding, proceeding in accordance with the right path with calmness and carefulness, this is the meaning of "Qian." There has never been a case of highly esteemed virtue of humility without success. Humility is the virtue of the gentleman: having yet appearing as if not having, ultimately unable to conceal its actual possession; being full yet appearing as if empty, ultimately unable to conceal its actual fullness. This is precisely the meaning of the hexagram statement "the gentleman has a proper conclusion."

天道下濟則天道謙矣，下濟而成生物之功則光明也；地道卑而處下則地道謙矣，承天以有為而時行則上升也。光明上升，則亨通之義也。天道則虧其盈而益其謙，寒暑往來、日月盈昃是也；地道則變其盈而流其謙，髙者日頹而下者日平是也；鬼神禍盈而福謙，作善降之百祥、作不善降之百殃是也；人道惡盈而好謙，去不仁而歸於仁是也。居尊位而能謙，則盛徳至善愈為光顯；居卑位而能謙，其徳之髙而人亦不可踰也，此謙徳之君子所以有終也。

Heaven's way is to descend and bestow benefits, which is the humility of Heaven; when Heaven descends and bestows benefits to nurture and generate all things, that is brightness. Earth's way is to be lowly and reside below, which is the humility of Earth; when Earth accepts Heaven's way and acts accordingly, following the seasons, that is ascending. Brightness and ascending together signify smoothness and success. Heaven's way is to reduce fullness and increase humility, as seen in the coming of cold and heat, the sun reaching its zenith then setting, and the moon being full then waning; Earth's way is to change fullness and flow into humility, as seen in high places gradually collapsing and low places gradually filling; spirits and deities bring calamity to the full and blessings to the humble; the Book of Documents, the Instructions to Yi, says that doing good brings a hundred kinds of auspiciousness, while wrongdoing brings a hundred kinds of calamities; human way detests fullness and loves humility, removing unrighteousness and returning to benevolence. When one holds a high position yet remains humble, great virtue and the highest moral conduct become more evident; when one is in a low position yet remains humble, the virtue becomes so lofty that no one can surpass it. This is why the gentleman with a humble virtue can achieve a complete and enduring success.

地中有山，則髙者卑而卑者髙矣。裒多益寡，所以稱物之多者宜裒、寡者宜益，以平吾之所施也；所施裒之益之而得其當，則為平矣，此取地中有山之象。初六以柔處最下，謙而又謙之君子也。有是美徳，則人孰不相與以心乎？得人心之與而用以涉險，則無難矣，故用涉大川吉。牧者，置身之處所也，以卑為置身之處所，則動靜語黙無不在是矣。

Underground mountains represent the transformation of high things becoming low and low things becoming high. "Reducing excess and supplementing deficiency" refers to measuring things: reducing what is excessive and adding to what is lacking, in order to balance the measure of giving. When giving, reducing what should be reduced and adding what should be added to achieve the right balance, that is called "levelness." This is precisely the meaning of the image "mountain within earth." The line "Initial Six" is a yin and flexible element at the very bottom, representing a gentleman who is extremely humble. With such virtue, who would not sincerely respond to him? Gaining the support of people, using it to cross great difficulties, there would be no difficulty at all. Therefore, the line statement of the first line of the "Gentle" hexagram says, "Using it to cross great rivers, auspicious." "Pasture" means the place where one resides; taking the humble as one's place of residence, then all actions and speech are carried out in humility.

六二柔順中正，柔順則有能謙之質，又能使所謙得乎中正，合於至當不易之理矣，故能以謙徳鳴世，得正而吉也，非其中心有得於至理者能若是乎？九三居下之上，剛而得正，上下賴之，其功大矣。處止之極而又得正，則止於理義道徳而不過焉，為有功勞而能謙也。書曰：汝惟不矜，天下莫與汝爭能；汝惟不伐，天下莫與汝爭功。功能之實自不可掩，則有終而吉也。

Six Two is gentle and compliant, and occupies the central and correct position. Being gentle and compliant gives it the quality of humility, and it can maintain the proper measure of humility in accordance with the middle and correct path, which is the most appropriate and unchangeable principle. Therefore, it is known for its virtue of humility and maintains correctness to gain good fortune. How could one achieve this without truly understanding the ultimate principles? Nine Three is located above the lower trigram, is yang and occupies the correct position, and relies upon by all the other yao above and below. It has great merit. It is at the extreme point of the mountain trigram (Geng) and occupies the correct position, thus it can stop at the level of righteousness and moral principles without excess. This is being meritorious yet remaining humble. The Book of Documents, Great Yu's Plan, says: As long as you do not boast about your abilities, no one will compete with you in ability; as long as you do not boast about your merits, no one will compete with you in merit. The actual merits and abilities are naturally evident, so it can have a lasting success and gain good fortune.

六四位近於五，君臣皆有順徳，贊相輔弼，其道大行，無不利矣。然上承六五柔中之君也，下乘九三則有功之大臣也。四居柔而得正，順體而能下，其心若不敢以自安者，為撝謙之象。撝者，施布之意，猶言曲盡其謙徳也。六五有柔中之徳而居尊位，在上能謙則為眾心所與。謙則尚義而不殖貨利，上下二陰順而從之，為不富而能以其鄰之象。艮止在下，有止而不服之象；又六五謙徳之君，不尚威武，亦或有恃其桀傲而不來庭者，則利用侵伐。如漢文寛厚，呉王不朝，賜以几杖，使當時有以處之，則七國之叛可預消矣。居尊能謙則人心所與，征伐尚利為之，而況於他事有不利乎？

The position of six four is close to six five, and both the ruler and minister possess gentle and compliant virtue, assisting from the side, thus the virtue of humility is greatly promoted, and there is no disadvantage. However, it is above six five, the gentle and moderate ruler, and below nine three, the virtuous minister who has made great contributions. Six four, being a yin in a yin position, is correct, located in the body of kūn, which is compliant, and is willing to submit to others. Its heart is like not feeling secure, which is the image of the line statement for six four in the hexagram of "Qian" (Humility), "Huī qiān" ("humility in action"). "Huī" means to spread or apply, meaning that the virtue of humility is carried out thoroughly. Six five has the virtue of gentle and moderate behavior in a high position, and being humble in a high position, it becomes the center of people's hearts. Being humble, it values righteousness and does not accumulate wealth, and the two yin lines below are compliant with it, forming the image of "bù fù yǐ qí lín" (not being rich and benefiting its neighbors). The body of gèn (mountain) is at the bottom, indicating a stop and unwillingness to obey; furthermore, six five is a ruler with the virtue of humility, not valuing military might, so perhaps some people will take advantage of their rebelliousness and not come to court. Thus, "lì yòng qīn fá" (it is advantageous to use military force). For example, Emperor Wen of Han was lenient, and King Wu of Wu did not come to court, but instead was given staff and walking sticks as a sign of leniency. If there had been a proper handling at that time, the rebellion of the seven states could have been prevented in advance. Being in a high position and being humble, the hearts of people are all directed towards him, and even military campaigns can be advantageous, let alone other matters, which can there be any disadvantage?

上六居柔之極，為順之至，能以謙徳有聞於人者也。以謙有聞，則所與者眾矣，亦有恃力而不可以徳化者，上六之志未得也，率其所與之眾而往正之則為利也。五，君也，利用侵伐則無逺近之間；上六則可以徵其邑國而已。坤有國邑之象，則上六為民社者也。征邑國，不得已而用師也，非其邑國而征之，則肆其侮奪而流於惡矣。自四以下皆所以輔五也，五則征伐自天子出，故利用侵伐；上雖屬五而處其上，亦有土之君也，徵其邑國則告於天子、請於方伯在其中矣。謙雖賢者之事，比於剛中之作用則有間焉，人之懐徳雖有之，而畏威則未也，故五上皆以征伐為言。

The Sixth at the Top is at the extreme of softness, being so compliant that it can be known by others through humility. Because of humility, it gains fame and attracts many followers. However, there are also those who rely on force rather than virtue, which is precisely where the Sixth at the Top fails to achieve its aspirations. Therefore, it leads its followers to attack and correct the situation, which is beneficial. The Fifth is the ruler, so 'using military force' is not limited to near or far; the Sixth at the Top can only attack its own territory and state. The Earth is symbolic of states and territories, indicating that the Sixth at the Top is in charge of a region and its people. Attacking one's own territory is only done when absolutely necessary; if attacking something that is not one's own territory, it would become an act of arbitrary aggression and wrongdoing. From the Fourth down, they are all assistants to the Fifth. When it comes to the Fifth, military action is initiated by the Son of Heaven, hence 'using military force' is mentioned. Although the Sixth at the Top is subordinate to the Fifth, it is above it and is also a local ruler with territory. When it attacks its own territory, it naturally includes the meaning of first reporting to the Son of Heaven and seeking approval from the regional leader. Humility is the matter of the virtuous, but it still falls short compared to the actions of those who are strong and centered. Although people remember his virtue, they have not yet reached the point of fearing his authority, so both the Fifth and the Sixth lines use 'military action' in their statements.

豫：利建侯行師。

The Hexagram Statement of 《Yu》 says: Harmonious joy and smooth movement, advantageous for establishing feudal lords and going to war.

豫，和樂也。以一卦之體言，九四以剛徳為上下所應而志得行，則人心和樂以應九四矣；以二卦之徳言，以坤遇震為順而動，上能順理而動，則人心和樂以應之矣，故卦名豫。事莫大於建侯與行師，非得人心之和不可以有為。建侯，即人心和樂以應之人而利建以為侯也；行師，則率其和樂以應之眾而往正人之罪也。如豫之順以動，則天地如之，天地亦順而應之矣，況於建侯行師不可以有為乎？天地惟其順理而動也，故日月之行有常度而不過，四時之運有常候而不忒；聖人惟其順理而動也，則刑罰不用而民自說服。豫之順理而動，天地此道，聖人亦此道，天下古今不可易之道也，其時義可謂大矣。

"Yu" means joy and harmony. In terms of the structure of one hexagram, the line nine in the fourth position, with its yang strength, is in harmony with all other lines above and below, allowing its will to be carried out, and thus people's hearts respond joyfully to it. In terms of the virtues of the upper and lower trigrams, the lower trigram is坤 (Earth) and the upper trigram is震 (Thunder), meaning following and then acting. When those above act in accordance with reason, people's hearts respond joyfully to them. Therefore, the hexagram is named "Yu." There is nothing greater in the world than establishing feudal lords or going to war. Without the harmony of people's hearts, there can be no accomplishment. "Jian Hou" means establishing as feudal lords those who are supported and loved by the people's joy. "Xing Shi" means leading those who joyfully respond to oneself to correct the faults of others. Just as "Yu" acts in accordance with reason, so too do heaven and earth. Heaven and earth would respond to it, let alone establishing feudal lords and going to war, how could there not be accomplishment? Heaven and earth act in accordance with reason, so the sun and moon move in constant measure without deviation, and the four seasons change in constant seasons without error. The sage acts in accordance with reason, so punishments are not needed and the people naturally submit. The "Yu" hexagram's acting in accordance with reason is the same as heaven and earth, and the same as the sage. This is the unchangeable principle of the world throughout the ages. Its timing and significance can be said to be great beyond measure.

雷出地而奮其聲，則氣和矣，故為豫之象。先王取其和之義而作樂以崇徳。樂之用，則斟酌飽滿，動盪血脈，流通精神，養其中和之徳而救其氣質之偏者也。孔子言成於樂，書所謂典樂教胄子者，亦崇徳之義也。殷，盛也，薦上帝配祖考，則用樂之盛也。

Thunder arises from beneath the earth and its sound is vigorous, thus harmonizing the yang energy, which is the image of the hexagram "Joyful Expectation." The ancient kings took the meaning of "harmony" and created music to promote virtue. The function of music is to regulate and balance the people's hearts, stimulate the blood circulation, invigorate the spirit, cultivate the virtue of harmony, and correct the deficiencies of temperament. Confucius said, "Achievement is accomplished through music." The "Shangshu · Shun Dian" records that the emperor ordered Kui to manage music and educate the noble youths, which also expresses the idea of "revering virtue." The "Image Commentary" refers to "Yin" as grandeur, and using music in sacrifices to the heavenly deities and ancestral worship is the flourishing use of music.

初六與九四為應，九四居六五之下而上下應之，得時主事者也。初六陰柔小人，資其勢焰以作威福，志得意滿，不勝其豫而自鳴，凶之道也。六二當豫之時，眾皆溺於豫，而已獨以中正自守，其節介如石之堅而不可易，所謂富貴不能淫、貧賤不能移、威武不能屈者，六二有之。事幾之隠而難知者，必安靜之君子能察之，而躁動者不能識也。二之節介如石，則自能精義入神，不俟終日而見凡事之幾微，得正而且吉也。

The first line (初六) corresponds with the fourth line (九四). The fourth line is below the fifth line (六五) and is in harmony with all the lines above and below it, indicating a person who is timely and in charge of affairs. The first line is ayin softness small person who takes advantage of the authority of the fourth line to act arrogantly and enjoy power, feeling satisfied and proud, which is a path leading to misfortune. The second line (六二) is at a time of ease and pleasure, when everyone is indulging in comfort, but it remains steadfast and upright, with integrity as firm as a stone that cannot be moved. This is exactly the character described by Mencius as "wealth and honor cannot corrupt me, poverty and low status cannot move me, and force and authority cannot make me yield." The second line possesses such qualities. The initial signs are subtle and hard to detect, and only a quiet and virtuous person can perceive them, while those who are restless and impulsive cannot see them. The integrity of the second line is as solid as a rock, allowing it to deeply study principles and understand profound truths, so it can discern subtle signs of things without waiting until the end of the day. It remains steadfast and thus attains good fortune.

六三不中不正，位近九四，仰視其富貴，以豫樂而取悔者也。三之悔，由其悔之遲，所以有悔也。陰柔之質，無見事之明，無決斷之才，沈溺於豫而不知速悔，所以至於有悔而不可追也。自古權臣之敗，凡奔走門下而不能早自引決者，安能自免？

Six in the Third is neither in the center nor in the correct position, and it is close to Nine in the Fourth. It looks up to Nine in the Fourth for wealth and prosperity, but its desire for comfort leads to regret. The regret of Six in the Third comes from its late realization, hence the regret. Its nature isyin softness (yīn róu), lacking clarity in understanding matters and the ability to make timely decisions. It becomes immersed in ease and pleasure without promptly seeking to change, thus falling into a situation where regret is inevitable and cannot be undone. Since ancient times, those who served fallen ministers and failed to withdraw in time have never been able to escape disaster.

九四由豫者，天下人心之豫由於四也。有能為之才，遇可為之時，而得以自盡其所為焉，大有得也。大臣至此，必有至誠惻怛之心以憂國憂民，則朋類君子合而聚之，樂為所用，則在已以人事君之道或可以少盡矣。四以陽居陰而誠或未至，故聖人以勿疑啟之。諸葛孔明開誠心，布公道，集眾賢，廣忠益，有類此爻。

Nine Four is the line statement of "Joyful Auspices." The harmony and happiness of the people throughout the world come from this line. It possesses the ability to accomplish tasks and encounters a favorable opportunity, thus being able to fully realize its ambitions and achieve great results. When a minister reaches this stage, he must surely have a sincere and earnest heart to worry about the country and the people. Then, like-minded gentlemen will gather together, willing to be used by him. On his part, fulfilling his duty to serve the sovereign with righteousness may be somewhat achieved. Since Nine Four is a yang line in a yin position, its sincerity may still be insufficient, so the sage uses the line statement "Do not doubt" to inspire it. Zhuge Liang, with his open and sincere attitude, gathered many virtuous men, widely accepted loyal advice, which is very similar to this line.

六五當豫之時，以陰居尊，沈溺於豫，乗九四之剛，眾心歸於四，五所處者危地也，故為貞疾之象。貞疾，腹心之疾也，以其得中，故雖有貞疾而恆不死，周赧漢獻似之。上六以陰柔處豫之極，是昏冥於豫，迷於沈溺而不知省悟，則禍基成矣。若能恍然而悟，翻然而改，以道義自樹而不安於冥豫之失，則無咎矣。上六處動之極，有能改過遷善之質，故聖人期之以有渝無咎而與其進焉。

Six in the Fifth is in a time of ease and pleasure, with a yin and flexible nature occupying a high position, indulging in comfort and security. It also dominates over Nine in the Fourth, which is yang and strong. The hearts of the people are inclined toward Nine in the Fourth, so Six in the Fifth is in a dangerous position. Therefore, the line statement says, "Devotion to illness." "Devotion to illness" refers to a disease in the heart and abdomen. Because it is in the center, although it has a serious illness, it does not die quickly. King Zhou of the Zhou dynasty and Emperor Xian of the Han dynasty are similar to this situation. Upper Six is in the extreme position of the hexagram of Joy and Precaution, being deeply immersed in comfort and pleasure, unaware of the need for reflection. The root of disaster is thus established. If one can suddenly awaken and decisively change, establishing oneself through righteousness rather than being content with the mistake of "meditative joy," there would be no fault. Upper Six is at the extreme of movement, possessing the potential for change and improvement. Therefore, the sage expects "there is a change without fault" and praises its progress.

隨：元亨利貞，無咎。

The Hexagram Statement of 《Following》 says: To follow and to go along with, is extremely smooth and unimpeded, advantageous to maintain the correct course, without error.

隨，相隨之義。初九以剛來下柔，陽唱而陰必和；以震遇兌，為動而說，說斯隨之，皆相從之義也。剛來下柔，又所以成其為動而說也。凡諸卦言剛柔之變，程傳謂自乾坤而來，易本義則變自他卦，此易中之法象，於義皆當自乾坤來者，其說覺長。

"Following" means mutual following. Initially, the line Nine is a yang line that resides beneath a yin line, with yang initiating and yin necessarily harmonizing with it. The lower trigram is Zhen (Thunder) and the upper trigram is Dui (Lake), indicating action that brings joy, and when joy is present, following occurs, which is the meaning of mutual following. A yang line residing beneath a yin line is precisely the cause of "movement and joy." In all hexagrams that discuss the transformation of yin and yang, Cheng Yi in his commentary "Yichuan's Commentary on the Changes" holds that they all originate from Qian and Kun, while Zhu Xi in his "The Original Meaning of the Zhou Changes" believes they come from other hexagrams. This is the method and image in the Book of Changes. In terms of meaning, they should all originate from Qian and Kun. Cheng's view seems more comprehensive.

彼此相從固可以致元亨，然利於正則所從可以無咎，所從不正則為茍合，雖可以致亨而過多矣。以相從致大亨貞而無咎，則天下隨之矣。貞者，堯舜禹湯文武周公相傳之正道，萬古不易之定理也。天下之人心不同而同於此理，故貞則天下隨之，如所謂一日克己復禮天下歸仁者，亦此義也。隨之義貞也，可謂大矣。時當作之。澤中有雷，雷動而澤隨也。嚮晦入宴息，取雷藏澤中動而靜、隨時休息之義也。

Although mutual following can lead to great success and smoothness, it is essential to follow the right path to avoid mistakes. If the one being followed is not upright, then the following becomes mere conformity, which although may lead to success, results in many errors. Following the right path leads to great success without mistakes, and thus all people will follow. "Zhen" refers to the righteous path passed down by Yao, Shun, Yu, Tang, King Wen, King Wu, and the Duke of Zhou, an unchanging principle throughout the ages. Although people's hearts differ, they all converge on this principle. Therefore, by upholding righteousness, the world will follow, as Confucius said, "If one day one overcomes oneself and restores propriety, the world will return to benevolence," meaning the same thing. The essence of the hexagram "Following" lies in the character "Zhen," which is of great significance. Note: In the "Commentary on the Judgment" where it says "the meaning of following the times is great," the character "time" should be read as "the." A thunder within a marsh, when the thunder moves, the marsh follows. The "Image Commentary" says "when it is dark, enter the hall and rest," referring to the thunder being hidden within the marsh, after moving, returning to stillness, and following the seasonal rest.

初九官有渝，官主守，渝變也。未隨則為士，已隨則為官，膺一事守一職之義也。士則隠居求志，官則行義達道，視士之所尚則變矣。然所隨之人不可不擇，必信義足以繫天下之望者而後隨之，如孔明不隨曹孫之輩而隨先主，則所隨得其正而可以獲吉矣。隨既得其人，而所以相交者必以公，出門交公之義也。從違可否必順天下之公理，忘一己之私情，則能以道義相與而可以大有為矣，故有功。所隨必擇其人，所交必慎其道，此隨之第一步也，不可以不謹。

The line statement of the initial line of the "Following" hexagram says, "The official has changed." "Official" refers to the position one is entrusted with, and "changed" means alteration. When one has not yet entered public service, he is a "scholar," but once he begins to follow someone, he becomes an "official," meaning he takes on a task and holds a position. A scholar may retreat in seclusion to preserve his integrity, but when he becomes an official, he must act with righteousness and promote his principles. Compared to the scholar's usual aspirations, this is a change. However, the person one follows must be chosen carefully; one must follow someone whose integrity and trustworthiness can uphold the expectations of the people. For example, Zhuge Kongming did not follow Cao Cao or Sun Quan but instead followed Liu Bei, thus following the right person and thereby achieving good fortune. Once the right person is chosen, the interactions must be based on public interest, which is the meaning of "going out to meet others and achieving success" in the line statement, where "meeting" refers to acting with impartiality. Whether one follows or opposes, whether something is permissible or not, must be based on the public reason of the world, forgetting one's own private feelings, in order to relate with righteousness and achieve great success, hence the phrase "achieving success." One must certainly choose the right person to follow and must carefully guard the correct path in interactions. This is the first step of "Following," which must not be taken lightly.

隨之時易於茍隨。六二近於初九之小子，為其所繫而與之隨，則失九五所當隨之丈夫矣，即近而忘逺、棄正而與邪也。書曰逺耆徳，比頑童，正此義也。邪正不能以兩隨，未有隨邪術而又能隨正道、說小人而又能說君子者也，故象曰係小子弗兼與也，其義深矣。

When people are in a situation of following others, they are most prone to act carelessly and follow the wrong path. The line Six in the Second is close to the line Nine at the Beginning, which is called the "young man," and is drawn into following it, thus losing the line Nine in the Fifth, which should be the one it follows. This is following the near while forgetting the distant, abandoning the correct while associating with the perverse. The Book of Documents says that one should distance oneself from the elderly and virtuous and draw near to the foolish and childish, which is exactly what this means. The perverse and the correct cannot both be followed at the same time; there has never been a case where one can follow the wrong path and the right path, please the petty and the noble at the same time. Therefore, the Image Commentary says, "Following the young man, not being able to follow both," which carries profound meaning.

六三位近九四之丈夫，為其所繫而隨之，則失於初九同體之小子。四居九五之下，當時之任者也，已既從之，則隨其所求而無不獲矣。然必利居貞，隨之必以正，求之必有道，內不失已，外不失人，則為正，不然則權門之鷹犬也。

Six in the Third is close to Nine in the Fourth, the 'husband,' and is drawn after it, thus losing connection with the initial Nine at the Beginning, the 'younger son,' which is part of the Zhen trigram. Nine in the Fourth, being below Nine in the Fifth, was the person bearing the heavy responsibility at that time. Since Six in the Third followed him, whatever it desired would be fulfilled. However, the line statement says 'advantageous to dwell in uprightness': following must be in accordance with the right path, seeking must be within the bounds of propriety. One must not lose one's own integrity internally and must not lose others' trust externally; only then is it considered upright. Otherwise, it becomes like a falcon or hound in the service of a powerful official.

九四位近九五而權已重，下應動體，則動而隨乎已也。位髙權重而民隨之，故求無不獲。然勢迫於君而得人心，則嫌疑易生，貞固守此，凶之道也。人臣處此，惟存其有孚在道之明可也。有孚在道所以為明者，惻惻然以盡補袞之誠，夔夔然以嚴事上之禮，勤勞盡瘁四直任之，而成功則歸於五，使人知恩威出於君而無與於己，則為明之至而可無咎矣。否則耽寵樂而忘禍機，昏昧之徒也。

The position of Nine in the Fourth is close to Nine in the Fifth and already holds great power. Below it is the dynamic nature of Zhen (Thunder), so people are quick to respond and follow. With high status and great power and the people following, there is nothing that cannot be obtained. However, when power approaches the ruler and is deeply loved by the people, suspicion is easily generated. To stubbornly maintain such a situation is the way to invite misfortune. As a minister in this position, one should only hold the mind described in the Line Statement, which is 'having sincerity in the path, and being clear.' This means sincerely and earnestly striving to correct the ruler's mistakes, respectfully and cautiously upholding the rites of serving the ruler, personally taking on all the hard work of Nine in the Fourth, and attributing the success to Nine in the Fifth, so that everyone knows that the authority and power come from the ruler and not from oneself. This is the highest level of clarity, thus avoiding mistakes. Otherwise, if one is greedy for favor and comfort and forgets the danger, then one is a foolish person.

九五孚于嘉，嘉，善也，謂六二之中正者也。九五六二皆以中正為應，則相隨者能以道矣。五以剛中正信二之柔中正，所謂大亨利貞而天下隨之者也，故吉。上六居隨之極，已能隨人之心，人則隨己之動，固結而不可解，為拘係之、又從而維之。周王惟其得人心之隨，至固結而不可解，則亨通於西山，而王業之成肇於此矣。

The line statement of the fifth line says, "Trust in the good." "Good" refers to the second line, which is a moderate and upright line. The fifth line and the second line both possess moderate and upright qualities and correspond with each other. Thus, they follow each other and align with the correct path. The fifth line, being strong, vigorous, moderate, and upright, trusts the second line's gentle and moderate and upright qualities. This is exactly what the hexagram statement refers to as great prosperity, favorable constancy, and the people following, hence it is auspicious. The sixth line at the top is at the extreme of the hexagram of Following. It is able to follow others, and others also follow it, resulting in a firm and unbreakable connection. Therefore, the line statement says, "It is bound and then follows with a rope." King Wen of the Zhou dynasty, because he gained the people's following, reached a point where it was as tightly bound as a knot, so he was able to perform sacrifices on the western mountain and communicate with the spirits, thus beginning the Zhou dynasty's royal endeavors.

隨上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。上六居隨之終，悅之極，人心悅己而已終隨人。文王以之，羑里之囚，拘繫從維，幾至不免，而終守天地之義，終不改其臣節，周之徳可謂至徳也。人心歸之，天命與之，三分天下有其二，是文王以隨之至徳而亨于西山也。象言上窮，文王遭時不臧而至拘繫，則亦窮矣，遭此窮阨而終不改節，非文王至徳不能也。

The Line Statement of the Sixth Line at the Top of the Hexagram of Following says, "He is bound, yet he follows, and the king uses this to offer sacrifices at the western mountain." The Image Commentary says, "He is bound, because he has reached the extreme of following." The Sixth Line at the Top is at the end of the Hexagram of Following, the extreme of joy. The people are pleased with themselves, yet ultimately they follow others. King Wen of the Zhou dynasty exemplifies this line: he was imprisoned in Youli, captured and bound, almost without hope of escape, yet he remained steadfast in upholding the great righteousness of the universe, never changing his conduct as a subject. The virtue of the Zhou dynasty may be called the highest virtue. The people turned to him, the Mandate of Heaven was bestowed upon him, and he gained two-thirds of the land. This is how King Wen, by virtue of the highest virtue of Following, offered sacrifices at the western mountain to communicate with the spirits. The Image Commentary says, "He has reached the extreme," meaning that King Wen encountered an unfavorable era, leading to his capture and binding, which was a desperate situation. Yet, despite this hardship, he never changed his conduct, which could not have been achieved without his highest virtue.