The卦 is called "Footsteps" (履). It consists of the trigram Dui (Lake) below and the trigram Qian (Heaven) above.

履。兌下乾上。履，不處也。履者禮也，以禮人所踐履也。其卦兌下乾上，天尊於上，澤卑於下，履之象也。內和悅而外剛健，禮嚴而和之象也。序卦：物畜然後有禮，故受之以履，因次小畜。○履虎尾者，履帝位之象也，心之憂危，若蹈虎尾，凜於春冰是也。初與二非上也，故在其所履而無害；三則上矣，稍剛即暴矣；五中正而厲者，剛也；上九不中正而元吉者，以理自治也。

The "Lǚ" hexagram has the "Dui" trigram at the bottom and the "Qian" trigram at the top. The "Zajià Zhuan" says, "Lǚ, not staying in place," meaning that practicing is not stopping. "Lǚ" refers to ritual propriety, because ritual propriety is precisely what people practice. In this hexagram, "Dui" is at the bottom and "Qian" at the top: Heaven is exalted and Earth is below, and the marsh is humble and below, which is the image of "Lǚ." The inner part is harmonious and the outer part is strong, which is the image of ritual propriety being both solemn and harmonious. The "Xùguà Zhuan" says: after things have been gathered and stored, ritual propriety arises, so the hexagram "Xiao Xu" is followed by "Lǚ." The phrase "stepping on the tiger's tail" actually represents the image of stepping onto the throne: one's heart is anxious and fearful, like walking on thin ice in early spring, trembling with fear. The lines "Chū Jiǔ" and "Jiǔ Èr" are not in a position of power, so in terms of what they fulfill, there is no harm. However, "Liù Sān" reaches a position of power, and slight firmness leads to cruelty. "Jiǔ Wǔ" is upright but still says "danger," because it is too strong. "Shàng Jiǔ" is neither upright nor proper yet says "original good fortune," because it can restrain itself with reason.

履虎尾，不咥人，亨。咥重結反，音絰。○履者，足踐履也。中爻巽錯震，為足，有履之象，乃自上而履下也。咥者，齧也。下卦兌錯艮，艮為虎，虎之象也，乃兌為虎，非乾為虎也。先儒不知象，所以以乾為虎。周公因文王取此象，故革卦上體兌，亦取虎象。曰尾者，因下卦錯虎，所履在下，故言尾也，故遯卦下體艮，亦曰尾。兌口乃悅體，中爻又巽順，虎口和悅，巽順不猛，故不咥人。

The hexagram statement says: To tread on a tiger's tail, the tiger does not bite; it is smooth. "Xie" is pronounced as "chong jie fan," and sounds like "die." "Lv" means to step on with the foot. The third, fourth, and fifth lines together form the trigram Xun. The opposite trigram of Xun is Zhen, and Zhen represents the foot, which is why "Lv" (treading) is symbolized here, and it is from above to below. "Xie" means to bite. The lower trigram is Dui, and its opposite trigram is Gen, which represents a tiger. This is why "tiger" is symbolized here—Dui represents the tiger, not Qian. Former scholars did not understand the symbolic meaning, so they mistakenly associated Qian with the tiger. When the Duke of Zhou interpreted the line statements, he followed the symbolic meaning established by King Wen, so the upper trigram of the hexagram "Ge" (Revolution) is Dui, and it also uses the tiger symbol to say "the great man's transformation like a tiger." The reason it is called "tail" is because the lower trigram produces the tiger symbol, and the part being tread on is at the lower position, hence "tail." Similarly, the lower trigram of the hexagram "Dun" (Retreat) is Gen, so it is also called "retreat tail." The mouth of Dui is originally associated with joy, and the middle line is Xun, which represents humility and submission. Although the tiger opens its mouth, it is gentle and not fierce, so it does not bite.

○彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人亨。剛中正，履帝位而不疚，光明也。說音悅。○以卦德釋卦名卦辭，而又言卦體之善。柔履剛者，以三之柔，履二之剛也，此就下體自上履下而言也，釋卦名也。悅而應乎乾者，此就二體，自下應上而言也，曰應者，明其非履也。三與五同功，故曰應，此釋卦辭之所以亨也。帝指五，九五剛健中正，德與位稱，故不疚；不疚則功業顯於四方，巍然煥然，故光明。中爻離光明之象。此又卦體所履之善，非聖人不足以當之，故文王言履虎尾，孔子言履帝位。

The Commentary on the Judgment says: The Hexagram of "Footsteps" is about a soft line stepping on a strong line. The lower trigram is harmonious and corresponds with the upper trigram of Heaven, so stepping on a tiger's tail without being bitten, thus achieving success. Nine in the Fifth is yang and upright, stepping onto the position of the sovereign with no guilt in his heart, thus achieving brightness. "Say" is read as "joy." This passage explains the name and statement of the hexagram by using the virtues of the hexagram, and further praises the goodness of the hexagram structure. The phrase "soft steps on strong" refers to the soft line six in the Third stepping on the strong line nine in the Second, which is described as moving from the lower trigram upwards. This is used to explain the name of the hexagram. The phrase "joyful and corresponding with Heaven" refers to the correspondence between the upper and lower trigrams, with movement from the lower upwards. The use of the word "correspond" clearly indicates that it is not "stepping." Six in the Third and Nine in the Fifth both occupy odd positions, and their functions are similar, so they correspond. This sentence explains why the hexagram is successful. "Sovereign" refers to Nine in the Fifth: Nine in the Fifth is yang, strong, upright, and his virtue matches his position, so he has no guilt in his heart. Without guilt in his heart, his achievements are renowned throughout the four directions, lofty and radiant, thus it is said "brightness." The lines two, three, and four together form the trigram of Fire, which represents brightness, so this is the symbolic meaning of "brightness." This is another instance of the goodness inherent in the hexagram's structure, something not suitable for a sage to bear. Therefore, King Wen's hexagram statement says "stepping on a tiger's tail," and Confucius' Commentary on the Judgment says "stepping onto the sovereign's position."

○象曰：上天下澤，履。君子以辯上下，定民志。君子觀履之象，辨上下之分，上下之分既辨，則民志自定，上自安其上之分，下自安其下之分矣。○初九：素履，往無咎。素者，白也，空也，無私慾汙濁之意。素履即中庸素位而行，舜飯糗茹草若將終身，顏子陋巷不改其樂是也。往者，進也，陽主於進，故曰往。

The Great Image says: Above is Heaven, below is Marsh, which is the symbolic image of the Hexagram of Walking; the gentleman thus understands the need to distinguish the roles of superior and inferior, and to stabilize the people's minds. The gentleman observes the image of the Hexagram of Walking, distinguishing the roles of superior and inferior; once the roles of superior and inferior are clearly defined, the people's minds naturally become stable: those above rest in their proper position, and those below rest in their proper position. The Line Statement of the first nine says: To walk with simplicity and sincerity, going forward without fault. "Sù" means white, means empty, and signifies the absence of private desires and impurities. "Sù lǚ" is the same as "sù qí wèi ér xíng" in the Doctrine of the Mean: Shun, when not yet recognized, ate dry food and chewed wild vegetables, as if he would live like this forever; Yan Hui lived in a dilapidated alley but did not change his joy, all in the same way. "Wǎng" means to go forward; the nature of yang is to advance, so it is said "wǎng."

○初九陽剛在下，本無陰私，當履之初，又無外物所誘，蓋素位而行者也，故有素履之象。以是而往，必能守其所願之志而不變，履之善者也，故占者無咎。象曰：素履之往，獨行願也。獨有人所不行，而己獨行之意。願即中庸不願乎外之願，言初九素位而行，獨行己之所願，而不願乎其外也。

Initial Nine is yang and strong, yet it is in the lowest position, so it has no dark private intentions; also, it is at the beginning of the卦 of Footwear, and there is nothing outside to entice it. This is the person who "acts in accordance with his position in simplicity," thus the image of the卦 is "simple footwear." Proceeding with such integrity, one will surely maintain his original aspirations without change, which is the best way of fulfilling the path of the卦, so the one divining has no fault. The Small Image Commentary says: proceeding in simplicity and sincerity is to act alone in fulfilling one's own wish. The character "du" implies that others do not do it, yet he does. "Yuan" refers to the "yuan" in the Doctrine of the Mean, meaning "not desiring beyond one's proper sphere." It means that Initial Nine is content with his position and acts alone in fulfilling his wish, without coveting things beyond his proper domain.

○九二：履道坦坦，幽人貞吉。履道坦坦，依乎中庸，不素隱行怪也。幽獨之人，多是賢者，所以能履道坦平，不過乎高，而驚世駭俗，則貞吉矣。變震為足，履之象也；又為大塗，道坦坦之象也。幽對明言，中爻離明在上，則下爻為幽矣。三畫卦，二為人位，幽人之象也，故歸妹中爻離，九二亦以幽人言之。

The Line Statement of Nine in the Second says: The path is smooth and level, and the person who lives in seclusion maintains uprightness and attains good fortune. "Walking on a level path" means following the doctrine of the Mean, not engaging in obscure or strange actions. Those who live in seclusion are mostly virtuous people, so they can walk on a level path without going too high and causing alarm. Thus, they are upright and attain good fortune. When Nine in the Second changes, the lower trigram becomes Zhen, which represents the foot, symbolizing "walking"; Zhen also represents "a great path," symbolizing "a level path." "Y幽" is relative to "明": the second, third, and fourth lines form Li, which represents brightness above, so the line below is considered "y幽." In the three-line trigram, the second line represents the human position, which is the symbol of "y幽 person." Therefore, in the hexagram Gui Mei, the middle line also forms Li, and its Nine in the Second also uses "y幽 person" to describe it.

履以坦行，禮之用和為貴，所以本卦陽爻處陰位，如上九則元吉者，以嚴而有和也。二與四同，二坦坦而四愬愬者，二得中而四不得中也。二與五皆得中位，二貞吉而五貞厲者，以二剛居柔，五以剛居剛也。○九二剛中居柔，上無應與，故有履道坦坦之象。幽人如此，正而且吉之道也，故占者貞吉。象曰：幽人貞吉，中不自亂也。有此中德，心志不自雜亂，所以依中庸而貞吉。世之富貴外物，又豈得而動之。

Walking the path requires smoothness and ease, just as the Analects says, "The use of propriety lies in harmony." Therefore, in the primary hexagram, any yang line in a yin position is favorable. For example, the upper nine is "originally auspicious" because it is dignified yet harmonious. The nine in the second and the nine in the fourth are both yang lines in yin positions, but the nine in the second is "level and straightforward," while the nine in the fourth is "timid and anxious." The difference lies in the fact that the nine in the second is in the center, while the nine in the fourth is not. Both the nine in the second and the nine in the fifth are in central positions, but the nine in the second is "upright and auspicious," while the nine in the fifth is "upright and dangerous." The difference is that the nine in the second is a strong line in a weak position, while the nine in the fifth is a strong line in a strong position. The nine in the second is strong and centered, and it is in a weak position. Above it, there is no corresponding line to interfere, so it has the image of "a smooth path." A person who lives in seclusion can achieve this, which is both upright and auspicious. Therefore, the diviner's judgment is auspicious. The Small Image Commentary says: A person who lives in seclusion maintains uprightness and achieves auspiciousness because he has a clear principle and does not act confusedly. With this virtue of the center, his mind does not become chaotic, so he can follow the middle way and be upright and auspicious. How could worldly wealth and external things disturb him?

○六三：眇能視，跛能履，履虎尾，咥人，凶，武人為于大君。中爻巽錯震足，下離為目，皆為兌之毀折，眇跛之象也。六畫卦三為人位，正居兌口，人在虎口之中，虎咥人之象也。三變則六畫皆乾矣，以悅體而有文明，乃變為剛猛武勇，武之象也；三人位，武人之象也。曰武者，對前未變離之文而言也。陽大陰小，陰變為陽，大之象也，故坤卦用六，以大終變為乾君，大君之象也。咥人，不咥人之反；為大君，履帝位之反。

The line statement of the third line says: having lost one's eyesight yet thinking oneself able to see, having lost one's legs yet thinking oneself able to walk; stepping on the tail of a tiger, the tiger bites, resulting in misfortune; the warrior becomes the great sovereign. The third, fourth, and fifth lines together form the trigram Xun (Wind), whose opposite trigram is Zhen (Thunder), which represents the foot. The second, third, and fourth lines together form the trigram Li (Fire), which represents the eye. Both of these are situated under the trigram Dui (Lake), which signifies destruction, thus forming the imagery of '眇' (eye injury) and '跛' (foot injury). In terms of the six-line hexagram, the third line is the human position, located above the mouth of Dui, indicating that a person is in the mouth of the tiger, forming the imagery of the tiger biting. When the third line changes, all six lines become yang lines, forming the pure hexagram Qian (Heaven): originally a harmonious and civilizing form, now transformed into a strong and martial one, forming the imagery of 'military strength'. The third line is the human position, thus forming the imagery of 'military person'. The term 'military' is used in contrast to the original 'civil' represented by Li. Yang represents the great, while yin represents the small. The transformation of yin into yang signifies the great, hence the 'use of six' in the hexagram Kun refers to 'ending with the great', transforming into the sovereign of Qian, thus forming the imagery of 'great sovereign'. 'Biting people' is contrary to the hexagram statement's 'not biting people'; 'becoming the great sovereign' is contrary to the commentary on the judgment's 'stepping into the imperial position'.

○六三，不中不正，柔而志剛，本無才德，而自用自專，不能明，而強以為明，不能行，而強以為行，以此履虎，必見傷害，故有是象，占者之凶可知矣。亦猶履帝位者，必德稱其位而不疚，武人乃強暴之夫，豈可為大君哉，徒自殺其驅而已。武人為大君，又占中之象也。

Six in the Third is neither in the center nor in the proper position, possessing a weak and yielding nature yet with a stubborn and inflexible will. It has no real talent or virtue, yet insists on acting independently and making unilateral decisions. It cannot see clearly but insists on pretending to see, and cannot move forward but insists on pretending to be able to move. Using such a manner to tread on a tiger, it is certain to be bitten, hence this hexagram's image. The danger faced by the person consulting the oracle is evident. This is also like a ruler who must have virtue matching his position to be guiltless in his heart; a warrior is merely a fierce and cruel person, how could he be a great sovereign? He would only be wasting his own life. 'A warrior becomes a great sovereign' is another layer of meaning contained within the divination.

象曰：眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。不足有明與行，以陰柔之才言；位不當者，以柔居剛也，又以位為志。六三陰柔才弱而志剛，亦如師卦之六三，所以武人而欲為大君。

The Small Image Commentary says: To be blind yet think oneself sighted is not enough to see clearly; to be lame yet think oneself able to walk is not enough to travel with others. The danger of being bitten by a tiger is because of an improper position; a soldier aspiring to be a great ruler is because of a stubborn will. "Not enough to have clarity" and "not enough to travel with others" refer to the weak ability of the Yin line in the third position. "Improper position" refers to a Yin line occupying a Yang position. Confucius then interprets "position" as "will." The third line is Yin and weak in ability, yet has a stubborn will, which is the same as the third line in the Army hexagram, hence it is likened to a soldier who foolishly aspires to be a great ruler.

○九四：履虎尾，愬愬終吉。四應初，故履虎尾。愬愬畏懼貌，四多懼，愬愬之象也。三以柔暗之才，而其志剛猛，所以觸禍；四以剛明之才，而其志恐懼，所以免禍。天下之理，原是如此，不獨象故然也。○九四亦以不中不正，履其虎尾，然以剛居柔，故能愬愬戒懼，其初雖不得即吉，而終則吉也。象曰：愬愬終吉，志行也。初曰獨行，遠君也；四曰志行，近君也。志行者，柔順以事剛決之君，而得行其志也。始雖危而終則不危，所謂終吉者此也。蓋危者使平，易之道原是如此。故三之志徒剛，而四之志則行。

The statement of the fourth line says: "Walking on the tiger's tail, being cautious and respectful, ultimately attains good fortune." The fourth line corresponds with the first line, and since the first line is at the bottom and represents the tail, it is said "walking on the tiger's tail." "Susu" refers to the appearance of being fearful; the "Great Treatise" says that the fourth line "often fears," which is the symbolic meaning of "susu." The sixth line has a weak and obscure quality but a strong will, thus inviting misfortune; the fourth line has a strong and bright quality but is cautious and fearful, thus avoiding misfortune. The principles of the world are naturally like this, not just coincidentally reflected in the hexagram. The fourth line is also not in the center or in the correct position while walking on the tiger's tail, but it is a yang line in a yin position, so it can be cautious and respectful. Although it does not immediately attain good fortune at the beginning, it ultimately does. The "Small Image Commentary" says that being cautious and respectful ultimately attains good fortune because the will can be carried out. The first line says "acting alone," because it is far from the sovereign; the fourth line says "will is carried out," because it is close to the sovereign. "Will is carried out" means serving a decisive and strong sovereign with a yielding attitude, thus being able to carry out one's will. Although it starts in a dangerous situation, it ends without danger. The phrase "ultimately good fortune" refers to this. Generally, those who are cautious and fearful can attain safety; this is the principle of the "Book of Changes." Therefore, the strong will of the sixth line is just stubbornness in vain, while the strong will of the fourth line can actually be carried out.

○九五：夬履，貞厲。夬者，決也，慨然以天下之事為可為，主張太過之意。蓋夬與履，皆乾兌上下相易之卦，曰夬履者，在履而當夬位也。然彖辭與爻辭不同何也。蓋彖辭以履之成卦言，六爻皆未動也，見其剛中正，故善之；爻辭則專主九五一爻而言，以變爻而言也，變離，則又明燥而愈夬矣，故不同。

The line statement of the fifth line says: To act with a resolute and decisive attitude, even though it is upright, it is still dangerous. "Guai" means to decide, referring to a bold and vigorous determination that believes anything in the world can be accomplished, but it goes beyond the proper degree. The hexagram "Guai" and the hexagram "Lv" are both formed by exchanging the upper and lower trigrams of Qian and Dui; saying "Guai Lv" means being in the position of the fifth line of "Guai" while in the hexagram "Lv." However, the "Commentary on the Judgment" praises the fifth line, while the line statement warns the fifth line. Why is this so? Because the "Commentary on the Judgment" discusses the completed hexagram "Lv," with all six lines still in their original positions, and it sees the yang line as upright and central, thus praising it. The line statement, however, focuses specifically on the fifth line, discussing the change of the line: when the fifth line changes, the upper trigram becomes Li, making it more discerning, impetuous, and resolute, hence the differing statements.

在下位者，不患其不憂，患其不能樂，故喜其履坦；在上位者，不患其不樂，患其不能憂，故戒其夬履。二之坦，則正而吉者，喜之也；五之夬，則正而危者，戒之也。○九五以剛中而履帝位，則有可夬之資，而挾可夬之勢矣。又下應巽體，為臣下者皆容悅承順，故有夬履之象。雖有所恃，必有所害，雖使得正，亦危道也，故其占為貞厲，其戒深矣。象曰：夬履貞厲，位正當也。有中正之德而又當尊位，傷於所恃。又下卦悅體，因悅方成其夬，所以兌之九五亦言位正當。

A person in a lower position does not fear that he does not know worry and fear, but fears that he cannot be at ease, so the Book of Changes is joyful about the line nine two "walking on the path is smooth and straightforward." A person in a higher position does not fear that he is not at ease, but fears that he does not know worry and fear, so the Book of Changes warns the line nine five "decisive walking." The straightforwardness of nine two is both upright and auspicious, which is the expression of joy; the decisive action of nine five is upright but dangerous, which is the expression of warning. Nine five, with its yang strength and central position, has attained the imperial position, possessing the quality of decisive action, and also holds the power to act decisively. Moreover, the line below it corresponds to the trigram Xun (wind), meaning that all the ministers are submissive and compliant, thus forming the image of "decisive walking." Any reliance on something will inevitably lead to harm; even if the action is in accordance with the right path, it is ultimately a dangerous way, so the judgment is "贞厉" (upright but dangerous). This warning is very profound. The Small Image Commentary says: decisive action though upright is still dangerous, because the position is proper and honorable. Having the virtue of uprightness and occupying a high position, one is precisely harmed by this reliance. Moreover, the lower trigram is Dui (lake), which represents harmony and joy. Because the ministers are all submissive, it promotes his decisive action, so the line nine five of the Dui hexagram also says "位正当也" (the position is proper).

○上九：視履（句）考祥，其旋（句）元吉。視履作一句，與素履、夬履同例。視者，回視而詳審也。中爻離目，視之象也。祥者，善也，三凶五厲，皆非善也。考其履之善，必皆天理之節文，人事之儀則，下文其旋是也。旋者，周旋折旋也。凡禮以義合，而截然不可犯者，謂之方，猶人之步履折旋也；以天合而怡然不可解者，謂之圓，猶人之步履周旋也。禮雖有三千三百之多，不過周旋折旋而已。考其善於周旋折旋之間，則中規中矩矣，豈不元吉。

The statement of the Upper Nine says: Looking back on one's own path of conduct, examining the good aspects within; observing his movements and retreats in accordance with proper rules, great good fortune. The original text notes a 'sentence' character below both 'viewing one's steps' and 'his turning', indicating where the sentence should be broken. 'Viewing one's steps' is read as a single sentence, following the same format as 'simple steps' in the First Nine and 'decisive steps' in the Ninth Five. 'Viewing' means looking back carefully to examine; the second, third, and fourth lines form the trigram Li, which represents the eye, thus symbolizing 'viewing'. 'Xiang' means good; the misfortune of the Sixth Three and the danger of the Ninth Five are not considered good. Examining the good aspects in one's conduct must certainly conform to the rules of heavenly principles and the rituals of human affairs, which is what is referred to as 'his turning'. 'Turning' means moving about and turning. All that in rites is harmonized by righteousness and has clear boundaries that must not be crossed is called 'fang', like a right-angle turn when walking. All that in rites is harmonized by nature and is naturally harmonious and inseparable is called 'yuan', like a circular turn when walking. Although rites have many rules, such as the 300 canonical rites and 3,000 detailed rites, in the end they are simply about turning and moving about. If one does well in all his turning and moving, then he conforms to the proper standards, how could this not be great good fortune?

○上九當履之終，前無所履，可以回視其履矣，故有視履之象。能視其履，則可以考其善矣。考其善而中規中矩，履之至善也，占者如是，不惟吉而且大吉也。象曰：元吉在上，大有慶也。大，即元；慶，即吉，非元吉之外，別有大慶。

The uppermost line, known as 'Nine at the Top,' is at the end of the 'Foot' hexagram. There is no further path to tread ahead, so it is appropriate to look back and examine one's journey thus far. This is symbolized by the image of 'viewing one's steps.' Being able to examine one's actions allows for the discernment of what is good. If one finds that all actions conform to proper standards, this represents the highest state of walking the right path. If a person can do this, it is not only good but greatly auspicious. The 'Small Image Commentary' states: 'Great auspiciousness while occupying a high position brings great blessings.' Here, 'great' corresponds to 'original,' and 'blessings' correspond to 'auspiciousness.' There is no separate 'great blessing' beyond 'original auspiciousness.'

泰。乾下坤上。泰者通也，天地陰陽相交而和，萬物生成，故為泰。小人在外，君子在內，泰之象也。序卦：履而泰，然後安，故受之以泰，所以次履。此正月之卦。泰，小往大來，吉亨。小謂陰，大謂陽。往來以內外之卦言，由內而之外曰往，自外而之內曰來。否泰二卦同體，文王相綜為一卦，故雜卦曰：否泰反其類也。小往大來者，言否內卦之陰，往而居泰卦之外；外卦之陽，來而居泰卦之內也。

The hexagram Tai represents harmony and communication. The lower trigram is Qian (Heaven) and the upper trigram is Kun (Earth). "Tai" means communication, as heaven and earth, yin and yang, interact and harmonize, thus generating all things, which is why it is called Tai. In this hexagram, the small (yin) is outside and the great (yang) is inside, which is the image of Tai. The "Xugua Zhuan" says: after practicing propriety, one achieves communication and harmony, and only then can one achieve stability, so the hexagram Lu is followed by Tai. This hexagram is the one corresponding to the first lunar month in the twelve zodiacal hexagrams. The hexagram statement says: the small goes out, the great comes in, which is auspicious and smooth. Here, "small" refers to yin, and "great" refers to yang. "Going out" and "coming in" refer to the movement between the inner and outer trigrams: movement from the inner trigram to the outer trigram is called "going out," and movement from the outer trigram to the inner trigram is called "coming in." The hexagrams Fei and Tai are the same in structure, but King Wen regarded them as complementary inverted hexagrams, thus combining them into one. Therefore, the "Zagua Zhuan" says, "Fei and Tai are opposites." The phrase "small going out and great coming in" means that in the hexagram Fei, the yin lines in the inner trigram move upward to become the outer trigram of Tai, and the yang lines in the outer trigram of Fei move downward to become the inner trigram of Tai.

○彖曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。則是二字，直管至消也。天地以氣交，氣交而物通者，天地之泰也；上下以心交，心交而志同者，上下之泰也。陰陽以氣言，健順以德言，此二句造化之小往大來也；君子小人以類言，此三句人事之小往大來也。內外釋往來之義，陰陽健順、君子小人釋大小之義。

The Commentary on the Judgment says: The hexagram Tai says, "Small things go away and great things come in, which is auspicious and smooth." This refers to the mutual interaction of the energies of heaven and earth, allowing all things to flow smoothly, and the mutual communication of the hearts of ruler and minister, leading to shared aspirations. The inner trigram is yang and the outer trigram is yin; inside is strong and vigorous, outside is soft and yielding, inside is the gentleman and outside is the petty person: the way of the gentleman gradually grows, while the way of the petty person gradually declines. The word "then" applies all the way to the final phrase "elimination." Heaven and earth interact through their energies, and the interaction of energies allows all things to flow smoothly, which is the mutual flourishing of heaven and earth; ruler and minister interact through their hearts, and the interaction of hearts leads to shared aspirations, which is the mutual flourishing of above and below. Yin and yang refer to energies, while strength and yielding refer to virtue. These two sentences describe the "small going away and great coming in" in the realm of creation. The gentleman and petty person refer to categories of people, and these three sentences describe the "small going away and great coming in" in human affairs. "Inner" and "outer" explain the meaning of "going away" and "coming in," while yin and yang, strength and yielding, gentleman and petty person explain the meaning of "small" and "great."

○象曰：天地交泰，后以財成天地之道，輔相天地之宜，以左右民。後，元后也。道就其體之自然而言，宜就其用之當然而言。財成者，因其全體，而裁制使不過，如氣化充行，聖人則為之分春夏秋冬之節；地勢廣邈，聖人則為之分東南西產之限，此裁成天地之道也。

The Great Image Commentary says: The vital energies of Heaven and Earth interact, which is the卦 of Tai; the ruler thereby understands that he should regulate and complete the way of Heaven and Earth's operation, assisting and promoting what is appropriate for Heaven and Earth. "Later" refers to the supreme ruler. "Way" refers to the natural essence of Heaven and Earth, while "appropriate" refers to the proper function of Heaven and Earth.所谓 "cai cheng" means to regulate according to the whole of Heaven and Earth, preventing excess; for example, since the vital energies of Heaven and Earth flow ceaselessly, the sage divides them into the four seasons of spring, summer, autumn, and winter; since the terrain is vast and boundless, the sage establishes the boundaries of the four cardinal directions. This is called regulating the way of Heaven and Earth.

輔相者，隨其所宜而贊助其不及。如春生秋殺，此時運之自然；高黍下稻，亦地勢之所宜，聖人則使之春耕秋斂、高黍下稻，此輔相天地之宜也。左右者，扶植之意，扶植以遂其生，俾其亦哪天地之通泰也。陽左陰右，有此象，故曰左右。

The term "fuxiang" refers to assisting in the areas where heaven and earth each have their own appropriate conditions, supporting them where they are insufficient. For example, spring is the season for growth and autumn is the season for withering, which is the natural order of time; high ground is suitable for growing millet and low ground is suitable for growing rice, which is the appropriate condition of the land. The sage teaches the people to plow in spring and harvest in autumn, to plant millet on high ground and rice on low ground. This is fuxiang the suitability of heaven and earth. The term "zuo you" refers to the meaning of supporting and cultivating, to complete the nurturing of all things and allow the people to share in the prosperity of heaven and earth. Yang belongs to the left and Yin belongs to the right, and the hexagram contains this image, hence it is said "zuo you."

○初九：拔茅茹，以其匯（句），征吉。變巽為陰木，草茅之象也。茹者，根也，初在下，根之象也。匯者，類也。拔茅茹以其匯者，言拔一茅，則其根茹牽連同類而起也。徵者，仕進之意。○當泰之時，三陽同體，有拔茅茹以其匯之象，占者同德牽連，而往則吉矣。象曰：拔茅征吉，志在外也。志在外卦之君，故征吉。

The line statement for the first line (Initial Nine) says: Uprooting a bundle of grass, pulling out its roots along with it, similar ones are connected, going forward brings good fortune. The original inscription under "yi hui" (its gathering) notes a "ju" (sentence) character, indicating the sentence break. When the first line changes, the lower trigram becomes Xun (Wind), which represents Yin wood, symbolizing "grass and reeds." "Ru" refers to the roots; the first line being at the very bottom corresponds to the root's image. "Hui" means similar or like. The phrase "ba mo ru yi qi hui" means uprooting a single grass, and its roots connect with similar ones, pulling them all out together. "Zheng" means to take up a position or be appointed. At this time of smoothness and openness, the three lower yang lines belong to the Qian trigram, so there is the image of "ba mo ru yi qi hui"; the person divining, along with those of similar virtue, are connected and move forward together, which brings good fortune. The Small Image Commentary says: Uprooting grass and moving forward brings good fortune because the mind is focused outward. The mind is attached to the ruler of the outer trigram, so moving forward brings good fortune.

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。馮音憑。○包字詳見蒙卦。包荒者，包乎初也，初為草茅，荒●之象也，因本卦小往大來，陽來乎下，故包初。馮河者，二變則中爻成坎水矣，河之象也；河水在前，乾健利涉大川，馮之象也。馮河者，用馮河之勇往也。二居柔位，故教之以勇。二變與五隔河，若馮河而往，則能就乎五矣。

The line statement for the second line says: It can embrace the wild and desolate, and have the courage to cross a river on foot, not abandoning people from afar, and abandoning private factions, thus being worthy of the sovereign who acts in the center. "Feng" is read as "pen." The explanation of the character "bao" is detailed in the "Meng" hexagram. "Baohuang" means embracing the wild and desolate, which refers to embracing the initial line, initial nine: initial nine is grass and weeds, which is the image of desolation; because the primary hexagram has "small going and great coming," the yang lines are all coming below, so the second line first embraces the initial line. "Fenghe" means crossing a river on foot: when the second line changes, the second, third, and fourth lines together form Kan, which is water, this is the image of "he" (river); the river lies ahead, and the nature of Qian is strong and vigorous, favorable for crossing great rivers, which is the image of "feng" (crossing a river on foot). "Fenghe" means to take the courage of crossing a river on foot and move forward. The second line is in a yin position, which is easily weak, so it is taught to be brave. When the second line changes, it is separated from the fifth line by a river; if it can bravely cross the river and go forward, it can approach the sixth five.

二與初為邇，隔三四，與五為遐，不遐遺者，不遺乎五也。朋者初也，三同陽體，牽連而進，二居其中，朋之象也，故咸卦中爻成乾，四居乾之中，亦曰朋從。朋亡者，亡乎初而事五也。尚者，尚往而事五也。中行指六五，六五小象曰中以行願是也。卦以上下交為泰，故以尚中行為辭。曰得尚者，慶幸之辭也。

Nine in the Second is close to Nine at the Beginning, with Six in the Third and Six in the Fourth in between, and it is far from the Fifth Line. The phrase "not neglecting the distant" means not abandoning the distant Six in the Fifth. "Peng" refers to Nine at the Beginning: the three yang lines in the lower trigram belong to the trigram Qian, and they are connected and move together. Nine in the Second is in the middle, which is the image of "peng." Therefore, in the hexagram Xian, the second, third, and fourth lines together form the trigram Qian, and Nine in the Fourth is in the middle of this Qian, so it is also said "peng follows your thoughts." The phrase "peng is lost" means abandoning the near Nine at the Beginning to serve the distant Six in the Fifth. "Shang" means going upward to serve the Five. "Zhonghang" refers to the Five. The "Small Image Commentary" of the Five says "centered to fulfill one's wishes," which is exactly this meaning. This hexagram uses the mutual interaction between upper and lower trigrams to represent Tai, so the phrase "going upward to the center" is used. Saying "obtaining Shang" expresses a tone of rejoicing.

若惟知包乎荒，則必不能馮河而就五，必遐遺乎五矣，必不能亡朋矣。用馮河以下，聖人教占者之辭。陽來居內，不向乎外，有惟知包乎內卦之初，遐遺乎外卦君上之象，故聖人於初教之以徵，於二教之以尚。舊注不識象，所以失此爻之旨。

If one only knows to包容 the initial line of the inner trigram, it will certainly be unable to strive forward and cross the river to approach the fifth line, and will certainly abandon the distant fifth line, and also be unable to let go of its own kin. The sentences following "用冯河" are all the words of the sage teaching the diviner. When all the yang lines come to reside in the inner trigram and refuse to move outward, there is an image of only knowing to contain the initial line of the inner trigram, yet distancing and abandoning the ruler of the outer trigram. Therefore, the sage teaches the initial line to "strive" and the second line to "emphasize." Old interpretations did not recognize the trigram images, so they lost the meaning of this line.

○當泰之時，陽來於下，不知有上，故九二有包初之象。然二五君臣同德，天下太平，賢人君子，正當觀國用賓之時，故聖人教占者，用馮河之勇，以奮其必為之志，不可因邇而忘遠。若能忘其所邇之朋，得尚往於中行之君，以共濟其泰，則上下交而其志同，可以收光大之事業，而泰道成矣，故其象占如此。象曰：包荒，得尚于中行，以光大也。曰包荒兼下三句而言也，孔子小象多是如此。舍相比溺愛之朋，而尚往以事中德之君，豈不能光明正大。乾陽大之象也，變離光之象也。

At this time of smooth and harmonious development, the yang lines are all below, with no sight of the upper part, so the line nine in the second position has the image of embracing the line nine at the beginning. However, the line nine in the second position shares the same virtue with the line six in the fifth, forming a harmonious relationship between ruler and minister, leading to peace throughout the world. The virtuous and noble people are at the time described in the hexagram "Observing" as "Observing the brilliance of the state, it is advantageous to serve the king." Therefore, the sage advises the diviner to display the courage of wading across a river on foot, to inspire his own determination to achieve great things, and not to forget the distant sovereign because of close associates. If one can forget the nearby factions and go up to serve the sovereign who is in the central position, and together accomplish this time of smooth development, then the upper and lower parts will interact with the same aspirations, and thus achieve a great and brilliant undertaking, making the hexagram's meaning and judgment realized. The "Small Image Commentary" says, "Embracing the vast and empty, it is advantageous to be with the one in the middle path," because it is able to achieve brightness and grandeur. Here only "embracing the vast and empty" is mentioned, but it actually includes the following three sentences. The sage's "Small Image Commentary" mostly follows this pattern. By abandoning those close and affectionate factions and going up to serve the sovereign with middle virtue, how could it not be upright and grand? The hexagram Qian represents yang, which is the image of "greatness"; when the line nine in the second position changes, the lower trigram becomes Li, which represents fire and brightness, the image of "light."

○九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。陂，碑為反。○彼，傾邪也。無平不彼，以上卦地形險夷之理言；無往不復，以下卦天氣往來之理言。艱者，勞心焦思，不敢慢易之意；貞者，謹守法度，不敢邪僻般樂之意。恤者，憂也；孚者，信也。勿恤其孚者，不憂此理之可信也。食者，吞於口而不見也；福者，福祿也；有福者，我自有之福也；食有福者，天祿永終之意。乾之三爻乾乾惕若厲，艱貞無咎之象也；變兌為口，食之象也。

The line statement of the third line says: There is no level ground that does not become sloping, and no forward movement that does not turn back; to remain steadfast in hardship brings no fault, and there is no need to worry about whether this principle is trustworthy, and one may enjoy one's own blessings. "Bēi" is read as "bēi" and means reverse. "Bǐ (bēi)" refers to sloping and uneven. "No level ground is without slope" refers to the principle of the upper trigram, the Earth (Kun), which has both dangerous and peaceful terrain. "No movement is without return" refers to the principle of the lower trigram, the Heaven (Qian), whose qi moves in cycles. "Jian" means to labor one's mind and not be careless or lazy. "Zhen" means to be cautious and not deviate from the right path. "Xu" means worry, and "fu" means trust. "Do not worry about this trust" means there is no need to be concerned about whether this principle is reliable. "Shi" means to take something into the mouth and not see it; "fu" means blessings. "Having blessings" refers to blessings one inherently possesses. "Eating blessings" means to gradually consume the heavenly bestowed position until its end. The line "Zong ri Qian Qian, Xi Ti ru Li" in the Qian hexagram exemplifies the meaning of "Jian Zhen Wu Jiu." When the third line changes, the lower trigram becomes Dui, which represents the mouth, thus symbolizing "eating."

○三當泰將極而否將來之時，聖人戒占者曰：居今泰之世者，承平既久，可謂平矣，無謂平而不彼也；陰往陽來，可謂往矣，無謂往而不復也。今三陽既盛，正將彼將復之時矣，故必艱貞而守正，庶可保泰而無咎。若或不憂此理之可信，不能艱貞以保之，是自食盡其所有之福祿矣，可畏之甚也，故戒占者以此。象曰：無往不復，天地際也。際者，交際也，外卦地，內卦天，天地否泰之交會，正在九三六四之際也。

Nine Three is at the time when prosperity is about to reach its peak and blockage is about to arrive. The sage warns the diviner: those living in this prosperous era have enjoyed long periods of peace and tranquility, which can be considered smooth and easy. But do not think that smoothness will continue without change. Yin is moving upward and Yang is moving downward, which may seem like progress, but do not think that progress will not reverse. Now three Yang lines have reached their peak, which is precisely the time when tilting and reversal are about to occur. Therefore, one must be cautious and adhere to the correct path amidst difficulties in order to preserve prosperity and avoid misfortune. If one does not take this principle to heart and cannot protect it with perseverance and integrity, then one will consume all the blessings and happiness, which is truly alarming. Hence, this warning is given to the diviner. The Small Image Commentary says: there is no going forward without turning back; that is the meeting point of heaven and earth. 'Ji' means meeting. The outer trigram is earth, and the inner trigram is heaven. The meeting point of the states of non-communication (Po) and communication (Tai) lies precisely at the junction between Nine Three and Six Four.

○六四：翩翩，不富以其鄰，不戒以孚。此爻正是陰陽交泰。翩翩飛貌，言三陰群飛而來也。小畜曰富者，乃陽爻也；此曰不富者，乃陰爻也。泰否相綜中爻巽，巽為利市三倍，富之象也；又為命令，戒之象也。言不待倚之以富，而其鄰從之者，甚於從富；不待戒之以令，而其類信之者，速於命令也。從者從乎陽也，信者信乎陽也，言陰交泰乎陽也。

The line statement of the fourth line says: "Flying down gracefully, not relying on wealth but neighbors come naturally to follow, without admonition but both sides have mutual trust." This line is precisely where yin and yang come together to form Tai. "Pian pian" refers to the appearance of flying, indicating that three yin lines are coming down in a group. The line statement of the ninth line in the Xiaoxu hexagram says "wealth," which refers to a yang line; here it says "not wealthy," because this is a yin line. The Tai and Po hexagrams are inverted to each other. The third, fourth, and fifth lines of the Po hexagram correspond to Xun. The Shuiguangzuan says that Xun "represents near profit threefold," which is the image of "wealth"; Xun also represents issuing commands, which is the image of "admonition." There is no need to use wealth to attract, yet neighbors follow it more than they would follow wealth; there is no need to issue commands, yet the same kind are convinced of it more quickly than by command. "From" refers to following yang, "trust" refers to being convinced by yang, both referring to yin actively approaching yang to achieve Tai.

陽欲交泰乎陰，故初曰徵，二曰尚；陰欲交泰乎陽，故四曰不富以鄰，不戒以孚，言乃中心願乎陽也；五曰帝乙歸妹，言行願乎陽也。此四爻正陰陽交泰，所以說兩個願字。彖辭上下交而其志同，正在於此。若三與上雖正應，然陰陽之極，不成交泰矣。故三陽之極則曰無往不復，所以防城復于隍於其始；六陰之極，則曰城復于隍，所以表無往不復於其終，二復字相應。

Heavenly stem Jia wants to go and meet Yin to achieve harmony, so the line Nine at the Beginning says "征" (to go forth), and Nine in the Second says "尚" (to ascend). Yin, on the other hand, wants to come and meet Yang to achieve harmony, so Six in the Fourth says "不富以其邻，不戒以孚" (it is not rich enough to be concerned with its neighbors, nor does it need to be cautious because of sincerity), which expresses its heartfelt desire to return to Yang. Six in the Fifth says "帝乙归妹" (the Duke Yi marries his sister), which refers to its turning this wish into action. These four lines are exactly where Yin and Yang meet and harmonize, so the Small Image Commentary has two instances of the word "愿" (desire). The Commentary on the Judgment says "the superior and inferior interact and their wills are the same," which precisely applies here. As for Nine in the Third and Six at the Top, although they are in proper correspondence, one is the extreme of Yang and the other the extreme of Yin, so they cannot achieve harmony. Therefore, Nine in the Third, being the extreme of Yang, says "无往不复" (there is no going without returning), which is a precaution against the later "城复于隍" (the city returns to the moat). Six at the Top, being the extreme of Yin, says "城复于隍" (the city returns to the moat), which confirms "无往不复" (there is no going without returning) at the end. The two instances of "复" (return) correspond with each other.

○六四柔順得正，當泰之時，陰向乎內，已交泰乎陽矣，故有三陰翩翩、不富不戒之象。不言吉凶者，陰方向內，其勢雖微，然小人已來於內矣，固不可言吉；然上有以祉元吉之君，上下交而其志同，未見世道之否，不可以言凶也。象曰：翩翩不富，皆失實也。不戒以孚，中心願也。皆失實者，陰虛陽實，陰往於外已久，三陰皆失其陽矣，今來與陽交泰，乃中心之至願也，故不戒而孚。

Six in the Fourth is soft and compliant and has the right position, which is a time of smoothness and ease. The yin energy is moving inward, and has already met with the yang, so there is a hexagram showing three yin lines descending gracefully, not relying on wealth, and not waiting for admonition. The line statement does not say either good or bad fortune, because although the yin energy has just come inward and its momentum is weak, small people have already entered the inner part, so it cannot be considered good fortune. However, above there is the 'Six in the Fifth' which is 'blessed with the highest good fortune,' so the ruler is of great virtue. The ruler and the people are in harmony, and the world has not yet turned to closure, so it cannot be considered bad fortune. The Small Image Commentary says: descending gracefully and not relying on wealth, because they have lost their substance; not waiting for admonition and having mutual trust, because it comes from the heart's sincere wish. The phrase 'all have lost their substance' means that yin is empty and yang is solid, and the three yin lines have been in the outer trigram for a long time, so they have all lost their yang. Now they come down to meet with yang, which is the deepest wish of the heart, so they naturally have mutual trust without needing admonition.

○六五：帝乙歸妹，以祉元吉。中爻三五為雷，二四為澤，有歸妹之象，故曰歸妹。因本卦陰陽交泰，陰居尊位，而陽反在下，故象以此也。帝乙，即高宗箕子之例。祉者福也，以祉者，以此得祉也，即泰道成也。○泰已成矣，陰陽交會，五以柔中，而下應二之剛中，上下交而其志同，故有王姬下嫁之象，蓋享太平之福祉而元吉者，占者如是，亦祉而元吉矣。

The line statement of the fifth line says: "The emperor Yi married off his sister, thus obtaining blessings and achieving great good fortune." Within the hexagram, the third, fourth, and fifth lines form the trigram Zhen (Thunder), which represents thunder; the second, third, and fourth lines form the trigram Dui (Lake), which represents a marsh. Thunder above and a marsh below correspond exactly to the structure of the hexagram "Return of the Maiden," hence it is called "Return of the Maiden." Because the primary hexagram has a harmonious balance of yin and yang, with a yin line in a superior position and a yang line below, this image is taken. The use of "emperor Yi" follows the same pattern as the use of "high king" in the hexagram "Already Completed" and "Jizi" in the hexagram "Darkness over the Sun," all of which are direct references to historical events. "Zhi" means blessings; "with zhi" means obtaining blessings, which indicates that the way of harmony has already been established. Once the way of harmony is established, yin and yang meet, and the fifth line, being a yin line in the middle, responds to the second line, which is a yang line in the middle. The lines above and below interact with the same aspirations, thus forming the image of a royal daughter marrying into a family. This signifies enjoying peace and blessings and achieving great good fortune. If the person consulting the oracle can achieve this, they will also obtain blessings and great good fortune.

象曰：以祉元吉，中以行願也。中者中德也，陰陽交泰，乃其所願，故二曰尚，五曰歸，一往一來之意也。二曰中行，五曰中行願，上下皆中正，所謂上下交而其志同也。四與陽心相孚契，故曰中心願；五下嫁於陽，則見諸行事矣，故曰行願。惟得行其願，則泰道成矣，所以元吉。

The Small Image Commentary says: Therefore, one gains blessings and great good fortune, because one can carry out one's wishes with the virtue of being in the center and unbiased. "Center" refers to the virtue of being balanced and not leaning to either side. Yin and yang harmonize with each other, which is exactly when both parties have the same wish, so Nine in the Second says "ascend" and Six in the Fifth says "return," one going upward and the other coming down to marry. The line statement of Nine in the Second contains "acting in the center," and the Small Image Commentary of Six in the Fifth contains "acting in the center to fulfill one's wish." Both above and below are in the center and upright, which is exactly what the Commentary on the Judgment says: "When above and below interact, their aspirations are the same." Six in the Fourth is in harmony with the yang above the heart, so it says "centered wish"; Six in the Fifth is truly marrying the yang, having already taken action, so it says "fulfilling one's wish." Only when the wish is carried out does the Prosperous Situation become established, hence great good fortune.

○上六：城復于隍，勿用師，自邑告命，貞吝。坤為土，變艮亦土，俱有離象，中虛外圍，城之象也。既變為艮，則為徑路，為門闕，為果蓏；城上有徑路，如門闕，又生草木，則城傾圯，不成其城矣，復于隍之象也。程子言：掘隍土，積累以成城，如治道積累以成泰，及泰之終，將反於否，如城土傾圯復于隍是也。此復字，正應無往不復復字。師者，興兵動眾，以平服之也。坤為眾，中爻為震，變爻象離，為戈兵，眾動戈兵，師之象也，與復上六同。中爻兌口，告之象也；兌綜巽，命之象也。自者，自近以及遠也。邑字詳見謙卦。

The statement of the sixth line at the top says: The city wall collapses and falls into the moat, do not use military force, but issue orders only from your own territory, although maintaining correctness, there is still regret. The hexagram of the earth (Kun) represents earth, and the sixth line at the top changes into the hexagram of the mountain (Gen), which also represents earth; both contain the image of the fire (Li), which is characterized by a hollow center and surrounding walls, exactly the image of a city wall. Since it has changed into the mountain (Gen), which represents a narrow path, gates, and fruits, the appearance of a narrow path on the city wall, like a gate opening, with grass and trees growing, indicates the collapse and destruction of the city wall, which is the image of 'returning to the moat'. Cheng Yi said: Taking earth from the moat and piling it up layer by layer to build the city wall, is like governing the country by gradually accumulating to achieve stability; when the stable state ends and turns into blockage, it is like the earth of the city wall collapsing and falling back into the moat. The character '复' here corresponds exactly to the '复' in the third line '无往不复'. '师' refers to the use of military force to subdue and conquer. The earth (Kun) represents the people, the middle line and the interacting lines form the hexagram of the thunder (Zhen), which represents movement, and after the sixth line at the top changes, the line image includes the fire (Li), which represents weapons; the people using weapons is the image of '师', which is the same as the sixth line of the hexagram '复' saying 'use military force'. The interacting lines of the second, third, and fourth lines form the hexagram of the lake (Dui), which represents the mouth, thus the image of 'saying'. The hexagram of Dui inverted (综卦) is the hexagram of the wind (Xun), which represents issuing orders, thus the image of 'command'. '自' refers to starting from near and extending to far. The explanation of the character '邑' is detailed in the hexagram '谦'.

○上六當泰之終，承平既久，泰極而否，故有城復于隍之象。然當人心離散之時，若復用師以平服之，則勞民傷財，民益散亂，故戒占者，不可用師遠討，惟可自一邑親近之民播告之，漸及於遠，以論其利害可也。此收拾人心之舉，雖亦正固，然不能保邦於未危之先，而罪己下詔於既危之後，亦可羞矣，故其占者如此。

The Sixth at the Top is at the end of the Hexagram of Great Crossing. The time of peace has lasted too long, and the favorable condition has reached its extreme, thus turning into obstruction. Therefore, there is an omen of a city wall collapsing into the moat. However, when people's hearts are already scattered, if one again launches military campaigns to pacify and conquer, it will exhaust the people and cause further disorder. Therefore, the oracle warns that one should not launch distant military expeditions, but should first announce policies to the people close by, starting from one's own territory, and gradually extend the message to those further away, explaining the advantages and disadvantages. This is a measure to restore people's hearts, although it is considered firm, yet it cannot be maintained before the state is in danger, but only after the state has already fallen into peril, then issuing an edict of self-reproach, which is indeed shameful. Therefore, the oracle is thus.

象曰：城復于隍，其命亂也。命，即可以寄百里之命，命字謂政令也。蓋泰極而否，雖天運之自然，亦人事之致。惟其命亂，所以復否。聖人於泰終而歸咎於人事，其戒深矣。

The Small Image Commentary says: The collapse of the city walls falling into the moat is because the government orders have already become disordered. "Ming" refers to the "ming" in the Analects, "He can entrust a boy of six feet with the state, and he can be entrusted with the life of a state of a hundred li," which refers to government orders. When the prosperous times reach their peak and turn to blockage, although it is said to be the natural course of heaven, in reality it is also caused by human affairs. It is precisely because the government orders are disordered that it turns back to blockage. The sage, in the final section of the Tai hexagram, attributes the responsibility to human affairs. This warning is extremely profound.

否，坤下乾上。否，泰反其類也。否者，閉塞不通也。卦象卦德皆與泰反。《序卦》：物不可以終通，故受之以否。所以次泰，此七月之卦。否之匪人，不利，句。君子貞，大往小來。「否之匪人」，與「履虎尾」「同人于野」「艮其背」同例，蓋此四卦卦辭與卦名相連。「否之匪人」者，言否之者非人也，乃天也，即大往小來也。「不利」者，即彖辭「萬物不通」「天下無邦」「道長道消」也。「君子貞」者，即儉德避難、不可榮以祿也。不言小人者，《易》為君子謀也。「大往小來」者，否泰相綜，泰內卦之陽往而居否之外，外卦之陰來而居否之內也。

The hexagram of "Pu" (Obstruction) has the lower trigram as "Kun" (Earth) and the upper trigram as "Qian" (Heaven). "Pu" and "Tai" (Prosperity) are exactly the same pair of hexagrams turned upside down, so the "Zajianguan" (Miscellaneous Hexagram Commentary) says that the categories to which "Tai" and "Pu" belong are exactly opposite. "Pu" means obstruction. Its hexagram image and virtue are entirely opposite to that of "Tai". In "Tai", "Qian" is below and "Kun" is above, with the heavenly energy rising and the earthly energy descending, thus meeting each other. In "Pu", "Kun" is below and "Qian" is above, with the heavenly energy rising and the earthly energy sinking, so they do not interact. The "Xu gua zhu" (Sequence of Hexagrams Commentary) says that things cannot always be prosperous, so after "Tai" comes "Pu". This is why "Pu" follows immediately after "Tai". In the twelve message hexagrams, it corresponds to the seventh month. The hexagram statement is "Pu zhi fei ren, bu li, junzi zhen, da wang xiao lai". The character "ju" here is a punctuation mark added by Lai Shi, indicating that "bu li" forms a complete sentence on its own. The sentence structure of "Pu zhi fei ren" is the same as that of "Lv hu wei" in the hexagram of "Lv" (Following), "Tong ren yu ye" in the hexagram of "Tongren" (Union), and "Gen qi bei" in the hexagram of "Gen" (Stillness). These four hexagrams all read the hexagram statement directly following the hexagram name. "Pu zhi fei ren" means that the situation of obstruction in the world is not caused by people, but by heaven, which refers to the "da wang xiao lai" mentioned earlier. "Bu li" refers to the meaning of "wu wu tong" ("all things are unconnected"), "tianxia wu bang" ("the world has no community"), and "xiao ren dao chang, junzi dao xiao" ("the way of small people prevails, and the way of gentlemen declines" ) as stated in the "Tuan zhu" (Commentary on the Judgment). "Junzi zhen" refers to the idea in the "Daxiang zhu" (Great Image Commentary) that gentlemen should restrain their virtue and avoid calamity, and should not allow themselves to be honored with titles and wealth. The hexagram statement only mentions gentlemen and not small people, because the "Zhouyi" (Book of Changes) is originally intended for gentlemen. "Da wang xiao lai" should be understood from the fact that "Pu" and "Tai" are "zhong gua" (inverted hexagrams) of each other. In "Tai", the three yang lines in the inner trigram are turned upside down and move to the outer trigram of "Pu", which is called "wang" (going away). The three yin lines in the outer trigram of "Tai" are turned upside down and move to the inner trigram of "Pu", which is called "lai" (coming). Since yang is large and yin is small, it is called "da wang xiao lai".

文王當殷之末世，親見世道之否，扎以發匪人之句。後來孔子居春秋之否，乃曰：道之將行也與，命也；道之將廢也與，命也。孟子居戰國之否，乃曰：莫之為而為者，天也。所以孔孟進以禮、退以義，惟守君子之貞。程朱以為非人道也，似無「道」字意；誠齋以為用非其人，似無「用」字意，不如只就大往小來說。言否之者非人也，乃天也。否由於天，所以占者不利。丁否運之君子，欲濟其否，豈容智力於間哉？惟當守其正而已。

King Wen lived in the late Shang dynasty and personally witnessed the closed and obstructed state of the world, so he pointed out the phrase "匪人" in the Hexagram Statement. Later, Confucius lived in the closed and obstructed world of the Spring and Autumn period, saying, "If the Way can be promoted, it is destiny; if the Way is abandoned, it is also destiny." (See Analects, Chapter 14 of Xianwen) Mencius lived in the closed and obstructed world of the Warring States period, saying, "If something is achieved without anyone doing it, it is heaven." (See Mencius, Chapter 1 of Wan Zhang Shang) Therefore, Confucius and Mencius served in office according to propriety and retired according to righteousness, only adhering to the correct path of the gentleman. Cheng Yi and Zhu Xi interpreted "匪人" as "non-human way," but the original text did not mean "way"; Yang Wanli (who was called Chengzhai) interpreted it as "using the wrong person," but the original text did not mean "using." Neither interpretation is as accurate as following the meaning of "great going and small coming." This phrase means that the obstruction is not caused by people, but by heaven. Since the obstruction comes from heaven, those who draw this hexagram are not favorable. When a gentleman encounters a period of obstruction, trying to reverse the situation, where can he show his wisdom and effort? He should only adhere to his correct path.

彖曰：否之匪人，不利，君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。釋「大往小來」四字，與泰卦同。上自為上，下自為下，則雖有國，實與無邦國同矣，故天下無邦。

The Commentary on the Judgment says: "When the hexagram is 'Obstruction,' it is not beneficial for the gentleman to maintain his integrity. Great things go away and small things come in. This is because the heavens and earth do not interact, and thus all things cannot communicate. The upper and lower parts do not interact, and thus the world is as if there were no states. The inner trigram is yin and the outer trigram is yang. The inner trigram is flexible and yielding, while the outer trigram is strong and vigorous. Inside resides the petty person, while outside stands the gentleman. The power of the petty person grows day by day, while the power of the gentleman declines day by day." The Commentary on the Judgment here explains the phrase "great things go away and small things come in" in the same way as in the hexagram "Prosperity," both discussing the interaction of yin and yang between the inner and outer trigrams. The phrase "the world has no states" means that the ruler is only concerned with himself above, while the ministers are only concerned with themselves below. They are separated and do not communicate. Thus, although the country still exists, it is actually like there are no states. Therefore, it is said "the world has no states."

象曰：天地不交，否。君子以儉德辟難，不可榮以祿。闢音避，難去聲。儉者，儉約其德，斂其首先之光也。坤為吝，嗇儉之象也。闢難者，避小從之禍也。三陽出居在外，避難之象也。不可榮以祿者，人不可得而榮之以祿也，非戒辭也。言若不儉德，則人因德而禁祿，小人忌之，禍即至矣。今既儉德，人不知我，則不榮以祿，故不禁以祿者，正所以避難也。

The Great Image Commentary says: "When heaven and earth do not interact, it is the hexagram of 'Obstruction.' The gentleman therefore restrains his virtue to avoid calamity and does not allow others to honor him with titles and rewards." The character "辟" is read as "avoid," and "难" is read in the falling tone. What is meant by "frugality" is to restrain one's virtue and keep the brilliance of one's virtue hidden. The lower trigram, which is坤 (Earth), has a nature of stinginess, hence the image of "frugality." What is meant by "avoiding calamity" is to escape the troubles brought about by small people who are attached to him. In this hexagram, the three yang lines have all retreated to the outer trigram, hence the image of avoiding calamity and retreating far away. "Not being honored with titles and rewards" is not a warning, but rather indicates that others are simply unable to honor him with titles and rewards. The meaning is: if one does not restrain his virtue, others will give him salary because they value his virtue. Once small people become jealous, calamity will come immediately. Now that he has restrained his virtue, others cannot know his depth, so they will not honor him with titles and rewards. Therefore, "not being honored with titles and rewards" is precisely the method of avoiding calamity.

初六：拔茅茹，以其匯，貞吉亨。變震為蕃，茅茹之象也。否綜泰，故初爻辭同。貞者，上有九五剛健中正之君，三陰能牽連而志在於君則貞矣。蓋否之時，能從乎陽，是小人能從君子，豈不貞？初在下，去陽甚遠，三陰同體，故有拔茅茹以其匯之象。當否之時，能正而志在於休否之君，吉而且亨之道也，故教占者以此。象曰：拔茅貞吉，志在君也。貞者以其志在於君也，故吉。泰初九曰志在外，此變外為君者，泰六五之君不如否之剛健中正，得稱君也。

The line statement for the first line (initial line) says: "Pulling up a bundle of wild grass, including its roots, is auspicious and smooth if one remains steadfast." When the first line changes, the lower trigram becomes Zhen, which represents the flourishing of grass and trees, hence the image of "wild grass." The hexagrams of "Pu" and "Tai" are inverses of each other (the whole hexagram is reversed), so their first lines have the same line statements. The term "zheng" refers to the fact that above there is the nine at the fifth position, a strong and upright ruler, and the three yin lines below are connected to each other and all align their will toward the ruler, which is called "zheng." In a time of blockage, being able to yield to the yang is like a petty person yielding to a superior person; how could this not be upright? The first line is at the very bottom, far from the yang line, and shares the same坤 (earth) trigram with the second and third lines, hence the image of "pulling up wild grass with its roots." In a time of blockage, being steadfast and aligning one's will with the ruler who is about to end the blockage is a path that is both auspicious and smooth, so the line statement uses this to teach those who divinate. The Small Image Commentary says: "Pulling up wild grass is auspicious because the will is directed toward the ruler." Being steadfast is auspicious because the will is directed toward the ruler. The Small Image Commentary of the first line of "Tai" says "the will is directed outward," but here "outward" is replaced by "ruler," because the ruler in "Tai" is the sixth line five, a yin line, which is not as strong and upright as the nine at the fifth in "Pu," and thus is not worthy of being called a ruler.

六二：包承，小人吉，大人否亨。包承者，包乎初也。二乃初之承，曰包承者，猶言將承包之也。大來乎下，故曰包荒；小來乎下，故曰包承。既包乎承，則小人與小人為群矣。小人與小人為群，大人與大人為群，不相干涉，不相傷害矣，否則不榮以祿也。當否之時，小來乎下，故六二有包承之象。既包乎承，則小人為群，不上害乎大人矣，故占者在小人則有不害正之吉，在大人則身否而道亨也。象曰：大人否亨，不亂群也。陰來乎下，陽往乎上，兩不相交，故不亂群。

The line statement for the second line says: "Including those who are in harmony with oneself, the small person is fortunate, while the great person, though in a blocked situation, has a smooth path." The term "包承" refers to including the initial line six beneath it. Since the initial line six is below the second line, it is the line that supports the second line. Saying "包承" is like enclosing entirely those who support oneself. In the hexagram Tai, the strong yang is in the inner trigram, so it is called "包荒"; in the hexagram Po, the weak yin is in the inner trigram, so it is called "包承." Since the second line includes those who support it, small persons form a group among themselves. Small persons form one group, great persons form another, and they do not interfere or harm each other. Otherwise, great persons would not need to rely on "not receiving honors and rewards" to protect themselves. When there is blockage, the yin line comes to the lower trigram, so the second line has the image of "包承." Since all like-minded persons are included, small persons form a group and will not go up to harm the great person. Therefore, those who divinate this line: if they are small persons, they will have good fortune without harming the right path; if they are great persons, they will be in a blocked situation but their path will be naturally smooth. The Small Image Commentary says: "The great person is able to have a smooth path in the blocked situation, because they do not mix with the group." The yin line is in the lower trigram, the yang line is in the upper trigram, and the two sides do not interact, so the groups remain separate and do not mix.

六三：包羞。包者，包乎二也。三見二包乎其初，三即包乎二。殊不知二隔乎陽，故包同類；若三則親比乎陽矣，從陽可也，乃不從陽，非正道矣，可羞者也，故曰包羞。六三不中不正，親比乎陽，當小來於下之時，止知包乎其下矣，而不知上有陽剛之大人在也，乃舍四之大人而包二之小人，羞孰甚焉，故有是象，占者之羞可知矣。象曰：包羞，位不當也。位不當者，柔而志剛不能順從乎君子，故可羞。

The line statement for the third line says: "What is embraced is shameful." Here, "包" refers to the third line enclosing the second line. The third line sees the second line enclosing the first line, and thus follows suit by enclosing the second line. However, it does not realize that the second line is far from the yang line, so it can only embrace similar ones. The third line, however, is already adjacent to the fourth line, which is a yang line. Since it is close to a yang line, it should be obedient to it. But instead, it refuses to obey, which is not the right path and is therefore shameful, hence the phrase "embrace shame." The third line is neither in the center nor in the proper position, and it is supposed to be a yin line residing in the lower trigram. It only knows how to embrace similar ones below, without realizing that there is a strong yang line above, and thus ignores the fourth line, the superior yang line, and instead embraces the second line, a lesser one. Is there anything more shameful than this? Therefore, there is such an image. Those who divinate this line will inevitably face disgrace. The Small Image Commentary says: "Embrace shame, because the position is inappropriate." What is meant by an inappropriate position is that it is a yin line residing in a yang position, with a strong will, unwilling to obey the gentleman, hence it is shameful.

九四：有命無咎，疇離祉。變巽為命，命之象也。有命者，受九五之命也。四近君居多懼之地，易於獲咎，今變巽順，則能從乎五矣，故有命無咎。疇者，同類之三陽也。離者，麗也；離祉者，附麗其福祉也。九四當否過中之時，剛居乎柔，能從乎休否之君，同濟乎否，則因大君之命，而濟否之志行矣。故不惟在我無咎，獲一身之慶，而同類亦並受其福也，故其象占如此。象曰：有命無咎，志行也。濟否之志行。

The line statement for the fourth line says: "By receiving the mandate of the sovereign, there will be no fault; all like-minded people will share in the blessing." When the fourth line changes, the upper trigram becomes Xun, which represents issuing commands. This is the symbolic representation of "mandate." So, "having a mandate" means receiving the command from the sovereign in the fifth line. The fourth line is adjacent to the sovereign's position and is in the most vulnerable and suspicious position, where it is most likely to cause faults. Now, with the change to Xun's virtue of obedience, it can obey the fifth line, hence "having a mandate brings no fault." "Chou" refers to like-minded people, meaning the three yang lines in the hexagram. "Li" means to attach or adhere, so "Li Zhi" means sharing in this blessing. The fourth line is at the midpoint of the obstruction, with a yang line in a yin position, able to obey the sovereign who is about to stop the obstruction and together relieve the situation. Thus, by the sovereign's command, the will to relieve the obstruction can be carried out. Therefore, not only does the line itself have no fault and gain personal good fortune, but also the other yang lines share in this blessing, so the symbolic meaning and judgment of the line are as such. The Small Image Commentary says: "Having a mandate brings no fault, the will is carried out." This means the will to relieve the obstruction is realized.

九五：休否，大人吉，其亡其亡，繫于苞桑。休否者，休息其否也。其亡其亡者，念念不忘其亡，惟恐其亡也。人依木息曰休，中爻巽木，五居木之上，休之象也。巽為陰木，二居巽之下，陰木柔，桑之象也。巽為繩，繫之象也。叢生曰苞，叢者聚也，柔條細弱，群聚而成叢者也。此爻變離合坎，為叢棘，苞之象也。桑非樟楠松栢之大矣，又況叢聚而生，則至小而至柔者也。以國家之大，不繫於盤石之堅固，而繫于苞桑之柔小，危之甚也，即危如累卵之意。

The line statement for the ninth line says: "Rest and blockage, the great man is auspicious; thinking constantly 'it is about to perish, it is about to perish,' it is like being tied to a cluster of mulberry trees with great concern." "Resting from blockage" means to pause the situation of blockage and take a break. "Its perishing, its perishing" refers to constantly fearing the possibility of downfall and always fearing it will actually happen. When a person rests on a tree, it is called "rest." In this hexagram, the second, third, and fourth lines form the trigram Xun, which represents wood. The ninth line is precisely on top of this wood, which is the image of "rest." Xun also represents flexible wood, and the sixth line is at the very bottom of the Xun trigram, representing weak wood, which is the image of "mulberry." Xun also represents a rope, which is the image of "tying." A cluster is called "bao," and "cluster" means gathering; soft and weak branches gathering together form a cluster, which is called bao. When this line changes, the upper trigram becomes Li, and when combined with the middle trigram Kan, it forms the image of thorny bushes, which is the image of "bao." Mulberry trees are not as tall as camphor, nanmu, pine, or cypress, and they are even more clustered and weak, so they are the smallest and weakest things. Taking the weight of a country and not tying it to a solid rock but instead tying it to a weak mulberry tree shows the danger has reached its peak, which means "dangerous like a stack of eggs."

九五陽剛中正，能休時之否，大人之事也，故大人遇之則吉。然下應乎否，惟休否而已，未傾否也，故必勿恃其否之可休，勿安其休之為吉，兢業戒懼，念念惟恐其亡，若國家繫于苞桑之柔小，常畏其亡，而不自安之象。如此則否休而漸傾矣，故教占者必儆戒如此。繫于苞桑，又其亡其亡之象也。象曰：大人之吉，位正當也。有中正之德而又居尊位，與夬履同者，亦恐有所恃，故爻辭有其亡其亡之句。

Nine in the Fifth is yang and strong, and it is in the center and upright, so it can bring a halt to the current situation of blockage. This is something only a great person can accomplish, so when a great person encounters this line, it is auspicious. However, the line six in the second still belongs to the side of blockage, so nine in the fifth can only temporarily stop the blockage, but cannot completely overturn it. Therefore, one must not rely on the fact that blockage can be stopped, nor be content with the auspiciousness brought by the stopping, but instead be cautious and vigilant, constantly fearing its collapse, as if the whole country were tied to a weak strand of mulberry, fearing it might break every day and not daring to be at ease. This is the imagery used in the line statement. Only in this way can blockage gradually be overturned, so the line statement instructs those who divinate to be thus cautious. The imagery of 'being tied to a bundle of mulberry' is also the imagery of 'its downfall, its downfall'. The Small Image Commentary says: 'The auspiciousness of the great person is due to his proper position.' Having virtue of being in the center and upright and occupying a high position, this is the same as the nine in the fifth of the卦夬 and the nine in the fifth of the卦履. Because the conditions are too favorable, there is a fear that he might rely on them, so the line statement specifically adds the phrase 'its downfall, its downfall'.

上九：傾否，先否後喜。上文言休息其否，則其否猶未盡也。傾者，倒也，與鼎之顛覆折足同倒也，本在下而今反上也。否泰乃上下相綜之卦，泰陰上陽下，泰終則復隍，陽反在上而否矣；否陽上陰下，否終則傾倒，陰反在上而泰矣，此傾字之意也。復隍復字，應無往不復復字；傾否傾字，應無平不陂陂字，陂者傾邪也。周公爻辭，其精極矣。變兌成悅，喜之象也。上九以陽剛之才，居否之終，傾時之否，乃其優為者，故其占為先否後喜。

The line statement for the top yang line says: "It overturns the blockage, first there is blockage, then there is joy." Previously, the line statement for nine in the fifth only said "resting in the blockage," indicating that the blockage was not yet complete. The word "倾" here means overturning and turning upside down, similar to the meaning of overturning in the "Ding" hexagram, such as "the foot of the Ding is overturned" and "the leg of the Ding is broken." Originally something below is now turned to the top. The "Tai" and "Po" hexagrams are a pair of hexagrams that are inverted to each other: in the "Tai" hexagram, yin is above and yang is below. When "Tai" reaches its end, "the city returns to the moat," and yang returns to the top, thus becoming "Po." In the "Po" hexagram, yang is above and yin is below. When "Po" reaches its end, the whole thing overturns, and yin returns to the top, thus becoming "Tai." This is the meaning of the word "倾." The word "复" in the line statement for the top line of the "Tai" hexagram, "the city returns to the moat," corresponds to the "复" in the line statement for nine in the third of the "Tai" hexagram, "there is no going without returning." The word "倾" in the line statement for the top line of the "Po" hexagram corresponds to the "陂" in the line statement for nine in the third of the "Tai" hexagram, "there is no level without slope," where "陂" means slope or inclination. The line statements tied by the Duke of Zhou are precise to this extent. When the top line changes, the upper trigram Qian becomes Dui, which represents joy, thus giving the image of "joy." The top line, with its yang strength, is located at the last position of the blockage, and overturning the blockage is something it can easily accomplish, so the judgment is first blockage and then joy.