Newly Printed Commentary on the Book of Changes by Master Lai Qutang, Volume Four

永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

This volume was annotated with punctuation by Ling Fudun (style name Hòuzi) from Yongchuan, and proofread by Gao Xinying (style name Xuejun) from Luling. "Fu" was an ancient honorific added to a man's given name when addressing him.

同人，離下乾上。同人，親也。同人者，與人同也。天在上，火性炎上，上與天同，同人之象也。二五皆居正位，以中正相同，同人之義也。又一陰而五陽欲同之，亦同人也。序卦：物不可以終否，故受之以同人，所以次否。

The Hexagram of "Union" has the Lower Trigram of Fire and the Upper Trigram of Heaven. The "Zajianguan" says, "Union means to be close to others." Union refers to being similar and harmonious with others. Heaven is above, and fire has a nature that rises upward, burning continuously. Fire moving upward is exactly the same as Heaven, which is the image of the Hexagram of "Union." The line Six in the Second is in the middle of the Lower Trigram and is in the correct position, while the line Nine in the Fifth is in the middle of the Upper Trigram and is also in the correct position. Both lines are in the proper positions of the Eight Trigrams, and their virtue of being upright and just makes them similar to each other, which is the meaning of the Hexagram of "Union." Furthermore, the entire Hexagram contains only one yin line, while the five yang lines all wish to be similar to it. This is also what is meant by "Union." The "Xugua" says: things cannot remain closed off forever, so after the Hexagram of "Opposition," the Hexagram of "Union" follows. This is why the Hexagram of "Union" comes after the Hexagram of "Opposition."

同人于野亨，利涉大川，利君子貞。彖辭明。彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野亨，利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。以卦綜釋卦名，以卦德卦體釋卦辭。同人大有二卦同體，文王綜為一卦，故雜卦曰：大有眾也，同人親也。

The Hexagram Statement says: "To be in harmony with others in the distant fields, it is smooth, favorable for crossing great rivers, favorable for the gentleman to maintain uprightness." These words are clearly explained in the Commentary on the Judgment. The Commentary on the Judgment says: "The Hexagram of 'Harmony with Others' is called so because the yao of the flexible line is in the correct position and in the center, and it corresponds to the Heaven line above. The Hexagram Statement says 'Harmony with others in the fields, it is smooth, favorable for crossing great rivers,' which is the action of Heaven. Within there is the virtue of civilization, and outside there is the action of strength. It is in the center and upright, with harmony above and below, which is the correct path of the gentleman. Only the gentleman can unify the hearts of all under heaven." This passage in the Commentary on the Judgment explains the name of the hexagram through the concept of "complementary hexagrams," and explains the Hexagram Statement through the hexagram's virtue and structure. The Hexagram of 'Harmony with Others' and the Hexagram of 'Great Possession' are originally the same hexagram structure. King Wen reversed them (complementary) and used them as two separate hexagrams. Therefore, the Miscellaneous Hexagram Commentary says: "Great Possession, refers to the multitude; Harmony with Others, refers to intimacy."

柔得位得中者，八卦正位，離在二。今大有上卦之雜，來居同人之下卦，則不惟得八卦之正位，又得其中，而應乾九五之中正者也。下與上相同，故名同人。卦辭同人于野者，六二應乎乾，乾在外卦，乃野外也，故曰於野。乾行，指利涉大川一句。蓋乾剛健中正，且居九五之位，有德有位，故可以濟險難。同人于野，雖六二得位得中所能同，至於濟險難則非六二陰柔所能也，故曰乾行，猶言乾之能事也。本卦錯師，有震木坎水象，所以利涉大川。曰乾行者，不言象而言理也。

The phrase "flexible and in the right position and in the center" refers to the fact that each of the eight trigrams has its proper position, and the trigram Li (Fire) has its proper position at the second line. Now, in the hexagram Dàyǒu (Great Possession), the upper trigram is inverted and occupies the position of the lower trigram Tóngrén (Union). Therefore, this flexible line not only occupies the proper position of Li but also is in the center of the lower trigram, and it corresponds to the nine in the fifth line, which is the central and upright position of the trigram Qian (Heaven). The situation is the same above and below, so the hexagram is called Tóngrén. The hexagram statement says "union in the wild," because the sixth line two corresponds to Qian, which is the outer trigram. The outer trigram is like the wild, so it is said "in the wild." The two words "Qian's movement" in the Commentary on the Judgment specifically refer to the phrase "favorable for crossing great rivers." Qian is both strong and upright, and occupies the position of the nine in the fifth line, which is the position of the sovereign. It has virtue and position, so it can overcome difficulties. The aspect of "union in the wild" is something that the flexible line six two can achieve; however, overcoming difficulties is something that the flexible line cannot do. Therefore, it is said "Qian's movement," meaning that only Qian can accomplish this. The hexagram Tóngrén and the hexagram Shī (The Army), which is Kan below and Kun above, are opposite hexagrams. All six lines are reversed. The hexagram Shī contains the image of Zhen wood and Kan water. Wood on water is like a boat, so it is favorable for crossing great rivers. The Commentary on the Judgment only says "Qian's movement," which is to speak directly about the meaning rather than the image.

內文明，則能察於理；外剛健，則能勇於義；中正則內無人慾之私，應乾則外合天德之公。文明以健，以德言；中正而應，以爻言。此四者皆君子之正道也。惟君子能通天下之志者，君子即正也。同人于野者，六二也；利涉大川者，乾也；君子貞，則緫六二九五言之。

The inner trigram is Li (Fire), representing civilization, which allows one to clearly understand matters and discern principles; the outer trigram is Qian (Heaven), representing strength and vigor, which enables one to courageously act in accordance with righteousness. The line Six in the Second is in the center and upright, so its inner thoughts are free from selfish desires and private inclinations. It corresponds with Nine in the Fifth of Qian, so its actions conform to the fairness of Heavenly Virtue. "Civilization with strength" refers to the qualities of the trigrams, while "centered and upright with correspondence" refers to the positions of the lines. These four aspects are the proper path of the gentleman. It is said, "Only the gentleman is capable of harmonizing the aspirations of all under heaven," meaning that the gentleman relies precisely on this principle of "correctness." In the hexagram statement, "harmonizing with others in the wild" refers to Six in the Second, "favorable for crossing a great river" refers to Qian, that is, Nine in the Fifth. As for "favorable for the gentleman to be steadfast," it combines both Six in the Second and Nine in the Fifth.

六二應乎九五之乾，固名同人矣，然同人卦辭乃曰同人于野亨，利涉大川，何也？蓋六二應乾固亨矣，至於利涉大川，非六二也，乃乾也。曰利君子貞者何也？蓋內外卦綿君子之正，所以利君子。正天下之理，正而已矣。人同此心，心同此理，億兆之眾志雖不同，惟此正理方可通之，方可大同人心。若私邪不正，安能有於野之亨而利涉哉？此所以利君子貞也。

The hexagram line six in the second position corresponds to the Qian trigram, which naturally qualifies it as "Tong Ren" (Unity of People). However, why does the hexagram statement say "Tong Ren Yu Ye, Xing, Li She Da Chuan" (Unity of People in the Wild, Smooth, Advantageous for Crossing Great Rivers)? Because the line six in the second position corresponds to Qian, it is indeed smooth; however, the ability to cross great rivers is not due to the line six in the second position, but rather the strength of Qian. Furthermore, why is it said "Li Jun Zi Zhen" (Advantageous for the Virtuous to Uphold Correctness)? Because both the inner and outer trigrams depend on the virtue of the virtuous person's "Zhen" (Correctness), so it is advantageous for the virtuous. To establish the right principles of the world, it relies on nothing more than this "Zhen" (Correctness). Everyone possesses this heart, and this heart contains this principle. Although the aspirations of millions may differ, only this "Zhen Li" (Correct Principle) can unify them and truly achieve the unity of all hearts. If one's mind is tainted by private desires and deviates from the correct path, how can one talk about the smoothness of "Tong Ren Yu Ye" (Unity of People in the Wild) and the ease of crossing great rivers? This is the meaning of "Li Jun Zi Zhen."

象曰：天與火，同人。君子以類族辨物。類族者，於其族而類之；辨物者，於其物而辨之。如是則同軌同倫，道德可一，風俗可同，亦如天與火不同而同也。凡大象皆有功夫，故曰君子以，以者用也。若以類族為人，士為士族，農為農族；以辨物為物，蜾為蜾物，羽為羽物，則君子以三字無安頓而托空矣。

The Great Image Commentary says: "Heaven and fire, that is the hexagram of Fellowship. The gentleman uses this to classify clans and distinguish things." What is meant by "classifying clans" is grouping similar clans together; what is meant by "distinguishing things" is clearly discerning differences among things. If one can do this, then the world will have unified standards, consistent conduct, and moral principles that are harmonized, with customs becoming alike. This is like Heaven above and fire ascending, which are inherently different yet ultimately converge. All the Great Image Commentaries require people to make an effort, hence they say "the gentleman uses this." "Using this" means to apply it, to act upon it. If one takes "classifying clans" merely as human clans—such as scholars as the scholar class and farmers as the farming class; and takes "distinguishing things" merely as categorizing objects—such as insects as the grub class and flying birds as the feathered class—then the phrase "the gentleman uses this" would have no basis and would be entirely empty.

初九：同人于門，無咎。變艮為門，門之象也。於門者，謂於門外也。門外雖非野之可比，然亦在外，則所同者廣而無私暱矣。初九以剛正居下，當同人之初，而上無繫應，故有同人于門之象。占者如是，則無咎矣。象曰：出門同人，又誰咎也。誰對二三四五而言也。宗之吝也，戎之伏也，墉之乘，師之遇也，皆咎也。初同於門，即欲咎之，又誰得而咎之？所同者廣而無偏黨之私，又誰有咎我者？

The line statement for the first line, "Initial Nine," says: "At the gate, one is with others, without fault." When the first line changes, the lower trigram becomes Kan, which represents a mountain. A mountain is the image of a gate, thus the image of "gate." The phrase "at the gate" refers to outside the gate. Although outside the gate is not as open as the wilderness, it is still outside, so the number of people one is with is broad, not limited to only those one is close to. The first line, with a yang line in the correct position, is at the very bottom, representing the beginning of the process of harmony. Above it, there is no corresponding line, so the image is "harmonizing with others at the gate." If one is like this when divining, there will be no fault. The Small Image Commentary says: "Harmonizing with others outside the gate, who could blame?" The "who" refers to the second line, third line, fourth line, and fifth line. The second line's "harmonizing with one's clan" brings about a lack of success, the third line's "hiding soldiers in the wilderness" brings about concealment, the fourth line's "climbing the wall" brings about taking advantage, and the fifth line's "great army meets successfully" brings about meeting. All of these bring about fault. The first line only harmonizes with others at the gate, so even if someone wants to find fault, who could find it? The scope of harmony is broad, and there is no partiality or factionalism, so who could blame me?

六二：同人于宗，吝。凡離變乾而應乎陽者，皆謂之宗。蓋乾乃六十四卦陽爻之祖，有祖則有宗，故所應者為宗。若原是乾卦，則本然之祖，見陽不言宗；惟新變之乾，則新成祖矣，所以見陽言宗也，故睽卦六五亦曰宗。統論一卦，則二五中正相應，所以亨；若論二之一爻，則是陰欲同乎陽矣，所以可羞。如履卦彖辭履帝位而不疚，至本爻則貞厲，皆此意。同人貴無私，六二中正，所應之五亦中正，然卦取同人，陰欲同乎陽，臣妾順從之道也，溺於私而非公矣，豈不羞？故其象占如此。象曰：同人于宗，吝道也。陰欲同乎陽，所私在一人，可羞之道也。

The line statement for the second line says: "It only agrees with its own clan, which will result in shame." Li's commentary says that whenever a line in the Li hexagram changes to Qian and corresponds to a yang line above, it is called "clan." This is because Qian is the ancestor of all yang lines in the sixty-four hexagrams. If there is an ancestor, there must be a clan, so the line that corresponds to it is called "clan." If the original hexagram is already Qian, it is naturally the ancestor, and there is no need to mention "clan" when encountering a yang line. Only when Qian is newly formed can it be considered a newly established ancestor, so when encountering a yang line, it is called "clan." The line six in the fifth position of the hexagram Kui is also called "clan" for the same reason. If we look at the entire hexagram, the second line and the fifth line correspond properly, so the hexagram statement says "smooth." But if we look only at the second line, it is a yin line trying to align with a yang line, which is shameful. This is similar to the statement in the Commentary on the Judgment of the hexagram Li, which says "walking on the path of the Son of Heaven without guilt," but when it comes to the line nine in the fifth position, it says "steadfastness with danger." This is the same principle. The hexagram of Tongren values impartiality: the second line is in the center and upright, and the fifth line it corresponds to is also in the center and upright. However, the meaning of the primary hexagram is "Tongren," meaning yin trying to align with yang, which is the path of a subject or wife obeying her superior. If one is trapped in private feelings and does not act with public spirit, how can it not be shameful? Therefore, the imagery and judgment in the line statement are like this. The Small Image Commentary says: "Tongren in the clan, it is a path of shame." A yin line is determined to align with a yang line, and its bias is only towards one person, which is exactly the path of shame.

九三：伏戎于莽，升其高陵，三歲不興。離錯坎為隱伏，伏之象也；中爻巽為入，亦伏之象也。離為戈兵，戎之象也。莽，草也，中爻巽為陰，水草之象也。中爻巽為股，三變為震足，股足齊動，升之象也。巽為高，高之象也；三變中爻艮，陵之象也。離居三，三之象也。興，發也。伏戎于莽者，俟其五之兵也；升其高陵者，窺其二之動也。對五而言，三在五之下，故曰伏；對二而言，三在二之上，故曰升。

The line statement for the third line says: "Bury the soldiers in the grass, ascend the high hill, but they remain inactive for three years." The lower trigram is Li, which is opposite to Kan, the trigram of water, forming the opposite trigram. The trigram Kan represents concealment, which is the image of "hidden." The trigrams from the second to the fourth lines form Xun, which represents entering, also the image of "hidden." Li represents weapons, which is the image of "war." "Mang" means grass, and the middle trigram Xun is yin, representing water and grass. The middle trigram Xun also represents the thigh, and when the third line changes, the lower trigram becomes Zhen, which represents the foot. The thigh and foot moving together is the image of "ascending." Xun also represents height, which is the image of "high." When the third line changes, the middle trigram becomes Gen, which represents mountain, the image of "hill." Li is the third trigram in the eight trigrams, which is the image of "three years." "Xing" means to start or move. "Furong yu mang" means waiting for the forces of the fifth line; "sheng qi gao ling" means observing the movements of the second line. For the fifth line, the third line is below it, so it is "hidden"; for the second line, the third line is above it, so it is "ascending."

九三剛而不中，上無應與，欲同於二，而二乃五之正應，恐九五之見攻，故伏兵於草，升高盼望，將以敵五而攘二。然以理言，二非正應，理不趕；以勢言，五居尊位，勢不敵，故至三季之久而終不發。其象如此，以其未發，故占者不言凶。象曰：伏戎于莽，敵剛也；三歲不興，安行也。所敵者既剛且正，故伏藏。三歲不興者，以理與勢俱屈，故不能行。蓋行者，則興動而行也；安者，安於理勢而不興也，故曰安行。安行即四困則之意。

Nine in the Third is a yang line in a yang position but not in the center, and there is no corresponding line above it. It wants to be the same as Six in the Second, but Six in the Second is the proper corresponding line to Nine in the Fifth. It fears that Nine in the Fifth will attack, so it hides its troops in the grass, climbs up high to look around, intending to oppose Nine in the Fifth and take over Six in the Second. However, from the standpoint of principle, Six in the Second is not its proper corresponding line, so this is not justified by principle. From the standpoint of situation, Nine in the Fifth is in a position of authority, and Nine in the Third is not strong enough to challenge it. Therefore, it waits for three years without taking action. This is the meaning of the line. Since it never actually took action, the judgment does not say it is dangerous. The Small Image Commentary says, "Hiding the soldiers in the grass, the enemy is strong; three years without action, proceeding with peace." The Nine in the Fifth it is opposing is both strong and in the proper position, so it can only hide and wait. "Three years without action" indicates that it is disadvantaged in both principle and situation, so it cannot proceed. "Proceeding" refers to taking action, and "peace" means being content with the situation and principle without acting recklessly. This "peaceful proceeding" is the same as the meaning of "being confined but returning to the right path" in the Small Image Commentary for Nine in the Fourth.

九四：乘其墉，弗克攻，吉。墉，牆也。離中虛外圍，墉之象也。解卦上六變離，亦曰墉；泰卦上六變艮，大象離曰城，皆以中空外圍也。此則九三為六二之墉，九四在上，故曰乘。三四皆爭奪，非同人矣，故就言同人。三惡五之親二，故有犯上之心；四惡二之比三，故有陵下之志。

The fourth line statement says: "He climbed the wall but could not break through, which is吉利." "Yong" means a wall. The center of the Li hexagram is hollow and the outside is solid, forming a circle, which is the symbolic representation of "yong." In the hexagram of "Jie," the sixth line at the top changes to Li, and it also mentions "yong"; in the hexagram of "Tai," the sixth line at the top changes to Gen, and the overall image of the hexagram is Li, so it says "city," which also represents the shape of something hollow in the middle and solid on the outside. In the primary hexagram, the third line is the wall outside the second line, and the fourth line is above the third line, so it is said to "ride over." Both the third and fourth lines are competing for the second line, and they are no longer "the same people," so the line statement still refers to "the same people" in its statement. The third line resents the fifth line for being close to the second line, thus developing a rebellious heart; the fourth line resents the second line for being close to the third line, thus developing an intention to dominate the lower.

四不中正，當同人之時無應與，亦欲同於六三。三為二之墉，故有乘墉攻二之象。然以剛居柔，故又有自反而弗克攻之象，能如是則能改過矣，故占者吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。義者，理也；則者，理之法則也。義理不可移易，故謂之則。困者，困窮也，即困而右之之困也。四剛強，本欲攻二，然其志柔，又思二乃五之正應，義不可攻。欲攻不可攻，二者交戰往來於此心，故曰困。若知其不可攻，則此心不困矣。言乘其墉矣，豈其力之不足哉？特以義不可同，故弗克攻耳。其吉者，則因困於心而反於義理之法則也，因困則改過矣，故吉。義弗克，正理也；困而反則，九四功夫也。

Nine in the Fourth is neither in the center nor in the proper position. At the time of harmony, it has no corresponding line and still wants to harmonize with Six in the Third. Six in the Third is like the wall outside Six in the Second, so there is an image of climbing up the wall to attack Six in the Second. However, since it is a yang line in a yin position, there is also an image of self-reflection and ultimately being unable to attack. Being able to do this means being able to change one's faults, so the person divining the hexagram is fortunate. The Small Image Commentary says: "Climbing the wall, righteousness cannot be achieved; it is fortunate because it is in a state of difficulty and then returns to the principle." "Righteousness" refers to reason, and "principle" is the standard of reason. Righteousness and principle cannot be changed or altered, so they are called "principle." "Difficulty" means being in a desperate situation, which is the same "difficulty" as in the Analects, "when in difficulty, one learns." Nine in the Fourth is by nature strong and originally wanted to attack Six in the Second, but it is in a yin position, so its will has softened, and it also considers that Six in the Second is the proper match for Nine in the Fifth. According to reason, it should not attack. Wanting to attack but being unable to, two thoughts struggle within, so it is called "difficulty." If one had known from the beginning that attacking was not right, the mind would not be in difficulty. The line statement says that it has already climbed the wall; is it because of lack of strength? No, it is only that according to reason, it should not be the same as Six in the Second, so it cannot attack. The reason it is fortunate is that it was in difficulty and then returned to the standard of reason. Only when in difficulty does one truly change one's faults, so it is fortunate. "Righteousness cannot be achieved" refers to the proper course of action, while "difficulty and returning to principle" is the actual effort made by Nine in the Fourth.

九五：同人先號咷而後笑，大師克相遇。號平聲。火無定體，曰鼓缶而歌，而嗟出涕沱，若中孚象離，曰或泣或歌。九五又變離，故有此象。先號咷後笑者，本卦六爻未變，離錯坎為加憂，九五隔於三四，故憂而號咷；及九五變，則中爻為兌悅，故復笑。旅先笑後號咷者，本卦未變，中爻兌悅，故先笑；及上九變，則悅體震動，成小過火眚之凶矣，故後號咷。必用大師者，三伏莽，四乘塘，非大師豈能克？此爻變離，中爻錯震，戈兵震動，師之象也。九五陽剛之君，陽大陰小，大師之象也。且本卦錯師，亦有師象。

The line statement for the fifth line (九五) says: "Together with others, first crying out loudly, then turning to laughter, after mobilizing a great army and overcoming obstacles, they finally meet." The character 「号」 is read in a level tone. Fire has no fixed form, so the hexagram Li (Fire) includes both "drumming on a jar and singing" and "lamentations of the aged" as well as "flowing tears like torrents"; the image of Zhongfou (Faithful Center) also mentions "sometimes weeping, sometimes singing." When the fifth line changes, the upper trigram becomes Li again, hence the image of sudden weeping and laughter. The reason for first crying and then laughing is as follows: when the primary hexagram has not changed, the lower trigram Li is opposite to Kan (Water), which represents added sorrow, and the fifth line is blocked by the third and fourth lines. Therefore, there is sorrow and crying. But when the fifth line changes, the lines from second to fourth form the trigram Dui (Joy), which represents joy, hence the shift to laughter. Conversely, the hexagram Liu (Travel) starts with laughter and ends with crying: when the primary hexagram has not changed, the middle trigram is Dui, representing joy, hence the initial laughter. But when the top line changes, the joyful structure turns into Zhen (Thunder), which represents turmoil, leading to the dangerous situation of a fire destroying the nest described in Xiaoguo (Gentle Overstep), hence the later crying. The line statement specifically mentions "a great army" because the third line is hidden in the grass, and the fourth line is on the wall; without using a large army, how could they overcome the obstacles? When this line changes, the middle trigram becomes opposite to Zhen, and the sound of weapons and drums resounds, which is the image of "military force." The fifth line is a strong yang line, and yang represents greatness while yin represents smallness, hence the image of "a great army." Moreover, the primary hexagram is opposite to the hexagram Shi (Military), and thus carries the image of military force.

九五、六二以剛柔中正相應，本同心者也，但為三四強暴所隔，雖同矣，不得遽與之同，故有未同時不勝號咷、既同後不勝喜笑之象。故聖人教占者曰：君臣大分也，以臣隔君，大逆也。當此之時，為君者宜興大師，克乎強暴後，方遇乎正應而後可，若號咷則失其君之威矣。故教占者，占中之象又如此。象曰：同人之先，以中直也；大師相遇，言相剋也。先者，先號咷也；以者，因也。中直與困卦九五中直同，即中正也。言九五所以先號咷者，以中正相應，必欲同之也。相剋者，九五克三四也。劉穆之為葛長民所制，劉裕必殺葛長民也。

Nine Five and Six Two are one yang and one yin, both occupying the central position and being upright, and thus corresponding to each other. They are originally a pair with the same heart and mind. However, they are separated by Nine Three and Nine Four, two strong yang lines in the middle. Although they share the same aspirations, they cannot meet immediately. Therefore, there is an image of 'not meeting, yet unable to restrain loud weeping; once meeting, unable to restrain joyous laughter.' Thus, the sage teaches those who divinate that the relationship between sovereign and minister is the great distinction in the world. If a minister blocks the sovereign, it is a great rebellion. In such a situation, the sovereign should mobilize his army, defeat the strong and stubborn ones, and then be able to meet with his proper corresponding line. If he merely weeps bitterly, he would lose the dignity of a sovereign. This is teaching the diviner how to conduct himself, and the imagery in the divination text is exactly like this. The Small Image Commentary says, 'In the beginning of the same people, it is because of being upright and straightforward; the great army meeting, refers to mutual control.' 'First' refers to the initial weeping, 'because' is 'due to.' 'Upright and straightforward' is the same as the 'upright and straightforward' in the 'Obstruction' hexagram's Nine Five, meaning being in the center and upright. It means that Nine Five weeps first because it corresponds with Six Two, being upright and in the center, and must be the same as it. 'Mutual control' refers to Nine Five defeating Nine Three and Nine Four. It is like the situation in the late Eastern Jin dynasty when Liu MuZhi was controlled by Ge ChangMin, and Liu Yu had to kill Ge ChangMin, which was exactly this situation.

上九：同人于郊，無悔。乾為郊，郊之象也，詳見需卦。國外曰郊，郊外曰野，皆曠遠之地。但同人于野以卦全體而言，言大同則能亨也，故於野取曠遠大同之象；此爻則取曠遠無所與同之象，各有所取也。上九居同人之終，又無應與，則無人可同矣，故有同人于郊之象。既無所同，則亦無所悔，故其占如此。象曰：同人于郊，志未得也。無人可同，則不能通天下之志矣。志未得，正與通天下之志相反。

The line statement for the top line says: "Being in harmony with people in the suburbs outside the capital, there is no regret." The trigram Qian represents the suburbs, which is the symbolic meaning of "suburbs," as explained in the hexagram Xun. The area outside the capital is called the suburbs, and beyond the suburbs is called the wilderness, both being vast and distant places. However, the hexagram statement "being in harmony with people in the wilderness" refers to the overall meaning of the hexagram, discussing the idea that universal harmony leads to success. Therefore, the "wilderness" in that context symbolizes a vast and universally harmonious place. In contrast, the "suburbs" in this line symbolizes a vast place where there is no one to be in harmony with, each instance using the symbol for a different purpose. The top line is the last line of the hexagram Tongren, and since it has no corresponding line, there is no one with whom it can be in harmony, hence the symbolic meaning of "being in harmony with people in the suburbs." Since there is nothing to be in harmony with, there is no regret, hence the judgment. The Small Image Commentary says: "Being in harmony with people in the suburbs, the will is not yet fulfilled." Without someone to be in harmony with, one cannot communicate with the hearts of people throughout the world; "the will is not yet fulfilled" exactly contrasts with what the Commentary on the Judgment says: "communicating the wills of people throughout the world."

大有，乾下離上。大有，眾也。大有者，所有之大也。火在天上，萬物畢照，所照皆其所有，大有之象也。一柔居尊，眾陽並從，諸爻皆六五之所有，大有之義也。序卦：與人同者，物必歸焉，故受之以大有，所以次同人。

The hexagram "Da You" has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The "Zagua Zhuan" says, "Da You means abundance." What is meant by "Da You" is that what is possessed is great. Fire high in the sky illuminates all things, and whatever is illuminated belongs to it, which is the image of the hexagram "Da You." The entire hexagram has only one yao that is yin, but it is in the noble fifth position. All the yang yao are in harmony with it, and all the lines become the possession of the sixth yao in the fifth position. This is the meaning of the hexagram "Da You." The "Xu Gua Zhuan" says: those who can harmonize with others will have all things coming to them, so after "Tong Ren" comes "Da You." This is why "Da You" follows "Tong Ren."

大有，元亨。彖辭明。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。以卦綜釋卦名，以卦德卦體釋卦辭。大有綜同人，柔得尊位而大中者，同人下卦之離往於大有之上卦，得五之尊位，居大有之中，而上下五陽皆從之也。上下從之，則五陽皆其所有矣。陽大陰小，所有者皆陽，故曰大有。內剛健則克勝其私，自誠而明也；外文明則灼見其理，自明而誠也。上下應之者，眾陽應乎六五也；應天時行者，六五應乎九二也。時者，當其可之謂；天即理也，天之道不外時而已。應天時行，如天命有德、天討有罪，皆應天而時用之是也。乾為天，因應乾，故發此句。時行即應天之實，非時行之外別有應天也。剛健文明者德之體，應天時行者德之用，有是德之體用，則能亨其大有矣，是以元亨。

The Hexagram Statement says: "The Great Possession, greatly prosperous and unimpeded." This meaning is clearly explained in the Commentary on the Judgment. The Commentary says: "The Great Possession, the flexible line attains a noble position and attains the middle, and all the lines above and below respond to it, hence it is called The Great Possession. Its virtue is both strong and civilized, following the heavenly way and acting at the proper time, hence it is greatly prosperous and unimpeded." This passage uses the "inverted hexagram" to explain the hexagram name, and explains the hexagram statement through the hexagram's virtue and structure. The Great Possession is the inverted hexagram of The Fellowship: the phrase "the flexible line attains a noble position and attains the middle" refers to the flexible line in the lower trigram of The Fellowship, which, when inverted, moves to the upper trigram of The Great Possession, occupying the fifth line's noble position, residing in the middle of the upper trigram. All five yang lines above and below respond to it. Since all five yang lines are in submission, they all become its possession. Yang represents great, and Yin represents small; since what is possessed is all yang, it is called "Great Possession." The inner trigram is strong and vigorous, enabling one to restrain personal desires, which is from sincerity to clarity; the outer trigram is civilized, enabling one to clearly understand matters, which is from clarity to sincerity. "All lines respond to it" refers to all the yang lines responding to line six five; "responding heaven and acting at the proper time" refers to line six five responding to line nine two. "Time" refers to the exact moment when action is feasible; "heaven" refers to principle, and the principle of heaven is nothing other than the concept of "time." To follow heaven and act at the proper time is like heaven bestowing mandate upon the virtuous and heaven punishing the guilty, both of which follow heaven and act at the proper time. Qian is heaven, because line six five responds to Qian, so the Commentary on the Judgment makes this statement. "Acting at the proper time" is the actual content of "responding heaven," and not something separate from "acting at the proper time." Strength and civilization are the essence of virtue; responding heaven and acting at the proper time are the function of virtue. With such essence and function, one can fully realize the Great Possession, hence it is said "greatly prosperous and unimpeded."

象曰：火在天上，大有。君子以遏惡揚善，順天休命。火在天上，無所不照，則善惡畢照矣。遏惡者，五刑五用是也；揚善者，五服五章是也。休，美也。天命之性有善無惡，故遏惡揚善者，正所以順天之美命也。當大有時，宜旌別淑慝也。

The Great Image Commentary says: "Fire in the heavens is the Great Possession. The gentleman thus restrains evil and promotes goodness, following the virtuous commands of heaven." Fire hanging high in the heavens illuminates everywhere, revealing both good and evil. "Restraint of evil" refers to the "five punishments and five uses" mentioned in the Book of Documents, the Gao Yao Discourse; "promotion of goodness" refers to the system of commendation through five robes and five patterns. "Xiu" means beauty. Heaven endows human nature with only goodness and no evil, so restraining evil and promoting goodness is precisely following heaven's beautiful command. In the era of Great Possession, one should clearly distinguish between the virtuous and the wicked.

初九：無交害，匪咎，艱則無咎。害者，害我之大有也。離為戈兵，應爻戈兵在前，惡人傷害之象也，故睽卦離在前，亦曰見惡人；夬乃同體之卦，二爻變離，亦曰莫夜有戎。初居下位，以凡民而大有，家肥屋潤，人豈無害之理？離火克乾金，其受害也必矣。未交害者，去離尚遠，未交離之境也；九三交離境，故曰小人害也，九三害字人此害字來。匪咎者，人來害我，非我之咎也。艱者，艱難以保其大有，如夬之惕號也。

The line statement for the initial line (Chu Ji) says, "There has not yet been a harmful encounter; it is not my own fault. If one maintains a mind of hardship and vigilance, there will be no mistake." Here, the term "harm" refers to harm to this great abundance. The trigram Li represents weapons and warfare, and the line corresponding to the initial line is located within the trigram Li. Weapons are placed ahead, symbolizing the image of wicked people coming to harm. Therefore, the hexagram Gui (Strife) with Li in front also mentions "seeing wicked people." The hexagram Guai (Decision) and Da You (Great Abundance) belong to the same hexagram structure, and when the second line changes to become Li, it also mentions "no army comes at dusk" — "dusk" refers to the evening, when an attack by soldiers occurs. The initial line is at the very bottom, representing a common person who possesses great wealth, with spacious houses and a prosperous household. How could others not come to harm? Moreover, the fire trigram Li overcomes the metal trigram Qian, so suffering is inevitable. The statement "has not yet encountered harm" is because it is still far from the upper trigram Li and has not yet entered the domain of Li. When it reaches the third line, it enters the domain of Li, so the small image for the third line says "harm from a small person." The term "harm" in the third line comes directly from this "harm." "Not a fault" means that others are harming me, not my own fault. "Hardship" refers to maintaining a mind of hardship and vigilance to preserve this great abundance, just as the second line of Guai (Decision) says "cautious alarm."

初九居卑，當大有之初，應爻離火，必有害我之乾金者。然陽剛得正，去離尚遠，故有未交害匪咎之象。然或以匪咎而以易心處之，則必受其害矣；惟艱，則可保其大有而無咎也，故又教占者以此。象曰：大有初九，無交害也。時大有而當其初，所以去離遠而無交害。

Initial Nine is in a low position, at the beginning of great abundance. The line it corresponds to is the fire trigram, so there must be something that comes to harm this metal of Heaven. However, Initial Nine is yang and upright, and the fire above is still far away, so there is an image of 'not yet encountering harm, not due to one's own fault.' But if one relies on 'not being at fault' and becomes careless, one will certainly suffer. Only by being cautious and vigilant can one preserve this great abundance without error. Therefore, the line statement uses this to teach those who divinate. The Small Image Commentary says: 'Great Abundance, Initial Nine, no harm has yet come.' At a time of great abundance and at the beginning, the fire is still far away, so no harm has yet occurred.

九二：大車以載，有攸往，無咎。乾錯坤為大輿，大車之象也；陽上行之物，車行之象也。以者，用也，用之以載也。變離錯坎，坎中滿，以載之象也。大車以載之重，九二能任重之象也。二變中爻成巽，巽為股，巽錯震為足，股足震動，有攸往之象也。

The line statement for line two (Nine in the Second) says: "Using a large cart to go somewhere, there is no fault." The lower trigram is Qian (Heaven), and Qian and Kun (Earth) are opposite trigrams (all six lines reversed in yin and yang). Kun represents a large vehicle, which is the symbolic meaning of "large cart." Yang represents something that moves upward, which is the symbolic meaning of a cart moving. "With" means using, so it refers to using it to carry. When line two changes, it becomes Li (Fire), and Li and Kan (Water) are opposite trigrams. Kan's trigram shape has a solid center, and a solid center can hold things, which is the symbolic meaning of "carrying." A large cart can carry heavy loads, which is the symbolic meaning of Nine in the Second being able to bear great responsibilities. When line two changes, lines two to four form the trigram Xun (Wind). Xun represents the thighs; Xun and Zhen (Thunder) are opposite trigrams. Zhen represents the feet; the thighs and feet moving together is the symbolic meaning of "going somewhere."

九二當大有之時，中德蓄積，充實富有，乃應六五之交孚，故有大車以載之象。有所往而如是，則可以負荷其任，佐六五虛中之君，共濟大有之盛，而無咎矣，故其占如此。象曰：大車以載，積中不敗也。乾三連，陽多之卦皆曰積，積聚之意。小畜夬皆五陽一陰同體之卦，故小畜曰積德載，此曰以載，而又曰積中者，言積陽德而居中也，則小畜之積德載愈明矣。夬九二小象曰得中道也，小畜九二小象曰牽復在中，皆此中之意。敗字在車上來，乾金遇離火，必受克而敗壞，故初曰無交害，三曰小人害，則敗字雖從車上來，亦害字之意，因中德所以不敗壞也。曰積中不敗，則離火不燒金，六五厥孚交如，與九二共濟大有之太平矣。

Nine in the Second is in the time of Great Possession, with the virtue of being upright and just accumulated within, full and abundant. It also corresponds above with Six in the Fifth, who shares sincere trust. Thus, there is the image of 'a great cart carrying'. If one can act in this way, they are capable of bearing great responsibilities, assisting the virtuous ruler in the center, Six in the Fifth, to achieve the great prosperity of Great Possession, hence there is no error. The Small Image Commentary says: 'A great cart carries, accumulating in the center without failure.' The trigram Qian consists of three connected lines; any hexagram with many yang lines is said 'to accumulate,' meaning gathering together. The hexagrams Xiao Xu and Guai both have five yang lines and one yin line, so Xiao Xu says 'accumulating to carry.' Here it says 'to carry,' and the Small Image also says 'accumulating in the center,' referring to the accumulation of yang virtue while being in the center. By comparison, the meaning of 'accumulating to carry' in Xiao Xu becomes clearer. The Small Image Commentary of Guai says 'following the middle path,' and the Small Image Commentary of Xiao Xu says 'renewing in the middle,' both referring to the meaning of 'middle.' The character 'failure' comes from the cart: the metal of Qian meets the fire of Li, which will surely overcome and destroy it, hence the line Initial Nine says 'no mutual harm' and Nine in the Third says 'harm from small people.' Thus, although 'failure' comes from the cart, it actually refers to 'harm.' Because Nine in the Second has the virtue of being upright and just, it does not lead to failure. Since it says 'accumulating in the center without failure,' this means the fire of Li no longer burns this metal, and the sincere trust of Six in the Fifth can join Nine in the Second to achieve the peace of Great Possession.

九三：公用亨于天子，小人弗克。亨，程傳如字，本義讀享。三居下卦之上，故曰公。五雖陰爻，然居大位，三非正應，故稱天子。亨者，陽剛居正，不以大有自私，亨之象也；卦本元亨，故曰亨。用亨于天子者，欲出而有為，以亨六五大有之治也。九二中德，止曰大車以載，不言亨于天子，而九三反欲亨于天子，何也？蓋九三才剛志剛，所以用亨天子也。同人大有相綜之卦，同人三四皆欲同乎二，所以大有二三皆欲共濟五之大有也。小人指四也，弗克者，不能也。三欲亨于天子，四持戈兵阻而害之，因此小人所以弗克亨于天子也。蓋大有之四即同人之三，四持戈兵，即三之伏戎也。且三變為睽，輿曳牛掣，即小人之阻不能用亨也。舊注作享者非。用亨天子，猶言出而使天子亨大有之亨也。

The third line statement says: "The Duke and Marquis uses his strength to make the Son of Heaven prosper, the petty person cannot do so." The character "亨" (hen), in Cheng Yi's "Commentary on the Yi," is read as "prosperous" according to the original character, while Zhu Xi's "Ben Yi" reads it as "offer sacrifices." The third line is located at the top of the lower trigram, so it is called "the Duke and Marquis." Although the fifth line is a yao (line) of yin, it occupies the great position; the third line does not have a correct correspondence with it, so it is only called "the Son of Heaven." The term "亨" refers to the third line being yang and in the correct position, not taking this great abundance for private use, which is the image of "prosperous." The original hexagram statement said "original prosperity," so here it also says "prosperous." "Using prosperity to serve the Son of Heaven" means intending to take action to make the great prosperity of the fifth line prosper. The second line has the virtue of being in the center and upright, and the line statement only says "a big carriage is used to carry," without saying "prosperity to serve the Son of Heaven." The third line, however, is willing to "prosper the Son of Heaven," why is that? Because the third line is strong and has a strong will, so it dares to prosper the Son of Heaven. The hexagram "Tong Ren" and "Da You" are a pair of hexagrams that are reversed and interchanged with each other. In "Tong Ren," the third and fourth lines want to be in harmony with the second line, but when reversed, in "Da You," the second and third lines must jointly achieve the great prosperity of the fifth line. "Petty person" refers to the fourth line, and "cannot" means "unable." The third line wants to prosper the Son of Heaven, but the fourth line, holding a spear, blocks and harms him, so this petty person makes him unable to prosper the Son of Heaven. Originally, the fourth line of "Da You" is the third line of "Tong Ren," and the fourth line holding a spear is exactly the move of the third line of "Tong Ren," "hiding soldiers in the wilderness." Moreover, when the third line changes, the whole hexagram becomes "Kui," and the third line of "Kui" has the image of a carriage being dragged and oxen being pulled back, which is exactly the portrayal of the petty person obstructing and preventing him from acting. The old annotations reading "亨" as "offer sacrifices" are incorrect. "Using prosperity to serve the Son of Heaven" is equivalent to saying that one takes action to make the Son of Heaven enjoy this great prosperity.

九三當大有之時，亦欲濟亨通之會，亨于天子，而共保大有之治者也。但當離乾交會之間，金受火制，小人在前，不能遽達，故有弗克亨于天子之象。占者得此，不當如九二之有攸往也，可知矣。象曰：公用亨于天子，小人害也。因小人害，所以弗克亨于天子。周公之無交害者，初之遠於四也；孔子之小人害者，三之近於四也。

The third line is in the time of great success, and also wishes to complete this favorable opportunity, to make the Son of Heaven successful and together preserve the great prosperity. However, it is at the moment when Heaven and Upper Fire meet, and Heaven metal is overcome by Fire, with small people blocking the way, so it cannot be smooth, hence the image of 'not being able to be successful with the Son of Heaven.' Those who divinate this line should not act rashly like the second line, which is obvious. The Small Image Commentary says, 'The public is successful with the Son of Heaven, but small people are the obstacle.' Because small people are interfering, so it cannot be successful with the Son of Heaven. The Duke of Zhou in the line of the first line says 'no mutual harm,' because the first line is far from the fourth line. Confucius in this Small Image Commentary says 'small people are the obstacle,' because the third line is close to the fourth line.

九四：匪其彭，無咎。彭音旁。彭，鼓聲，又盛也，言聲勢之盛也。四變中爻為震，震為鼓，彭之象也；變艮，止其盛之象也。九四居大有之時，時過中矣，乃大有之極盛者也，近君豈可極盛？然以剛居柔，故有不極其聲勢之盛之象，無咎之道也，故其占如此。伊之罔居成功，周之吐握是也，梁冀則不明矣。象曰：匪其彭無咎，明辨晳也。晳音析。晳，明貌，晳然其明辨也，離明之象也。明辨者，辨其所居之地乃別嫌多懼之地，辨其所遇之時乃盛極將衰之時也。

The line statement for the fourth line says: "Not expanding his great momentum, there is no fault." The character "彭" is read as "Pang." Originally, "彭" refers to the sound of a drum, and also means great or grand, here referring to the grandeur of momentum. When the ninth line in the fourth position changes, the lines two through four form the trigram Zhen (Thunder), which represents a drum, thus symbolizing "彭." The trigram Gen (Mountain), which emerges from the change, represents stillness, symbolizing the suppression of that great momentum. The fourth line is in the time of Da You (Great Possession), when the situation has passed its midpoint and is at the height of its prosperity. However, it is close to the position of the ruler, so how could it allow itself to reach the peak? Fortunately, it is a yang line in a yin position, so there is an image of "not expanding the momentum to its extreme," which is the way to avoid fault, hence the divination is thus. Yi Yin achieved great success but did not take credit for it, and the Duke of Zhou, while washing his hair, held his hair three times and while eating a meal, spat out the food three times, showing his respect for the virtuous. These are people who understood this principle. Liang Ji of the Eastern Han Dynasty had overwhelming power but did not know when to restrain himself, not understanding this principle. The Small Image Commentary says: "Not expanding his great momentum, there is no fault, because he clearly distinguishes things." The character "晳" is read as "Xi." "晳" means bright, describing his clear discernment, which is the image of the upper trigram Li (Fire) representing brightness. What is meant by clear discernment is first to understand one's own position, which is the place most likely to cause suspicion and most in need of caution; secondly, to understand the current situation, which is at its peak of prosperity and on the verge of decline.

六五：厥孚交如，威如吉。威如者，恭己無為，特有人君之威而已，因六五其體文明，其德中順，又有陽剛群賢輔之，即舜之無為而治矣，所以有此象。六五當大有之世，文明中順，以居尊位，虛己誠信，以任九二之賢，不惟九二有孚於五，而上下之陽亦皆以誠信歸之，是其孚信之交無一毫之偽者也。是以為六五者，賴群賢以輔治，惟威如而已，此則不言而信，不怒而民威於鈇鉞，蓋享大有太平之福者也，何吉如之？故其象占如此。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。誠能動物，一人之信，足以發上下相信之志也。易而無備者，厥孚交如矣，惟平易而不防備，則任賢勿貳，去邪勿疑，方可享無為之治矣。威如即恭己，易而無備即無為。若依舊注作戒辭，則小象止當曰威如則吉，不應曰威如之吉也。易而無備，明非尊嚴也。事尊嚴，將不為隋煬乎？

The line statement for the fifth line says: "His sincerity and mutual communication with above and below naturally carry a dignified presence, which is auspicious." The term "威如" refers to sitting in one's position with reverence and governing without action, yet naturally embodying the dignity of a sovereign. Because the upper trigram of the fifth line is Li (Fire), which represents civilization; it is a yao (line) of yin in the center, which embodies the virtue of being moderate, upright, and gentle; and it is also supported by a group of yang lines representing virtuous ministers. This is exactly the "gong ji zheng nan mian er yi" (governing with sincerity and facing south) non-action governance of Shun. Therefore, such an image is formed. In the great prosperity of the Great Possession (Dà Yǒu), the fifth line is in a civilized and moderate state, holding a high position, keeping an open heart, and fully employing the virtuous person represented by the second line. Not only does the second line show sincerity to the fifth line, but all the other yang lines also show sincerity and loyalty to it. This sincere relationship is without any hypocrisy. Therefore, as the fifth line, one only needs to rely on the assistance of virtuous ministers to govern, and preserve this dignity. This is the situation where one does not need to speak and people will believe, and one does not need to be angry and the people will fear more than a knife or an axe. This is exactly enjoying the blessings of great prosperity. What could be more auspicious than this? Therefore, the image and judgment in the line statement are like this. The Small Image Commentary says: "His sincerity is mutual, and sincerity inspires the will; the auspiciousness of dignity comes from being easy and without preparation." Sincere intention can move all things. The sincerity of the sovereign alone is enough to inspire the mutual trust of above and below. The phrase "easy and without preparation" means that once sincerity is mutual, one only needs to be easy and open without being defensive. In this way, employing virtuous people will not be fickle, and expelling villains will not be hesitant, thus achieving the non-action governance. "Dignity" is "gong ji" (reverence and self-restraint), and "easy and without preparation" is "wu wei" (non-action). If the old annotations take this sentence as a warning, then the Small Image Commentary should only say "dignity brings auspiciousness," but not "the auspiciousness of dignity." The phrase "easy and without preparation" clearly shows that the so-called dignity is not about displaying a proud demeanor. If one only emphasizes dignity, would it not become like the style of Emperor Yang of Sui?

上九：自天佑之，吉無不利。上九以剛明之德，當大有之盛，既有崇高之富貴，而下有六五柔順之君、剛明之群賢輔之，上九蓋無所作為，惟享自天佑助之福，吉而無不利者也。占者有是德，居是位，斯應是占矣。象曰：大有上吉，自天佑也。言皆天之佑助，人不可得而為也。上居天位，故曰天。此爻止有天佑之意，若繫辭又別發未盡之意也。如公用射隼，止有解悖之意，若成器而動，又未盡之意也。言各不同，皆發未盡之意，舊注泥於繫辭者非。

The line statement for the top line says: "Divine protection from heaven, auspicious, without any obstacles." The top line, possessing the virtue of strength and clarity, is in the most flourishing period of the Great Possession. It has lofty wealth above, and below it is the flexible and virtuous ruler, the fifth line, along with a group of wise and clear ministers. The top line itself does not need to do anything; it merely enjoys the blessings of heavenly protection, hence it is auspicious and without obstacles. If a person seeking divination has such virtue and occupies such a position, then he is worthy of this interpretation. The Small Image Commentary says: "Great Possession brings great auspiciousness, from heaven's protection." This means that all these blessings come from heavenly protection, not from human effort. The top line occupies the position of heaven, hence it is called "heaven." This line itself only conveys the meaning of "heavenly protection." As for what is said in the Great Treatise, that is an elaboration on the meaning not fully expressed in the line statement. Just as in the hexagram of "Release," the top line says "the public shoots a falcon," which originally only conveys the meaning of removing disorder. The Great Treatise adds "keeping one's talents hidden and waiting for the right time to act," which is an idea not expressed in the line statement. Each explanation is different, all elaborating on what was not fully expressed in the line statement. It is wrong for old commentaries to rigidly use the Great Treatise to interpret the meaning of this line.

謙，艮下坤上。謙，輕。謙者，有而不居之義。山之高，乃屈而居地之下，謙之象也。止於其內而收斂不伐，順乎其外而卑以下人，謙之義也。序卦：有大者不可以盈，故受之以謙，故次大有。謙亨，君子有終。君子三也，詳見乾卦。三爻艮終萬物，故曰有終。彖辭明。

The hexagram of "Modesty" has the lower trigram as Gen (Mountain) and the upper trigram as Kun (Earth). The "Zagua Zhuan" says "Modesty is light," meaning that a modest person esteems himself lightly and places himself below others. The concept of "modesty" refers to possessing something without claiming it. A mountain is naturally high, yet it is placed beneath the earth, which is the symbolic representation of the hexagram of "Modesty." The inner trigram Gen signifies stopping, stopping within and restraining oneself, not boasting about one's achievements; the outer trigram Kun signifies following, following outwardly and lowering one's posture, being humble towards others, which is the meaning of the hexagram of "Modesty." The "Xugua Zhuan" says: when one possesses a great number of people, one should not be complacent, so after the hexagram of "Great Possession," the hexagram of "Modesty" follows. This is why the hexagram of "Modesty" comes after "Great Possession." The hexagram statement "Modesty is harmonious, the superior person has a proper conclusion" refers to the line nine in the third position as the "superior person." The reason is explained in detail in the hexagram of "Qian." The trigram Gen is in the third position among the eight trigrams, and Gen is also the trigram that concludes all things, hence it is said "has a proper conclusion." The meaning of these sentences is clearly explained in the "Tuan Zhuan."

彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。上時掌反。濟者，施也。天位乎上而氣則施於下也。光明者，生成萬物，化育昭著而不可掩也。卑者，地位乎下也；上行者，地氣上行而交乎天也。天尊而下濟，謙也，而光明，則亨矣；地卑，謙也，而上行，則亨矣，此言謙之必亨也。

The Commentary on the Judgment says: "Why is the hexagram of Humility (Qian) so prosperous? The principle of Heaven is to descend and bestow, thereby becoming more luminous. The principle of Earth is to remain lowly and allow its energy to ascend. Heaven's principle is to diminish fullness and increase humility, Earth's principle is to break fullness and flow into humility, the principle of spirits and gods is to harm fullness and bestow blessings upon humility, and the principle of humans is to detest fullness and prefer humility. When one is humble yet occupies a high position, virtue becomes more radiant; when one is humble yet occupies a low position, people cannot surpass him. This is the reason why the gentleman can achieve a good end." The term "上行" (shàng xíng) is pronounced "shí zhǎng" with the "上" (shàng) read in reverse tone, meaning ascending. "济" (jì) means bestowal; Heaven is above, yet its energy descends to nourish all things. "光明" (guāng míng) refers to its ability to generate and nurture all things, manifesting clearly and unmistakably. "卑" (bēi) means lowly, referring to Earth's position being below; "上行" (shàng xíng) means the Earth's energy ascending and meeting with Heaven. Heaven is naturally exalted yet is willing to descend and bestow, which is humility, and thus becomes more luminous, which is prosperity. Earth is naturally lowly, which is humility, and its energy can ascend to meet Heaven, which is also prosperity. These two sentences explain that the virtue of humility will certainly lead to prosperity.

虧盈蓋謙以氣言，變盈流謙以形言，變者傾壞，流者流注卑下之地而增高也。害盈福謙以理言，惡盈好謙以情言，此四句統言天地鬼神人，三才皆好其謙，見謙之所以亨也。踰者，過也，言不可及也。尊者有功有德，謙而不居，愈見其不可及，亦如天之光明也；卑者有功有德，謙而不居，愈見其不可及，亦如地之上行也。夫以尊卑之謙，皆自屈於其始，而光不可踰，皆自伸於其終，此君子之所以有終也。

"The idea of 'deficit and surplus' refers to the nature of energy, while 'change of surplus and flow of humility' refers to form: 'change' means collapse and destruction, and 'flow' means the mud and sand flowing into the low places, gradually raising them. 'Harm to surplus and blessing to humility' refers to reason, while 'dislike of surplus and preference for humility' refers to human sentiment. These four sentences cover heaven, earth, ghosts and spirits, and people, showing that heaven, earth, and humanity all favor humility. Thus, humility is able to achieve success. 'Exceeding' means to surpass, meaning others cannot match him. A person of high status who has merit and virtue but remains humble and does not take credit appears even more unmatched, just as heaven above becomes more luminous. A person of low status who has merit and virtue but remains humble and does not take credit also appears even more unmatched, just as earth below can still have its energy rise upward. Therefore, whether the superior or the inferior, humility begins with oneself lowering down, yet the brilliance is something others cannot surpass; in the end, it is oneself expanding and opening up. This is why the gentleman is able to have a good ending."

象曰：地中有山，謙。君子以裒多益寡，稱物平施。裒，步尤切。上下五陰，地之象也；一陽居中，地中有山之象也。五陰之多，人慾也；一陽之寡，天理也。君子觀此象，裒其人慾之多，益其天理之寡，則廓然大公，物來順應，物物皆天理，自可以稱物平施，無所處而不當矣。裒者，減也。

The Great Image Commentary says: "There is a mountain within the earth, which is the image of Humility. The gentleman thus reduces what is excessive and increases what is lacking, measures things and makes his giving fair." "Pou" is pronounced as "bu you." The entire hexagram has five yin lines, which represent the earth; only the line nine in the third position is a yang line, which is the image of "a mountain within the earth." Five yin lines in such abundance represent human desires; one yang line in such scarcity represents heavenly principles. When the gentleman sees this image, he reduces his excessive human desires and increases his meager heavenly principles. In this way, his heart becomes broad and impartial. When affairs arise, he responds naturally and appropriately, everything conforms to heavenly principles, and thus he can measure things and give fairly, regardless of the circumstances he is in. "Pou" means to reduce.

初六：謙謙君子，用涉大川，吉。凡易中有此象而無此事、無此理者，於此爻涉大川見之，蓋金車玉鉉之類也。周公立爻辭，止因中爻震木在坎水之上，故有此句，而今就文依理，只得說能謙險亦可濟也。六柔，謙德也；初卑位也，以謙德而居卑位，謙而又謙也。君子有此謙德，以之濟險亦吉矣，故占者用涉大川吉。象曰：謙謙君子，卑以自牧。牧，養也。謙謙而成其君子何哉？蓋九三勞謙君子，萬民所歸服者也，二並上與三俱鳴其謙，四則撝裂其謙，五因謙而利侵伐，初居謙之下，位已卑矣，何所作為哉？惟自養其謙德而已。

The line statement for the first line says: "A gentleman who is humble and yet more humble, using such virtue to cross a great river, is auspicious." In the Zhou Yi, whenever there is only an image but no actual event or reasoning, this line's "crossing the great river" reveals it, similar to the "golden arrow" in the Shexi hexagram and the "jade handle" in the Ding hexagram. The Duke of Zhou attached this line statement because the primary hexagram's third to fifth lines form the Zhen trigram, which represents wood, and the second to fourth lines form the Kan trigram, which represents water. Wood floating on water is like a boat, hence this line. If we explain it according to its meaning, we can say that a person who is humble can overcome dangers. The first line is a yin line, which represents humility; the first line is also a low position, so being humble and occupying a low position is humility on top of humility. A gentleman with such humility can cross over dangers and it is auspicious, so the person consulting the oracle says "using humility to cross the great river is auspicious." The Small Image Commentary says: "A gentleman who is humble and yet more humble, keeps himself low and cultivates himself." "Mu" means to raise or nurture. How does being humble and yet more humble achieve the name of a gentleman? Because the ninth line is a gentleman who has achieved success and remains humble, and all the people follow him; the sixth line and the sixth line above follow the ninth line to express their humility together; the sixth line four lets itself be aside for humility; the sixth line five uses humility to benefit in military campaigns; only the first line is at the very bottom of the Humble hexagram, already in the lowest position, so what can it do? It can only cultivate this virtue of humility itself.

六二：鳴謙，貞吉。本卦與小過同有飛鳥遺音之象，故曰鳴。豫卦亦有小過之象，亦曰鳴。又中爻震為善鳴。鳴者，陽唱而陰和也。荀九家以陰陽相應故鳴，得之矣。故中孚錯小過，九二曰鳴鶴在陰，又曰翰音登于天，皆有鳴之意。鳴鶴小象曰中心願也，此曰中心得也，言二與三中心相得，所以相唱和而鳴也。若舊注以謙有聞，則非鳴謙，乃謙鳴矣。若傳以德充積於中，見於聲音，則上六鳴謙其志未得，與鳴豫之凶，皆說不去矣。六二柔順中正，相比於三，三蓋勞謙君子也，三謙而二和之，與之相從，故有鳴謙之象，正而且吉者也，故其占如此。象曰：鳴謙貞吉，中心得也。言六二與三中心相得，非勉強唱和也。

The line statement for the second line says: "It harmonizes with the sound of a modest virtue, maintaining the correct position brings good fortune." The hexagram of the primary hexagram and the hexagram of "Small Excess" both have the image of a flying bird leaving a sound, so it is said "sound." The hexagram of "Joyful Expectation" also carries the image of "Small Excess," and thus also says "sound." Moreover, the interaction of lines three to five forms the trigram Zhen (Thunder), which represents a good sound. So what is called "sound" refers to the yang line initiating the sound and the yin line responding. The nine schools of the Book of Changes, including Xun Shuang, say that yin and yang correspond to each other before they make a sound, and this is correct. Therefore, the hexagram of "Faithful Center" and the hexagram of "Small Excess" are opposite to each other. The second line of "Faithful Center" says "A crane calls in the shade," and the top line says "Its voice reaches the heavens," both containing the meaning of "sound." The small image commentary of the line "A crane calls" says "It expresses the inner wish," while the small image commentary here says "It expresses the inner harmony," both indicating that line six two and line nine three have a true mutual understanding, thus harmonizing with each other in sound. If we interpret it as "fame arising from modesty," then it is not "modest sound," but rather "sound of modesty." If we interpret it as the accumulation of virtue within and its expression as sound, as in the Cheng氏 Commentary on the Book of Changes, then line six six, which is also "modest sound," says "Its aspirations are not fulfilled," and line one of "Joyful Expectation," which is "sound of joy," is still ominous, which does not make sense. Line six two is gentle and resides in the center and maintains the correct position, adjacent to line nine three, which is the gentleman who has achieved merit and is modest. Since line nine three is modest, line six two responds to it and follows it, thus having the image of "modest sound," which is both correct and auspicious, hence the judgment. The small image commentary says: "Modest sound, maintaining the correct position brings good fortune, because the inner harmony is genuine." It means that line six two and line nine three truly understand each other, not merely forcing a mutual response.

九三：勞謙君子，有終吉。勞者，勤也，即勞之來之之勞。中爻坎為勞卦，雖繫辭去聲讀，然同此勞字也。又中爻水，水有井象，君子以勞民勸相，此勞字之象也。艮終萬物，三居艮之終，故以文王卦辭君子有終歸之。八卦正位，艮在三，所以此爻極善。有終即萬民服。舊注因繫辭有功而不德同，遂以為功勞，殊不知勞乎民後方有功，此爻止有勞而不伐意，故萬民服。九三當謙之時，以一陽而居五陰之中，陽剛得正，蓋能勞乎民而謙者也。然雖不伐其勞，而終不能掩其勞，萬民歸服，豈不有終？故占者吉。象曰：勞謙君子，萬民服也。陰為民，五陰故曰萬民；眾陰歸之，故曰服。

The third line statement says: "A gentleman who toils for the people and remains humble can have a good ending, which is auspicious." "Toil" here means diligence, as in the "toil" cited in the "Mencius." The second to fourth lines form the trigram Kan, and the "Commentary on the Diagrams" calls Kan the "Toil Trigram." Although the "toil" in the "Great Treatise" is pronounced with a falling tone, it is actually the same character as here. Moreover, the middle trigram belongs to water, which has the image of a well. The "Great Image" of the "Well" hexagram says, "The gentleman toils the people and encourages them," which is exactly the image of "toil." The trigram Gen signifies the completion of all things. The third line is the topmost line of the lower trigram Gen, so the phrase "a gentleman has a good ending" in King Wen's hexagram statement is attributed to this line. Since the eight trigrams are in their proper positions and Gen is in the third line, this line is especially good. "Having a good ending" means that the people are all loyal. Old commentaries, because the "Great Treatise" says about this line "has merit but no virtue," interpret "toil" as merit, but they fail to realize that one must first toil for the people before one can have merit. This line only conveys the meaning of exerting effort without boasting, so the people are all loyal. The third line is in the state of humility, with a yang line in the midst of five yin lines. Yang is strong and upright, which is exactly the character of a person who toils for the people and remains humble. Although he does not boast about his toil, his toil cannot be concealed, so the people all come to him, how could he not "have a good ending"? Therefore, the divination is auspicious. The "Small Image Commentary" says: "A humble and toiling gentleman, the people all obey him." Yin lines symbolize the people, and there are five yin lines in the hexagram, so it is called "ten thousand people." All the yin lines are drawn to it, so it is called "obey."

六四：無不利，撝謙。撝者，裂也，兩開之意。六四當上下之際，開裂之象也。撝謙者，以撝為謙也。凡一陽五陰之卦，其陽不論位之當否，皆尊其陽而卑其陰，如復之元吉，師之錫命，豫之大有得，比之顯比，剝之得輿，皆尊其陽不論其位也。六四才位皆陰，九三勞謙之賢，正萬民歸服之時，故開裂退避而去，非舊注更當發揮其謙也。六四當謙之時，柔而得正，能謙者也，故無不利矣。但勞謙之賢在下，不敢當陽之承，乃避三而去之，故有以撝為謙之象，占者能此，可謂不違陽陽之則者矣。象曰：無不利，撝謙，不遠則也。則者，陽尊陰卑之法則也，撝而去之，不違尊卑之則矣。

The line statement for the fourth line (six in the fourth): "There is no disadvantage; by splitting oneself and giving way, one shows humility." The character "撝" means to split or divide, indicating the act of giving way to both sides. The fourth line is located at the junction of the upper and lower trigrams, symbolizing the image of splitting. "撝谦" refers to showing humility by giving way. In any hexagram with one yang line and five yin lines, the yang line, regardless of its position, is considered superior and the yin lines inferior: for example, in the hexagram "Fu" (Return), the line "initial nine" says "original good fortune"; in the hexagram "Shi" (Army), the line "nine two" says "the king gave three commands"; in the hexagram "Yu" (Joy), the line "nine four" says "great gain"; in the hexagram "Bi" (Approach), the line "nine five" says "clear approach"; in the hexagram "Bo" (Decline), the line "upper nine" says "gain a carriage." These all show the superiority of the yang line regardless of its position. The fourth line is both in quality and position yin, while the line three is a virtuous and humble person who is at the time when all people are in submission. Therefore, it splits itself and gives way, not as the old commentary suggests, to further promote its own humility. The fourth line is in the hexagram of humility, is gentle and in the proper position, and thus is a person who is humble, so there is no disadvantage. However, the virtuous and humble person is directly below it, and it does not dare to accept the support of the yang line, so it avoids the line three and gives way, hence the image of "showing humility by giving way." If one who divines the hexagram acts in this way, it can be said to be in accordance with the principle of yin and yang, with the superior and inferior positions. The "Small Image Commentary" says: "There is no disadvantage, giving way to show humility, not violating the principle." "Principle" refers to the principle of yang being superior and yin being inferior. Giving way by splitting oneself is precisely not violating the principle of superiority and inferiority.

六五：不富以其鄰，利用侵伐，無不利。陽稱富，小畜五陽，故小象曰不獨富也；陰皆不富，故泰六四亦曰不富。富與鄰皆指三。以者，用也。中爻震為長子，三非正應，故稱鄰。言不用富厚之力，但用長子帥師，而自利用侵伐也。坤為眾，中爻震，此爻變離為戈兵，眾動戈兵，侵伐之象。此象亦同初六用涉大川，但此則以變爻言也，上六利用行師亦此象。五以柔居尊，在上而能謙者也，上能謙則從之者眾矣，故有不富以鄰而自利用侵伐之象。然用侵伐者，因其不服而已，若他事亦無不利也，占者有此謙德，斯應是占矣。象曰：利用侵伐，征不服也。侵伐非黷武，以其不服，不得已而征之也。

The line statement for the sixth line (six in the fifth) says: "Not relying on one's own wealth but relying on the strength of neighbors, it is favorable for military campaigns, there is no disadvantage." A yang line is called "rich," and the hexagram Xiao Xu has five yang lines, so the small image of nine five says "not alone rich." Yin lines are not rich, so in the hexagram Tai, the fourth line also says "not rich." Here, "rich" and "neighbors" both refer to nine three. "With" means to use. The lines three to five form the trigram Zhen, which represents the eldest son; nine three is not the correct corresponding line to six five, so it is only called "neighbors." This means not using one's own strong resources, but relying on the eldest son to lead the army, which naturally favors military campaigns. The lower trigram is Kun, representing the people, the middle line is Zhen, representing active movement, and when the sixth line changes, the upper trigram becomes Li, representing weapons and soldiers. When the people move, the weapons and soldiers follow, which is the image of "invasion and warfare." This image is similar to the first line's "using to cross a great river," but here it is based on the changing line. The sixth line "favorable for military campaigns" is also based on this image. Six five, a yin line in a noble position, is above and can be humble; when someone in a high position is humble, those following naturally increase, so there is the image of "not relying on one's own wealth but relying on the strength of neighbors, naturally favorable for military campaigns." However, the reason for using military force is only because the other side does not submit; if it is about other matters, it is still favorable. A person who divines with such humility is worthy of this divination. The small image says: "favorable for invasion and warfare, because of the不服 (non-submission)." Military campaigns are not about excessive warfare, but only because the other side does not submit, and it is only necessary to attack them.

上六：鳴謙，利用行師，征邑國。凡易中言邑國者，皆坤土也。升卦坤在外，故曰升虛邑；晉卦坤在內，故曰維用伐邑；泰之上六曰自邑告命；師上六曰開國承家；復之上六曰以其國君凶；訟九二變坤，曰邑人三百戶；益之中爻坤曰為依遷國；夬下體錯坤曰告自邑；渙九五變坤曰渙王居；此曰征邑國，皆因坤土也。上六當謙之終，與三為正應，見三之勞謙，亦相從而和之，故亦有鳴謙之象。然六二中正，既與三中心相得，結親比之好，則三之心志不在上六而不相得矣，故止可為將行師征邑國而已，豈能與勞謙君子之賢相為唱和其謙哉？象曰：鳴謙志未得得也，可用行師征邑國也。志未得者，上六與九三心志不相得也。六二與上六皆鳴謙，然六二中心得，上六志未得，所以六二貞吉，而上六止利用行師也。

The line statement for the sixth line above the hexagram says: "It harmonizes with the sound of humility, it is appropriate to go to war and lead troops, to attack subordinate towns and small states." Whenever the "town" or "state" is mentioned in the Zhou Changes, it is because the hexagram contains the trigram of Earth, which represents land. In the hexagram of Ascending, Earth is in the outer trigram, so it says "ascending to an empty town"; in the hexagram of Progress, Earth is in the inner trigram, so it says "using it to attack a town"; in the hexagram of Greatness, the sixth line says "the town reports the command"; in the hexagram of Military, the sixth line says "establishing a state and continuing the family"; in the hexagram of Returning, the sixth line says "the ruler of the state meets misfortune"; in the hexagram of Strife, the second line changes into Earth, so it says "three hundred households in the town"; in the hexagram of Gain, the middle line is Earth, so it says "it is advantageous to rely on and move the state"; in the hexagram of Parting, the lower trigram and Earth are opposite trigrams, so it says "announcing from the town"; in the hexagram of Dispersal, the fifth line changes into Earth, so it says "the king resides in dispersal." Here it says "marching against towns and states," and all of these are because of the Earth trigram. The sixth line is at the end of the hexagram of Humility, and it is in a correct correspondence with the third line. It sees that the third line is laborious yet humble, and thus follows in harmony with it, so it also has the image of "humble sound." However, the second line is in the center and upright, having already formed a close and harmonious relationship with the third line, thus establishing a close and friendly connection. Therefore, the third line's thoughts are not directed toward the sixth line, and the two cannot harmonize. Hence, the sixth line can only serve as a general to lead troops in attacking subordinate towns and small states, but it cannot harmonize with the humble and virtuous gentleman in mutual resonance. The Small Image Commentary says: "Humble sound, the will is not yet attained; it is advantageous to lead troops and march against towns and states." The phrase "the will is not yet attained" refers to the sixth line and the third line not being in harmony. Both the second and sixth lines are "humble sound," but the second line is "centered and attained," while the sixth line is "the will is not yet attained," so the second line remains upright and attains good fortune, while the sixth line can only be advantageous for leading troops and marching against towns and states.

豫，坤下震上。豫，怠。豫者，和樂也。陽始潛閉於地中，及其動而出地，奮發其聲，通暢和豫，豫之象也。內順外動，豫之由也。序卦：有大而能謙必豫，故受之以豫，所以次謙。豫，利建侯行師。震長子主器，震驚百里，建侯之象；中爻坎陷，一陽統眾陰，行師之象也。屯有震無坤，則言建侯；謙有坤無震，則言行師；此震坤合，故兼言也。

The hexagram Yu has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The Zajianguan says, "Yu means ease," meaning that ease and comfort can lead to laziness. The term "Yu" refers to harmony and joy. Yang energy initially remains hidden underground, but when it moves and breaks through the earth, it produces thunder, and all things become smooth and joyful, which is the image of the hexagram Yu. The inner trigram Kun is gentle and yielding, while the outer trigram Zhen is active and vigorous, moving in accordance with its nature, which is the origin of Yu. The Xugua transmission says: after possessing great wealth and being humble, one must be joyful, so the hexagram Qian (Humility) is followed by Yu, which is why Yu comes after Qian. The hexagram statement says, "Yu is suitable for establishing feudal lords and military campaigns." Zhen represents the eldest son, who oversees ancestral temples and ritual vessels, and the hexagram Zhen also says, "Thunder startles a hundred miles," which is the image of "establishing feudal lords." The second to fourth lines form the trigram Kan (Water), which represents danger and difficulty, with one yang line leading many yin lines, which is the image of "military campaigns." The hexagram Tun has Zhen but not Kun, so it only mentions "establishing feudal lords"; the hexagram Qian has Kun but not Zhen, so it only mentions "military campaigns"; here, both Zhen and Kun are combined, so both are mentioned.

彖曰：豫，剛應而志行，順以動豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。以卦體卦德釋卦名卦辭，而極言之。剛，九四也；剛應者，一陽而眾陰從之也；志行者，陽之志得行也。剛應志行，豫也；內順外動，所以成其豫也，故名豫。

The Commentary on the Judgment says: "The Hexagram of Joy, the strong line gains the response of all the other lines and thus its aspirations can be carried out; moving in accordance with the way, this is Joy. The principle of Joy is to move in accordance with the way, so the movement of heaven and earth is no different, let alone matters of feudal appointments and military campaigns. Heaven and earth move in accordance with the way, so the sun and moon move without deviation and the four seasons change in proper order; the sage moves in accordance with the way, so punishments are simple and the people are convinced. The timing and principle contained in Joy are indeed great." This passage explains the name and statement of the hexagram by referring to its structure and virtue, and then extends the meaning to express admiration. "Strong" refers to the Nine in the Fourth; "strong line receiving response" means that in the entire hexagram there is only one yang line, and all the yin lines follow it; "aspiration being carried out" means that the aspiration of this yang line is realized. The strong line receiving response and the aspiration being carried out is Joy; the inner trigram is gentle and the outer trigram is movement, which is the reason for Joy, hence the hexagram is named Joy.

凡事合乎天理則順，肯乎天理則逆。順以動，一念一事皆天理矣。天地如之者，言天地亦不過如我之順動也；天地且不之違，而況於人之建侯行師乎？此其所以利也。天地以順動者，順其自然之氣；聖人以順動者，順其當然之理。不過者，不差過也；不忒者，不愆忒也。刑罰不事乎理，惟乘一人喜怒之私，故民不服；若順動合乎天理之公，縱施刑罰亦天刑也，故民服。時養者，豫中事理之時宜也，即順動也，此極言而贊之也。六十四卦時而已矣。事若淺而有深意，曰時義大矣哉，欲人思之也；非美事有時或用之，曰時用大矣哉，欲人則之也；大事大變曰時，大矣哉，欲人謹之也。

Anything that conforms to the principles of heaven and earth is considered harmonious, while anything that goes against these principles is considered contrary. If one acts in accordance with the principles of heaven and earth, then every thought and every action will conform to these principles. The phrase "the heavens and earth act in this way" means that the operation of the heavens and earth is no different from this harmonious movement. Since even the heavens and earth do not violate this principle, how much more so should human affairs such as establishing feudal states or launching military campaigns follow it? This is the reason why the hexagram statement says "it is advantageous." The heavens and earth act in harmony with the principles of nature; the sages act in harmony with the principles of righteousness. "Not making mistakes" means not deviating from the right path, and "not causing errors" means not producing confusion. If punishments are not based on reason but solely on the personal likes and dislikes of the sovereign, the people will not accept them. However, if punishments are carried out in accordance with reason and in harmony with the principles of heaven and earth, then even if they are enforced, they are as if the heavens themselves are administering justice, so the people will accept them. The term "时养" should be understood as "时义," referring to the appropriate timing and meaning in the hexagram of "Yù" (Joy), which means acting in harmony with the right moment. This sentence expresses the principle to its fullest extent and praises it. All sixty-four hexagrams, when examined, ultimately revolve around the concept of "time." Some things may seem simple but contain profound meaning, and thus it says "the meaning of time is great indeed," urging people to think carefully. Some matters may not be inherently good but may sometimes be necessary, and thus it says "the use of time is great indeed," urging people to take it as a standard. Some matters are of great importance and involve major changes, and thus it directly states "time is great indeed," urging people to be especially cautious.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。奮者，奮發而成聲也。作，乃制禮作樂之作。作樂以崇德，故聞樂知德。殷，盛也。作樂乃朝廷邦國之常典，各有所主，其樂不同；惟萬物本乎天，故有郊；人本乎祖，故有廟；是其用樂之最大者，故曰殷薦。故冬至祀上帝於圜丘，而配之以祖，必以是樂薦之；季秋祀上帝於明堂，而配之以考，必以是樂薦之也。中爻坎為樂律，樂之象；五陰而崇一陽德，崇德之象；帝出於震，上帝之象；中爻艮為門闕，坎為隱伏，宗廟祖宗之象。

The Great Image Commentary says: "Thunder arises from the earth and resounds with vigorous force, which is the hexagram Yu. Former kings thus composed music to honor virtue, offering it solemnly to the Supreme Deity and pairing it with ancestors. 'Fen' refers to vigorous action that produces sound. 'Zuo' means 'to compose music and establish rites,' as in 'to compose music and establish rites.' Composing music is to honor virtue, so listening to the music of a dynasty reveals its virtue. 'Yin' means grandeur. Composing music was a regular practice of the court and states, each with its own primary use and distinct musical compositions; yet all things originate from heaven, hence the rite of sacrificing at the Temple of Heaven; people originate from ancestors, hence the rites of ancestral worship in the ancestral temple. These are the most solemn occasions for using music, hence called 'Yin Jian.' Therefore, on the winter solstice at the Round Altar, when sacrificing to the Supreme Deity with the first ancestor as a partner, this music is certainly used. Similarly, in the third autumn month at the Bright Hall, when sacrificing to the Supreme Deity with the father and father's father as partners, this music is also certainly used. The interaction of the second and fourth lines forms Kan, which represents the musical scale, thus 'music' is the symbolic image. Five yin lines together honor the one yang line, thus 'honoring virtue' is the symbolic image. The Sayings on the Hexagrams say 'The Emperor arises from Zhen,' and the upper trigram is Zhen, thus 'Supreme Deity' is the symbolic image. The interaction of the third and fifth lines forms Gen, which represents gates and thresholds, and Kan also represents concealment, thus representing the ancestral temple and ancestors."

初六：鳴豫，凶。鳴，詳見鳴謙。謙豫二卦同體，文王綜為一卦，故雜卦曰謙輕而豫怠也。謙之上六即豫之初六，故二爻皆言鳴。震性動又決躁，所以浚恆凶，飛鳥凶。初六與九四為正應，九四由豫，初據其應與之常，欲相從乎四而和之，故有鳴豫之象。然初位卑，四近君，乃權臣也，正其志大行之時，上下既懸絕，且初又不中正，應與之情乖矣，豈能與四彼此唱和？其豫不能唱和，初之志窮矣，凶之道也，故占者凶。象曰：初六鳴豫，志窮凶也。惟志窮所以凶。中孚鶴鳴子和，曰中心願也；六二鳴謙，曰中心得也，此心志相孚者也。上六鳴謙，曰志未得也；初六鳴豫，曰志窮凶也，此心志不相孚者也。相孚者皆曰心，不相孚者皆曰志，此所以為聖人之言。

The line statement for the first line (initial line) says: "The sound is loud and shows off one's pleasure, which is ominous." The explanation of the character "鸣" (sound) is detailed in the second line of the "Qian" hexagram, which says "Ming Qian" (modest sound). The "Qian" and "Yu" hexagrams originally share the same structure, but King Wen reversed them and made them two separate hexagrams. Therefore, the "Zagua Zhuan" says "Qian is light and Yu is lazy." The sixth line of the "Qian" hexagram, when reversed, becomes the first line of the "Yu" hexagram, so both lines mention "Ming." The nature of the "Zhen" trigram is active and impetuous, so the first line of the "Heng" hexagram says "Jun Heng Xiong" (constant effort leads to misfortune), and the "Xiaoguo" hexagram says "Fei Niao Yi Xiong" (a flying bird meets misfortune). The first line and the fourth line are in a correct correspondence. The fourth line is the line from which the pleasure of the entire hexagram originates. The first line, relying on the principle of correct correspondence, wants to follow the fourth line to respond to it, thus forming the image of "Ming Yu" (loud pleasure). However, the first line is in a low position, while the fourth line is close to the ruler's position and is the powerful minister. At this time, the fourth line's aspirations are flourishing, and the distance between the first and fourth lines is great. Moreover, the first line is not in the central position and is not in the proper position, so the relationship between the corresponding lines has already become estranged. How can it then harmonize with the fourth line? Since harmony cannot be achieved, the aspirations of the first line are exhausted, which follows the path of misfortune, so the divination is ominous. The "Xiang Zhuan" says: "The first line's loud pleasure, the aspirations are exhausted, hence ominous." Because the aspirations are exhausted, it is ominous. In the "Zhongfou" hexagram, the second line says "He Ming, Zi He" (the crane calls, and the son responds), and the "Xiang Zhuan" says "Zhongxin Yan" (the heart's wish). In the "Qian" hexagram, the second line says "Ming Qian," and the "Xiang Zhuan" says "Zhongxin De" (the heart's fulfillment). These two instances are cases where the aspirations are in harmony. In the "Qian" hexagram, the sixth line says "Ming Qian," and the "Xiang Zhuan" says "Zhi Wei De" (aspirations not fulfilled). In the "Yu" hexagram, the first line says "Ming Yu," and the "Xiang Zhuan" says "Zhi Qiong Xiong" (aspirations exhausted, hence ominous). These two instances are cases where the aspirations are not in harmony. Whenever there is harmony, the word "heart" is used; whenever there is disharmony, the word "aspiration" is used. This clearly shows the precision of the sage's word choice.

六二：介于石，不終日貞吉。凡物分為兩間者曰介。二變剛，分坤為兩間，介之象也。介于石者，言操守之堅，如石不可移易，中爻艮石之象也。不終日者，不溺於豫，見幾而作，不待其日之晚也。二變中爻離日，居下卦之上，不終日之象也。八卦正位，坤在二，故貞吉。豫易以溺人，諸爻皆溺於豫，獨六二中正自守，安靜堅確，故有此象，正而且吉之道也，故其占如此。象曰：不終日貞吉，以中正也。惟中正，故不終日貞吉。

The line statement for the second line says: "Upright and firm, like a stone, not waiting for the day to end before withdrawing, uprightness brings good fortune." The term "介" refers to dividing something into two parts with clear boundaries. When the second line becomes yang, it splits the lower trigram坤 into upper and lower parts, which is the image of "介." "介于石" describes firmness and steadfastness, like a stone that cannot be moved. The trigrams from three to five form 艮, which represents stone, thus symbolizing "stone." "Not waiting for the day to end" means not being immersed in pleasure, but taking action as soon as there is a sign, without waiting until sunset. When the second line becomes yang, the trigrams from two to four form 离, which represents the sun, and the second line is at the top of the lower trigram, thus symbolizing "not waiting for the day to end." The trigram坤 is in the second position in the eight trigrams, and the second line is exactly in the position of坤, so it is said "uprightness brings good fortune." Pleasure is easy to overwhelm people, and most lines in the primary hexagram are immersed in豫, but the second line is in the center and upright, holding firm and remaining quiet and steady, thus having this image. This is the correct and auspicious path, hence the divination is as such. The Small Image Commentary says: "Not waiting for the day to end, uprightness brings good fortune, because it is upright and in the center." It is precisely because it is upright and in the center that it can maintain uprightness without waiting for the day to end and thus gain good fortune.

六三：盱豫悔，遲有悔。盱者，張目也。中爻錯離，目之象也。盱自以為豫者，九四當權，三與親比，幸其懼勢之足憑，而自縱其所欲也。盱與介相反，遲與不終日相反，二中正，三不中正故也。四為豫之主，六三陰柔，不中不正而近於四，上視於四而溺於豫，宜有悔者也，故有此象。而其占為事當速悔，若悔之遲，則過而不改，是謂過矣，此聖人為占者開遷善之門，而勉之以速改也。象曰：盱豫有悔，位不當也。六三不中正，故位不當。

The line statement for the third line says: "Looking up with wide eyes in pursuit of ease and comfort will bring regret; if one delays and does not change, there will be even greater regret." "Xu" means to open one's eyes and look upward. The hexagram formed by the second to fourth lines is Kan, which is opposite to Li. Li represents the eye, so this is the image of the eye. The reason the line is looking up and imagining it has obtained ease and comfort is because nine four is in a position of power, and six three is close to it, clinging to it, rejoicing in the power it can rely on, and thus indulging in its desires. "Xu" is opposite to "Jie" in line two, and "Chi" is opposite to "Bu Zhong Ri" in line two, because six two is in the center and upright, while six three is neither in the center nor in the proper position. Nine four is the main line from which ease and comfort arise in the entire hexagram. Six three is yin and weak, neither in the center nor in the proper position, and is close to nine four. Looking up at nine four and becoming immersed in ease and comfort naturally brings regret, hence this image. As for the interpretation, it means that one should quickly repent of such behavior; if one delays repentance, it becomes a case of having a fault but not changing it, which is truly called "excess." This is what the sage does for those who consult the hexagram, opening a door for them to change their ways and turn back to goodness. The Small Image Commentary says: "Looking up in ease brings regret because the position is inappropriate." Six three is neither in the center nor in the proper position, so it is said to be in an inappropriate position.

九四：由豫，大有得，勿疑朋盍簪。由豫者，言人心之和豫由四而致也。本卦一陽為動之主，動而眾陰悅從，故曰由豫。大有得者，言得大行其志，以致天下之豫也。四多疑懼，故曰疑；又中爻坎，亦為狐疑。勿疑者，中爻艮止，止而不疑之象也，因九四才剛明，故教之以勿疑也。盍者，合也；簪者，首笄也，婦人冠上之飾，所以緫聚其髮者也。下坤，婦人之象也；一陽橫於三陰之首，簪之象也。勿疑朋盍簪者，勿疑朋合於我者皆簪冠之婦人也。

The fourth line statement says: "The joy of the world comes from him, and he gains much; do not doubt, for friends will gather together like hairpins fastening hair." The phrase "by豫" means that the joy of people's hearts comes from the fourth line. The primary hexagram has only one yang line, which is the main line of movement, and when it moves, all the yin lines are happy to follow, hence "by豫." "Great gain" means he can greatly promote his aspirations, thus bringing joy to the world. The fourth line's position is most prone to doubt and fear, so it says "doubt"; moreover, the interaction of lines two to four forms Kan, which is associated with suspicion. It says "do not doubt" because the interaction of lines three to five forms Gen, which represents stopping, so stopping and no longer doubting is the image of "do not doubt." Also, since the fourth line is of a strong and bright nature, it teaches him not to be overly suspicious. "He" means gathering together; "zhan" is a hairpin used by women to fasten their hair, a decoration on a hat. The lower trigram is Kun, which is the image of a woman. A single yang line on top of three yin lines is exactly the image of a hairpin. Therefore, "do not doubt the gathering of friends" means do not doubt those who gather around me, for they are merely women fastening their hair with hairpins.

九四一陽居五陰之中，人所由以為豫，故有由豫之象。占者遇此，故為大有得。然人既樂從，正當得志之時，必展其大行之志，俾人人皆享其和平豫大之福。勿疑由豫於我者，無同德之陽明，而所以朋合於上下內外者皆陰柔之群小可也，故又教占者必不可疑如此。象曰：由豫，大有得，志大行也。剛應而無他爻以分其權，故曰志大行。

Nine in the Fourth is a yang line located among five yin lines. The joy and pleasure of the people all come from it, so there is the image of 'following ease.' When someone encounters this line in divination, they are told 'great gain.' However, since the people are willing to follow, when he is in a position of power, he must carry out his grand ambition to bring peace and happiness to all. Do not hesitate or retreat because among those who depend on him for their joy there is not a single yang line that is wise and virtuous, and those gathered above and below, inside and outside, are all yin lines representing the petty and weak. This is not necessarily a bad thing. Therefore, the line statement warns the diviner not to be suspicious. The Small Image Commentary says, 'Following ease, great gain, the will is greatly carried out.' This strong line receives the response of all the other lines and there is no other yang line to share its authority, so its will is greatly realized.

六五：貞疾，恆不死。中爻為坎，坎為心病，疾之象也。曰貞疾者，言非假疾，疾之在外而可以藥石者也。九四由豫，人心通歸於四，危之極矣。下卦坤為腹，凡四居卦之中為心，即咸卦憧憧往來之爻也，此正腹中心疾，故謂之貞疾。恆者，常也，言貞疾而常不死也。周室衰微，此爻近之。六五當豫之時，柔不能立，而又乘九四之剛，權之所主，眾之所歸，皆在於四，衰弱極矣，故有貞疾之象；然以其得中，故又有恆不死之象，即象而占可知矣。象曰：六五貞疾，乘剛也；恆不死，中未亡也。雖乘四為剛所逼，然柔而得中，猶存虛位不死。

The line statement for the fifth line says: "A long-lasting illness that persists but does not lead to death." The trigrams from the second to the fourth lines form Kan, and the Commentary on the Sayings of the Trigrams says that Kan represents heart disease, which is the symbolic image of "disease." The phrase "Zhen Ji" refers to a disease that is not feigned and not a surface illness that can be treated with medicine. The ninth line in the fourth position is the main line from which the indulgence of the whole hexagram originates. The people's hearts all turn toward the ninth line in the fourth position, and the situation of the sixth line in the fifth position is in the most dangerous state. The lower trigram is Kun, representing the abdomen, and the fourth line, located in the middle of the six lines, is considered the heart. Just as the line statement of the ninth line in the fourth position of the hexagram Xian says "coming and going in confusion," here it is the heart disease within the abdomen, hence called "Zhen Ji." "Heng" means enduring, indicating that although the disease persists, the person remains alive for a long time. The decline of the Zhou royal house while its name still endures is nearly the same as the situation of this line. When the fifth line is in the state of Yu, it is weak and unable to stand firm, and it is placed above the ninth line in the fourth position, which is a strong line. The possession of authority and the hearts of the people all lie with the ninth line in the fourth position, and the state is so weak that it reaches its extreme. Therefore, there is the image of "Zhen Ji." However, since it is located in the middle of the upper trigram, it also has the image of "enduring without death." By referring to this image for divination, the meaning becomes clear. The Small Image Commentary says: "The fifth line is Zhen Ji, because it is riding on a strong line; enduring without death, because it has not yet perished." Although it is riding on the head of the ninth line in the fourth position and is being pressed by a strong line, it remains gentle and in the middle, thus preserving a nominal position without perishing.

上六：冥豫，成有渝，無咎。冥者，幽也，暗也。上六以陰柔居豫極，為昏冥於豫之象。成者，五陰同豫，至上六已成矣。然以動體變剛成離，則前之冥冥者，今反昭昭矣，故又為其事雖成，然樂極哀生，不免有悔心之萌，而能改變之象。占者如是，則能補過矣，故無咎。象曰：冥豫在上，何可長也。豫已極矣，宜當速改，何可長溺於豫而不返也。

The line statement for the sixth line at the top says: "Being immersed in ease and pleasure in a confused and dark state, the situation has already been formed; if there is a change, there will be no mistake." "Med" refers to darkness and confusion. The sixth line at the top, being a yin and flexible line, is at the top of the Yu hexagram, which symbolizes being immersed in ease and pleasure in a confused and dark state. "Cheng" means that the five yin lines together indulge in ease and pleasure, and by the time it reaches the sixth line at the top, the situation has become fixed. However, the sixth line is in the Zhen trigram, which represents movement and action. If it changes to a yang line, the upper trigram becomes Li, which represents brightness. Thus, what was previously dark and confused is now clear and bright. Therefore, there is also an image that although the situation has already been formed, when pleasure reaches its peak, sorrow arises, and regret begins to emerge, leading to a possibility of change. If the person divining the hexagram can recognize this, they can correct their mistakes, so there is no error. The Small Image Commentary says: "Being immersed in pleasure at the top, how can it last long?" When indulgence in ease has reached its peak, it is time to turn back quickly. How can one remain immersed in it without returning?