The Hexagram of Following (Zhen below, Dui above)

隨，震下兌上。隨，無故也。隨者，從也。少女隨長男，隨之象。曰隨綜蠱，以艮下而為震，以巽上而為兌，隨之義也；此動彼悅，亦隨之義也。序卦：豫必有隨，故受之以隨，所以次豫。隨，元亨，利貞，無咎。隨，元亨，然動而悅，易至於詭隨，故必利於貞，方得無咎。若所隨不貞，則雖大亨，亦有咎矣。不可依穆姜作四德。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The "Zajianguan" says, "Following, without cause," meaning that those who follow do not bring about trouble. "Following" refers to following along. Dui is the young girl, Zhen is the elder son, and the young girl following the elder son represents the image of "Following." Furthermore, the hexagram "Following" and "Gǔ" are mutual inverted hexagrams. "Gǔ" has the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). When it is inverted, the original upper trigram Gen moves down to become Zhen, and the original lower trigram Xun moves up to become Dui. This also represents the meaning of "Following." On one side there is movement from Zhen, and on the other side there is joy from Dui, with one moving and the other responding, which is also the meaning of "Following." The "Xugua Zhuan" says: harmony and joy naturally lead to following, so the hexagram "Yù" is followed by the hexagram "Following," which is why "Following" comes after "Yù." The hexagram statement says, "Following, great success, favorable to uprightness, without fault." Although "Following" is indeed greatly successful, since there is internal movement and external joy, it is easily prone to blind following without discernment. Therefore, it is favorable to uprightness in order to avoid fault. If the person being followed is not upright, then even though there is great success, there will still be blame. One should not follow the interpretation in the "Zuo Zhuan" by Mu Jiang, who regarded the elements yuan, heng, li, and zhen as four virtues.

彖曰：剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。以卦綜卦德釋卦名，又釋卦辭而贊之。剛來而下柔者，隨蠱二卦同體，文王綜為一卦，故雜卦曰隨無故也，蠱則飭也。言蠱下卦原是柔，今艮剛來加於下而為震，是剛來而下於柔也。動而悅者，下動而上悅也。時者，正而當其可也。言大亨貞而無咎者，以其時也。時者，隨其理之所在，理在於上之隨下，則隨其下；理在於下之隨上，則隨其上。泰則隨其時之泰，否則隨其時之否。惟其時，則通變宜民，邦家無怨，近悅遠來，故天下隨時。故即贊之曰：隨時之義大矣哉。此與艮卦時字同，不可依王肅本時字作之字。觀尾句，不曰隨之時義，而曰隨時之義，文意自見。

The Commentary on the Judgment says: "A strong line comes down to be beneath a flexible line, with internal movement and external joy, this is the Hexagram of Following. It is greatly prosperous, maintaining the correct principle without fault, thus the world follows the proper time. The meaning of following in accordance with the time is indeed great." This passage explains the name of the hexagram by using the concept of the comprehensive hexagram and the qualities of the hexagram, then interprets the hexagram statement and praises it. The phrase "a strong line comes down to be beneath a flexible line" is because the Hexagrams of Following and Gou are originally the same hexagram structure. King Wen reversed them upside down to form two separate hexagrams. Therefore, the Miscellaneous Hexagram Commentary says, "Following, without cause; Gou, then rectification." This means that the lower trigram of Gou was originally Xun, which is flexible. Now, by reversing the entire Gou hexagram, the upper trigram of Geng (mountain), which is strong, comes down to the lower position and becomes Zhen (thunder), thus a strong line comes down to be beneath a flexible line. "Movement and joy" refers to the lower trigram Zhen (movement) and the upper trigram Dui (joy). "Time" refers to being correct and exactly appropriate. The statement "greatly prosperous, maintaining the correct principle without fault" entirely depends on this "time." The term "time" here refers to following the place where the principle is. If the principle should have the upper position follow the lower, then follow the lower; if the principle should have the lower position follow the upper, then follow the upper. In times of prosperity, follow the time of prosperity; in times of blockage, follow the time of blockage. As long as it is in harmony with the time, it can adapt flexibly and be suitable for the people, so the country has no complaints, the people nearby are joyful, and those far away come to join. Therefore, it says, "the world follows the time," and immediately praises, "the meaning of following the time is indeed great." The term "time" here is used in the same way as the "time" in the Hexagram of Gen. It should not be changed to "zhī" as in Wang Su's edition. Looking at the last sentence: it does not say "the meaning of Following at the time" but "the meaning of following the time," the meaning is naturally clear.

象曰：澤中有雷，隨。君子以嚮晦入宴息。向與向同。晦者，日沒而昏也；宴安休息，即日入而息也。雷二月出地，八月入地，造化之理，有晝必有夜，有明必有晦。故人生天地，有出必有入，有作必有息；其在人心，有感必有寂，有動必有靜，此造化之自然，亦人事之當然也。故雷在地上，則作樂薦帝；雷在地中，則閉關不省方；雷在澤下，則嚮晦宴息，無非所以法天也。震東方卦也，日出暘谷；兌西方卦也，日入昧谷。八月正兌之時，雷藏於澤，此嚮晦之象也。澤亦是地，不可執泥澤字。中爻巽為入，艮為止，入而止息之象也。

The Great Image Commentary says: "Thunder in a marsh is the hexagram of Following. The gentleman thus rests in his house as the sky turns dark in the evening." "Xiang" and "Xiang" are the same, meaning near or close. "Hui" refers to the darkness after the sun has set; "yan xi" means leisurely rest, that is, to rest when the sun sets. Thunder emerges from the earth in the second lunar month and returns to the earth in the eighth lunar month. The principle of nature is that there is day and night, light and darkness. Therefore, human beings living between heaven and earth, when they go out, they must return home; when they work, they must rest. In terms of the human mind, when there is communication, there is silence; when there is activity, there is stillness. This is the natural way of the universe, and also the proper way of human affairs. Therefore, thunder on the earth is the hexagram of Joy, so music is made and offerings are presented to the Supreme Deity; thunder in the earth is the hexagram of Return, so the gates are closed and there is no going out to tour the four directions; thunder in a marsh is the hexagram of Following, so one returns home and rests as the sky turns dark in the evening — none of these are not based on the pattern of heaven. Zhen is the hexagram of the East, where the sun rises from the Yangu valley; Dui is the hexagram of the West, where the sun sets into the Meigu valley. In the eighth lunar month, which is the season of Dui, thunder is stored in the great marsh, which is exactly the image of "Xiang Hui." The marsh itself is also earth, so we need not fixate on the character "Zei." The trigrams from the third to the fifth lines form Xun, which represents entering; the trigrams from the second to the fourth lines form Gen, which represents stopping; returning home and resting is exactly this image.

初九：官有渝貞吉，出門交有功。隨卦初隨二，二隨三，三隨四，四隨五，五隨六，不論應與。官者，主也。震長子主器，官之象也。渝者，變而隨乎二也。初為震主，性變動，渝之象也，故訟卦四變，中爻為震，亦曰渝。中爻艮，門之象也。二與四同功，二多譽，功之象也，故九四小象亦曰功。初九陽剛得正，當隨之時，變而隨乎其二，二居中得正，不失其所隨矣，從正而吉者也，故占者貞吉。然其所以貞吉者何哉？蓋方出門，隨人之始，即交有功之人，何貞吉如之？故又言所以貞吉之故。象曰：官有渝，從正吉也；出門交有功，不失也。二中正，所以從正吉；交有功，則不失其所隨矣。舊注不知八卦正位，震在初，乃極美之爻，所以通作戒辭看。

The first line statement says: "The matter under consideration has undergone a change, and maintaining the correct course brings good fortune; upon leaving the door, one meets someone of merit." The general principle of the Hexagram of Following is that the first follows the second, the second follows the third, the third follows the fourth, the fourth follows the fifth, and the fifth follows the upper, proceeding upward in succession, without emphasizing the original correct correspondence. "Official" refers to the main subject. The trigram Zhen represents the eldest son, who is responsible for the ancestral temple and ritual vessels, which is the symbolic meaning of "official." "Change" refers to transformation, and the movement of following six two. The first line is the main line of Zhen, and since Zhen is characterized by movement and change, this is the symbolic meaning of "change"; thus, in the Hexagram of Strife, the fourth line changes to become Zhen, and the line statement also mentions "change." The lines two through four form the trigram Gen, which represents a gate, hence the symbolic meaning of "gate." The "Great Treatise" states that lines two and four have the same function, but line two receives more praise, which is the symbolic meaning of "merit," so the "Small Image Commentary" of the fourth line also mentions "merit." The first line is yang and in the correct position, and during the time of following, it changes to follow six two; since six two is in the center and in the correct position, it is evident that the person it follows is correct, and following the right path brings good fortune, hence the diviner is told "to maintain the correct course and it is good fortune." But why is it good fortune? Because as soon as it begins to follow, it meets someone of merit, and what could be more correct and fortunate than that? Therefore, the line statement adds the reason for the good fortune. The "Small Image Commentary" says: "The official has changed, following the correct path brings good fortune; upon leaving the door, one meets someone of merit, and this is not missed." Since six two is in the center and in the correct position, it is said that following the correct path brings good fortune; meeting someone of merit ensures that one does not follow the wrong person. Old interpretations did not understand that the trigram Zhen is in the correct position at the first line, which is actually a very favorable line, so they regarded it as a warning, which is incorrect.

六二：係小子，失丈夫。中爻巽為繩，繫之象也。陰爻稱小子，陽爻稱丈夫，陽大陰小之意。小子者三也，丈夫者初也。六二中正，當隨之時，義當隨乎其三，然三不正，初得正，故有係小子失丈夫之象。不言凶咎者，二中正所隨之時，不能兼與也。象曰：係小子，弗兼與也。既隨乎三，不能兼乎其初。

The line statement for the second line says: "He has tied up the young man, and let go of the great man." The trigrams from lines three to five form the trigram Xun, which represents a rope or straightness, symbolizing "tying up." A yin line is called "young man," and a yang line is called "great man," reflecting the meaning that yang is greater and yin is smaller. Here, "young man" refers to line six three, and "great man" refers to line initial nine. Line six two is in the center and in the correct position. Following the general pattern of the hexagram "Following," it should follow line six three. However, line six three is not in the correct position, while line initial nine is in the correct position, hence the image of "tying up the young man and letting go of the great man." The line statement does not mention misfortune or blame, because line six two itself is in the correct position and in the middle. At this time when following, it is impossible to attend to both sides simultaneously. The small image commentary says: "Tying up the young man, not being able to include both." Since it has followed the young man, it is impossible to include the great man as well.

六三：係丈夫，失小子，隨有求得，利居貞。丈夫者九四也，小子者六二也。得者，四近君為大臣，求乎其貴，可以得其貴也；中爻巽近市利三倍，求乎其富，可以得其富也。六三當隨之時，義當隨乎其四，然四不中正，六二中正，故有係丈夫失小子之象。若有所求，必有所得，但利乎其正耳。三不中正，故又戒占者以此。象曰：係丈夫，志舍下也。舍音舍。時當從四，故心志舍乎下之二也。

The line statement for the third line says: "Tie up the great man, let go of the young man; if you follow and make a request, you will receive something, and it is appropriate to remain in a stable and upright position." Here, "the great man" refers to the ninth line in the fourth position, and "the young man" refers to the sixth line in the second position. The term "get" refers to the fact that the ninth line in the fourth position is adjacent to the sovereign position and is a minister; if one seeks prestige from him, one will obtain prestige. The lines three to five form the trigram Xun, and the "Commentary on the Changes" says that Xun "brings three times the profit," so if one seeks wealth from it, one will obtain wealth. The third line is in the situation of following, and according to the usual pattern, it should follow the ninth line in the fourth position. However, the ninth line in the fourth position is not upright and balanced, while the sixth line in the second position is upright and balanced, hence the image of "tying up the great man and letting go of the young man." If there is a request, there will be a reward, but it is necessary to be beneficial in maintaining uprightness. Since the third line is neither in the center nor in the proper position, the line statement also warns the person divining the oracle. The "Small Image Commentary" says: "Tie up the great man, the mind lets go of the lower one." "Let go" is read as "to abandon." Because the situation requires following the ninth line in the fourth position, the mind thus abandons the lower sixth line in the second position.

九四：隨有獲，貞凶，有孚在道，以明，何咎。有獲者，得天下之心隨於己也。四近君為大臣，大臣之道，當使恩威一出於上，眾心皆隨於君，若人心隨己，危疑之道也，故凶。孚以心言，內有孚信之心也；道以事言，凡事合乎道理也；明者，識保身之幾也。有字在字以字雖字義稍異，然皆有功夫。若以象論，變坎，有孚之象也；震為大塗，道之象也；變坎錯離，明之象也；又中爻艮有光輝，亦明之象也。

The line statement for the fourth line, "Nine Four," says: "Following and gaining something, though correct, is still ominous; if one maintains sincerity, acts in accordance with the right way, and also possesses wisdom, what fault could there be?" The term "having gain" refers to winning the hearts of the people to follow oneself. The position of Nine Four is adjacent to the sovereign's position and represents a high-ranking minister. The duty of a minister is to ensure that both virtue and authority come from the sovereign, and that the hearts of the people are directed toward the sovereign. If the people's hearts instead turn toward oneself, it leads to dangerous suspicion, hence the ominous outcome. "Fa" refers to sincerity within, meaning having a sincere heart. "Dao" refers to acting in accordance with the right way in matters. "Ming" refers to recognizing the opportunity for self-preservation. Although the characters "you" (有), "zai" (在), and "yi" (以) have slightly different meanings, they all require effort. From the perspective of the hexagram: when Nine Four changes, the upper trigram becomes Kan, which represents sincerity, symbolizing "having sincerity." The lower trigram is Zhen, representing the great path, symbolizing "the right way." The transformed Kan trigram also forms a contradictory trigram with Li, which represents clarity, symbolizing "wisdom." Moreover, the interaction of lines two to four forms Gen, which has a luminous quality, also symbolizing "wisdom."

四當隨之時義，當隨乎其五，然四為大臣，雖隨有獲，而勢陵於五，故有有獲貞凶之象，所以占者凶。然當居此地之時，何以處此哉？惟誠以結之，而道以事之，明哲以保其身，則上安而下隨，即無咎而不凶矣，故又教占者如此矣。象曰：隨有獲，其義凶也；有孚在道，明功也。義凶者，有凶之理也；有孚在道明功者，言有孚在道皆明哲之功也。蓋明哲則知心不可欺而竭其誠，知事不可苟而外合於道，所以無咎也。周公爻辭，三者並言；孔子象辭，推原而歸功於明，何以覘人臣明哲為先。

Nine Four is in the situation of following, and according to the usual pattern, it should follow Nine Five. However, as a great minister, although it follows and gains something, its influence surpasses Nine Five, hence the image of 'having gain but facing misfortune.' Therefore, the divination warns of misfortune. So, how should one behave in this position? One should use sincerity to connect with the sovereign, follow the right path in serving the sovereign, and rely on wisdom to preserve oneself. In this way, the sovereign will be at ease, the people will continue to follow, and there will be no fault or misfortune. Therefore, the line statement further instructs the diviner. The Small Image Commentary says, 'Following brings gain, but its meaning is ominous; having sincerity in the right path brings clear success.' 'Ominous meaning' refers to the fact that by principle, there is a reason for misfortune. 'Having sincerity in the right path brings clear success' means that maintaining sincerity and acting in accordance with the right path are all results of wisdom. Because a wise person knows that people cannot be deceived, so he uses his utmost sincerity; he knows that matters cannot be treated carelessly, so he acts in accordance with the right path everywhere, thus avoiding faults. The line statement from the Duke of Zhou mentions sincerity, the right path, and wisdom together, while Confucius's Small Image Commentary traces back to the root and attributes all the merit to the word 'wisdom.' From this, we can see that a minister should take wisdom as the primary concern.

昔漢之蕭何韓信，皆高帝功臣。信既求封齊，復求王楚，可謂有獲矣，然無明哲，不知有獲貞凶之義，卒及大禍。何則不然：帝在軍中，遺使勞何，何悉遣子弟從軍，帝大悅；及擊陳豨，遺使拜何相國，封五千戶，何讓不受，悉以家財佐軍用，帝又悅，卒為漢第一功臣，身榮名顯。若何者，可謂知明功臣者矣。孔子明功之言，不其驗哉。

In the Han dynasty, Xiao He and Han Xin were both great ministers of Emperor Gaozu. Han Xin first requested to be made king of Qi, and then later requested to be king of Chu territory; this could be called "following what is obtained." However, he did not understand the principle of "having obtained something, but still being in danger," and eventually suffered a great disaster. Xiao He was different: when Emperor Gaozu was on military campaign, he sent envoys to comfort Xiao He, and Xiao He sent all his family members to join the army. Emperor Gaozu was very pleased. When Emperor Gaozu went out to attack Chen Xi, he sent envoys to appoint Xiao He as Chancellor and grant him 5,000 households, but Xiao He refused the title and even used all his own property to support the military expenses. Emperor Gaozu was again very pleased. Xiao He finally became the greatest minister of the Han dynasty, enjoying great honor and a distinguished reputation. Someone like Xiao He can be said to have understood the concept of "clearly recognizing merit." Did Confucius' words about "clearly recognizing merit" not come true very clearly?

九五：孚于嘉，吉。八卦正位，兌在六，乃爻之嘉美者，且上六歸山乃嘉遯矣，故曰孚于嘉。九五陽剛中正，當隨之時，義當隨乎其六，故有孚嘉之象，蓋隨之美者也，占者得此，吉可知矣。象曰：孚于嘉吉，位正中也。惟中正，故孚于嘉。

The line statement for the fifth line says: "To be sincere and trustworthy in dealings with a virtuous person, it is auspicious." In the eighth trigrams, the trigram Dui (Lake) is in the sixth line, and the sixth line is in the correct position of Dui, making it the most virtuous line in the entire hexagram. Moreover, the sixth line is in retreat to the mountains, which corresponds to the meaning of the line "auspicious retreat" in the hexagram Duan (Retreat) at the fifth line. Therefore, it is said "to be sincere and trustworthy in dealings with a virtuous person." The fifth line is yang and strong, occupying the central and correct position, and is in the situation of following. According to the usual pattern, it should follow the sixth line. Therefore, there is an image of "to be sincere and trustworthy in dealings with a virtuous person," which is the most virtuous line in the hexagram Suí (Following). If one obtains this line in a divination, auspiciousness is self-evident. The Small Image Commentary says: "To be sincere and trustworthy in dealings with a virtuous person is auspicious, because the position is correct and central." Because the fifth line is both central and correct, it can be sincere and trustworthy in dealings with a virtuous person.

上六：拘係之，乃從維之，王用亨于西山。繫即六二六三之繫，維亦係也，繫之又維之，言繫而又係也。詩縶之維之，於馬嘉客是也。言五孚於六，如此係維其相隨之心，固結而不可解也。如七十子之隨孔子，五百人之隨田橫，此爻足以當之。變乾，王之象也，指五也。兌居西，西之象也；兌錯艮，山之象也。六不能隨於世人，見九五維繫之極，則必歸之山矣。隨蠱相綜，故蠱卦上九不事王侯，亦有歸山之象。亨者，通也。王用亨于西山者，用通於西山以求之也。亨西山與謙卦用涉大川同，皆因有此象，正所謂無此事此理而有此象也。上六居隨之終，無所隨從，見九五相隨之極，則遯而歸山矣，故有此象，蓋隨之至者也，占者得此，吉可知矣。象曰：拘係之，上窮也。上者，六也；窮者，居卦之終，無所隨也，非凶也。

The line statement for the sixth line at the top says: "He is tightly bound, then further secured, the king uses this sincerity to reach the western mountain." Here, the word "系" refers to the "系" in the second and third lines; "维" also means to tie or bind. To tie and then to bind again indicates layer upon layer of binding. The "Zhi zhi wei zhi" in the "Small Ya" section of the "Book of Songs" refers to tying up the horse and keeping the guest, which is exactly the meaning here. This describes how the fifth line, nine, treats the sixth line, six, with sincerity, thus binding his heart to follow closely, firmly tied and unbreakable. This is exactly what the seventy disciples of Confucius followed him and the five hundred brave men followed Tian Heng represent. When the sixth line changes, the upper trigram becomes Qian, which represents the king, thus the "king" image refers to the fifth line, nine. Dui is located in the west, which represents the "west." Dui and Gen are opposite trigrams, and Gen represents the mountain, thus the "mountain" image. The sixth line does not wish to follow the people of the world. When it sees the fifth line, nine, binding and retaining it to this extent, it must retreat to the mountains. The hexagram "Su" and "Gu" are inverted hexagrams, so the ninth line of "Gu" says "not serving the king and marquis," which also carries the image of returning to the mountains. "Heng" means to communicate or reach. "The king uses Heng to reach the western mountain" means the king uses sincere intentions to reach the western mountain to recruit him. This "Heng to the western mountain" is similar to the first line of "Qian" where "using to cross the great river," both are only because the hexagram contains this image. There is no actual event or principle, but there is this image. The sixth line is at the end of the "Su" hexagram, having no one left to follow. When it sees the fifth line, nine, retaining it to the extreme, it retreats to the mountains, thus producing this image. This is the ultimate line of following in the "Su" hexagram. Those who get this line in their divination will certainly have good fortune. The "Small Image Commentary" says: "Bound and secured, reaching the top." "Top" refers to the sixth line at the top; "qiong" means being at the end of the entire hexagram, having no one left to follow, and it is not a bad omen.

蠱，則飭也。蠱者，物久敗壞而蠱生也。以卦德論，在上者止息而不動作，在下者巽順而無違忤，彼此委靡因循，此其所以蠱也。《序卦》以喜隨人者必有事，故受之以蠱，所以次隨。

The *Zagua Zhuan* says that "Gǔ" means to rectify and reform. The term "Gǔ" refers to objects left unused for a long time, which decay and attract insects, symbolizing deep-seated corruption. From the perspective of the trigrams: the upper trigram is Gèn, which represents stillness, so those in superior position are content to remain inactive and do nothing; the lower trigram is Xùn, which represents flexibility and obedience, so those in inferior position are overly compliant and dare not express any dissent. The interaction between the upper and lower trigrams is characterized by stagnation and superficial compliance, which is the source of accumulated corruption, hence the name "Gǔ." The *Xugua Zhuan* states: those who follow others joyfully will inevitably bring about troubles, so the *Gǔ* hexagram follows the *Suí* hexagram. This explains why the *Gǔ* hexagram comes after the *Suí* hexagram.

蠱，元亨，利涉大川，先甲三日，後甲三日。利涉大川者，中爻震木在兌澤之上也。先甲後甲者，本卦艮上巽下，文王圓圖艮巽夾震木於東之中，故曰先甲後甲，言巽先於甲，艮後於甲也。巽卦言先庚後庚者，伏羲圓圖艮巽夾坎水於西之中，故曰先庚後庚，言巽先於庚，艮後於庚也。分甲於蠱者，本卦未變，上體中爻震木，下體巽木也。分庚子於巽者，本卦未變，上體錯兌金，下體綜兌金也。

The hexagram Gǔ (Gǔ) states: "Greatly smooth and favorable, suitable for crossing a great river, acting three days before and three days after the day of Jia." The statement "favorable for crossing a great river" is based on the image of the middle line: the second, third, and fourth lines of the Gǔ hexagram form the trigram Dui (Lake), while the third, fourth, and fifth lines form the trigram Zhen (Thunder). Zhen belongs to wood, and Dui belongs to marsh, with wood floating on the marsh water, symbolizing a boat that can cross the river. The mention of "before Jia" and "after Jia" is because the primary hexagram has Gen (Mountain) on top and Xun (Wind) at the bottom. According to King Wen's Later Heaven trigram circle, Gen is located in the northeast, Zhen in the due east, and Xun in the southeast. Gen and Xun exactly sandwich the wood trigram Zhen in the center of the east. Jia and Yi belong to wood and are located in the east, with Xun before Jia and Gen after Jia, hence the statement "three days before Jia and three days after Jia." The statement "before Geng" and "after Geng" in the Xun hexagram is based on Fuxi's Earlier Heaven trigram circle: Gen is located in the northwest, Kan in the due west, and Xun in the southwest. Gen and Xun exactly sandwich the water trigram Kan in the center of the west. Geng and Xin belong to metal and are located in the west, with Xun before Geng and Gen after Geng, hence the statement "three days before Geng and three days after Geng." Assigning "Jia" to the Gǔ hexagram is based on the unchanging six lines of the primary hexagram: the middle line of the upper trigram is Zhen (wood), and the lower trigram itself is Xun (wood), entirely belonging to wood. Assigning "Geng" to the Xun hexagram is also based on the unchanging lines of the primary hexagram: the upper trigram of Xun has a wrong trigram of Dui (metal), and the inverted trigram of Xun is also Dui (metal), entirely belonging to metal.

十乾獨言甲庚者，乾坤乃六十四卦之祖。甲居於寅，坤在上、乾在下為泰；庚居於申，乾在上、坤在下為否。大往小來，小往大來，天地之道不過如此；物不可以終通，物不可以終否，易之為道亦不過如此，所以獨言甲庚也。

Among the ten Heavenly Stems, only Jia and Geng are mentioned because the Qian and Kun trigrams are the parents of the sixty-four hexagrams. Jia is paired with the first month, which is the Tai hexagram, where Kun is on top and Qian is below. Geng is paired with the seventh month, which is the Po hexagram, where Qian is on top and Kun is below. The Po hexagram represents "great departure and small arrival," with yang moving outward and yin moving inward; the Tai hexagram represents "small departure and great arrival," with yin moving outward and yang moving inward. The principle of the movement of heaven and earth is simply this alternating movement of going and returning. All things cannot remain permanently prosperous, nor can they remain permanently blocked. The principles explained in the Book of Changes are simply this alternation of communication and blockage. Because Jia and Geng two stems precisely point out the two extremes of Tai and Po, the author here specifically mentions Jia and Geng.

曰先三後三者，六爻也。先三者，下三爻也，巽也；後三者，上三爻也，艮也。不曰爻而曰日者，本卦綜隨，日出震東，日沒兌西，原有此象。故少不言一日二日，多不言九日十日，而獨言先三後三者，則知其為下三爻上三爻也明矣。以先甲用辛取自新、後甲用丁取丁寧，此說始於鄭玄，謬矣。

The terms "first three" and "later three" refer to the six lines of the primary hexagram. "First three" refers to the lower three lines, which correspond to the trigram Xun (Wind); "later three" refers to the upper three lines, which correspond to the trigram Gen (Mountain). The term "day" is used instead of "line" because the hexagram Gu (蛊) reversed becomes Su (随), which has Zhen (Thunder) at the bottom and Dui (Lake) at the top. Zhen is associated with the east, the place where the sun rises, and Dui is associated with the west, the place where the sun sets. Therefore, the hexagram inherently contains the image of "day." Since it refers to the six lines, it does not mention one day, two days, nine days, or ten days. Instead, it specifically mentions "first three" and "later three," which clearly refer to the lower three lines and the upper three lines. As for interpreting "three days before Jiā" as using Xin day, based on the meaning of "self-renewal," and "three days after Jiā" as using Ding day, based on the meaning of "caution," this interpretation began with the Han scholar Zheng Xuan, and it is incorrect.

當蠱之時，亂極必治，占者固元亨矣，然豈靜以俟其治哉？必歴涉艱難險阻，以撥亂反正。知其先之三爻乃巽之柔懦，所以成其蠱也，則因其柔懦而矯之以剛果；知其後之三爻乃艮之止息，所以成其蠱也，則因其止息而矯之以奮發，斯可以元亨而天下治矣。

When the situation is so corrupt that it has reached its extreme, chaos will inevitably turn to order, so those who draw this hexagram are originally very prosperous. However, can they just sit idly by and wait for the world to become peaceful on its own? They must personally endure hardships and difficulties to restore order. They should understand: the lower three lines are Xun, which has the flaw of being weak and timid, and this weakness is the source of corruption. Therefore, they should correct this weakness with strength and decisiveness. The upper three lines are Gen, which has the flaw of being stagnant and inactive, and this stagnation is also the source of corruption. Therefore, they should correct this stagnation with vigorous action. By addressing the root causes in this way, they can truly achieve great prosperity and bring about widespread order.

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。以卦綜卦德釋卦名卦辭。剛上而柔下者，蠱綜隨，隨初震之剛上而為艮，上六兌之柔下而為巽也。剛上則太尊而情不下達，柔下則太卑而情難上通，巽則謟，止則惰，皆致蠱之由，所以名蠱。

The Commentary on the Judgment says: The Hexagram of蛊 is characterized by the movement of yang up and yin down, with yin being compliant and then stopping, which is what constitutes蛊. When蛊 is greatly prosperous, the world is greatly governed. It is appropriate to cross a great river, meaning that going forward will surely result in action. On the three days before and after the day of Jia, the end becomes the beginning, which is the way of heaven. This passage explains the name of the hexagram and its statement through the concept of the Inverted Hexagram and the moral qualities of the hexagram. The phrase "yang above and yin below" is because when the Hexagram of蛊 is inverted, it becomes the Hexagram of 随. In the Hexagram of 随, the initial line, Nine at the Beginning, was originally the yang of the lower trigram Zhen, but when inverted, it rises to the upper position to become Gen. The upper line, Six at the Top, was originally the yin of the upper trigram Dui, but when inverted, it descends to the lower position to become Xun. If yang is solely in a superior position, its status becomes too exalted and the people's feelings cannot reach up; if yin is solely in an inferior position, its status becomes too humble and the people's intentions cannot ascend. The inferior being compliant may become flattery, and the superior being still may become laziness. These are the causes of disorder, hence the name of this hexagram is "蛊."

既蠱矣而又元亨，何也？蓋造化之與人事，窮則變矣。治必因亂，亂則將治，故蠱而亂之終，乃治之始也，如五胡之後生唐太宗、五季之末生宋太祖是也。治蠱者當斯時，則天下治矣，故占者元亨。往有事，猶言往有為。方天下壞亂，當勇往以濟難，若復巽懦止息，則終於蠱矣，豈能元亨？

Since the situation is already deteriorated, why is it said to be "greatly prosperous and smooth"? Because the workings of heaven and earth and the affairs of the world are the same; when they reach their extremes, they change. Peace and order are always established after great chaos, and when chaos reaches its peak, it will turn toward order. Therefore, the hexagram of Gu (Guilt) marks the end of chaos and the beginning of order. For example, after the Five Barbarians' invasion, Tang Taizong emerged; after the remnants of the Five Dynasties, Song Taizu arose. This is exactly the principle. Those who rectify accumulated evils at this critical moment can bring the world back to order, so those who receive this hexagram are greatly prosperous and smooth. "Going to do something" means proceeding to great action. When the world is in disorder, one should bravely move forward to rescue the crisis. If one remains timid like Xun (Wind) or stagnant like Gen (Mountain), then one can only remain trapped in the state of disorder, how could one talk about being greatly prosperous and smooth?

終始即先後。成言乎艮者終也，齊乎巽者始也。終則有始者，如晝之終矣而又有夜之始，夜之終矣而又有晝之始。故亂不終亂，亂之終乃其治之始，治亂相仍，乃天運之自然也。故治蠱者必原其始，必推其終，知其蠱之為始為先者乃巽也，則矯之以剛果；知其蠱之為終為後者乃艮也，則矯之以奮發，則蠱治而元亨矣。恆卦上體震綜艮，下體巽，故亦曰終則有始。

The terms "beginning" and "end" refer to what was previously called "later" and "earlier." The "Commentary on the Changes" says, "It is completed in the mountain," meaning the mountain represents the end of all things, so the mountain symbolizes the end. It also says, "It is harmonized in the wind," meaning the wind represents the beginning of all things, so the wind symbolizes the beginning. "When the end comes, the beginning follows," just as the end of daylight is followed by the beginning of night, and the end of night is followed by the beginning of daylight. Therefore, disorder does not last forever; the end of disorder is the beginning of order, and order and disorder follow each other naturally according to the way of heaven. Therefore, those who wish to correct disorder must trace its beginning and examine its end: if they understand that the beginning of disorder is associated with the wind, they should use firm and decisive action to correct it; if they understand that the end of disorder is associated with the mountain, they should use vigorous and resolute action to correct it. In this way, disorder is transformed into order and becomes greatly harmonious. The hexagram of Constancy has the trigram of Thunder above and the trigram of Wind below, which is the same as the hexagram of蛊 (Gǔ), so the "Commentary on the Judgment" also says, "When the end comes, the beginning follows."

象曰：山下有風，蠱，君子以振民育德。山下有風，則物壞而有事更新矣。振民者，鼓舞作興以振起之，使之日趨於善，非巽之柔弱也，此新民之事也。育德者，操存省察以涵育之，非艮之止息也，此明德之事也。當蠱之事，風俗頹敗由於民德之不新，民德不新由於己德之不明，故救時之急在於振民，振民又在於育德，蓋相因之辭也。

The Great Image Commentary says: Below the mountain there is wind, which is the Gǔ hexagram. The gentleman learns from this to inspire the people and cultivate his own virtue. When wind rises below the mountain, grass and trees are broken, and things are in decay, it is precisely the time to take action, to remove the old and bring about renewal. To "inspire the people" means to encourage and motivate them, to awaken them gradually towards goodness, which is contrary to the softness of Xùn, and corresponds to the "new people" mentioned in the Great Learning. To "cultivate virtue" means to maintain and nurture, to reflect and examine, to cultivate one's own virtue, which is contrary to the stillness of Gèn, and corresponds to the "brighten the inherent virtue" mentioned in the Great Learning. When things are in disrepair, the customs decline because the people's virtue has not been renewed, and the people's virtue is not renewed because one's own virtue is not clear. Therefore, the urgent task of saving the times is to inspire the people, and the fundamental of inspiring the people lies in cultivating one's own virtue. These two sentences are statements that follow one another in sequence.

初六：乾父之蠱，有子，考無咎，厲終吉。艮止於上，猶父道之無為而尊於上也；巽順於下，猶子道之服勞而順於下也，故蠱多言乾父之事。乾者，木之莖乾也，中爻震木，下體巽木，乾之象也。木有乾方能附其繁茂之枝葉，人有才能方能振作其既墮之家殾，故曰乾蠱。有子者，即《禮記》之「幸哉有子」也。

The line statement of the first line says: Rectifying the faults left by the father, having such a son, the father may be free from blame, though there be danger, ultimately resulting in good fortune. The upper trigram is Gen, meaning mountain, which is stillness at the top, like the way of a father who does nothing but remains in a superior position; the lower trigram is Xun, meaning wind, which is flexibility at the bottom, like the way of a son who works diligently and is respectful in a lower position. Therefore, the hexagram Gu often discusses matters like "rectifying the father's affairs," which refer to family matters. The character "Qian" is read like "gan" in "tree gan," meaning the main trunk of a tree. In this primary hexagram, the interacting lines produce Zhen, meaning thunder, and the lower trigram is Xun, meaning wind, which together form the image of a tree trunk. A tree needs a main trunk to support its branches and leaves; a person needs ability to revive a declining family business, hence it is called "Qian Gu," meaning taking on the responsibility of rectifying faults. "Having a son" refers to the meaning in the "Rites of Zhou: Tan Gong," where it says "Fortunate indeed to have a son," meaning to be happy to have a good son.

初六當蠱之時，才柔志剛，故有能乾父蠱之象。占者如是，則能克蓋前愆，喜其今日之維新，忘其前日之廢墮，因子而考亦可以無咎矣。但謂之蠱，未免危厲，不以易心處之，則終得吉矣。因六柔，故又戒之以此。象曰：乾父之蠱，意承考也。意承考者，心之志意在於承當父事，克蓋前愆，所以考無咎。

The first line, six at the beginning, is in a time of disorder and decay. Although its nature is soft and weak, its will is strong and resolute, hence the image of being able to rectify the faults of the father. Those who receive this line should be able to cover up and make amends for the mistakes of their ancestors, making people rejoice in the present renewal and forget the past neglect. The father is also thus spared from blame because of this son. However, since it is called 'Gǔ' (a state of corruption), the situation is already dangerous. If one does not approach it with careful and serious caution, safety cannot be ensured. If one does not become careless, then the outcome will be auspicious. Because the first line is a yao of yin and weakness, the Duke of Zhou specially added this warning in the line statement. The Small Image Commentary says: Rectifying the faults of the father is an expression of the intention to carry on the father's legacy. 'Intention to carry on the father's legacy' means that his aspiration is to take up the father's cause, make amends for the past mistakes, so the father can be free from blame.

九二：乾母之蠱，不可貞。艮性止，止而又柔，止則惰，柔則暗。又當家事敗壞之時，子欲乾其蠱，若以我陽剛中直之性直道乾之，則不惟不能，亦且難入，即傷恩矣，其害不小。惟當屈己下意，巽順將承，使之身正事治則亦已矣，故曰不可貴。事父母幾諫是也。若以君臣論，周公之事成王，成王有過則橽伯禽，皆此意也，易之時正在於此。

The statement of the second line says: "To correct the faults left by the parents, one should not be overly rigid in upholding correctness. The corresponding line five is in the mountain trigram, which has the nature of stopping. Stopping implies laziness, and softness implies confusion. At a time when family affairs are in disorder, if the son wants to correct these faults, and he insists on acting with his yang uprightness and straightforwardness, he will not only fail to achieve anything, but his words will not be heard. Instead, it will damage the affection between parent and child, causing great harm. Only by humbling oneself, lowering one's posture, and respectfully serving, allowing the parent to return to proper conduct and family affairs to be properly managed, is sufficient. Therefore, it says 'not to be overly rigid' (zheng). The Analects says that when serving parents, one should 'gently advise,' which is exactly this meaning. If we consider this in terms of the relationship between ruler and minister, the Duke of Zhou assisted King Cheng, and when King Cheng made a mistake, he punished Bo Qin as a warning, which also reflects this idea. The principle of adapting to the situation in the Book of Changes is precisely embodied here."

九二當蠱之時，上應六五，六五陰柔，故有乾母蠱之象。然九二剛中，以剛承柔，惡其過於直遂也，故戒占者不可貞，委曲巽順以乾之可也。象曰：乾母之蠱，得中道也。得中道而不太過，即不可貞也。

Nine Two is in a time of disorder and decline. It corresponds with Six Five above, which is a yao of Yin and weakness, located in the position of a mother. Thus, there is an image of rectifying the disorder of the mother. However, Nine Two itself is a Yang and strong line, located in the center. Using strength to support weakness, the greatest danger is being too direct and forceful. Therefore, the Line Statement warns the diviner, "It is not advisable to be firm." One should not rigidly adhere to being strong and upright, but instead should rectify matters with gentleness and flexibility. The Small Image Commentary says: Rectifying the disorder of the mother is because it has attained the middle path. What is meant by attaining the middle path without excess is precisely the words "It is not advisable to be firm."

九三：乾父之蠱，小有悔，無大咎。悔以心言，悔者因九三過剛，則乾蠱之事更張措置之間，未免先後緩急失其次序，所以悔也。咎以理言，然巽體得正，能制其剛，則其乾蠱必非私意妄行矣，所以無大咎。九三以陽剛之才，能乾父之蠱者，故有乾蠱之象。然過剛自用，其心不免小有悔，但為父乾蠱，其咎亦不大矣，故占者如此。象曰：乾父之蠱，終無咎也。有陽剛之才方能乾蠱，故周公僅許之，而孔子深許之也。

The third line statement says: Rectifying the defects left by ancestors, there is some regret, but no major fault. "Regret" refers to the inner feelings: the nine three is overly strong and yang, so in the process of changing methods and arranging measures, it is inevitable that the order of priorities and urgency is lost, thus causing inner regret. "Fault" refers to the reasoning: however, the nine three is in the body of xun and occupies the correct position. Its flexibility and correctness can restrain its strength, so rectifying the defects is not done out of private intentions and recklessness, thus there is no major fault. The nine three, with its yang strength, is exactly the one capable of rectifying the defects left by ancestors, hence the image of "Gan Gu" (Reviving the Ancestral Legacy). However, being overly strong and self-reliant, it is inevitable to have some inner regret. But since it is for rectifying the defects left by ancestors, the fault is not great. The situation of the person consulting the oracle is exactly like this. The Small Image Commentary says: Rectifying the defects left by ancestors, in the end, there is no fault. One must have yang strength to rectify the defects, so the Duke of Zhou in the line statement only cautiously allows it, while Confucius in the Small Image Commentary deeply affirms it.

六四：裕父之蠱，往見吝。裕，寬裕也。強以立事為乾，怠而委事為裕，正乾之反也。往者，以此而往治其蠱也；見吝者，立見其羞吝也。治蠱如拯溺救焚，猶恐緩不及事，豈可裕？六四以陰居陰，又當艮止，柔而且怠，不能有為，故有裕蠱之象。如是則蠱將日深，故往則見吝，戒占者不可如是也。

The line statement for the fourth line says: "Being lax and delaying the matters left by the father, thus proceeding will certainly lead to disgrace." "Yu" means being lax and indulgent. Striving to take on responsibilities is called "Qian," while being lazy and pushing things aside is called "Yu," which is exactly the opposite of "Qian." "Wang" refers to proceeding with this attitude of delay to address the existing problems; "Xian lin" means immediately encountering disgrace. Rectifying accumulated evils is like rescuing someone from drowning or putting out a fire; one fears not having enough time, how can one be lax and delay? The fourth line, with a yin line in a yin position, is also located in the "Gen" (mountain) trigram, which is characterized by stillness. It is both weak and lazy, incapable of action, hence the image of "Yu Gu." If this continues, the evils will only deepen day by day. Therefore, once one proceeds, disgrace is immediately encountered. The line statement is warning the diviner against such behavior.

象曰：裕父之蠱，往未得也。未得者，未得治其蠱也。九三之剛失之過，故悔，悔者漸趨於吉，故終無咎；六四之柔失之不及，故吝，吝者漸趨於凶，故往未得。寧為悔，不可為吝。

The Small Image Commentary says: Delaying in rectifying the faults of the father, going forward results in nothing gained. The term "not yet obtained" refers to the failure to properly rectify the faults. The strong nature of Nine in the Third is excessive, hence there is "regret"; regret is recognizing a mistake and correcting it, which gradually leads to good fortune, so ultimately there is no fault. The weakness of Six in the Fourth is insufficient, hence there is "wanting"; wanting is being complacent and not changing, which gradually leads to misfortune, hence going forward gains nothing. Weighing both situations, it is better to commit the regret of excessive strength in Nine in the Third than to commit the neglect of Six in the Fourth.

六五：乾父之蠱，用譽。卓吾云：上九不事事，而六五猶譽以悅之，使其歡然順從，蠱斯可乾。用者，用人也；用譽者，因用人而得譽也。二多譽，譽之象也。周公曰用譽，孔子二多譽之言蓋本於此。九二以五為母，六五又取子道，可見易不可為典要。宋仁宗柔之主，得韓範富歐卒為宋令主，此爻近之。

The Line Statement of the Fifth Line says: Rectify the defects left by the ancestors, and gain reputation by employing virtuous people. Li Zhuowu said: The top line (Nine at the Top) refuses to take up responsibilities, but the Fifth Line still uses praise to please him, making him willingly comply, thus enabling the defects to be rectified. "Use" refers to employing people, and "use of reputation" is because of being good at employing people and gaining reputation. The Great Treatise discusses the positions of the six lines, stating "the Second Line often receives praise," which indicates the symbolic meaning of "reputation." The Duke of Zhou's Line Statement mentions "use of reputation," and Confucius' statement in the Great Treatise about "the Second Line often receives praise" probably originates from this. Previously, the Second Line regarded the Fifth Line as a mother, but here the Fifth Line adopts the way of a son, showing that the symbolic meanings in the Book of Changes change with time and cannot be regarded as fixed rules. Emperor Renzong of Song was a weak ruler, but he was assisted by virtuous ministers such as Han Qi, Fan Zhongyan, Fu Bi, and Ouyang Xiu, and eventually became a wise ruler of the Song Dynasty, which is similar to the situation described in this line.

六五以柔居尊，下應九二，二以剛中之才而居巽體，則所以承順乎五者，莫非剛健大中之德矣。以此治蠱，可得聞譽，然非自能譽也，用人而得其譽也，故其象占如此。象曰：乾父用譽，承以德也。承者，承順也，因巽體又居下，故曰承，言九二承順以剛中之德。

Six in the Fifth, with her gentle and yielding nature, occupies a position of honor. Below her is Nine in the Second, with whom she corresponds. Nine in the Second possesses the virtue of strong and central yang, and is located in the trigram Xun (Wind), which signifies flexibility and compliance. Therefore, whatever he uses to serve Six in the Fifth is entirely characterized by strong and upright virtue. With such assistance, it is natural to gain a good reputation. However, this reputation is not earned by Six in the Fifth herself, but rather through her skill in employing capable people. Thus, the image and meaning of this line are as described. The Small Image Commentary says: Rectifying the faults of the father and gaining a good reputation is because the minister upholds virtue and serves the sovereign. 'Cheng' means to carry forward and obey. Since Nine in the Second is in the trigram Xun and occupies the lower trigram, the term 'Cheng' is used, indicating that Nine in the Second, with his strong and central virtue, serves the sovereign in a compliant manner.

上九：不事王侯，高尚其事。上事字，事王侯以治蠱也；下事字，以高尚為事也，耕於有莘之野而樂堯舜之道是也。上與五二爻，以家事言則上為父、五為母、眾爻為子，觀諸爻以乾父母言可知矣；以國事言則五為君、下四爻為用事之臣、上一爻為不事之臣，觀上一爻以王侯言可知矣。

The statement of the Upper Ninth line says: Not serving the prince and lord, but holding one's virtue higher. The first '事' is a verb, indicating serving the prince and lord to rectify the world's disorders; the second '事' is a noun, referring to regarding purity and self-restraint as one's own career, just as the "Mencius" records that Yi Yin cultivated his fields in You Shen's wild and took pleasure in the ways of Yao and Shun. The positioning of the Upper Ninth and the Sixth Fifth lines depends on the context: from the perspective of family affairs, the Upper Ninth is the father, the Sixth Fifth is the mother, and the rest of the lines are the children, which can be known from the fact that each line mentions 'Qian father' and 'Qian mother'; from the perspective of state affairs, the Sixth Fifth is the ruler, the four lines below are the officials who carry out tasks, and the Upper Ninth is the official who does not carry out tasks, which can be known from the fact that the Upper Ninth alone refers to 'prince and lord'.

蓋當蠱之世，任其事而乾蠱者，則操巽命之權而行其所當行；不任其事而高尚者，則體艮止之義而止其所當止。如鄧禹諸臣皆相光武以乾漢室之蠱，獨子陵釣於富春是也。艮止不事之象，變坤錯乾，王侯之象，巽為高，高尚之象。

In general, those who are in a corrupt era and are willing to take responsibility and reform the accumulated evils, hold the authority of the Hexagram of Wind (Xun), which signifies "issuing commands and acting," to do what they should. Those who are unwilling to take responsibility and instead maintain their own integrity, understand the meaning of "stillness" from the Hexagram of Mountain (Gen), and stop at the appropriate time. For example, the Eastern Han dynasty general Deng Yu and his fellow ministers assisted Guangwu Emperor in reforming the accumulated evils of the Han dynasty, while Yan Zileng alone fished by the Fu Chun River, representing these two types of people. Taking the symbolic meaning: the upper ninth line is in the body of Gen, which signifies "stillness," precisely the image of "not serving kings and dukes." When this line changes to yin, the upper trigram becomes Kun, whose opposite trigram is Qian, which represents the king and duke. The "Commentary on the Hexagrams" states "Xun represents high virtue," and the lower trigram Xun is precisely the image of "high virtue."

初至五皆乾蠱，上有用譽之君，下有剛中之臣，國家天下之事已畢矣。上九居蠱之終，無繫應於下，在事之外，以剛明之才無應援而處無事之地，蓋賢人君子不偶於時而高潔自守者也，故有此象，占者有是德斯應是占。象曰：不事王侯，志可則也。高尚之志足以起頑立懦，故可則。李卓吾上九論其意義，盡於不可貞內，看來用譽亦是順承也好。

From the first line to the fifth line, all are about rectifying disorder: above there is the fifth line, a sovereign who is good at employing people and has a good reputation, and below there is the second line, a minister who is strong and upright in the center. The affairs of the state and the world have already been properly handled. The top line, being at the end of the Gǔ hexagram, has no corresponding connection with the lines below, and is detached from the affairs; possessing a capable and clear-sighted ability but without support, and being in a position of inaction, this is precisely the portrayal of a virtuous gentleman who is born at an inauspicious time yet remains pure and self-restrained. Therefore, there is the image of "not serving the princes." A person who possesses such virtue is worthy of this divination. The Small Image Commentary says: not serving the princes, this aspiration can serve as a standard. A lofty aspiration is sufficient to inspire the dull and encourage the weak, so it is worthy of being emulated. Li Zhuowu comments on the top line, believing its meaning has already been fully expressed in the line "nine two, not firm." According to Lai's view, the "using reputation" in the fifth line is interpreted as the meaning of ministers following the sovereign, which is not without merit.

新刻來瞿唐先生易注卷之五。永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

A newly printed fifth volume of "The Commentary on the Book of Changes by Master Lai Jutang." Lai Zhide, the author, was known by the courtesy name Jutang, hence the title "The Commentary by Master Lai Jutang." This volume was edited with punctuation by Ling Fudun (style name Huzi) from Yongchuan, and proofread by Gao Xinying (style name Xuejun) from Luling. "Circle and punctuation" refers to adding punctuation and marks to the original text to facilitate reading, while "proofreading" involves comparing two copies to correct errors. This was a standard practice in the prefaces of printed books from the Ming dynasty.

臨，觀之義或與或求。臨者，進而臨逼於陰也，二陽浸長以逼於陰，故為臨，十二月之卦也。天下之物密近相臨者，莫如地與水，故地上有水則為比，澤上有地則為臨。《序卦》：有事而後可大，臨者大也，蠱者事也。韓康伯云：可大之業由事而生。二陽方長而盛大，所以次蠱。

The *Zagua Zhuan* says: The meaning of the *Lín* hexagram is "to give," and the meaning of the *Guān* hexagram is "to take." The term "Lín" refers to the upward pressure of a yang line from below to the yin lines. In the *Lín* hexagram, the two yang lines, *Chūjiǔ* and *Jiǔèr*, grow gradually from the bottom and move upward to approach the four yin lines, hence it is called "Lín." In the twelve message hexagrams, it belongs to the hexagram of the twelfth month. Among all things in the world, nothing is closer than the earth and water, so water on the earth is the *Bǐ* hexagram, and a marsh on the earth is the *Lín* hexagram. The *Xùguà Zhuan* says: When there is something to do, then great achievements can be made. "Lín" means to be great. "Gǔ" means to have something to do. The Jin scholar Han Kangbo explained: Great achievements arise from having something to do. The *Lín* hexagram has two yang lines that are growing and becoming more powerful, hence it comes after the *Gǔ* hexagram.

臨，元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。以卦體卦德釋卦名卦辭。浸者，漸也，言自復一陽生至臨則陽漸長矣，此釋卦名。說而順者，內說而外順也，說則陽之進也不逼，順則陰之從也不逆。剛中而應者，九二剛中，應乎六五之柔中也。

The Hexagram Statement of the Qian (Approach) Hexagram says: Greatly smooth and unimpeded, favorable to maintaining correctness, there will be danger in the eighth lunar month. The Commentary on the Judgment says: The Qian Hexagram represents the gradual growth of yang. It is joyful and compliant. Yang is in the center and corresponds with the yin, thus being greatly smooth and unimpeded while maintaining correctness. This is the pattern of heaven. There will be danger in the eighth lunar month because the retreat of yang is not far away. This passage explains the hexagram name and hexagram statement through the 'hexagram structure' and 'hexagram virtue'. 'Jin' means gradually. From the Fu Hexagram with one yang, to the Qian Hexagram with two yangs, yang energy grows step by step. This sentence explains the hexagram name. 'Shuo er shun' refers to the inner trigram Dui (Joy) and the outer trigram Kun (Earth). The inner trigram represents joy, so the advance of yang does not appear forceful. The outer trigram represents compliance, so the compliance of yin does not involve resistance. 'Gang zhong er ying' means that the line nine two is yang and is in the center of the lower trigram, corresponding with the line six five, which is yin and is in the center of the upper trigram. Yang and yin each occupy their proper positions and correspond with each other.

言雖剛浸長，逼迫乎陰，然非倚剛之強暴而逼迫也，乃彼此和順相應也，此言臨有此善也。剛浸長而悅順者，大亨也；剛中而應柔中者，以正也。天之道者，天道之自然也，言天道陽長陰消原是如此。大亨以正也，一誠通復，豈不大亨以正？故文王卦辭曰元亨利貞者此也。然陰之消，豈長消哉？至酉曰觀，陰復長而凶矣。

Yang energy, though gradually increasing and approaching the Yin lines, does not rely on forceful oppression, but rather maintains harmony and mutual correspondence between upper and lower. This is the virtue of the Hexagram Qian. Yang energy growing gradually while rejoicing in the gentle and yielding is called "great prosperity." Yang energy residing in the center and corresponding with the gentle and yielding line in the middle is called "correctness." "Heaven's way" refers to the natural operation of heaven, meaning that heaven's way is inherently characterized by the growth of Yang and the decline of Yin. Being greatly prosperous without losing correctness, with sincerity pervading all directions, how could it not be "great prosperity with correctness"? Therefore, King Wen's Hexagram Statement says "original prosperity, beneficial to sincerity and correctness," referring exactly to this. However, does the Yin energy's decline continue indefinitely? By the eighth month of the year of You, it becomes the Hexagram Guan, at which point Yin energy begins to grow again and becomes dangerous.

象曰：澤上有地，臨，君子以教思無窮，容保民無疆。教者，勞來匡直之謂也；思者，教之至誠惻恆，出於心思也；無窮者，教之心思不至厭斁而窮盡也。容者，民皆在統馭之中也；保者，民皆得其所也；無疆者，無疆域之限也。無窮與兌澤同其淵深，無疆與坤土同其博大，二者皆臨民之事，故君子觀臨民之象以之。

The Great Image Commentary says: There is a marsh over land, which is the hexagram of Approaching. The gentleman thus understands the need to educate the people, to think deeply and endlessly, to embrace and nurture the people, and to extend his grace without limit. "Education" refers to the methods of comfort, invitation, correction, and support mentioned in the Mencius. "Thinking" means that this education arises from sincere and heartfelt intent, not from mere formality. "Endless" signifies that this intent is never wearying or exhausted. "Embracing" means that all the people are under one's care and supervision; "nurturing" means that all the people are in their proper places; "without limit" means that the grace is not confined by boundaries. "Endless" is symbolized by the lower trigram, which is the marsh, just as the marsh's depth is immeasurable; "without limit" is symbolized by the upper trigram, which is the earth, just as the earth's breadth is vast and boundless. These are both matters concerning the people, so the gentleman observes the image of governing the people and follows its example.

初九：咸臨，貞吉。咸，皆也，同也。以大臨小者，初九、九二臨乎四陰也；以上臨下者，上三爻臨乎其下也。彼臨乎此，此臨乎彼，皆同乎臨，故曰咸臨。卦惟二陽，故此二爻皆稱咸臨。九剛而得正，故占者貞吉。以上臨下，似未是，如雲非陽能臨，乃二陽咸臨似妥。象曰：咸臨貞吉，志行正也。初正應四亦正，故曰正。中爻震足，故初行五亦行。

The line statement for the initial yang line says: "Together they come, maintaining correctness brings good fortune." "Xian" means all and together. In terms of the great approach, it refers to the initial yang line and the second yang line coming together to the upper four yin lines. In terms of the upper trigram approaching the lower trigram, it refers to the third line of the upper trigram approaching the three lines of the lower trigram. One approaches the other, and the other approaches one, both conforming to the meaning of "approach," so it is called "Xian approach." The entire hexagram has only two yang lines, so the initial yang line and the second yang line are both called "Xian approach." The initial yang line is a yang line in a yang position, strong and correct, so the person divining will maintain correctness and gain good fortune. However, interpreting "Xian approach" as the upper trigram approaching the lower trigram may not be appropriate; rather, it is more accurate to say that it is not just one yang line approaching, but two yang lines approaching together. The Small Image Commentary says: "Together they come, maintaining correctness brings good fortune," meaning that both the mind and actions conform to the right path. The initial yang line is in the correct position, and the line it corresponds to, the sixth line in the fourth position, is also in the correct position, so it is said to be correct. The second, third, and fourth lines form the trigram Zhen, which represents feet, so the initial yang line can be said to "move," and the sixth line in the fifth position can also be said to "move."

九二：咸臨，吉，無不利。咸臨與初同而占不同者，九二有剛中之德，而又有上進之勢，所以吉無不利。象曰：咸臨吉無不利，未順命也。未順命者，未順五之命也，五君位故曰命，且兌綜巽，亦有命字之象。本卦彖辭悅而順，孔子恐人疑此爻之吉無不利者，乃悅而順五之命也，故於小象曰：二之吉利者，乃有剛中之德，陽勢上進，所以吉利也，未順五之命也。

The line statement for the second line says: "Coming together, auspicious, no misfortune." The phrase "Xian Lin" in the line statement of the second line is the same as in the line statement of the initial line, but the judgment differs. This is because the second line has the virtue of a strong and central yang force, and also possesses the momentum to advance upward, so it is not only auspicious but also brings no misfortune. The Small Image Commentary says: "Coming together, auspicious, no misfortune," because it has not yet obeyed the command. The term "not yet obeying the command" refers to not yet obeying the command of the sixth line, which holds the position of the ruler. Since the sixth line holds the position of the ruler, it is called "command." Moreover, the lower trigram, which is兑, when reversed becomes 巽. The Discourse on the Changes explains that 巽 represents issuing commands, so it also contains the image of "command." The Commentary on the Judgment of the primary hexagram says "harmonious and compliant." Confucius feared that people might mistakenly think the auspiciousness of this line comes from pleasing and obeying the command of the sixth line. Therefore, in the Small Image Commentary, he clarifies that the auspiciousness of the second line is due to its own virtue of strong and central yang, and the upward movement of yang energy, not because it has obeyed the command of the sixth line.

未順命者，四陰方盛，未順陽之命也，所以必二陽咸臨。周公之吉利，堅二陽上進之心也；孔子未順命者，堅二陽合德之心也。圍成弗克，三家豈皆順命乎？孔子尚不能以一陽服群陰，而況其它。

Another interpretation is that "not following the mandate" refers to four yin lines being in full strength and not yet obeying the command of the yang lines, so two yang lines must come together. Zhou Gong in the Line Statements says "auspicious, no disadvantage," aiming to strengthen the determination of the two yang lines to advance upward; Confucius in the Xiao Xiang says "not following the mandate," aiming to strengthen the resolve of the two yang lines to unite in harmony. The Zuo Zhuan records that Confucius tried to dismantle the three cities of Lu, surrounded Chengyi but failed to capture it. Could the three families of Ji Sun, Shu Sun, and Meng Sun really all obey his command? Even Confucius could not subdue the multitude of yin lines with a single yang line, let alone others.

六三：甘臨，無攸利，既憂之無咎。甘臨者，以甘悅人而無寔德也。坤土其味甘，兌為口，甘之象也，故節卦九五變臨亦曰甘節。無攸利者，不誠不能動物也。變乾，乾三爻惕若，憂之象也。三居下之上，臨人者也，陰柔悅體，又不中正，故有以甘悅臨人之象，此占者所以無攸利也，能憂而改之，斯無咎矣。象曰：甘臨，位不當也；既憂之，咎不長也。位不當者，陰柔不中正也；咎不長者，改過也。

The line statement for the sixth line (sixth line) says: using sweet words to approach others brings no benefit; if one is concerned and corrects this behavior, there will be no fault. The term "sweet approach" refers to using sweet words to please others without genuine virtue. In the Five Phases, the taste of the earth element, which is坤 (Kun), is sweet. The lower trigram is 兑 (Dui), which represents the mouth, and tasting sweet flavors is the symbolic representation of "sweet." Therefore, when the line of the Ji Wu (Ji Wu) in the Ji Wu hexagram changes to become the Lin hexagram, it also mentions "sweet moderation." "No benefit" is because if it is not sincere, it cannot move others. When this line changes to a yang line, the lower trigram becomes Qian (Heaven), and the line statement of the ninth line in the Qian hexagram mentions "being vigilant in the evening as if in danger," which is the symbolic representation of "concern." The sixth line is at the top of the lower trigram, which is the position of approaching others, yet it is in a yin and soft form, not in the center and not upright, so it is the symbolic representation of using sweet words to approach others, which is the reason for the diviner's "no benefit." If one can be concerned and correct this, there will be no calamity. The Small Image Commentary says: using sweet words to approach others is due to an inappropriate position; if one is concerned and corrects this, the fault will not last long. "Inappropriate position" refers to being in a yin and soft form that is not in the center and not upright; "fault will not last long" refers to being able to correct one's mistakes.

六四：至臨，無咎。六四當坤兌之交，地澤相比，蓋臨親切之至者，所以占者無咎。以陰臨陽宜有咎，然陰陽相應之至，故無咎。象曰：至臨無咎，位當也。以陰居陽故位當。位當者，居坤順之位，下臨乎初陽而相應也，其得無咎者，以其位，非以其陰也，位當，陰亦當矣。

The line statement for the fourth line says: Coming very closely, there is no fault. The fourth line is located at the boundary between the upper trigram坤 (Earth) and the lower trigram兑 (Lake), where Earth and Lake are closely attached to each other, representing the most intimate position. Therefore, the person divining has no fault. Normally, a yin line coming upon a yang line should result in a fault, but the fourth line and the first line are in perfect yin-yang correspondence, so there is no fault. The Small Image Commentary says: Coming very closely, there is no fault, because the position is appropriate. The original note says that because a yin line is in a yang position, the position is appropriate. The term 'position is appropriate' means that it is in the flexible and yielding position of the坤 trigram, and it comes down to the yang of the first line, thus corresponding with it. The reason there is no fault is due to this position, not because of its yin nature. Once the position is appropriate, the nature of being yin also becomes appropriate.

六五：知臨，大君之宜，吉。知音智。變坎，坎為通，智之象也。知臨者，明四目，達四聦，不自用而任人也。應乾陽，故曰大君。知臨之知，原生於九二，故即曰大君。知者，覺也，智也，六五非九二不能至此。宜者，得人君之統體也。六五柔中居尊，下任九二剛中之賢，兼眾智以臨天下，蓋得大君之宜者，吉可知矣，占者有是德亦如是占也。象曰：大君之宜，行中之謂也。與初行正同。六五中，九二亦中，故曰行中，行中即用中。中爻震足，行之象也。

The line statement of the fifth line says: Coming with wisdom, this is the proper way for the great sovereign, and it is auspicious. The character "知" is read as "wisdom." When this line changes to yang, the upper trigram becomes Kan, which represents penetration and clarity, precisely the symbolic representation of "wisdom." The phrase "coming with wisdom" refers to what is said in the Book of Documents, the Shun Classic, namely "brightening the four eyes and attaining the four ears," meaning opening up one's senses and not relying solely on one's own views but employing the virtuous. The fifth line corresponds to the second line, which belongs to the trigram Qian, hence it is called "great sovereign." The wisdom of "coming with wisdom" originates from the second line, so it immediately follows with "the proper way for the great sovereign." "Wisdom" means enlightenment and understanding. Without the assistance of the second line, the fifth line cannot reach this level. "Proper" means attaining the comprehensive governance of a sovereign. The fifth line, being yin and soft, holds the central position and occupies the exalted position, and it employs the second line, which is yang and strong, holding the central position, as a virtuous minister. By gathering the wisdom of many, it governs the world, which is exactly the proper way for a great sovereign, and auspiciousness is self-evident. If the person making the divination possesses such virtue, then he is worthy of such a divination. The Small Image Commentary says: The proper way for the great sovereign refers to acting in the middle. This is the same grammatical structure as the Small Image Commentary of the first line, which says "the will is upright." The fifth line is in the center of the upper trigram, and the second line is in the center of the lower trigram, so it is said "acting in the middle," and acting in the middle means using the middle. The second, third, and fourth lines form the trigram Zhen, which represents feet, precisely the symbolic representation of "acting."

上六：敦臨，吉，無咎。敦，厚也。爻本坤土，又變艮土，敦厚之象。初與二雖非正應，然志在二陽，尊而應卑，高而從下，蓋敦厚之至者。上六居臨之終，坤土敦厚，有敦臨之象，吉而無咎之道也，故其象占如此。象曰：敦臨之吉，志在內也。志在內卦二陽曰志者，非正應也。

The line statement of the sixth line at the top says: "Coming with sincerity and thickness, auspicious, no fault." "敦" means thick or sincere. This line originally belongs to the坤 trigram, which represents earth; after changing to yang, the upper trigram becomes 艮, which also represents earth. Thus, two layers of earth are superimposed, forming the image of thickness. Although the sixth line at the top is not in a proper correspondence with the first line and the second line, its heart and mind are connected to these two yang lines. Being in a high position yet willing to follow the lower, this represents sincerity and thickness reaching its extreme. The sixth line at the top is at the end of the 临卦, and since the坤 trigram has the nature of thickness, there is an image of sincerity and thickness coming. Therefore, it is auspicious and without fault. The Small Image Commentary says: The auspiciousness of sincerity and thickness coming is because the heart and mind are connected to the inner trigram. It says the heart and mind are connected to the two yang lines in the inner trigram, and the use of the character "志" (mind or will) is because they are not in a proper correspondence, but only have a yearning.