Volume Four · The卦 of Tai (Peace)

《序卦》曰：履而泰，然後安，故受之以泰。泰者，通也。崔覲曰：以禮導之，必通。通然後安，所謂君子以辯上下，定民志，通而安也。(乾下坤上)。泰：小往大來，吉、亨。虞翻曰：陽息坤反，否也。坤陰詘外，為小往。乾陽信內，稱大來。天地交，萬物通，故“吉、亨”。

The "Xu Gua Zhuan" says: After practicing rituals, there is smoothness and prosperity; after smoothness and prosperity, there is stability, so the "Lu" hexagram is followed by the "Tai" hexagram. "Tai" means smoothness and prosperity. Cui Jin explains: Using rituals to guide the people will surely lead to smoothness and prosperity; after smoothness and prosperity comes stability, which is what the "Da Xiang" of the "Lu" hexagram says: the gentleman distinguishes between superiors and inferiors, stabilizes the people's minds, and achieves stability through smoothness and prosperity. The primary hexagram has the lower trigram as Qian (Heaven) and the upper trigram as Kun (Earth). The hexagram statement says: "Tai," small things go away, great things come in, auspicious and smooth. Yu Fan explains according to the changing hexagrams: Yang energy grows from below while Yin energy retreats, which is the opposite of the "Po" hexagram. Yin energy retreating to the upper trigram is "small things going away"; Yang energy extending in the lower trigram is "great things coming in." The energies of Heaven and Earth interact, and thus all things become smooth and prosperous, hence "auspicious and smooth."

《彖》曰：泰，小往大來，吉、亨。蜀才曰：此本坤卦。小，謂陰也。大，謂陽也。天氣下，地氣上，陰陽交，萬物通，故“吉、亨”。則是天地交而萬物通也；何妥曰：此陰在道泰也。夫泰之為道，本以通生萬物。若天氣上騰，地氣下降，各自閉塞，不能相交，則萬物無由得生。明萬物生，由天地交也。

The Commentary on the Judgment says: "The卦 of Tai (Prosperity), the small goes away, the great comes in, thus resulting in auspiciousness and smoothness." Shucai believes that this卦 originates from the卦 of Kun (Earth): "small" refers to yin, "great" refers to yang; the heavenly qi descends, the earthly qi ascends, yin and yang interact, and all things become unimpeded, hence "auspiciousness and smoothness." The Commentary on the Judgment then says: this is because heaven and earth interact and all things become unimpeded. Hetuo explains that this sentence refers to the smoothness and prosperity of the way of heaven and earth. The principle of smoothness and prosperity lies in making all things unimpeded and flourishing; if heavenly qi constantly ascends and earthly qi constantly descends, each remaining closed and unable to interact, there would be no way for things to be generated. Thus, we can see that the reason why things can be generated is precisely because heaven and earth interact.

上下交而其志同也；何妥曰：此明人事泰也。上之與下，猶君之與臣，君臣相交感，乃可以濟養民也。天地以氣通，君臣以志同也。內陽而外陰，內健而外順；何妥曰：此明天道也。陰陽之名，就爻為語。健順之稱，指卦為言。順而陰居外，故曰“小往”。健而陽在內，故曰“大來”。

The Commentary on the Judgment says: The upper and lower parts interact and their minds are in harmony. Hetuo explains: This sentence refers to the smoothness and success in human affairs. The relationship between the upper and the lower is like that between the sovereign and the minister; only when the sovereign and the minister interact can they accomplish the task of nurturing the people. Heaven and Earth communicate through their qi, and the sovereign and the minister achieve harmony through their will. The Commentary on the Judgment also says: The inner trigram is yang and the outer trigram is yin. The inner trigram is strong and vigorous, and the outer trigram is gentle and compliant. Hetuo explains: This sentence refers to the way of Heaven. The terms yin and yang are used in reference to the lines; the terms strong and compliant are used in reference to the trigrams. The outer trigram is gentle and yin, so it is said 'small things go away'; the inner trigram is strong and yang, so it is said 'great things come in'.

內君子而外小人，崔覲曰：此明人事也。陽為君子，在內，健於行事。陰為小人，在外，順以聽命。君子道長，小人道消也。《九家易》曰：謂陽息而升，陰消而降也。陽稱息者，長也。起復成巽，萬物盛長也。陰言消者，起姤終乾。萬物成熟。成熟則給用，給用則分散。故陰用特言消也。

The Commentary on the Judgment says: The gentleman is within and the petty person is outside. Cui Jin explains: This sentence refers to human affairs: Yang represents the gentleman, located in the inner trigram, strong and vigorous, ready to take on responsibilities; Yin represents the petty person, located in the outer trigram, flexible and obedient to orders. The Commentary on the Judgment also says: The way of the gentleman grows day by day, while the way of the petty person declines day by day. The Nine Schools of the Book of Changes explain: This refers to the rising and ascending of Yang energy and the declining and descending of Yin energy. Yang is called 'xi' because it governs growth: from the hexagram Fu, where one Yang begins to arise, to the hexagram Da Zhuang and Guai, where Yang reaches its full development and forms the structure of Xun, at this time all things are flourishing and growing. Yin is called 'xiao' because it begins with one Yin in the hexagram Gou and ends when Yang is completely stripped away; at that time, all things have matured, maturity means they are available for use, use leads to dispersion and reduction, so the function of Yin is particularly described with the term 'xiao'.

《象》曰：天地交泰，荀爽曰：坤氣上升，以成天道。乾氣下降，以成地道。天地二氣，若時不交，則為閉塞。今既相交，乃通泰。后以財成天地之道，虞翻曰：後，君也。陰升乾位。坤，女主，故稱後。坤富，稱財。守位以人，聚人以財，故曰“成天地之道”。

The Great Image Commentary says: Heaven and Earth interact and thus become harmonious and smooth. Xu Shuang explains: The earth energy rises to accomplish the heavenly way; the heavenly energy descends to accomplish the earthly way. If the energies of Heaven and Earth do not interact at the proper time, it becomes blocked; now that they have interacted, it becomes harmonious and smooth. The Great Image Commentary then says: The ruler thus completes the way of Heaven and Earth. Yu Fan explains: "Later" refers to the ruler; here the yin line rises to the position of Qian, and Kūn represents the female ruler, so it is called "later." Kūn governs wealth and abundance, so it is called "wealth"; the Great Treatise says that holding the position of ruler depends on people, and gathering the people depends on wealth, so it is said "completes the way of Heaven and Earth."

輔相天地之宜，以左右民。虞翻曰：相，贊。左右，助之。震為左，兌為右，坤為民，謂以陰輔陽。《詩》曰：宜民宜人，受祿於天。鄭玄曰：財，節也。輔，相。左右，助也。以者，取其順陰陽之節，為出內之政。春崇寬仁，夏以長養，秋教收斂，冬敕蓋藏，皆可以成物助民也。

The Great Image Commentary says: To assist and support what is appropriate for heaven and earth, and to aid the people. Yu Fan explains: "Xiang" means assistance, and "zuo you" also means help; the interacting trigrams of Zhen represent the left, Dui the right, and Kun the people, meaning that yin assists yang. The Book of Poetry says that people and others each receive what is appropriate, thus receiving blessings from heaven, which is exactly this meaning. Zheng Xuan explains: "Cai" should be read as "c裁" meaning restraint, "fu" is assistance, and "zuo you" is aid; the term "yi" refers to the meaning of establishing regulations in accordance with the seasons of yin and yang: in spring, promote benevolence and kindness; in summer, assist in growth and nurturing; in autumn, teach the people to gather and store; in winter, supervise the covering and preservation, all of which can achieve the flourishing of all things and aid the people.

初九：拔茅茹，以其匯，征吉。王弼曰：茅之為物，拔其根而相牽引也。茹，相牽引之貌也。三陽同志，俱志在外。初為類首，已舉，則從若茅茹也。上順而應，不為違距，進皆得志。故“以其類，征吉”也。

The line statement for the initial yang line says: Pulling up wild grass, its roots are connected in clusters, similar ones proceed together, which is auspicious. Wang Bi explains that this plant, when its roots are pulled up, causes a connection and mutual attraction; "ru" means precisely this mutual pulling. The three lower yang lines in the "Tai" hexagram share the same aspirations and are all inclined to move outward. The initial yang line is the leader among its kind; once it takes action, the other two yang lines follow, just as the roots of the grass are connected. The three upper yin lines are gentle and respond to it without opposition, so the three yang lines can proceed smoothly and achieve their aspirations. Therefore, it is said that proceeding with one's own kind is auspicious.

《象》曰：拔茅征吉，志在外也。虞翻曰：否泰反其類，否巽為茅。茹，茅根。艮為手。匯，類也。初應四，故拔茅茹以匯。震為征，得位應四，征吉。外，謂四也。

The Image Commentary says: Pulling up the reeds and traveling brings good fortune, because the line Nine at the beginning has its aspirations directed toward the outer trigram. Yu Fan explained using the method of "mutual reversal": The hexagrams of "Obstruction" and "Supreme Goodness" have their line images exactly opposite yet mutually similar. The trigram of Wind in the hexagram of "Obstruction" corresponds to "reeds"; "ru" refers to the roots of the reeds that are connected together; the trigram of Earth corresponds to "hand," so it is possible to pull them up; "hui" means gathering of similar things. In the hexagram of "Supreme Goodness," the line Nine at the beginning corresponds with the line Nine in the fourth, so it is said "pulling up the reeds and gathering them." Pulling up one reed leads to the connection of a whole group. The trigram of Thunder corresponds to "traveling." Since the line Nine at the beginning is in the correct position and corresponds with the line Nine in the fourth, traveling brings good fortune. The "outer" mentioned in the line statement refers precisely to the line Nine in the fourth, which is located in the outer trigram.

九二：包荒。翟玄曰：荒，虛也。二五相應，五虛無陽，二上包之。用馮河，不遐遺。荀爽曰：河出於乾，行於地中。陽性慾升，陰性慾承。馮河而上，不用舟航。自地昇天，道雖遼遠，三體俱上，不能止之，故曰“不遐遺”。朋亡，得尚于中行。荀爽曰：中，謂五。坤為朋，朋亡而下，則二上居五，而行中和矣。

The line statement for Nine in the Second says, "包荒." Zhai Xuan explains: "Huang" means emptiness; Nine in the Second corresponds with Six in the Fifth. The position of Six in the Fifth is empty and lacks a yang line, so Nine in the Second takes it in from below. The line statement also says, "用冯河，不遐遗." Xun Shuang explains based on "Yin rising and Kuan descending": The Yellow River originates from the Heaven trigram and flows through the earth. Yang's nature is to rise, while Yin's nature is to be supportive. To cross the river on foot and go upward without using boats; to go straight from the earth to the heaven, although the journey is long, the three lines of the lower trigram Qian all rise together, and no one can stop them, so it says "不遐遗" — no matter how far, nothing is left behind. The line statement further says, "朋亡，得尚于中行." Xun Shuang explains: "Zhong" refers to the position of Six in the Fifth; the Kuan trigram represents factions, and factions disperse and descend, so Nine in the Second can ascend to the fifth position and follow the path of harmony and balance.

《象》曰：包荒，得尚于中行，以光大也。虞翻曰：在中稱包。荒，大川也。馮河，涉河。遐，遠；遺，亡也。失位變得正，體坎。坎為大川，為河。震為足。故“用馮河”。乾為遠，故“不遐遺”。兌為朋，坤虛無君，欲使二上，故“朋亡”。二與五易位，故得上於中行。震為行，故“光大也”。

The Image Commentary says: It can embrace and include broadly, and also uphold the middle way, because its virtue is bright and great. Yu Fan explained according to the idea of the extraordinary image and 'correctness': To be located in the middle of the hexagram is called 'bao' (embrace). 'Huang' refers to a great river; 'Feng He' means to cross a river on foot. 'Xia' means far, and 'yi' means to lose. Originally, the line Nine in the Second was a yang line in a yin place, thus losing correctness. After changing to correctness, it becomes the structure of Kan, which represents a great river or a river; Zhen represents the foot, and with the foot moving in water, it is said 'to use Feng He'. The image of Qian represents distance, so it is said 'not to lose what is far'. The image of Dui represents friends, and the坤 is empty and lacks a ruler, thus needing Nine in the Second to ascend, so it is said 'friends are lost'. Nine in the Second and Six in the Fifth exchange positions, thus enabling it to ascend to the central position and follow the middle way; Zhen also represents movement, so the Image Commentary praises it as 'bright and great'.

九三：無平不陂，無往不復。虞翻曰：陂，傾。謂否上也。平，謂三。天地分，故平。天成地平，謂危者使平，易者使傾。往，謂消外。復，謂息內。從三至上，體復。終日乾乾，反復道。故“無平不陂，無生不復”。艱貞無咎。勿恤其孚，于食有福。虞翻曰：艱，險。貞，正。恤，憂。孚，信也。二之五，得正，在坎中，故“艱貞”。坎為憂。故“勿恤”。陽在五孚，險坎為孚，故有孚。體噬嗑食也。二上之五據四，則三乘二。故“于食有福”也。《象》曰：無平不陂，天地際也。宋衷曰：位在乾極，應在坤極，天地之際也。地平極則險陂，天行極則還復，故曰“無平不陂，無往不復”也。

The third line statement says: There is no entirely level ground without inclination, nor is there any movement without return. Yu Fan explains: "Bai" means inclination, referring to the top line of the "Pu" hexagram; "Ping" refers to the nine in the third line. Heaven and earth each take their respective positions, hence "Ping"; the way of heaven is to achieve its purpose, and the way of earth is to be tranquil, which is what the Great Treatise says, that it brings danger to safety and arrogance to downfall. "Wang" refers to the yang energy retreating in the outer trigram, while "Fu" refers to the yang energy flourishing in the inner trigram; moving from the nine in the third line to the top line corresponds exactly to the structure of the "Fu" hexagram. This is also the meaning of the third line of the "Qian" hexagram, "Zong ri Qian Qian," which implies continuous movement and return. Therefore, the line statement says, "Without level ground there is inclination, without movement there is return." The line statement then continues: facing difficulties but maintaining correctness will not result in error, there is no need to worry about one's sincerity, for there will be blessings in food and salary. Yu Fan explains: "Jian" means hardship, "Zhen" means uprightness, "Xu" means worry, and "Fu" means sincerity. The nine in the second line moves upward to the fifth position and attains correctness, being in the midst of the Kan danger, hence "Jian Zhen"; the Kan trigram also represents worry, so it warns against worry. A yang line in the fifth position signifies sincerity, and the dangerous Kan trigram inherently contains the image of sincerity, hence there is sincerity. At this time, the hexagram also contains the image of eating from the "Shi He" hexagram; the nine in the second line occupies the fifth position and holds the fourth line, while the nine in the third line is below it and supports the nine in the second line, hence "there is blessing in food." The Image Commentary says: "Without level ground there is inclination," referring to the meeting point of heaven and earth. Song Zhong explains: the position of the nine in the third line is at the extreme of the lower trigram Qian, and the line it corresponds to, the top line, is at the extreme of the upper trigram Kun, which is exactly where heaven and earth meet; when the terrain is level to its extreme, it turns into a slope, and when the movement of heaven reaches its extreme, it returns to its original position, hence "Without level ground there is inclination, without movement there is return."

六四：翩翩，不富以其鄰，虞翻曰：二五變時，四體離飛，故“翩翩”。坤虛無陽，故“不富”。兌西震東，故稱“其鄰”。三陰乘陽，不得之應。《象》曰：“皆失實也。”不戒以孚。虞翻曰：謂坤。邑人不戒，故使二升五，信來孚邑，故“不戒以孚”。二上體坎，中正。《象》曰：“中心願也。”與比邑人不誡同義也。《象》曰：翩翩不富，皆失實也。宋衷曰：四互體震，翩翩之象也。陰虛陽實，坤今居上，故言“失實也”。不戒以孚，中心願也。《九家易》曰：乾升坤降，各得其正。陰得承陽，皆陽心之所願也。

The line statement of the fourth line says: "Gracefully descending, though not rich, it can travel with its neighbors." Yu Fan explains: When nine two and six five change into each other, the structure of six four becomes Li, which represents flying birds, so it is said "gracefully." Kun represents emptiness, and there are no yang lines within it, so it is said "not rich." Dui is located in the west and Zhen in the east, east and west connect, so it is called "its neighbors." Three yin lines are above the yang lines and do not receive the proper response, so the Image Commentary says they "all lose the virtue of being充实." The line statement also says "without caution, sincerity comes." Yu Fan points out that this refers to Kun: the people in the city do not set up defenses, thus allowing nine two to ascend to the fifth position, sincerity arrives and the people are convinced, so it is said "without caution, sincerity comes." After nine two ascends, it forms the structure of Kan, occupying the central position and being upright, so the Image Commentary says "this is the inner wish." This is the same meaning as the "Bi" hexagram's "the people in the city do not guard." The Image Commentary says: gracefully descending though not rich, because all the yin lines have lost the virtue of being充实. Song Zhong explains: the mutual structure of six four is Zhen, which vibrates and rises, exactly the image of graceful flight; yin is empty and yang is full, now the structure of Kun is above the upper trigram, so it is said "losing fullness." The Image Commentary also says: without defense, sincerity naturally comes, this is from the inner wish. The Nine Schools' Commentary explains with the theory of "Qian rising and Kun descending": Qian yang rises, Kun yin descends, each returning to their proper positions; yin lines can support yang lines, which is what the yang heart desires.

六五：帝乙歸妹，以祉元吉。《九家易》曰：五者，帝位，震象稱乙，是為帝乙。六五以陰處尊位，帝者之姊妹。五在震後，明其為妹也。五應於二，當下嫁二。婦人謂嫁曰歸。故言“帝乙歸妹”。謂下居二，以中和相承，故“元吉”也。虞翻曰：震為帝，坤為乙。帝乙，紂父。歸嫁也。震為兄，兌妹，故嫁妹。祉，福也。謂五變體離，離為大腹，則妹嫁而孕，得位正中，故“以祉元吉”也。

The Line Statement of the fifth line says: "The Emperor Yi married off his sister, thus obtaining blessings and great good fortune." The interpretation in the Nine Schools of the Book of Changes states: Five represents the position of the Emperor, and in the system of Najia, the trigram Zhen is paired with the Heavenly Stem "Yi," forming "Emperor Yi." The line six in the fifth position, being a yin and flexible line in a noble position, symbolizes the Emperor's sister. The fifth position comes after Zhen, indicating that she is the younger sister rather than the older one. The line six corresponds with the line nine in the second position, meaning that she should marry the line nine in the second position. In ancient times, the term "returning" was used to refer to a woman's marriage, so it is said "Emperor Yi returned his sister." She descends to the second position, carrying the virtue of harmony and balance, hence "great good fortune." Yu Fan, however, offers another interpretation based on the system of Najia: the trigram Zhen represents the Emperor, and the trigram Kun is paired with the Heavenly Stem "Yi" in the system of Najia, making "Emperor Yi" refer to the father of King Zhou of Shang. "Return" means to marry. Zhen represents an elder brother, and Dui represents a young girl, hence the image of marrying a sister. "Zhi" means blessings. After the fifth line changes, it becomes the trigram Li, which represents a large belly, symbolizing the sister's marriage and pregnancy. Also, since it is in the central and correct position, it is said "with blessings and great good fortune."

《象》曰：以祉元吉，中以行願也。《九家易》曰：五下於二，而得中正，故言“中以行願”也。上六：城復于隍，虞翻曰：否艮為城，故稱城。坤為積土。隍，城下溝。無水稱隍，有水稱池。今泰反否，乾壞為土，艮城不見，而體復象，故“城復于隍”也。勿用師，自邑告命，貞吝。虞翻曰：謂二，動時體師。陰皆乘陽，行不順，故“勿用師”。坤為自邑，震為言，兌為口，否巽為命。今逆陵陽，故“自邑告命”。命逆不順，陰道先迷，失實遠應，故“貞吝”。

The Image Commentary says: Because of obtaining blessings and achieving great good fortune, this is due to the ability to maintain the middle path in order to realize one's wishes. The Nine Schools' Commentary explains: The sixth line in the fifth position descends to the second position, thus attaining the middle and the correct position, so it is said "maintaining the middle to fulfill one's wishes." The line statement of the sixth line at the top says: The city walls have collapsed into the壕. Yu Fan explains using the method of mutual transformation: The艮 image in the卦 of "Obstruction" represents the city, so it is called "city"; the坤 image represents accumulated earth; "huan" is the moat beneath the city, and if there is no water it is called "huan," if there is water it is called "chi." Now, the卦 of "Great Passage" reaches its extreme and turns into the卦 of "Obstruction," the乾 body collapses and turns into earth, the city represented by艮 is no longer visible, and the卦 body also contains the image of the卦 of "Returning," so it is said "the city returns to the huan." The line statement continues: Do not use military force, only issue orders from your own city, even though maintaining the correct position, one still faces difficulties. Yu Fan explains: This refers to the second line, when the second line moves, the卦 body contains the image of the卦 of "Military." At this time, all the yin lines are above the yang lines, and actions are not smooth, thus warning "do not use military force." The坤 image represents one's own city, the震 image represents speech, the兑 image represents the mouth, and the巽 image in the卦 of "Obstruction" represents orders. Now, the yin force isretrograde and oppressing the yang, so it is said "issue orders from one's own city." The orders are rebellious and not smooth, the way of yin is inherently prone to losing direction first, and with the sixth line losing its actual virtue and straying from its proper position, it is said "the virtue is difficult."

《象》曰：城復于隍，其命亂也。《九家易》曰：乾當來上，不可用師而拒之也。自邑者，謂從坤性而降也。告命者，謂下為巽，宣佈君之命令也。三陰自相告語，俱下服順承乾也。城復于隍，國政崩也。坤為亂，否巽為命，交在泰上，故“其命亂也”。《序卦》曰：物不可以終通，故受之以否。崔覲曰：物極則反，故不終通而否矣，所謂“城復于隍”者也。

The Image Commentary says: When the city walls fall into the moat, it signifies that the government has become disordered. The Nine Schools Commentary explains: The yang of Qian should ascend and move upward, and it is not appropriate to use military force to resist it. The term "self邑" refers to following the gentle nature of Kun and descending; the term "proclaiming the command" refers to the lower trigram being Xun, which has the meaning of issuing commands, that is, announcing the orders of the sovereign. The three yin lines communicate with each other and descend together to obey and serve the yang of Qian. The city walls falling into the moat symbolizes the collapse of state affairs; the trigram of Kun represents disorder, and the trigram of Xun in the hexagram of Pu represents government orders, which are intertwined over the hexagram of Tai, hence it is said "its command is disorderly." The Sequence of Hexagrams says: Things cannot remain permanently prosperous, so after the hexagram of Tai comes the hexagram of Pu. Cui Jin explains: When things reach their extreme, they turn to their opposite, so it is not possible to remain permanently prosperous and instead turns to blockage, which is precisely the meaning conveyed by "the city walls fall into the moat."

（坤下乾上）否：否之匪人，不利君子貞，大往小來。虞翻曰：陰消乾，又反泰也。謂三。比坤滅乾，以臣弒其君，子弒其父，故曰“匪人”。陰來滅陽，君子道消，故“不利君子貞”。陰信陽詘，故“大往小來”。則是天地不交而萬物不通，與比三同義也。

The Hexagram of "Opposition" has the Earth trigram below and the Heaven trigram above. The Hexagram Statement says: In a closed and obstructed era, it is not in harmony with the way of human beings, and it is not favorable for a gentleman to maintain uprightness. The strong yang moves outward while the weak yin comes in. Yu Fan explained this based on the twelve changing trigrams: this hexagram signifies the waning of yin eroding the yang of Heaven, and it is the opposite of the Hexagram of "Great Passage." It refers to the line Six in the Third. Comparing this to the situation where Earth overcomes Heaven, it is like a minister killing the sovereign or a son killing the father, hence the phrase "non-human." As yin rises to eliminate yang, the way of the gentleman recedes, hence "not favorable for the gentleman to maintain uprightness." As yin expands and yang contracts, it is said "great movement and small coming." Thus, the energies of Heaven and Earth do not interact, and all things cannot achieve harmony. Its meaning is the same as the line Six in the Third of the Hexagram of "Following."

《彖》曰：否匪人，不利君子貞。崔覲曰：否，不通也。於不通之時，小人道長，故云“匪人”。君子道消，故“不利君子貞”也。大往小來，蜀才曰：此本乾卦。大往，陽往而消。小來，陰來而息也。則是天地不交而萬物不通也。何妥曰：此明天道否也。

The Commentary on the Judgment says: In a closed and blocked era, it is not in line with the way of human beings, and it is not beneficial for the gentleman to maintain uprightness. Cui Jin explains: "Pu" means blockage; when in a time of blockage, the way of the petty person grows increasingly, hence it is said "non-human"; the way of the gentleman thus recedes, hence it is said "not beneficial for the gentleman to uphold uprightness." The Commentary on the Judgment also says "great things go away and small things come in." Shu Cai explains based on the transformation of the hexagram: this hexagram originally comes from the hexagram Qian, "great things going away" refers to the yang lines moving outward and retreating, "small things coming in" refers to the yin lines entering and growing. The Commentary on the Judgment then says: this is when heaven and earth do not interact and all things are not communicated. He Tu points out: this sentence explains the blockage of the heavenly way.

上下不交而天下無邦也。何妥曰：此明人事否也。泰中言志同，否中雲無邦者，言人志不同，必致離散，而亂邦國。崔覲曰：君臣乖阻，取亂之道，故言“無邦”。內陰而外陽，內柔而外剛，崔覲曰：陰、柔，謂坤。陽、剛，謂乾也。內小人而外君子。小人道長，君子道消也。崔覲曰：君子在野，小人在位之義也。

The Commentary on the Judgment says: If the upper and lower parts do not communicate with each other, the world is as if there were no states. He Tuop points out: This sentence illustrates the blockage in human affairs; the Commentary on the Judgment of the Tai hexagram speaks of "the same aspirations," but here in the Pu hexagram it says "no states," meaning that when people's aspirations are not aligned, they will inevitably become separated, thus causing disorder in the states. Cui Jin explains: The discord and obstruction between sovereign and ministers is precisely the way to invite calamity, hence it is said "no states." The Commentary on the Judgment also says: The inner trigram is yin and the outer trigram is yang, with the inner part being soft and the outer part being strong. Cui Jin explains: Yin and softness refer to the inner trigram Kun, while yang and strength refer to the outer trigram Qian. The Commentary on the Judgment further says: The inner part is of the petty person and the outer part is of the superior person, with the way of the petty person increasing and the way of the superior person decreasing. Cui Jin explains: This refers to the situation where the superior person is discarded and left in the wilderness while the petty person occupies the high position.

《象》曰：天地不交，否。宋衷曰：天地不交，猶君臣不接。天氣上升，而不下降；地氣沈下，又不上升。二氣特隔，故云“否”也。君子以儉德辟難，不可榮以祿。虞翻曰：君子謂乾，坤為營，乾為祿，難謂坤為弒君，故以“儉德辟難”。巽為入伏，乾為遠，艮為山，體遁象，謂闢難遠遁入山，故“不可營以祿”。營，或作榮。儉，或作險。孔潁達曰：言君子於此否時，以節儉為德，闢其危難，不可榮華其身，以居祿位。若據諸侯公卿而言，是闢時群小之難，不可重受官爵也。若據王者言之，謂節儉為德，闢陰陽厄運之難，不可自重榮貴而驕逸也。

The Image Commentary says: When the energies of Heaven and Earth do not interact, this is the hexagram of "Obstruction." Song Zhong explains: When Heaven and Earth do not communicate, it is like the ruler and ministers not being in harmony; the heavenly energy rises without descending, and the earthly energy descends without ascending, so the two energies are separated, hence called "Obstruction." The Image Commentary continues: Therefore, the superior person should cultivate virtue and avoid danger, and should not display himself through glory and official rank. Yu Fan explains according to the extended imagery: "The superior person" refers to the trigram Qian (Heaven), and the trigram Kun (Earth) represents management. The trigram Qian represents rank and position. The danger referred to is the image of Kun having the aspect of killing the sovereign, so one should "avoid danger by practicing frugality in virtue." The trigram Xun represents concealment, the trigram Qian represents distance, and the trigram Gen represents mountain. The structure of the hexagram also contains the image of the hexagram "Retreat," indicating avoiding disaster and retreating far into the mountains, hence saying "one should not seek glory through official rank." In some versions, "营" is written as "荣," and in some versions, "俭" is written as "险." Kong Yingda explains from the perspective of human affairs: When a superior person is in this time of blockage, he should practice frugality as virtue and avoid current dangers. He should not let himself become illustrious and occupy official rank. If referring to princes and ministers, it means avoiding the disasters caused by the petty people of the time, and not accepting official titles repeatedly. If referring to the sovereign, it means practicing frugality as virtue and avoiding disasters brought by the yin and yang calamities, and not being arrogant and indulgent due to his high status.

初六：拔茅茹以其匯，貞吉，亨。荀爽曰：拔茅茹，取其相連，匯者，類也。合體同包，調坤三爻同類相連，欲在下也。貞者，正也。謂正居其所則“吉”也。《象》曰：拔茅貞吉，志在君也。《九家易》曰：陰志在下，欲承君也。案：初六，巽爻。巽為草木，陽爻為木，陰爻為草。初六陰爻，草茅之象也。

The first line statement says: Uprooting the reed with its roots, similar things follow each other, maintaining correctness brings good fortune and smoothness. Xu Shuang explains: "Uprooting the reed with its roots" refers to the connected roots; "hui" means similar things. Three yin lines combine into one body and are all included together, meaning the third line of the earth trigram (Kun) has similar lines connected, all willing to be in the lower position. "Zhen" means correctness, meaning being upright in one's position brings good fortune. The Image Commentary says: Uprooting the reed and maintaining correctness brings good fortune, because the mind is attached to the superior. The Nine Schools' commentary explains: The mind of a yin line is to be in the lower position, wanting to serve the sovereign. Li Dingzuo's commentary says: The first line is the line of Xun, which symbolizes grass and trees, with yang lines representing trees and yin lines representing grass; since the first line is a yin line, it takes the image of reeds.

六二：包承，小人吉，大人否，亨。荀爽曰：二與四同功，為四所包，故曰“包承”也。小人，二也。謂一爻獨居，間象相承，得繫於陽，故“吉”也。大人，謂五。乾坤分體，天地否隔，故曰“大人否”也。二五相應，否義得通，故曰“否，亨”矣。《象》曰：大人否享，不亂群也。虞翻曰：否，不也。物三稱群，謂坤三陰亂弒君，大人不從，故“不亂群”也。

The Line Statement of the Second Line says: It encompasses and follows, the small person gains good fortune, the great person although in a closed and obstructed situation, ultimately achieves success. Xu Shuang explains: The Second Line and the Fourth Line are both Yin Lines with similar functions, and the Second Line is encompassed by the Fourth Line, hence it is said 'encompassing and following.' 'Small person' refers to the Second Line, meaning it is alone in its position, separated by the middle image to follow and support, thus being connected to the Yang, hence gaining good fortune. 'Great person' refers to the Fifth Line; when Qian and Kun are divided into two parts, heaven and earth are closed and separated, hence it is said 'the great person is in the situation of opposition.' However, the Second Line corresponds with the Fifth Line, so even in the situation of opposition, there is still a sense of connection, hence it is said 'opposition, success.' The Image Commentary says: The great person is in opposition yet achieves success, because he does not follow the group of Yin to cause disorder. Yu Fan explains: Here 'opposition' means 'not'; three similar things are called 'group,' referring to the three Yin Lines of Kun causing disorder and usurping the throne, while the great person refuses to follow, hence it is said 'not disordering the group.'

六三：包羞。《象》曰：包羞，位不當也。荀爽曰：卦性為否，其義否隔。今以不正，與陽相承，為四所包，違義失正，而可羞者，以“位不當”故也。九四：有命，無咎，疇離祉。《九家易》曰：巽為命。謂受五之命，以據三陰，故“無咎”。無命而據，則有咎也。疇者，類也。謂四應初據三，與二同功，故陰類皆離祉也。離，附。祉，福也。陰皆附之，故曰有福。謂下三陰離，受五四之福也。《象》曰：有命無咎，志行也。荀爽曰：謂志行於群陰也。

The Line Statement of the Third Line says: The matter that is embraced is shameful. The Image Commentary says: Embracing shame is because the position is inappropriate. Xun Shuang explains: The nature of this hexagram is obstruction, its meaning is to isolate and block; now the Third Line, with an improper position, serves the Yang line, and is embraced by the Fourth Line. This goes against the meaning of the hexagram and loses the proper path. Therefore, it is shameful because of "inappropriate position." The Line Statement of the Fourth Line says: Following the mandate of the sovereign, there is no fault, and all similar ones can attach to the blessing. The Nine Schools Commentary explains: The trigram Xun represents command, meaning that the Fourth Line receives the mandate of the Fifth Line and holds the three Yin lines below, so there is "no fault." If it occupies the position without the sovereign's command, then there would be a fault. "Chou" refers to similar ones, meaning that the Fourth Line responds to the First Line below, holds the Third Line above, and has the same function as the Second Line, so all the Yin lines can attach to the blessing. "Li" means attachment, and "Zhi" means blessing; all the Yin lines come to attach to it, so there is blessing, meaning the three Yin lines attach and receive the blessings granted by the Fifth and Fourth Lines. The Image Commentary says: Following the mandate of the sovereign and having no fault, is because the will is carried out. Xun Shuang explains: This means the will of the Fourth Line can be carried out among the Yin lines.

九五：休否，大人吉。《九家易》曰：否者消卦，陰欲消陽。故五處和居正，以否絕之。乾坤異體，升降殊隔，卑不犯尊，故“大人吉”也。其亡其亡，荀爽曰：陰欲消陽，由四及五，故曰“其亡其亡”。謂坤性順從，不能消乾使亡。繫於包桑。荀爽曰：包者，乾坤相包也。桑者，上玄下黃，以象乾坤也。乾職在上，坤體在下，雖欲消乾，繫其本體，不能亡也。

The Line Statement of the Fifth Line says: Let the situation of blockage cease, the Great Man gains good fortune. The Shijiye explains: "Pu" is the hexagram of Yin overcoming Yang, where Yin wishes to consume Yang. Therefore, the Nine in the Fifth occupies the central and correct position, using the method of cutting off to interrupt this process. The trigrams Qian and Kun each form their own entities, with their movements suspended and disconnected. The lower trigrams cannot encroach upon the superior ones, hence it is said "the Great Man gains good fortune." The Line Statement also says "its demise, its demise." Xun Shuang explains according to the idea that Qian rises and Kun descends: Yin wishes to eliminate Yang, having already advanced from the fourth position to the fifth, so it repeatedly warns "its demise, its demise." However, the nature of Kun is to be obedient, so ultimately it cannot eliminate Qian. The Line Statement further says "attached to the bundle of mulberry." Xun Shuang explains: "Bao" refers to Qian and Kun enclosing each other; "sang" is a tree whose upper part is black and lower part yellow, symbolizing Qian above and Kun below. Qian remains in the upper position, while Kun forms the lower body. Although Yin wishes to consume Qian's Yang, it remains attached to its original form, so it cannot cause its demise.

京房曰：桑有衣食人之功，聖人亦有天覆地載之德，故以喻。陸績曰：包，本也。言其堅固不亡，如以巽繩繫也。案：其亡其亡，近死之嗟也。其與幾同。幾者，近也。九五居否之時，下包六二。二互坤艮，艮山坤地，地上即田也。五互巽木，田上有木，莫過於桑。如曰“其亡其亡，繫于苞桑”。言五二包繫，根深蒂固，若山之堅，如地之厚者也。雖遭危亂，物莫能害矣。鄭玄曰：猶紂囚文王於羑里之獄，四臣獻珍異之物，而終免於難，繫於包桑之謂。

Jing Fang explains that mulberry trees have the function of raising silkworms for silk and producing fruit for food, and sages also have the benevolence of heaven covering and earth supporting. Therefore, mulberry is used as a metaphor. Lu Ji says: "Bao" means the root, indicating its firmness and permanence, just like using the rope symbolized by Xun to tie it. Li Dingzuo comments: "Its loss, its loss" refers to the lamentation at the brink of death; "qi" is similar to "ji," which means nearness. Nine in the Fifth is in a time of closure, and it embraces Six in the Second below; the mutual structure of Six in the Second includes Kun and Gen, where Gen represents mountain and Kun represents earth, and above the earth is the field. The mutual structure of Nine in the Fifth is Xun, which represents wood, and there is no tree more common than mulberry growing on the field, so it is said "Its loss, its loss, tied to the mulberry root." This means that Nine in the Fifth and Six in the Second mutually embrace and tie together, deeply rooted, as firm as a mountain and as solid as the earth. Even if they encounter danger and chaos, external forces cannot harm them. Zheng Xuan explains with historical events: this is like King Zhou of Shang imprisoning King Wen of Zhou in Youli, and four ministers presented rare treasures, and King Wen eventually escaped from disaster, which is exactly the situation described by "tied to the mulberry root."

《象》曰：大人之吉，位正當也。崔覲曰：得位居中也。上九：傾否，先否後喜。侯果曰：傾為覆也。否窮則傾矣。傾猶否，故“先否”也。傾畢則通，故“後喜”也。《象》曰：否終則傾，何可長也。虞翻曰：否終必傾，盈不可久，故“先否”。下反於初，成益，體震，民說無疆，故“後喜”。以陰剝陽，故不可久也。《序卦》曰：物不可以終否，故受之以同人。崔覲曰：否終則傾，故同於人。通而利涉矣。

The Image Commentary says: A great person attains good fortune because he occupies the proper position. Cui Jin explains: The Nine in the Fifth has both the correct position and is in the center. The Line Statement of the Upper Nine says: A situation of overturning and blockage first experiences blockage and then turns into joy. Hou Guo explains: "Overturning" means overturning; when blockage reaches its extreme, overturning occurs. While overturning is taking place, blockage still remains, so it is said "first blockage"; once overturning is complete, it turns into smoothness, so it is said "then joy." The Image Commentary says: When blockage reaches its end, overturning occurs; how could it last long? Yu Fan explains: When the hexagram of "Blockage" reaches its end, overturning necessarily occurs; fullness cannot last, so it is said "first blockage"; the Upper Nine returns downward to the initial position to form the hexagram of "Benefit," and the structure of the hexagram contains Zhen (Thunder), which corresponds exactly to what the Commentary on the Judgment says about the people's joy being boundless, so it is said "then joy"; because Yin is stripping away Yang, it cannot last long. The Sequence of Hexagrams says: Things cannot remain blocked forever, so after the hexagram of "Blockage" comes the hexagram of "Harmony with Others." Cui Jin explains: When blockage reaches its end, overturning occurs, thus turning into harmony with others; once it is smooth, it can cross great rivers.

（離下乾上）同人：同人于野，亨。鄭玄曰：乾為天，離為火。卦體有巽，巽為風。天在上，火炎上而從之，是其性同於天也。火得風，然後炎上益熾，是猶人君在上施政教，使天下之人和同而事之。以是為人和同者，君之所為也。故謂之“同人”。風行無所不遍，遍則會通之德大行，故曰“同人于野，亨”。利涉大川，利君子貞。崔覲曰：以離文明，而合乾健。九五中正，同人於二，為能通天下之志，故能“利涉大川，利君子之貞”。

The Hexagram of "Union" has the Hexagram Li (Fire) below and the Hexagram Qian (Heaven) above. The Hexagram Statement says: to unite with people in the vast wilderness, it is smooth and prosperous. Zheng Xuan explains: Qian represents Heaven, and Li represents Fire; the interacting elements within the hexagram also include Xun (Wind). Heaven is high above, and Fire ascends upward, following Heaven, showing that the nature of Fire is similar to Heaven. When Fire is assisted by Wind, the flame rises even more vigorously. This is like a ruler above governing and teaching, making all people under heaven harmonize and serve him. The ruler's actions enable unity among people, hence it is called "Union." Wind spreads everywhere, and when it spreads everywhere, the virtue of communication prevails throughout the world, hence it is said "Union in the wilderness, smooth." The Hexagram Statement also says "favorable for crossing great rivers, favorable for the constancy of the gentleman." Cui Jin explains: combining the civil virtue of Li with the strong and vigorous nature of Qian, the Nine in the Fifth is in the center and upright, harmonizing with the Six in the Second, thus being able to communicate the hearts of all people, hence it is said "favorable for crossing great rivers, favorable for the constancy of the gentleman."

《彖》曰：同人，《九家易》曰：謂乾舍於離，同而為日。天日同明，以照於下。君子則之，上下同心，故曰“同人”。柔得位得中，而應乎乾，曰同人。蜀才曰：此本夬卦。九二升上，上六降二，則“柔得位得中，而應乎乾”。下奉上之象，義同於人，故曰“同人”。

The Commentary on the Judgment says "Same People." The Nine Schools' Commentary explains: this refers to the trigram Qian residing in Li, with both being the same and together forming the image of the sun; heaven and the sun share the same brightness, used to illuminate the earth below. The gentleman takes this as a model, achieving unity between above and below, hence it is called "Same People." The Commentary on the Judgment also says: the yao of the flexible lines has both the correct position and the central position, and it corresponds with Qian above, hence it is called "Same People." Shu Cai, based on the change of the hexagram, explains: this hexagram originally comes from the hexagram Guai. In Guai, the nine two ascends to the upper position, and the six at the top descends to the second position, thus forming "the flexible line attains the correct position and the central position, and corresponds with Qian," creating the image of those below revering those above. Its meaning lies in harmonizing with others, hence it is called "Same People."

同人曰：同人于野，亨，利涉大川，乾行也。虞翻曰：旁通師卦。巽為同，乾為野。師震為人。二得中應乾。故曰“同人于野，亨”。此孔子所以明嫌表微。師震為夫，巽為婦，所謂二人同心。故不稱君臣、父子、兄弟、朋友，而故言人耳。乾四上失位，變而體坎，故曰“利涉大川，乾行也”。侯果曰：九二升上，上為郊野，是“同人于野”而得通者，由乾爻上行耳。故特曰“乾行也”。

The Commentary on the Judgment continues by citing the Hexagram Statement: to be in harmony with people in the wilderness, it is smooth and favorable for crossing great rivers, this is the movement of the virtue of Heaven. Yu Fan explains according to the method of mutual transformation: the Hexagram of Tongren (Union) and the Hexagram of Shi (Army) are mutually transformative. The trigram Xun represents 'union', and the trigram Qian represents 'wilderness'; in the Hexagram of Shi, the trigram Zhen represents 'people'. The line six two is in the center and corresponds to Qian above, thus saying 'to be in union with people in the wilderness, it is smooth'. This is exactly how Confucius clarifies doubts and reveals subtle meanings: in the Hexagram of Shi, Zhen represents the husband, and Xun represents the wife, which is what the Great Treatise says 'two people with the same heart'; therefore, it does not refer to ruler and subject, father and son, brothers, or friends, but simply refers to the general term 'person'. The fourth line and the top line of Qian are out of place, and after transformation they form the body of Kan, thus saying 'favorable for crossing great rivers, it is the movement of Qian'. Hou Guo explains according to the transformation of the hexagram: the line nine two ascends to the top position, and the top position is the wilderness, thus 'to be in union with people in the wilderness' and to be smooth, the reason is only that the Qian lines ascend, so it specially points out 'the movement of Qian'.

文明以健，中正而應，君子正也。何妥曰：離為文明，乾為剛健。健非尚武，乃以文明。應不以邪，乃以中正。故曰“利君子貞”也。唯君子為能通天下之志。虞翻曰：唯，獨也。四變成坎。坎為通、為志。故“能通天下之志”。謂五以類族辯物，聖人作而萬物睹。崔覲曰：君子謂九五。能舍已同人，以通天下之志。若九三、九四，以其人臣，則不當矣。故爻辭不言同人也。

The Commentary on the Judgment says: Having the virtue of civilization and being strong and vigorous, occupying the center and upholding correctness, and having harmony between above and below, this is the correct path of the gentleman. He Tu explained: Li represents civilization, and Qian represents strength and vigor; the so-called strength and vigor does not mean valuing force, but rather taking civilization as the foundation; the so-called harmony does not mean combining with evil, but rather harmonizing through correctness and uprightness. Therefore, it says "favorable for the gentleman to maintain uprightness." The Commentary on the Judgment also says: Only the gentleman can communicate the aspirations of the people. Yu Fan explained: "Only" means exclusively; after the movement of nine four, it becomes Kan, which represents communication and aspirations. Therefore, it says "able to communicate the aspirations of the people," referring to nine five who can classify and distinguish groups and clarify things, as the Wenyan says, when the sage arises, all things look upon him. Cui Jin said: The gentleman refers to nine five, who can abandon private interests and harmonize with others, thus communicating the aspirations of the people; as for nine three and nine four, being ministers, they are not suitable for this task, so the line statements of these two lines do not mention "harmonizing with others."

《象》曰：天與火，同人。荀爽曰：乾舍於離，相與同居，故曰“同人”也。君子以類族辯物。虞翻曰：君子謂乾。師坤為類，乾為族。辯，別也。乾，陽物。坤，陰物。體姤，天地相遇，品物咸章，以乾照坤。故“以類族辯物”。謂方以類聚，物以群分。孔子曰：君子和而不同，故於同人象見，以“類族辯物”也。

The Image Commentary says: Heaven and fire are close to each other, which is the meaning of the hexagram "Tong Ren" (Union). Xun Shuang explains: Heaven resides within fire, and the two are in mutual union, hence it is called "Tong Ren." The Image Commentary then continues: Therefore, the gentleman distinguishes clans and categories, and clarifies things. Yu Fan explains: The gentleman refers to Qian; in the opposite hexagram "Shi" (Army), the坤 (Kun) symbolizes "category," and the Qian symbolizes "clan"; "clarify" means to distinguish. Qian is a yang substance, and Kun is a yin substance; the hexagram contains "Gou," where heaven and earth meet, and all things become evident. With Qian illuminating Kun, it is said "by category and clan, things are clarified," which is what the Great Treatise refers to as things gathering by their categories and being divided by their groups. Confucius once said, "The gentleman is harmonious but not uniform," so in the Image Commentary of "Tong Ren," the meaning of "distinguishing clans and clarifying things" is revealed.

初九：同人于門，無咎。虞翻曰：乾為門，謂同於四，四變應初，故“無咎”也。《象》曰：出門同人，又誰咎也。崔覲曰：剛而無應，比二以柔，近同於人，出門之象，“又誰咎矣”。案：初九，震爻。帝出乎震。震為大塗，又為入門出門之象也。

The Line Statement of Initial Nine says: Going out and harmonizing with people, there is no blame. Yu Fan explains: The image of Qian represents the gate, meaning that Initial Nine harmonizes with Nine in the Fourth. After Nine in the Fourth moves, it corresponds with Initial Nine, hence 'no blame'. The Image Commentary says: Going out and harmonizing with people, who would blame him? Cui Jin explains: Initial Nine is strong and vigorous but has no proper correspondence. It can only closely align with the flexible and yielding Six in the Second, thus harmonizing with people nearby, which is the image of going out. Therefore, it says 'who would blame him'. Li Dingzuo comments: Initial Nine is the Zhen line. The 'Sayings of the Hexagrams' state 'the Emperor comes forth from Zhen'; Zhen represents the great way and also has the image of going out and entering.

六二：同人于宗，吝。荀爽曰：宗者，眾也。三據二陰，二與四同功，五相應，初相近，上下眾陽，皆欲與二為同，故曰“同人于宗”也。陰道貞靜，從一而終，今宗同之，故“吝”也。《象》曰：同人于宗，吝道也。侯果曰：宗，謂五也。二為同人之主，和同者之所仰也。有應在五，唯同於五，過五則否，不能大同於人，則為主之德吝狹矣。所同雖吝，亦妻臣之道也。

The Line Statement of the Second Line says: It only harmonizes with people within its own clan and is therefore reluctant. Xun Shuang explains: 'Clan' means many; the Third Line holds two yin lines, and the Second Line and the Fourth Line have the same function, and the Second Line corresponds with the Fifth Line, and is close to the First Line. All the upper yang lines desire to harmonize with the Second Line, so it says 'harmonizing with people within the clan.' However, the way of yin and flexibility values chastity and stillness, being faithful to one, and now everyone comes to harmonize with it, so it is 'reluctant.' The Image Commentary says: Harmonizing only within the clan is a narrow and reluctant way. Hou Guo explains: 'Clan' refers to the Fifth Line; the Second Line is the main line of the Hexagram of 'Harmonizing with Others,' and is the object that others look up to for harmonizing. It has a proper correspondence with the Fifth Line, so it only harmonizes with the Fifth Line, and does not harmonize beyond the Fifth Line, thus not widely harmonizing with all people. Therefore, as the main line of the hexagram, its virtue appears narrow and reluctant. Although the object of harmonizing is narrow and reluctant, it still conforms to the proper roles of a wife and a subject.

九三：伏戎于莽，升其高陵，三歲不興。虞翻曰：巽為伏，震為草莽，離為戎。謂四變時三在坎中，隱伏自藏，故“伏戎于莽”也。巽為高，師震為陵，以巽股升其高陵。爻在三。乾為歲。興，起也。動不失位，故“三歲不興”也。《象》曰：伏戎于莽，敵剛也。三歲不興，安行也。崔覲曰：與二相比，欲同人焉。盜憎其主，而忌於五，所以隱兵於野，將以襲之，故曰“伏戎于莽”。五既居上，故曰“升其高陵”。一爻為一年，自三至五，頻遇剛敵，故“三歲不興，安可行也”。案：三互離巽，巽為草木，離為戈兵，伏戎于莽之象也。

The third line statement says: Hide soldiers in the grassy wilderness, ascend the high hill, and for three years do not dare to take military action. Yu Fan explains: The trigram Xun represents concealment, Zhen represents the grassy wilderness, and Li represents weapons. When the fourth line changes, the third line is in the dangerous trigram Kan, concealing itself, so it says 'hide soldiers in the grassy wilderness.' Xun represents height, and through the mutual trigrams, the trigram Zhen in the hexagram Shi represents hills. By using the legs represented by Xun, one ascends the hill. This line is in the third position, and the trigram Qian represents 'year'; 'to rise' means to take action. Since the third line changes but does not lose its position, it says 'three years do not rise.' The Image Commentary says: Hide soldiers in the grassy wilderness because the enemy is too strong; for three years not to take action, how can there be any movement? Cui Jin explains: The third line is adjacent to the second line, wanting to align with it; thieves always hate the owner, thus resenting the fifth line, so soldiers are hidden in the outskirts, ready for a sudden attack, hence 'hide soldiers in the grassy wilderness.' The fifth line is already high above, so it says 'ascend the high hill.' One line represents one year, from the third position to the fifth, repeatedly encountering strong enemies, hence 'three years do not rise, how can there be any movement?' Li Dingzuo comments: The mutual trigrams of the third line contain Li and Xun. Xun represents grass and trees, Li represents weapons, which exactly depict the image of hiding soldiers in the grassy wilderness.

九四：乘其庸，弗克攻，吉。虞翻曰：巽為庸，四在巽上，故“乘其庸”。變而承五。體訟，乾剛在上。故“弗克攻”，則“吉”也。《象》曰：乘其庸，義弗克也。其吉，則困而反則也。王弼曰：處上攻下，力能乘庸者也。履非其位，與三爭二。二自應五，三非犯已，攻三求二，尤為效之。違義傷禮，眾所不與。勢雖乘墉，義終弗克，而得吉者，以困而反正則也。

The fourth line statement says: Ascending the city wall but not attacking, it is auspicious. Yu Fan explains: The trigram Xun represents the city wall, and the nine in the fourth line is located above the Xun trigram, so it is said 'riding on the common people.' After its change, it supports the nine in the fifth line, and the hexagram also contains 'Strife,' with the Qian trigram being strong above, hence 'not attacking,' thus resulting in auspiciousness. The Image Commentary says: Ascending the city wall but not attacking is not in accordance with righteousness; however, it is auspicious because after being inpredicament it returns to the proper principle. Wang Bi explains from the perspective of principle and line position: The nine in the fourth line is in a superior position and attacks below, with sufficient strength to ascend the city wall. However, its position is not correct, yet it competes with the nine in the third line for the six in the second line. The six in the second line originally corresponds with the nine in the fifth line, and the nine in the third line has not infringed upon itself. Now attacking the nine in the third line to obtain the six in the second line, especially imitating others' competition. This is both against righteousness and harmful to propriety, and is not approved by the people. Although the situation allows ascending the city wall, in terms of righteousness it ultimately cannot win, yet it still obtains auspiciousness because after being inpredicament it returns to the proper principle.

九五：同人先號咷而後笑，大師克相遇。虞翻曰：應在二。巽為號咷，乾為先，故“先號咷”。師震在下，故“後笑”。震為後笑也。乾為大，同人反師，故“大師”。二至五，體姤遇也，故“相遇”。《象》曰：同人之先，以中直也。大師相遇，言相剋也。侯果曰：乾德中直，不私於物，欲天下大同，方始同二矣。三四失義，而近據之，未獲同心，故“先號咷”也。時須同好，寇阻其途，以言相剋，然後始相遇，故笑也。《九家易》曰：乾為言。

The line statement of the fifth line says: To harmonize with people, first one wails and cries, then one laughs and rejoices. A great army wins and then meets. Yu Fan explains: The correct position of nine five is six two; the wind trigram represents wailing, and the heaven trigram represents first, so it says 'first wailing'; in the opposite trigram of the army, the thunder trigram is in the lower position, so it says 'then laughing', as thunder has the image of joy. Heaven trigram represents great, and the trigram of the same people reversed becomes the trigram of the army, so it says 'great army'; from the second line to the fifth line, the trigram contains the trigram of meeting, and meeting is the image of meeting, so it says 'meeting'. The image commentary says: At the beginning of harmonizing with people, one wails because nine five is upright and just, and has a straightforward heart; the meeting of great army refers to mutual contention with words. Hou Guo explains: The virtue of heaven is upright and just, and upright and sincere, without private thoughts towards external things, and one's heart is solely to achieve universal harmony, so at the beginning of harmonizing with six two; nine three and nine four abandon righteousness and approach six two, and nine five is unable to share the same heart, so 'first wailing'. At that time, they should have shared the same heart and affection, but there were enemies blocking the way, so they could only contend with words, and then finally meet, so they laughed. The Nine Schools Commentary adds: The heaven trigram represents speech.

上九：同人于郊，無悔。虞翻曰：乾為郊。失位無應，與乾上九同義，當有悔。同心之家。故“無悔”。《象》曰：同人于郊，志未得也。侯果曰：獨處於外，同人于郊也。不與內爭，無悔吝也。同人之時，唯同於郊，“志未得也”。《序卦》曰：與人同者，物必歸焉，故受之以大有。崔覲曰：以欲從人，物必歸已，所以成大有。

The line statement of the top nine says: Being in harmony with people in the outskirts of the city, there is no regret. Yu Fan explains: The image of Qian represents the outskirts; the top nine is out of its proper position and has no corresponding line, which is similar to the situation of the top nine in the Qian hexagram. It should normally have regret, but because it is in a place of unity, it is said to have 'no regret'. The Image Commentary says: Being in harmony with people in the outskirts, the will has not yet been fulfilled. Hou Guo explains: The top nine is alone outside the hexagram, which is 'being in harmony with people in the outskirts'; it does not participate in the struggles within the hexagram, so there is no regret or longing. However, in an era of being in harmony with people, it can only be in harmony with those in the outskirts, hence 'the will has not yet been fulfilled'. The Sequence of Hexagrams says: Those who can be in harmony with people will have all things attached to them, so the hexagram of Tongren is followed by Dàyǒu. Cui Jin explains: Those who can abandon private desires and follow others will have all things turning to themselves, thus achieving great possession.

（乾下離上）大有：元亨。虞翻曰：與比旁通。柔得尊位大中，應天而時行，故“元亨”也。姚規曰：互體有兌，兌為澤，位在秋也。乾則施生，澤則流潤，離則長茂，秋則成收，大富有也。大有，則“元亨”矣。鄭玄曰：六五體離，處乾之上，猶大臣有聖明之德，代君為政，處其位，有其事而理之也。元亨者，又是能長群臣以善，使嘉會禮通，若周公攝政，朝諸侯於朋堂，是也。

The hexagram Da You (Great Possession) has Qian (Heaven) at the bottom and Li (Fire) at the top. The hexagram statement says: "Original beginning, smooth and unimpeded." Yu Fan explained according to the principle of mutual transformation: Da You and Bi (Comparison) are mutually transformative; the sixth line in the fifth position, with a soft line in a noble position, attains the middle and follows the heavens and the proper time, hence "original beginning and smoothness." Yao Gui explained: within the hexagram, the mutual structure includes Dui (Lake), which represents a marsh, corresponding to the autumn season; Qian governs generation, the marsh provides nourishment, Li governs growth and flourishing, and autumn is the season of harvest, hence it is great possession; since it is great possession, naturally "original beginning and smoothness." Zheng Xuan explained from the perspective of human affairs and rituals: the sixth line in the fifth position is in the body of Li, located above Qian, like a minister possessing sage virtue, taking over governance on behalf of the sovereign, occupying the position and managing the affairs to govern. The term "original beginning and smoothness" also refers to his ability to guide ministers with virtue, making harmonious gatherings conform to ritual and be unimpeded, just as Duke Zhou did during his regency, holding court in the Bright Hall to receive the feudal lords.

《彖》曰：大有，柔得尊位，大中而上下應之，曰大有。王弼曰：處尊以柔，居中以大。體無二陰，以分其應，上下應之，靡所不納，大有之義也。其德剛健而文明，應乎天而時行，是以元亨。虞翻曰：謂五，以日應乾而行於天也。時，謂四時也。大有亨。比初動成震為春；至二，兌為秋。至三，離為夏。坎為冬。故曰“時行”。以乾亨坤，是以“元亨”。

The Commentary on the Judgment says: "Great Possession," the flexible line attains the honorable position, attains the middle way in a great manner, and all the lines above and below come to respond, hence it is called "Great Possession." Wang Bi explains: to reside in the honorable position with flexibility and gentleness, and to reside in the middle position with grandeur; within one hexagram, there is no other yin line to divide the response of the yang lines, so all above and below come to respond, and nothing is excluded, which is the meaning of "Great Possession." The Commentary on the Judgment also says: its virtue is strong and vigorous yet civilized, following the heavens and moving with the seasons, hence it is primordial, prosperous, and unimpeded. Yu Fan explains: this refers to the sixth line in the fifth position, which corresponds to the heaven above and moves in the heavens. "Time" refers to the four seasons: the hexagram "Great Possession" is already prosperous, and through its connection with the hexagram "Comparison," the first line changes to Zhen (Thunder) representing spring, the second line changes to Dui (Lake) representing autumn, the third line changes to Li (Fire) representing summer, and Kan (Water) represents winter, hence it is said "moving with the seasons"; using Qian (Heaven) to communicate with Kun (Earth), hence "primordial and prosperous."

《象》曰：火在天上，大有。荀爽曰：謂夏，火王在天，萬物並生，故曰“大有”也。君子以遏惡揚善，順天休命。虞翻曰：遏，絕。揚，舉也。乾為揚善，坤為遏惡，為順。以乾滅坤。體夬，揚于王庭。故“遏惡揚善”。乾為天休，二變時，巽為命，故“順天休命”。

The Image Commentary says: Fire in the heavens, this is the Great Possession. Xu Shuang explains: This refers to summer, when the fire energy is strong and high in the sky, and all things grow together, hence it is called "Great Possession." The Image Commentary continues: Therefore, the gentleman restrains evil and promotes goodness, following the mandate of heaven's virtue. Yu Fan explains: "Restrain" means to cut off, and "promote" means to lift up. The Qian trigram represents promoting goodness, while the Kun trigram represents restraining evil and also signifies following; using Qian to overcome Kun, the hexagram contains the meaning of the Gua (Decisive) hexagram, which is in line with the meaning of proclaiming in the royal court, hence it is said "restrain evil and promote goodness." Qian represents the virtue of heaven, and the second line's movement corresponds to the Xun trigram, which represents command, hence it is said "follow heaven's virtue and receive its mandate."

初九：無交害，匪咎，艱則無咎。虞翻曰：害謂四。四離火，為惡人，故“無交害”。初動，震為交。比坤為害。匪，非也。艱，難，謂陽動比初成屯。屯，難也。變得位，艱則無咎。《象》曰：大有初九，無交害也。虞翻曰：害，謂四。

The first line statement says: If one does not associate with others, there will be no harm; it is not a fault. Facing difficulties while holding on will not result in blame. Yu Fan explains: The mentioned harm refers to the nine in the fourth position; the nine in the fourth is in the center of the fire trigram, which represents a wicked person, hence the phrase "without harm from association." The movement of the first nine produces the trigram Zhen, which symbolizes association; through the mutual complementarity, the trigram Bi (Comparison) with the trigram Kun (Earth) represents harm. "Fēi" means wrong, and "jiān" means hardship, indicating that after the movement of a yang line, it corresponds to the first line of the trigram Zun (Obstruction), forming the trigram Zun, which signifies hardship; the movement results in a correct position, so facing hardship leads to no blame. The Image Commentary says: The first line of Da You (Great Possession) means that without association, there is no harm. Yu Fan further clarifies: The mentioned harm refers to the nine in the fourth position.

九二：大車以載，有攸往，無咎。虞翻曰：比坤為大車，乾來積上，故“大車以載”。往，謂之五。二失位，變得正應五。故“有攸往無咎”矣。《象》曰：大車以載，積中不敗也。盧氏曰：乾為大車，故曰“大車以載”。體剛履中，可以任重，有應於五。故所積皆中，而不敗也。

The line statement of the second line says: Using a great cart to carry, going forward, there is no blame. Yu Fan explains: The second line corresponds to the second line of the "Comparison" hexagram, where the earth element represents the great cart. The yang energy accumulates and ascends continuously, hence it is said "a great cart carries." "Going forward" refers to moving towards the fifth position. The second line is yang in a yin position and thus out of place, but after changing, it becomes correct and corresponds with the fifth line, hence it is said "going forward, there is no blame." The Image Commentary says: Using a great cart to carry is because the load is in the center and does not tip over. Lu's explanation: The heaven element represents the great cart, hence it is said "a great cart carries." The second line is strong and vigorous, and occupies the central position, thus capable of bearing great responsibilities. It also corresponds with the fifth line, so whatever is carried is in the center and stable, and will not be ruined.

九三：公用亨于天子，小人弗克。虞翻曰：天子謂五。三，公位也。小人謂四。二變得位，體鼎象。故“公用亨于天子”。四折鼎足，覆公餗，故小人不克也。《象》曰：公用亨于天子，小人害也。虞翻曰：小人，謂四也。

The third line statement says: The marquis presents tribute to the Son of Heaven, but the petty person cannot bear the task. Yu Fan explains: The Son of Heaven refers to the fifth line, the third line represents the position of the marquis, and the petty person refers to the fourth line. The second line changes to achieve a correct position, and the hexagram contains the image of the Cauldron, hence it says 'the marquis presents tribute to the Son of Heaven.' The fourth line breaks the foot of the cauldron, overturning the delicacies of the prince, so the petty person cannot bear the task. The Image Commentary says: The marquis presents tribute to the Son of Heaven, but for the petty person, it is actually a calamity. Yu Fan clarifies: here, the petty person refers to the fourth line.

九四：匪其尫，無咎。虞翻曰：匪，非也。其位尫。足尫，體行不正，四失位，折震足，故“尫”。變而得正，故“無咎”。尫或作彭，作旁聲，字之誤。《象》曰：匪其尫，無咎，明辯折也。虞翻曰：折之離，故“明辯折也”。四在乾則尫；在坤為鼠；在震噬用胏得金矢；在巽折鼎足，在坎為鬼方；在離焚死；在艮旅于處，言無所容；在兌睽孤孚厲。三百八十四爻，獨無所容也。

The fourth line statement says: Not displaying one's strength, there is no blame. Yu Fan explains: "Fēi" means "not"; the position of nine in the fourth has the appearance of lameness and crookedness. Since nine in the fourth is out of place, it breaks the foot symbolized by Zhen, so it says "wang" (lameness); through change it reaches the correct position, so there is no blame. The character "wang" is sometimes written as "peng" in other versions, taking the sound "pang," which is a form error in the character's shape. The Image Commentary says: Not displaying strength and having no blame, is due to clear discernment and decisive action. Yu Fan explains: breaking and entering into Li, so it is said "clear discernment through breaking." He also lists the dangerous appearances of the fourth line in each hexagram: in Qian it is lameness and crookedness, in Kun it is a rat, in Zhen it is like the ninth line of Shihe where it bites dry meat and obtains a bronze arrow, in Xun it is breaking the legs of a tripod, in Kan it is the ghostly place, in Li it is being burned to death, in Gen it is being a traveler without a place to rest, and in Dui it is like the ninth line of Kui where one is lonely and in danger. Among the 384 lines, this line alone has nowhere to be placed.

六五：厥孚交如，威如吉。虞翻曰：孚，信也。發而孚二，故“交加”。乾稱威，發得位，故“威如吉”。《象》曰：厥孚交如，信以發志也。威如之吉，易而無備也。侯果曰：其體文明，其德中順。信發乎志，以覃於物。物懷其德，以信應君。君物交信，厥孚交如也。為卦之主，有威不用，唯行簡易，無所防備。物感其德，翻更畏威，威如之吉也。

The Line Statement of the Fifth Line says: His sincerity can communicate with others, and his authority is sufficient to bring good fortune. Yu Fan explains: "Fu" means sincerity; the line six in the fifth moves and communicates with the line nine in the second, so it is said "jiao ru"; the trigram Qian is called authority, and when it moves it attains the correct position, so it is said "wei ru ji". The Image Commentary says: sincerity communicates with others, thus sincerity inspires the aspirations of people; authority brings good fortune because it is approachable and without defenses. Hou Guo explains: the line six in the fifth has a refined form and a moderate, gentle and proper virtue; sincerity arises from the heart and extends to all things, all things feel the virtue and respond to the sovereign with sincerity; the sovereign and things mutually trust each other, which is "jue fu jiao ru". It is the main line of the hexagram, possessing authority yet not employing it, only promoting simple governance, without any defenses; all things remember its virtue, and thus become even more respectful of its authority, which is "wei ru zhi ji".

上九：自天右之，吉，無不利。虞翻曰：謂乾也。右，助也。大有通比，坤為自，乾為天，兌為右，故“自天右之”。比坤為順，乾為信。天之所助者順，人之所助者信。履信思順，又以尚賢，故“自天右之，吉無不利”。王弼曰：餘爻皆乘剛，已獨乘柔順也。五為信德，而已履焉，履信者也。居豐富之代，物不累心，高尚其志，尚賢者也。爻有三德，盡夫助道，故《繫辭》具焉也。

The line statement of the top nine says: Being aided by heaven, it is auspicious and beneficial in all things. Yu Fan explains: This refers to the trigram Qian; 'right' means aid. The hexagram Dàyǒu is in mutual opposition with the hexagram Bǐ. The trigram Kun represents 'self,' the trigram Qian represents heaven, and the trigram Dui represents 'right,' so it says 'aid from heaven.' In the hexagram Bǐ, which is in mutual opposition, the trigram Kun represents compliance, and the trigram Qian represents trust. The Great Treatise says that what heaven aids is compliance, and what people aid is trust. The top nine follows the path of trust, considers matters in accordance with the way, and also esteems the virtuous, so it says 'aid from heaven, auspicious and beneficial in all things.' Wang Bi explains from the position of the line: all other lines are riding on strong lines, but the top nine is riding on the gentle and compliant line five. Line five possesses the virtue of trust, and the top nine personally follows its path, which is following trust; he is in an era of abundance and prosperity, yet is not disturbed by external things, and elevates his aspirations, which is esteeming the virtuous. This line possesses all three virtues, fully embodying the way of receiving aid, so the Great Treatise specially elaborates on it.

《象》曰：大有上吉，自天右也。《九家易》曰：上九說五，以柔處尊，而自謙損。尚賢奉已，上下應之，為乾所右，故吉且利也。《序卦》曰：有大者不可以盈，故受之以謙。崔覲曰：富貴而自遺其咎，故有大者不可盈。當須謙退，天之道也。

The Image Commentary says: The auspiciousness of the Upper Nine in the Great Possession hexagram is due to the assistance of Heaven. The Nine Schools' Commentary explains: The Upper Nine is joyful in the fact that the Sixth Five is in a position of honor and virtue, and himself is humble and retreating. He esteems the virtuous and honors the sovereign, and thus the superior and inferior all respond in harmony, hence being assisted by Qian, so it is both auspicious and beneficial. The Sequence of Hexagrams says: When one possesses great abundance, one must not be complacent, hence the Great Possession hexagram is followed by the Humility hexagram. Cui Jin explains: When one is wealthy and powerful yet brings misfortune upon oneself, thus it is said that when one possesses great abundance, one must not be complacent, and should be humble and retreat, which conforms to the way of Heaven.