The Hexagram of Humility

（艮下坤上）謙：亨。虞翻曰：乾上九來之坤，與履旁通。天道下濟，故亨。彭城蔡景君說：剝上來之三。君子有終。虞翻曰：君子謂三。艮終萬物，故“君子有終”。鄭玄曰：艮為山，坤為地。山體高，今在地下，其於人道，高能下下，謙之象。亨者，嘉會之禮，以謙而為主。謙者，自貶損以下人，唯艮之堅固，坤之厚順，乃能終之，故君子之人有終也。

The Hexagram of Humility has Gen (Mountain) below and Kun (Earth) above. The Hexagram Statement says: "It is smooth and unimpeded." Yu Fan explained based on the transformation of the hexagram and its parallelism: The upper line of Qian (Heaven) descends to occupy the middle of Kun, making this hexagram parallel to the Hexagram of Following. The heavenly way descends to assist, hence it is smooth and unimpeded. Cai Jingjun of Pengcheng said this hexagram comes from the Hexagram of Splitting, with the upper line of Splitting descending to the third position. The Hexagram Statement also says, "The gentleman has a proper end." Yu Fan explained: the gentleman refers to the line nine in the third position; Gen has the meaning of completion and accomplishment of all things, hence it is said, "The gentleman has a proper end." Zheng Xuan explained from the image of the hexagram and human conduct: Gen represents mountain, and Kun represents earth. A mountain is naturally lofty, yet now it is situated beneath the earth. In terms of human conduct, this signifies that those in high positions can humble themselves and be beneath those of lower status, which is the image of humility. The term "smooth" refers to the ritual of a joyful gathering, with humility as its main principle. Humility means self-restraint and willingness to be beneath others. Only with the firmness of Gen and the yielding of Kun can this be maintained, hence the gentleman can have a proper end.

《彖》曰：謙亨。《九家易》曰：艮，山。坤，地。山至高，地至卑，以至高下至卑，故曰“謙”也。謙者兌世，艮為兌合，故“亨”。天道下濟而光明，荀爽曰：乾來之坤，故“下濟”。陰去為離，陽來成坎，日月之象，故“光明”也。地道卑而上行。侯果曰：此本剝卦。乾之上九來居坤三，是“天道下濟而光明”也。坤之六三上升乾位，是“地道卑而上行”者也。

The Commentary on the Judgment says: Humility leads to smoothness and success. The Nine Schools' Commentary explains:艮 represents mountain, and 坤 represents earth; mountain reaches its highest point, and earth reaches its lowest point. When the highest is brought down to be beneath the lowest, this is called "humility." In terms of the hexagram's context, the hexagram of Humility belongs to the world of兑, and 艮 and 兑 are complementary, hence "smoothness and success." The Commentary on the Judgment further says: The way of heaven is to descend and assist, thus appearing bright. Xun Shuang, based on the movement of the trigrams, explains: The trigram乾 (Heaven) moves downward into the trigram坤 (Earth), hence "descending to assist"; the yin lines depart to form 离 (Fire), and the yang lines arrive to form 坎 (Water), which represents the image of the sun and moon, hence "brightness." The Commentary on the Judgment continues: The way of earth is to be lowly and ascend. Hou Guo, based on the transformation of the hexagram, explains: This hexagram originates from the hexagram of Pei. In the hexagram of Pei, the upper nine of乾 moves down to the third position of坤, which is "the way of heaven descending to assist and appearing bright"; the sixth three of坤 moves up to the original position of乾, which is "the way of earth being lowly and ascending."

天道虧盈而益謙，虞翻曰：謂乾盈履上，虧之坤三，故“虧盈”。貴處賤位，故“益謙”。崔覲曰：若日中則昃，月滿則虧，損有餘以補不足，天之道也。地道變盈而流謙，虞翻曰：謙二以坤變乾盈。坎動而潤下，水流溼，故“流謙”也。崔覲曰：高岸為谷，深谷為陵，是為變盈而流謙，地之道也。

The Commentary on the Judgment says: The way of Heaven is to diminish fullness and increase humility. Yu Fan explains: The trigram Qian is originally full and occupies the highest position, but now it diminishes itself and moves down to the third position of the trigram Kun, hence it is called "diminishing fullness"; a superior person taking a humble position is called "increasing humility." Cui Jin uses celestial phenomena as an analogy: when the sun reaches its zenith, it begins to tilt; when the moon is full, it starts to wane. Reducing excess to supplement deficiency is precisely the way of Heaven. The Commentary on the Judgment also says: The way of Earth is to transform fullness and flow into humility. Yu Fan explains: The second line of the hexagram of Humility transforms the fullness of Qian with the body of Kun; the moving water of Kan flows downward to moisten, and water always flows to low and moist places, hence it is called "flowing humility." Cui Jin uses geographical features as an analogy: high embankments collapse into deep valleys, and deep valleys accumulate into hills, which is transforming fullness and flowing into humility, precisely the way of Earth.

鬼神害盈而福謙，虞翻曰：鬼謂四。神謂三。坤為鬼害，乾為神福，故“鬼神害盈而福謙”也。崔覲曰：朱門之家，鬼闞其室，黍稷非馨，明德惟馨，是其義矣。人道惡盈而好謙。虞翻曰：乾為好，為人。坤為惡也。故人道惡盈。從上之三，故“好謙”矣。崔覲曰：滿招損，謙受益，人之道也。

The Commentary on the Judgment says: "Ghost and spirits harm the full and bestow blessings on the humble." Yu Fan explains: "Ghost refers to the sixth line in the fourth position, and spirit refers to the ninth line in the third position. The Earthly Trigram represents ghost and harm, while the Heavenly Trigram represents spirit and bestowal of blessings. Therefore, it is said 'ghost and spirits harm the full and bestow blessings on the humble.'" Cui Jin supports this with a proverb and the Book of Documents: "In wealthy families, ghosts secretly watch over their houses." The Book of Documents, King Chen, says that millet and millet are not fragrant, but only bright virtue is fragrant, which is exactly this meaning. The Commentary on the Judgment also says: "Human nature dislikes fullness and prefers humility." Yu Fan explains: "The Heavenly Trigram represents preference and humanity, while the Earthly Trigram represents dislike. Therefore, human nature dislikes fullness. The Heavenly Trigram descends from the upper position to the third position, so it is said 'prefers humility.'" Cui Jin cites the Book of Documents, Great Yu's Mandate, which says: "Self-satisfaction invites loss, while humility brings gain. This is the way of being a person."

謙，尊而光，卑而不可逾，虞翻曰：天道遠，故“尊光”。三位賤，故“卑”。坎水就下，險弱難勝，故“不可逾”。君子之終也。孔潁達曰：尊者有謙，而更光明盛大。卑者有謙，而不逾越，是君子之終也。言君子能終其謙之善，而又獲謙之福，故曰“君子有終”也。

The Commentary on the Judgment says: Humility, being in a high position yet increasing in virtue, being in a low position yet not being surpassed. Yu Fan explains: The heavenly way is lofty, so it is said 'high and bright'; three is the position of lowliness, so it is said 'low'; the water of the Kan trigram always flows to the low place, appearing weak and dangerous yet difficult to overcome, so it is said 'cannot be surpassed.' The Commentary on the Judgment concludes: This is the good ending for a gentleman. Kong Yingda explains from the perspective of human affairs: A person in a high position who is humble becomes even more illustrious; a person in a low position who is humble is not surpassed by others, which is the good ending for a gentleman. This means that a gentleman can maintain humility throughout, thus gaining the blessings brought by humility, hence it is said 'the gentleman has a good ending.'

《象》曰：地中有山，謙。劉表曰：地中有山，以高下下，故曰“謙”。謙之為道，降已升人，山本地上，今居地中，亦降體之義，故為謙象也。君子以捋多益寡，稱物平施。虞翻曰：君子謂三。捋，取也。艮為多；坤為寡；乾為物，為施；坎為平。謙乾盈益謙，故“以捋多益寡，稱物平施”。侯果曰：裒，聚也。《彖》云：天道益謙，則謙之大者，天益之以大福；謙之小者，天益之以小福。故君子則之，以大益施大德，以小益施小德，是“稱物平施”也。

The Image Commentary says: A mountain within the earth, this is the hexagram of Humility. Liu Biao explains: A mountain within the earth means that the lofty and great is placed beneath the lowly, hence it is called "Humility." As a principle, Humility is to suppress oneself and elevate others; a mountain which is naturally high above the earth is now situated within the earth, which is exactly the meaning of lowering oneself, hence it is taken as the image of Humility. The Image Commentary then says: Therefore, the gentleman takes the excess to supplement the deficiency, and measures things to give fairly. Yu Fan explains: The gentleman refers to the line Nine in the Third; "puo" means to take; the mountain image represents abundance, the earth image represents deficiency, the heaven image represents things and giving, and the water image represents equality. The hexagram of Humility reduces the fullness of Heaven to increase humility, hence it is said "taking abundance to supplement deficiency, measuring things and giving fairly." Hou Guo interprets "puo" as gathering, and explains according to the Commentary on the Judgment: The Commentary on the Judgment speaks of the heavenly way benefiting humility; thus, those with great humility are blessed by heaven with great favor, and those with small humility are blessed by heaven with small favor. The gentleman follows this, giving great benefits to those with great virtue, and small benefits to those with small virtue, which is "measuring things and giving fairly."

初六：謙謙君子，用涉大川，吉。荀爽曰：初最在下，為謙。二陰承陽，亦為謙。故曰“謙謙”也。二陰一陽，相與成體，故曰“君子”也。九三體坎，故“用涉大川，吉”也。《象》曰：謙謙君子，卑以自牧也。《九家易》曰：承陽卑謙，以陽自牧養也。

The line statement of the first line says: A gentleman who is humble and humble again may cross great rivers, which is auspicious. Xun Shuang explained according to the position of the line: The first line is at the very bottom of the entire hexagram, representing one level of humility; the second line, with a yin line supporting a yang line, represents another level of humility, hence the phrase "humble and humble again." Two yin lines and one yang line combine to form the body, so it is called "gentleman." The third line is associated with the trigram Kan, which represents water, hence the statement "using humility to cross great rivers, which is auspicious." The Image Commentary says: A gentleman who is humble and humble again cultivates himself by being lowly. The Nine Schools' Commentary explains: Supporting a yang line while being in a low position and maintaining humility is using the virtue of yang to raise and nurture oneself.

六二：鳴謙，貞吉。姚信曰：三體震，為善鳴，二親承之，故曰“鳴謙”。得正處中，故“貞吉”。《象》曰：鳴謙貞吉，中心得也。崔覲曰：言中正心與謙相得。虞翻曰：中正謂二。坎為心也。

The Line Statement of the Second Line says: Humble virtue is known and praised, and holding to the correct path brings good fortune. Yao Xin explains: The position of Nine Three belongs to the trigram Zhen, which is good at producing sound; Six Two is closely below and supports it, so it is said 'humility with a voice'; Six Two has the correct position and is in the center, so it is said 'uprightness brings good fortune'. The Image Commentary says: Humility with a voice and uprightness brings good fortune, indicating that there is something truly understood within. Cui Jin explains: This refers to the harmony between the upright and central heart and the virtue of humility. Yu Fan supplements from the positions of the lines and the trigrams: the so-called upright and central refers to Six Two, and the trigram Kan represents the heart.

九三：勞謙，君子有終，吉。荀爽曰：體坎為勞，終下二陰，君子有終，故“吉”也。《象》曰：勞謙君子，萬民服也。荀爽曰：陽光居五，自卑下眾，降居下體，君有下國之意也。眾陰皆欲捴陽上居五位，群陰順陽，故“萬民服也”。

The third line statement says: Diligent and humble, the gentleman can achieve a good ending, which is auspicious. Xun Shuang explains: The third line is in the trigram Kan, which signifies toil and hardship; it governs the two yin lines below and completes the matter, which is exactly what a gentleman achieves in the end, hence auspicious. The Image Commentary says: A diligent and humble gentleman, the people all submit to him. Xun Shuang explains according to the theory of乾 rising and坤 descending: A yang line should be in the fifth position, but now it willingly lowers itself, taking a position below the trigram, which is exactly the mind of a ruler humbly approaching a subordinate state; all the yin lines wish to recommend this yang line to the fifth position, and the yin lines obey the yang, hence 'the people all submit.'

六四：無不利，捴謙。荀爽曰：四得位處正，家性為謙，故“無不利”。陰欲捴三，使上居五，故曰“捴謙”。捴，猶舉也。《象》曰：無不利捴謙，不違則也。《九家易》曰：陰捴上陽，不違法則。

The Line Statement of the Fourth Line says: There is no disadvantage, and it promotes the virtue of humility. Xu Shuang explains: The Fourth Line is a Yin line in a Yin position, occupying a proper position and being in the correct place. The nature of the hexagram is also primarily about humility, so 'there is no disadvantage'; the Yin line wishes to recommend the Yang line at the Third Line, enabling it to ascend to the Fifth position, so it says 'promote humility.' 'Promote' is equivalent to recommending. The Image Commentary says: There is no disadvantage and promoting the virtue of humility does not violate the principle. The Nine Schools Commentary explains: A Yin line recommending a Yang line to ascend does not violate the appropriate principle.

六五：不富以其鄰，荀爽曰：鄰謂四與上也。自四以上乘陽，乘陽失實，故皆不富，五居中有體，故總言之。利用侵伐，無不利。荀爽曰：謂陽利侵伐來上，無敢不利之者。《象》曰：利用侵伐，征不服也。荀爽曰：不服，謂五也。案：六五離爻。離為戈兵，侵伐之象也。

The Line Statement of the Fifth Line says: "One is not wealthy, yet can travel with neighbors." Xu Xiang explains: "Neighbors" refer to the Fourth and Sixth Lines; from the Fourth Line upwards, they are riding over the Yang Lines, and riding over Yang Lines leads to the loss of the virtue of充实 (fullness), so they are not wealthy; the Fifth Line is in the center and self-sufficient, so it is summarized in this way. The Line Statement also says, "It is advantageous to use military force, and there will be no disadvantage." Xu Xiang explains: This refers to the Yang Lines being suitable to advance with a military posture, and no one dares to obstruct them, thus there is no disadvantage. The Image Commentary says: It is advantageous to use military force, to attack those who do not obey. Xu Xiang explains: The so-called disobedience refers precisely to the Fifth Line itself. Li Dingzuo adds: The Fifth Line is the Li Line, and the image of Li is the halberd and military force, which is exactly the image of invasion and warfare.

上六：鳴謙，利用行師，征邑國。虞翻曰：應在震，故曰“鳴謙”。體師象，震為行，坤為邑國，利五之正，已得從征，故“利用行師，征邑國”。《象》曰：鳴謙，志未得也，可用行師，征邑國也。《九家易》曰：陰陽相應，故“鳴謙”也。雖應不承，故“志未得”。謂下九三可行師來上。坤為邑國也；三應上，上呼三徵，來居五位，故曰“利用行師征邑國”也。案：上六兌爻。兌為口舌，鳴謙之象也。《序卦》曰：有大而能謙，必豫。故受之以豫。鄭玄曰：言國既大而能謙，則於政事恬豫。雷出地奮豫，行出而喜樂之意。

The line statement of the sixth line at the top says: Humble virtue is known and praised, it is favorable to go to war and conquer the town-states. Yu Fan explains: The sixth line at the top corresponds to the third line of nine, which is in the trigram Zhen (Thunder), and Zhen is good at making sounds, so it is said 'Ming Qian' (Humble with a loud voice); the trigram structure contains the image of the military trigram (Shi), Zhen represents movement, and Kun represents town-states; it is favorable for the third line to move up to the fifth position and achieve the correct position, so the sixth line at the top can follow and go to war, thus it is said 'favorable for military action, conquering town-states'. The Image Commentary says: 'Ming Qian' means the mind's intention has not yet been realized, thus it is favorable to go to war and conquer town-states. The Nine Schools' Commentary explains: Yin and Yang correspond with each other, so it is said 'Ming Qian'; although there is correspondence, it cannot be close and serve, so it is said 'the mind's intention has not yet been realized'. This means the third line can lead the army to move up; Kun represents town-states. The third line corresponds with the sixth line at the top, and the sixth line at the top calls the third line to go to war, allowing it to occupy the fifth position, thus it is said 'favorable for military action and conquering town-states'. Li Dingzuo comments: The sixth line at the top is the trigram Dui (Lake), and Dui represents mouth and speech, which is exactly the image of 'Ming Qian'. The Sequence of Hexagrams says: When something is great and still humble, it will surely be peaceful and happy, so the Hexagram of Qian is followed by the Hexagram of Yu. Zheng Xuan explains: This means that when a country is great yet still humble, it can handle affairs calmly and happily; thunder arises from the earth and moves upward, causing all things to be vigorous, which is the meaning of action and joy.

（坤下震上）豫：利建侯、行師。鄭玄曰：坤，順也。震，動也。順其性而動者，莫不得，得其所，故謂之豫。豫，喜逸說樂之貌也。震又為雷，諸侯之象。坤又為眾，師役之象。故“利建侯、行師”矣。虞翻曰：復初之四，與小畜旁通。坤為邦國，震為諸侯。初至五，體比象。四利復初，故“利建侯”。三至上，體師象，故“行師”。

The Hexagram of Joy is composed of the Earth below and Thunder above. The Hexagram Statement says: It is advantageous to establish feudal lords and to go to war. Zheng Xuan explains: Earth represents flexibility and obedience, while Thunder represents movement; acting in accordance with the nature of things leads to success and ensures that each finds its proper place, hence the name "Joy." "Joy" refers to a state of happiness and ease. Thunder also symbolizes the state of a feudal lord, while Earth symbolizes the multitude, representing military affairs, hence the statement "advantageous to establish feudal lords and to go to war." Yu Fan explains based on the transformation of the hexagram and its parallelism: This hexagram arises from the Hexagram of Return, with the first line moving up to the fourth position, and it is parallel to the Hexagram of Small Accumulation. Earth symbolizes states, while Thunder symbolizes feudal lords; from the first line to the fifth line, the structure contains the image of the Hexagram of Following, and the line Nine in the Fourth is suitable for returning to the first position, hence "advantageous to establish feudal lords." From the third line to the top line, the structure contains the image of the Hexagram of Military Campaign, hence "to go to war."

《彖》曰：豫，剛應而志行，侯果曰：四為卦主，五陰應之，剛志大行，故曰“剛應而志行”。順以動，豫。崔覲曰：坤下震上，順以動也。豫順以動，故天地如之，虞翻曰：小畜，乾為天。坤為地。如之者，謂天地亦動，以成四時，而況建侯行師。言其皆應而豫也。

The Commentary on the Judgment says: The Hexagram of Joy sees the yang force receiving responses from all the lines, and the mind's aspirations are thus carried out. Hou Guo explains: Nine in the Fourth is the main line of the hexagram, and the five yin lines all respond to it. The strong yang aspiration is greatly realized, hence it is said, "Yang responds and the aspiration is fulfilled." The Commentary on the Judgment further says: To act in accordance with the situation is called Joy. Cui Jin explains: Earth is below and Thunder is above, which is to say, following and moving. The Commentary on the Judgment then says: Joy is to act in accordance with the time, hence heaven and earth are also like this. Yu Fan explains by the method of mutual transformation: In the Hexagram of Small Accumulation, Heaven is above and Earth is below; the phrase "like this" refers to Heaven and Earth also moving, thus achieving the four seasons. Moreover, matters such as enfeoffing feudal lords and military campaigns, which are human affairs, are also cases of mutual response between superior and inferior, each finding their own joy.

而況建侯行師乎！《九家易》曰：震為建侯，坤為行師；建侯所以興利，行師所以除害。利興害除，民所豫樂也。天地有生殺，萬物有始終。王者盛衰，亦有迭更，猶武王承亂，而應天地。建侯行師，奉辭除害，民得豫說，君得安樂也。

The Commentary on the Judgment says: Even more so, the establishment of feudal lords and military campaigns. The Nine Schools' Commentary on the Book of Changes explains: The trigram Zhen represents the establishment of feudal lords, and the trigram Kun represents military campaigns; the establishment of feudal lords is for promoting benefits, and military campaigns are for eliminating calamities. The emergence of benefits and the removal of calamities are precisely what bring joy to the people. Heaven has both growth and destruction, and all things have both beginning and end; the rise and decline of a ruler also alternate in succession. This is like King Wu of Zhou taking over the chaos at the end of the Shang dynasty and following the way of Heaven and Earth, establishing feudal lords and launching military campaigns, using the words of punishment to eliminate calamities, thus bringing joy to the people and peace to the ruler.

天地以順動，虞翻曰：豫變通小畜。坤為地。動初至三成乾，故天地以順動也。故日月不過，而四時不忒。虞翻曰：過謂失度，忒，差迭也。謂變初至需，離為日，坎為月，皆得其正，故“日月不過”。動初時，震為春。至四，兌為秋。至五，坎為冬。離為夏。四時位正，故“四時不忒”。通變之謂事，蓋此之類。

The Commentary on the Judgment says: Heaven and Earth move in accordance with the Way. Yu Fan explains: The hexagram of Yu (Joy) changes and transforms from the hexagram of Xiao Xu (Small Accumulation); the image of the Earth is represented by the hexagram of Kun, and when the first line changes to the third line, it becomes the hexagram of Qian, representing Heaven. Therefore, Heaven and Earth move in accordance with the Way. The Commentary on the Judgment also says: Therefore, the sun and moon do not exceed their regular paths, and the four seasons do not have errors. Yu Fan explains: "Overpassing" means losing the standard, and "error" means a mistake or change. When the first line changes to form the hexagram of Xu (Waiting), the trigram Li (Fire) represents the sun and the trigram Kan (Water) represents the moon, each occupying their proper position, so it is said "the sun and moon do not exceed their paths." When the first line changes, the trigram Zhen (Thunder) represents spring, then when it reaches the fourth line, the trigram Dui (Lake) represents autumn, and when it reaches the fifth line, the trigram Kan (Water) represents winter, while the trigram Li (Fire) represents summer. Each of the four seasons occupies its proper position, so it is said "the four seasons do not have errors." The Great Treatise says "the ability to change and adapt is called the way of things," which is approximately what this refers to.

聖人以順動，則刑罰清而民服。虞翻曰：清，猶明也。動初至四，兌為刑。至坎，為罰。坎、兌體正，故“刑罰清”。坤為民，乾為清，以乾乘坤，故“民服”。案：帝出震，聖人也。坎為法律，刑罰也。坤為眾，順而民服也。豫之時義大矣哉。虞翻曰：順動天地，使日月四時，皆不過差。刑罰清而民服，故“義大”也。

The Commentary on the Judgment says: When the sage acts in accordance with the Way, punishment is clear and the people obey. Yu Fan explains: "Clear" is equivalent to "bright." From the first line to the fourth line, the trigram Dui represents punishment; when it reaches Kan, it represents penalty. Since both Dui and Kan are in proper position, it is said "punishment is clear." The trigram Kun represents the people, and the trigram Qian represents brightness. With Qian dominating over Kun, it is said "the people obey." Li Dingzuo's commentary says: The Book of Changes states "The Emperor arises from Zhen," where the Emperor refers to the sage; the trigram Kan represents law, which is punishment; the trigram Kun represents the people, who obey because they are submissive. The Commentary on the Judgment concludes by praising: The meaning of the hexagram Yu is indeed significant. Yu Fan explains: Acting in accordance with heaven and earth, making the sun and moon and the four seasons maintain their regular course, punishment is clear and the people obey, hence its significance.

《象》曰：雷出地奮，豫。崔覲曰：震在坤坤，故言“雷出地”。雷，陽氣，亦謂龍也。夏至後，陽氣極而一陰生。陰陽相擊，而成雷聲。雷聲之疾，有龍奮迅豫躍之象，故曰“奮豫”。先王以作樂崇德，殷薦之上帝，以配祖考。鄭玄曰：奮，動也。雷動於地上，而萬物乃豫也。以者，取其喜佚動搖，猶人至樂，則手欲鼓之，足欲舞之也。崇，充也。殷，盛也。薦，進也。上帝，天帝也。王者功成作樂，以文得之者，作鑰舞；以武得之者，作萬舞；各充其德而為制。祀天帝以配祖考者，使與天同饗其功也。故《孝經》云：郊祀后稷以配天，宗祀文王於明堂，以配上帝是也。

The Image Commentary says: Thunder arises from the earth and causes all things to flourish, which is the meaning of the hexagram "Joyful Expectation." Cui Jin explains: The trigram Zhen (Thunder) is placed above the trigram Kun (Earth), so it is said "Thunder arises from the earth." Thunder is the yang energy, which can also be said to be the dragon. After the summer solstice, yang energy reaches its peak and yin begins to emerge, and the mutual collision of yin and yang produces the sound of thunder; the sound of thunder is swift and vigorous, resembling the image of a dragon rising and leaping, hence it is said "flourishing joy." The Image Commentary also says: Therefore, the former kings created music to enrich their virtue, and offered sacrifices in a grand manner to the heavenly deities, with ancestors accompanying them. Zheng Xuan explained according to ritual: "Fen" means movement; thunder shaking the earth causes all things to rejoice. The term "yi" refers to the joy and ease of all things, their movement and flourishing, just as when a person is extremely happy, his hands want to clap and his feet want to dance. "Chong" means to fill, "yin" means grandeur, "jian" means to present, and "Shangdi" refers to the heavenly sovereign. When a king's achievements are complete, he creates music and dance: if he obtained the world through cultural virtue, he creates the Yu dance; if he obtained the world through military strength, he creates the Wan dance, each according to the virtue he has established. Sacrificing to the heavenly sovereign with ancestors accompanying is to allow the ancestors to share in his achievements with the heavenly sovereign. Therefore, the Classic of Filial Piety says: After sacrificing to heaven at the southern altar, Houji is offered as a companion; in the Bright Hall, the ancestral worship of Wen Wang is conducted to accompany Shangdi, which is exactly this meaning.

初六：鳴豫，凶。虞翻曰：應震善鳴，失位，故“鳴豫，凶”也。《象》曰：初六鳴豫，志窮凶也。虞翻曰：體剝蔑貞，故“志窮凶也”。六二：介于石，虞翻曰：介，纖也。與四為艮，艮為石，故“介于石”。不終日，貞吉。虞翻曰：與小畜通，應在五。終變成離，離為日，得位。欲四爭復初，已得休之。故“不終日，貞吉”。

The line statement of the first line says: "Calling out with joy in ease, calamity." Yu Fan explains: The first line corresponds to the ninth line in the fourth position, which is in the trigram Zhen (Thunder), which is good at making sounds. The first line itself is in an improper position, so it says "Calling out in ease, calamity." The Image Commentary says: The first line calls out in ease, which is due to exhausted will leading to calamity. Yu Fan explains: The hexagram contains the hexagram Bao, which exactly matches the meaning of Bao, which refers to abandoning the right path, so it says "exhausted will leading to calamity." The line statement of the second line says "between the stone." Yu Fan explains: "Between" means subtle; the second line and the fourth line form the trigram Gen (Mountain), whose image is a stone, so it says "between the stone." The line statement also says "not finishing the day, uprightness brings good fortune." Yu Fan explains: Yu (Euphoria) and Xiao Xu (Small Accumulation) are connected, and the second line corresponds to the fifth position. Eventually, it changes into Li (Fire), which represents the sun, and the second line is in the correct position. The fourth line is eager to return to the first position, but the second line can stop it, so it says "not finishing the day, uprightness brings good fortune."

《象》曰：不終日，貞吉，以中正也。侯果曰：得位居中，柔順正一，明豫動之可否，辯趣舍之權宜。假如堅石，不可移變，應時則改，不待終日。故曰豫之正吉。六三：盱豫悔，遲有悔。《象》曰：盱豫有悔，位不當也。王弼曰：履非其位，承動豫之主。若其雎盱而豫，悔亦至焉。遲而不從，豫之所疾，進退離悔，位不當也。向秀曰：雎盱，小人喜說、佞媚之貌也。

The Image Commentary says: Not waiting for the end of a day to maintain correctness and gain good fortune, is because it is in the center and upright. Hou Guo explains: Six in the Second is in the correct position and resides in the center, is gentle, compliant, pure, upright, and devoted. It can discern what is appropriate and inappropriate in acting during times of ease, and distinguish between proper choices and compromises. It is like a firm stone that cannot be moved, yet when the time comes, it can change immediately without waiting for the end of a day. Therefore, this is the good fortune of uprightness in the Book of Changes. The line statement of Six in the Third says: Looking up with a flirtatious gaze in pursuit of pleasure, there will be regret; hesitating to move forward, there will also be regret. The Image Commentary says: Looking up with a flirtatious gaze brings regret, because the position is inappropriate. Wang Bi explains: The position of Six in the Third is not the correct one, yet it is above the dominant Nine in the Fourth, which leads to ease. If it flatters and looks up to seek pleasure, regret follows; if it hesitates and refuses to comply, it will be rejected by the time of ease. Whether advancing or retreating, regret is inevitable, precisely because of "inappropriate position." Xiang Xiu adds: "Jiu Xu" refers to the expression of petty people who are happy to flatter and show false affection.

九四：由豫，大有得，勿疑，朋盍戠。侯果曰：為豫之主，眾陰所宗，莫不由之以得其豫。體剛心直，志不懷疑，故得群物依歸，朋從大合，若以簪菾之固括也。虞翻曰：由，自從也。據有五陰，坤以眾順，故“大有得”。得群陰也。坎為疑，故“勿疑”。小畜兌為朋。盍，合也，坤為盍。戠，聚會也。坎為聚，坤為眾，眾陰並應，故“朋盍戠”。戠，舊讀作撍，作宗也。

The fourth line statement says: People gain peace and happiness through him, achieving great gains, without suspicion, and friends will gather like hair tied with a hairpin. Hou Guo explains: The fourth line is the main element of the hexagram "Joyful Expectation," being the center of the many yin lines, and no one gains peace and happiness without him. His nature is strong and his heart is upright, with no doubts in his aspirations, so he can attract all things to rely on him, and friends will follow and gather greatly, like hair tied firmly with a hairpin. Yu Fan explains: "由" means self or from; the fourth line holds five yin lines, and the earth (Kun) is numerous and compliant, so it says "great gain," referring to gaining the group of yin lines. The trigram Kan represents doubt, so it says "do not doubt." In the hexagram "Small Accumulation" which is the opposite, the trigram Dui represents friends; "盍" means to gather, and the trigram Kun represents gathering; "戠" means gathering, and the trigram Kan represents gathering, while the trigram Kun represents the multitude. The multitude of yin lines all respond, so it says "friends gather and come together." The character "戠" was formerly pronounced "leng," and some interpret it as "zong."

《象》曰：由豫，大有得，志大行也。崔覲曰：以一陽而眾陰從已合簪交歡，故其“志大行”也。六五：貞疾，恆不死。虞翻曰：恆，常也。坎為疾。應在坤，坤為死。震為反生。位在震中，與坤體絕。故“貞疾，恆不死”也。《象》曰：六五貞疾，乘剛也。恆不死，中未亡也。侯果曰：六五居尊，而乘於四，四以剛動，非已所乘。乘剛為政，終亦病。若“恆不死”者，以其中也。

The Image Commentary says: When people gain peace and happiness through him, they achieve great success, indicating that his aspirations are fully realized. Cui Jin explains: A single yang line leads all the yin lines to follow, like a hairpin gathering together, thus harmonizing with each other, hence saying "aspirations are greatly realized." The Line Statement of the sixth line says: Suffering from a long illness, yet never dying. Yu Fan explains: "Constant" refers to duration; the trigram Kan represents illness; the sixth line corresponds to the trigram坤, which represents death, while the trigram Zhen represents renewal. The sixth line is within the body of Zhen, separated from the body of坤, hence saying "steadfastly suffering illness, yet never dying." The Image Commentary says: The sixth line suffers from illness because it is riding over a strong line; it never dies because its virtue in the center has not been lost. Hou Guo explains: The sixth line occupies a position of honor but rides over the fourth line, which is strong. The fourth line, being strong and active, is not something that can be ridden over. Riding over a strong line to govern will inevitably lead to illness; as for "never dying," it is due to its position in the center.

上六：冥豫，成有渝，無咎。虞翻曰：應在三。坤為冥。渝，變也。三失位，無應，多凶。變乃得正，體艮成。故“成有渝，無咎”。《象》曰：冥豫在上，何可長也？荀爽曰：陽性冥昧，居尊在上，而猶豫說，故不可長。

The line statement of the sixth line at the top says: Being in darkness amidst comfort and ease, when things have already been accomplished and there is a change, there is no blame. Yu Fan explains: The sixth line at the top corresponds to the third line of nine; the earth element represents darkness and confusion, and 'yu' means change. The third line originally lost its position and had no proper correspondence, which was inherently dangerous; after a change, it attained the correct position, and the hexagram became Gen (Mountain), thus achieving success, hence it says 'accomplishment through change, no blame.' The Image Commentary says: Being in darkness amidst comfort and ease while occupying a high position, how can this last long? Xun Shuang explains: Its nature has already fallen into confusion and darkness, occupying a high position at the extreme top, yet still indulging in ease and comfort, so it cannot last long.

《序卦》曰：豫必有隨也，故受之以隨。韓康伯曰：順以動者，眾之所隨。（震下兌上）隨：元、亨、利、貞，無咎。虞翻曰：否上之初，剛來下柔，初上得正，故“元、享、利、貞，無咎”。鄭玄曰：震，動也。兌，說也。內動之以德，外說之以言，則天下之人，咸慕其行，而隨從之，故謂之隨也。既見隨從，能長之以善，通其嘉禮，和之以義，乾之以正，則功成而有福，若無此四德，則有凶咎焉。焦贛曰：漢高帝與項籍，其明徵也。

The *Xugua Zhuan* says: Joy naturally brings followers, so the *Yu* hexagram is followed by the *Sui* hexagram. Han Kangbo explains: Those who act in accordance with the situation are exactly the ones people wish to follow. The *Sui* hexagram has *Zhen* below and *Dui* above. The hexagram statement says: "Original, prosperous, beneficial, and upright, without blame." Yu Fan explains based on the change of the hexagram: This hexagram comes from the *Po* hexagram with the top line moving down to the first position. A yang line descends to below a yin line; both the first and top lines are in proper positions, hence it says "Original, prosperous, beneficial, and upright, without blame." Zheng Xuan explains from the perspective of moral teaching: *Zhen* represents movement, and *Dui* represents joy; internally, one moves people with virtue, and externally, one pleases people with words. Thus, all under heaven admire his virtue and follow him, hence it is called "Sui." Once people follow, one must guide them with goodness, making beautiful rites flow smoothly, harmonizing them with righteousness, and rectifying them with the right path. Only then can achievements be realized and blessings obtained. If these four virtues are lacking, misfortune and blame will follow. Jiao Gong provides historical examples: The success and failure of Han Gaozu and Xiang Yu are the clearest proof of this.

《彖》曰：隨，剛來而下柔，動而說，隨。虞翻曰：否乾上來之坤初，故“剛來而下柔”。動，震，說，兌也。大亨貞，無咎。荀爽曰：隨者，震之歸魂。震歸從巽，故大通。動爻得正，故利貞。陽降陰升，嫌於有咎。動而得正，故“無咎”。而天下隨時，虞翻曰：乾為天，坤為下，震春兌秋。三四之正，坎冬離夏。四時位正，時行則行，故“天下隨時”矣。

The Commentary on the Judgment says: The hexagram of Following has a yang line coming down to reside below a yin line, moving and causing joy, which is called Following. Yu Fan explains: The hexagram of Non-communication has the top line of Qian coming down to the first position of Kun, thus saying "a yang line comes down to a yin line." "Movement" refers to the lower trigram Zhen, and "joy" refers to the upper trigram Dui. The Commentary on the Judgment also says: Greatly prosperous and maintaining correctness, there is no fault. Xun Shuang, based on the eight palaces of hexagrams and the world position, explains: The hexagram of Following is the returning soul hexagram of the Zhen palace, with Zhen returning and following Xun, thus being greatly prosperous; the moving line is in the correct position, thus being favorable for maintaining correctness. A yang line descending and a yin line ascending, originally prone to blame, but movement leading to correctness, thus "no blame." The Commentary on the Judgment continues: Therefore, the world follows the trend. Yu Fan explains: The Qian trigram represents heaven, the Kun trigram represents the lower, Zhen represents spring, and Dui represents autumn; the third and fourth lines each return to their correct positions, thus Kan represents winter and Li represents summer, the four seasons each in their correct positions, acting when appropriate, thus "the world follows the trend."

隨之時義大矣哉。蜀才曰：此本否卦。剛自上來居初，柔自初而升上，則內動而外說，是動而說隨也。相隨而大亨無咎。得於時也。得時，則天下隨之矣。故曰“隨之時義大矣哉”。《象》曰：澤中有雷，隨。《九家易》曰：兌澤震雷，八月之時。雷藏於澤，則天下隨時之象也。

The Commentary on the Judgment praises saying: The meaning of the hexagram "Following" in accordance with the time is indeed great. Shucai explains according to the changing of the hexagram: This hexagram originally comes from the hexagram "Obstruction," with a yang line moving down from the upper position to the lower position, and a yin line moving up from the lower position to the upper position. Thus the inner trigram becomes Zhen (Thunder) and the outer trigram becomes Dui (Lake), which represents action that brings joy, hence "Following." Mutual following leads to great success without fault, because it is in accordance with the time; when in accordance with the time, the whole world follows, hence it is said "The meaning of following at the right time is indeed great." The Image Commentary says: Thunder within a lake, this is "Following." The Nine Families' Commentary explains: Dui represents a lake, Zhen represents thunder, which occurs in the eighth month; thunder hidden within the lake represents the image of the world following the proper sequence.

君子以嚮晦入宴息。崔元曰：晦者，冥也。雷者，陽氣，春夏用事。今在澤中，秋冬時也。故君子象之。日出視事，其將晦冥，退入宴寢而休息也。侯果曰：坤為晦，乾之上九來入坤初，嚮晦者也。坤初升兌，兌為休息入宴者也。欲君民者，晦德息物，動說黎庶，則萬方歸隨也。

The Image Commentary says: The gentleman therefore retires indoors to rest when the sky grows dusk. Cui Yuan explains: "Hui" means darkness; thunder is yang energy, which should be dominant in spring and summer, but now it is hidden in the marsh, indicating the time of autumn and winter. Thus, the gentleman takes it as a model: he goes out to attend to affairs at sunrise, and retires indoors to rest as the sky grows dark. Hou Guo explains according to the changing of the hexagram: the image of Kūn represents darkness and obscurity, and the upper ninth line of Qian descends into the first line of Kūn, which is exactly "towards hui"; the first line of Kūn ascends to become Dui, which signifies rest and retirement to sleep. This means that those who wish to rule the people should conceal their virtue, allow all things to rest, and please the common people through their actions, so that people from all directions will come to follow.

初九：官有渝，貞吉。出門交有功。《九家易》曰：渝，變也。謂陽來居初，得正為震。震為子，得土之位故曰“官”也。陰陽出門，相與交通，陰往之上，亦不失正，故曰貞吉而交有功。《象》曰：官有渝，從正吉也。出門交有功，不失也。鄭玄曰：震為大塗，又為日門。當春分，陰陽之所交也。是臣出君門，與四方賢人交有成功之象也。昔舜慎徽五典，五典克從。納於百揆，百揆時序。賓於四門，四門穆穆。是其義也。

The line statement of the first yang line says: The official duties undergo change, but by maintaining correctness one gains good fortune; going out and interacting with others leads to accomplishments. The "Nine Schools Commentary on the Yi" explains: "Yu" means change, referring to the movement of a yang line descending to the first position, achieving correctness and forming the trigram Zhen. Zhen corresponds to the twelfth heavenly stem "Zi," and also occupies the earth position, hence it is called "official." Both yin and yang go out and interact with each other, with the yin line ascending to the upper position without losing correctness, thus it is said that maintaining correctness brings good fortune and interaction leads to accomplishments. The "Image Commentary" says: The change in official duties is in accordance with the correct path and thus brings good fortune; going out and interacting leads to accomplishments, indicating no error. Zheng Xuan explains based on the trigram and historical events: The trigram Zhen represents the great way and also the gate of the sun rising; at this time, it is the vernal equinox, the meeting point of yin and yang. This represents a minister leaving the king's gate to interact with virtuous people from all directions and achieving accomplishments. In the past, Yu Shun carefully refined the five constants of morality, and the five teachings were all followed; he was entrusted with the overall administration of officials, and all official duties were well-ordered; he welcomed guests at the four gates, and the guests at the four gates were respectful and orderly. This is precisely referring to this meaning.

六二：係小子，失丈夫。虞翻曰：應在巽。巽為繩，故稱繫。小子謂五，兌為少，故曰“小子”。丈夫謂四，體大過老夫，故稱“丈夫”。承四隔三，故“失丈夫”。三至上，有大過象，故與老婦、士夫同義。體咸象，夫死大過，故每有欲嫁之義也。《象》曰：係小子，弗兼與也。虞翻曰：已繫於五，不兼與四也。

The Line Statement of the Second Line says: It is tied to a young man, having lost her husband. Yu Fan explains: The Second Line corresponds to Xun, which symbolizes a rope, hence the term 'tied.' 'Young man' refers to the Fifth Line, as Dui represents youth, hence called 'young man'; 'husband' refers to the Fourth Line, as the hexagram contains the image of the Great Excess, which represents an old man, hence called 'husband.' The Second Line should originally support the Fourth Line, but it is separated by the Third Line, hence the phrase 'losing the husband.' From the Third Line to the Top Line there is the image of the Great Excess, so it shares the same meaning as the Great Excess, which refers to an old woman and a man; the hexagram also contains the image of the Joyful Meeting, and the Great Excess has the image of a husband's death, hence the frequent mention of the desire to remarry. The Image Commentary says: Tied to a young man, is not able to attend to both. Yu Fan explains: The Second Line has already tied to the Fifth Line, hence it cannot attend to the Fourth Line at the same time.

六三：係丈夫，失小子，隨有求，得。利居貞。虞翻曰：隨家陰隨陽，三之上無應。上繫於四，失初小子，故“係丈夫，失小子”。艮為居、為求，謂求之正。得位遠應，利上承四，故“利居貞”矣。《象》曰：係丈夫，志舍下也。王弼曰：雖體下卦，二已據初，將何所附，故舍初繫四，志在丈夫也。四俱無應，亦欲於已隨之，則得其求矣，故曰：“隨有求，得”也。應非其正，以繫於人，何可以妄，故“利居貞”也。初處已下，四處已上，故曰“係丈夫，失小子”也。

The line statement of the third line says: Being attached to an adult husband, one loses the young man; following along and making a request, one can obtain it, and it is favorable to reside and maintain correctness. Yu Fan explains: The general principle of the hexagram of following is that the yin follows the yang. However, the sixth line in the third place moves upward to the upper position without a corresponding line, so it can only attach itself to the nine in the fourth place. Therefore, it loses the initial nine, which is called 'the young man,' hence the statement 'attached to the adult husband, losing the young man.' The mountain image represents residence and seeking, meaning the sought is returning to correctness. Since the sixth line in the third place has already attained its position and the corresponding line is distant, it is favorable to follow upward to the nine in the fourth place, hence the statement 'favorable to reside and maintain correctness.' The image commentary says: Being attached to the adult husband means the mind has abandoned the initial nine. Wang Bi explains from the position of the lines: Although the sixth line in the third place is in the lower trigram, the initial nine has already been occupied by the sixth line in the second place. To whom else can it attach itself? Therefore, it abandons the initial nine and attaches itself to the nine in the fourth place, placing its mind on the adult husband. The nine in the fourth place also has no proper correspondence and hopes that the sixth line in the third place will follow itself. Therefore, the sixth line in the third place can obtain what it seeks, hence the statement 'following with a request, obtaining it.' However, this correspondence is not a proper match, but rather an attachment to another person. How can one indulge in reckless actions? Hence the statement 'favorable to reside and maintain correctness.' The initial nine is below itself, and the nine in the fourth place is above itself, hence the statement 'attached to the adult husband, losing the young man.'

九四：隨有獲，貞凶。有孚在道，以明，何咎。虞翻曰：謂獲三也，失位相據，在大過，死象，故“貞凶”。《象》曰：“其義凶矣”。孚謂五。初震為道。三已之正，四變應初，得位在離。故“有孚在道，以明，何咎”。《象》曰：“明功也”。《象》曰：隨有獲，其義凶也。虞翻曰：死在大過，故“凶也”。有孚在道，明功也。虞翻曰：功謂五也。三四之正，離為明，故“明功也”。

The fourth line statement says: Following along and gaining something, maintaining correctness may still bring danger; if one's heart is sincere and follows the right path, and is also clear-sighted, then there will be no fault. Yu Fan explains: The gain refers to the sixth line three; the ninth line four is out of its proper position and is in mutual opposition with the sixth line three, and is in the context of the Great Excess. The Great Excess indicates the image of death, so it says 'the correct course is dangerous.' The Image Commentary also says 'in terms of righteousness, it is dangerous.' 'Faithfulness' refers to the ninth line five; the initial line nine is in the trigram of Zhen, which represents a path. Since the sixth line three has already returned to the correct position, the ninth line four moves and corresponds with the initial line nine, attaining its proper position and being in the trigram of Li, which represents brightness. Therefore, it says 'faithfulness on the right path, with clarity, there will be no fault.' The Image Commentary also says this is 'the merit of clear insight.' The Image Commentary says: Following along and gaining something, in terms of righteousness, is dangerous. Yu Fan explains: The image of death is in the Great Excess, so it is dangerous. The Image Commentary also says: having faithfulness and following the right path, this is the merit of clear insight. Yu Fan explains: the term 'merit' refers to the ninth line five; the third and fourth lines each return to their proper positions, and the trigram of Li represents brightness, so it says 'the merit of brightness.'

九五：孚于嘉吉。虞翻曰：坎為孚，陽稱嘉，位五正，故“吉”也。《象》曰：孚于嘉，吉，位正中也。虞翻曰：凡五言中正，中正皆陽得其正，以此為例矣。上六：拘係之，乃從維之。虞翻曰：應在艮。艮手為拘，巽為繩，兩繫稱維，故“拘係之，乃從維之”。在隨之上，而無所隨，故維之。《象》曰“上窮”。是其義也。

The line statement of the fifth line says: To treat the good with sincerity, it is auspicious. Yu Fan explains: The trigram Kan represents sincerity, and a yang line is called "Jia" (good). Since the position of nine in the fifth is both central and upright, it is auspicious. The Image Commentary says: To treat the good with sincerity and achieve auspiciousness is because the position is both upright and central. Yu Fan thus concludes that whenever the fifth line speaks of "central and upright," it refers to a yang line occupying its proper position, and this is a general rule throughout the text. The line statement of the sixth line at the top says: He is bound and then further tied with ropes. Yu Fan explains: The position of the sixth line at the top corresponds to Gen, whose trigram represents hands, so there is the meaning of binding; the trigram Xun represents ropes. Two layers of binding are called "Wei," so it says "bound and then tied with ropes, which is called 'Wei.'" The sixth line at the top is in the position of the top of the hexagram of following, having nothing more to follow, so it must be tied up. The Image Commentary says this is "upper limit," which means exactly this.

王用亨于西山。虞翻曰：否乾為王，謂五也。有觀象，故“亨”。兌為西，艮為山，故“王用亨于西山”也。《象》曰：拘係之，上窮也。虞翻曰：乘剛無應，故“上窮也”。《序卦》曰：以喜隨人者，必有事，故受之以蠱。蠱者，事也。《九家易》曰：子行父事，備物致用，而天下治也。備物致用，立成器以為天下利，莫大於聖人。子修聖道，行父之事，以臨天下，無為而治也。

The line statement also says, "The king offers sacrifices to the western mountain." Yu Fan explains: The Qian trigram in the "Pu" hexagram represents the king, here referring to the Nine in the Fifth; the hexagram contains the image of "Guan," so it is said "to offer sacrifices," meaning to present offerings in the ancestral temple. The Dui trigram is located in the west, and the Gen trigram represents a mountain, so it is said "the king offers sacrifices to the western mountain." The Image Commentary says: He is captured and bound, because he has reached the extreme at the top. Yu Fan explains: The Sixth at the Top is riding over a strong line and has no corresponding line, so it is said "has reached the extreme." The "Xu Gua Zhuan" says: Those who win people over by flattery will inevitably cause trouble, hence the "Su" hexagram is followed by the "Gu" hexagram; "Gu" means trouble. The "Jiu Jia Yi" explains: The son carries out his father's affairs, prepares the utensils, and uses them to their full capacity, thus the world is governed. The "Xi Ci" says: Preparing the utensils and using them to their full capacity, making tools to benefit the world, there is no one greater than the sage. The son practices the way of the sage, carries out his father's affairs, and governs the world in this way, thus achieving governance without action.

（巽下艮上）蠱：元亨。虞翻曰：泰初之上，與隨旁通。剛上柔下，乾坤交，故“元亨”也。伏曼容曰：蠱，惑亂也。萬事從惑而起，故以蠱為事也。案：《尚書大傳》云：乃命五史，以書五帝之蠱事。然為訓者，正以太古之時無為無事也。今言蠱者，是卦之惑亂也。時既漸澆，物情惑亂，故事業因之而起惑矣。故《左傳》云：女惑男，風落山，謂之蠱，是其義也。

The Hexagram "Gǔ" (Guilt) has the trigram Xun (Wind) below and Gen (Mountain) above. The Hexagram Statement says: "Original beginning, smooth and unimpeded." Yu Fan explained based on the transformation of the hexagram and its parallelism: this hexagram arises from the hexagram Tai (Peace) with the first line moving up to the upper position, and it is parallel to the hexagram Sui (Following); yang strength ascends and yin flexibility descends, heaven and earth interact, hence "original beginning and smooth passage." Fu Manrong explained: "Gǔ" means confusion and disorder; all things arise from confusion and disorder, so "Gǔ" is used to refer to affairs. Li Dingzuo commented: The "Great Transmission of the Book of Documents" records that an order was given to five historians to record the affairs of the Five Emperors. This interpretation is because in the remote past, there was no action and no affairs; now, using "Gǔ" refers to the confusion contained in this hexagram. Since the world's customs have gradually become shallow, human feelings have become confused, and thus affairs have arisen from confusion. Therefore, the "Zuo Zhuan" says: a woman confuses a man, a violent wind uproots mountain trees, this is called "Gǔ," which is precisely this meaning.

利涉大川。虞翻曰：謂二失位，動而之坎也，故“利涉大川”也。先甲三日，後甲三日。《子夏傳》云：先甲三日者，辛、壬、癸也。後甲三日者，乙、丙、丁也。馬融曰：甲在東方，艮在東北，故云“先甲”。巽在東南，故云“後甲”。所以十日之中唯稱甲者。甲為十日之首，蠱為造事之端，故舉初而明事始也。言所以三日者，不令而誅謂之暴，故令先後各三日，欲使百姓遍習，行而不犯也。

The hexagram statement says, "It is advantageous to cross a great river." Yu Fan explains: Nine in the Second is out of position, but after movement it enters the body of Kan, which represents a great river, hence it is said, "It is advantageous to cross a great river." The hexagram statement also says, "Three days before the first day of the ten heavenly stems, and three days after." Zixia's Commentary on the Changes says: Three days before the day of Jia are Xin, Ren, and Gui; three days after the day of Jia are Yi, Bing, and Ding. Ma Rong explains according to direction: Jia corresponds to the East, Gen is located in the Northeast and is before Jia, hence it is said, "Before Jia"; Xun is located in the Southeast and is after Jia, hence it is said, "After Jia." Among the ten heavenly stems, the reason for specifically mentioning Jia is that Jia is the first day of the ten days, and Gu is the beginning of establishing undertakings, so the first day is cited to indicate the beginning of things. As for why three days are taken before and after, it is because to impose punishment without prior announcement is called cruelty. Therefore, three days are left before and after Jia to announce and proclaim orders, so that the people can become familiar with them and act accordingly without committing offenses.

《彖》曰：蠱，剛上而柔下，巽而止，蠱。虞翻曰：泰初之上，故“剛上”；坤上之初，故“柔下”。上艮下巽，故“巽而止蠱”也。蠱元亨，而天下治也。荀爽曰：蠱者，巽也。巽歸合震，故“元亨”也。蠱者，事也。備物致用，故“天下治”也。利涉大川，往有事也。《九家易》曰：陽往據陰，陰來承陽，故“有事也”。此卦泰乾天有河，坤地有水，二爻升降，出入乾坤，利涉大川也。陽往求五，陰來求二，未得正位，戎事不息，故“有事”。

The Commentary on the Judgment says: The Hexagram of蛊 has yang strength ascending and yin softness descending, being humble and knowing when to stop, which is called蛊. Yu Fan explains: The first line of the Hexagram of Tai ascends, so it is called "yang above"; the top line of the Hexagram of坤 descends to the first position, so it is called "yin below"; the upper trigram is艮 and the lower trigram is巽, so it is called "humble and stopping蛊". The Commentary on the Judgment also says: The Hexagram of蛊 is original, prosperous, and unimpeded, thus the world is governed. Xun Shuang explains:蛊 is巽; when巽 returns and merges with Zhen, it is called "original and prosperous". "Gǔ" is an affair; preparing tools and using them fully, so it is called "the world is governed". The Commentary on the Judgment then says: It is favorable to cross great rivers, which refers to going forward to handle affairs. The Nine Schools' Commentary explains: Yang lines go forward and occupy yin lines, while yin lines come forward and serve yang lines, so it is called "there is an affair". This hexagram originates from Tai; the Heaven has the Milky Way, the Earth has the water of the Earth, the second line rises and falls, moving in and out between Heaven and Earth, so it is favorable to cross great rivers. Yang lines go forward to occupy the fifth position, yin lines come forward to occupy the second position, but neither has yet reached their proper positions, so military actions cannot cease, hence "there is an affair".

先甲三日，後甲三日，終則有始，天行也。虞翻曰：謂初變成乾，乾為甲。至二成離，離為日。謂乾三爻在前，故“先甲三日”。賁，時也。變三至四，體離。至五成乾，乾三爻在後，故“後甲三日”。無妄，時也。易出震，消息歷乾坤象。乾為始，坤為終，故“終則有始”。乾為天。震為行，故“天行”也。

The Commentary on the Judgment says: Three days before Jia and three days after Jia, the end leads to a new beginning, which is the pattern of Heaven's operation. Yu Fan based his interpretation on the stem assignment system and the concept of waxing and waning: the first line changes to Qian, which in the stem assignment corresponds to Jia; when the second line becomes Li, which represents the sun; the third line of Qian is before Jia, so it is said "three days before Jia," at this point the hexagram becomes Bi, which is considered in terms of time position. Then, when the third line changes to the fourth, the hexagram becomes Li; when the fifth line becomes Qian, the third line of Qian is after Jia, so it is said "three days after Jia," at this point the hexagram becomes Wuwang, also considered in terms of time position. The Way of the Book of Changes begins with Zhen, and the waxing and waning of yin and yang cover the images of Qian and Kun; Qian represents the beginning, and Kun represents the end, so it is said "after an end comes a beginning." The image of Qian represents Heaven, and the image of Zhen represents movement, so it is said "Heaven moves."

《象》曰：山下有風，蠱。何妥曰：山者高而靜，風者宣而疾，有似君處上而安靜，臣在下而行令也。君子以振民育德。虞翻曰：君子，謂泰乾也。坤為民。初上撫坤，故“振民”。乾稱德，體大畜，須養，故以“育德”也。

The Image Commentary says: Mountains below the wind, this is the hexagram of Gu. He Tuobo explains: The mountain is high and still, while the wind spreads swiftly and vigorously, which is like a ruler sitting above in stillness and non-action, while ministers below carry out the decrees. The Image Commentary then says: Therefore, the noble man helps the people and cultivates virtue. Yu Fan explains: The noble man refers to the Qian in the Tai hexagram; the Kun represents the people. The first line moves upward and governs the multitude of Kun, hence 'helping the people.' Qian is called virtue, and the hexagram structure includes Da Xu, implying the meaning of nurturing and waiting for use, hence 'cultivating virtue.'

初六：幹父之蠱，有子考，無咎。厲，終吉。虞翻曰：乾，正。蠱，事也。泰乾為父，坤為事。故“幹父之蠱”。初上易位，艮為子，父死大過稱考，故“有子考”。變而得正，故“無咎。厲，終吉”也。案：位陽令首，父之事也；爻陰柔順，子之質也。《象》曰：幹父之蠱，意承考也。王弼曰：幹事之首，時有損益，不可盡承，故意承而已也。

The first line statement says: Rectifying the legacy of the father, with such a son, the deceased father incurs no blame; although there is danger, in the end it brings good fortune. Yu Fan explains: "Qian" means rectifying, and "Gu" means affair. In the "Tai" hexagram, "Qian" represents the father and "Kun" represents the affair, so it is said "rectifying the father's affair." The first line and the top line exchange positions, forming the "Gen" trigram which represents the son; since the father is already deceased, the image of "Da Guo" refers to "kao" (the deceased father), so it is said "there is a son named kao." The first line changes to the correct position, so it is said "no blame. Although there is danger, in the end it brings good fortune." Li Dingzuo comments: The first position belongs to yang and is at the beginning of the entire hexagram, representing the father's legacy; this line, however, is yin and flexible, which is the nature of a son. The "Image Commentary" says: Rectifying the father's legacy is continuing the father's intention. Wang Bi explains: Being at the beginning of rectifying the legacy, the situation has its own gains and losses, and it is impossible to fully inherit the past, so it is only continuing the father's intention.

九二：幹母之蠱，不可貞。《象》曰：幹母之蠱，得中道也。虞翻曰：應在五。泰坤為母，故幹母之蠱。失位。故“不可貞”。變而得正，故貞而“得中道也”。案：位陰居內，母之象也。九三：幹父之蠱，小有悔，無大咎。《象》曰：幹父之蠱，終無咎也。王弼曰：以剛乾事，而無其應，故“有悔”也。履得其位，以正幹父，雖小有悔，終“無大咎”矣。案：爻位俱陽，父之事。

The Line Statement of Nine in the Second says: Rectify the affairs left by the mother, but do not be overly rigid in upholding correctness. The Image Commentary says: Rectifying the mother's affairs is to follow the middle path. Yu Fan explains: Nine in the Second corresponds to Six in the Fifth; the Qian trigram in the Tai hexagram represents the father, and the Kun trigram represents the mother, so it is said 'rectifying the mother's affairs'. Nine in the Second is a yang line in a yin place and thus is out of position, hence 'not correct'. After change, it attains the correct position, thus maintaining correctness and 'following the middle path'. Li Dingzuo comments: Both lines two and three are yin and are located in the inner trigram, which represents the mother's image. The Line Statement of Nine in the Third says: Rectify the affairs left by the father, there is some regret, but no major fault. The Image Commentary says: Rectifying the father's affairs ultimately results in no fault. Wang Bi explains: Nine in the Third uses strength to rectify affairs, but there is no corresponding line, hence 'there is regret'; however, it is in the correct position and can rectify the father's affairs according to the right way, so although there is slight regret, it ultimately 'results in no major fault'. Li Dingzuo comments: The position and nature of line three are yang, hence representing the father's affairs.

六四：裕父之蠱，往見吝。虞翻曰：裕，不能爭也。孔子曰：父有爭子，則身不陷於不義。四陰體大過，本末弱，故“裕父之蠱”。兌為見，變而失正，故“往見吝”。《象》曰：“往未得”。是其義也。《象》曰：裕父之蠱，往未得也。虞翻曰：往失位，折鼎足，故“未得”。

The fourth line statement says: To be lenient toward the father's legacy and proceed will result in difficulty. Yu Fan explains: "Yù" means not being able to advise and argue. Confucius said: A father who has a son who dares to speak frankly will not fall into wrongness. The fourth line is a yin line in the structure of "Great Excess," where both the beginning and end of "Great Excess" are soft. Therefore, it says "to be lenient toward the father's affairs." The trigram Dui represents vision, and after the fourth line changes, it loses its proper position, hence "going to see leads to difficulty." The Image Commentary says "going without gaining anything," which is exactly this meaning. The Image Commentary also says: To be lenient toward the father's affairs, going without gaining anything. Yu Fan explains: Going leads to losing position, like breaking the legs of a tripod, hence "not gaining."

六五：幹父之蠱，用譽。荀爽曰：體和應中，承陽有實，用斯干事，榮譽之道也。《象》曰：幹父用譽，承以德也。虞翻曰：譽，謂二也。二五失位，變而得正，故“用譽”。變二使承五，故承以德。二乾爻，故稱“德”矣。

The Line Statement of the Fifth Line says: Rectify the cause left by the father, thus gaining praise. Xu Shuang explains: The Fifth Line has a nature that is peaceful and corresponds to the central line below, receiving the yang strength and possessing a full virtue; using such qualities to rectify the cause is the way to gain honor. The Image Commentary says: Rectifying the father's cause and gaining praise, this is because virtue is used to continue the ancestors. Yu Fan explains: 'Praise' refers to the Second Line; originally both the Second and Fifth Lines were out of their proper positions, but after change, each attains the correct position, so it is said 'using praise'; allowing the Second Line to change and come to serve the Fifth Line, so it is said 'serving with virtue'; the Second Line is from the Qian trigram, and Qian is called virtue, so here it is said 'virtue'.

上九：不事王侯，虞翻曰：泰乾為王，坤為事。應在於三。震為侯，坤象不見，故“不事王侯”。高尚其事。虞翻曰：謂五已變，巽為高，艮陽升在坤上，故“高尚其事”。《象》曰：不事王侯，志可則也。荀爽曰：年老事終，不當其位。體艮為止。故“不事王侯”。據上臨下，重陰累實，故“志可則”。《序卦》曰：有事而後可大，故受之以臨。臨者，大也。崔覲曰：有蠱元亨，則可大之業成。故曰“有事然後可大”也。

The line statement of the top nine says, "Not serving kings and princes." Yu Fan explains: In the "Tai" hexagram, Qian represents the king and Kun represents serving; the top nine corresponds to the third nine, and Zhen represents princes. However, at this time the Kun image is no longer present, hence "Not serving kings and princes." The line statement also says, "Elevating its affairs." Yu Fan explains: This refers to the fact that the sixth five has already changed, and Xun represents elevation; the yang line of Gen rises to be above Kun, hence "Elevating its affairs." The Image Commentary says: Not serving kings and princes, his mind can be taken as a model. Xun Shuang explains: The top nine is old in years and his career has ended, so he no longer holds a specific position; the hexagram structure is Gen, which has the meaning of stillness, hence "Not serving kings and princes." It is situated at the top and looks down upon the lower part, with multiple yin lines accumulating below to make it full, hence "His mind can be taken as a model." The "Xu Gua Zhuan" says: Only after having a career can one become strong, hence the "Gu" hexagram is followed by the "Lin" hexagram; "Lin" means great. Cui Jin explains: With the beginning, prosperity, and smoothness of the "Gu" hexagram, the career that can become strong has been completed, hence "Having a career, one can become great."