Gou Hexagram (Xun below, Qian above)

下乾上姤：女壯，勿用取女。艮下坤上為復，巽下乾上為姤。冬至之日一陽生乎下，故為復；夏至之日一陰生乎下，故為姤。五陽而一陰，則一陰為之主。陰雖復而在下，其勢必盛，故有壯女之象。勿用取女者，小人勿用也。

The hexagram Gou has the trigram Xun below and Qian above (the original text here mentions "lower Qian and upper" which is missing a character). The hexagram statement says: "A strong woman, do not take her as a wife." The original text says "Gèn below and Kūn above is Fù"—actually, the hexagram Fù should have Zhen below and Kūn above; when Xun is below and Qian is above, it is Gou. On the day of the winter solstice, one yang line begins to emerge below, so it is the hexagram Fù; on the day of the summer solstice, one yin line begins to emerge below, so it is the hexagram Gou. Five yang lines paired with one yin line, so this one yin line becomes the master of the entire hexagram. Although yin is just beginning to emerge and is in a lower position, its momentum will certainly grow stronger, hence the image of "a strong woman." The phrase "do not take her as a wife" means that small people should not be used.

善明治道者，察乎微而巳。陰邪處內，雖寡足以勝眾陽，是一小人足以敵眾君子也。然則君子小人相為消長，特在內外之間耳，否泰二卦是也。人君能審知其小人勿用可也。唐明皇用一李林甫，去一張九齡，治亂於此分矣。君明臣良，古人謂千載一遇，當姤陰長之時，聖人致其戒慎之意深矣。

A true understanding of governance lies in perceiving subtle signs. When dark forces gather within the inner trigram, though few in number, they can overpower the many yang forces. This illustrates how a single small person can resist a group of virtuous ones. Thus, the struggle between the virtuous and the petty depends on who is within and who is outside. The hexagrams of "Obstruction" and "Prosperity" clearly demonstrate this. A ruler only needs to be able to recognize and not appoint petty people. Emperor Xuanzong of the Tang dynasty appointed Li Linfu and dismissed Zhang Jiuling, and thus the difference between order and chaos was determined. When a ruler is wise and his ministers are virtuous, it is said to be a rare occurrence. During the time of the hexagram "Meeting," when a single yin force gradually grows, the sage repeatedly emphasizes vigilance and caution, showing deep concern.

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！柔之遇剛、陰之遇陽、臣之遇君，其理一也，姤之所以為遇也。君子小人雖異趣，未有無所遇者，君子之遇明君、小人之遇暗主，資適相逄耳。勿用取女不可與長者，當姤陰長之時，君子道消，故勿用取女，必有敗國亡家之道，故不可與長也。

The Commentary on the Judgment says: "Gou means meeting, specifically a soft element meeting a strong one. 'Do not use her for marriage, for she cannot be relied upon for a long time.' Heaven and Earth meeting, all things become clearly manifested. A strong element meeting a proper center and correctness, the world will be well governed. The meaning of the time of Gou is great indeed!" When a soft element meets a strong one, when Yin meets Yang, when a minister meets a ruler, the principle is the same, which is why the hexagram Gou is interpreted as 'meeting.' Although the aspirations of a gentleman and a petty person differ, neither is without meeting circumstances: a gentleman meets a wise ruler, a petty person meets a foolish ruler, merely because their natures happen to be compatible. The phrase 'do not use her for marriage, for she cannot be relied upon for a long time' refers to the time when the hexagram Gou is in effect, when a single Yin element gradually increases. At this time, the way of the gentleman is declining, so one should not marry such a woman. To employ such people will surely lead to the downfall of the state and family, hence one should not associate with them for long.

天地相遇品物咸章者，天地之氣不交感則不能生育萬物，天氣下降，地氣上升，寒往則暑來，暑往則寒來，然後飛潛動植之物職職呈露，故品物咸章也。剛遇中正天下大行者，姤雖陰長之時，然二五各據中正之位，雖非正應，體實剛健，足以大有為於天下，此遇之至善者也。姤之時義大矣哉者，以天地陰陽之理觀之，則聖賢相遇必能易亂為治、去危為安，社稷生靈皆蒙其福，則姤之時與義豈不大哉！姤之時，言陰長之時也；姤之義，則陰陽相遇之義也。

The phrase "Heaven and Earth meet, and all things are clearly manifested" means that if the energies of Heaven and Earth do not interact and respond to each other, they cannot give birth to all things. When the heavenly energy descends and the earthly energy ascends, cold gives way to heat, and heat gives way to cold. Only then do flying creatures, beasts, aquatic life, and plants flourish one after another, so it is said that all things become clearly visible and impressive. The phrase "A strong and upright force meets the proper position, and the world is greatly advanced" refers to the hexagram Gou, which occurs when a single yin line is gradually increasing. However, the lines Nine in the Second and Nine in the Fifth each occupy the proper positions, and even though they are not in a direct correspondence, their nature is indeed strong and upright, thus capable of achieving great things throughout the world. This is the best kind of "meeting." The phrase "The significance of the time of Gou is great indeed" means that according to the principles of yin and yang in Heaven and Earth, when a wise ruler meets a virtuous minister, they can transform chaos into order and turn danger into security, bringing blessings to the state and the people. Therefore, is the "time" and "meaning" of the hexagram Gou not of great importance? The "time" of Gou refers to the period when a single yin line is gradually increasing, while the "meaning" of Gou refers to the significance of the meeting between yin and yang.

象曰：天下有風，姤，后以施命誥四方。卦以巽下乾上為姤，其象為天下有風。夫風在天下，則萬物無不遇者，聖王體此以施令誥於四方，孰敢不聽從者？人君舉措未有無所法象者，風雷皆號令之象也。凡可以動物者皆風也，風以動之則物無不遇者，故朝廷之命令猶天之有風也。風行草偃，則物無不披靡者。聖人發號施今以播誥四方，取象於姤，義無餘蘊矣。

The Great Image Commentary says: "Heaven has wind,姤, the king should issue commands to all directions." This hexagram, with Wind below and Heaven above, is called姤. The image is of wind blowing beneath the heavens. Wind spreads throughout the world, and nothing in the world can escape its influence; the sage recognizes this and issues decrees to all directions, so who would dare to disobey? The actions of the sovereign are always in accordance with heavenly signs; wind and thunder both symbolize commands. Anything that can move all things is wind; when wind moves, all things inevitably meet it, so the royal decree is like wind in the heavens. When the wind passes over grass, it bends it down, and all things inevitably follow. The sage issues commands and spreads them to all directions, taking the image of姤, and the meaning is fully expressed.

初六：擊於金柅，貞吉，有攸徃見凶，羸豕孚蹢躅。象曰：繋於金柅，柔道牽也。姤之時，陰方長而未盛，如小人在內而黨與未應，制之不於其漸，則滋蔓難圗矣，故繋於金柅。金柅者，在車之下，以金為之，所以止輪令不動也。九二陽剛而位乎中正，比近於初，與初同體，能止初者也，故以為象。

The line statement for the first line (Initial Six) says: "It is struck by the metal brake, uprightness brings good fortune, going on a journey meets danger, a weak pig shows trust and treads about." The Small Image Commentary says: "Bound by the metal brake, the soft path is restrained." At the time of the Gou hexagram, the yin energy is just beginning to grow but is not yet strong, like small people who have already entered the court but their followers have not yet responded. If it is not restrained when it is just emerging, it will spread to a point where it becomes difficult to deal with, so it should be bound by the "metal brake." The "metal brake" is a metal device attached under the chariot to stop the wheels from moving. The Nine in the Second line is yang and occupies the central and upright position, is adjacent to the Initial Six, and shares the same Xun structure, making it the one capable of restraining the Initial Six. Therefore, it is used as an analogy.

如小人寖長之始，其勢未盛，有剛陽得位之君子以正道格之，使其私慾不行，則貞而獲吉矣。有攸往見凶者，小人之性猶女子也，無所繋而任其所之，恣其所覩，則凶之道也。羸豕孚蹢躅者，豕方羸弱之時若無能為者，及其羸而制之則易。初六陰豕之羸者也，小人之初其勢未盛，然其中誠有一跳踉之志矣，不能有所繋而恣其所往，何所不至乎？象言繋於金柅柔道牽也，小人之初，必有牽制之，使繋於一則無能為矣。

Just as a petty person is just beginning to gain some power but still lacks strength, if a noble and strong-minded gentleman uses the right path to correct him, making his private desires ineffective, then he will maintain righteousness and gain good fortune. The phrase "there is a journey and seeing danger" means that the nature of a petty person is like a woman without firm will; if not restrained, allowing him to move freely and indulge in his desires, that is the way to invite misfortune. The phrase "a weak pig with faith and hesitation" means that when a pig is weak, it seems powerless, and it is easy to control it when it is weak. The initial line six is that weak andyin softness pig; the petty person, though his power is not yet strong, already has a restless and restless mind. If not restrained and allowed to act freely, where could he not reach? The "Small Image Commentary" says "bound by the golden brake, the gentle way restrains it," which means that when a petty person first appears, there must be something to restrain him, tying him down so he cannot move around freely, and then he will be helpless.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。二逺君而近民，五陽在上，一陰在下，故初有民之象。初六陰未有主而二先得之，四雖正應，然初已從二，四不能主而反為賓。如陳勝所遣將相，得其地即王其地，有其民；武臣至邯鄲自立為趙王，韓廣得燕自立為燕王，如此豈賓之利哉！

The line statement for the second line says: "It contains fish, without blame, not favorable for guests." The Small Image Commentary says: "It contains fish, meaning the virtue does not reach the guest." The second line is far from the sovereign but close to the people; five yang lines are above, one yin line is below, so the initial six represents the people. The initial six, being a yin line, has not yet been assigned, but the second line has already obtained it. Although the fourth line is in proper correspondence with the initial six, the initial six has already followed the second line, so the fourth line cannot be the master, but becomes the guest. This is like the generals and ministers sent out by Chen Sheng; wherever they conquered, they established themselves as kings there, taking possession of the people: Wu Chen reached Handan and proclaimed himself King of Zhao, Han Guang captured Yan and proclaimed himself King of Yan. In this way, how can there be any benefit for that 'guest'?

稱賓則體敵而無君臣之分矣。二擅有其民，宜其有咎也。方民思其主之時，五剛莫適為主，雖有正應，不能禁二之自専，故曰包有魚無咎。包謂包裹之，易之取象言豈一端。象言包有魚義不及賓者，既王其地、有其民，豈復顧其賓哉？

Once referred to as "guest," both parties become equal adversaries, and the distinction between ruler and subject is lost. Nine Two alone controls the people, which should be an error; however, when the people are expecting a leader and among the five yang lines none can be clearly identified as the master, Nine Four, although having the name of proper correspondence, cannot restrain Nine Two's unilateral decision. Therefore, the line statement says, "Enclosing fish, no blame." "Enclosing" means to wrap or contain; the Book of Changes takes images from many perspectives. The Small Image Commentary says, "Enclosing fish, the meaning does not reach the guest," meaning that since Nine Two has already established itself as king on that land and controlled its people, how could it still care about that "guest"?

九三：臀無膚，其行次且，厲無大咎。象曰：其行次且，行未牽也。三與初同體，皆處下卦，初切近於二，為二所得，故九三失據，如臀之無膚也。退而從初則礙於二，舍之而進則三陽阨於上，故其行次且，次且難進之象，處此勢者其凶可知。

The line statement for the third line says: "The buttocks have no skin, his movement is halting, danger but no great misfortune." The Small Image Commentary says: "His movement is halting, his movement is not restrained." The third line and the sixth line are both part of the Xun trigram and are in the lower trigram. The sixth line is adjacent to the second line, which has already been occupied by the second line, so the third line loses its support, like a buttock without skin, making sitting and standing unstable. Retreating to be close to the sixth line is blocked by the second line; moving forward without it is obstructed by three yang lines above. Therefore, his steps are unsteady, "halting" is the image of difficulty in moving forward; a person in such a situation is clearly in danger.

然三以剛健而寓陽位，非闇弱之人，必能惕厲自強，故無大咎也，咎不至大者，小或不免耳。象言其行次且行未牽者，不為上下所牽制也。知初之不可據而義不反顧，知上未易犯而不敢直前，此所以獲免乎咎悔也。

However, the Nine in the Third occupies a yang position with a strong and vigorous nature, and is not a person who is dark or weak. Therefore, he must certainly be vigilant and self-disciplined, striving to become stronger, hence "no great misfortune." The statement that mistakes do not reach a great extent means that minor errors may still occur. The Small Image Commentary says, "His movement is hesitant, his action is not constrained," meaning he is not restrained by the upper and lower forces. He understands that the Six at the Beginning is unreliable, so he does not look back in terms of righteousness. He realizes that the superior position is not easily offended, so he does not push forward recklessly. This is precisely why he can avoid blame and regret.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。九四與初六為正應，位尊而近君，然初已為二所據，是不得乎民，如包之無魚，有所作為則凶矣。起者，興事造業之謂，上欲興事造業而百姓不與，孰與成功哉？易之師曰剛中而應，行險以順，而民從之。夫用兵行師，驅民於萬死一生之地而民不敢不從者，以吾能有其眾也。

The fourth line statement says: "The package has no fish, there is danger." The Small Image Commentary says: "The danger of having no fish is due to distant people." The fourth line is in a correct correspondence with the first line, holding a position of honor and near the ruler; however, the first line has already been occupied by the second line, which is like not having the people. It is as if there is no fish in the package. If one still wants to take action at this time, it will be dangerous. "Start" means to initiate a venture. If the superior wants to start a venture but the people do not support it, who will accomplish the task? The Commentary on the Judgment of the "Military" hexagram says: "Strong and central, with a corresponding line, proceeding through danger with order, and the people follow." In warfare, the people are driven into a dangerous situation, yet they dare not refuse to follow, because the general truly commands this force.

故地中有水為師，師，眾也，吾能包而有之，然後可以大有為於天下。湯伐桀、武王伐紂，順乎天而應乎人，不有其民，豈足以興師動眾乎？象言包無魚逺民也，以九四近君而逺民，雖勢足以有行而民不與，故凶也。

Therefore, when water is within the earth, it becomes the hexagram "Military Campaign." "Military Campaign" means the gathering of people. I can embrace the people and truly possess them, and then I can achieve great success in the world. King Tang of Shang attacked King Jie of Xia, and King Wu of Zhou attacked King Zhou of Shang; they acted in accordance with heaven's mandate and the people's will. If one does not even possess his own people, how could he be qualified to mobilize an army? The "Small Image Commentary" says, "Encompassing without fish, distant people," meaning that line nine in the fourth position, although close to the sovereign, is distant from the people. Although its power is sufficient for action, the people do not follow, hence the danger.

九五：以杞包，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。杞，剛勁之木，柔弱蔓延而善附物。杞，九二也；初六也。九五為姤之主，與二同徳，所謂剛遇中正也。當陰長之時，小人慾傾搖君子，聖人思有以制之，豈自用其聰明哉？必有剛果之臣折其芽櫱而包容之，不使滋蔓難圗也，故九五之君但含章而已。含章者，含畜其至美之徳而不暴露也，此制小人之道也，故福慶自天而降，小人無能為矣。

The line statement for the fifth line says: "With the杞 tree embracing, containing virtue, there is a falling star from heaven." (The common version reads "With the杞 tree embracing the瓜," but the original text is missing the character "瓜" here.) The Small Image Commentary says: "The fifth line contains virtue, because it is in the center and upright; the falling star from heaven indicates that the will does not abandon destiny." The杞 is a strong and sturdy tree, while the瓜 is soft, spreading, and adept at clinging to other things. The杞 refers to the second line, and the soft spreading瓜 refers to the first line. The fifth line is the main line of the姤卦, sharing the same virtue with the second line, which is what the Commentary on the Judgment calls "a strong line meeting a central and upright one." At the time when a minor yin is gradually increasing, the petty person wants to shake and overthrow the gentleman. The sage considers what method to use to subdue him. Is it by relying solely on his own wisdom? Definitely, there must be a resolute and decisive minister to break the petty person's initial growth and contain him, preventing him from spreading out of control. Therefore, the ruler on the fifth line only needs to "contain virtue." "Contain virtue" means to nurture and conceal one's most excellent virtue without revealing it, which is the method to subdue the petty person. Thus, blessings descend from heaven, and the petty person becomes powerless.

象言九五含章中正者，位乎中正而用中正之道，故可端拱無為，晦跡蔵用，小人自退聴矣。有隕自天志不舍命者，天之所令謂之命。當陰陽代謝、君子小人相為傾奪之時，但任賢使能，一聴天命而我無容私焉，故天弗能違而降之福慶也。

The Small Image Commentary says, "Nine in the Fifth contains virtue, is in the center and upright." This means that he is in a central and upright position and also practices central and upright conduct, so he can govern by doing nothing and remain hidden, allowing the petty people to naturally retreat and obey. It is said, "A falling star comes from heaven, and one's aspirations do not abandon destiny." What is commanded by heaven is called "destiny." When yin and yang change and the virtuous and petty people struggle and compete with each other, the sovereign only needs to appoint the virtuous and leave everything to heaven's command, without involving himself in any personal intentions. Therefore, heaven cannot contradict him, but instead bestows upon him blessings.

上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。角者，剛而上窮之象。姤以遇為主，物之交感無非遇者，而君臣為大。九以陽剛乗五而處姤之終，此大臣位極乎人臣，有凌犯之志者。小人乗權勢之乆，貪得無已，如坤之上六龍戰于野，理必傾覆，則吝道也，禍自已取，何咎於人乎？象曰姤其角上窮吝者，姤至於上窮而吝，其始在乎患失而已，終至覆族滅頂之禍，悔可及乎？

The line statement for the top yang line says: "Meeting at the horn, there is hardship but no blame." The Small Image Commentary says: "Meeting at the horn, it is the hardship of reaching the extreme." "Horn" symbolizes something hard and located at the very top, having reached its limit. The hexagram of Gou is centered on "meeting," as all things are interconnected and influence each other, and among these, the most significant is the meeting between a ruler and a minister. The top yang line, with its strong yang nature, is above the nine in the fifth, and is at the end of the hexagram of Gou, representing a minister who has reached the highest position but harbors a rebellious mind. Small men, relying on their long-held power, have boundless greed, just as the upper six of the hexagram of Kūn says "a dragon fights in the fields," which by nature would lead to collapse, and this is the pattern of "hardship." Misfortune is self-inflicted, can one blame others? The Small Image Commentary says "meeting at the horn, reaching the extreme and experiencing hardship," meaning the hexagram of Gou has reached its limit and thus feels regret. Tracing its origin, it is merely a matter of being overly concerned with gain and loss. In the end, it leads to great calamity, such as the destruction of the family and the person. At that point, regret is still possible?

下經。坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。萃，聚也，物萃則聚也。民猶水也，性無不下，澤所以能蓄者，以善下之也。畜眾之道無他，不以威強刼制之耳。好生而惡殺，好利而惡害，民之性也。以逸道使之，能生之而不傷，興利而去其害，則下無不順者。二五以正應，又居中正之位，上下悅順，故能容民畜眾，而萃道成矣。

The following passage discusses the lower section of the Zhou Changes (I Ching). The hexagram "Cui" (Gathering) has the hexagram structure with the hexagram Kun (Earth) below and Dui (Lake) above. The hexagram statement says: "It is smooth; the king attends the ancestral temple for worship; it is appropriate to see the great man, it is smooth, appropriate to maintain the correct path; using oxen and sheep as sacrifices brings good fortune, appropriate to go somewhere." "Cui" means gathering; when all things converge in one place, it becomes "gathering." The people are like water, which never flows upward; a marsh can hold water because it is willing to be in a low place. Raising the people has no other way but to not use force or coercion to take from them. People desire to live and avoid death, desire gain and avoid harm; this is their nature. Using a way that makes the people comfortable to govern them, being able to sustain them without causing harm, doing beneficial things and removing harmful ones, then the people below will not fail to be loyal. The hexagram's line six two corresponds with line nine five in yin and yang, and both are in the middle position and correct. Also, the lower trigram Kun represents compliance and the upper trigram Dui represents joy, so both above and below are joyful and compliant, thus being able to include the people, raise the people, and achieve the way of gathering.

甚哉，民之難萃而易散也！太王居邠，狄人侵之，去之岐山之下居焉，從之者如歸市，豈以勢力驅之哉？秦専任強威，併吞席捲，非不能聚民也，而陳勝奮臂一呼，天下響應。聖人設卦觀象之意，則上悅然後下順，是知勢力之不可恃也；剛中而應，是知偏任威強則民不與也。

It is truly difficult to gather the people and they are easily scattered! In ancient times, King Wen of Zhou lived in Bin, but the Di people came to attack. He then left Bin and moved to live under Mount Qi, and the people who followed him came in crowds like market-goers—was this achieved by force and power? The Qin dynasty relied solely on harsh authority, conquering the six states and sweeping across the world. They were certainly able to gather the people, but when Chen Sheng raised his hand in a call, the whole world responded. The sages established hexagrams and observed the patterns of things with the intention that those in power should first be joyful and harmonious, and only then would the people be obedient. This shows that power alone is unreliable. The hexagram statement also says "strong and central with a response," indicating that relying solely on force and strength will not gain the people's support.

萃至鼎。彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝亨也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。王者致治至萃，則人道盡矣，可以格祖考矣。蓋建邦設都，必先立宗廟，所以致孝亨也。夫以孝治天下者，四海雖大，萬民雖眾，舉無不順者，以合乎人心也。合乎人心，則民之從之也輕，此要道也。

"The 'Cui to Ding' is the title on the book's spine, indicating that this volume discusses the hexagrams from Cui to Ding." The Commentary on the Judgment of the Cui hexagram says: Cui means gathering; the lower trigram is坤 (Earth), which is yielding, and the upper trigram is兑 (Lake), which is joy. The nine in the fifth position, a yang line in the center, corresponds with the six in the second position, thus enabling gathering. "The king goes to the temple" means extending filial piety to its utmost and communicating with the spirits. "It is advantageous to see a great man and to have success" means that gathering must follow the right path. "Using great sacrifices is auspicious, and it is advantageous to go somewhere" means following the mandate of heaven. Observing what a time gathers together, one can clearly understand the actual conditions of heaven and earth and all things. When a king governs the world and reaches the state of Cui, he has fulfilled the way of human affairs and can communicate with the spirits of ancestors. Generally, when establishing a state or building a capital, one must first set up a temple, for the purpose is to extend filial piety upward. A ruler who governs the world with filial piety, even though the four seas are vast and the people numerous, none will not be obedient, because filial piety is exactly in accord with the people's hearts. When it accords with the people's hearts, the people will naturally follow, which is the key to governing the country.

利見大人亨，聚以正者，大人謂九五也。九得剛中之位而為萃主，此人君能以正道聚天下者，故天下皆利見之。用大牲吉，利有攸往，順天命者，享祀之禮皆報也，非祈也。周公行郊祀之禮於治定功成之後，非豐萃之時而行盛大之禮，則是矯誣上天也。因萃時用其禮，則天必親而享之，如此然後可以大有為於天下。此聖人先天而天弗違，後天而奉天時，故彖言用大牲吉，利有攸往，順天命也。反此則逆天理矣。

In the phrase 「利见大人亨，聚以正」, the term 「大人」 refers to the Nine in the Fifth. The Nine in the Fifth, with its yang strength occupying the central position, becomes the master of gathering and uniting, which is exactly how a sovereign can gather the world under the right path, so all under heaven are pleased to see him. 「用大牲吉，利有攸往，顺天命」 means that the rites of worship are for expressing gratitude to the gods, not for seeking favors from them. The Duke of Zhou held the grand sacrificial ceremony after the world was at peace and his achievements were complete; if one held such a grand ceremony when the gathering was not abundant, it would be a deception of heaven. By performing this great rite when the gathering is abundant, heaven will surely be close and accept it, thus enabling great achievements throughout the world. This is what the 「Wenyan」 of the 「Qian」 hexagram says about the sage: 「Before heaven acts, heaven does not contradict; after heaven acts, it follows the timing of heaven.」 Therefore, the 「Commentary on the Judgment」 says 「using great sacrifices is auspicious, beneficial for going forward, because it follows the mandate of heaven.」 Doing the opposite would be against the principles of heaven.

觀其所萃，而天地萬物之情可見者，天地至大，萬物至眾也，欲以一人之私智而徧察之，則吾之智有時而窮矣。聖人坐觀萬化之變，必自其近而易見者始，民同是心也，能同民心，則天地萬物之情舉在此矣，豈有它道哉？

It is said that by observing what is gathered together, one can see the true nature of heaven and earth and all things, because heaven and earth are extremely vast and all things are extremely numerous. If one were to investigate everything thoroughly with one's own limited wisdom, one's intelligence would inevitably reach its limit. Therefore, the sage calmly observes the changes of all things and begins from the closest and most visible aspects—common people and I share the same mind. If we can be in harmony with the people, then the true nature of heaven and earth and all things is fully contained within this, so where else could there be another way?

象曰：澤上於地，萃。君子以除戎器，戒不虞。師之象曰：地中有水，師。師亦眾也。萃者聚於治安之時，師者用於險難之世。方聚於治安，禍患潛伏，故君子體此象以除戎器，戒不虞也。除者，除治其虧鈍也；戒者，戒慎其未形也。此聖人於治安之時，不忘乎危亂之道也。後世君臣茍玩歲時，因循朝夕，銷兵撤警以幸一旦之安，及夫事至而應，則已無及，其亦昧於萃之道矣。

The Great Image Commentary says: The water in the marsh accumulates above the ground, which is the hexagram of "Cui"; the gentleman thus understands the need to repair weapons and prepare for unexpected events. The Great Image Commentary of the hexagram "Shi" says: Water is stored in the earth, which is the hexagram "Shi." "Shi" also means many. "Cui" gathers people together in times of peace and stability, while "Shi" mobilizes people in times of hardship and danger. Gathering people in times of peace may conceal hidden dangers beneath, so the gentleman takes this hexagram as a model to repair weapons and be vigilant against unforeseen events. "Chu" refers to repairing broken and dull weapons, while "Jie" means being cautious and prepared before the danger takes shape. This is the sage's understanding of not forgetting the path of danger even in times of peace. Later rulers and ministers, however, neglected the years carelessly, seeking temporary ease and comfort, reducing their armies and removing their defenses, only seeking short-term security. When crises arise, they are too late to respond. Li Guang's argument directly points to the situation of the court at that time, which concealed military preparedness and sought peace at all costs: these people entirely failed to understand the principle of gathering people together in the hexagram "Cui" to prepare for potential dangers.

初六：有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。初六以柔弱之才而處萃之始，物之所萃，非能萃物者也。在下而為所萃，非其中心誠實則物不與也，故宜有孚。然初之正應在四，而二陰在上，初以柔道為物所萃，非能卓然獨立也，是以知其決不能克終，而乃亂乃萃也。乃亂者，其志紛亂不能定於一也；乃萃者，不能守其誠實而輕有所萃，此小人女子之象也。若號一握為笑，勿恤，往無咎者，若能翻然悔悟，號咷求附於四則正矣。雖群聚而譁笑之，勿恤而往，則可終免咎悔也。象曰乃亂乃萃，其志亂者，初本應四，四止而不能下應，故初無所適從，是其心志之亂也。

The line statement for the first line says: Although there is sincerity, it cannot be maintained throughout, thus the mind becomes confused and haphazardly gathers together; if one can cry out in sorrow and seek help, even if in a single grasp people around mock, there is no need to worry, and going forward will not result in blame. The small image commentary says: "It is confused and gathering together," indicating that its mind is disordered. The first line, with its soft and weak nature, is at the beginning of gathering, being the one gathered by others rather than the one gathering others. Being in a lower position and being gathered by others, if one's inner sincerity is not genuine, others will not follow. Therefore, sincerity is needed. However, the first line's correct match is the fourth line, and between them are the second and third lines, both yin lines. The first line is gathered by others due to its softness and cannot stand independently, thus it is certain that it cannot be consistent from beginning to end, leading to confusion and haphazard attachment. "It is confused" means the mind is scattered and not focused; "It is gathering together" means it cannot hold onto its sincerity and hastily attaches to others, which is the nature of a petty person or a woman. As for "If one cries out and seeks help, even if in a single grasp people mock, there is no need to worry, and going forward will not result in blame," it means if one can suddenly realize and cry out in sorrow to attach to the fourth line, it will be on the right path; even if a group mocks around, there is no need to mind, just proceed, and ultimately avoid blame and regret. The small image commentary says "It is confused and gathering together, its mind is disordered," because the first line should correspond with the fourth line, but the fourth line stays above and does not respond, so the first line has nowhere to go, which is the reason for its disordered mind.

六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。萃之時，群陰在下，二雖陰柔而與五為正應，二五各處中正之位。二在坤中，上下皆陰，莫知適從，既正應在五，則當從所應，然非其招不往也，必待五招聘然後往，乃吉而無咎也。孚乃利用禴者，初以有孚不終，故乃亂乃萃；二獨得柔中以應剛陽，君臣道合，誠實無間，雖菲薄之物可交於神明也。

The line statement for line six in the second position says: If one is drawn towards something and goes there, it is auspicious and without fault; if one's heart is sincere, then it is appropriate to use a simple sacrifice called 'yue'. The small image commentary says: 'Being drawn is auspicious and without fault' because it maintains its central virtue without change. When gathering, many yin lines are below, and although line six is yin and soft, it is in a correct correspondence with line nine in the fifth position. Lines two and five are both in the center and in correct position. Line six is in the hexagram of坤 (Earth), with both above and below being yin lines, and at this time it is uncertain whom to follow. Since it is in correct correspondence with line nine in the fifth position, it should follow the one it corresponds with. However, it should not remain still if the other party does not invite it; it must wait until line nine in the fifth position invites it before going, which is auspicious and without fault. The statement 'sincerity allows the use of a simple sacrifice' is because line one is sincere but does not hold on firmly, leading to confusion and hasty gathering. Only line six, with its softness and central virtue, corresponds with the yang ruler. The ruler and subject relationship is harmonious, and sincerity has no interruption, so even a simple sacrifice is sufficient to communicate with the divine.

禴，春祭之名，方春之時，品物未備，故其祭曰禴，精潔之義也。茍有誠實，雖二簋可用亨，損所以貴有孚也。象曰引吉無咎，中未變者，守其孚誠而不變也。君子小人各以類聚，小人之與小人，其志趣蓋有不約而同者，非得位處中、內含誠實，未有不反為朋類所引而變者。二能應五之招聘以從正應，故吉且無咎，以中心有所執守而不為群邪所變易也，豈非特立獨行之士哉！

"Yue" is the name of a spring sacrifice. In the proper season of spring, various offerings are not yet complete, so this sacrifice is called "Yue," taking its meaning of purity and simplicity. As long as one's heart is sincere, even two bowls of food can be offered as a sacrifice. This is precisely why the "Loss" hexagram values "having sincerity." The "Small Image Commentary" says, "Attracting good fortune without blame, the center remains unchanged," meaning that line six in the second position remains steadfast in sincerity without change. Gentlemen associate with gentlemen, and small people with small people. The aspirations of small people often align naturally. If one is not in the proper position, does not stay in the center and uphold correctness, and does not have genuine sincerity within, no one can avoid being pulled by their own kind and changing their course. Line six in the second position can respond to the call of line nine in the fifth and follow the correct response, thus being both auspicious and without blame. This is precisely because it holds fast to its principles and is not easily swayed by a group of wicked people. Is this not the description of a person who stands alone with integrity?

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上也。六三體陰柔而據陽剛之位，小人之桀黠者也。卦四陰而二陽皆非已應，莫適所從，故萃如嗟如，無攸利也。上與三皆居本卦之上，雖失陰陽正應之理，而上說下順，勢必相合，故往則無咎。小吝者，往雖無咎，而上處大位，三乃順從之，勢利之交，古人所羞，故小吝也。象言往無咎上者，三與四五變而成三之從上，上能說而無違拒之意，故無咎也。

The line statement for the third line says: wishing to gather but only sighing, there is no benefit; going forward brings no blame, but there is some regret. The Small Image Commentary says: "Going forward brings no blame" because there is the upper sixth line above it to rely on. The sixth line three is originally of a yin and flexible nature but occupies a yang and strong position, belonging to a type of petty person who is fierce, cunning, and sly. The entire hexagram has four yin lines and two yang lines, neither of which is its proper match. It has nowhere to go, so it can only "gather as if sighing," gaining nothing. The upper sixth line and the sixth line three are both in the upper position of their respective hexagram structures. Although they do not conform to the principle of proper yin-yang correspondence, the upper sixth line belongs to the trigram Dui (Joy) and the sixth line three belongs to the trigram Kun (Earth), so their situation naturally aligns. Therefore, going forward brings no blame. The mention of "some regret" is because although going forward brings no blame, the upper sixth line is in a high position while the sixth line three goes to comply with it, which is a relationship based on power and interest. The ancients regarded this as a shame, hence the slight regret. The Small Image Commentary says "Going forward brings no blame, it is superior," referring to the change from the third and fourth, fifth lines to the sixth line three following the upper sixth line. The upper sixth line is able to welcome and accept it without refusal, hence there is no blame.

九四：大吉，無咎。象曰：大吉無咎，位不當也。四居近君之地，下據三陰，當萃聚之時，為說之始而眾之所歸，此爻之最善者，故大吉也。然以陽居陰，是能柔以奉上接下者，故大吉而無咎悔也。象言位不當者，本以逼上有咎，然既得上下之歡心，上為君所萃，下為眾所萃，故雖免於咎悔而其位終不當也。聖人不以大吉無咎而廢其不當之位，亦不以位之不當為必蹈凶禍也。

The fourth line statement says: "Great good fortune, no blame." The Small Image Commentary says: "Great good fortune, no blame," but its position is not appropriate. The nine in the fourth line is located close to the position of the ruler, and below it are three yin lines. It is at the time of gathering. It is the beginning of the upper trigram Dui (Joy), and the place where people gather. It is the best line in the entire hexagram, so it is "great good fortune." Moreover, it is a yang line in a yin position, indicating that it can serve the ruler with flexibility and also connect with the people below. Therefore, it is great good fortune with no blame or regret. The Small Image Commentary says "position is not appropriate," which refers to its proximity to the ruler, which should bring blame. However, since both above and below are pleased with it, it is gathered by the ruler above and by the people below. Therefore, although it is free from blame and regret, its position is still inappropriate. The sage does not erase the fact that it is "great good fortune with no blame" just because its position is inappropriate, nor does it conclude that it must necessarily bring misfortune just because its position is inappropriate. Between misfortune and good fortune, it all depends on how the person behaves.

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。人主居域中之大，臨海內之眾，總其權綱，設官分職以統治之耳。有位者，百官有司之位也。分民分土，大小尊卑各任其職，垂拱以視天民之阜而已，故黃帝堯舜垂衣裳而治天下也。如此然後可以無咎。

The line statement of the fifth line says: When people gather and occupy their proper positions, there will be no fault; if they fail to gain the trust of others, they must maintain firm uprightness for a long time, and regret will disappear. The small image commentary says: "Cui has a position," meaning that its aspirations have not yet been fully realized. The sovereign occupies the highest position in the universe, rules over all under heaven, and needs only to grasp the overall authority and established principles, appoint officials and assign duties to manage and govern. What is meant by "having a position" refers to the specific roles of various officials. Dividing the people, dividing the land, and establishing distinctions of rank and status so that everyone fulfills their proper duties, the sovereign can simply rest in ease, observing the flourishing of the people. Thus, the Yellow Emperor, Yao, and Shun governed the world by simply wearing robes and garments, and the world was well ordered. Only by doing this can there be no fault.

匪孚，元永貞，悔亡者，九五正應在六二。人主患不廣大，不能泛應曲當而心有偏繫之私，豈能使海隅之眾罔不是孚哉？能元永貞，則匪孚之悔可以亡矣。元，善之長也；永，久也；貞，正也。是三者，大君之道也。有其大善如乾剛之獨運，又久於其道而以正固守之，則可以亡其匪孚之悔矣。象言萃有位，志未光者，象辭獨舉爻中一句以包下文，誠信之徳未著，則於萃為未光大，故云志未光也。

The explanation of "Not trusted, original enduring uprightness, regret disappears" is because the nine in the fifth is properly aligned with the six in the second. A ruler is most afraid of having an insufficiently broad mind, unable to fully respond to all matters and harboring private attachments in the heart—how could the people in the farthest corners and the heavens then trust him? If one can achieve "original enduring uprightness," then the regret of not being trusted can be eliminated. "Original" is the beginning of all good things, "enduring" means lasting, and "uprightness" means correctness. These three are the virtues of a great ruler. Possessing the great virtue of the Qian hexagram, which is strong and vigorous, and being able to maintain this path for a long time and uphold it with correctness, one can eliminate the regret of not being trusted. The Small Image Commentary only cites "Cui has a position, the will is not bright," using a line statement to summarize the following text. The virtue of sincerity has not yet been displayed, so when speaking of gathering, it cannot be considered bright, hence it says "the will is not bright."

上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。上六以陰柔之才而處髙位，當萃之時，進不知止，有顛覆之勢，然能恐懼憂危，尚可免咎，況乎知進退存亡之道，以功名為餘事，視富貴如浮雲者乎？象曰齎諮涕洟，未安上者，六處說之上，居萃聚之終，下無應援而又乘五，其能一日安於上乎？以見危懼之甚也。後世貪沓愚闇之人，一旦得路，自以子孫常握重權，繼世不離廊廟，況復能惕然知禍患之在後而齎諮涕洟以自危懼乎？

The line statement of the sixth line at the top says: "Lamenting and weeping, there is no blame." The Small Image Commentary says: "Lamenting and weeping is because it cannot rest securely in a high position." The sixth line, being a yin and flexible element, is in a high position at a time of gathering, only knowing to advance and not knowing to stop, thus having a tendency toward collapse. However, it is capable of being fearful and anxious about its peril, thus avoiding blame. How much more so for those who understand the principles of advancement and retreat, survival and demise, and regard fame and fortune as external matters, seeing wealth and honor as passing clouds? The Small Image Commentary says, "Lamenting and weeping, because it is not secure in a high position," because the sixth line is at the top of the trigram of Joy (兑), and also at the end of a gathering, with no support below, and surpassing the nine in the fifth. Can it ever rest securely in a high position? Thus it is deeply fearful. Later generations of greedy and foolish people, once they gain power and reach a high position, consider themselves able to hold power for generations, to rule the court for many generations, where do they ever think of being vigilant about the dangers ahead, lamenting and weeping, and feeling fearful? Li Guang criticized the current ministers of power, and this is precisely the meaning.

下坤上，升：元亨，用見大人，勿恤，南征吉。下坤上而升，下者求升之道也；上順者，可升之時也。以求升之道遇可升之時，所以能大亨也。用見大人，勿恤，南征吉者，大人者，道隆徳駿，可與大有為之人也。乾之二五皆曰利見大人，今二五相應，自二之五，自下而升上之象，文王太公相遇，當其時矣。

The hexagram "Ascending" is composed of Xun below and Kun above (the original text omits the character "Xun" here, only stating "lower Kun and upper" , and in the following text, wherever Xun is mentioned, it is often presented in the same way). The hexagram statement says: great success and smoothness, suitable for seeing a great person, no need for worry, going south for military campaign is auspicious. Xun below and Kun above form the hexagram "Ascending": the lower trigram Xun, representing humility, is the way to seek advancement; the upper trigram Kun, representing flexibility, is the favorable time for ascending. By combining the way of seeking advancement with the favorable time for ascending, it can achieve great success. The statement "use to see a great person, no need for worry, going south is auspicious" refers to a "great person" as one who has great virtue and can achieve great things together. Both the second and fifth lines of the hexagram Qian mention "favorable to see a great person." Now, in the hexagram "Ascending," the second and fifth lines correspond, with the line nine two ascending to line six five, which symbolizes ascending from below to above. The meeting of King Wen and Grand Duke Tai Gong exactly coincided with such an opportunity.

勿恤，無所憂慮。五雖陰柔而得尊位，下有陽剛之臣為之輔翼，何往而不濟乎？以此求升，故不足憂也。南征吉者，此文王伐紂之志也。西伯戡黎，祖伊恐，詩頌武王能卒其伐功，則文王南征之志未嘗一日而忘也。渭濱之獵，非熊非羆，帝王之師，則知南征之必吉也。然卦以柔為主者，時或未可，柔所以避時之艱而有待也。

"Without worry" means there is nothing to be anxious about. Although the fifth line is yin and soft, it occupies a position of honor, with yang strength supporting it below. Where could it fail to accomplish its tasks? With such conditions, there is no need for worry. The phrase "a southern campaign is auspicious" reflects King Wen's ambition to overthrow the Shang dynasty. The Book of Documents records that King Wen subdued Li, causing Zui Yi to be greatly alarmed; the Book of Songs praises King Wu for completing the conquest of the Shang, showing that King Wen's ambition for a southern campaign was never forgotten. Once, while hunting by the Wei River, the oracle divination said that the catch was neither a bear nor a boar, but rather a teacher to assist the king. From this, it was known that a southern campaign would certainly be auspicious. However, this hexagram is dominated by yin, because at times the situation does not allow for forceful action. Softness and yielding are used to avoid the dangers of the current situation and wait for the right moment.

彖曰：柔以時升，而順，剛中而應，是以大亨。用見大人，勿恤，有慶也。南征吉，志行也。坤以柔而升乎上，以剛中而應乎上，所以為升，君臣道合乃能升也。為上之道不順，則不能虛心屈已逮下；下之求升，一於卑則近於佞媚而入於邪，故應者貴乎剛中也。體雖卑而枉道以求升，則不可也。以九二之剛應六二之柔，此所以能大亨也。

The Commentary on the Judgment says: the gentle and compliant follow the right timing and rise up, being humble and yielding, with the yang strength in the center and harmony between above and below, thus achieving great success; "using one's efforts to see the great person, without worry" indicates good fortune; "a southern campaign is auspicious" signifies the realization of one's aspirations. The earth (Kun) achieves rising by being gentle and compliant at the top, allowing those below to ascend, while the wind (Xun) achieves rising by having yang strength in the center and responding to the sovereign above. This is how "rising" is accomplished; the way of sovereign and subject harmonizes to achieve rising. If those in superior positions are not gentle and compliant, they cannot humbly and humbly understand the sentiments of those below; those in inferior positions seeking advancement, if they are overly submissive, approach flattery and fall into wrong paths. Therefore, those who correspond above should be yang and maintain the center. Even though one's status is low, if one seeks advancement by twisting the right path, it is not acceptable. The nine in the second (originally "six in the second," which should be "six in the fifth") has yang strength above the gentle and compliant sovereign, which is why it achieves great success.

用見大人，勿恤，有慶者，君臣相遇，無復憂虞，天下必賴其慶矣。南征吉，志行也。南征者，文王之志也。當升之時，聖賢相遇，諸老咸歸，以往則無不利矣，故其志得行也。象曰：地中生木，升。君子以順徳，積小以髙大。木生地中，其本深固，則其末必茂，雖資地氣，必有其本，地能順而生之耳。

The explanation says, "Seeing a great person, do not worry, there will be celebration." This refers to after the meeting between the sovereign and his minister, there is nothing more to worry about, and the whole world will surely rely on this blessing. "A southern campaign is auspicious, the will is carried out." The so-called southern campaign refers to King Wen's ambition. At the time when he was rising up, the sage ruler and virtuous minister met, and men of high age and virtue such as Bo Yi and Tai Gong came to join him. Thus, going in that direction will not be disadvantageous, so his ambition could be realized. The Great Image Commentary says: trees growing out of the earth, this is the hexagram of Ascending; the gentleman thus understands that he should follow the virtue, accumulate the small things to achieve greatness. Trees growing in the earth, their roots are deeply established, their branches and leaves will certainly flourish; although they rely on the earth's energy for nourishment, they must first have their own roots, and the land is only顺应 it and nurturing it.

君子以順徳，積小以髙大者，順徳則坤之象也。書稱為學遜志，務時敏，厥修乃來，是知修身進學必本於順徳，能順則人必樂告以善道，乃能自微小以成其髙大也。初六：允升，大吉。象曰：允升大吉，上合志也。初以柔而復處卦下，至卑者也。雖於上無應而承九二之剛，與之俱升而應乎六五中正之位，以柔承剛，與二同心合意以進於上，故獲大吉也。象言允升大吉，上合志者，與二中心孚信，不相疑忌，能上合六五之志也。君臣志合而升道得矣。

"The gentleman follows virtue, accumulating small things to achieve great results." This "following virtue" corresponds to the image of the Earth (Kun) hexagram. The "Book of Documents · Shuoming" says that in seeking learning, one must be humble in ambition and constantly diligent, so that one's studies will make progress. This shows that cultivating oneself and advancing in learning must be based on the virtue of flexibility and gentleness. When one is flexible and gentle, others are willing to tell you the good way, thus enabling one to accumulate from small things and achieve great results. The line statement of the first line says: "Sincere ascent, great good fortune." The "Small Image Commentary" says: "Sincere ascent brings great good fortune," which is in harmony with the above. The first line is a yin and flexible line, and it is at the very bottom of the hexagram, the most humble position. Although it does not have a proper corresponding line above, it supports the yang strength of line two, and together with line two, ascends to correspond with the central and upright position of line five. By flexibly supporting the strong, it unites with line two to advance upward, thus achieving great good fortune. The "Small Image Commentary" says, "Sincere ascent brings great good fortune, harmonizing with the will above," meaning that it sincerely and trustfully aligns with line two, without suspicion or hatred, thus being able to harmonize with the will of line five. When ruler and minister have the same aspirations, the path of ascent is realized.

九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。九二得人臣中正之位而上應六五，升道之最善者也。君臣相與，以孚信為主，君未深信其臣，雖周公未免成王之疑。九二雖剛陽，以處臣位之中，君臣交孚，故雖菲薄之禮無所疑也。禴，薄祭也。祭祀之禮莫大於誠敬。傳曰：蘋蘩薀藻之菜，潢汙行潦之水，可薦於鬼神，可羞於王公。茍不以誠敬為先，雖品物之多、樂舞之盛，神其吐之矣。

The line statement for the second line says: If one's heart is sincere, it is appropriate to use a simple sacrifice called "yue," and there will be no fault. The small image commentary says: The sincerity of the second line is commendable. The second line occupies a proper position among the ministers and corresponds to the fifth line, making it the best line in the process of ascending. The relationship between ruler and minister should be based on sincerity. If the ruler does not deeply trust his minister, even the Duke of Zhou would not escape the suspicion of King Cheng. Although the second line is yang and strong, it is in a minister's position. The ruler and minister share sincerity, so even a simple ritual will not cause suspicion. "Yue" refers to a simple sacrifice. The ritual of sacrifice has nothing more important than sincerity and reverence. The "Zuo Zhuan" says: Herbs such as ping, fan, yun, and zao, as well as water from roadside puddles and flowing streams, can be offered to spirits and presented to princes and dukes. If sincerity and reverence are not the priority, even if the offerings are numerous and the music and dance are grand, the spirits will reject them.

惟中誠實，乃能通乎神明而亨福祿之報，何咎悔之有乎？象言九二之孚有喜者，上下交孚，志得而道行，天下皆喜樂之矣。萃與升相反而相同，萃之六二、升之九二皆以有應而交孚，故二爻皆云孚乃利用禴。君之深信其臣與臣之深文其君，其理一也。

Only when the heart is sincere can one connect with the divine and receive blessings and rewards, so how could there be any guilt or regret? The Small Image Commentary says, "The sincerity of Nine in the Second brings joy," because trust exists between above and below, aspirations are fulfilled, and the right path is carried out, making everyone rejoice. The hexagrams of "Cui" (Gathering) and "Sheng" (Ascending) have卦体 that are opposite in structure but share similar principles. In "Cui," the line Six in the Second and in "Sheng," the line Nine in the Second both have proper correspondence and mutual trust, so both lines state "Sincerity enables the use of a simple sacrifice." A ruler's trust in his minister is the same as a minister's trust in his ruler.

九三：升虛邑。象曰：升虛邑，無所疑也。九三以剛陽之才而處陽位，體既卑，與物無競，非眾陰所能遏也，又有上六為之正應，故如入空虛之地，物無不順從者。象曰升虛邑，無所疑者，紂有臣億萬，離心離徳，故孟子有獨夫之號，雖商邑之大猶空虛也，以往則無所疑矣。此文王必伐之志，武王卒其伐功，牧野之戰，卜之人心，無可疑者也。

The third line statement says: "Like ascending into an empty city." The Small Image Commentary says: "Ascending into an empty city, there is nothing to doubt." The third line, with its yang strength in a yang position, is inherently humble and compliant, and does not compete with others, thus not being obstructed by the multitude of yin lines. It also has the sixth line above as its proper correspondence, so it is like ascending into an empty city, with nothing opposing it. The Small Image Commentary says "ascending into an empty city, there is nothing to doubt," because King Zhou, although having millions of subjects, had them all disloyal, so Mencius called him "a solitary man." Although the capital of Shang was large, in reality it was like an empty city, so going there required no hesitation. This is exactly the determination of King Wen to attack King Zhou; King Wu ultimately completed this campaign, and at the Battle of Muye, the divination was about the people's support, which had no doubt.

六四：王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。六四處近君之位，上承於五，處尊位而無陵犯之志者，文王是也。太王居，狄人侵之，去之岐山之下居焉，從之者如歸市，文王因之，此周家王業之所基也。居六四之地，勢足以亨於天下，然止於岐山者，此文王之至徳也。

The line statement for the fourth line says: The king holds a sacrificial ceremony at Mount Qi, which is auspicious and without fault. The Small Image Commentary says: 'The king holds a sacrificial ceremony at Mount Qi' indicates that the ruler serves the superior with flexibility and humility. The fourth line is located close to the position of the king, and it supports the fifth line. Being in a high position yet without overstepping or offending, this is exactly the case of King Wen. In ancient times, Tai Wang lived in Bin, but the Di people invaded, so he left Bin and moved to live below Mount Qi. The people who followed him came in great numbers, like people gathering at a market. King Wen inherited this foundation, which became the basis of the Zhou dynasty's rule. With the position of the fourth line, the power is sufficient to extend throughout the world, yet he limited his sacrificial offerings to Mount Qi only. This precisely reflects King Wen's highest virtue.

在升之時，當升而不進，孔子所謂三分天下有其二猶服事殷也，故能吉且無咎，而象言王用亨于岐山，順事也。至武王則逆取而順守之，詩人謂之卒伐功，則亨于岐山者，將時之未可乎？然則聖賢出處進退之際，易地皆然，善學易者當察其變通之際則得之矣，言豈一端而巳哉！

At the time when it should be rising, it was restrained from advancing, which is what Confucius meant by "holding two-thirds of the world yet still serving Yin." Therefore, it is auspicious without fault, and the Small Image Commentary says, "The king offered sacrifices at Mount Qi, because the matter was in order." When King Wu came to power, he took the world by force but governed it in accordance with the right way. The Book of Poetry refers to him as having finally completed the conquest of the Shang. So why did King Wen only offer sacrifices at Mount Qi? Perhaps the timing was not yet ripe. This shows that the actions of sages in their rise or retreat are essentially the same when positions are exchanged. Those who are good at studying the Book of Changes should understand this principle of change and flexibility, only then can they truly grasp the meaning. How could the truth be confined to just one aspect?

六五：貞吉，升階。象曰：貞吉升階，大得志也。貞者，靜而正也。能靜而正，則獲吉而終陟元后之位矣。六五下有剛正之賢為之正應，如太公之流，此文王所以卒登王位也。然猶服事殷者，六為柔順，又體坤徳，雖位極人臣，然猶守其貞固，但升階而巳，未及九五之飛龍也。象言大得志者，升道至此，其志可謂得矣。或以升階歸之九二，夫九二在下之賢人，階至而升可也，便以升階歸之九二，豈理也哉？程氏以謂任剛中之賢輔之而升，陸氏謂文王受命之象，是也。

The line statement of the fifth line says: "Maintaining uprightness brings good fortune, ascending the steps." The Small Image Commentary says: "Uprightness brings good fortune, ascending the steps," meaning that the aspiration is greatly realized. The term "uprightness" refers to being quiet and upright. When one is quiet and upright, one attains good fortune and ultimately reaches the position of a ruler. The sixth line is in the position of a yin line, and below it is a strong and upright virtuous minister that corresponds with it, like the kind of person represented by the Duke of Grand Duke. This is the reason why King Wen eventually became the ruler. However, he still served the Shang dynasty, because the sixth line is a yin line, which is gentle and follows the virtue of the Earth. Although he holds the highest position among ministers, he still maintains his uprightness, only ascending the steps, but has not yet reached the level of the ninth line of the fifth position in the Qian hexagram, "A dragon soaring in the sky." The Small Image Commentary says "greatly realizing the aspiration," meaning that the path of ascent has reached this point, and the aspiration can be considered realized. Some people attribute "ascending the steps" to the second line, which is a virtuous person in a lower position. It is acceptable for him to ascend after the steps are laid out before him, but to assign "ascending the steps" to the second line is unreasonable. Cheng Yi believes this refers to employing a virtuous and strong minister to assist and then ascending, while Lu's view considers it as the image of King Wen receiving the mandate of heaven. These two interpretations are correct.

上六：升，利于不息之貞。象曰：升在上，消不富也。上六以陰柔處升之終而不知止者也，然而行，不知陰陽消息盈虛之理、聖賢進退存亡之道，至於敗國亡家而不知悔者。大哉貞乎！茍正矣，雖知進而不知止，富貴功名不足累之也。聖賢出處固非眾人之所測也，若利社稷、安生靈，以宗臣自任，終始以正道自持，如周公者，雖進不知止，又何訾焉？

The line statement for the sixth line at the top says: When darkness prevails and the upward movement is uniform, it is appropriate to maintain unwavering uprightness. The small image commentary says: Darkness has reached the top, and virtue diminishes and no longer abounds. The sixth line, being yin and soft, is at the end of the upward movement and does not know when to stop. It proceeds blindly in darkness, neither understanding the principle of yin and yang waxing and waning nor the proper measure of the sage's advancement and retreat. It leads to the ruin of the state and family without regret. The character 'zheng' (uprightness) is truly remarkable! As long as one follows the right path, even if one only knows to advance without knowing when to stop, wealth, honor, and fame cannot hinder him. The rise and fall of sages are not something ordinary people can comprehend. If it is for the benefit of the state and the welfare of the people, and if one takes on the responsibility of a great minister, always maintaining uprightness, like the Duke of Zhou, then even if one proceeds without knowing when to stop, what is there to criticize?

經於上六既戒以升，而繼以利不息之貞，豈慮萬世之下亦有如周公者眾或責以不釋位而去乎？象曰升在上，消不富者，小人無正固之徳，貪冐寵祿，然而升則其徳日消而窮極繼之。洪範五福，一曰富，今上六處升之極而不知止，失富之道也。程氏曰：以小人貪求之心移之於進徳，則何利如之。故其說曰：君子於貞正之徳終日乾乾，自強不息，以上六不己之心用之於此則利也。以小人貪求無己之心移於進徳，則何善如之。

The text in the uppermost line (Six at the Top) warns against "ascending blindly" and then says "it is advantageous to maintain perseverance in uprightness." Could it be that the author is concerned that even in future generations there might be someone like the Duke of Zhou, and that people might criticize him for staying in his position too long and not stepping down? The "Small Image Commentary" says, "ascending to the top, the decline is not rich," meaning that the petty person lacks the virtue of uprightness, and is greedy for favor and official rank, thus climbing upward continuously, but his virtue diminishes day by day, eventually leading to a dead end. The five blessings listed in the "Book of Documents · Hongfan" begin with "wealth," so now the uppermost line is at the peak of ascent but does not know when to stop, thus losing the way to gain wealth. Cheng Yi says: to transfer the petty person's greedy desire to cultivating virtue and learning, is there anything more beneficial than this? Therefore he says: the gentleman, who is constantly diligent and self-improving in uprightness, if the ceaseless ambition of the uppermost line is applied to this, it would be beneficial. To transfer the petty person's insatiable desire to the cultivation of virtue, is there anything better than this?