The卦 of Footsteps (Upper Trigram: Qian (Heaven), Lower Trigram: Dui (Lake))

兌下乾上。履虎尾，不咥人，亨。彖曰：「履，柔履剛也。說而應乎乾，是以履虎尾不咥人亨。剛中正，履帝位而不疚，光明也。」履，人所踐履也，出而應物則有履踐之跡。君子雖履畏塗而不犯難者，能以天下之至柔馳騁乎天下之至剛也。

The Hexagram "Foot" has the Earthly Branch of You below and the Heavenly Stem of Qian above. The Hexagram Statement says: "To tread on a tiger's tail, without being bitten, is beneficial." The Commentary on the Judgment says: "To tread means the soft treads on the strong. Joyful and responding to Qian, thus treading on a tiger's tail without being bitten is beneficial. The strong is in the center and upright, treading the imperial position without guilt, which is brightness." "Treading" refers to the path a person walks. When a person steps out to interact with external things, he leaves behind footprints. A gentleman, even when walking on a path that is fearsome, does not encounter danger, because he can use the most gentle thing in the world to control the most powerful thing in the world.

卦有五剛一柔，則以柔為主，六三是也。三以一柔而乘二剛，故曰柔履剛也。下兌上乾，三既為一卦之主，而能以說而應乎乾之上，剛柔相濟，履道之至善者也。剛中正履帝位而不疚光明者，謂九五也。履帝位，履道之極也。履以五剛而挾一柔，若不能虛巳用眾而獨任其剛決，鮮有不蹈咎悔者，故夬履貞厲，以剛決自任，雖正猶危。故雖中正而又無剛果之失，則其徳日新而有光輝矣。虎者至剛猛之物，今能履其尾而不咥人者，以說而應之也。古語有云「人無害虎之心，虎無傷人之意」。撫我則後，虎猶民也；虐我則讎，民猶虎也。有道之士其知此者乎？

In a single hexagram, if there are five yang lines and one yin line, the yin line is considered the main one, as in the hexagram of "Footsteps." The line six in the third position is a yin line that dominates over two yang lines, so it is said "a soft line treads upon a hard one." The hexagram of "Footsteps" consists of the lower trigram of Dui (Lake) and the upper trigram of Qian (Heaven). The line six in the third position is the main line of the hexagram, and it can respond to the upper trigram of Qian with a harmonious and pleasant attitude. The interaction between the hard and the soft is balanced, which represents the most complete way of practicing the path of footsteps. "The strong is in the center and upright, treads upon the imperial throne without regret, and is bright." This refers to the line nine in the fifth position. Ascending to the imperial throne is the peak of the path of footsteps. The hexagram of "Footsteps" has five yang lines surrounding one yin line. If the ruler does not humbly employ the people and acts solely based on his own rigid judgment, he is rarely without regret. Therefore, the line nine in the fifth position says "decisive footsteps, firm but dangerous." Acting decisively by oneself, even if one remains upright, is still dangerous. Thus, when one is both upright and not overly rigid, his virtue will be renewed daily and shine brightly. The tiger is a very fierce animal. Now, it can tread on its tail without being bitten because it approaches it with a pleasant attitude. An old saying goes, "If a person has no harmful intent toward the tiger, the tiger has no intention to harm people." The Book of Documents says, "If you treat me kindly, I will be your follower; if you mistreat me, I will be your enemy." Treating me kindly is like the ruler, mistreating me is like an enemy. The people are like the tiger, and the tiger is like the people. Perhaps a wise person understands this principle.

象曰：「上天下澤，履。君子以辨上下，定民志。」天體在上，澤最處下，聖人觀此二象，故以禮義治天下，使各安其性分之情，然後天下可得而治也。詩稱「抱衾與裯，寔命不猶」，雖妾媵之賤，知尊卑之不可踰、貴賤之不可易，能安於義命如此，天下豈有誇跂之心哉？秦之失道，禮義消亡，陳勝項籍之徒，或輟耕隴上，或嘆息道傍，自此豪傑並起，天下紛紛，民志何由而定乎？由辨之不早辨也。

The Great Image says: "Heaven above, marsh below, the Footpath. The superior man uses this to distinguish high and low, and establish the people's aspirations." Heaven is high above, marsh is low below; the sage observes these two images and thus uses rites and morality to govern the world, making people content with their proper roles and positions, and thus the world can be properly governed. The Book of Poetry, Zhao Nan, Xiaoxing says, "Holding the quilt and the bedding, indeed the fate is not favorable," showing even the lowly concubine knows that hierarchy cannot be crossed and that status cannot be exchanged. If people can be content with their moral duties and proper roles, where would there be any desire for what is not their due? The Qin dynasty lost the way of governance, rites and morality disappeared, and people like Chen Sheng and Xiang Yu arose. Some stopped plowing in the fields and sighed, others saw the carriage of the First Emperor on the road and sighed longingly. From then on, heroes rose up and the world became chaotic. How could the people's aspirations be stabilized? It was because the distinction between high and low was not clearly established in time.

初九：素履，徃無咎。象曰：「素履之徃，獨行願也。」君子居窮隠約，雖陋巷簞瓢而不悔者，守其素節也。以此而徃，不易其素所守者，乃可無咎。君子待聘而徃，豈為利哉？上必欲致君如堯舜之君，下則欲使民如堯舜之民，此其志願也。天下攘攘皆為利徃，吾獨守其志節而務行其道，固非眾人之所測也。象曰「素履之往，獨行願也」，此仲尼之深也。

The line statement for the first line says: "Walking with simplicity, going forward without blame." The Small Image Commentary says: "Walking with simplicity and going forward, it is the realization of one's solitary aspiration." A gentleman, when in a state of hardship and obscurity, even if he lives in a dilapidated alley with only a single basket of rice and a single gourd of water, does not regret. This is because he maintains his own principles. By adhering to such conduct and not changing what he has always held, he can avoid blame. A gentleman waits until he is officially appointed before taking office; is this for the sake of wealth and rank? Rather, he aims to make the ruler become a sage like Yao or Shun, and to make the people become those of the age of Yao and Shun. This is his true aspiration. The world is full of people rushing about for profit, but I alone uphold my principles and diligently promote my way. This is inherently beyond the comprehension of the common people. The Small Image Commentary says, "Walking with simplicity and going forward, it is the realization of one's solitary aspiration," which reflects the deep intention of Confucius (the character '意' is missing after '深' in the original text).

九二：履道坦坦，幽人貞吉。象曰：「幽人貞吉，中不自亂也。」九二無應乎上，不可妄進而躁動也。今能退處陰位，不與陽亢，以此而行，進無逼上之嫌，退有安貞之吉，履道之至善者也。坦坦，平易之象。人之操履，或假隠自名而志在要祿，或陽為亷潔而行實汙穢，是謂作偽心勞，惴惴然掩覆之不暇，豈能履其坦途、守夫安靜者哉？惟君子造道之深，所守之固，能定能應，不為時世所易。若中無所主，臨利害之際，鮮有不失所守者。故象曰「幽人貞吉，中不自亂也」。

The line statement for the second line says: "Walking the path is smooth and level, the reclusive person remains steadfast and attains good fortune." The small image commentary says: "The reclusive person remains steadfast and attains good fortune, because he remains centered and does not become confused." The second line does not have a corresponding line above it, so it cannot act rashly to advance or become impetuous in seeking success. Now it can retreat to a yin position, not opposing the yang line above. By acting in this way, advancing does not give the appearance of pressing upon the ruler, while retreating brings good fortune from staying on the right path. This is the most complete way of walking the path. "Tantan" means smooth and level. Human conduct can be of several kinds: some pretend to be reclusive while actually seeking official position, and others appear to be clean while their actions are corrupt. This is called being deceptive and using up one's energy, constantly anxious and trying to cover up, how can one walk on the smooth path and remain tranquil? Only the gentleman, with deep cultivation and firm virtue, can remain tranquil and adapt to circumstances, not being changed by the times. If one lacks a central principle, when faced with matters of interest and harm, few do not lose their virtue. Therefore, the small image commentary says, "The reclusive person remains steadfast and attains good fortune, because he remains centered and does not become confused."

六三：眇能視，跛能履，履虎尾咥人凶，武人為于大君。象曰：「眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。」履卦以全體言之，則兌處乾下，以說而應乎乾，故履虎尾不咥人亨；以六爻言之，則六以陰處陽，履非其位，又上下五剛，以一陰處乎其間，如眇者寔不能視而自謂能視，跛者寔不能履而自謂能履，以此涉世，其速危害必矣，故如履虎尾咥人凶也。

The line statement for the third line says: "Blind in one eye yet able to see, lame yet able to walk, walking on the tail of a tiger, being bitten by it, resulting in misfortune; a warrior serving a great sovereign." The Small Image Commentary says: "Blind in one eye yet able to see, is not truly capable of seeing clearly. Lame yet able to walk, is not truly capable of walking. The misfortune of being bitten comes from being in an inappropriate position. A warrior serving a great sovereign indicates a strong will." Overall, the "Foot" hexagram has the trigram Dui (Lake) below Qian (Heaven), showing a harmonious and joyful response to Heaven, hence saying "Walking on the tail of a tiger, not being bitten, is prosperous." However, regarding the sixth line, the yin line in the third position is not in its proper place, and both above and below are yang lines, with a single yin line in between. This is like a person who is blind in one eye yet thinks he can see, or lame yet thinks he can walk. To act in the world with such an attitude inevitably brings harm, hence "Walking on the tail of a tiger, being bitten, resulting in misfortune." As for "A warrior serving a great sovereign," it refers to a person with only the courage of a warrior who dares to take the position of a sovereign. His ability is not suitable for the position, and his will is overly harsh and rigid, which is exactly the situation of the third line.

離卦曰履不處也，蓋履卦陽爻皆以不處其位為吉，韓康伯得之，王輔嗣其說妙矣。六以陰乾陽位，如武人而欲為大君，徒肆其剛，人孰與之？故象曰「眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也」。夫以陽居陽、處中得正如九五，猶不免危懼，況以陰柔而自處於陽剛之地，其能免乎？志剛者，其志雖剛而才智不足，豈足以勝其任哉？使威武之人而挾剛強之才、懐剛武之志，何徃而不利哉？

The "Li" hexagram says, "Footsteps do not remain in place." This phrase actually comes from the "Zagua Zhuan" which states, "Lu, not remaining in place." In the "Lu" hexagram, the yang lines mostly find it auspicious to be unsettled in their positions. Han Kangbo understood this meaning, and Wang Bi's explanation was also profound. The sixth line in the third position, being a yin line occupying a yang position, is like a warrior who wants to be a ruler, exerting his strength in vain, and no one would follow him. Therefore, the "Xiaoxiang Zhuan" says, "One-eyed vision is insufficient for clear sight. Limping walking is insufficient for travel. The凶 of biting people arises from being in an inappropriate position. A warrior assuming the role of a great ruler indicates a strong will." Even a yang line in a yang position, occupying the center as in the ninth line of the fifth position, still cannot avoid danger and anxiety. How much more so for a yin and flexible line occupying a yang and strong position, how could it escape danger? The term "strong will" refers to a strong will but insufficient wisdom, how could one bear such a position? If one were truly a valiant person, possessing strong ability and a martial spirit, where would one not be successful?

九四：履虎尾，愬愬終吉。象曰：「愬愬終吉，志行也。」九四以剛強有為之才而能以卑遜柔順自處，位既逼上，行非坦途，而終獲吉者，能恭慎畏懼而不以陽剛自處也。象曰「愬愬終吉，志行也」，四居近君之地，大臣也。大臣當近君之地，常能愬愬而不自安，則必有難進易退之節，豈肯戀寵祿貪得而患失哉？蓋遇可行之時，伸欲行之志耳，異乎六三才知不足而徒志乎剛者矣。

The statement of the fourth line says: "To tread on the tail of a tiger, being cautious and careful, ultimately leads to good fortune." The Small Image Commentary says: "Being cautious and careful ultimately leads to good fortune, because the will is carried out." The fourth line has the ability and strength of a strong and capable person, yet he remains humble and gentle. His position is close to the sovereign, and the path he walks is not smooth. Yet he still attains good fortune because he is respectful and cautious, and he remains in fear, not taking on the role of a strong yang force. The Small Image Commentary says, "Being cautious and careful ultimately leads to good fortune, because the will is carried out." The fourth line is in a position close to the sovereign, and is a minister. A minister in a position near the sovereign, if always mindful of caution and vigilance, will certainly have a nature that is difficult to advance but easy to retreat. How could he desire to cling to favor and official position, and be anxious about gains and losses? He merely encounters an opportunity to carry out his way, and thus he extends himself to realize his aspirations. This is different from the third line, who lacks ability but insists on being strong.

九五：夬履，貞厲。象曰：「夬履貞厲，位正當也。」九五既以陽爻而處尊位，若以剛決自任，於左右大臣無所詢訪，雖尊履帝位，豈能獨勝其任哉？夬履貞厲者，雖正猶危也。此夬，決也。象言夫履貞厲位正當者，五之專決當犯凶咎，以位正當，止於危厲而已，厲雖近危而未至於凶也。優柔不斷者固昏庸之所為，至於恃其剛明之才，居得致之位，自謂臣下舉莫已若，不復詢謀諮訪，則又上下隔絶，堂下千里，門庭萬里，而其禍有不可勝言者矣。

The line statement of the fifth line says: "Decisive action, firmness brings danger." The small image commentary says: "Decisive action, firmness brings danger, because the position is proper." Since the fifth line is a yang line in a noble position, if it acts solely on its own strength without consulting the ministers, even though it holds the imperial position, how can it alone manage the affairs of the world? "Decisive action, firmness brings danger" means that although it remains firm, it is still dangerous. Here, "夬" refers to decision-making (in the original text of the small image commentary, "夬" is mistakenly written as "夫"). The small image commentary says "the position is proper," meaning that the decisive action of the fifth line should bring misfortune, but because its position is proper, it only reaches the level of danger rather than actual misfortune. "Danger" is close to misfortune but has not yet reached the level of misfortune. Indecisiveness is the behavior of a foolish ruler; but if one relies on one's own sharpness and ability, occupies a position where one can act, and believes that the ministers are not as capable as oneself, and no longer consults or discusses with them, then there will be a separation between the ruler and the ministers. The court is nearby yet seems as far as a thousand miles, and the inner court is within reach yet feels as distant as ten thousand miles. The resulting calamities are endless.

上九：視履考祥，其旋元吉。象曰：「元吉在上，大有慶也。」祥者，吉之先見而未定也。作善降之百祥，作不善降之百殃，視其所履則吉凶可知矣。人可欺，天不可欺也。人固有行僻而堅、言偽而辨者，聖賢於此不能無疑；若視其所以，觀其所由，察其所安，則有不可欺者，吉凶可考矣。旋，還也。彼所履誠善，考其歸必獲大吉。象言「元吉在上，大有慶也」，上九處履之終，茍獲元吉則有餘慶必矣。履道至此，非獨身尊榮，子孫其逢吉矣。

The line statement of Upper Nine says: "Look at the steps taken and examine the auspicious signs; his return is originally most auspicious." The Small Image Commentary says: "The original auspiciousness at the top brings great celebration." "Xiang" refers to an auspicious omen, which has not yet become a certainty. The Book of Shang says that doing good deeds brings a hundred kinds of auspiciousness from heaven, while doing evil deeds brings a hundred kinds of calamities. By observing a person's daily conduct, one can know whether he is auspicious or not. People can be deceived, but heaven cannot be deceived. Indeed, there are people who act wrongly yet persistently, and speak falsely yet are eloquent; even sages and virtuous persons cannot be entirely free of doubt about such people. However, if we follow what Confucius said, by observing what they do, examining why they do it, and investigating what they take comfort in, there will be no way to deceive. Thus, the auspiciousness or misfortune can be discerned. "Xuan" means returning. If a person's conduct is indeed good, examining his ultimate outcome will certainly result in great auspiciousness. The Small Image Commentary says, "The original auspiciousness at the top brings great celebration" — Upper Nine is at the end of the "Lǚ" hexagram. If one attains the original auspiciousness, then there will certainly be long-lasting blessings. The practice of walking the path reaches this point, not only bringing honor to oneself, but also ensuring that one's descendants will encounter auspiciousness.

上經　乾下坤上　泰：小往大來，吉，亨。彖曰：泰，小往大來，吉，亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。夫泰之為卦，乾下而坤上，言天地之氣交也。乾，君道也。君能下下以成其政，臣能歸美以報其上，君臣之情通，上下之勢接，此泰之道也。

The Zhou Changes, Upper Classic, the Tai hexagram, has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth). The hexagram statement says: "Small things go away, great things come in, which is auspicious and smooth." The Commentary on the Judgment explains: "The Tai hexagram refers to small things going away and great things coming in, which is auspicious and smooth, because the energies of Heaven and Earth interact and all things are unimpeded, and the ruler and subject communicate with each other and share the same mind. The inner trigram is yang and the outer trigram is yin, the inner is strong and vigorous while the outer is soft and yielding, the inner employs the gentleman and the outer places the petty person, so the way of the gentleman gradually grows and the way of the petty person gradually declines." The Tai hexagram is formed by Qian below and Kun above, which describes the mutual communication between the energies of Heaven and Earth. Qian represents the way of the ruler. The ruler can humble himself and honor his ministers, thus achieving his governance; the ministers can attribute their good deeds to the ruler, thus repaying those above. The ruler and ministers share the same feelings, and the superior and inferior are connected, which is the principle explained by the Tai hexagram.

一氣不頓進，寒暑往來，然後歲功成焉，豈一朝一夕之故哉！治亂存亡、屈伸消長之理，所以致之，莫不有漸。小者往而大者來，然後吉且亨也。小為陰柔，大為陽剛，陰柔為小人，陽剛為君子。小人退聴而君子連彚而來，故為泰。

A force does not reach its end all at once; cold and heat alternate, and only through this cycle is the harvest of a year completed. How could such a thing be accomplished in a day or two! The principles of order and chaos, existence and destruction, bending and stretching, increase and decrease all come about through gradual accumulation. When the weak and yielding "small" retreats, the strong and vigorous "great" comes forth, and then there is auspiciousness and smoothness. "Small" refers to the yin and the petty, while "great" refers to the yang and the noble. The petty retreat and submit, while the noble ones come forth in succession, so this hexagram is called The Peaceful.

天地交者，陰陽之氣通而相感也；上下交者，君臣之道合，泰至蠱而無間也。君子小人相為消長，退小人之術，豈在廹逐之哉？陽剛在內，勢足以有為，則陰柔知其不勝而聴命矣。在外者，特不使之在君側、握朝權耳。故一陽在下，其卦為復；二陽在下，其卦為臨。陽雖未盛而浸以長矣，故曰：內君子而外小人，君子道長，小人道消也。

The concept of "heaven and earth interacting" refers to the mutual communication and response between yin and yang energies. The idea of "superior and inferior interacting" means that the relationship between ruler and minister is in harmony. From the hexagram Tai to Gu, there is no obstruction. The virtuous and the petty are in constant opposition; to remove the petty, must one necessarily resort to urgent expulsion? If yang energy occupies the inner trigram, its strength is sufficient to act. The petty, being yin and weak, will naturally realize they cannot prevail and will submit. To place the petty "outside" simply means not allowing them to stay close to the sovereign or control the government. Therefore, a single yang line in the lower position forms the hexagram Fu, and two yang lines in the lower position form the hexagram Lin. Although yang energy is still not strong, it is gradually growing. Thus, the Commentary on the Judgment states, "placing the virtuous inside and the petty outside; the way of the virtuous grows longer, while the way of the petty diminishes."

象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。天地交泰，以象太平盛極之時，聖王於此時不敢忽也。財成其道，則有節制；輔相其宜，則無過差。故安而不忘危，存而不忘亡，治而不忘亂，然後亂亡無自而至焉。此其幾微不可不戒者。

The Great Image Commentary says: "Heaven and Earth interacting is the Tai hexagram. The sovereign thus establishes the principles of Heaven and Earth's operation, assisting and supporting the appropriate conditions of Heaven and Earth's nurturing, to educate and protect the people." The interaction of Heaven and Earth forming the Tai hexagram symbolizes a time of great peace and prosperity. A wise sovereign in such a time is actually even more cautious and diligent. Establishing the principles of Heaven and Earth's way ensures that governance has order; assisting and supporting the appropriate conditions of Heaven and Earth ensures that policies are without error. Therefore, in times of peace, one does not forget danger; in times of existence, one does not forget destruction; in times of peace, one does not forget calamity. In this way, calamity and destruction cannot approach. This is precisely the subtle beginning that must not be neglected.

「以左右民」者，民至愚而無知，非聖人有以利導扶持而安全之，則其居太平之時也，驕奢滛泆無所不至，而卒蹈於刑辟者多矣。周家之業，至成王，周公始陳后稷先公致王業之艱難。今觀《七月》之詩，所以財成輔相天地、以左右斯民者，可謂至矣。民為邦本，則太平之基也。天心不可見，考之民而已。

When it comes to "guiding the people with the left and right," the common people are extremely ignorant and lack insight. If it is not for the sages to guide and support them, ensuring their safety and well-being, then when they live in a time of peace and prosperity, they would indulge in extravagance, licentiousness, and all sorts of misconduct, eventually leading to many being punished by the law. When the Zhou dynasty's legacy came to King Cheng, Duke Zhou explained to him the difficulties faced by Hou Ji and the ancestors in establishing the royal cause. Today, reading the "July" poem from the "Book of Songs" in the "Bing Feng" section, we can see the intent of using rituals to assist heaven and earth, and to protect the people, reaching its peak. The people are the foundation of the state, which is also the foundation of peace. Heaven's will cannot be directly seen, but by examining the people's circumstances, we can understand it.

初九：拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。初九最處乾下，為健之始，陽雖長而未盛，陰方退而未逺。聖賢君子欲有所為，非一人之力能獨濟也，必當拔用賢才，引其朋類，同心同徳，萃於朝廷，然後太平之功可得而成也。

The line statement for the first line of the Qian hexagram says: "Pulling up wild hemp, together with its roots, and moving forward with its kind, it is auspicious." The small image commentary says: "Pulling up wild hemp and moving forward is auspicious because the mind is directed outward." The first line is at the very bottom of the lower trigram Qian, representing the beginning of the virtue of strength and firmness. Although yang energy is growing, it is still not strong, and although yin energy is retreating, it has not yet gone far. The sage and virtuous person who wishes to accomplish something is not able to do so alone; they must certainly promote capable talents and recommend their like-minded companions, uniting in purpose and virtue, gathering together at court, so that the achievement of peace and harmony can be realized.

孔子曰：茅之為物薄而用可重也，可羞於王公，可薦於神明，以象賢者有潔白之質也。茹者，根也，茅之生也，根相牽連。彚者，類也。徵者，進也，進必以正，故曰征也。君子小人各有其類，拔其一則皆相連而起，有茹之象。君子進，則所引拔者皆君子；君子眾多，則生民必被其利，宗社必蒙其福，故曰「以其彚征吉」也。

Confucius said in the Upper Part of the Great Treatise: "Mao grass, as an object, is very humble, yet its use can be of great importance." It can be presented to princes and officials, and set before deities, symbolizing the purity and integrity of the virtuous. "Ru" refers to the roots. When mao grass grows, its roots are connected to each other. "Hui" means kindred or similar ones. "Zheng" means to advance, and advancing must follow the right path, hence it is called "zheng." Both the virtuous and the petty persons have their own kindred. If one is uprooted, the kindred will all rise together, which is the symbolic meaning of "ru." When a virtuous person is promoted, he will recommend and promote others who are also virtuous. When there are many virtuous persons, the common people will surely benefit, and the ancestral temples and state altars will surely receive their blessings. Therefore, it is said, "by following the kindred and advancing, good fortune comes."

象曰「拔茅征吉，志在外」者，小人得路，志於得君而已；君子得路，必搜訪於外，以盡天下之賢才，使野無遺賢，故曰「志在外」也。抑君子之進，常出於不得已，彼其於世未數數然也，故雖享厚祿、握重權，而其志未嘗不惕然以顛覆為懼，而思退身之樂也，豈與貪得患失者同日語哉！

The Small Image Commentary says, "Pulling up the wild grass to seek good fortune, the mind is set outside." This is because when petty people gain power, their thoughts are solely focused on winning the favor of the sovereign; but when a gentleman attains power, he must widely seek and investigate beyond the court, gathering all the virtuous talents in the land so that no worthy person is left unnoticed in the common people. Hence it is said, "the mind is set outside." Moreover, the entry of a gentleman into officialdom is often out of necessity, and he does not eagerly pursue worldly fame and prestige. Therefore, even though he enjoys generous salaries and holds great authority, he remains ever vigilant and cautious, fearing possible downfall, and constantly thinks of retirement and ease. How can this be compared to those who crave official positions and are anxious about gains and losses?

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。九二以陽剛之才，有應乎五，而處人臣之正。當泰之時，能包含荒，雖狂狷之士、不顧險患如不假舟楫而馮河者，無不容納，此真大臣之任。

The line statement of the second line of the Tai hexagram says: "It can include the coarse and disorderly, can cross the river on foot with one's own courage, does not abandon or neglect distant people, does not form factions for private gain, and thus is worthy of being the minister in the central position." The small image commentary says: "It can include the coarse and disorderly and align with the virtuous and moderate ruler, because its virtue is bright and great." The second line possesses the yang strength of ability, and connects upward with the sixth line, which is in the proper position for a minister. When Tai is in effect, he can include those who are rough and disorderly, even those who are wild and upright, or those who act recklessly, like crossing the river on foot without using a boat, and none are beyond his capacity to accept. This is truly the responsibility of a great minister.

當海內交泰之時，人材眾多，若遴選太精，則豪傑之士或不得其職，則聚而為冦盜者多矣，秦、隋之末是也。當廓其度量，包含荒逺者無所棄遺，則山林之士莫不皆至，近者無所阿比，故朋黨之禍無自而興。如此，乃能配乎九五中行之主而無偏黨之私也。人臣之道至此，則光明盛大不可有加矣。

When the heavens and earth are in harmonious union, there are many people. If selection is overly meticulous, then outstanding talents may not be appointed to suitable positions, leading to a greater number of people gathering to become bandits. This was the case during the end of the Qin Dynasty and the Sui Dynasty. At such times, one should broaden one's capacity to include even those who are rough or distant, without abandoning anyone. In this way, hermits in the mountains and forests will not refuse to come forward; one should also not show partiality towards close associates, thus preventing the rise of factions. Only by doing so can one harmonize with the sovereign who governs in the center, without personal bias or factionalism. When a minister reaches this level, his virtue and influence will be fully realized and reach their peak.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。治亂存亡、安危之相因，如陰陽寒暑之必至，有不可易者。惟聖人為能因其盈虛而消息之，使常治而不亂，常存而不亡，常安而不危也。

The line statement of the third line of the Tai hexagram says: "There is no constant level without inclination, no constant forward movement without return; to maintain uprightness in difficulty brings no fault, there is no need to worry about whether others believe in oneself, and in enjoying the benefits of official position, there is inherent fortune." The small image commentary says: "There is no constant forward movement without return, because this is the place where heaven and earth meet." Prosperity and decline, existence and destruction, safety and danger are interdependent causes, just as the alternation of yin and yang and the cycle of cold and heat are inevitable. There is an unchangeable principle within this. Only the sage can regulate according to the fullness and emptiness, maintaining peace throughout the world without disorder, ensuring preservation without destruction, and maintaining stability without danger.

消息之道豈有他哉？兢業以圗之，危懼以處之，當治安而不忘亂亡之戒，則可以保其治安而無咎矣。「勿恤其孚，于食有福」者，聖人處泰之時，常思艱難而履夫中正，則在我者無愧矣，人之信不信何所恤哉！食者，人之所享也；福者，天之所降也。處泰之世，當乾道將復之時，獨以艱難守正而享其福祿，非徼倖也。象曰「無往不復，天地際」也。九三處乾坤之間，當天地之際，平者當陂，往者當復，惟艱難守正，庶可保其常安耳。聖人知世路之將阻、陽氣之必復，故於此爻特為之戒云。

How can there be other ways to regulate the waxing and waning, the increasing and decreasing? It is merely to be diligent and cautious in planning, to dwell with a mind of vigilance and caution, never forgetting the warning of calamity and ruin even in times of peace and security. In this way, one can maintain order without fault. The phrase "Do not worry about sincerity, for in sustenance there is blessing" means that the sage, living in the situation of the hexagram "Great Crossing," often contemplates difficulties and walks the path of the middle and correctness. Thus, on his own side, he has no guilt, and whether others believe or not is not something he needs to worry about. "Sustenance" refers to the nourishment and support people receive, and "blessing" is the gift bestowed by Heaven. In a time of great communication and harmony, when the yang energy is about to return, he alone maintains himself with difficulty and holds fast to the correct path, thus enjoying blessings and favors. This is not achieved by chance. The "Small Image Commentary" says, "There is no going without returning, for it is the boundary of Heaven and Earth." The line Nine in the Third is located between Qian and Kun, exactly at the point where Heaven and Earth meet. The level is about to become inclined, the going forward is about to turn back. Only by maintaining the correct path amidst difficulty can there be hope of preserving long-term stability. The sage foresees that the way will be obstructed and that yang energy will certainly return, so in this line he specially warns the people.

六四：翩翩，不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。地之形頺然而處乎下，今氣雖上行，終必趨下，翩翩然如飛鳥之疾，其勢順也。方泰之時，上下相承，陰陽相應，三陰三陽各安其所。

The line statement of the sixth line of the hexagram Tai says: "Gracefully descending, though not rich, it can lead nearby kindred. Without being told, they trust and follow each other." The small image commentary says: "Gracefully descending though not rich, is because they have all lost the substantial quality of yang; without being told they trust and follow each other, is because it comes from the heart." The earth's form is low and resides below. Now although the earth's qi is moving above, it will ultimately tend downward. The graceful descent is like a bird rapidly descending, because this is in accordance with the trend. At the time of Tai, above and below connect with each other, yin and yang respond to each other, the three yin lines and the three yang lines each occupy their proper positions.

然天地之氣往無不復者，今三陽欲上行而三陰下之，上與五無不從者，是不富而能用其鄰也。夫富而能用其鄰，怵於利也；不富而能用其鄰者，利害同也。四以五、上為鄰，利害既同，固不待告戒而孚矣。陽為實，陰為虛，陰雖在上，其性本下。今三陰在上，皆為失實，其相率而趨下，乃其所欲也，故曰「中心願」也。

However, the energies of heaven and earth, when they move forward, must necessarily return. Now, the three yang lines are moving upward, while the three yin lines are moving downward. Upper six and six five do not fail to follow six four, which is the case of being poor yet being able to control neighboring similar elements. When one is rich and can control neighboring people, it is because others are attracted by benefits. When one is poor yet can control neighboring people, it is because their interests are aligned. Six four, with six five and upper six as its neighbors, has aligned interests, so there is no need for admonition, and mutual trust naturally exists. Yang is full, while yin is empty. Although yin is in a superior position, its nature is downward. Now, the three yin lines are in the upper trigram, which is considered 'losing reality'; they successively move downward, which is exactly what they wish for. Therefore, the Small Image Commentary says, 'It is the wish of the heart.'

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。六五以陰柔而居中正之位，帝女之象。天地交泰之時，陰雖上進，然樂於趨下，能降尊就卑，順以承夫，其受祉福而獲元吉也宜矣。九二以剛中之賢，上應六五，五能降其尊位，下交九二。天地、陰陽、君臣、夫婦，其道一也。六五為泰之主，故其象如此。女以嫁為歸，堯之二女降於溈汭，周之王姬亦下嫁於諸侯，其得所歸，乃其中心之所願也。人君能屈已求賢，則天下之士皆願立於其朝矣，天地交泰其在茲乎！小人得路，則朋滛下比，壊主心術，蔽君聰明，上下之勢隔絶而不通，馴致禍亂，可勝諱哉！

The *Line Statement* of the fifth line in the *Tai* hexagram says: "The emperor Yi married off his daughter, thereby obtaining blessings and great auspiciousness." The *Small Image Commentary* says: "By obtaining blessings and achieving great auspiciousness, it is because she is in the central and upright position and thus fulfills her wishes." The fifth line, with its yin and soft nature, occupies the central and upright position of honor, symbolizing a royal daughter. When heaven and earth communicate, although the yin energy ascends, it is willing to move downward, able to set aside its lofty status and humble itself, gently serving her husband. Thus, she naturally receives blessings and attains great good fortune. The nine in the second line, with his strong and upright virtue, connects upward with the six in the fifth line; the six in the fifth line lowers her position downward to associate with the nine in the second. The principle between heaven and earth, yin and yang, ruler and minister, husband and wife is the same. The fifth line is the main line of the *Tai* hexagram, hence the symbolic meaning. A woman's marriage is called "returning." Yao sent his two daughters to the household of Shun at the bend of the Gui River, and the royal princesses of the Zhou dynasty also married the feudal lords, each finding their proper place, fulfilling their inner desires. A ruler who humbles himself to seek talented people will have all the scholars of the world willing to stand in his court, and the harmonious communication between heaven and earth is approximately this. Conversely, when a petty person gains power, they form corrupt factions, collude above and below, corrupt the ruler's mind, and obscure the ruler's wisdom, causing the communication between above and below to be cut off, gradually leading to calamity. Such matters can never be concealed.

上六：城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。坤，土也。城者，土之所積累也，不能増髙倍薄，致其兢業之意，則城將頹圮而復于隍矣。治安之極，人君不能持盈守成，而湛於燕安，狃於侈泰，馴致土崩之勢而不自悟。

The line statement of the sixth line at the top of the Tai hexagram says: "The city walls collapse and are refilled into the moat below the city; do not use military force, issue orders from your own city, even if you remain upright, you will still feel regret." The small image commentary says: "The city walls collapse and are refilled into the moat, because the government orders have already become chaotic." The坤 hexagram represents earth. City walls are built layer by layer from soil. If they cannot be continuously raised and thickened, and if one does not always maintain a cautious and diligent attitude, the walls will collapse and fall back into the soil of the moat. When the country is at its most stable, the ruler is unable to maintain the established achievements, instead becoming addicted to ease and comfort, accustomed to luxury and arrogance, gradually heading toward collapse and disintegration, yet remains completely unaware.

自古奢滛荒怠之主，享國長乆而亟致禍敗，以至滅亡者，皆因用兵開邉，外讎強敵，內動豪傑窺覬之心耳，隋煬帝、唐明皇是也。海內昇平之久，民不識兵革，一旦又欲興師動眾，雖近郡邑，其孰肯聴命？故雖貞而猶吝也。象曰「城復于隍，其命亂」也。城既復于隍，則尊者必降，上者必下，小人得志而執國命，禮樂征伐皆不自天子出，故曰「其命亂」也。

From ancient times, those kings who were extravagant and licentious, neglectful of state affairs, reigned for a long time yet quickly brought disaster and even national destruction. This was because they waged wars to expand their borders, creating enmity with powerful enemies, and at the same time stirred up the ambitions of heroic men within the country. Emperor Yang of Sui and Emperor Xuanzong of Tang were like this. The country had been at peace for a long time, and the people had no experience with warfare. Once war was again needed, even for nearby prefectures and cities, who would be willing to obey orders? Therefore, even with righteous intentions, there was still regret. The Small Image Commentary says, "The city returns to the moat, its destiny is in disorder." When the city walls have collapsed and been filled back into the moat, the noble will surely descend, the superior will surely fall into inferiority, and the petty men will gain power and control the state's affairs. Rituals, music, military campaigns, and punitive expeditions no longer originate from the Son of Heaven. Thus it is said, "Its destiny is in disorder."

坤下乾上　否之匪人，不利君子貞，大往小來。否之卦，天地不交，各復其位，乃「無平不陂，無往不復」之時乎！夫消息盈虛之理，蓋有不能使之常治而不亂、常安而不危者，聖人能使禍不至於深耳。否泰相因，有非人力所能勝，故曰「否之匪人」。

The Hexagram of "Opposition," with the Lower Trigram being Kun (Earth) and the Upper Trigram being Qian (Heaven). The Hexagram Statement says: "In a time of opposition and closure, it is not in harmony with human conduct; it is not favorable for a gentleman to hold fast to uprightness. The strong Yang moves away while the weak Yin approaches." The Hexagram of "Opposition" represents the two great energies of Heaven and Earth not communicating with each other, each returning to its original position. This is precisely the situation described in the line "There is no constant level without inclination, no constant movement without return" from the Nine in the Third of the Hexagram of "Great Passage." The principle of increase and decrease, fullness and emptiness, inherently includes a side that cannot ensure the world remains permanently peaceful or stable. What the sage can achieve is merely to prevent calamity from becoming too severe. The Hexagram of "Opposition" and the Hexagram of "Great Passage" are mutually causal. Indeed, there are aspects beyond human capacity to overcome, hence the Hexagram Statement says "Opposition is not for people."

先儒或以「匪人」為「匪人道」，蓋慮後世庸闇之主以一治一亂皆歸之於天，故紂曰「我生不有命在天」，此最害教之大者。然聖人方論否泰之理，不得不然，抑使後世常兢業畏慎，知治亂無常而不敢忽也。漢光武、唐太宗皆信圖，李淳風言唐中弱有女武代王，其兆既成，天之所命不可去也，學者固難言之，要之一治一亂豈人事哉？君子當天下否閉、小人道長之時，則有奉身而退。茍必欲以正道有為於其間，遇禍決矣，故昔之君子有詭辭以免禍，如叔孫通是也。一君子遇禍，則眾君子必相牽連而去，大者往則小者乗時而來矣。

In previous generations, some scholars interpreted "fěirén" as "non-human way," probably out of concern that later generations of foolish and weak rulers would attribute all periods of peace and chaos to heavenly will, just like King Zhou of Shang who said, "Have I not been endowed with heavenly mandate all my life?" This is the most harmful thing to moral education. However, the sage was explaining the alternation of yin and yang, and thus had to speak in this way, intending to make later generations always remain cautious and respectful, understanding that peace and chaos are not constant and thus not to be taken lightly. Emperor Guangwu of Han and Emperor Taizong of Tang both believed in auspicious signs and prophecies. Li Chunfeng said that the Tang dynasty would eventually decline and be replaced by a woman of the surname Wu, and once such signs have formed, what is destined by heaven cannot be removed. Scholars have always found it difficult to make definitive statements. In the end, is the alternation of peace and chaos entirely within human control? When a gentleman finds himself in a time of great blockage and obstruction, with the way of petty people growing stronger, he should withdraw and retire. If one insists on acting according to the right path in such a situation, disaster is inevitable. Therefore, previous gentlemen often used obscure and indirect language to avoid calamity, as Shu Sun Tong did. If one gentleman suffers misfortune, many gentlemen will inevitably be involved and leave together. When the strong yang force departs, the weak yin force will take advantage of the situation to enter.

彖曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。萬物盈天地之間，莫不負陰而抱陽，雖根莖之微，未有不假天地之氣而生長成遂者。若天地不交，則陰陽不和，雨、寒、燠、風皆不以時應，萬物何由而通乎？

The Commentary on the Judgment says: "The hexagram of 'Opposition' refers to a time of closure and separation from the way of human beings, which is unfavorable for the gentleman to maintain uprightness. When the strong yang moves away and the weak yin comes in, it is because heaven and earth do not communicate with each other, and thus all things cannot flourish; above and below do not communicate with each other, and thus the world cannot become a state. The inner trigram is yin and the outer trigram is yang; inside is soft and weak, while outside is strong and firm; inside uses petty men and outside excludes the gentleman. Therefore, the way of petty men gradually grows, while the way of the gentleman gradually declines." All things filled in heaven and earth do not possess yin energy but carry it, and do not hold yang energy but embrace it. Even the smallest roots and stems do not exist without the energy of heaven and earth to grow and mature. If the energies of heaven and earth do not communicate, yin and yang cannot harmonize, and rain, cold, warmth, and wind cannot arrive in their proper seasons. How then can all things grow and flourish?

君所以尊安，以臣民愛戴之也；臣所以強固，以君能封殖之也。故君能下下以成其政，臣能歸美以報其上，則治道成矣。否之時，上下之情隔絶而不通，如天之自髙，地之自下，強弱相陵，大小相併而上不恤也。朝廷之勢日以微弱，政化日以陵遲，朝覲同之禮廢，屏衛勤王之義絶，是天下無邦也。三陰來居於內而三陽退處於外，君子往而小人來，小人之道浸以長，君子之道浸以消，此否之時也。

A ruler's dignity and stability come from the affection and support of his subjects; a minister's strength and security come from the cultivation and assistance of the ruler. Therefore, when a ruler humbles himself and shows respect to achieve good governance, and when ministers attribute their virtues to the ruler as a form of gratitude, the way of state governance is completed. When the hexagram "Pu" (Obstruction) arises, the connection between superiors and inferiors is cut off, just like heaven only occupies its lofty position and earth only remains in its lowly place. The strong oppress the weak, the great devour the small, and those in power show no concern. The court's situation deteriorates day by day, and the decrees and moral teachings gradually decay. The rites of feudal lords paying homage and meeting at court are abandoned, and the moral duty of defending the royal house and raising an army to assist the king is cut off. This is called "the world without a state." Three yin lines enter the inner trigram, and three yang lines retreat to the outer trigram. The virtuous leave and the petty ones come in, the way of the petty ones gradually grows, and the way of the virtuous gradually declines. This is the situation of the hexagram "Pu."

象曰：天地不交，否。君子以儉徳辟難，不可榮以祿。君子居否之時，當奉身而退，漢管寧之徒是已。寧見天下大亂，遂渡海至遼東，環堵篳門，偃息窮巷，晏然若將終焉，雖三公之位有所不顧，豈以世之榮辱累其心哉！

The Great Image Commentary says: "Heaven and Earth do not communicate with each other, this is the hexagram of 'Obstruction.' The superior person therefore cultivates frugality and avoids calamity, and does not seek honor through official rank." When the superior person is in the hexagram of 'Obstruction,' he should withdraw and retire. People like Guan Ning of the Han dynasty did just that. Guan Ning saw the world in great disorder and crossed the sea to Liao Dong, living in a house with earthen walls and a door woven from bamboo. He calmly rested in a secluded alley, as if intending to live out his days there; even if the highest official positions were offered to him, he would not consider them, and would never let worldly fame and disgrace trouble his mind.

初六：拔茅茹，以其彚，貞吉，亨。象曰：拔茅貞吉，志在君也。否卦以全體言之，則三陰在內，三陽在外，內小人而外君子也。以六爻之義言之，當否之時，賢人在下，以上應九四之君子，欲使其類牽連而退。故泰之初九，其道利於上行，則「以其彚征吉」，徵者，動而進也；否之初六，其道利於下止，則「以其彚貞吉」，貞者，靜而止也。方時大否，君子卷藏其道，退而窮處，身雖否而道不窮，故不失其吉且亨也。小人當退黜之時，則怨望訕讟，或為戎首，未嘗不疾視其上；君子則能以道義自處，窮通皆樂，雖引類而去，其心曷嘗一日而忘君哉！孔子三月無君則皇皇如也，故象曰「拔茅貞吉，志在君」也。

The "Gou" hexagram's first line statement says: "Pulling up a bundle of reeds, connected with their roots, together with their kind, holding firm to the correct position brings good fortune and smoothness." The "Small Image Commentary" says: "Pulling up reeds and holding firm to the correct position brings good fortune because the mind remains fixed on the sovereign." Overall, the "Gou" hexagram has three yin lines in the inner trigram and three yang lines in the outer trigram, indicating the use of petty men internally and the exclusion of gentlemen externally. When considering each line individually, during the time of great blockage, the virtuous person is in a low position, striving upward to correspond with the gentleman at the fourth line, wishing to lead his kind to retreat together. Therefore, the "Tai" hexagram's first line, which is favorable for upward movement, says "with its kind, the journey is auspicious," where "journey" refers to action and progress. The "Gou" hexagram's first line, which is favorable for downward stillness, says "with its kind, holding firm brings good fortune," where "holding firm" refers to quiet and stillness. When the world is greatly blocked, the gentleman conceals his way and retreats to a desolate place. Though his body is in hardship, his way is not in distress, so he does not lose his auspiciousness and smoothness. Petty men, when demoted and dismissed, become resentful and even incite rebellion, hating those in power. The gentleman, however, can settle himself with righteousness, finding contentment whether in hardship or success. Even when he leads his kind to leave, his mind never forgets the sovereign. Confucius would feel anxious if he did not serve the sovereign for three months, so the "Small Image Commentary" says "pulling up reeds and holding firm brings good fortune, because the mind is fixed on the sovereign."

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。六二當否之時，處人臣之正位，此暗君奸臣相濟而得路者也。小人方執其權綱，上覆有應，勢未能敵，為君子者當包容而承順之，故小人吉，而大人身雖否而心亨也。

The Line Statement of the Sixth Line of the "否" hexagram says: "To include and comply with those above, it is auspicious for the petty person, but for the great person, even though in a state of blockage, his mind remains unimpeded." The Small Image Commentary says: "The great person remains unimpeded in a state of blockage because he does not disturb the group of petty persons." The Sixth Line is in the midst of blockage, occupying the proper position of a minister. This is a situation where a dark ruler and wicked ministers collude and gain power. The petty persons hold the government's authority, and above them is the Nine in the Fifth, with which they correspond. In terms of situation, they are still not able to contend with them. Therefore, the gentleman should include them and appear to comply with them. Hence, the petty persons gain auspiciousness, while the great person, although in a state of blockage, remains internally unimpeded.

曰「大人」者，包容小人而承順之，非大人不能。孔子恐後世疑於同小人者，故曰「大人否亨，不亂群」也。包承小人而不亂小人之群，尢見其大，蓋從容渾跡於群小之間，未嘗悻悻然懐忿躁不平之氣，故小人莫得目而忌惡之。非獨明哲全身之道當然，亦所以傾否而開泰也。漢之陳太丘足以當之；若李膺、杜喬之流，徒激禍亂耳。

The line statement refers to "great persons" because they can include small persons and appear to comply with them, which is something a person of great capacity can achieve. Confucius was worried that later generations might suspect this to be a way of going along with small persons, so the Small Image Commentary says, "The great person achieves success in the condition of non-communication, without disturbing the group." To include and comply with small persons without disturbing their group demonstrates his grandeur: he calmly moves among the small persons without ever showing anger, resentment, or impatience, so the small persons cannot take notice of him or resent him. This is not only the proper way of preserving oneself wisely, but also the path to overturning the condition of blockage and opening up the condition of harmony. Chen Shi of the Han dynasty was worthy of such an evaluation; as for people like Li Ying and Du Qiao, they only provoked the party persecution incident.

六三：包羞。象曰：包羞，位不當也。六三以陰柔而據陽位，此小人得路之時，肆其凶險，上以逢迎其君，下以傾害善類，天下切齒，而能包羞忍恥以保寵固位者也。向使不乗時危亂以竊顯位，雖有陰險之才，亦不能窮凶極惡如此之甚也。孔子追論所以致此者，故曰「包羞，位不當」也，言髙位非小人所宜處，故曰「不當」也。

The line statement of the sixth line of the third in the "否" hexagram says: "He hides shameful things." The small image commentary says: "He hides shame because his position is inappropriate." The sixth line of the third, with a yin and flexible nature occupying a yang and strong position, represents the time when a petty person is in power. He recklessly uses cruel and cunning methods, flattering the sovereign above and undermining the virtuous below. Everyone in the world is filled with hatred, yet he hides his shame and endures disgrace in order to maintain his favor and secure his position. If he had not seized a prominent position by taking advantage of a time of chaos and disorder, even if he had cunning schemes, he would not have descended to such extreme cruelty. Confucius later traced the cause of all this and said, "He hides shame, because his position is inappropriate," meaning that a high position is not suitable for a petty person, hence "inappropriate."

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。否之時，三陰雖握權居中，然三陽在外，四復居近君之位，以陽剛而能柔巽以濟危難。九五休否之主，與之切近而同心，凡朝廷之命，一以付之，又能承命不違，故得無咎。如此非獨一人受福，凡同類而進者，皆麗於福矣。象曰「有命無咎，志行」也。三陽同心以濟難，小人雖居中用事，然國命在我，勢難乆安，故吾志得行，否將傾而為泰矣。

The line statement for the fourth line of the "否" hexagram says, "Carrying out the sovereign's orders brings no fault, and all like him will share in the blessing." The small image commentary says, "Carrying out the sovereign's orders brings no fault, because the will can be carried out." When the hexagram of "否" is in effect, although three yin lines hold power and are in the inner trigram, the three yang lines are in the outer trigram. The line nine in the fourth position is close to the sovereign, and with its yang strength, it is able to be flexible and respectful, thus alleviating the crisis. The line nine in the fifth position is the sovereign who can end the "否" situation, and it is close to and in harmony with the line nine in the fourth. All the government orders are entrusted to it. It can carry out the sovereign's orders without opposing, so it brings no fault. In this way, the blessing is not only for itself, but all those who are similar and are promoted together can also share in this blessing. The small image commentary says, "Carrying out the sovereign's orders brings no fault, because the will can be carried out." The three yang lines work together to alleviate the crisis. Although the small people are in power in the inner trigram, the country's vital interests are already in our hands. Their power cannot last long, so my will can be carried out, and the "否" situation will collapse and turn into the "泰" situation.

九五：休否，大人吉，其亡其亡，繋于苞桑。象曰：大人之吉，位正當也。否道既成，小人方握國命以乆其權，未易廢也；天下禍患，未易息也。惟九五之大人，以剛健之才，居得政之位，勢足以有臨，力足以有制，故能休否而逢吉也。休，廢也，息也，廢小人而息禍患，非大人其孰能之？

The line statement of the fifth line of the "Gou" hexagram says: "Rest and stop the obstruction, the great man is fortunate; one must constantly think 'about to perish, about to perish' in order to be as firm as a rope tied to the roots of a cluster of mulberry trees." The small image commentary says: "The great man is fortunate because he is in the proper position." Once the state of obstruction has formed, the petty people are holding the country's vital interests to maintain their long-term power, which is not easy to remove; the calamities of the world are also not easy to calm. Only the great man in the fifth line, with his strong ability, is in the position to control the government, his authority is sufficient to command all below, his strength is enough to decide and restrain, so he can stop the obstruction and meet with good fortune. "Xiu" means to stop or calm. To remove the petty people and calm the calamities, who else but the great man could do it?

九五雖有休否之勢，然小人尚處於內，君子尚處於外，非兢業以圗之，則治亂存亡猶未定也，故聖人為之戒曰「其亡其亡，繫于苞桑」。否泰將分之際，聖人常以必亡為心。桑者，其植根深，其生叢委，其材堅韌而不可拔，生民之本、國家基業之象也。以危亡為戒而繫於不拔之基，故能長存而不亡也。象曰「大人之吉，位正當」也。所以能休否而獲吉者，以陽剛履中正之位，以制群陰也。小人非能制其死命，孰肯退聴哉！

The Nine in the Fifth position although possesses the situation of stopping the obstruction, yet the petty people still reside in the inner trigram, and the gentlemen still remain in the outer trigram. If they do not diligently plan, then whether it is peace or chaos, whether it is survival or destruction remains uncertain. Therefore, the sage warns him saying, "Its destruction, its destruction, depends on the bundle of mulberry trees." At the critical moment when the situation of opposition and prosperity is about to be decided, the sage constantly keeps the awareness of "definitely destruction." The mulberry tree is a tree with deep roots, growing in a clustered and entangled manner, with tough and unyielding material, which symbolizes the people's foundation and the state's foundation. Taking destruction as a warning and attaching the state's affairs to such roots that cannot be pulled out, thus it can last long without destruction. The Small Image Commentary says, "The gentleman's good fortune, because his position is proper." The reason why it can stop the obstruction and obtain good fortune is because of the yang strength standing on the central and upright ruler's position, used to restrain the many yin lines. For the petty people, if they cannot seize their vital points, where would they be willing to retreat and obey?

上九：傾否，先否後喜。象曰：否終則傾，何可長也。甚哉，治道之難成、小人之難去也！當否之世，陰邪當路以害治道，雖三陽同心，不能一朝而頓除也。九五以中正得位，特能休之而已；至上九，然後能力傾而顯排之，猶先否而後喜也，其用力多矣。自昔未有常亂而不治者，秦之亂而漢祖取之，王莽之亂而光武興之。茍非聖賢馳騖而經營，則亂之日必長；亂之日長，則君子之受禍必深，生民之被害必酷。故象曰「否終則傾，何可長」也。

The line statement for the Upper Nine of the "否" hexagram says: "The closing off leads to overturning, first there is blockage and then there is joy." The Small Image Commentary says: "When the closing off reaches its end, it will overturn, how can it last long?" It is truly very difficult, the difficulty of achieving good governance and the difficulty of eliminating villains! In a time of blockage, wicked people hold power and block the way, ruining the path of governance. Even if three yang lines unite with effort, they cannot clear them all away in a single morning. The Nine in the Fifth, by being upright and just, attains the position of ruler, but can only stop their momentum; it is only at the Upper Nine that one can exert force to overturn them and openly exclude them. This is what is meant by first blockage and then joy, showing how great the effort required is. Since ancient times, there has never been a long period of chaos without governance: the Qin dynasty was in great disorder and was taken over by Han Gaozu, Wang Mang's usurpation was followed by Han Guangwu's revival. If there were no sages and virtuous people working tirelessly, the period of chaos would certainly be prolonged; the longer the period of chaos, the deeper the harm suffered by the virtuous, and the more severe the suffering of the common people. Therefore, the Small Image Commentary says, "When the closing off reaches its end, it overturns; how can it last long?"