The Hexagram of Fellowship (Fire below, Heaven above)

離下乾上　同人于野，亨，利渉大川，利君子貞。否泰者，君子小人相為消長。君子處內則為泰，小人處內則為否。君子欲去小人，小人必欲害君子。故泰之九三已有否之象，至上六則城復于隍矣；否之九四已有泰之理，至上九然後否終則傾矣。

The Hexagram of "Union with Others" has the Lower Trigram Li (Fire) and the Upper Trigram Qian (Heaven). The Hexagram Statement says: "To unite with others in the wilderness, it is smooth and favorable for crossing great rivers, favorable for the gentleman to maintain uprightness." The Hexagrams of "Opposition" and "Prosperity" discuss the mutual rise and decline of the gentleman and the petty person: when the gentleman occupies the Inner Trigram, it becomes the Hexagram of "Prosperity"; when the petty person occupies the Inner Trigram, it becomes the Hexagram of "Opposition." The gentleman desires to remove the petty person, and the petty person certainly desires to harm the gentleman. Therefore, the Hexagram of "Prosperity" already shows signs of "Opposition" at the line Nine in the Third, and by the line Six at the Top, it becomes "the city returns to the moat." The Hexagram of "Opposition" already contains the principle of "Prosperity" at the line Nine in the Fourth, and only by the line Nine at the Top does it finally become "the end of Opposition leads to collapse."

凡如此者，皆以黨類相傾，邪正相勝，不能大同乎物，使君子小人各得其所而不競也。同人于野亨，則廣大矣；利渉大川，則可以渉險矣；利君子貞，則無有嫉忌之者矣。古者聖賢相遇，措斯世於三代之隆而不見其治之之跡，用一賢則不肖者自退，用一能則不能者自逺，未嘗挈挈然求異於眾人。如此，故包容廣大，無往而不通也。

Whenever such a situation arises, it is because factions of the same kind compete with each other, and the wicked contend with the virtuous. They fail to harmonize widely with all things, and cannot ensure that the virtuous and the petty each find their proper place without conflict. "When the like meet in the wild, it is prosperous" signifies a broad and inclusive heart; "favorable for crossing great rivers" signifies the ability to overcome difficulties; "favorable for the upright man to maintain his constancy" signifies that no one will envy or resent. In ancient times, when sage kings met virtuous ministers, they placed the world in a flourishing state like that of the Xia, Shang, and Zhou dynasties, yet their governance was not evident. When a virtuous person was appointed, the unworthy naturally withdrew; when a capable person was employed, the incapable naturally departed, never boasting of their own uniqueness. Because of this, they were inclusive and expansive, able to proceed smoothly wherever they went.

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。文明以健，中正而應，君子正也，惟君子為能通天下之志。同人以一柔為眾剛之主，以六處二，陰柔而寓陰位，人臣得位者也。二處離中，中也。二五正應，以離中之柔而應乎乾剛，卦之所以為同人也。

The Commentary on the Judgment says: "The Hexagram of 'Union' is called so because the yao of yin is in the correct position and the central position and corresponds to the trigram of Heaven. The Hexagram Statement says 'Union in the wild, prosperous, advantageous for crossing great rivers,' which represents the movement of the virtue of Heaven's strength. Civilized and strong, staying in the center and maintaining correctness with harmony above and below, this is the proper way of the gentleman; only the gentleman can unify the hearts of people throughout the world." The Hexagram of 'Union' uses a single yin line as the main line among many yang lines. The sixth line, which is yin, is in the second position, with the soft and yielding quality resting in a yin position, which is the proper position for a minister. The second line is in the middle of the lower trigram, which is 'Fire,' thus it is 'centered.' The second line corresponds properly with the fifth line, using the yielding and gentle quality of the 'Fire' trigram to correspond with the strong and vigorous quality of the 'Heaven' trigram, which is the reason this hexagram is called 'Union.'

同人以無所不同為亨，有所不同為吝。同人于野，以象乾之覆燾；利渉大川，以象乾之剛健，故曰「乾行」也。文明者常失之柔弱，而能濟以健；中正者常失之無助，而能應乎五，故處群陽之間，介然獨立而不懼也。繫辭曰：夫易，聖人所以極深而研幾也。惟深也，故能通天下之志。聖人非能物物而通之，好惡榮辱、是非利害，眾人之所同也，能通乎一，則千萬人之情可見矣，非極乎至深者能如是乎？

The hexagram "Tong Ren" (Union with Others) achieves success through universal capability and harmony, and it expresses regret when there is lack of capability and harmony. "Tong Ren Yu Ye" (Union with Others in the Wild) takes its image from the Heaven (Qian) covering all things in its vastness; "Li She Da Chuan" (Beneficial to Cross a Great River) takes its image from the strength and vigor of the Heaven's virtue, so the Commentary on the Judgment says this hexagram represents "Qian's movement." A person with the virtue of civilization often has the flaw of being overly soft, and this hexagram remedies this with its strong and vigorous nature. A person who is in the center and upright often has the flaw of being isolated, but the line Six in the Second responds to the line Nine in the Fifth, so even though it is among many yang lines, it stands out independently without fear. The Great Treatise of the Upper Transmission says: "The Zhou Changes are used by the sage to explore the profound and examine the subtle." Because it is profound, it can connect the hearts of people throughout the world. The sage is not able to understand every single thing; likes and dislikes, honor and disgrace, right and wrong, gain and loss, are all shared by people. If one person's heart can be understood, then the feelings of a thousand people can also be seen. Is it not only through reaching the most profound level that this can be achieved?

象曰：天與火，同人。君子以類族辨物。天體在上，火性炎上，性體若同而實異也。聖人處大同之世，於君子小人之間，蓋有甚不同者，但處得其道，無阿比之跡，小人自退聴，故人見其同耳。君子觀乾離二象以類族辨物，若黒白之不可亂也。

The Great Image Commentary says: "Heaven and fire are close to each other, which is the meaning of the Hexagram of Fellowship. The gentleman uses this to distinguish people and differentiate things." Heaven's form is high above, and fire's nature is to rise upward. Though their nature and form seem similar, they are actually different. The sage lives in an age of great harmony, and although there is a great difference between the gentleman and the petty person, he handles matters properly without any appearance of favoring or colluding with the petty person. Thus, the petty person naturally retreats and obeys. Therefore, others only see the gentleman's harmonious aspect with others. The gentleman observes the images of Qian and Li to distinguish people and differentiate things, just as black and white cannot be confused.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。門者，人所由以出入，非奧室也。同人于門，則行乎大公至正之道，無所阿比，賞罰予奪、進退黜陟，一付之公議，我無容私焉，何咎之有？諸葛亮之亡，能使廖立垂泣、李平致死，以至公而無私也。故習鑿齒稱之曰：法行於不可不用，刑加乎自犯之罪，爵之而無私，誅之而不怒，天下有不服者乎？象曰「出門同人，又誰咎」也。九居同人之初而無所偏應，能盡同人之至公者，惟初爻為然，蓋無所繫應，則無親疎之間，孰得而議之，故曰「又誰咎」也。

The first line of the "Same People" hexagram says: "Meeting with people outside the door, there is no fault." The Small Image Commentary says: "Going out to meet with people, who could blame him?" The door is a place through which people enter and exit, not a secluded inner chamber. Meeting with people at the door signifies carrying out the great and impartial way, without partiality or favoritism; rewards and punishments, giving and taking, promotion and dismissal, are all left to public opinion to decide, and the person himself does not interfere with personal interests, so how could there be any fault? When Zhuge Liang died, he was able to make Luo Li cry and Li Ping (Li Yan) die of anger and frustration, precisely because he was completely impartial and had no private interests. Therefore, Xi Zao Chi praised him saying: "The law is applied where it cannot be avoided, punishment is imposed on the person himself who has committed the crime, titles are granted without private motives, and executions are carried out without anger, so who in the world would not be convinced?" The Small Image Commentary says, "Going out to meet with people, who could blame him?" A yang line in the beginning of the "Same People" hexagram has no biased corresponding line, and is able to fully carry out the impartial principle of harmonious relations. Only the first line can achieve this, because there is no corresponding object to cling to, so there is no distinction of near or far, who could criticize him, hence it is said, "who could blame him?"

六二：同人于宗，吝。象曰：同人于宗，吝道也。六二為一卦之主，以一陰而統五陽，非盡至公，何以服天下？今乃係應在五，雖位中正，所應偏也。他卦以有應為善，同人之世當以天下為公，豈得有所偏應哉？咸之為義，當以無心感物，無逺近親疎之間，而九四憧憧往來，朋從爾思。孔子曰：天下何思何慮？天下同歸而殊途，一致而百慮，天下何思何慮？蓋朋從爾思，則往來於心者未離乎黨與之間，故象以憧憧往來為未光大，同人于宗則吝道，其揆一也。

The *Line Statement* of the *Second Line* in the *Tongren* hexagram says: "It only associates with its own clan, resulting in regret." The *Small Image Commentary* says: "Only associating with one's own clan is the way that leads to regret." The Second Line is the main line of the entire hexagram. It is a yin line governing five yang lines. If it cannot achieve complete impartiality, on what basis can it gain the trust of the world? Now it is attached to its relationship with the Nine in the Fifth, although its position is central and upright, the object of its association is biased. Other hexagrams regard having a corresponding line as a good thing, but in the *Tongren* hexagram, the world should be regarded as public, so how can there be partial association? The meaning of the *Xian* hexagram should be to connect with all things without deliberate intent, without distinguishing near or far, close or distant. Yet the *Line Statement* of the Nine in the Fourth says: "The mind is restless, only your fellow conspirators follow your thoughts." Confucius in the *Lower Commentary of the Great Treatise* says: "What is there to think about in the world? All things take different paths but arrive at the same destination; all thoughts converge into one, so what is there to think about in the world?" The phrase "fellow conspirators follow your thoughts" means that the thoughts that come and go in the mind have not yet escaped the confines of one's faction. Therefore, the *Small Image Commentary* regards "restless coming and going" as not being bright and expansive; and "associating only with one's own clan" is judged as the path of regret. The reasoning behind both is the same.

九三：伏戎于莽，升其髙陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。同人之世，不能以大公同物，而各以私意顯立黨援，則強梁者必起而相圗矣。九三以陽剛而據陽位，則小人之強梁者。五與二為應，而三介乎其間，勢雖不敵而欲陰害之，故伏戎草莽之中。

The line statement of the third line of the Hexagram of Fellowship says: "Hide the military forces in the grass and bushes, ascend the high hill to look around, and for three years dare not take action." The Small Image Commentary says: "Hiding military forces in the grass and bushes is because the opposing force is strong; not taking action for three years is to seek essential peace." In a time of harmony and unity, if one cannot use a great and impartial heart to harmonize with all things, but instead openly forms factions and seeks support, then the strong and arrogant will surely rise up to plot against each other. The third line, with its yang strength occupying a yang position, belongs to the class of petty persons who are particularly strong and arrogant. The fifth line and the second line were originally in a proper mutual response, but the third line intrudes in between. Although its strength is not equal to the other side, it wants to secretly harm it, so it hides its military forces in the grass and bushes.

然二以中正得位而應乎乾剛，三雖有害之之意而不敢輕發也，故升其髙陵以窺伺之，至三歲之乆而卒不敢發，蓋二與五能同心，雖剛者莫能間之。象曰「伏戎于莽，敵剛也；三歲不興，安行」也。九五有剛健之徳，難以顯攻，三非五敵也，故遲迴至於三歲，不敢輕發。既能量敵慮患，則可安行而不蹈乎危難。三雖小人，然九五據崇髙之勢，心所黨比者止在六二，三雖不遜，五亦有以致之。聖人於此不言凶悔吝者，亦所以恕之，以見五之未光大也。

However, Six in the Second remains in the center and upholds righteousness, occupying its proper position. It also corresponds with the strong and vigorous nature of the Heaven Trigram. Although Nine in the Third has malicious intentions, it dares not act rashly, so it can only ascend to a high hill to secretly observe, delaying for three years before finally daring to act. This is because Six in the Second and Nine in the Fifth are in harmony; even the most powerful individuals cannot separate them. The Small Image Commentary says, "Hiding soldiers in the wilderness, the enemy is strong; three years without rising, proceeding with peace." Nine in the Fifth possesses a strong and vigorous virtue, making it difficult to attack directly. Nine in the Third is not a match for Nine in the Fifth, so it hesitates and wanders for three years, unwilling to act hastily. Since it can assess its opponent and consider potential dangers, it can proceed with peace of mind, avoiding danger. Although Nine in the Third is indeed a petty person, Nine in the Fifth occupies a lofty position, and the only one it is close to is Six in the Second. Although Nine in the Third is unyielding, Nine in the Fifth itself is responsible for creating this situation. The sage does not mention misfortune or regret here, intending to show leniency toward Nine in the Third, thereby highlighting that Nine in the Fifth's virtue is not yet fully broad and luminous.

九四：乗其墉，弗克攻，吉。象曰：乗其墉，義弗克也；其吉，則困而反則也。墉，牆垣也。四與五為鄰，三四俱強，各懐異圗以窺伺於五。然四雖陽剛而處陰位，故乗三而承五，非若三之純乎剛暴，能知難而退，故弗克攻而獲吉也。

The line statement for the fourth line of the Hexagram of Fellowship says: "Having climbed the city wall, but not launching an attack, it is auspicious." The Small Image Commentary says: "Climbing the city wall without attacking is because according to righteousness, an attack should not be launched; the reason for the auspiciousness is that after being trapped, one has returned to the proper way." "Yong" refers to a city wall. The fourth line is adjacent to the fifth line, and both the third and fourth lines are strong, each harboring different intentions and watching over the fifth line. However, although the fourth line is a strong line, it is in a weak position, so it can surpass the third line and harmoniously support the fifth line, unlike the third line which is purely aggressive. It knows when to retreat from difficulty, thus not actually launching an attack and attaining auspiciousness.

夫同人之時，君子小人處之宜各當其理。九五無君道，二方為群陽之主，亦不能由公心直道而繫應在五，而五又係應在二，故群小紛然爭為戎首，或伏於草莽俟時而竊發，或顧望形勢乗間而相傾。非二五以中正剛健內外協濟，則處乎二強敵之間，豈不危哉！以四之強，又逼近尊位，然卒不克攻者，君臣之分、上下之勢非順也。知其非順，困而反就臣位，則免乎凶咎矣，故象曰「乗其墉，義弗克也；其吉，則困而反則」也。

In the same era, both the gentleman and the petty person should each follow their proper principles. Nine Five lacks the virtue of a ruler, and Six Two, as the main yang line among the yang lines, cannot act with impartiality and straightforwardness, but instead becomes attached to its correspondence with Nine Five. Nine Five also becomes attached to its correspondence with Six Two, thus causing the petty persons to gather and lead in disorder. Some hide in the grass to attack when the opportunity arises, while others watch the situation to seize the chance for rivalry. If it were not for Six Two and Nine Five, with their uprightness and strength, cooperating internally and externally, they would be in danger between two strong enemies. Nine Four, though strong and arrogant, is close to the position of the ruler, yet ultimately does not attack, because the distinction between ruler and subject, and the relationship between superior and inferior, are not harmonious. He understands this inauspicious situation, and in adversity returns to his proper position as a subject, thus avoiding danger and fault. Therefore, the Small Image Commentary says, "Mounting the wall, righteousness cannot be achieved; its good fortune is that it is in困境 and returns to the right path."

九五：同人，先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。君道患不廣大。九五履尊位而握重權，當如天之無不覆燾、地之無不持載，生殺子奪一付之無心可也。五既不能為群陽之主，而三得擅之，此眾之所必爭也。眾既不與，欲下應乎二，而介乎兩強敵之間，孤立而無援，憂憤之切，卒至用大師以摧二冦，然後方得與二相遇，故先號咷而後笑，大師克相遇也。

The line statement of the fifth line of the卦 "Tong Ren" (Union) says: "To harmonize with others, one first wails and cries bitterly and then laughs and rejoices; after employing a great army and achieving victory, one can finally meet." The small image commentary says: "At the beginning of harmonizing, one wails because one remains upright and just; employing a great army to meet is to say that one must first defeat the opponent." The way of a ruler is most afraid of being narrow-minded. The fifth line stands on the exalted position and holds great power, which should be like heaven covering everything and like earth supporting everything, with all power and authority arising naturally without intention. Since the fifth line cannot become the leader of all the yang lines, but instead allows the third line to monopolize the hopes of the people, it becomes a situation where everyone inevitably competes. Since the people do not follow him, he wishes to respond to the second line, but is caught between two strong enemies, isolated and without support, filled with sorrow and frustration, and finally has to employ a great army to crush the third and fourth lines, these two hostile forces, and then can meet the second line. Therefore, it is said that first one wails and then one rejoices, and only after employing a great army and achieving victory can one meet.

克而後相遇，亦已危矣。克如「鄭伯克段」之克，以見敵之強大、取之之難也。人君能以大公至正之道治天下，則逺近俱應，同異咸服，何至竊竊然置號笑於黨與親疎之間哉！象言「同人之先，以中直也；大師相遇，言相剋」也。九五師得中而理直，則非理犯已者若不足慮，然卒至用兵，然後僅能克之，亦可恥矣，何足喜也！以深見三四之強、五無君道而失同人于野之義也。

You can only meet after winning, and this situation is already very dangerous. The character "克" here is like the "克" in the "Spring and Autumn Annals" entry "Zheng Bo Ke Duan Yu Yan," which shows the strength of the opponent and the difficulty of achieving victory. If a ruler governs the world with great fairness and justice, then people from near and far will respond, and those with the same views and different views will all be convinced. How could one be petty enough to place wailing and laughter within the circle of factional loyalty and kinship? The "Small Image Commentary" says, "In the beginning of the Hexagram of Fellowship, it is because of the upright and straightforward nature; a great army meeting, it is said to be mutual control." The line nine in the fifth position leads an army in accordance with the middle path and upholds the principle of righteousness. Those who unjustly invade seem not worth worrying about, yet in the end, they have to resort to military force to barely defeat the opponent, which is quite shameful, and not something to be joyful about. From this, we can even more clearly see the arrogance of lines nine in the third and fourth positions, and the lack of a ruler's way by line nine in the fifth position, which has lost the original meaning of "fellowship in the fields."

上九：同人于郊，無悔。象曰：同人于郊，志未得也。上九處眾陽之上而獨無所爭，亦知其不可爭而悠然逺去，自樂於垧，非無有為之志，但知其紛紛而脫身事物之外，以逺害而已，雖可以無悔而志未得也。九處乾剛之上，其志豈止求免於悔吝哉？吾知其不得已也，故象曰「同人于郊，志未得」也。

The line statement for the upper ninth line of the Hexagram of Fellowship says: "Fellowship with people in the outskirts, without regret." The Small Image Commentary says: "Fellowship with people in the outskirts, the will is not yet fulfilled." The upper ninth line is above all the yang lines yet alone does not compete, also knowing that competition is futile, thus calmly departing to enjoy the distant outskirts. He is not without the ambition to act, but having seen the chaos of the situation, he withdraws from the affairs, to avoid harm. Thus, although there is no regret, his will remains unfulfilled. A yang line at the top of the Qian trigram, his ambition is not merely to avoid regret and lamentation. Therefore, it is due to unavoidable circumstances, so the Small Image Commentary says, "Fellowship in the outskirts, the will is not yet fulfilled."

乾下離上　大有，元亨。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其徳剛健而文明，應乎天而時行，是以元亨。繋辭曰：富有之謂大業。聖人能通天下之志，以大同乎物，則四海雖廣、萬物雖眾，無不為我有矣。

The hexagram Da You has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Greatly prosperous and unimpeded." The commentary on the judgment says: "The hexagram Da You has the yao of yin in a noble position, residing in the vast center, with all the yao above and below responding to it, hence called Da You. Its virtue is both strong and civilized, following the heavenly way and operating in accordance with the proper time, thus achieving great prosperity and unimpeded progress." The Great Treatise of the Upper Transmission says: "Possessing abundant and vast wealth is called a great achievement." The sage can unify the hearts of all under heaven and harmonize with all things widely, so even though the four seas are vast and all things are numerous, none is beyond what is possessed.

然非得尊位大中而上下應之，則不能奄海內而有之；非其徳剛健而文明、應天而時行，則不能大亨也。五以陰柔而得尊位，生殺之柄既自我出，五陽雖強不敢違也；體文明而履剛健，應天而時行，造化之權皆自我制，五陽雖眾不能困也。

However, if one does not attain a high position and reside in a broad and inclusive position with all above and below responding, they cannot cover the four seas and claim them as their own; if one does not possess a virtuous and strong character, cultivating civilization and following the heavenly way in due time, they cannot achieve great success. The line six five, though of a yin and gentle nature, has attained a high position. Since the authority of life and death is in my hands, the five yang lines, though strong, dare not resist. It upholds the body of civilization and walks with the virtue of strength, following the heavenly timing, and controls the power of creation. The five yang lines, though numerous, cannot contain it.

象曰：火在天上，大有。君子以遏惡揚善，順天休命。人君以柔順之徳居極尊之位，體文明而履剛健，則物無不照燭者，故有火在天上之象。大有之世，海內治安，天下極盛之時，物繁事夥，非用刑賞以勸沮之不能齊也。

The Great Image Commentary says: "Fire shining in the sky, this is the hexagram of Great Possession. The gentleman thus restrains evil and promotes good, following the benevolent command of heaven." The sovereign resides in the most exalted position with a gentle and harmonious virtue, embodying the principle of civilization while acting with the strength of the firm and vigorous. Thus, all things are illuminated, hence the image of "Fire shining in the sky." In the era of Great Possession, the four seas are at peace, marking the time of the world's greatest prosperity. With abundant things and complex affairs, without the use of punishment and reward to encourage and restrain, order cannot be established.

聖人於此當遏惡揚善，使惡者有所憚而不敢為，善者有所恃而日加勸。書曰：天命有徳，五服五章哉！天討有罪，五刑五用哉！又曰：作善降之百祥，作不善降之百殃。此天之休命也。聖人代天理物，則刑賞之行，豈能違乎天道、逆乎天心也哉！

The sage at this time should restrain evil and commend virtue, making those who do wrong fear and dare not repeat their actions, and making those who do good have something to rely on and become increasingly encouraged. The Book of Documents, the Gao Yao Chapter, says: "When Heaven appoints a virtuous person, it uses the five kinds of patterns on the five ranks of ceremonial robes to commend him! When Heaven punishes the guilty, it uses the five kinds of punishments to deal with them!" The Book of Documents, the Yi Xun Chapter, also says: "Doing good deeds brings a hundred kinds of blessings from Heaven; doing evil deeds brings a hundred kinds of calamities from Heaven." This is the beautiful command of Heaven. If the sage takes the place of Heaven to govern all things, then the application of punishment and reward, how could it go against the way of Heaven and contradict the will of Heaven!

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。大有以一陰而主五陽，而四陽各以其才致用於下，故能處治安之時，享全盛之業。陽雖剛健而處卦下，當大有之初，責望者眾，獨離群退處，不出而交物，則有害之者，然非其罪也。惟以艱難節儉自處，以防驕逸之過，則可免乎咎悔矣。

The line statement of the initial line of the Great Possession hexagram says: "Without interaction there is no harm, it is not a fault; being cautious in hardship will not result in fault." The small image commentary says: "The initial line of Great Possession is without the harm of interaction." The Great Possession hexagram has a single yin line as the main line among five yang lines, and the other four yang lines each exert their abilities in the lower position, so it is able to be in a stable era and enjoy great achievements. Although the initial line is strong and vigorous, it is located at the very bottom of the hexagram, at the beginning of Great Possession, and people have high expectations of it. If it withdraws alone and does not interact with external things, it will be harmed by others, but this is not its fault. As long as it maintains a difficult and frugal attitude, preventing the faults of arrogance and ease, it can avoid faults and regret.

雖然，士君子窮居隱約，退處寂寞之濱可也。大有之世，當出而交物，如豐之「勿憂宜日中」，宜照天下也。若乃豐其屋、蔀其家、窺其戶、閴其無人，則有致凶之道，故象曰「大有初九，無交害」也，以言無交則有害之者，非潔身獨往之時也。

Although this is true, scholars and gentlemen may retreat to secluded and lonely places when they are in poverty and hardship. But when the time comes for the hexagram "Great Possession," they should emerge and engage with the outside world. As the hexagram "Fullness" says, "There is no need for worry; it is appropriate to be like the sun in the sky," meaning it is appropriate to illuminate the world. If instead they build their houses high, use screens to block their own homes, peer out from door slits, and keep their rooms completely quiet and empty, this is a path leading to danger. Therefore, the Small Image Commentary says, "In the first line of Great Possession, there is no harm from interaction," meaning that not interacting with others will instead bring harm from others. This is not the time for self-preservation or solitary living.

九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。六五當大有之時而以柔徳處尊位，非責任群臣，安能斡旋天下、運量萬物以成無為之功乎？九二以剛健處人臣之正位而有應於上，如大車之載物，雖負重致逺，轍環天下而無傾覆之患，是足以勝其任矣。

The line statement of the second line of the Great Possession hexagram says: "Using a large cart to carry goods, proceeding forward, there is no fault." The small image commentary says: "Using a large cart to carry goods is because the goods are piled up in the cart and do not cause it to overturn or be damaged." The sixth line five, situated in the Great Possession hexagram and possessing a gentle and virtuous virtue in the exalted position, if it does not entrust responsibilities to the ministers, how can it manage the world and coordinate all things to achieve the accomplishment of governance through non-action? The second line, with its strong and vigorous quality, is in the proper position of a minister and corresponds with the above sixth line five. It is like a large cart carrying goods, even though it bears a heavy load and travels far, covering the entire world, there is no fear of overturning, which is sufficient for it to be capable.

象曰「大車以載，積中不敗」也，物積於中而不敗，則其材可知矣。鼎之九四至於折足覆餗，其刑渥凶，言不勝其任也。孔子曰：徳薄而位尊，知小而謀大，力小而任重，鮮不及矣。蓋非有剛健之材、處得其正，使當重任，未有不敗者。觀鼎象、大有二卦，聖人垂戒之意深矣，人主任用大臣，曷可過其分量乎！

The Small Image Commentary says, "A great carriage carries goods, and the goods in the middle do not spoil," meaning that if goods are piled up in the carriage without being damaged, one can infer the quality of the carriage. However, in the fourth line of the Hexagram of the Cauldron, it says, "The foot of the cauldron breaks, the delicious food inside spills out, and the person suffers severe punishment, which is dangerous." This describes a situation where one's ability is insufficient to bear the responsibility. Confucius says in the Lower Commentary of the Great Treatise: "Those with shallow virtue occupying a high position, those with limited wisdom attempting great things, and those with weak strength shouldering heavy responsibilities rarely escape misfortune." Generally speaking, if someone lacks the strong and vigorous quality and is not in a proper position, yet is made to bear heavy responsibilities, there is no way he can succeed. Looking at the image of the Hexagram of the Cauldron and the Hexagram of Great Possession, the profound intention of the sages in giving warnings is clear. How can a ruler appoint ministers beyond their capacity?

九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。九三以陽居陽，在他卦則為強臣；當大有之世，能自亨于天子，則處諸侯上公之位而能效臣節以事其上者也。小人當盛大之時，據富有之地，則勢必扈，而有唐室方鎮之患，其肯以貢賦亨上而自通於王庭乎？

The "Line Statement" of the third line of the "Great Possession" hexagram says: "A marquis presents tribute and pays homage to the Son of Heaven." The "Small Image Commentary" says: "A marquis presents tribute and pays homage to the Son of Heaven; a petty person in such a position would only bring harm." The third line, with a yang line in a yang position, would in another hexagram represent a domineering minister; but in the context of the "Great Possession" hexagram, he is able to actively present tribute and pay homage to the Son of Heaven. This indicates a marquis of high rank who fulfills the duties of a minister by serving the sovereign with proper respect. In times of national prosperity, petty persons occupying fertile areas would inevitably become arrogant and domineering, leading to disasters like the藩镇割据 (fanzhen gaju) of the Tang dynasty. How could they be willing to present tribute and communicate with the imperial court voluntarily?

亨與享意義略同，先儒多作享。書曰：敬識百辟享，亦識其有不享。亨者，能自達於上也；享者，朝覲同以時而享於天子之庭也。九三剛健而處下卦之上，此貴而不敢驕者。小人非獨不知尊朝廷，其或懐忠以奉上者，反以為害已而交惡之也。

"Xing" and "Heng" have similar meanings, and earlier scholars often wrote it as "Xing." The "Shangshu · Luogao" says: "You should remember respectfully the contributions of the feudal lords, as well as those who did not come to pay homage." The term "Heng" refers to the ability to communicate directly with the sovereign, while "Xing" refers to presenting tribute according to the rites of court ceremonies, at the proper time in the Son of Heaven's court. The line "Jiu San" is strong and located at the top of the lower trigram, representing a person in a prominent position who does not become arrogant. Small people not only do not respect the court, but also regard those who sincerely serve the sovereign as obstacles and thus form enmity with them.

田正以魏地六州版籍歸朝廷，比鎮皆惡之，禍亂卒不可解，是亨于天子者，小人之所不利也，故曰「小人害」也。李徳裕草鎮魏詔書曰：勿為子孫之謀，欲存輔車之勢。所以誅其意而伐其謀也，故一方作難而諸鎮無敢坐鎮者，卒成昌中興之功，可謂能誅小人之情矣。

During the Tang dynasty, Tian Hongzheng presented the household registers of the six states under the Fuyu commandery to the imperial court. Nearby warlords resented him, and the chaos could not be resolved. This shows that those who present themselves to the Son of Heaven are precisely what the petty people dislike, hence the saying "the harm of the petty person." Li Deyu drafted an edict to inform the Fuyu commandery, saying, "Do not think of your descendants, but consider maintaining the situation of mutual support and assistance." This was intended to expose their intentions and thwart their schemes. Therefore, when one side took action, no other warlord dared to hesitate, ultimately achieving the achievements of the Zhongxing era. This can be said to be capable of exposing the hidden intentions of the petty people.

九四：匪其彭，無咎。象曰：匪其彭無咎，明辨晳也。九四逼近君位，三居其旁，以乾剛而據陽位，強臣之象也。四以忠順與三為敵，上承柔中之主而為所信，下乗強暴之臣而不敢加害，故得無咎也。象曰「匪其彭無咎，明辨晳」也，蓋言明智之士辨邪正之分、明逆順之理，然後內足以保身，外可以衛上，旁足以抑強也。匪其彭，自子夏作旁字，先儒皆從其說。蓋子夏親授學於孔子，自有易而後世無得其真者，今王弼注易，諸儒皆宗之，則其所從來亦逺矣。

The *Dàyǒu* hexagram's fourth line statement says: "Not boasting of one's strength, there is no blame." The *Small Image Commentary* says: "Not boasting of one's strength and having no blame, is because of clear discernment and clarity." The fourth line is adjacent to the sovereign position, and the third line is beside it. Occupying a yang position with the strength of the *Qian* trigram, it symbolizes a powerful minister. The fourth line, with a loyal and respectful heart, opposes the third line. It upholds the gentle and moderate sovereign above and subdues the violent minister below, so it does not incur blame. The *Small Image Commentary* says, "Not boasting of one's strength, there is no blame, because of clear discernment," which explains that a wise person clearly distinguishes between good and evil, and understands the difference between rebellion and obedience. Thus, internally he can preserve himself, externally he can protect the sovereign, and externally he can suppress the strong. The phrase "not boasting of one's strength" was written as "not boasting of one's side" from Zi Xia onwards, and previous scholars followed this interpretation. Zi Xia personally studied under Confucius. Since the *Zhou Changes* were compiled, few people have truly understood its meaning. Now Wang Bi's commentary on the *Changes* has become the standard for later scholars, showing how long this interpretation has been established.

六五：厥孚交如，威如，吉。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。六五正應在九二，當大有之世，君臣以至誠交孚而無間者。五以柔而履尊位，二能濟以剛嚴，則仁不至於優柔，剛不至於強暴，諸葛亮所謂「法行而知恩」者，吉孰如之！

The *Line Statement* of the fifth line of the *Great Possession* hexagram says: "His sincerity in dealing with people, combined with dignity, brings auspiciousness." The *Small Image Commentary* explains: "Sincerity in dealing with people is using sincerity to inspire others' aspirations; dignity and auspiciousness arise from being approachable and easygoing without needing to be defensive." The fifth line is in correspondence with the second line, and in the era of *Great Possession*, the ruler and minister treat each other with utmost sincerity, trust each other completely, and have no barriers. The fifth line, with its gentle and compliant nature, occupies a position of honor, while the second line can use firmness and clarity to correct any shortcomings. Thus, benevolence does not become weak and indecisive, and firmness does not become harsh and brutal. This is exactly what Zhuge Liang said: "The laws and regulations are implemented, yet the people still know how to be grateful." What could be more auspicious than this!

象曰「厥孚交如，信以發志」者，言上下交孚、君臣道合也。且人君豈無有為之志？人臣豈無能為之才？然非心徳之同，則孰與發之！「威如之吉，易而無備」者，大有之世，風俗恬熈，人主能肅以威嚴，使奸宄之心無自而萌，則可簡易而無備矣。

The Small Image Commentary says, "His sincerity is mutual, and trust inspires aspirations." This means that the superior and the inferior trust each other, and the relationship between ruler and minister is in harmony. Furthermore, is it not the case that the ruler has aspirations for action, and the minister has the ability to accomplish things? Yet if the hearts and virtues are not aligned, by whom can these aspirations be aroused? The phrase "His authority is firm, and this is auspicious; the way is easy and there is no need for constant vigilance" means that in the era of Great Possession, the customs are peaceful and harmonious. The ruler can maintain discipline and order, preventing evil intentions from arising, thus making it possible to be simple and unguarded.

故議治道者，謂當備禦於太平無事之時，未有易而無備而可以保長存者，是大不然。人主當使威加四海，先以信義結百姓之心，則足以消患於之中，此乃備之大者。秦築長城未畢而劉項之兵已入闗矣，是豈無備者哉！

Therefore, those who discuss the way of governing a state say that one should prepare for difficulties even in times of peace, for there has never been a case where a state remains simple and unguarded yet remains secure for long. This view is not entirely correct. The ruler should spread his authority throughout the four seas, first using virtue to win the hearts of the people. Then, he will be able to eliminate disasters before they take shape, which is the most important aspect of preparation. The Great Wall of the Qin dynasty was not yet completed when the armies of Liu Bang and Xiang Yu had already entered the pass of Hangu. Was that not a lack of preparation?

上九：自天佑之，吉，無不利。象曰：大有上吉，自天佑也。大有火在天上之象，火之性固以至明，又處天上，如豐之宜照天下，明之盛也。上九處大有之終，在六五之上，功業成而不居，富貴極而能退，宜乎為上天之所佑也。

The "Line Statement" of the top line of the "Great Possession" hexagram says: "Blessed by heaven's protection, auspicious, no misfortune." The "Small Image Commentary" says: "The auspiciousness of the top line of the 'Great Possession' hexagram is due to the protection of heaven." The "Great Possession" hexagram has the image of fire in the heavens. Fire by nature is extremely bright, and it is located above the heavens, just as the "Great Illumination" hexagram says, suitable for illuminating the whole world, with light reaching its peak. The top line is at the end of the "Great Possession" hexagram, and it is above the line six in the fifth. Having achieved success without taking credit, having reached the peak of wealth and honor yet able to withdraw, it is appropriate to be protected by heaven.

大臣至於無位，容有怏怏而不順者；進退出處之際，容有詭譎而不情者；蔽賢嫉能，惴惴然懼人之壓已，以薦進所私者多矣。上九之臣，以陽剛而居群臣之上，履柔中之主，勢逼而愈順，失位而愈恭，下之眾陽咸得安其職任而盡其才能，孔子所謂「又以尚賢」也，宜乎自天佑之亨，上吉而無不利也。

When senior officials lose their positions, they often become discontented and disobedient; at critical moments of advancement or retreat, they often resort to deceit and falsehood, not reflecting the truth. As for those who obscure the virtuous, envy the capable, anxiously fear being surpassed by others, and only recommend and promote their own faction, such cases are even more common. The superior official, the ninth line, possesses a yang nature and occupies the highest position among the ministers, standing on the gentle and moderate ruler below. The more the situation presses upon him, the more respectful and obedient he becomes; the more he loses his position, the more humble and respectful he is. The many yang lines beneath him are all content with their duties and able to display their talents. This is what Confucius said in the Great Treatise of the Upper Classic, "He is also able to honor the virtuous." It is no wonder he receives the protection of heaven and thus achieves success, holds a high position and is auspicious, with no misfortune.

艮下坤上　謙，亨，君子有終。謙之為卦，艮下而坤上。艮，止也；坤，順也。止者為剛，順者為柔，柔反處乎上，剛反處乎下，是柔而能剛，外順而中止也。外順若卑而能上行，以不失已；內剛若亢而能降體，以不失物。謙徳如是，故能亨通而有始有卒也。世之小人，固有擎跽曲拳、脅肩謟笑、卑佞媚悅若妾婦者，自謂富貴可以長保，而不知幽顯之間舉將害之，則禍不旋踵矣。故惟君子為能保其終而無悔吝也。

The hexagram of "Humility" has the lower trigram Gèn (Mountain) and the upper trigram Kūn (Earth). The hexagram statement says: "Humility, smooth, the gentleman can attain a good ending." The hexagram of Humility is formed by having Gèn below and Kūn above. Gèn means to stop, and Kūn means to follow. What can stop is strong, and what can follow is weak; the weak is above, and the strong is below. This is the combination of strength and firmness within gentleness, appearing gentle on the outside but holding firm within. Appearing gentle and seemingly humble, yet able to move upward, thus not losing oneself; appearing strong and seemingly lofty, yet able to lower oneself, thus not opposing external things. The virtue of humility is like this, so it can be smooth and have a beginning and an end. In the world, petty people are naturally those who bow and scrape, kneel and bow, shrug their shoulders and smile slyly, be servile and flattering, like a concubine, thinking they can maintain their wealth and honor forever, but they do not know that whether in the unseen or in the seen, there is power that will harm them, and misfortune will come swiftly. Therefore only the gentleman can preserve a good ending without regret or sorrow.

彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。謙有天地之義焉。天體髙明而下濟於物，地形卑順而上行於天，此所以能亨也。天能降其髙明而其徳愈尊，地能効其柔順而其道愈大，二者固足以盡謙徳矣。

The Commentary on the Judgment says: "Humility is able to be prosperous because the heavenly way descends to benefit all things and shines brightly, while the earthly way is lowly yet its energy ascends. The heavenly way reduces fullness to increase humility, the earthly way transforms fullness to flow into humility, the spirits and deities reduce fullness to bestow blessings upon humility, and human nature detests fullness and prefers humility. A humble person in a high position sees his virtue shine even more, and in a low position no one can surpass him. This is the way of the gentleman to achieve a good end." Humility contains the principles of heaven and earth. Heaven is lofty and bright yet descends to benefit all things, while earth is lowly and yielding yet its energy ascends to connect with heaven. This is exactly why humility is able to be prosperous. Heaven is able to descend its loftiness, and its virtue becomes even more exalted; earth is able to offer its yielding nature, and its way becomes even broader. These two aspects are sufficient to fully explain the virtue of humility.

天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙，謙尊而光，卑而不可踰，君子之終也。天地鬼神無不以謙為貴。老子曰：天之道其猶張弓乎！髙者抑之，下者舉之，有餘者損之，不足者與之。又曰：江海所以能為百谷王者，以其善下也。又曰：夫惟不爭，故天下莫能與之爭。

Heaven's way is to diminish excess and increase humility, Earth's way is to transform excess and flow into humility, ghosts and spirits harm excess and bestow blessings upon humility, and human conduct dislikes excess and prefers humility. A humble person, when in a high position, sees his virtue shine even more, and when in a low position, no one can surpass him. This is how a gentleman achieves a good end. Thus, Heaven, Earth, and ghosts and spirits all regard humility as precious. The Book of Dao and Virtue says, "Heaven's way is roughly like drawing a bow. The high is brought down, the low is raised up, excess is reduced, and deficiency is supplemented." It also says, "The river and sea can become the master of myriad rivers and valleys because it is good at being in a low position." It further says, "Because it does not contend with others, the world has none who can contend with it."

天地且然，況於人乎？況於鬼神乎？天地無心也，能禍福人者鬼神也，有好有惡者人也。謙尊而光，以能下濟也；卑而不可踰，以能上行也。盡此二者，則剛止乎內，屹然如山之不可動搖；柔順乎外，頹然如地之無不持載。此君子所以能克終也。

Heaven and earth are like this, how much more so for human beings and ghosts and spirits? Heaven and earth have no private interests; it is the ghosts and spirits that can bring calamity or blessings to people. Humans have likes and dislikes. "Humility brings honor and brightness" because it can give to those below; "lowly but not to be surpassed" because it can ascend upward. If these two aspects are fully practiced, then the strong and vigorous will be restrained within, firm as a mountain that cannot be moved; the gentle and yielding will be displayed outwardly, broad and thick as the earth that can carry all things. This is the reason why the gentleman can be good at the beginning and maintain goodness until the end.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。莫卑乎地，莫髙乎山，山處地中，則地在山上，此髙者下之、卑者舉之也。君子觀此象，欲以謙之道行乎天下，故多者裒之，寡者益之。如地失之太卑，則使在山上；山失之太峻，則處於地中，豈奪彼而與此哉？稱物平施，無過不及，適中而已。

The Great Image Commentary says: "Within the earth there are hidden mountains, this is the hexagram of Humility. The gentleman thus reduces the excess and supplements the deficiency, measuring things and distributing them evenly." There is nothing more humble than the earth, and nothing more exalted than a mountain; when the mountain is placed in the middle of the earth, it appears as if the earth is above the mountain, which is precisely the act of bringing the high down and lifting up the low. The gentleman observes this hexagram and wishes to practice humility throughout the world, thus reducing the excess and supplementing the deficiency. Just as the earth, if too humble, is placed upon the mountain; the mountain, if too steep, is placed within the earth, how can this be considered taking from one side to give to the other? Measuring things and distributing them evenly, neither excessive nor deficient, just in the middle way.

觀謙之大象，夫豈一於卑弱、失已而趨媚於人哉！聖人深惡夫専務柔佞依阿如孔光、馮道之流，而剛方忠讜之士正色立朝如汲黯者，小人或更相譛讟以為非而卒排去之也，故仲尼於此反覆詳密而致意焉。

Looking at the image of the "Gentle" hexagram, is humility merely about being weak and losing oneself to please others? The sage strongly detests those who specialize in being soft, flattering, and ambiguous, like Kong Guang of the Han dynasty or Feng Dao of the Five Dynasties. Meanwhile, upright and loyal scholars stand firm in the court, like Ji An of the Han dynasty. However, villains often slander and falsely accuse them, saying they are wrong, and eventually drive them out. Therefore, Confucius repeatedly and thoroughly expresses his profound meaning here.

初六：謙謙君子，用渉大川，吉。象曰：謙謙君子，卑以自牧也。謙謙者，謙而又謙，謙之至也。世之小人多能行之而入於卑佞，故特曰君子，惟君子能謙乃可貴也。蓋初六最處卦下，勢雖卑而體則剛峻也。以此渉難，非獨人不忍害，亦不能害也；非獨不能害，亦深知其為君子而不敢加害也。渉難且吉，況安處卑陋、不以辭氣加乎人，其誰敢害之？故象曰「謙謙君子，卑以自牧」也。以卑巽自養其徳義，徳義之盛，乃可進而上行以極乎髙明也。

The line statement of the first line of the "Gentle" hexagram says: "A gentleman who is humble and humble again crosses a great river and achieves auspiciousness." The small image commentary says: "A gentleman who is humble and humble again cultivates himself by means of humility." The term "qian qian" means humility upon humility, humility to the extreme. Common people can also perform this behavior, but they fall into being submissive and sycophantic, so the line statement specifically mentions "gentleman," for only the humility of a gentleman is precious. The first line is at the very bottom of the hexagram, though its position is low, the structure of the mountain (Gèn) is firm and severe. With such a character, crossing difficulties is not only not harmful to others, but also cannot be harmed. Not only cannot be harmed, but others will also not dare to harm him because they know he is a gentleman. Crossing difficulties is already auspicious, how much more so to dwell in a humble and simple state without using words or voice to dominate others? Who would dare to harm him? Therefore, the small image commentary says, "A gentleman who is humble and humble again cultivates himself with humility." Using humility and modesty to cultivate virtue and righteousness, when virtue and righteousness become deep and solid, one can then proceed upward to reach a high and noble state.

六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。謙者，君子處已接物之道當然，豈欲聲聞於人哉？六二在下而得中位，非謬為恭順以媚於上下者，中心誠實而安行之，發乎聲音笑貌而不可掩也。謙近卑佞，故雜卦曰「謙輕」者，不自重大也。體輕而不自重大，非由正道則入於佞諛矣，謙而非邪，乃獲吉也。象曰「鳴謙貞吉，中心得」者，處不得中而以謙聞，內不失已，外不失物，中無所愧，乃為得也。

The Line Statement of the Sixth Line of the Qian hexagram says, "Humility originates in speech and conduct, and by maintaining uprightness, one attains auspiciousness." The Small Image Commentary says, "Humility originates in speech and conduct, and by maintaining uprightness, one attains auspiciousness, because the heart truly possesses something." Humility is the proper attitude for a gentleman to cultivate himself and to receive external things, not something intended to spread his reputation to others. The Sixth Line is located in the Lower Trigram and occupies the central position, so it is not someone who pretends to be respectful in order to please superiors and inferiors. His heart is sincere and he acts with ease, naturally expressed in his speech and appearance, which cannot be concealed. Humility is close to being humble and flattering, so the Miscellaneous Hexagram Commentary says "Qian is light," meaning not being overly self-important and not claiming superiority. If one's behavior is light and not self-important, but does not follow the right path, it may lead to flattery. Humility without being crooked is what brings auspiciousness. The Small Image Commentary says "Ming Qian Zhen Ji, Zhongxin De," meaning even if one's position is not central, as long as one is known for humility, one does not lose oneself internally and does not contradict external things, and one's heart is free from guilt, this is called possessing something.

九三：勞謙君子，有終吉。象曰：勞謙君子，萬民服也。舜戒禹曰：汝惟不伐，天下莫與汝爭功。有勞而能謙，則上不疑而眾不忌也，故可保終吉。三以陽剛而處陽位，群陰之所主也。五雖居尊位，亦以柔道行之，非九三之剛健，孰任吾事哉？

The line statement of the third line of the "Qian" hexagram says: "A gentleman who has meritorious deeds but remains humble can preserve good fortune and achieve吉祥." The small image commentary says: "A gentleman who has meritorious deeds but remains humble can win the loyalty of the people." Shun warned Yu: "You need only not boast, and no one will contend with you for merit." If one has meritorious deeds but remains humble, then those in high positions will not suspect him, and the people will not resent him, so he can maintain good fortune. The third line, with its yang strength in a yang position, is the main relied upon by many yin lines. Although the fifth line is in a position of honor, it also acts with gentle and yielding conduct. If it were not for a strong and vigorous person like the third line, who else could shoulder the state's affairs?

繫辭曰：勞而不伐，有功而不徳，厚之至也，語以其功下人者也。徳言盛，禮言恭，謙也者，致恭以存其位者也。孔子於此一爻特發明精微，使後學推類而求之，思過半矣。夫大臣有功則氣陵於人，鮮有能自全者，能以其功下人者幾希矣，非盛徳而知禮者能如是乎？謙也者，致恭以存其位者也。存位者，姑存其所有之位，不失舊物而已，蓋身安則社稷可保，非固位也。

The Great Treatise says: "Having achievements without boasting, having meritorious deeds without claiming one's virtue, this is the extreme of sincerity and modesty. It refers to taking one's own merits and being willing to be below others. Virtue should be spoken of as great, and propriety should be spoken of as respectful. What is called humility is to show extreme respect in order to preserve one's position." Confucius particularly pointed out the subtle aspects in this line, allowing later scholars to infer and explore accordingly, thus understanding most of it. Generally, when a minister has meritorious deeds, his arrogance surpasses others, and few can preserve themselves; those who take their own merits and are willing to be below others are even rarer. Is it not only those with great virtue and understanding of propriety who can achieve this? What is called humility is to show extreme respect in order to preserve one's position. What is called 'preserving one's position' is merely temporarily maintaining the existing position and not losing what one already has; because one's own stability ensures the security of the state, it is not about clinging to one's position for personal gain."

周公是巳。方成王未知其志，公乃作詩貽王，以明已之勤勞，豈顧戀寵祿者哉？其意特在救亂而已。象曰「勞謙君子，萬民服」者，人臣能使百姓心悅而誠服之，則至矣盡矣。謙卦於繇辭初六、九三皆稱君子，聖人之意深以小人為戒，蓋小人之卑佞或似乎謙，此聖主所宜加察而逺之也。

Zhou Gong was exactly such a person. When Cheng Wang did not yet understand his intentions, Zhou Gong composed a poem to present to Cheng Wang, expressing his diligence and hardships. How could this be the act of someone who craves favor and position? His intention was solely to save the country from crisis. The Small Image Commentary says, "A humble and diligent gentleman, the people all submit to him." When a minister can make the people genuinely happy and sincerely submit, that is the ultimate achievement. The line statements of the Qian hexagram at the first line and the third line both refer to "the gentleman." The sage's intention is deeply warning against the petty person, because the petty person's humble and flattering behavior sometimes appears as humility. This is something a wise ruler should clearly recognize and keep at a distance.

六四：無不利，撝謙。象曰：無不利，撝謙，不違則也。六四處功臣之上，居近主之地，奉上接下，一以柔順，能發撝謙徳者也，故無往而不利也。雖然，以謙持已，故無所不利也，而已為大臣，當存體貌，上下之分不可踰也。象曰「無不利，撝謙，不違則」者，朝廷典禮、上下名分不可違也，故曰「不違則」也。

The Line Statement of the Fourth Line of the "Gentle" hexagram says: "There is no disadvantage; it is possible to spread and practice the virtue of humility." The Small Image Commentary says: "There is no disadvantage, spreading and practicing humility, because it does not violate the rules." The Fourth Line is above the noble official Nine in the Third and is in a position close to the sovereign. It attends to the sovereign and receives the subjects, using the way of yielding and gentleness in all matters. Therefore, it is able to spread and practice the virtue of humility, so there is no disadvantage in any situation. Although practicing humility and maintaining humility in oneself brings no disadvantage, since one is already a high official, one should maintain proper dignity and decorum. The distinctions between superiors and inferiors must not be crossed. The Small Image Commentary says "there is no disadvantage, spreading humility, not violating the rules," meaning that the court's regulations and the distinctions between superiors and inferiors must not be violated, hence "not violating the rules."

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。人主操賞罰威福之柄，能降尊位而謙，故上下無不悅應，雖不以利動而眾無不從者，猶不富而能用其鄰也。鄰，臣鄰君，視臣如比鄰，則相親相比，患難相疾病相扶持矣。

The line statement of the sixth line of the hexagram "Qian" says: "Though not rich oneself, one can lead nearby kindred; it is appropriate to go to war, and there is no disadvantage." The small image commentary says: "It is appropriate to go to war, to attack those who do not obey." A ruler holds the power of rewards and punishments, and yet lowers his own position to act with humility, so that all above and below are pleased and respond willingly; although not driven by benefits, people do not fail to follow. This is like being oneself not rich yet being able to command nearby people. Here, the term "neighboring" refers to ministers regarding the sovereign as neighbors; if the sovereign treats ministers as neighbors, then they are close and assist each other, supporting one another in times of hardship and illness.

有鐘鼓曰伐，無鐘鼓曰侵，侵小而伐大也。六五之君以柔道化服天下，彼蠻夷猾夏、冦賊奸宄，獨負固不服，故眾所不與，人自奮勵，則興師動眾，驅之萬死一生之地而人樂為之用也，故曰「利用侵伐」，而象曰「征不服」也。

When an army goes to war with the sound of bells and drums, it is called "fa" (military campaign), while when it does not use bells and drums, it is called "qin" (invasion). "Qin" refers to a smaller scale, while "fa" refers to a larger scale. The ruler in line six-five uses a gentle and harmonious approach to win over the people and bring them to submission. However, those who harass the Huaxia (Chinese civilization), rob and create chaos, rely on their strongholds and refuse to obey, thus have no support from the people. Everyone is motivated to take action on their own. At this time, if the ruler mobilizes the troops to fight in life-or-death battles, the soldiers are willing to serve the country. Therefore, the line statement says "it is advantageous to use invasion and military campaign," and the Small Image Commentary says "it is about subduing those who do not submit."

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也；可用行師，征邑國也。上六雖處無用之地，而勢尊位極，能謙巽逺下，則聲聞廣逺矣。又下有九三為之正應，鳴躍而從之，故曰「鳴謙」也。然人臣以謙而得名，固無忌惡之者。

The line statement for the sixth line at the top of the "Gentle" hexagram says: "A humble virtue expressed through words and sounds is appropriate for military action, to attack one's own fiefdom." The small image commentary says: "A humble virtue expressed through words and sounds indicates that the mind's aspirations have not yet been fulfilled; it is appropriate to use this for military action to attack one's own fiefdom." Although the sixth line at the top is in a position without official rank, the situation is noble and the position is at the highest point. If one can be humble and submissive, and lower oneself far away, one's reputation will spread widely. Moreover, since there is the third line (nine three) corresponding directly below, which responds joyfully and follows, it is said "humming humility." However, a minister who gains reputation through humility should not be hated or disliked.

但上六已居無位之地，雖地望隆重而眾或不為之用，雖利用行師，但使之征邑國可也。夫奸宄竊發，所據不過邑國，上六之臣足以當之。使擁百萬之眾以當夷狄之強盛，則上有震主之威，下無腹心之助，故象言「鳴謙，志未得」也，「可用行師，征邑國」也。非以謙居之，則危疑之禍其可逃乎？

The upper sixth line is already in a position without official rank, although its reputation is great, people may not necessarily be willing to employ it. Therefore, even if it is appropriate to go to war, it can only be used to attack small states. The wicked people are causing trouble secretly, occupying only a single city or state, and the upper sixth line as a minister is sufficient to deal with them. If it were to lead a million troops to resist strong barbarians, then above it would cause disturbance to the sovereign's authority, and below it would lack loyal support. Therefore, the Small Image Commentary says, "Ming qian, zhi wei de ye," meaning "its call is humble, its aspirations have not yet been realized," and "ke yong xing shi, zheng yi guo ye," meaning "it can be used to lead an army, to attack small states." If one does not use humility to deal with things, how can one avoid the calamity of suspicion and suspicion?