The Trigram of Following

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。象曰：上天下澤，履，君子以辨上下，定民志。

The lower trigram of the Lu hexagram is Dui and the upper trigram is Qian. The hexagram statement says: stepping on a tiger's tail, the tiger does not bite, hence success. The commentary on the judgment says: Lu means a gentle person treading upon a strong person. By harmonizing with the strong and vigorous Qian, one steps on the tiger's tail without being bitten, thus achieving success. The nine in the fifth is yang and upright, occupying the position of the Son of Heaven with no guilt in his heart, hence brightness and integrity. The great image commentary says: above is Heaven, below is泽, the distinction between superior and inferior is clear, which is the meaning of the Lu hexagram. The gentleman takes this as a model, clarifying the distinctions of rank and establishing the people's minds.

履者何？人之所履也。人之所履者何？禮之謂也。人有禮則生，無禮則死，禮者人所履之常也。其曰辨上下、定民志者何？夫民生有欲，喜進務得而不可厭者也，不以禮節之，則貪淫侈溢而無窮也。是故先王作為禮以治之，使尊卑有等，長幼有倫，內外有別，親疏有序，然後上下各安其分而無覬覦之心，此先王制世御民之方也。

What does "履" mean? It refers to what people practice. What do people practice? It is "ritual propriety" (li). When people have ritual propriety, they can survive; without it, they will perish. Ritual propriety is the constant way of human conduct. The Great Image Commentary says "distinguish between superior and inferior, and establish the people's aspirations." What does this mean? Humans are born with desires, they like to strive forward and seek to obtain, never satisfied. If not restrained by ritual propriety, they will become greedy, licentious, and extravagant without end. Therefore, the former kings established ritual propriety to govern this, making distinctions of rank and status, order of elders and young, distinctions between inner and outer, and clarity in relationships of intimacy and distance. In this way, people in superior and inferior positions each abide by their proper roles, without harboring improper thoughts. This is precisely the method by which the former kings arranged the world and governed the people.

初九：素履往，無咎。象曰：素履之往，獨行願也。九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。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。

The first line statement says: To act with sincerity and simplicity in going forward, there will be no mistake. The small image commentary says: To act with sincerity and simplicity in going forward, is to carry out one's own will alone. The second line statement says: The path one walks is smooth and broad, and the person who remains quiet and self-restrained will have good fortune. The small image commentary says: The quiet person remains upright and thus has good fortune, because his mind is not disturbed. The third line statement says: One eye is blind yet thinks oneself able to see, one leg is lame yet thinks oneself able to walk; stepping on a tiger's tail, being bitten by the tiger, there is danger; this is like a brave warrior attempting to become a great ruler. The small image commentary says: A one-eyed person thinks himself able to see, but in reality he cannot see clearly; a lame person thinks himself able to walk, but in reality he cannot walk far; the danger of being bitten is because the third line is in an improper position; the warrior attempting to become a great ruler is because his will is overly stubborn.

九四：履虎尾，訴訴，終吉。象曰：訴訴終吉，志行也。九五：夬履，貞厲。象曰：夬履貞厲，位正當也。夬者何？決也。履者何？人之所履也。人之所履有得有失，為人君者決而正之，得則有賞，失則有法，勸賞畏刑，然後人莫敢不慎其履，而天下國家可得而治也。五以剛健為履之主，乘其中正以決得失，任斯重也，可不戒乎？故曰貞厲。上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。

The fourth line statement says: Stepping on a tiger's tail, being cautious and anxious, eventually leads to good fortune. The Small Image Commentary says: Being cautious and ultimately achieving good fortune is because the mind's intentions are carried out. The fifth line statement says: A strong and decisive action cuts through the earth, maintaining correctness while being mindful of danger. The Image Commentary says: Strong and decisive action while maintaining correctness and being cautious is because the position of nine five is appropriate. Sima Guang explains: What does "夬" mean? It means to decide. What does "履" mean? It refers to human actions. Human actions can be appropriate or inappropriate. As a ruler, one must decide and correct them: those who act rightly are rewarded, and those who act wrongly are punished. People are encouraged by rewards and frightened by punishments, so no one dares to be careless in their actions, and the state and country can thus be well governed. Nine five, with its strong and vigorous virtue, is the master of the履卦, using its correct and central position to judge people's gains and losses. The burden is so heavy, how could one not be cautious? Therefore, it is said "贞厉". The top line statement says: Looking back on one's entire life of actions, examining the signs of good and bad fortune; if there are no deficiencies, then it is greatly fortunate. The Image Commentary says: Great good fortune residing at the top of the entire hexagram is great blessing and joy.

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。象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。

The lower trigram of the Tai hexagram is Qian (Heaven), and the upper trigram is Kun (Earth). The hexagram statement says: Tai, the small yin and flexible element goes outward, while the great yang and strong element comes inward, resulting in auspiciousness and smoothness. The Commentary on the Judgment says: "The small goes out and the great comes in, resulting in auspiciousness and smoothness." This is because the energies of Heaven and Earth interact, allowing all things to flow smoothly, and the upper and lower parts communicate with each other, aligning their intentions. The inner trigram is yang and the outer trigram is yin; the inner part is strong and vigorous while the outer part is soft and compliant, employing the gentleman within and the petty person outside. The way of the gentleman grows stronger, while the way of the petty person gradually declines. The Image Commentary says: The mutual interaction of Heaven and Earth is the essence of the Tai hexagram; the ruler takes this as a model, regulating and establishing the laws of Heaven and Earth's movement, assisting in the proper nurturing of all things, and thus supporting the people.

象曰“后以財成天地之道，輔相天地之宜”，何也？夫萬物，生之者天也，成之者地也。天地能生成之而不能治也，君者所以治人而成天地之功也，非後則天地何以得通乎？太曰：“天之所貴曰生，物之所尊曰人，人之大倫曰治，治之所因曰辟。崇天普地，分群偶物，使不失其統者，莫若乎辟。天辟乎上，地辟乎下，君辟乎中。”此之謂也。

The Great Image Commentary says, "The ruler governs the way of heaven and earth, and assists in the proper order of heaven and earth." This means that heaven produces all things, while earth completes them. Heaven and earth can generate all things but cannot manage them. The ruler is used to govern people and complete the achievements of heaven and earth. Without a ruler, how could heaven and earth be connected? Yang Xiong's "Ta Xuan" says, "What heaven values is called 'life,' what all things revere is called 'humanity,' the greatest virtue in the human world is called 'governance,' and what governance relies on is called 'ruler.' Making the vast heavens and broad earth each in their proper place, distinguishing all kinds and pairing all things, ensuring none lose their proper order, there is no one who can surpass the ruler. Heaven governs above, earth governs below, and the ruler governs in the middle." This is precisely the meaning.

初九：拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。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。

The line statement of the first line says: Uprooting wild grass, the roots are connected in clusters, similar things are drawn out together, going forward is auspicious. The small image commentary says: Uprooting wild grass and going forward is auspicious because the mind is directed outward. The line statement of the second line says: It can contain disorder and filth, can cross a great river on foot, does not miss distant people, does not form factions for private gain, thus it can act in accordance with the principle of center and correctness. The small image commentary says: Containing disorder and filth while acting in accordance with the principle of center and correctness is because its virtue is vast and bright.

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。物極則反，天地之常也。是故治者亂之原也，通者塞之端也。三居天地之際，剛徳將退，柔徳將進，故曰無平不陂，無往不復。君子於是時也，何為而可哉？必也執節守道而獨行其志乎。故曰艱貞無咎，君子之道也。

The line statement for the third line says: There is no road that remains entirely level without incline, and no matter that proceeds without returning; by maintaining uprightness in hardship, there will be no fault, and there is no need to worry about whether others trust oneself, for one will naturally have fortune in clothing, food, and salary. The small image commentary says: There is no matter that proceeds without returning, because the third line is located at the point where heaven and earth meet. Sima Guang explains: When things reach their extreme, they will reverse, which is the constant principle of heaven and earth. Therefore, peace is the source of disorder, and success is the beginning of blockage. The third line is located at the meeting point of heaven and earth, where the strong virtue is about to recede and the gentle virtue is about to enter. Therefore, it says, "Without level there is slope, without going there is return." So, how should a gentleman act in such a situation? Only by holding fast to his conduct and uprightness, and persisting in his own aspirations. Therefore, it says, "Difficult but upright, no fault," which is precisely the path a gentleman should follow.

患志之不篤，不患人之不信。譬如農夫，是穮是蔉，雖有饑饉，必有豐年，故勿恤其孚。君子之干祿也，修其性，俟其命而已矣，然後能永享安榮也，故曰于食有福。詩云“愷悌君子，求福不回”，此之謂也。

A gentleman should only worry about his own aspirations not being firm and steadfast, and not worry about others not trusting him. This is like a farmer who repeatedly weeds his field and adds soil, even if he encounters a year of famine, he will surely have a bountiful harvest in the future. Therefore, it is said, "Do not worry about others' trust," meaning one should not be concerned whether others believe in him. A gentleman's way of seeking salary is simply to cultivate his own nature and wait patiently for heaven's mandate; only then can he enjoy long-term peace and honor. Therefore, it is said, "In terms of food, there is blessing." The "Shijing · Daying · Hanyu" says, "A harmonious and easy-going gentleman seeks blessings without resorting to crooked ways," which expresses exactly this meaning.

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。六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。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。

The line statement for the fourth line says: It descends gracefully, though not rich, it can bring neighbors along, and there is mutual trust without needing to be told. The small image commentary says: It descends gracefully though not rich, because the three yin lines of the upper trigram have lost the yang's strength; mutual trust without needing to be told is because this is their inner wish. The line statement for the fifth line says: King Yi married off his sister, thus obtaining blessings and great good fortune. The small image commentary says: Obtaining blessings and great good fortune is because the fifth line is in the center and can carry out its own wish. The line statement for the sixth line says: The city walls collapse and fall back into the protective ditch, at this time do not use the army, only issue orders from one's own territory, even if maintaining correctness, there is still regret. The small image commentary says: The city walls fall back into the ditch, because the orders have already become chaotic.

坤下乾上。否之匪人，不利君子貞，大往小來。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。

The lower trigram of the Hexagram of Opposition is Kun (Earth), and the upper trigram is Qian (Heaven). The Hexagram Statement says: a time of blockage is not in accordance with the Way of humanity, it is not favorable for a gentleman to maintain uprightness; the great yang force moves outward, while the small yin force moves inward. The Commentary on the Judgment says: blockage and not in accordance with the Way, it is not favorable for a gentleman to maintain uprightness; the great moves outward and the small comes in, this is when the two energies of Heaven and Earth do not interact, and thus all things cannot flow smoothly; the upper and lower do not communicate with each other, and the world becomes like there are no states or countries. The inner trigram is yin and the outer trigram is yang, the inside is weak and the outside is strong, the inside uses petty people and the outside repels the gentleman; the way of petty people grows increasingly, while the way of the gentleman diminishes increasingly.

否之匪人何也？凡君子小人更為否泰也，故君子泰則小人否，君子否則天下亂，小人否則天下治。今大往小來，則君子之道否也，故曰否之匪人。否之所施，非其人也。否者，壅塞使之不進之謂也。象曰：天地不交，否，君子以儉徳辟難，不可榮以祿。

"What is '否之匪人'?" In general, the virtuous and the petty always take turns being in a state of ease and hardship: when the virtuous are in ease, the petty are in hardship; when the virtuous are in hardship, the world becomes chaotic; when the petty are in hardship, the world is peaceful. Now, the great ones are going away and the petty ones are coming in, indicating that the virtuous path is being blocked. Therefore, it is said "否之匪人." This means that the blocking is not directed at the people who should be blocked. The term "否" refers to obstruction and blockage, preventing people from advancing. The Great Image Commentary says: when heaven and earth do not interact, this is the否卦; the gentleman takes this as a model, practicing frugality and avoiding calamity, and should not be greedy for the honor and wealth of official rank.

初六：拔茅茹，以其彚，貞吉亨。象曰：拔茅貞吉，志在君也。六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。否而得位，以柔應君，包承者也，故小人居之則為吉，大人居之則為否也。然大人者體順履正，和而不同，否不能久，久而必通，故曰亨也。

The line statement for the first line says: Pulling up wild hemp, the roots are connected in clusters, similar things are pulled out together, and maintaining the correct position brings good fortune and smoothness. The small image commentary says: Pulling up wild hemp and maintaining the correct position brings good fortune because it is thinking of the sovereign. The line statement for the second line says: Being entirely inclusive and compliant, the small person does this and it is good, but the great person should maintain the closed state to achieve smoothness. The small image commentary says: The great person maintains the closed state and achieves smoothness because he does not associate with the small person and does not disturb his own kind. Sima Guang explains: The second line is in a closed state but has the correct position, using softness and compliance to respond to the sovereign, which is the category of being entirely inclusive and compliant; therefore, the small person in this position is good, but the great person in this position should maintain the closed state. However, the great person is naturally soft and his actions are correct, he can be harmonious but not agree with others; the closed state will not last long, and eventually it will become smooth, so it is said 'smooth'.

六三：包羞。象曰：包羞，位不當也。君子之不得其時也，失位而居於下，則為小人之所侮；居於上，則為君子之所恥。故六三不當其位而進退包羞也。

The line statement for the third line says: feeling ashamed yet enduring. The Small Image Commentary says: feeling ashamed and enduring is because the position occupied is inappropriate. Sima Guang explains: a gentleman, if born at an inauspicious time, loses the proper position and is forced into a lower position, will be bullied by petty men; if he is forced into a higher position, it will be regarded as a disgrace by the virtuous. Therefore, the position of the third line is inappropriate, so whether advancing or retreating, one can only endure with shame.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。四者，陰退而陽進之時也。命者，上之所以施於下也。四以陽居上，變否為泰，命之所施必施於賢者，賢人進則泰之端見矣，故有命無咎。疇者，群陽之謂也，陽徳將亨，故曰疇離祉。

The fourth line statement says: Acting in accordance with the mandate of the sovereign will not result in blame, and all like-minded individuals will be united under the blessing. The Small Image Commentary says: Acting in accordance with the mandate without blame is because the will is put into practice. Sima Guang explains: The position of nine four is precisely when the yin energy is retreating and yang energy is advancing. The term 'mandate' refers to the commands issued by those above to those below. Nine four, with a yang line in the upper trigram, is transforming blockage into smoothness; the objects of the mandate must certainly be the virtuous. When the virtuous are employed, the beginning of smoothness is evident, hence it says 'there is a mandate without blame.' The term 'chou' refers to all the yang lines; yang virtue is about to become smooth, hence it says 'all the yang lines are united under the blessing.'

九五：休否，大人吉，其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。上九：傾否，先否後喜。象曰：否終則傾，何可長也。

The line statement of the fifth line says: A situation of rest and blockage, the great man is auspicious; constantly thinking "about to perish, about to perish," this can be as firm as something tied to the roots of a cluster of mulberry trees. The small image commentary says: The great man is auspicious because he is in the proper position. The line statement of the top line says: A situation of overturning and blockage, beginning with blockage and then turning to joy. The small image commentary says: When blockage reaches its extreme, overturning occurs; how could it last long?

離下乾上。同人于野，亨，利渉大川，利君子貞。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。

The Lower Trigram of the Tong Ren hexagram is Li (Fire), and the Upper Trigram is Qian (Heaven). The Hexagram Statement says: To harmonize with people in the vast wilderness, it is smooth, favorable for crossing a great river, and favorable for a gentleman to maintain uprightness. The Commentary on the Judgment says: In the Tong Ren hexagram, the Yin line at the second position is both in the correct place and in the center, and it corresponds with the Yang line at the fifth position of Qian, hence it is called "Tong Ren." The Hexagram of Tong Ren says, "Tong Ren in the wilderness, smooth, favorable for crossing a great river," which is the action of Qian's strength in promoting harmony. The Lower Trigram is civilizing, and the Upper Trigram is strong and vigorous. The line at the second position and the line at the fifth position are both upright and correspond with each other, which is precisely the correct path of a gentleman. Only a gentleman can understand the minds of people throughout the world.

同人者何？同於人之謂也。君子樂與人同，小人樂與人異。與人同者，人亦同之；與人異者，人亦異之。同則相愛，異則相惡；愛則相利，惡則相害；相利則交安，相害則交危。利害安危之端，在於同人，不可不察也。

What is "Tongren"? It means to harmonize with others. A gentleman rejoices in harmonizing with others, while a petty person rejoices in differing from others. If you harmonize with others, others will also harmonize with you; if you differ from others, others will also differ from you. Harmonizing leads to mutual love, while differing leads to mutual hatred. Mutual love brings mutual benefit, while mutual hatred brings mutual harm. Mutual benefit brings peace to both sides, while mutual harm brings danger to both sides. The beginning of benefit and harm, safety and danger, lies in whether one can harmonize with others. It is therefore essential to examine this carefully.

何謂君子樂與人同？請借魯事以言之。夫季、孟異室而皆出於桓，魯、衛異國而皆出於姬，姬、姜異姓而皆為中國，夷、夏異俗而皆列於此。君子之樂與人同也，是以近者悅，逺者來，同人之利，豈不大哉？

What does it mean for a gentleman to take pleasure in harmonizing with others? Let us use events from the Spring and Autumn period in the state of Lu to illustrate this. The families of Ji Sun and Meng Sun belonged to different clans, yet they both originated from the line of Lu Huan Gong; the state of Lu and the state of Wei were different states, yet they both descended from the Ji clan; the Ji clan and the Jiang clan were different surnames, yet they both belonged to the Central States; the Yi Di and the Xia were different in customs, yet they both existed within this land. A gentleman is like this, taking pleasure in harmonizing with others, so that those nearby are pleased and those far away come to join. What great benefit does harmony with others bring?

何謂小人樂與人異？小人曰：季、孟異室也，吾何與哉？又曰：彼此異民也，吾何與哉？又曰：爾汝異身也，吾何與哉？此樂與人異也。是以民有災而君弗恤，父有疾而子弗憂，兄有禍而弟弗救也，異之為害，豈不大哉？

What does it mean for small people to take pleasure in being different from others? Small people will say: "The Ji family and the Meng family are not of the same clan; how is that my concern?" They will also say: "He and I are not of the same tribe; how is that my concern?" They will also say: "You and I are not of the same body; how is that my concern?" This is taking pleasure in being different from others. Thus, when the people suffer calamity, the ruler does not show compassion; when the father is ill, the son does not worry; when the elder brother meets with misfortune, the younger brother does not come to his aid. The harm caused by taking pleasure in being different, is it not great?

詩曰“自西自東，自南自北，無思不服”，同之至也。又曰“翕翕訿訿，亦孔之哀”，又曰“噂背憎，職競由人”，異之至也。然則同而已矣。其曰同人者何？同之道極於人也，草木禽獸不可同也。

The Book of Songs, Great Ya, "Wen Wang You Sheng" says, "From west to east, from south to north, none does not feel sincere joy," which represents harmony reaching its extreme. The Book of Songs, Small Ya, "Xiao Min" again says, "To join temporarily and then slander, is truly pitiful," and the Book of Songs, Small Ya, "Shi Yue Zhi Jiao" says again, "To laugh together in front and hate behind, all are man-made," which represents difference reaching its extreme. If this is the case, then there is only harmony to pursue. What does the hexagram name "Tong Ren" mean? It means the way of harmony takes human beings as the highest object, and grass, trees, birds, and beasts cannot be harmonized with.

同人于野，亨，利渉大川，利君子貞，何也？曰：野則言其逺也。君子同其逺，小人同其近；逺故無不同也，近故迭相攻也，迭相攻非同人之道也。然則聖人其有私乎？曰：有。聖人之私大，眾人之私小。聖人者，以天下為私者也，藝穀樹蔬而食之，犕牛乘馬而畜使之，皆所以役物而養人也，所私不亦大乎？

The Hexagram Statement says, "To be in harmony with others in the wild, it is beneficial; it is advantageous to cross great rivers; it is advantageous for the gentleman to maintain sincerity." This means that "wild" describes the vastness of the scope. The gentleman's harmony extends to the distant, while the petty person's harmony is limited to the near. When harmony extends to the distant, there is no one who cannot be harmonized with; when it is limited to the near, there will be mutual attacks. Mutual attacks are not the way of harmonizing with others. So does the sage have private interests? Yes, he does. But the sage's private interests are great, while the common person's are small. The sage considers the whole world as his private interest: planting grains and vegetables to provide food for people, driving oxen and horses to serve people, all these are using things to nurture humanity. Is not the scope of his private interests very great?

夫惟聖人為能愛其身，愛其身故愛其親，愛其親故愛其國，愛其國故愛其道。道者，所以保天下而兼利之也。未有危人之親而人不危其親者也，害人之身而人不害其身者也，天下交害之而身不亡者未之有也。然則危人適所以自危，害人適所以自害也，烏在其能私哉？

Only the sages truly understand how to cherish themselves: cherishing oneself, therefore cherishing one's relatives; cherishing relatives, therefore cherishing one's country; cherishing the country, therefore cherishing the Dao one holds. The so-called "Dao" is something used to preserve the world and benefit all under heaven. There has never been a case where someone harmed another's relatives and others did not harm his relatives, nor has there ever been a case where someone harmed another's body and others did not harm his body; if someone is harmed by all under heaven yet still survives, that has never happened. Therefore, harming others is precisely harming oneself, injuring others is precisely injuring oneself, so how can one ever think of seeking personal gain?

夫君子小人，其為愛身一也。君子之愛身也逺，小人之愛身也近；逺故大，近故小。小者非他也，智不及也。是故識其大者為大人，識其小者為小人，非其志之異也，識之蔽也。君子同於正，故其同大；小人同於邪，故其同小。邪正者，小大之分也。

A gentleman and a petty person are actually the same in cherishing themselves. The difference lies in their focus: the gentleman cherishes himself with a long-term perspective, while the petty person does so with a short-term view. Because the gentleman looks to the long term, his vision is vast; the petty person, looking only to the immediate, has a narrow vision. The so-called "smallness" is not due to any other reason but insufficient wisdom. Therefore, those who understand the great become great men, while those who understand only the small become petty persons. This is not because their aspirations differ, but because their understanding is obscured. The gentleman aligns with the right path, so his circle of alignment is broad; the petty person aligns with the wrong path, so his circle of alignment is narrow. Right and wrong are the boundaries between small and great.

何謂君子能通天下之志？天下之志，莫不欲利而惡害，欲安而惡危，欲治而惡亂。君子能安之、利之、治之，使天下猶一人也，此之謂能通天下之志。象曰：天與火，同人，君子以類族辨物。

What does it mean for a gentleman to be able to understand the aspirations of people throughout the world? The aspirations of people throughout the world are all the same: they desire gain and avoid harm, seek peace and avoid danger, desire stability and avoid chaos. A gentleman is able to bring peace to the world, bring benefit to the world, and bring stability to the world, making the entire world as one person. This is called being able to understand the aspirations of people throughout the world. The Great Image says: Heaven is above, fire is upward, both moving in the same direction, which is the Hexagram of Fellowship; the gentleman takes this as a model, distinguishing kinship and analyzing things.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。初者，動之始也。夫向於左者必背於右，附於前者必離於後，故同者必有所異也。初九出門同人無咎，言未有繫也。六二：同人于宗，吝。象曰：同人于宗，吝道也。宗，類也，類之中又有類焉，同其類者所同狹也，故吝。

The first line statement says: When going out, he harmonizes with others and does not commit any fault. The Small Image Commentary says: Going out and harmonizing with others, who would blame him? Sima Guang explains: The first line represents the beginning of action. Those facing left must be facing away from the right, and those close to the front must be distant from the back. Therefore, wherever there is harmony, there must be distinction. The first line "going out and harmonizing with others, without blame" indicates that he has not yet any personal attachments. The second line statement says: Harmonizing only within his own clan, there is regret. The Small Image Commentary says: Harmonizing only within the clan is the path to regret. Sima Guang explains: "Clan" refers to a category; within a category there are further subcategories. Harmonizing only with one's own subcategory limits the scope of harmony, hence there is regret.

九三：伏戎于莽，升其髙陵，三歳不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。九四：乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。九三伏戎于莽，九四乘其墉弗克攻吉，何也？三、四者，上下之際，同異之分也，故迭爭而交不勝也。伏戎于莽者，下襲上；乘其墉者，上陵下。上可變，下不可變，逆順之勢也。

The third line statement says: Hide the armed forces in the grassy wilderness, and ascend a high hill to observe, for three years without daring to attack. The Small Image Commentary says: Hiding the armed forces in the grassy wilderness is because the opponent is strong; for three years not daring to attack, where can one act with ease? The fourth line statement says: Having climbed the enemy's city wall, yet finally not attacking, it is auspicious. The Image Commentary says: Climbing the city wall, by righteousness should not attack; it is auspicious because it is returning to the right path after being trapped in a difficult situation. Sima Guang asked: Why does the third line say "hide the armed forces in the grassy wilderness," and the fourth line say "climb the city wall, but not attack, which is auspicious"? The answer is: The third and fourth lines are at the boundary between the upper and lower trigrams, the dividing line between harmony and opposition, so they are in conflict and neither can prevail. "Hide the armed forces in the grassy wilderness" is the lower trigram attempting to attack the upper trigram; "climb the city wall" is the upper trigram attempting to oppress the lower trigram. The upper trigram may still change its mind, but the lower trigram cannot commit an offense, this is due to the situation of right and wrong.

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。九五，君也，以中正而施同人者也。夫君子好同，小人好異，徳之未充，信之未孚，近者不服，逺者不懷，故號咷也。中則不阿，正則不私，不阿不私，天下歸之，始於憂勤，終於逸樂，故後笑也。

The line statement of the fifth line says: When harmonizing with others, one first wails and cries, then later laughs and rejoices, and after a great military victory, the forces reunite. The small image commentary says: At the beginning of harmonizing, one wails because the nine five maintains the middle and is upright; the reunion of great forces refers to the fact that both sides must first undergo some contest. Sima Guang explains: The nine five represents the ruler, who promotes harmonizing with others with the virtue of being in the middle and upright. The gentleman likes to seek harmony, while the petty person likes to create differences; when virtue is not yet sufficient and trust has not yet been established, those nearby do not submit, and those far away do not come to join, hence the wailing. Maintaining the middle means not favoring private interests, being upright means not being partial; not favoring private interests and not being partial, the world will all come to submit. Beginning with worry, labor, and hardship, and ending with ease and joy, hence the later laughter.

同者之與多，異者之與寡，寡不足以勝眾，故聖人在上，天下大同者，化於眾也。子曰：君子之道，或出或處，或黙或語，言跡之異也。二人同心，其利斷金，言道之同也。二人，言其寡也；金，物之難斷者也。二人同心猶可以斷，況於眾乎？同心之言，其臭如蘭，蘭，芬物也，言猶如是，況其道乎？羙之至也。

Those who seek harmony receive more support, while those who seek to differ receive less. The minority cannot overcome the majority, so when the sage is in power, the world can achieve great unity because everyone is influenced. Confucius said: The way of a gentleman is sometimes to take office, sometimes to retreat, sometimes to be silent, and sometimes to speak. Sima Guang explained: This refers to the fact that external actions may differ. Confucius also said: When two hearts are in harmony, their sharpness is sufficient to cut through metal. This refers to the fact that the inner way can be the same. The term "two people" is used to emphasize the small number of people, while metal represents something difficult to cut. Even two people with the same heart can cut through metal; how much more so can a multitude with the same heart? "Words of harmony, their fragrance is like orchid," orchid is a fragrant plant; speech can be so fragrant, how much more so can the way they uphold be beautiful? That is truly beautiful beyond measure.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。郊者，外也，不同於人而亦不異於人，是以無悔而志未得也。按序卦之義，否者，物不相交之卦也，不相交則異，異則爭，爭則窮，故受之以同人。同人者，所以通之也，物通則大有矣。

The line statement of Upper Nine says: To harmonize with others in the outskirts, there is no regret. The Small Image Commentary says: To harmonize with others in the outskirts, is because the mind's aspiration has not yet been realized. Sima Guang explains: "Outskirts" refers to the area outside the hexagram; Upper Nine neither harmonizes with others nor differs from them, so there is no regret, and the aspiration has not yet been realized. According to the meaning of the Sequence Commentary: The hexagram of Guai (Obstruction) is the hexagram where all things do not communicate with each other. When things do not communicate, differences arise; when differences arise, contention follows; when contention continues, there is no way out. Therefore, the next hexagram is Tongren (Harmony with Others). Tongren is used to restore communication among all things; when all things are communicated, they become rich, hence the next hexagram is Dàyǒu (Great Possession).

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。大有者何？富有之謂也。天子富有天下，諸侯富有其國，大夫富有其家，非得大有之道，烏能得其下乎？

The lower trigram of the Great Possession hexagram is Qian (Heaven), and the upper trigram is Li (Fire). The hexagram statement says: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment says: In the Great Possession hexagram, the yao at the fifth line, which is a yin line, occupies the honorable position, is centered and vast, and all five yang lines above and below respond to it. Therefore it is called "Great Possession." Its virtue is both strong and vigorous, and its brightness is splendid, following the heavenly way and moving in accordance with the seasons, so it is greatly smooth and unimpeded. Sima Guang explains: What is meant by "Great Possession"? It refers to being rich. The Son of Heaven is rich in the whole world, the feudal lords are rich in their own states, the ministers are rich in their own fiefs; if one does not master the way of Great Possession, how can one truly possess the people under him?

然則大有何故以柔為主？夫為人上者，言而人莫敢違也，動而人莫敢逆也，故戒之在剛也。夫上之所以能有下者，得其心也；得其心者，能以恩信結之也，故大有以柔中為主也。柔而不明，則前有讒而弗見，後有賊而不知；明而不健，則知善而不能舉，知惡而不能去：二者皆亂亡之端也。明以燭之，健以決之，居不失中，行不失時，然後能保有其眾而元亨也。

Then why does the Great Possession hexagram emphasize yao of flexibility? Because those in high positions speak without anyone daring to contradict them, and act without anyone daring to hinder them. Therefore, they should be warned to avoid stubbornness. Those in high positions can truly possess the people below because they have gained their hearts. To gain the people's hearts, they rely on using virtue and sincerity to connect with them. Therefore, the Great Possession hexagram emphasizes flexibility and gentleness. However, if flexibility lacks discernment, there will be unseen slander ahead and unknown villains behind; if discernment lacks strength, one will know good but be unable to promote it, know evil but be unable to remove it. Both situations are the beginning of disorder and downfall. Using discernment to see clearly and using strength to make decisions, maintaining the middle path in conduct and seizing the right moment in action, then one can retain the people and achieve great success.

然則大有何以上明而下健？曰：明勝於健則賞不失功，罰不失罪；健勝於明則反之。此大有所以當明也。象曰：火在天上，大有，君子以遏惡揚善，順天休命。火在天上，明之至也，至明則善惡無所遺矣。善則舉之，惡則抑之，上之職也。明而能健，慶賞刑威得其當，然後能保有四方，所以順天美命也。

Then why does the Great Possession hexagram place the symbol of brightness, Li (Fire), at the top and the symbol of strength and vigor, Qian (Heaven), at the bottom? The answer is: clarity surpasses strength and vigor; rewards will not miss those who have merited them, and punishments will not wrongly fall on the innocent. If strength and vigor surpass clarity, the result is the opposite. This is precisely why the Great Possession hexagram should take brightness as its primary quality. The Great Image says: fire high in the sky, this is the Great Possession hexagram; the gentleman takes inspiration from this, suppressing evil and promoting good, in accordance with the heavenly mandate of beauty and goodness. Sima Guang explains: fire in the sky signifies the utmost brightness; when brightness is at its peak, both good and evil are without omission. Seeing good, one promotes it; seeing evil, one suppresses it; this is the duty of those in authority. When both clarity and strength are present, rewards and punishments are properly applied, and thus one can maintain control over all directions. This is the meaning of following the heavenly mandate of beauty and goodness.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。九四：匪其彭，無咎。象曰：匪其彭無咎，明辨晰也。

The line statement of the first line says: There is no harm from lack of interaction, and it is not a mistake; if one can think of potential dangers while in a secure position, there will be no mistake. The small image commentary says: In the first line of the Great Possession hexagram, there is still no harm from lack of interaction. The line statement of the second line says: Using a large cart to carry goods, moving forward, there will be no mistake. The small image commentary says: Using a large cart to carry goods is because the goods are piled up in the cart and will not tip over. The line statement of the third line says: The duke presents tribute to the Son of Heaven and receives a reward, but the petty person is unable to do so. The small image commentary says: The duke presents tribute to the Son of Heaven; if a petty person were to do so, it would lead to misfortune. The line statement of the fourth line says: Not displaying excessive grandeur, there will be no mistake. The small image commentary says: Not displaying excessive grandeur and having no mistake is because he clearly distinguishes matters.

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。六五柔得尊位，大中而上下應之，故曰厥孚交如，言孚發於中而應之者交至也。夫以柔徳而主眾剛，推誠任物，易而無備，所可戒者在於無威，故曰威如吉。此聖人所以儆戒人君優遊不暴、柔而不立者也。為人君者，剛而不暴，柔而不可犯，此所以為皇極之道。上九：自天佑之，吉無不利。象曰：大有上吉，自天佑也。

The line statement for the fifth line says: His sincerity causes the upper and lower to respond to each other, and he maintains dignity, which is auspicious. The Small Image Commentary says: Sincerity causes mutual response, using sincerity to inspire the hearts of others; having dignity brings auspiciousness, because he is too approachable and lacks vigilance. Sima Guang explains: The fifth line, a yin line in a noble position, is in the center and broad, with all above and below responding to it. Therefore, it says "His sincerity is mutual," meaning sincerity comes from the heart, and those who respond to him come in great numbers. With the virtue of gentleness leading many strong lines, he treats things with sincerity, is approachable and without vigilance, and what should be guarded against is the lack of dignity. Therefore, it says "Dignified and auspicious." This is precisely what the sage uses to warn those rulers who are indecisive, lenient, and not strict, who are weak and cannot stand firm. As a ruler, one should be strong without being cruel, gentle without being vulnerable, which is the meaning of "the great norm" as stated in the "Hong Fan." The line statement for the top line says: The blessing from heaven descends, auspicious and without any disadvantage. The Small Image Commentary says: The top line of the Great Possession hexagram is auspicious because it receives the blessing of heaven.

艮下坤上。謙：亨，君子有終。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，卑而不可逾，君子之終也。人之將有行也，將有為也，施之以謙則無不通也。君子之徳誠盛矣，業誠大矣，不謙以持之，則無以保其終也，故夫謙者，君子之終也。

The lower trigram of the Hexagram of Humility is Gen (Mountain), and the upper trigram is Kun (Earth). The Hexagram Statement says: Humility, is smooth and unimpeded; the gentleman can maintain good beginning and good ending. The Commentary on the Judgment says: Humility is smooth and unimpeded because the heavenly way descends to assist all things and becomes prominent, while the earthly way is lowly but its energy ascends. The heavenly way reduces fullness to increase humility, the earthly way changes fullness to flow into humility, the spirits reduce fullness to bestow blessings on humility, and human way detests fullness and prefers humility. A humble person, though in a high position, increases his virtue; though in a low position, no one can surpass him. This is the gentleman's good ending. Sima Guang explains: When a person is about to take action or achieve something, if he acts with humility, there will be no obstacle. The gentleman's virtue is indeed great, his endeavors are indeed grand, but if he does not hold on with humility, he cannot maintain a good ending. Therefore, humility is the means by which the gentleman achieves a good ending.

象曰：地中有山，謙，君子以裒多益寡，稱物平施。初六：謙謙君子，用渉大川，吉。象曰：謙謙君子，卑以自牧也。六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。九三：勞謙君子，有終吉。象曰：勞謙君子，萬民服也。勞謙，有勞而謙者也。

The Great Image Commentary says: A high mountain hidden in the earth, this is the卦 of Humility; the gentleman takes this as a model, reducing excess and supplementing deficiency, measuring the amount of things and giving fairly. The Line Statement of the initial line says: A gentleman who is humble and humble again, using this attitude to cross a great river, is auspicious. The Small Image Commentary says: A gentleman who is humble and humble again, is cultivating himself with a lowly attitude. The Line Statement of the second line says: The name of humility is far spread abroad, maintaining the correct position is auspicious. The Small Image Commentary says: The name of humility is far spread and maintaining the correct position is auspicious, because this humility comes from the heart and brings gain. The Line Statement of the third line says: A gentleman who has merit but remains humble, can maintain a good end, and is auspicious. The Small Image Commentary says: A gentleman who has merit but remains humble, the people all are pleased and convinced. Sima Guang explains: What is called "lao qian" (laborious humility) is a person who has merit but still remains humble.

六四：無不利，撝謙。象曰：無不利，撝謙，不違則也。六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。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。

The line statement for the fourth line says: There is no disadvantage, because it can carry out and practice the virtue of humility. The small image commentary says: There is no disadvantage and can carry out the virtue of humility, because it does not violate the principles. The line statement for the fifth line says: Although oneself is not rich, it can bring people from the nearby regions to follow, it is appropriate to launch military campaigns, and there is no disadvantage. The small image commentary says: It is appropriate to launch military campaigns, to attack those who do not submit. The line statement for the top line says: The virtue of humility is widely known, it is appropriate to mobilize the army to attack one's own vassal states. The small image commentary says: The virtue of humility is widely known, because the heart's aspirations have not yet fully realized, so it is appropriate to send troops to attack the vassal states.

坤下震上。豫：利建侯行師。彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！

The lower trigram of the Yu hexagram is Kun (Earth), and the upper trigram is Zhen (Thunder). The hexagram statement says: Yu means it is appropriate to grant fiefs to feudal lords and to mobilize troops. The commentary on the judgment says: In the Yu hexagram, the yang line nine in the fourth position gains support from the multitude of yin lines, thus enabling its aspirations to be carried out. Acting in accordance with the situation, this is Yu. Yu means acting in accordance with the situation, so the movement of heaven and earth is also like this;何况 the affairs of granting fiefs to feudal lords and mobilizing troops? Heaven and earth move in accordance with the way, so the sun and moon move without error, and the four seasons change without mistake. The sage acts in accordance with the people's sentiments, so punishments are clear and the people are loyal. The situation and meaning contained in the Yu hexagram are indeed profound.

象曰：雷出地奮，豫，先王以作樂崇徳，殷薦之上帝，以配祖考。雷出地者，春分候也。春分之時，雷迅出地以動萬物，萬物莫不奮迅悅豫而從之也。豫，喜意也，作樂所以飾喜也。薦之上帝，以配祖考，用樂之盛者。

The Great Image Commentary says: Thunder arises suddenly from beneath the earth, which is the meaning of the hexagram Yu; the former kings modeled themselves upon this, creating music and promoting virtue, and solemnly presenting music to the Heavenly Deity, with ancestors accompanying. Sima Guang explains: Thunder arising from the earth corresponds to the seasonal phenomenon of the spring equinox. At the time of the spring equinox, thunder bursts forth swiftly from the earth, stirring all things, and nothing does not rise up, rejoice, and follow along. "Yu" means joy, and composing music is precisely to embellish this joy. Presenting music to the Heavenly Deity and offering ancestors as companions is the most grand occasion for the use of music.

初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。六三：盱豫，悔；遲，有悔。象曰：盱豫有悔，位不當也。九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。上六：冥豫成，有渝，無咎。象曰：冥豫在上，何可長也。

The line statement for the first line says: Excessively displaying joy and happiness, leading to misfortune. The small image commentary says: The first line displaying joy and happiness leads to misfortune because the mind has reached its limit. The line statement for the second line says: Upright and firm like a rock, without waiting for the end of the day, one can perceive the signs and act accordingly, maintaining uprightness brings good fortune. The small image commentary says: Without waiting for the end of the day and maintaining uprightness brings good fortune because the second line is in the center and has the correct position. The line statement for the third line says: Flattering above in pursuit of joy, inevitably leading to regret; if hesitating and not changing, even greater regret will follow. The small image commentary says: Flattering in pursuit of joy and resulting in regret is because the position occupied is inappropriate. The line statement for the fourth line says: Joy arises from others, great gains are achieved; do not suspect, friends will gather like hair tied with a hairpin. The small image commentary says: Joy arising from others and great gains are achieved because the mind is greatly put into action. The line statement for the fifth line says: Holding onto this position is like being ill, yet remaining alive for a long time. The small image commentary says: The fifth line is like being ill because it is overstepping the fourth line's strong line; remaining alive for a long time is because its virtue in the center has not been lost. The line statement for the sixth line says: Immersed in joy has become fixed, if there is a change, there will be no fault. The small image commentary says: Being in darkness due to joy and occupying the top position of the entire hexagram, how can this last long?