The thirteenth hexagram, "Tong Ren" (Union with Others), consists of the upper trigram Qian (Heaven) and the lower trigram Li (Fire).

同人：同人于野，亨。利涉大川，利君子貞。初九，同人于門，無咎。六二，同人于宗，吝。九三，伏戎于莽，升其高陵，三歲不興。九四，乘其墉，弗克攻，吉。九五，同人，先號咷而後笑，大師克相遇。上九，同人于郊，無悔。

The Hexagram Statement of the Hexagram of Fellowship says: To be in harmony with others in the vast open fields, it is prosperous; it is appropriate to cross a great river, and it is appropriate for the gentleman to maintain correctness. The First Line: To go out and be in harmony with others at once, there is no fault. The Second Line: To be in harmony only within one's own clan, inevitably leads to hardship and regret. The Third Line: To hide troops in the grassy wilderness and climb a high hill to look around, yet for three years no action is taken. The Fourth Line: To reach the walls of the opposing side, yet ultimately not launch an attack, it is auspicious. The Fifth Line: To be in harmony with others, first crying aloud, then laughing, after the great army has won, they meet each other. The Top Line: To be in harmony with others in the nearby suburbs outside the city, there is no regret.

同人者，人我如一之義。卦德上乾健、下離明，明而行健，健而通明，誠中達外，成己成物，故謂同人。此混俗和光，善與人同之卦，承上泰卦而來。泰者，陰陽相當，健順如一也。

"The Hexagram of Fellowship" means harmony between people and oneself. The virtue of this hexagram is: the upper trigram is Qian (Heaven), representing strength and perseverance, and the lower trigram is Li (Fire), representing brightness. Because of clarity, one can act with strength and perseverance; because of strength and perseverance, one can achieve brightness. Sincerity resides within and extends outward, achieving both oneself and others. Therefore, it is called "Fellowship." This is a hexagram that blends with the common people, contains its radiance, and is skilled in harmonizing with others. It follows the previous hexagram, "Great Communication," which discusses the balance of yin and yang, and the unity of strength and smoothness.

修道者，至陰陽相當，健順如一，聖胎已結，可以混俗和光，以修向上事矣。但混俗和光，須要大公無私，在於無我。無我則無人，無我無人，則人我之心去。人我之心去，則人即是我，我即是人，如天之無物不覆，如日之無處不照，可以物我歸空，如同人于野，同而未有不亨者也。

A person who practices the Way cultivates until yin and yang are in balance, and the virtues of strength and harmony are unified, and the "sacred embryo" has been formed. At this point, they can blend with the common people and conceal their brilliance, proceeding to further cultivation. However, to blend with the world and conceal one's light, one must be completely impartial and selfless. The key lies in "no self." Without a self, there is no person; without self and person, the mind of opposition between self and others is removed. When the mind of self and others is removed, others become me and I become others, like heaven that covers all things without discrimination, like the sun that shines everywhere without exception. One can thus achieve the state where both things and self are unified in emptiness. In this state, one can harmonize with others in the wilderness, and harmony brings universal success.

野為曠遠無人之處，同人如在野，則無我相，無人相，無眾生相，是能實心同人矣。但能同之於順，不能同之於逆，能同之於平易，不能同之於危險，則同之不是實心，而終不得亨。曰利涉大川者，以其大險大難之境。若能同去，則其無險無難之處，無往不利矣。

"Wild" refers to a remote and uninhabited place; to be harmonious with others as if in the wilderness means there is no self, no other person, no sentient beings, and this is true sincerity in harmonizing with others. If one can only harmonize in favorable conditions but not in adverse ones; can only harmonize in easy situations but not in dangerous ones, then such harmony is not genuine and will ultimately not lead to success. The hexagram statement says "favorable for crossing great rivers," which refers precisely to situations of great danger and difficulty: if one can harmonize through such perilous circumstances, then in places without danger, success will naturally come effortlessly.

世之凡夫俗子，未嘗無有同人者，但多出於私而不得其正，可同者同之，不可同者亦同之，非同人于野之旨，故涉川之利，其必利於君子之貞乎。君子者，同之以正，而不同之以心。正者，同理而已。心有變遷，理無變遷，以理而同，則無心，無心則人我之見俱化，推理是守，內可以成己，外可以成物，明以照遠，健以直行，健明兩用，剛柔相濟，內不失已，外不傷人，圓陀陀，光灼灼，淨倮倮，赤灑灑，立於萬物之中，而不為萬物所屈，處於陰陽之內，而不為陽陰所拘矣。

In the world, ordinary people may not entirely lack the ability to harmonize with others, but most do so out of selfishness and thus fail to act rightly. They harmonize where they should not and fail to harmonize where they should. This is not the true meaning of "harmonizing with others in the wild." Therefore, the benefit of crossing a great river must surely rest upon the righteousness of the gentleman. The gentleman harmonizes with others by following the right path, not by selfishness. What is called "right" is simply aligning with "reason." The mind may change, but reason remains constant. By harmonizing according to reason, there is no selfishness; without selfishness, personal biases and distinctions vanish. Devoting oneself entirely to seeking and upholding reason, one can cultivate oneself inwardly and benefit others outwardly. With brightness illuminating the distant and strength advancing directly, both vigor and clarity are used together, with firmness and flexibility balanced. Inwardly, one does not lose oneself; outwardly, one does not harm others. At that time, one stands amidst all things without being bent by them, existing within yin and yang without being confined by them.

初九，在同人之時，剛而能明，將欲出門同人，不遽出門，先辨其是非可否，而後同。同之能以無咎者，此剛而謹始之同也。六二，居於內體，與二陽同處，是同人于宗，僅能同之於親，不能同之於疏，乃同人羞吝之道，此柔而不遠之同也。

Initial line: Initially, it is in a time of harmony and unity. It is strong and vigorous, yet capable of discernment. About to go out to harmonize with others, it does not rush out, but first clarifies the right and wrong, then proceeds to harmonize. Thus, such harmonizing has no mistakes. This line corresponds to harmonizing that is strong and vigorous, yet cautious from the beginning. Second line: It is in the center of the inner trigram, sharing the same position with two yang lines. This is called 'harmonizing with the clan,' meaning it can only harmonize with close ones, not distant ones. It is the way of harmonizing that inevitably involves some shame or regret. This line corresponds to harmonizing that is weak and limited in scope.

九三，剛明太過，自尊自大，問或同人出於勉強，不由自然，如伏戎于莽，升其高陵也。高陵之同，順我者能同，逆我者不能同。如此之人，雖三歲之久，終不能興同人之事，此剛而勉強之同也。九四，以剛乘剛，彼強我勝，彼我不能同心，如乘其墉而弗克攻矣。然剛而能柔，不能同而不強攻，亦同人之吉道，此剛而能柔之同也。

Nine in the Third line: Being strong, vigorous, and clear-sighted is excessive, leading to self-importance. Occasionally agreeing with others is forced rather than natural, like hiding troops in the grass and then climbing a high hill to look around. Standing on the high hill, one agrees with those who align with one's ability but refuses to agree with those who oppose it. Such a person, even after three years, will not be able to establish a harmonious endeavor. This line corresponds to forced and rigid harmony. Nine in the Fourth line: Using strength to overpower strength, when the other is strong, one insists on surpassing them, resulting in lack of unity. It is like reaching the enemy's city walls but failing to attack. However, being strong yet capable of turning to gentleness, and refraining from forced attacks when harmony is not possible, this is a fortunate path within harmony. This line corresponds to harmonious cooperation that can shift from strength to gentleness.

九五，剛健中正，道全德備，先無人同，而終必有同者，是同人先號咷而後笑也。夫道高者毀來，德修者謗興，知音之少，亦無足怪。然成己之後，而欲成物，大公無私，以正而同，如大師克之，久則誠能動物，方且人人尊服，而皆同之，何患知音之不遇哉！此大公無私，利涉大川之同也。

The line statement for the fifth line of the Nine Five: It is strong and vigorous, occupying the central position and being upright. His way is complete and his virtue is perfect. At first, no one is willing to agree with him, but in the end, surely someone will come to agree with him. This is what the line statement means: first he loudly weeps, then he laughs. Those who have high virtue attract slander, and those who have cultivated good virtue provoke criticism. True understanding is rare, which is not surprising. However, after achieving himself, he still wishes to achieve others, being completely impartial and using the right way to agree with others. It is like a great army finally achieving victory. Over time, sincere intentions can move external things, and everyone will respect and admire him and agree with him. Why worry about not finding a true understanding person? This line corresponds to being completely impartial and capable of crossing great rivers and dangerous waters in order to achieve agreement.

上九，剛以柔用，在塵而能出塵，處世而能出世，外雖同而內不同，如同人于郊。於郊之同，大智若愚，大巧若拙，境遇不得而移，不致悔而自無悔，此和而不流之同也。然則同人之道，須要通權達變，量時度務，同之得正為貴，以正而同，既健且明，無往而不可同，無往而有苟同，同人于野之旨得矣。

The upper ninth line: It is strong and vigorous yet applies itself with gentleness, being amidst the world yet transcending it, existing in the world yet surpassing it. Though its exterior appears the same as others, its interior does not follow along. It is like harmonizing with people in the suburbs. Harmonizing in the suburbs, great wisdom appears as foolishness, great skill appears as clumsiness. His circumstances do not shake him, and he does not need to deliberately guard against regret, for there is naturally no regret. This line corresponds to harmonizing in a manner that is harmonious yet not following the current. Thus, the way of harmonizing with people must be flexible and adaptable, assessing the situation and carefully considering matters, valuing harmonizing in a proper way. Harmonizing by the right path is both strong and bright, so there is no place where harmonizing is not possible, and no place where it becomes mere superficial conformity. The essence of "harmonizing with people in the wild" is thus attained.

大有：元亨。初九，無交害。匪咎，艱則無咎。九二，大車以載，有攸往，無咎。九三，公用亨于天子，小人弗克。九四，匪其彭，無咎。六五，厥孚交如，威如吉。上九，自天佑之，吉無不利。

The Hexagram Statement of 《Dà Yǒu》 says: Greatness is smooth and unimpeded. The First Line: If one does not interact with external things, there will be no harm; it is not a fault, and if one can endure hardship, there will be no fault at all. The Second Line: Using a large cart to carry goods, proceeding on a journey, there is no fault. The Third Line: The Duke presents his produce to the Son of Heaven, but the petty person cannot bear such a task. The Fourth Line: Not displaying one's grandeur, there is no fault. The Fifth Line: His sincerity resonates with others, yet he does not lose his dignity, which is auspicious. The Top Line: Receiving assistance from Heaven, it is auspicious and nothing is unsmooth.

大有者，有之大也。卦德上離明、下乾健，明以行健，健中出明，愈健愈明，愈明愈健，故謂大有。此富有日新，嚴以治內之卦，承上否卦而來。否者陰氣用事，陽氣退讓，認假失真，蔽塞靈竅，日晦日暗，本來天德全無矣。若欲復還天德，無中生有，非健明之道不能。

"The Great Possession" refers to the vastness of what is possessed. The moral quality of this hexagram is: the upper trigram is Li (Fire), representing brightness, and the lower trigram is Qian (Heaven), representing strength and vigor. By using brightness to carry out strength and vigor, and by generating brightness from strength and vigor, the more strength and vigor there is, the brighter it becomes, and the brighter it becomes, the stronger and more vigorous it is. Therefore, it is called "The Great Possession." This is a hexagram of wealth that is renewed daily and of strict self-cultivation, following the previous hexagram, "The Oppression." "The Oppression" discusses the dominance of yin energy, the retreat of yang energy, the loss of truth through illusion, the blocking of the clear and luminous passageways, and the increasing darkness and confusion. The original Heavenly Virtue is entirely lost. If one wishes to restore the Heavenly Virtue and generate existence from non-existence, one must take the path of strength and vigor and brightness.

何謂健？一念純真，剛強不屈者是也。何謂明？燭照萬事，虛靈不昧者是也。能健則心堅志遠，無道不修，無德不立，而富有；能明則辨理透徹，真知確見，有善即遷，有過即改，而日新。既健且明，內有主宰，萬物難移，於是真履實踐，如天上有日，光照一切，無物不覆，無物能瞞。大地裡黃芽長遍，滿世界金花開綻，信步走去，頭頭是道，有之大而行之遠，元而未有不亨者也。

What does "jian" mean? It means a single thought that is pure and true, strong and unyielding. What does "ming" mean? It means illuminating all things while remaining clear and lucid. If one is strong and vigorous, the mind becomes firm and the aspirations reach far, so no path of Dao is unwilling to cultivate, and no virtue is unwilling to establish, thus becoming rich. If one is enlightened, one can discern principles clearly, possess true knowledge and firm views, immediately follow goodness when encountered, and immediately correct faults when recognized, thus constantly renewing oneself. Being both strong and vigorous and bright and clear, one has a firm inner master, and nothing in the outer world can shake one. Thus, one can truly practice and embody the Dao, just as the sun in the sky shines upon all things, covering everything without exception, and nothing can hide from its light. At that time, the "yellow sprout" will spread throughout the land, and the "golden flowers" will bloom all over the world—these two phenomena are the signs of the successful inner alchemy and the emergence of true energy. Walking freely, everywhere is the Dao. What one possesses is vast, and what one practices is profound, thus originating and never encountering any obstruction.

初九，在大有之始，所有不大，正當潛修密煉，不可因外物而傷內真者，是以無交害匪咎也。然不交於外物，倘有妄念內生，亦即是物，仍是有害有咎，惟艱以處之，煉已持心，假者去而真者來，不有者能有，方能始終一無所咎矣。此初有須當靜養於內也。九二，剛健得中，已富有於內，如大車以載，能以任重，可以不為外物所傷矣。然德克於內，須驗於外，唯有攸往，事上境上，輕輕過去，不動不搖，方是大有，而內外一無所咎矣。此已有須當驗之於外也。

The first line, Initial Nine: It is at the beginning of Great Possession, and what is possessed is not yet extensive. One should therefore concentrate inwardly and cultivate secretly, not allowing external things to harm the true essence within. Hence the line statement says, "No harm from interaction, no fault." However, even though one does not interact with external things, if false thoughts arise within, these false thoughts are also external things, and they still bring harm and fault. Only by maintaining a difficult and steadfast mind, refining oneself and holding the mind firmly, can the false be removed and the true arrive. What was originally not present can then become present, and thus one can remain without fault from beginning to end. This line corresponds to the practice of: At the beginning of possession, one must cultivate inwardly. The second line, Nine in the Second: It is strong and upright, and occupies the central position. Within it is already rich, like a large cart carrying heavy loads, capable of bearing weight and not being harmed by external things. However, although virtue is established within, it must also be verified externally. Only by moving forward, passing through matters and situations lightly, without disturbance or entanglement, can one truly possess Greatness, with no fault inside or outside. This line corresponds to the practice of: When one has already possessed, one must verify it externally.

九三，剛居剛位，有之大而行之大，能以完全天德，如公用享于天子也。公用之享於天子者，剛正有為之才；修道之享於天者，剛正有為之德。以德享天，自命不凡，方且與天為配，何礙於大。若夫剛而不正之小人，無而為有，予聖自雄，適以違天，焉能享天？此大有，須貴剛之得正也。

Nine in the Third line: A strong line in a strong position, possessing great power and acting with great scope, can fully realize the innate virtue. Just as a marquis presents his resources to the Son of Heaven, a marquis can present to the Son of Heaven because of his upright and capable talent; a cultivator can ascend to present to Heaven because of his upright and capable virtue. Using virtue to present to Heaven naturally leads to an extraordinary aspiration, which can be matched with Heaven, so what is there to hinder this 'greatness'? As for those strong but not upright petty persons, who have nothing yet pretend to have it, who self-proclaim as sages and display their heroism, they precisely contradict Heaven's will, how can they present to Heaven? This line indicates: In the matter of Greatness, what is precious is being strong yet upright.

九四，剛明兼備，有健不恃，有明不用，是匪其彭也。匪彭之剛明，外示不足，內常有餘，有者愈有，大者愈大，自無得而復失之咎。此大有，尤貴剛而能柔也。六五，柔順虛心，自信一己之無，而知他人之有，以柔求剛，借剛濟柔，是以厥孚交如，威如吉也。五本無威，以其能交於剛，雖愚必明，雖柔必強，無即能有，小即能大。此未有須當求人之有也。

Nine in the Fourth line: Both strong and vigorous and bright and radiant are present, but without relying on strength and without showing off brightness. This is called "Fēi qí péng," meaning not showing off one's grandeur. Not showing off, though outwardly seeming insufficient, has plenty within. The more one has, the more one gains; the greater one becomes, the more one grows. Thus, there is no mistake of losing what one has already gained. This line indicates that in the matter of Great Possession, especially valuable is being strong yet flexible. Six in the Fifth line: Gentle and humble, aware of one's own lack and recognizing others' possession, one uses gentleness to seek strength, and borrows strength to supplement gentleness. Therefore, the line statement says, "Ju fú jiāo rú, wēi rú jí," meaning mutual trust is like this, and with dignity, it is auspicious. The Fifth line, originally without authority, gains it by connecting with the strong and yang. Even if one is foolish, one becomes wise; even if one is weak, one becomes strong. What one originally lacks can become possessed, and what is small can grow great. The practice associated with this line is: when one has nothing, one must seek what others possess.

上九，在大有之終，剛柔相當，健明如一，渾然天理，金丹凝結，我命由我不由天，是以自天佑之，吉無不利也。天之所以命於人者，健德。人之所以順乎天者，明德。以明保健，天命常在，天命在而天即佑之。此大有，須當全天之有也。然則大有實學，非健以治內，明以應外者不能行。既健且明，未有者而能有，已有者而能大，健明兩用，實腹虛心，富有日新之道盡矣。

The top line: It is at the end of the Great Possession. The strong and the gentle are in balance, the vigorous and the bright are united, forming a complete heavenly principle. The golden elixir is formed, and my life is under my own control rather than determined by heaven. Therefore, the line statement says, "If heaven supports you, it is auspicious and nothing will be unprofitable." What heaven gives to humans is the virtue of strength and vigor; what humans use to follow heaven is the virtue of brightness. Using brightness to support strength and vigor, the heavenly mandate remains constant. When the heavenly mandate remains constant, heaven naturally supports him. The practice corresponding to this line is: at this point in Great Possession, one must fully preserve the part given by heaven. From this we can see that the true study of Great Possession cannot be practiced by those who merely use strength and vigor to govern the mind and brightness to deal with external things. Being both vigorous and bright, what is originally absent can become present, and what is already present can become great. Using both strength and brightness together, the abdomen is full while the heart is empty, and the principle of constant renewal is rich. At this point, the explanation is complete.

謙：亨，君子有終。初六，謙謙君子，用涉大川，吉。六二，鳴謙，貞吉。九三，勞謙，君子有終，吉。六四，無不利，撝謙。六五，不富以其鄰，利用侵伐，無不利。上六，鳴謙，利用行師，征邑國。

The Hexagram of Humility states: It is smooth, and the superior man can be good at the beginning and maintain it to the end. The first line: A superior man who is humble again and again, using this virtue of humility to cross a great river, is auspicious. The second line: The virtue of humility arises and is heard, maintaining the correct position is auspicious. The third line: Having merit yet still being humble, the superior man is good at the beginning and maintains it to the end, auspicious. The fourth line: There is no disadvantage, everywhere practicing the virtue of humility. The fifth line: Not waiting for his own wealth, he can lead his neighbors, it is appropriate to go to war, there is no disadvantage. The sixth line: The name of humility is known outside, it is appropriate to move the army to attack his own territory.

謙者，有而不居之義。卦德上坤順、下艮止，剛止於內，柔順於外，內剛而外柔，故謂謙。此以陰保陽之卦，承上同人而來。同人者，混俗和光，以明用健也。以明用健，健不妄用，非涵養深厚者，不能行。涵養之功，即以陰保陽之功。以陰保陽，所以虛極靜篤，止於其所也。

"The卦 'Qian' means having something but not claiming it. The moral quality of this hexagram is: the upper trigram is坤 (Kun), representing flexibility and yielding, and the lower trigram is艮 (Gen), representing stillness and cessation. The strong and yang force stops within, while the flexible and yielding appears outwardly. Inside it is strong and yang, outside it is flexible and yielding, hence it is called 'Qian'. This is a hexagram where yin protects yang, following the previous hexagram 'Tong Ren'. 'Tong Ren' discusses blending with the masses and restraining one's brilliance, using brightness to guide strength. Using brightness to guide strength ensures that strength is not misused; only those with deep cultivation can achieve this. The practice of cultivation is the practice of using yin to protect yang. Using yin to protect yang requires being extremely humble and profoundly still, resting securely in the place where one should be."

艮為死我之處，坤為生我之處，未死先學死，陽之止也。不生即長生，陰之順也。陽止者，止假陽、養真陽也；陰順者，運真陰、退假陰也。假陽上而真陽存，是謂養；假陰退而真陰現，是謂順。能養能順，嚴以治己，虛以應物，心愈低而道愈高，外不足而內有餘，順理順人，止於至善之地而不遷，此謙道之所以亨也。

Geng is the place where I am destined to die, and Kun is the place where I am born. Before dying, I first learn to die; this is the yang "stop." Not indulging in false life leads to true longevity; this is the yin "following."the so-called yang stop means stopping the false yang and nurturing the true yang;the so-called yin follow means transforming the true yin and removing the false yin. When false yang is stopped and true yang is preserved, this is called cultivation; when false yin is removed and true yin appears, this is called following. Being able to cultivate and follow, one will govern oneself strictly, receive external matters with humility, the more humble the heart, the higher the spiritual attainment, the more outwardly deficient, the more internally abundant, following both heavenly principles and human sentiments, resting in the highest good without moving. This is why the way of humility is smooth and unobstructed.

然能謙之於始，不能謙之於終，是有始無終。止之不固，順之不當，謙之假而不真，亦不得亨。惟修道君子，於止知其所止，虛其所有，示其所無，一念純真，有始有終，尊道而行，愈久愈力，故得先天之氣，自虛無中來，凝結而成丹。若非君子無而為有，虛而為盈，自滿自足，雖外恭而內不敬，始勤終怠，必至止真陽而用假陽，順人慾而背天理，不但不吉，而且不亨，何足以為謙哉？

However, if one can only be humble at the beginning but not at the end, that is being without beginning and end: the foundation is not solid, the compliance is not appropriate, humility is false rather than true, and thus cannot achieve success. Only the virtuous person who cultivates the Way knows when to stop and knows what he should stop at, he empties all that he possesses, and displays only what he lacks. With a single thought of sincerity, he has both beginning and end, reveres the Great Dao and acts accordingly, the more time passes, the more effort he puts in, thus he can obtain the "Earlier Heaven's Qi"—that primordial energy arising from the void, condensed into a pill. If one is not such a virtuous person, he has nothing yet pretends to have it, is empty yet pretends to be full, is self-satisfied and self-sufficient, outwardly respectful but inwardly not truly reverent, starts with diligence but later becomes slack, he will inevitably stop the true yang and use the false yang, comply with human desires and violate heavenly principles, not only not auspicious, but also not harmonious, how can he be called humble?

初六，其性柔順，固自能謙，又居卑下，不敢先人，是謂謙而又謙之君子。如此之謙，順固能謙，逆亦能謙，用涉大川之險，無有不致吉者。此柔而自下之謙也。六二，柔順中正，以無能而順有能，是謂鳴其謙也。謙而至鳴，示己之無；尊人之有，虛心即能實腹，謙而即得其吉者，此柔而順剛之謙也。

The first line, Six at the Beginning: By nature gentle and compliant, it originally possesses humility, and it is situated in a low position, not daring to take precedence over others. This is called humility twice over. Such humility can be practiced in favorable circumstances, and also in adverse ones. Using it to cross a great river, there is no failure to gain good fortune. This line corresponds to humility that is gentle and self-effacing. The second line, Six in the Second: Gentle and compliant, it is in the center and upright. By its own lack of ability, it complies with those who are capable. This is called 'humility expressed through sound.' Humility that is expressed through sound shows one's own lack and respects others' possessions. When the heart is empty, the belly becomes full; one humility brings good fortune. This line corresponds to humility that is gentle and compliant with the strong and yang.

九三，以一陽而居於群陰之中，能以謙道點化群陰，是謂勞謙也。謙而至勞，其德日大，其心日小，我謙而人自謙，非真心實意之君子不能。此剛而有終之謙也。六四，柔而守正，既能謙於有德，又能謙於無德，既能謙於尊上，又能謙於卑下，是謂撝謙也。謙而至撝，左之右之，隨在皆然，此柔而無不利之謙也。

The third line: A yang line in the midst of many yin lines, able to use the way of humility to influence the yin lines, is called "lao qian" (exerting oneself in humility), having merit yet remaining humble. Humility that involves exertion leads to ever-growing virtue and ever-humbling heart. When I humble myself, others will naturally do the same; a true gentleman does not do this insincerely. This line corresponds to a humble virtue that is strong and persevering. The fourth line: Gentle and upright, it can be humble towards those with virtue and also towards those without virtue; it can be humble towards superiors and also towards inferiors. This is called "hui qian" (extending humility), practicing humility everywhere. When humility is extended, whether to the left or the right, it is always appropriate regardless of one's position. This line corresponds to a humble virtue that is gentle and always favorable.

六五，柔而得中，不但自謙，亦能化人于謙，是以不富以其鄰。鄰為相近之人，又在順體，能化於近，不能化遠，非是真謙。能化於順，不能化逆，亦非真謙，利用侵伐，利用於遠逆矣。謙至逆順不拘，遠近皆通，其行無往而不利矣。此尊而能以虛心之謙也。

Six Five Line One: Gentle and proper in position, not only is the line itself humble, but it can also influence others to be humble as well. Therefore, the line statement says, "Not rich with its neighbor." "Neighbor" refers to those nearby. This line is also located within the hexagram of Kūn, which represents gentleness. Therefore, it can only influence those nearby and not those far away, and thus cannot be considered true humility. It can only influence those who are in harmony with it, but not those who are contrary. Therefore, it says "Useful for invasion and warfare," meaning that this virtue of humility should also be applied to distant places and adverse situations. When humility is not restricted by whether the situation is favorable or adverse, or by proximity, then wherever it is applied, it will be beneficial. This line corresponds to a person in a high position who remains humble and open-minded.

上六，自尊自大，有己無人，是謂鳴謙。謙鳴於上，自不能謙，焉能化人于謙？是以利用行師，征邑國也。邑國，近我順我者也。近我順我者，且用行師征之，而後得利，何況遠我逆我者乎？此尊而不能自卑之謙也。

The sixth line at the top: self-respect and self-importance, only knowing oneself and not others, this is called 'making humility known,' yet it is merely spreading the name of humility outward. The name of humility is only proclaimed above, but in reality, the person is not humble. How can such a person influence others to be humble? Therefore, the line statement says 'it is advantageous to use military force, to conquer nearby states.' 'Nearby states' refer to those close to me and obedient to me; even these must be conquered by force to gain advantage, let alone those distant and rebellious. This line corresponds to a false humility where one holds a high position but does not humble oneself.

謙之為道居多，或剛而能謙，或柔而能謙，或謙子柔，或謙於剛，總以謙虛自卑為貴。虛心則能實腹，自卑則能登高，借陰濟陽，不在是乎。噫！謙受益，滿招愆。謙之一字，其事雖微，其功最大，學者能于謙之一字作實落功夫，有始有終行去，則內而陰陽和，外而人我通，氣質化而天真獨露，生氣常存，何患金丹不結、大道不成哉。

The path of humility is varied: some are strong yet humble, others weak yet humble; some humble the weak, others the strong. In the end, humility and self-abasement are precious. Only with a humble heart can one have a full mind; only by being lowly can one reach high. Using yin to supplement yang, is this not exactly what it is? Alas! Humility brings benefit, while self-satisfaction brings misfortune. The character "humility" may seem small, but its effect is great. If a person who studies the Way can make solid efforts on the character "humility," and carry it through from beginning to end, then internally yin and yang will harmonize, and externally, others and oneself will communicate. The nature will change, and the true self will naturally appear. Vitality will remain constant and unceasing. Why worry about not achieving the golden elixir or attaining the great Way?

豫：利建侯行師。初六，鳴豫，凶。六二，介于石，不終日，貞吉。六三，盱豫悔，遲有悔。九四，由豫，大有得。勿疑，朋盍簪。六五，貞疾，恆不死。上六，冥豫，成有渝，無咎。

The Hexagram Statement of 豫 says: It is appropriate to enfeoff vassals and deploy troops. The First Line: To proclaim ease and comfort loudly, brings calamity. The Second Line: Upright and firm as a rock, there is no need to wait until the next day to decide on action, uprightness brings good fortune. The Third Line: To look with wide eyes upon others' ease and comfort brings regret, further delay brings more regret. The Fourth Line: The ease and comfort of the people comes from him, great gain is obtained; do not hesitate, friends will gather like scattered hair drawn together by a hairpin. The Fifth Line: To guard against this illness, even over a long time, does not lead to death. The Sixth Line: To be confused and indulgent in ease, though the matter is accomplished, change is inevitable, if it can be changed, there is no fault.

豫者，樂也。卦德上震動、下坤順，順時而動，動而通順，故謂豫。此以陰招陽之卦，承上大有而來，大有健明兩用，富有日新之道也。富有日新，須要順時而動，方能成功。若能順時，則進健得正，用明得當，火候不差，多銖有準，急援得法，進退合節，由有為而至無為，自無得而復失之患。其順動之樂為何如？順動之象，莫如建侯行師，侯為一國之主，將為眾軍之主，建侯順天時，則一國治，行師順人心，則眾軍全。心為一身之主，如侯如將也。順動利於建侯行師，即利於正心修身。順時而動，則利；不順時而動，則不利。利則得樂，不利則不樂。致樂之道，順而動之盡矣。

"The hexagram 'Yu' means joy. The moral quality of this hexagram is: the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Kun (Earth), representing following. Moving in accordance with the right time leads to smoothness and success, hence it is called 'Yu'. This hexagram is one that attracts Yang through Yin, following the previous hexagram 'Da You'. 'Da You' discusses the principles of combining strength and brightness, being rich and ever-renewing; to achieve richness and renewal, one must move in accordance with the right time, thus achieving success. When one moves in accordance with the right time, then advancing with strength is correct, using brightness is appropriate, the timing is precise, the measure is accurate, emergency measures are orderly, and movements are in harmony. From 'having action' to 'non-action', there is no danger of losing what has been gained. What a lofty state of joy this is! The image of moving in accordance with the right time is nowhere more fitting than in the act of enfeoffing princes and sending armies: a prince is the ruler of a state, and a general is the leader of an army. Enfeoffing princes in accordance with the right time leads to good governance of a state; sending armies in accordance with the people's will ensures the safety of the army. The 'heart' of a person is the ruler of the body, just like the prince or the general. Moving in accordance with the right time is beneficial for establishing princes and leading armies, which is also beneficial for rectifying the heart and cultivating oneself. When movement is in accordance with the right time, it is advantageous; when it is not, it is not. Advantage leads to joy, disadvantage leads to sorrow. The path to joy is fully expressed in one phrase: 'moving in accordance with the right time.'"

初六，居豫之初，又在三陰之下，性質本愚，且與小人為伍，自暴自棄，以苦為樂，是謂鳴豫。豫而至鳴，無樂而自為樂，終必入於下愚不移之地，而不得樂。此匪正取凶之樂也。六二，無貪無求，樂天知命，如介于石，確然有守，不以外假而傷內真，至於非分之樂，不俟終日，則即去之。此守貞得吉之樂也。

The first line, Six at the Beginning: It is at the beginning of the Yu hexagram and is located at the very bottom of the three yin lines. Its nature is originally dull and ignorant, and it associates with petty people, self-abandoning, mistaking hardship for joy. This is called "Ming Yu," which means proclaiming joy. When joy is proclaimed, there is no real joy, yet it is forced to be considered as such, eventually leading to a state of profound ignorance that cannot be changed, and thus failing to attain true joy. This line is associated with joy that is improper and leads to misfortune. The second line, Six in the Second: It has no greed or desire, delights in the Way of Heaven, and is content with its destiny. It is as firm as a rock, truly holding on to its principles, not allowing external false things to harm its inner truth. When encountering joy that does not belong to it, there is no need to wait until the end of the day; it can be discarded immediately. This line is associated with joy that is proper and leads to good fortune.

六三，舍己之樂，仰望他人之樂，是謂盱豫。豫至於盱，未得於人，先失其己，致悔之道。既知盱人無益而速悔，則可無悔。否則，不能悔速，而悔遲，終必有悔，而不得樂。此失正致悔之樂也。九四，以一陽而居於群陰之中，不為群陰所惑，且能點化群陰，皆來順之，是謂由豫大有得也。大得之象，如亂髮朋盍而歸於一管簪，以一御紛，以定止亂，陽氣常振，陰氣自化，樂何如之，此用剛有得之樂也。

Six in the Third line: Setting aside one's own inherent joy and looking up to others' joy, this is called 'Xu Yu'. When joy reaches the point of looking up to others, one has not yet obtained anything from others, yet has already lost oneself. This is a path that invites regret. If one realizes that looking to others is unhelpful and quickly repents, regret can be avoided. But if one does not repent quickly and delays, eventually regret will come, and joy will not be obtained. This line corresponds to joy that is lost due to being out of alignment and inviting regret. Nine in the Fourth line: A yang line in the midst of many yin lines, not being misled by the yin lines, but instead being able to guide them so that they all become obedient. This is called 'You Yu, Da You De'. The image of great gain is like scattered hair being gathered together by a hairpin, using one to control the many, using stability to stop disorder. Yang energy constantly revitalizes, and yin energy naturally dissipates. What a free and easy joy this is. This line corresponds to joy that is gained through the proper use of strong yang energy.

六五，柔而不剛，孤寂守靜，空而不實，如有疾而不能樂矣。然柔而得中，即不能致樂，亦不至招凶，雖有疾而恆不死，不死不活，獨守一貞，安於小乘，縱真陽在望，未許我有，此著於頑空無樂也。上六，在豫之終，只知順行其樂，不知逆運其樂，是謂冥豫。豫至於冥，執固不通，順其所欲之樂，雖樂事已成，必有渝變，樂極生悲，終必自敗，與人無咎，此隨心所好失樂也。

Six in the Fifth line: It is weak and not strong, lonely in stillness, empty and not full, like having a sickness yet unable to be happy. However, it is gentle and in the center, though it does not bring happiness, it does not bring misfortune either. Therefore, though sick, it remains alive for a long time—yet it is neither alive nor dead, alone in holding to 'uprightness,' content with a minor path. Even though 'true yang' is in sight, it does not allow me to truly possess it. This line corresponds to those who are attached to emptiness and have no real joy. Six at the Top line: It is at the end of the Joyful卦, only knowing to follow and enjoy this joy, not knowing to reverse and transform this joy. This is called 'blind joy,' being dull and immersed in comfort. When joy becomes dull, it is fixed and unenlightened, following one's desires for pleasure alone. Even though the joyful things have been achieved, there will certainly be changes, joy turning to sorrow, ultimately leading to self-destruction, for which one cannot blame others. This line corresponds to those who lose true joy by following their own desires.

然則樂之為道，總在能順。致樂之道，總在能順時而動。順時而動，陽氣舒暢，如雷出地外，奮發登天，震驚百里，一切邪魔魍魎，盡皆遁跡，生機不息，大地裡黃芽長遍，滿世界金花開綻，信步走去，頭頭是道，樂莫樂於此也。

Therefore, the path to happiness always lies in the character "shun" (smoothness or following). The way to attract happiness is always through moving in harmony with the right timing. When one moves in accordance with the right time, the yang energy becomes smooth and unobstructed, just like the spring thunder arising from the earth, vigorously rising into the sky, its sound shaking a hundred miles, driving away all evil spirits and hidden creatures. Vitality continues endlessly, and the earth is covered with "yellow sprouts," while "golden flowers" bloom throughout the world. Walking freely, everywhere is the Dao—there is no happiness greater than this.

隨：元亨，利貞，無咎。初九，官有渝，貞吉，出門交有功。六二，係小子，失丈夫。六三，係丈夫，失小子。隨有求得，利居貞。九四，隨有獲，貞凶，有孚在道以明，何咎？九五，孚于嘉，吉。上六，拘係之，乃從維之，王用亨于西山。

The Hexagram of Following says: Greatly prosperous, favorable to maintain correctness, without fault. The First Nine: The duty under charge has changed, maintaining correctness is auspicious, going out and interacting with others brings benefit. The Second Six: Attached to a young child, losing the mature husband. The Third Six: Attached to the mature husband, losing the young child; such following brings gain for what is sought, favorable to maintain correctness. The Fourth Nine: Following brings gain, even maintaining correctness is dangerous; as long as one is sincere, conforms to the right path, and is discerning, what fault could there be? The Fifth Nine: Sincere in goodness, auspicious. The Upper Six: He is bound and tied with ropes; the King of Zhou offered sacrifices on the western mountain and achieved prosperity.

隨者，相從之義。卦德上兌悅、下震動，我動而人悅，人悅而我動，有彼此相應之義，故謂隨。此以性求情之卦，承上謙卦而來。謙者虛其所有，示其所無，所以借陰以全陽，乃陽復以後之事。當陽未復之時，若非有招攝之法，而真陽不來。招攝之法即隨道也。

"Following" means mutual adherence. The moral quality of this hexagram is: the upper trigram Dui represents harmony and joy, and the lower trigram Zhen represents movement. When I move, the other party is joyful, and when the other party is joyful, I move again. This contains the meaning of mutualsympathetic response and adherence, hence it is called "Following." This is a hexagram that uses "nature" to seek "emotion," following the previous hexagram "Humility." "Humility" discusses the act of emptying what one has and displaying what one lacks, with the intention of preserving yang energy through yin energy, which is something done after yang energy has returned. When yang energy has not yet returned, without a method of attracting and guiding it, true yang will not come back; this method of attracting and guiding is exactly the approach discussed in the hexagram "Following."

本卦震兌相合，震屬東家，為性，為我；兌屬西家，為情，為彼。有生之初，性情如一，先天真陽，原是我家之物，交於後天，走失於外，不為我有，屬於他家矣。若欲還原返本，仍要在他家盜來，隨之為道，順其所欲，漸次導之也。

This hexagram is formed by the combination of the Zhen and Dui trigrams. Zhen belongs to the "Eastern House," representing "nature," which represents me; Dui belongs to the "Western House," representing "emotion," which represents the other person. When a person is first born, nature and emotion are originally one. But once entering the "Later Heaven," the original true yang from the Earlier Heaven, which was mine, has wandered away and is no longer mine, becoming the other person's. If we wish to return to the original state, we must steal it back from the other person. The "Following" hexagram is about following the other person's will step by step and guiding it back.

順欲者，以我而隨彼，取彼之歡心，使彼來隨我也。彼我相隨，以性求情，以情歸性，失去故物，仍還我家，是以隨道而得以元亨也。但隨道雖能元亨，而藥物有真假，火候有次序，動靜有時節，進退有早晚，毫髮之差，千里之失，是以隨之元亨，尤利於貞耳。

The idea of following the other's will is that I first comply with him to win his favor, so that he will then comply with me. Mutual compliance, using "nature" to seek "emotion," and then bringing "emotion" back to "nature," allows the recovery of lost possessions, hence the hexagram "Following" can achieve great success. However, although the path of following can lead to great success, there are genuine and fake medicines, the order of fire and water has its sequence, stillness and movement have their proper time, and advancement and retreat have their proper timing. A slight deviation leads to a great error, so the great success of "Following" particularly depends on the character "zheng" (constancy) to be beneficial.

貞者，正也。以正而隨，我以正感，彼以正應，彼我皆正，假情亦化為真情，假性亦化為真性。金木交併，木性愛金順義，金情戀木慈仁，剛柔一氣，性情相合，返樸歸醇，渾然天理，金丹凝結，寂然不動，感而遂通。感而遂通，寂然不動，始而有咎者，終而一無所咎矣。試明隨之是非吉凶。

"Zhen" means "correctness." To follow with correctness, I use correctness to influence, and the other party responds with correctness. Both act with correctness, so even false feelings become genuine feelings, and false nature becomes true nature. Metal and Wood meet and merge—Wood nature loves Metal and submits to righteousness, while Metal affection cherishes Wood and embraces benevolence. Strength and softness return to one breath, nature and feeling mutually harmonize, returning to simplicity and sincerity, forming a unified heavenly principle. The golden elixir is formed, remaining still yet responding instantly when touched. Once touched, it remains still again. Originally there was an error, but by the end there is no error at all. Now we will clarify the good and bad, fortune and misfortune of following.

初九，在隨之初，隨是隨非。隨之官者，既為其官，必有渝變，須當辨別可否，以正而隨，方能得吉。既知其正，於是出門交物，借世法而修道法，未有不成其功者。此謹慎於始之隨也。六二，柔而無知，隨其後起之陰，失其元初之陽，是繫於小子，失其丈夫矣。此柔而失真之隨也。

Initial Line (Initial Nine): Being at the beginning of following, following correctly is right, following wrongly is wrong. The line statement says that the duty one is responsible for has changed. Since one has taken on this duty, there must be change, so one must discern whether to follow or not, and follow according to the right path, in order to achieve good fortune. Once the right path has been discerned, one then goes out and interacts with external things, using the ways of the world to cultivate the great way, and there is no failure. This line corresponds to following that is cautious from the beginning. Second Line (Six in the Second): Weak and ignorant, following the later arising yin energy, losing the original yang energy, which is called 'binding the small person, losing the great person.' This line corresponds to following that is weak and has lost the true principle.

六三，性柔志剛，能隨他家之陽，不隨我家之陰，是繫於丈夫，失其小子，隨之有求必得矣。然柔者，多信道不篤，易於失守，尤必居於正，而不遷移，愈久愈力，方能得他家之陽，歸於我家。此柔而居正之隨也。

Six in the Third line: It is flexible and gentle in nature but has a strong will. It follows the yang of another family but not the yin of its own, which is called 'binding the husband and losing the son.' By following in this way, if there is a desire, there will certainly be a gain. However, the weak and gentle often lack firm belief and are easily lost, so it is especially important to remain in the correct position and not move. The longer one persists, the more effort is put in, and eventually the yang of another family can be drawn back and returned to one's own. This line corresponds to a flexible and upright follower.

九四，剛而能隨，隨之必有所獲，但以剛隨剛，剛之大過，雖正亦凶，幸其剛以柔用，有孚在道，明於是非邪正，知進知退，不致咎而自無咎。此剛而信道之隨也。九五，樂在其中，隱惡揚善，隨剛隨柔，執兩用中，無一行之不正，無一事之不當，從心所欲、不逾矩。此信其嘉德之隨也。

The fourth line: Being strong and vigorous yet able to follow, following inevitably brings gain; but following with strength by following strength leads to excess, even if one remains upright, there is danger. Fortunately, it is strong yet can use flexibility, with sincerity and adherence to the right path, discerning right from wrong, knowing when to advance and when to retreat, avoiding blame naturally without it. This line corresponds to a follower who is strong and sincere in upholding the great way. The fifth line: Joy lies in this path, concealing others' evils and praising others' virtues, following strength when appropriate and flexibility when appropriate, grasping both ends and taking the middle, no action is wrong, no matter what is done is proper, acting freely without transgressing the rules. This line corresponds to a follower who is sincere in upholding the virtue of beauty and goodness.

上六，愚而無知，使心用心，我不能先去隨他，即欲他來隨我，如拘係之，乃從維之，強求強合，妄想太過，猶如王用亨于西山，縱天寶在望，終在西而不歸東，究是落空事業，此懸虛不實之隨也。然則隨道之所以元亨者，利在於貞耳。以正而隨，將欲取之，必先與之，我能隨他，他即隨我，真陰真陽，兩而相合，恍惚中有象，杳冥內有精，先天之氣，自虛無中來，凝而為一黍之珠，從微而著，元而未有不亨，亨而未有不利，利貞之隨，咎於何有？既無其咎，大道可成矣。

The sixth line at the top: foolish and ignorant, acting with artificiality in the mind, unwilling to follow others first, but instead wanting others to follow oneself. It is like restraining and binding people and further tying them with ropes, forcing them to conform, and recklessly trying to force harmony. It is also like the King of Zhou setting up a sacrifice on the western mountain, although the heavenly treasures are already in sight, they remain on the west and do not return to the east, resulting in an empty endeavor. This line corresponds to an empty and unsubstantial following. Therefore, the way of following can achieve great success, because the benefit lies in the character of 'uprightness.' Following with the right path, if one wants to take, one must first give; if I can follow him, he will follow me. 'True yin' and 'true yang' mutually harmonize, and in a state of indistinctness, the image appears, and in profound darkness, the essence is contained. The 'primordial energy' comes naturally from nothingness, condenses into a pearl as small as a grain of millet, and gradually becomes evident. From the beginning, there is no failure, and from success, there is no benefit. Following that is both advantageous and upright, where could there be a mistake? If there is no mistake, the great way can be attained.