The Hexagram of Small Accumulation

小畜。亨。密雲不雨，自我西郊。彖曰：小畜，柔得位而上下應之曰小畜。健而巽，剛中而志行，乃亨。“密雲不雨”，尚往也。“自我西郊”，施未行也。象曰：風行天上，小畜，君子以懿文德。“自我西郊”，剛陽之氣進而不已也。初九，復自道，何其咎，吉。象曰：“復自道”，其義吉也。以理而升，進之於應也。九二，牽復，吉。象曰：牽復在中，亦不自失也。

The Hexagram of Small Accumulation: Small Accumulation, smooth and unimpeded; thick clouds gather but do not rain, the clouds rise from my western suburb. The Commentary on the Judgment of the Hexagram of Small Accumulation says: Small Accumulation is because the flexible line six at the fourth position is in its proper place and the five yang lines above and below all respond to it, hence called Small Accumulation. The inner trigram is strong and vigorous, the outer trigram is yielding and compliant, the yang lines are in the center and their aspirations are fulfilled, hence smoothness. "Thick clouds without rain" indicates that yang energy is still ascending; "from my western suburb" indicates that the grace has not yet been extended. The Great Image Commentary of the Hexagram of Small Accumulation says: Wind moving across the sky is Small Accumulation; the gentleman takes this as a model, cultivating virtue and benevolence. "From my western suburb" indicates that the strong yang energy advances without ceasing. The line statement of the first nine: Return to the original path, where could there be a mistake? It is auspicious. The Small Image Commentary says: "Returning to the original path" is in accordance with the principle, hence auspicious. It ascends in accordance with the principle and thus corresponds with six at the fourth. The line statement of the second nine: Being connected and returning together, it is auspicious. The Small Image Commentary says: Being connected and returning while in the central position, it does not lose oneself.

初反自道，三為說輻，二以彙征在中，故未為失。九三，輿說輻，夫妻反目。象曰：“夫妻反目”，不能正室也。近而相比，故說輻而不能進，反為柔制，故曰反目；非其偶也，故不能正其室。六四，有孚血去惕出，無咎。象曰：“有孚惕出”，上合志也。以陰居陰，其體不躁，故曰“有孚”。能上比於五，與之合志，雖為群下所侵，被傷而去，懷懼而出，於義無咎。

Chou Ji returns along the original path, while Ji San experiences the loss of the wheel, Ji Er is caught between and moves forward with similar ones, so there is no fault. The line statement for Ji San says: the wheel falls off, and the husband and wife turn against each other. The Small Image Commentary says: 'the husband and wife turn against each other' indicates failure to manage the household properly. Ji San is close and affectionate with Li Si, so the wheel falls off and it cannot move forward, being controlled by the soft line, hence it is said 'turning against each other'; Li Si is not its proper match, so it cannot properly manage its household. The line statement for Li Si says: with sincerity, there is a wound, leaving, fear is dispelled, there is no fault. The Small Image Commentary says: 'with sincerity, fear is dispelled' indicates harmony with the superior Ji Wu. Li Si, a yin line in a yin position, is not impetuous, so it is said 'with sincerity'; it can ascend and be close to Ji Wu, harmonizing with Ji Wu's will, although being pressed by a group of yang lines below, it is injured and leaves, fearing and escaping, but in terms of righteousness, there is no fault.

九五，有孚攣如，富以其鄰。象曰：“有孚攣如”，不獨富也。上九，既雨既處，尚德載，婦貞厲。月幾望，君子征，凶。象曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。六四為眾陽之主，己能接之以信，攣如不疑，則亦為眾所歸，故曰“富以其鄰”。

The line statement for the fifth line says: With sincerity and connectedness, it shares its wealth with neighbors. The Small Image Commentary says: "With sincerity, it is closely connected," meaning it does not solely possess its wealth. The line statement for the top line says: The rain has already fallen, and it has already settled down; this is due to the cultivation of virtue and the accumulation of fullness; a woman who holds to this is in danger. The moon is nearly full, and at this time a gentleman going to war will face misfortune. The Small Image Commentary says: "The rain has fallen and settled," meaning virtue has been fully accumulated; "a gentleman's expedition brings misfortune," meaning proceeding forward will encounter difficulties. The fourth line is the main line to which all the yang lines are drawn. The fifth line can accept it with sincerity, being closely connected without suspicion, thus also becoming the line to which all other lines are drawn. Therefore, it is said, "wealth is shared with its neighbors."

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。說雖應乾而二不累五也。剛中正，履帝位而不疚，光明也。無陰柔之累，故不疚，此所以正一卦之德也。象曰：上天下澤，履，君子以辯上下，定民志。初九，素履，往無咎。象曰：素履之往，獨行願也。

The Hexagram of Foot: To tread on a tiger's tail, yet the tiger does not bite, thus it is prosperous. The Commentary on the Judgment of the Hexagram of Foot says: "Foot" refers to a yin line treading on a yang line; the lower trigram is harmonious and corresponds to the upper trigram of Heaven, thus treading on the tiger's tail without being bitten, hence prosperity. Although the lower trigram harmoniously corresponds to Heaven, the line six in the third does not burden the line nine in the fifth. The line nine in the fifth is strong, upright, and central, stepping onto the throne with an unshaken heart, thus it is bright. Because there is no burden from yin, there is no guilt; this is the virtue that upholds the entire hexagram. The Great Image Commentary says: The upper trigram is Heaven and the lower trigram is Marsh, which is called "Foot"; the gentleman takes this as a model, distinguishing the roles of above and below, and stabilizing the people's minds. The line initial nine says: To proceed with a simple and plain way, there will be no mistake. The Small Image Commentary says: To proceed with a simple way, is to act alone in fulfilling one's own will.

陰累不乾，無應於上，故其履潔素。九二，履道坦坦，幽人貞吉。象曰：“幽人貞吉”，中不自亂也。中正不累，無援於上，故中不自亂，得幽人之正。六三，眇能視，跛能履。履虎尾，咥人凶。武人為於六君。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。

Chu Ji is not burdened by Yin flexibility or disturbed by external things, and there is no corresponding line above, so the path it follows is pure and simple. The line statement for Nine in the Second says: the path it follows is smooth and wide, and a person who remains quiet and upright will have good fortune. The Small Image Commentary says: "A quiet person upholds uprightness and has good fortune," meaning the mind is not disturbed. Nine in the Second is in the center and upholds uprightness, with no burdens, and there is no support above, so the mind is not disturbed, and it follows the path of the quiet person. The line statement for Six in the Third says: losing one eye yet thinking it can see, losing one foot yet thinking it can walk; stepping on a tiger's tail and being bitten by the tiger, which is dangerous; this refers to a warrior wrongly occupying the position of the great sovereign (the original text mistakenly says "six sovereigns"). The Small Image Commentary says: "losing one eye can see," but not clearly; "losing one foot can walk," but not in step with others; the danger of being bitten is due to the improper position; "a warrior acting as the great sovereign" indicates excessive rigidity of will.

大君者，為眾爻之主也。武人者，剛而不德也。九四，履虎尾愬愬，終吉。象曰：“愬愬終吉”，志行也。三五不累於己，處多懼之地，近比於三，能常自危，則志願終吉。陽居陰，故不自肆，常自危也。

The term "great ruler" refers to the dominant line among all the lines of the hexagram. "Wu ren" refers to someone who is strong but lacks virtue. The statement for the fourth line says: walking on a tiger's tail while being cautious and fearful, ultimately leads to good fortune. The Small Image Commentary says: "Being cautious and fearful ultimately brings good fortune," indicating that one's aspirations can be realized. Both the sixth line in the third position and the ninth line in the fifth position do not hinder the fourth line. The fourth line is in a position of many fears, and is close to the sixth line in the third position. If it can always remain vigilant and cautious, its aspirations will ultimately be fulfilled. The fourth line, being a yang line in a yin position, does not dare to act recklessly and remains constantly alert.

九五，“夬履貞厲”，象曰：“夬履貞厲”，位正當也。上九，視履考祥，其旋元吉。象曰：元吉在上，大有慶也。視所履以考求其吉，莫如旋而及下，則獲應而有喜也。乘剛未安，其進也寧旋。

The line statement for the ninth line (nine in the fifth): The strong one decisively acts upon the earth, maintaining correctness while being aware of danger. The Small Image Commentary says: "Decisive action with firmness and danger" because the position it occupies is appropriate. The line statement for the top line (nine at the top): Looking back to examine the signs of fortune and misfortune from the path taken, if one can turn around and consider matters thoroughly, it is great auspiciousness. The Image Commentary says: Great auspiciousness at the highest position brings great joy. Looking back to examine the path for seeking good fortune, nothing is better than turning around and looking back to the third line, thereby receiving a response and gaining joy. The top line is riding over a strong line, and its position is unstable. It is better to turn around and look back rather than to proceed blindly.

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 Hexagram of Tai says: "Tai, the small goes away, the great comes in, auspicious and smooth." The Commentary on the Judgment of the Hexagram of Tai says: "Tai, the small goes away, the great comes in, auspicious and smooth." This is because the energies of Heaven and Earth interact, and all things flow smoothly; the feelings between above and below interact, and the hearts of people are in harmony. The Inner Trigram is yang and the Outer Trigram is yin. Inside is strong and vigorous, outside is gentle and yielding; inside uses the gentleman, outside expels the petty person. The way of the gentleman grows day by day, while the way of the petty person declines day by day. The Great Image Commentary of the Hexagram of Tai says: the interaction of the energies of Heaven and Earth is Tai; the ruler takes it as a model, shaping the way of Heaven and Earth, assisting in what is suitable, and thus protects the people.

初九，拔茅茹，以其彙征，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。中行，中立之行也，若朋比則未足尚也。舜文之大，不是過也。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。

Initial Line Statement: Pulling up wild hemp, roots and tendrils rise together, moving forward with like-minded people, auspicious. The Small Image Commentary says: Pulling hemp and proceeding is auspicious, because the mind is outwardly focused. Second Line Statement: Able to encompass desolation and filth, able to walk across rivers, not abandoning distant people, not forming factions for private gain, one can align with the middle path. The Small Image Commentary says: 'Encompassing desolation, attaining the middle path' is because virtue is bright and vast. The 'middle path' refers to acting without bias; if forming factions, it is not worthy of admiration. The greatness of Shun and King Wen does not exceed this. Third Line Statement: There is no straight path without inclination, no forward movement without return; maintaining uprightness in hardship will not result in error; there is no need to worry about one's integrity, for there will be blessings in enjoyment. The Small Image Commentary says: 'Without going there, returning' refers to the boundary where heaven and earth meet.

因交與之際以著戒，能艱貞則享福可必。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。陰陽皆未安其分，故家不富，志不寧。六五，帝乙歸妹，以祉元吉。象曰：“以祉元吉”，中以行願也。

This is pointing out the meaning of caution and vigilance at the time when heaven and earth are meeting: being able to maintain righteousness in difficulties leads to assured blessings. The fourth line statement says: descending gracefully, not leading neighbors due to wealth, and both parties do not need to admonish each other yet have sincerity. The small image commentary says: "gracefully" and "not wealthy" are both due to the loss of yang's substance; "not admonishing with sincerity" comes from inner desire. Both yin and yang have not yet settled in their proper positions, so the family is not wealthy and the mind is not at peace. The fifth line statement says: Emperor Yi married off his sister, thus gaining blessings and great good fortune. The image commentary says: "receiving blessings and great good fortune" is due to being in the central position and carrying out one's own wishes.

雖陰陽義反，取交際為大義。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。泰極則否，非力所支，故不可以師，其勢愈亂。貞，以命令諭眾，然終吝道也。故知者先幾，艱貞無咎，著戒未然也。

The line Six in the Fifth, although seemingly opposite in terms of yin and yang—being a soft line in a position of honor and responding to Nine in the Second from below—emphasizes the greatest meaning of interaction between upper and lower. The line statement for Six at the Top says: "The city wall falls back into the dry moat; it is not advisable to use military force; issuing commands from one's own city, maintaining uprightness still brings regret." The Small Image Commentary says: "The city falls back into the dry moat," indicating that the government's orders have already become disordered. When Tai reaches its extreme, it turns into Pi, which cannot be sustained by human effort, so military action is not advisable, as it would only make the situation more chaotic. The term "Zhen" refers to issuing commands to enlighten the people, yet ultimately it brings regret. Therefore, the wise foresee subtle signs, uphold uprightness in hardship without making mistakes, and clarify caution before any event occurs.

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。象曰：天地不交，否，君子以險德闢難，不可榮以祿。

The hexagram statement of the Hexagram of Opposition says: In a time of blockage, it is not in harmony with the way of humanity, and it is not advantageous for the gentleman to maintain uprightness. The great moves away, and the small comes in. The Commentary on the Judgment of the Hexagram of Opposition says: "Opposition is not for people, it is not advantageous for the gentleman to maintain uprightness, the great moves away, and the small comes in." This is because the vital energies of heaven and earth do not interact, and thus all things are not in communication; the feelings between above and below do not connect, and thus the world has no states. The inner trigram is yin and the outer trigram is yang, the inside is weak and the outside is strong, the inside uses petty men and the outside rejects the gentleman; the way of petty men grows day by day, while the way of the gentleman declines day by day. The Great Image Commentary of the Hexagram of Opposition says: When the vital energies of heaven and earth do not interact, this is opposition. The gentleman takes this as a model, retreating his virtue to avoid calamity, and should not take honor from rank and salary.

蓋言上下不交便天下無邦，有邦而與無邦同，以不成國體也。在天下，他國皆無道，只一邦治，亦不可言天下無道，須是都不治然後是天下無道也。於否之時，則天下無邦也。

This refers to the situation where heaven and earth do not interact, resulting in the whole world being without states; although there may be states, they are no different from non-existent ones, because they have already lost the proper order of a state. Considering the entire world, if all other states are without virtue, but one state is well governed, it still cannot be said that the world is without virtue; only when all states are badly governed is the world considered without virtue. When the situation reaches "否," that is when the world has no states at all.

古之人，一邦不治，別之一邦，直至天下皆無邦可之，則止有隱耳。無道而隱，則惟是有朋友之樂而已。子欲居九夷，未敢必天下之無邦，或夷狄有道，於今海上之國盡有仁厚之治者。初六，拔茅茹，以其匯，貞吉亨。象曰：“拔茅貞吉”，志在君也。

In ancient times, when a state was not properly governed, people would move to another state; until there were no states left to go to, they would only have the option of retreating into seclusion. When the world was unjust, seclusion was the only way, and then one could only find joy among friends. Confucius wished to settle in the regions of the nine barbarian states (as mentioned in the Analects, Chapter Zi Han), but he did not dare to conclude that the world was entirely without a proper state. Perhaps the barbarian states were actually virtuous; just as today, overseas countries may also practice benevolent governance. The line statement for the first line (initial line) says: "Pulling up a wild hemp plant, its roots are pulled up together, and it is with like-minded people. Upholding the correct path brings good fortune and smoothness." The Small Image Commentary says: "Pulling up the hemp plant and obtaining good fortune" indicates that one's heart is devoted to the sovereign.

柔順處下，居否以靜者也。能以類正，吉而必亨，不事苟合，志在得主者歟！六二，包承，小人吉，大人否，亨。象曰：“大人否亨了”，不亂群也。處二陰之間，上順下容，眾不可異，故其道否乃亨。六三，包羞。象曰：“包羞”，位不當也。

Initial Line Six is flexible and obedient, residing in the lower position, representing a person who remains quiet in a time of blockage. It can lead its kind back to the right path, which is auspicious and certainly prosperous; it does not compromise, and its heart is set on finding a wise ruler. The statement for Line Two: embracing and following, if a petty person does this, it is auspicious; but a great person maintains this state of blockage in order to achieve prosperity. The Small Image Commentary says, "A great person achieves prosperity in adversity," meaning they do not mix with the crowd of petty people. Line Two is between two yin lines, moving upward to be obedient and downward to be accommodating, so no one can differ from it, hence its way is first blocked and then prosperous. The statement for Line Three: concealing disgrace. The Small Image Commentary says, "Concealing disgrace," because its position is inappropriate.

處否而進，履非其位，非知恥者也。九四，有命無咎，疇離祉。象曰：“有命無咎”，志行也。居否之世，以陽處陰，有應於下，故雖有所命無咎也。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 sixth line three is in a time of blockage yet insists on advancing, and its position is not where it should be. This is not the behavior of someone who knows shame. The statement for the fourth line nine says: acting in accordance with the mandate of the sovereign will not lead to blame, and those of the same kind will be attached and gain blessings. The Small Image Commentary says: 'having a mandate without blame' means that one's aspirations can be carried out. The fourth line nine is in a time of blockage, with a yang line in a yin position, and has the first line six corresponding below, so even though it receives a mandate, it does not lead to blame. The statement for the fifth line nine says: having ceased the blockage, the great man is auspicious; constantly thinking 'about to perish, about to perish' allows one to be as firm as something tied to the roots of a mulberry tree. The Image Commentary says: the auspiciousness of the great man is because his position is proper. The statement for the top line nine says: overturning the blockage, first being blocked then being joyful. The Small Image Commentary says: when blockage reaches its extreme, it overturns, how can it last long!

以亡為懼，故能休其否。包桑，從下叢生之桑，叢生則其根牢。書云“厥草惟包”，如竹叢蘆葦之類。河朔之桑，多從根斬條取葉，其生叢然。

Because he constantly keeps danger and destruction in mind and remains cautious, he is able to bring an end to the situation of blockage and stagnation. The term "baosang" refers to a mulberry tree whose branches grow from the root, and since they grow in clusters, their roots are firmly established. The Classic of Documents, Yu Gong, says, "Its grasses are baosang," which is like clusters of bamboo or reeds. Mulberry trees in the north of the Yellow River are mostly cut from the root, and the branches that grow back take on a clustered appearance.

同人于野，亨。利涉大川，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，利涉大川”，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。象曰：天與火，同人，君子以類族辨物。不能與人同，未足為正也。

The Hexagram of Tongren (Union) states: To unite with people in the wilderness, it is smooth; it is favorable to cross a great river, and favorable for the gentleman to maintain uprightness. The Commentary on the Judgment of the Hexagram of Tongren says: Tongren means that the flexible line six two occupies its proper position, resides in the central position, and corresponds to nine five of the Qian trigram, hence it is called Tongren. The Hexagram states, "To unite with people in the wilderness, it is smooth; it is favorable to cross a great river," this is the movement of the virtue of Qian, which is strong and creative. Its cultural brilliance is combined with strength, resides in the center and is upright, and thus corresponds with each other; this is the correct path of the gentleman; only the gentleman can unite the hearts of the people throughout the world. The Great Image Commentary of the Hexagram of Tongren says: Heaven and fire share the same upward nature, hence it is called Tongren; the gentleman takes it as a model, distinguishing things by their kind. If one cannot unite with people, then it cannot be called "uprightness."

天下之心，天下之志，自是一物，天何常有如此間別！初九，同人于門，無咎。象曰：出門同人，又誰咎也！六二，同人于宗，吝。象曰：“同人于宗”，吝道也。九三，伏戎于莽，升其高陵，三歲不興。象曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。

The hearts and aspirations of all people are fundamentally the same; how could heaven ever have distinctions or separations! The line statement of the first line says: When going out, one harmonizes with others and does not commit mistakes. The small image commentary says: Going out and harmonizing with others, who could blame? The line statement of the second line says: Harmonizing only within one's own clan, which is regrettable. The small image commentary says: "Harmonizing within the clan," which is the way of regret. The line statement of the third line says: Concealing troops in the grassy wilderness, ascending the high hill, and not daring to launch an attack for three years. The small image commentary says: "Concealing troops in the wilderness" is because the enemy is a strong line; "not launching an attack for three years" how could one act calmly?

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。九五，同人先號啕而後笑，大師克相遇。象曰：同人之先，以中直也。大師相遇，言相剋也。上九，同人于郊，無悔。象曰：“同人于郊”，志未得也。二與五應而為他間，己直人曲，望之必深，故號啕也。師直而壯，義同必克，故遇而後笑。

The fourth line statement says: ascending the enemy's city walls but failing to capture them; if one stops the attack at this point, it is auspicious. The Small Image Commentary says: "ascending the city walls" indicates that the attack is not morally justified; it is auspicious because after being trapped, one returns to the proper way. The fifth line statement says: harmonizing with others, first wailing and then laughing, with the great army victorious and meeting each other. The Image Commentary says: the initial wailing is because the fifth line is in the center and sincere; the meeting of the great army indicates that one must first overcome those in the way. The top line statement says: harmonizing with others in the outskirts, without regret. The Image Commentary says: "harmonizing with others in the outskirts" indicates that the heart's purpose has not yet been fulfilled. The second line and the fifth line originally correspond, but are blocked by other lines in between; oneself is just and the other is unjust, with deeper expectations, hence the wailing. Going to war with justice and strength, when morality is the same, victory is certain, so after meeting, one turns to laughter.

大有。元亨。彖曰：大有，柔得尊位，大中而上下應之曰大有。其德剛健而文明，應乎天而時行，是以元亨。柔得盛位，非所固有，故曰大有。剛健故應乎天，文明故時行。象曰：火在天上，大有，君子以遏惡揚善，順天休命。

The Hexagram of Great Possession: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment of the Hexagram of Great Possession says: Great Possession is because the yao six in the fifth position, which is yin, occupies a noble position, resides in the great central position, and all the other yao above and below respond to it, hence it is called Great Possession. Its virtue is both strong and virtuous, harmonizing with heaven and acting in accordance with the time, thus achieving great smoothness and unimpededness. The yin yao attaining a noble position is not its inherent state, hence it is called 'Great Possession'. It is precisely because it is strong and virtuous that it can harmonize with heaven; it is precisely because it is virtuous that it can act in accordance with the time. The Great Image Commentary of the Hexagram of Great Possession says: Fire above heaven, that is Great Possession; the gentleman takes inspiration from it, suppressing evil and promoting goodness, following the heavenly mandate of virtue.

柔能大有，非天道也，乃天命也，故曰“順天休命”。遏惡揚善，勉□也。初九，無交害，匪咎。艱則無咎。象曰：大有初九，無交害也。初九，無交害，匪咎。艱則無咎。角日：大有初九，無交害也。

A weak line can achieve great success, which is not the usual way of heaven, but rather the will of heaven, so it is said "following the mandate of heaven." To suppress evil and promote good is precisely what should be earnestly pursued (the original text here is missing one character). The line statement of the first nine: without interaction there is no harm, which is not a fault; facing hardship while being cautious will not result in a fault. The Small Image Commentary says: in the first nine of the Great Possession hexagram, there is no harm from lack of interaction. (This line statement and the Small Image Commentary appear twice in the original text.)

二應於五，三能自通，四匪其旁，惟初無交故有害，然非其咎。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。

Nine in the Second and Six in the Fifth correspond with each other. Nine in the Third can communicate directly with the Son of Heaven, and Nine in the Fourth can remain independent from the powerful nearby. Only the initial Nine is not connected, hence the mention of 'harm,' but this is not its fault. The statement for Nine in the Second: using a large cart to carry goods, proceeding forward, there will be no error. The Small Image Commentary says: 'Using a large cart to carry' indicates that the accumulation is in the middle and does not lead to ruin. The statement for Nine in the Third: the prince presents offerings to the Son of Heaven, but the petty person cannot do so. The Small Image Commentary says: 'The prince presents offerings to the Son of Heaven'—if a petty person does it, it becomes a calamity.

非柔中文明之主不能察，非剛健不私之臣不能通，故曰“小人弗克”。九四，匪其彭，無咎。象曰：“匪其彭無咎”，明辨晢也。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。

It is not possible for a ruler who is not gentle and upright, nor one who is not bright and virtuous, to discern clearly. It is not possible for a minister who is not strong and impartial to reach above. Therefore it is said, "The petty person cannot do so." The statement for the fourth line says: Not approaching the great one will not result in blame. The Small Image Commentary says: "Not being boastful brings no blame," meaning that one can discern clearly. The statement for the fifth line says: His sincerity brings mutual affection between above and below without losing authority, which is auspicious. The Image Commentary says: "His sincerity is mutual," meaning that sincerity is used to enlighten the hearts of people. The reason why "authority is like this" is auspicious is because it is approachable and without defenses.

人威重有德望，則人自畏服，易曰“厥孚交如威如吉”，君子以至誠交人，然後有威重。“威如之吉，易而無備也”，君子至平易，有何關防擬備？惟以抑抑威儀為德之隅，儼然人望而畏之，既易而無備，則威如乃吉也。

A person who is solemn and dignified with virtue will naturally be respected and obeyed by others. The Zhou Changes say, "His sincerity is mutual and his authority is evident, which is auspicious." A gentleman, by sincerely relating to others, attains a dignified authority. "The auspiciousness of dignified authority comes from being easy and unguarded." A gentleman is extremely approachable, so there is no need for precautions. Yet he takes the "modest dignity" from the Book of Poetry, Great Yamen, "Yi yi wei yi" as a manifestation of virtue, appearing solemn and respectful, so that people naturally feel fear. Being approachable yet without defenses, such dignity is auspicious.

上九，自天祐之，吉無不利。象曰：大有上吉，自天祐也。以剛而下柔，居上而志應於中，故曰履信思順，又以尚賢，蓋五陽一陰，又無物以間焉耳。剛柔相求，情也，信也。

The line statement for the topmost yang line (Upper Nine) says: receiving the protection of heaven, it is auspicious and beneficial in all respects. The Small Image Commentary says: the auspiciousness of the Upper Nine in the Great Possession hexagram comes from the protection of heaven. The Upper Nine, being a yang line, is connected below to a yin line, resides at the top, and its heart aligns with the central yin line, the Sixth Five. Therefore, the Great Treatise, Upper Transmission, says it 'walks in faith and thinks of harmony.' It also esteems the virtuous. Because the entire hexagram has five yang lines and one yin line, and there is nothing in between to block them, the yang and yin lines seek each other. This is both 'affection' and 'faith.'

謙。亨，君子有終。彖曰：謙亨，天道下濟而光明，止於下，故光明。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。

The Hexagram of Humility states: Humility, smooth and unimpeded, the gentleman can achieve a good end. The Commentary on the Judgment of the Hexagram of Humility says: Humility is smooth and unimpeded because the heavenly way descends to assist all things and shines brightly—it descends to aid and stops at the lower position, thus it shines; the earthly way is lowly yet its energy rises upward. The heavenly way reduces fullness and increases humility, the earthly way changes fullness and flows into humility, the spirits harm fullness and bestow blessings upon humility, and human nature detests fullness and favors humility. Humility, when in a high position, becomes even more radiant; when in a low position, it is not surpassed. This is the gentleman's good end.

人樂尊之，故光而不揜；志下於人，故人不能加。天以廣大自然取貴，人自要尊大，須意、我、固、必，欲順己尊己，又悅己之情，此所以取辱取怒也。

People are willing to elevate him, so his brilliance is not obscured; he himself is content to be beneath others, so no one can surpass him. Heaven attains dignity through its vastness and naturalness; if a person insists on being exalted, he inevitably falls into the faults of private intent, clinging to his own views, stubbornness, and insistence on achieving his own ends (that is, the four things mentioned in the Analects of Confucius: "Without intent, without insistence, without stubbornness, without self"). He always wants others to comply with him, to honor him, and to please him according to his own desires, which is precisely the source of humiliation and resentment.

“謙尊而光，卑而不可踰”，夫尊者謙則更光，卑者已謙，又如何踰之！此天德至虛者焉。以其能謙，故尊而益光，卑又無人可踰，蓋已謙矣，復如何踰越也！謙，天下之良德。象曰：地中有山，謙，君子以裒多益寡，稱物平施。

"Modesty brings honor and radiance; the humble are not surpassed." A person of high status who is modest becomes even more illustrious; a person of low status who is already modest has no one to surpass him. This is the most quiet and empty aspect of Heavenly Virtue. Because of modesty, one who holds a high position becomes even more illustrious, and one who is in a low position is not surpassed. If one is already modest, how can there be anything to surpass? Modesty is the virtue of the world. The Great Image Commentary of the Book of Changes says: "A mountain hidden in the earth is modesty; the gentleman takes it as a model, reducing excess and increasing deficiency, measuring things and making distribution equal."

隱高於卑，謙之象也。易大象皆是實事，卦爻小象則容有寓意而已。言“風自火出家人”，家人之道必自烹飪始；風，風也，教也，蓋言教家人之道必自此始也。又如言“木上有水井”，則明言井之實事也。又言“地中有山謙”，夫山者崇高之物，非謙而何！又如言“雲雷屯”，雲雷皆是氣之聚處，屯，聚也。

The great and lofty are hidden within the humble, which is the image of "Modesty." The Great Image Commentary in The Zhou Changes speaks of actual matters, while the Small Image Commentaries of the hexagram lines allow for symbolic meanings. The Great Image Commentary of the Family Hexagram says, "Wind arises from fire, Family," meaning that the way of family begins with cooking. Here, "wind" refers both to wind and to education, indicating that the way of educating the family must begin here. Another example is the Well Hexagram's Great Image Commentary, which says, "Water above wood, Well," clearly describing the actual nature of a well. Another example is "Mountain within earth, Modesty," since a mountain is a lofty thing hidden within the earth, which is nothing but modesty! Another example is "Cloud and Thunder, Obstruction," as both cloud and thunder are places where qi gathers, and "obstruction" means gathering.

多者寡者皆量宜下之。初六，謙謙君子，用涉大川，吉。象曰：“謙謙君子”，卑以自牧也。牧，逸也。六二，鳴謙，貞吉。象曰：“鳴謙貞吉”，中心得也。體柔居正，故以謙獲譽，與上六之鳴異矣，故曰“貞吉”，［中心安之也］。九三，勞謙，君子有終，吉。象曰：“勞謙君子”，萬民服也。(中心安之也。)有終則吉，人所難能。六四，無不利，撝謙。象曰：“無不利撝謙”，不違則也。

No matter how much or how little, one should consider the circumstances and be humble. The line statement of the first line says: A gentleman who is humble and humble again crosses a great river, which is auspicious. The small image commentary says: "A gentleman who is humble and humble again" uses humility to cultivate himself. "Mù" means to rest and self-cultivate. The line statement of the second line says: A gentleman of humility gains a reputation, and by maintaining the correct position, it is auspicious. The image commentary says: "A gentleman who is humble and has a reputation, and is upright, is auspicious." This refers to having inner understanding. The second line is flexible and gentle, and holds a proper position, so it gains praise through humility, differing from the sixth line's "mù." Therefore, it says "upright and auspicious," meaning inner peace through humility. The line statement of the third line says: Having merit but still being humble, a gentleman achieves a good end, which is auspicious. The image commentary says: "A humble gentleman who has exerted effort," is loved by the people. Inner peace through humility allows for a good end, which is what ordinary people find difficult to achieve. The line statement of the fourth line says: Nothing is not beneficial, and the virtue of humility is expressed. The image commentary says: "Nothing is not beneficial when one is humble," meaning not violating the principles.

裒多益寡，無不盡道，舉措皆謙。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。

Those who lose more and gain less, yet every action conforms perfectly to the Way, are characterized by humility. The line statement for the fifth line says: Not relying on wealth to lead neighbors, it is appropriate to launch military campaigns, and nothing will be disadvantageous. The Small Image Commentary states: 'It is appropriate to launch military campaigns,' meaning to attack those who do not obey. The line statement for the top six says: Humble virtue is known and proclaimed, it is appropriate to launch military campaigns, and to attack one's own territory. The Small Image Commentary says: 'Proclamation of humility,' meaning the heart's aspirations have not yet been realized; it is appropriate to launch military campaigns to attack one's own territory.

下應於三，其跡顯聞，故曰“鳴謙”；最上用謙，為眾所服，故“利用行師”。然聲鳴其謙，必志有求焉，非如六二之正也，三止於下，如邑國之未賓也。一云：鳴謙則師有名。

The upper six corresponds to the lower nine in the third position, with its actions clearly visible and its reputation known, hence it is said 'humility is proclaimed'. It holds the highest position yet practices humility, winning the trust of the people, so it is appropriate to lead an army. However, if one proclaims humility loudly, there must be some hidden desire, which is not as pure as the second six. The nine in the third position rests in the lower position, like a city-state that has not yet submitted. Another interpretation: when humility is recognized, leading an army is justified.

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！上動而下不順，非建侯行師之利也。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！象曰：雷出地奮，豫，先王以作樂崇德，殷薦之上帝以配祖考。

The hexagram statement of Yu says: Yu, it is appropriate to establish feudal lords and to mobilize troops. The commentary on the judgment of Yu says: Yu is when the strong line nine in the fourth position is responded to by all the other lines, so that their aspirations are fulfilled and they move in accordance with the way. Therefore, it is called Yu. Yu is moving in accordance with the way, so the heavens and earth are also like this; how much more so for establishing feudal lords and mobilizing troops! If those in authority act recklessly while those below do not follow, then there is no benefit in establishing feudal lords and mobilizing troops. The heavens and earth move in accordance with the way, so the sun and moon move without deviation, and the four seasons change in order. The sage moves in accordance with the way, so punishments are simple and the people obey. The meaning of Yu, adapting to the time, is indeed great! The great image commentary of Yu says: Thunder arises from the earth and is vigorous, which is Yu. The former kings took this as a model, creating music, honoring virtue, and solemnly sacrificing to the heavenly gods, with ancestors accompanying them.

王者之樂，莫大於是。初六，鳴豫，凶。象曰：“初六鳴豫”，志窮凶也。知幾者上交不諂，今得應於上，豫獨著聞，終凶之道也。故凡豫之理，莫若安其分，動以義也。

The music of the sovereign is none greater than this. The line statement of the initial line says: "Expressing joyous revelry, it is凶." The Small Image Commentary says: "The initial line expressing joyous revelry" indicates that when the mind reaches its limit, it leads to misfortune. Those who understand subtle nuances do not flatter in their upward dealings; now the initial line corresponds with the ninth in the fourth position, and it alone spreads the revelry so that all hear it, which is the path leading to misfortune. Therefore, in dealing with the principle of "Yü," there is nothing better than to remain within one's proper role and act in accordance with righteousness.

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 second line says: It remains upright like a rock, decides without waiting for the day to end, and upholds righteousness to bring good fortune. The small image commentary says: "Not waiting for the day to end and upholding righteousness brings good fortune," because it is in the central position and upholds righteousness. The line statement for the third line says: Looking up with eyes open in pursuit of ease brings regret; hesitating without change also brings regret. The image commentary says: "Looking up in pursuit of ease and having regret" is because the position it occupies is inappropriate. The line statement for the fourth line says: All the ease of the entire hexagram comes from it, gaining much; do not suspect, and the like will gather together like hair bound by a hairpin. The image commentary says: "Gaining much from ease" is because the will is greatly carried out. The line statement for the fifth line says: Keeping a long illness yet never dying. The image commentary says: "The fifth line upholds illness" is because it is riding over a strong line; "always not dying" is because the virtue of being in the center has not been lost. The line statement for the top line says: Being in darkness due to ease, when things have already come to pass but able to change, there will be no fault. The image commentary says: Being in darkness due to ease and occupying the highest position, where can it last long!

“不終日貞吉”，言疾正則吉也。六二以陰居陰，獨無累於四，故其介如石，雖體柔順，以其在中而靜，何俟終日，必知幾而正矣。體順用中，以陰居陰，堅介如石，故在理則悟，為豫之吉莫甚焉，不以悅豫而流也。

"Without waiting for a full day, the divination is auspicious," meaning that returning to the correct path quickly brings good fortune. The line Six in the Second, being a yin line in a yin position, is unique in not being influenced by Nine in the Fourth. Therefore, it remains steadfast like a rock. Although its nature is gentle and compliant, because it is in the center and remains still, it does not need to wait for a whole day; it certainly perceives subtle signs and returns to the correct path. Its nature is gentle and compliant, yet it acts with principle in the center. As a yin line in a yin position, it is firm and steadfast like a rock. Thus, in terms of understanding the principle, it grasps it immediately. In the hexagram of Joy, there is no greater auspiciousness than this, because it does not follow the current due to ease and pleasure.

隨。元亨利貞，無咎。彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎而天下隨時，隨時之義大矣哉！象曰：澤中有雷，隨，君子以嚮晦入宴息。上九，下居於初也，故曰“剛來下柔”。初九，官有渝，貞吉，出門交有功。象曰：“官有渝”，從正吉也。“出門交有功”，不失也。

The hexagram of Following says: Following, great and smooth, favorable to uprightness, without fault. The commentary on the judgment of the hexagram of Following says: Following is when a strong line comes down to be below a yielding line, inner movement and outer delight, thus it is called Following. Greatly smooth, upright and without fault, thus the world follows the proper time; the meaning of following is indeed great! The great image commentary of the hexagram of Following says: There is thunder within a marsh, which is Following; the gentleman takes it as a model, when the sky turns dark he enters and rests. The phrase 'a strong line comes down to a yielding line' refers to the strong line at the top coming down to the first position. The line statement of the first nine says: The matter under consideration changes, uprightness brings good fortune; going out and meeting people brings success. The small image commentary says: 'The official has changed,' is because following the right path brings good fortune; 'going out and meeting people brings success' means there will be no loss.

言凡所治務能變而任正，不膠柱也。處隨之初，為動之主，心無私繫，故能動必擇義，善與人同者也。六二，係小子，失丈夫。象曰：“係小子”，弗兼與也。六三，係丈夫，失小子。隨有求得，利居貞。象曰：“係丈夫”，志舍下也。

This refers to the ability to adapt and act in accordance with the right path in all matters one is responsible for, unlike being rigid like fixing the tuning pegs of a zither. The initial line, "Initial Nine," is the main line of the following hexagram, and since it has no private intentions, its movement is always guided by righteousness, making it a person who is good at working with others. The line statement for the second line says: "Being attached to a young man leads to losing the older husband." The Small Image Commentary says: "Being attached to a young man" means one cannot maintain both. The line statement for the third line says: "Being attached to an older husband leads to losing the young one; following along and having a desire leads to success, and it is appropriate to remain in a stable and upright position." The Small Image Commentary says: "Being attached to an older husband" means the mind has abandoned the initial line below.

舍小隨大，所求可得，必守正不邪乃吉。九四，隨有獲，貞凶。有孚在道，以明何咎！象曰：“隨有獲”，其義凶也。“有孚在道”，明功也。以陽居陰，利於比三則凶也。處隨之世，為眾所附，苟利其獲，凶之道也。能以信存道，則功業可明，無所咎矣。

Abandoning the minor and following the greater, one's desires can be fulfilled; but one must remain upright and not deviate to be auspicious. The fourth line statement says: following and obtaining something, but holding to this leads to misfortune; having sincerity and aligning with the Way, thus making achievements evident, where could there be fault! The Small Image Commentary says: 'Following leads to obtaining,' in terms of principle, this is considered misfortune; 'having sincerity in the Way' means achievements are made evident. The fourth line, which is a yang line in a yin position, if it desires to closely associate with the benefit of the third line, it will lead to misfortune. Being in the time of following, being followed by many, if one only desires personal gain, that is the path to misfortune; if one can preserve the correct path through sincerity, achievements can be made evident, thus there will be no fault.

九五，孚于嘉，吉。象曰：“孚于嘉吉”，位正中也。上六，拘係之，乃從維之，王用亨于西山。象曰：“拘係之”，上窮也。處隨之世而剛正宅尊，善為眾信，故吉。或曰：孚於二則吉。

The line statement for the fifth line says: "By being sincere and following virtuous and beautiful people, it is auspicious." The Small Image Commentary says: "Sincerity toward the virtuous brings auspiciousness," because it is in the central and upright position. The line statement for the top line says: "It is restrained and bound, then tied with ropes; the king of Zhou offered sacrifices on the western mountain." The Small Image Commentary says: "It is restrained," because it has reached the upper position and has reached its limit. The fifth line is in the situation of following and uses its strong and upright virtue to hold the position of honor, capable of gaining the trust of the people, hence it is auspicious. Some people also say that it is sincere and follows the second line, hence it is auspicious.