The "Military Campaign" hexagram (Water below, Earth above)

坎下坤上。師，眾也；貞，正也；丈人，王也。剛中而應乎外，行險而順乎彼，以此毒天下而民從之，是以吉也。又何咎者，無不從之之謂。一以帥眾，師之道也；所以帥者，行其所無事而已矣。不仁傷眾，不義亂正，故誅伐也。師之失在不和，不和勝亦凶。失，不得也；得，得民也。戕而臣之者，豈心服哉？

The hexagram Shī (Military) consists of the trigram Kǎn (Water) below and Kūn (Earth) above. "Shī" means multitude, "Zhēn" means correctness, and "zhàng rén" refers to the sovereign. Nine Two is strong and occupies the central position, corresponding with the outer trigram; acting within danger while the people's hearts are in harmony, using this method to govern the world and have the people follow, thus achieving good fortune. The phrase "yòu hé jiù" means no one disobeys. To lead a multitude with one person is the way of warfare; and the reason one can lead is by acting without interference. Without benevolence, one harms the people; without righteousness, one disrupts the correct path, hence there is warfare. The mistake in warfare is lack of unity; even if one wins with lack of unity, it is dangerous. "Shī" means not obtaining, and "dé" means gaining the people's hearts. After killing and subduing, forcing people to submit, how can they be truly convinced?

在師之吉，其惟中乎！順乎天故承天寵，毒而從故萬懐柔。在內動故或闕，順故靜，靜故常，今左次未失也。闕以師莫利於執言。尸者，師之主；輿者，師之所。謂其尸之，莫如仁也；仁一而已，弟子何尸焉？以正則功也，以小人則必亂也，故曰吉則又何咎矣。開物承天以事大君，其亨也，達之而已。人之患在好為也，故曰貞大人吉無咎。坎之險也，為伏，為心病，為耳痛，為盜，為多心。同人之先，不以中直，其免咎乎？與民同患，同人也。

In the "Military Campaign" hexagram, the reason for its favorable outcome lies mainly in the concept of "centering" or "moderation." By following heaven, it receives the favor of the heavenly mandate; even though warfare may bring harm, the people still follow, so all directions can be pacified. The movement originates internally, hence there is a lack in the text regarding culture; due to its flexibility and gentleness, it can remain still, and stillness brings consistency. Thus, the mention of "moving left" does not indicate a mistake. After the missing text, it says: the most advantageous in warfare is "holding to a just cause," meaning that warfare should have a righteous purpose. "Shi" refers to the military commander, and "yu" refers to the army's location. When considering who should take charge, none is more suitable than benevolence; benevolence is singular, so how can a disciple take charge? Using the righteous path brings merit, while using a petty person leads to chaos. Therefore, since it is favorable, what fault could there be? To open up all things and serve the great sovereign by following the heavenly way, its success is merely about being unobstructed. Human error lies in being eager to act rashly, hence the statement "Zhen, the elder man is favorable, without fault." The danger of the Kan trigram is symbolized by concealment, heart disease, ear pain, theft, and excessive suspicion. The "crying aloud" in the "Union" hexagram, could it be avoided from blame without uprightness and sincerity? To share the people's hardships is to achieve union.

坤下坎上。反從而無違者，比吉也。原筮猶初筮也。筮元永貞無咎者，猶曰孚元永貞悔亡也。不寧方來者，來乃安也；後夫凶者，剛中乃吉也。吉也者，得也；輔也者，合也。下順從者，順上之吉，從上而輔之也。中者，筮之原也；以中者，原筮也；以剛中者，比之時故也。

The hexagram Bi is composed of the trigram Kun below and Kan above. To follow in a proper and harmonious way without rebellion is called "Bi is auspicious." "Original divination" is the same as "first divination." The phrase "the original divination is pure, enduring, and without fault" is equivalent to "faithful, pure, enduring, and without regret." "Not yet at peace, but coming" means peace is achieved only after arrival; "the one who comes late is凶" means that being strong and moderate is auspicious. "Auspicious" means to gain, and "auxiliary" means to join. "Lower following" refers to following the auspiciousness of the superior and supporting him. "Middle" is the origin of divination, "to follow the middle" is original divination, and "to be strong and middle" is appropriate for the situation of the hexagram Bi.

元者，四徳之首；永貞者，用六之利。順從而來可知也，來而應可知也。夫不應者，睽孤也；遇無夫交孚，則睽而不孤矣。不孤之謂應，應乃雨。既未征，小畜之君子也。君子之養動，豈敢以小畜徵乎？從言義，比言道，是故比通上下，從則下從而已。建萬國者，建而周也；親諸侯者，親而徧也，先王之用於地上有水可以觀焉。

"Yuan" is the first of the four virtues, "Yongzhen" is the benefit of all six. Coming in accordance with order, its meaning is clear; coming and corresponding, its meaning is also clear. All that does not correspond is called "Kui Gu"; when there is no partiality and mutual trust, even though there is "Kui", there is no "Gu". Not being alone is called "Ying", and only with "Ying" can rain come. Since the army has not yet set out, this is precisely the situation of the gentleman in the hexagram Xiao Xu. The cultivation and actions of the gentleman, how could they dare to go to war with the limited strength of Xiao Xu? "Cong" refers to following in terms of meaning, "Bi" refers to following in terms of the way; thus, "Bi" can connect above and below, while "Cong" is merely the following of the lower. "Jian Wan Guo" means establishing and covering all states, "Qin Zhuhou" means being close to and spreading to all feudal lords; the application of the former kings can be seen from the image of "water above the earth."

圜而質者，缶也；盈缶，實不虛也。終來者，今未也；有它吉者，取爾靈龜，故不凶也。二為內，三為它。六二之不自失，得中也。人之道，群而已；無首，罪人也。六三比之匪人，終必兩傷。外比，比於賢者四也；有孚盈缶，非賢乎？應則位中而正也，其應貞而吉也。不曰顯乎？爻有先後，有始終，皆吉而不來者，前三爻也。天維顯斯，命不易哉！逆則舎之，先王所以順天也。邑人不郊也，不誡戒也。上使中者，民心罔中，惟爾之中也。初，始也；上，終也；始，足也；終，首也。一以初為前，一以前為尾。

A vessel that is round and simple is called "fou"; "ying fou" means full and not empty. "Zong lai" means that something has not yet arrived; "you ta ji" refers to the image of your turtle, so it is not ominous. The second line is within, and the third is "ta." The reason why the second line does not lose itself is because it is in the center. The way of being a person is simply to be part of a group; a person without a leader is one who has committed a crime. The third line compares with an improper person, and in the end, both will suffer. "Wai bi" means to compare with the virtuous sixth line of the fourth; "you fu ying fou," is that not exactly the virtuous person? When there is a response, the position is both central and upright, and its response is firm and auspicious. Is this not clear enough? The lines have order, beginning and end. Those who are auspicious but do not come are the first three lines. "Tian wei xian si, ming bu yi zai" — to violate the mandate of heaven is to abandon him, which is exactly the way of the former kings to follow heaven. "Yi ren" means not going beyond the city gates, and "bu jie" means not to issue a warning. Those in authority drive those in the center because the people's hearts are not fixed, and they take your center as their center. The first is the beginning, and the top is the end. The beginning is the foot, and the end is the head. One interpretation takes the first as the front, while another takes the front as the tail.

乾下巽上。小畜奚自？自我西郊。郊者，外而未入之地也。初復自道，則未入可知。大畜之初，有厲利己。立人之道曰仁與義，小畜之得位而上下應之者，自仁而已；需之光亨，亦仁也。健而巽，剛中而志行乃亨。小畜亨，今未亨也，未巽也，故尚往；施未行也，故志焉。小畜之不雨以巽也，小過之不過以震也。

The hexagram Xiao Xu is composed of the trigram Qian below and Xun above. Where does the energy of Xiao Xu come from? "From the western suburbs." "Suburbs" refer to a place that is outside and has not yet entered. The line Chushiyi says "returning along the path," indicating that it has not yet entered. The line Chushiyi in Da Xu says "dangerous, but beneficial to oneself." Establishing the way of human beings is called Ren and Yi; Xiao Xu is able to take its proper position and have all above and below respond to it, relying only on Ren. The "bright and smooth" in the hexagram Xun also comes from Ren. Being strong and upright yet yielding and flexible, being strong and centered with one's aspirations able to be carried out, can lead to smoothness. Xiao Xu says "smooth," but at present it is still not smooth, because it has not yet been yielding and flexible, so it says "still going forward"; the application of grace has not yet been carried out, so it only mentions "aspiration." Xiao Xu does not rain because of Xun; Xiao Guo does not exceed because of Zhen.

柔來而文剛，天文也；得乎已，文徳也；得而懿，秉□也。復自道，其義吉也。君子之道，仁義而已矣。牽而復者，畜也；不自失者，得也；亦不自失者，小畜故也。在中而得可知，得而吉可知；在中不自失，是謂懿文徳。輿說輻，未孿也；反目，室不正也，正則兩明矣。大畜之二，牛無尤也。

Softness comes and adorns firmness, which is the heavens; having something within oneself is the virtue of culture; attaining beauty and goodness is to hold firm. "Returning to the path" is auspicious in terms of righteousness. The way of the gentleman is no more than benevolence and righteousness. That which is drawn and returned is called "cultivation"; not losing oneself is called "gain"; similarly, not losing oneself is precisely because it is "small cultivation." Being in the center and having gain can be known; having gain and being auspicious can also be known. Being in the center and not losing oneself is called "excellent cultural virtue." "The carriage wheel is loose" means that it has not yet formed a pair; "looking at each other" means that the family is not proper, but when it is proper, husband and wife understand each other. The line nine two of the Great Cultivation hexagram speaks of "the carriage wheel is loose," and in that case, the ox has no fault.

巽在上，坎未來，小畜也。何天之衢，雲行雨施。六四之有孚者，鄰也。血去則不傷者，來矣；惕出則不訟者，入矣。志者，尚往之志也；上者，孿如之位也。志合上，未孿也；上合志，則孿矣。九三之反目，不合也；六四之合，鄰也。小畜寡也，尚往而志行者，未嘗即寡，是故有孚孿如，不獨富也。

The trigram Xun is above, and Kan has not yet arrived, which is the situation of Xiao Xu. "Heavenly Path" refers precisely to the image of clouds moving and rain spreading. The "having faith" in line six four refers to a neighbor. "Blood leaving" without injury indicates that someone has come; "caution emerging" without litigation indicates that one has already entered. "Will" refers to the aspiration to move upward, and "above" refers to the position of "twin like." Using the will to approach above does not yet form a pair; when above approaches the will, then a pair is formed. The "turning back" in line nine three refers to incompatibility, while the "joining" in line six four refers to having a neighbor. Xiao Xu originally means scarcity, but those who aspire upward and have their will fulfilled do not necessarily fall into scarcity, so it is said "having faith twin like," which does not mean going alone to be rich.

崇髙莫大乎富貴，故有孚孿如而未進於疑者，其得雖懿矣，其畜其養未可征也。裒多益寡在君子之終之卦，可不思乎？小畜不雨之卦也，終而既雨者何？變動不居，周流六虛，何待易卦而觀乎？小畜之尚往者，尚徳也；徳者，恆易恆簡之徳也。徳積載則德不孤矣。積而載，貞而厲，危不敢盈，在既雨既處之後，可謂君子矣。有所疑者，小畜之終也。君子有終，乃有所疑；自我不疑，終以寡征而求物與？對時止健，應涉不亦逺乎？

High virtue has no greater reward than wealth and honor. Therefore, those who have sincere faith and are harmonious but have not yet reached the point of doubt, although they have received good things, their cultivation is still insufficient for action. The phrase "accumulate much and benefit little" appears in the hexagram of谦 (Modesty), which is a hexagram of the gentleman who has a proper end. Should we not think deeply about this? The hexagram of 小畜 (Small Increase) originally represents "dense clouds without rain," but in the end it becomes "already rained." This is because the changing lines are not fixed but flow through the six positions, so why must we wait for a change in the hexagram to see it? The "going forward" in 小畜 refers to the cultivation of virtue, and virtue is the enduring, simple, and easy virtue. When virtue accumulates to the point of being able to carry things, virtue is no longer solitary. When it has accumulated and can carry, when it is sincere and knows danger, and when it is in danger but does not become arrogant, this is after "already rained and already settled," and can be called a gentleman. The phrase "having some doubt" refers to the end of 小畜. A gentleman who has a proper end may still have doubts; if one does not have doubts, then in the end, would he not have to rely on his limited strength to go out and seek external things? Observing the timing and stopping the strong, waiting until the right time to take risks, is not more profound?

兌下乾上。不咥人者，存乎徳行，故亨；不亨乃凶。柔履剛，履也；剛中正應也。履帝位者，人也。眇跛則疚。大畜之日新，時也；動靜不失其時，艮也；止畜中正，履也。履，徳之基也，和而至矣，又以和行。上天下澤，上下辨矣；定民志者，和而已。素如素富貴之素，素其位而行，故往無咎也。

The hexagram of "Footsteps" has the trigram Dui (Lake) below and Qian (Heaven) above. A tiger does not bite people, because of virtue, so it is harmonious; if it is not harmonious, then it is ominous. To tread with softness upon strength is called "Footsteps." The line Nine in the Fifth is strong, upright, and in the center, and corresponds with it. Those who can tread upon the position of the Emperor are human beings. If one is blind in the eyes and lame in the legs, there will be illness. The "daily renewal" in the hexagram of Great Accumulation refers to time, while "movement and stillness without losing the right time" refers to Gen (Mountain). "Stopping and accumulating," "being in the center and upright," refers to "Footsteps." "Footsteps" is the foundation of virtue. Only after harmony can one reach a destination, and one can act with harmony. Above is Heaven, below is Lake, and the distinction between above and below is clear. To stabilize the people's minds is no more than the character "harmony." "Sù" refers to "sù fù guì" (being content with one's position), so proceeding forward without blame.

獨行者，未考也。履道坦坦者，天之道也。幽人貞者，可出動也；不自亂者，道之中也。眇跛之能，未考也。履虎尾而咥人者，終不得矣。武人者，古之不殺者也；為于大君者，其志也。咥不咥者，人也；當不當者，位也。三之為尾，應首也；四之為尾，在後也。尾者，剛健之物，履剛健之物，可不戒乎？三之志、四終之戒，故也。

"Lonely action" means that it has not yet been verified. "Walking on a level path" refers to the way of Heaven. "The reclusive person remains steadfast and is auspicious" indicates that one may emerge and take action; not disturbing oneself is the middle way. The limited ability of someone who is blind and lame has not yet been verified. The person who walks on a tiger's tail and gets bitten will ultimately gain nothing. "The warrior" refers to someone in ancient times who did not easily resort to warfare; "acting for the great sovereign" speaks to his aspirations. Whether one is bitten or not depends on the person; whether one is in the right position or not depends on the position. The third line, as the "tail," corresponds to the head; the fourth line, as the "tail," is located behind. "Tail" is a strong and vigorous thing; to tread upon a strong and vigorous thing, can one not be cautious? The third line has its aspirations, and the fourth line finally understands caution, and this is the reason for it.

夬者，剛長乃終也。履貞厲，終必有乾矣。貞厲者，有無闕。其履如是，正而無眚。視履考祥者，視而明也；其旋元吉者，行而正也。武人之為志有尚者，終必考旋。考，成也；成，誠也。考莫大於考祥；旋，歸也。應乎乾者，卒成之而終歸闕。孚當悔亡者，首也。

The Gua of夬 is when the strong reaches its extreme and then ends. Those who can 'practice firmness with caution' will ultimately attain the virtue of Qian. As for the 'having' and 'not having' in '贞厉', the original text here is missing. By practicing in this way, it is correct and without calamity. 'Viewing the steps and examining the auspicious signs' means seeing clearly; 'its turning back is supremely auspicious' means acting uprightly. Warriors who set their aspirations and have their preferences will ultimately be able to examine and return. 'Examining' means achieving, and 'achieving' is sincerity. There is no examination more important than examining auspicious signs; 'turning back' means returning. Those who correspond with Qian will ultimately achieve it and finally return—here the original text is missing. 'Trust' and the occasion for regret to vanish refers to the beginning.

乾下坤上。泰者，交也；交，交也。長如苗，消如晛。屈信相感，利生害生，天地之宜，中而已。左者右之，右者左之，交也；交，輔相也。上下者，天地也；左右者，后也。成者，天地之道也；財成者，后也。人後天，坤後乾，熟而後可用。拔則必茹，二類所同，我而人，人而天也。

The Tai hexagram has the Qian trigram below and the Kun trigram above. "Tai" means mutual interaction; this mutual interaction refers to the reciprocal movement between things. Growth is like the ears of grain developing into ears, while decline is like the sun melting snow. Flexibility and extension respond to each other, from which benefit and harm arise. The proper harmony between heaven and earth is simply the concept of "center." Moving the left to the right and the right to the left is called interaction; interaction is the mutual assistance between things. Above and below refer to heaven and earth, while left and right refer to the sovereign and the minister. "Cheng" is the way of heaven and earth, and "caicheng" (which means to shape and form) is the duty of the sovereign and minister. Humans come after heaven, and the earth comes after the heaven; only after maturity can it be used. Pulling up something necessarily involves its roots, which is the mutual connection among similar things. From me to others, from others to heaven.

其徵其貞，各以其彚。包用遺亡，皆以尚中行為得；中而不行、行而不中，皆非習坎而尚大者也。貞凶徵凶，由是而分矣。是故光者，坤之徳也；大者，乾之道也。以光而大，泰之九二也。艱初未也，艱貞乃無咎。有其信者必行之，非天者勿恤，其孚之道也。寒泉也，碩果也，食焉則並受其福。

Whether going to war or maintaining virtue, each follows its own kind. "Baohuang," "Yongfenghe," "Buxia yi," and "Pengwang" all emphasize the value of "zhonghang" (uprightness in the middle). To dwell in the center but refuse to act, or to act but not in the middle, is not the way of those who can endure hardship and pursue greatness. The distinction between "Zhen xiong" (dangerous in action) and "Zheng xiong" (dangerous in maintaining virtue) lies here. Therefore, "guang" (brightness) is the virtue of the Earth (Kun), and "da" (greatness) is the way of Heaven (Qian). To achieve both brightness and greatness is precisely the nature of the Tai hexagram's Nine in the Second. Hardship has not yet appeared at the beginning; only by enduring hardship and maintaining correctness can there be no blame. Those who have faith in their hearts must act upon it; if it is not from Heaven, there is no need to worry. This is the meaning of "fu" (faith). The "cold spring" of the Jing hexagram and the "large fruit" of the Bo hexagram, when enjoyed, bring shared blessings.

在我者艱貞而已，故曰天地之道貞觀者也。翩翩，皆也；飛之疾者，艱也。不富以其鄰，所以之終也；以其不戒，孚之至也。夫食咸，虛受也。帝乙，合也；歸妹，女之終也，代也。以祉者，並受也；祉者，中之發也；中以行願，交也。城復于隍，則其城墮矣；勿用師，則其伐息矣。自邑告命，則告命出乎自邑矣。自者，泰終之臣也。貞吝，則其吝固矣，其命匪人也。亂，錯也。泰初之志，君子也；咸五之志，聖人也。內而外，本而末，同患也。

What I can do on my side is only to endure hardship and remain upright. Therefore, the way of Heaven and Earth is to show the principle of uprightness. "Pian pian" means that all the lines are in the same situation; flying quickly indicates the difficulty. "Not being rich but benefiting its neighbor" is the reason it can reach the end; "without caution" means faithfulness has reached its extreme. Eating and the hexagram of Salt both take the meaning of being empty and receiving others. "Di Yi" refers to union, and "Gui Mei" refers to the destiny of a woman, which is also about acting on her behalf. "With blessings" means sharing the blessings; "blessings" originate from the center; achieving one's wishes through the center is called union. "The city returns to the moat" means the city wall collapses; "do not use the army" means warfare ceases. "Announcing the command from the city" means the command comes from the city itself. "Self" refers to the minister at the end of the hexagram of Tai. "Zhen Lin" means that the stinginess becomes entangled and difficult to resolve, and the mandate he receives is not in accordance with human principles. "Disorder" means confusion. The aspiration of the first line of the hexagram of Tai is the aspiration of a gentleman; the aspiration of the fifth line of the hexagram of Xian is the aspiration of a sage. From within to outside, from the root to the tip, they share the same worries and troubles.

坤下乾上。否者，蔽塞之名也。否之匪人者，大往者，天也；不利君子者，小來而利也。貞猶不利，其可征乎？長故利，消故不利，君子小人之道一也。交而通者，天也；交而興者，人也。天地不交，匪人也。有難之時，君子之所以或說以犯，或需不行，或動而經綸，或能正其志，或止或闢，惟其時也。

The hexagram Pu is composed of the trigram Qian above and Kun below. "Pu" refers to obstruction. In the phrase "Pu zhi fei ren," "da wang" refers to Heaven, meaning that the yang is retreating; "bu li junzi" indicates that the small people are coming forward and gaining advantage. Even maintaining the correct position is not beneficial, so how can there be a military campaign? When yang is increasing, it is advantageous; when yang is declining, it is not advantageous—this principle applies equally to both the superior person and the small person. The heavens and earth are connected, and this connection leads to communication; when the heavens and earth are not connected, it is not in harmony with human ways. In times of difficulty, the superior person may either speak out and provoke, wait passively, take action and plan, maintain a correct aspiration, stop, or avoid—depending on the situation.

以儉者或至於用愚，不可濡也。茅之為物薄而用可重也，其拔也必茹。拔不拔在時，可不可在我。征吉貞吉，其志常在也。乾以君之，志可不在乎？志在君，是謂亨。中也故包，順也故承，志在君也故亨。春秋之法，群而已；君志者，群也。詩可以群，亡而後春秋作。鴻之上下進退，不可亂也。

By practicing frugality and virtue, one can avoid difficulties, sometimes even to the point of appearing foolish. In any case, one must not get wet. Straw is a light and thin thing, yet its use can be very important; when pulled out, it is connected by its roots. Whether to pull or not depends on the time; whether it is permissible or not depends on me. "Signs indicate good fortune" and "uprightness brings good fortune" show that his aspirations remain unchanged. The Trigram Qian governs all things with the virtue of a sovereign, so how can a person's aspirations not be placed here? To have one's aspirations in the sovereign is called "smoothness." Being in the center allows one to "encompass," being gentle and compliant allows one to "support," and having aspirations in the sovereign allows one to be "smooth." The principles of the Spring and Autumn Annals are no more than the concept of "community"; the aspirations of the gentleman are to be in harmony with the community. The Book of Poetry can inspire, observe, understand community, and express grievances. Only after the Book of Poetry was lost did the Spring and Autumn Annals come into being. The movements of the geese going up and down are not to be confused.

位盛矣，包以侯羞也。不當者，不交也。有命無咎，疇離祉者，包故也。羞不羞，命也，不敢有已也。夫然後在君之志行。二之亨，初志也；五之吉，二亨也。志以包，或承或羞，順命之有不敢為也。休休其如有容，其九五之當乎？位不當故吉凶生焉，位正當者貞勝也。大人之吉，在大往之時，以安其身，以保其存，是謂貞勝。否亨者，以志也；休否者，以應也。存不忘亡，應二以俟天，其終也傾，亦匪人也，故受之以同人。

The position has already become prominent, so it can "encompass" and hold the position of a noble with shame. "Not appropriate" means that there is no mutual connection. "There is a mandate without blame, and all enjoy blessings" is because of the ability to encompass. Speaking of shame and not shame, both depend on the mandate; in the end, one does not claim it as one's own. Only then can the aspiration to serve the sovereign be realized. The success of line six in the second comes from the aspiration of line six at the beginning; the good fortune of line nine in the fifth comes from the success of line six in the second. Using aspiration to encompass, whether it is acceptance or shame, is in accordance with the mandate and not acting recklessly. "Resting in peace, as if there is room for all" is probably exactly fitting for line nine in the fifth. Inappropriate position leads to good or bad fortune; appropriate position leads to victory through uprightness. The good fortune of the great person is precisely at the time of great movement: securing one's position and preserving existence, this is called victory through uprightness. "The gate is open" is based on aspiration, "restoring the gate" is based on response. Keeping in mind the danger of decline and perishing, corresponding with line six in the second to wait for the right time; eventually leading to downfall, that is against the way of humanity, so the following is the卦 of the people.

離下乾上。野者，逺於郊邑之地也。君子者，行而徳者也；貞也，正也。一而二，二而一；一而二、二而一者，應也。應乎乾者，乾應之也，故曰同人；應乎人者，人應之也，故曰民勸矣哉。唯君子為能通天下之志者，天下之志無所不通者，其唯行此四徳之君子乎！

The hexagram Tong Ren (Union) has the structure of Li (Fire) below and Qian (Heaven) above. "Wild" refers to a place far from the outskirts of a town. The term "junzi" refers to a person who acts with virtue. "Zhen" means uprightness. One becomes two, and two returns to one; this mutual correspondence between one and two is called "ying" (response). When the response is to Qian, it means Qian responds to it, hence called "Tong Ren" (Union). When the response is to people, it means people respond to it, hence saying "the people will be encouraged." Only a junzi can harmonize the hearts of all under heaven. Those who can make the hearts of all under heaven fully connected are probably only those who practice the four virtues of Yuan, Heng, Li, and Zhen.

困而不失其所亨，亦唯斯人而已矣。終則有始，天行也，義在剝復；終始同時，乾行也，貞在君子。無妄元亨利貞，行乾也。旅類而惟宗，物辨而惟精，君子之用也。天與火，尊與時也。同人于野亨，出門而於野者，同人之初也。六二柔也，得位得中，是以應乎九五也。

In times of hardship, only those who do not lose their way of being open and harmonious can maintain their integrity. "The end leads to the beginning" is the way of Heaven, as seen in the hexagrams of Guo and Fu; "the beginning and end occur simultaneously" is the way of Qian, as seen in the virtue of the gentleman. The hexagram Wuwang says "original goodness, harmony, benefit, and uprightness," which is precisely following the way of Qian. Being away from home yet remaining loyal to one's ancestral roots, amidst a multitude of things yet focusing on purity, this is the effort of the gentleman. Heaven and fire are in harmony, representing the respect of the superior and the alignment with the right time. "Seeking harmony in the wilderness, harmony is achieved" — going out immediately leads to the wilderness, describing the beginning of seeking harmony. The second line is a yao of flexibility, which is both in the proper position and the center, thus able to correspond with the fifth line.

於宗也者，尊其應也；於吝也者，不敢圜也，此同人之道也。然則同人之六二，中道具矣。伏而升者，焚也；不興者，熄也。乾在上，故曰敵剛；不興矣，乃安行也。乘其墉者，御也；弗克攻者，彼弗克也。義者，上下之義也。困者，升而不已者也，其敵三年，可謂困矣；困而反，則是以終獲弗克之吉也。

"Harmonizing with the clan" means respecting the object it corresponds to; however, the line statement says "difficulty," because it dares not form a complete and perfect state on its own. This is the way of the Hexagram of Harmony. Thus, in the second line of the Hexagram of Harmony, the middle path is already complete. What is hidden and then rises is burning; what does not rise again is extinguished. Since Heaven is above, it is said to be in opposition to the strong; only when the opposition does not arise can one proceed calmly. "Climbing the wall" means defense, and "cannot attack" means the opponent cannot overcome. "Righteousness" refers to the proper boundaries between superior and inferior. So-called "difficulty" is the result of rising without stopping; waging war against others for three years can be considered as difficulty; when in difficulty one realizes the mistake and returns, thus ultimately achieving the good of "cannot attack."

應乎天則無不同也。上下之際，同異之分，疇辨之哉？然而敵剛者，熄而後安；御下者，需其自困。衣裳冠屨不可渝之分，其應也當順常一，本不雜亂，此同人之大義也。不可能也之謂中，先乎致曲之謂直；以中直者，先也；需乃和者，後也。二人同心，其利斷金。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Those who can respond to Heaven have nothing that cannot be aligned. At the moment of mutual interaction between above and below, the distinction between sameness and difference, who can clearly discern it? However, those who oppose the strong must wait until the opposition has ceased before they can rest; those who govern the lower must wait until the person himself is inpredicament. Clothing, hats, shoes, and socks each have fixed boundaries that cannot be altered. When they correspond, they should follow the constant way and remain pure and undivided, which is the great meaning of the principle of mutual harmony. "Impossible also" refers to the center; that which comes before "achieving the subtle" is called straight. "With the center and straight" comes first, while "needing later and harmony" comes after. When two people have the same heart, their sharpness is enough to cut through metal.

相剋相遇，不獨笑也。姤睽豐過非相遇也，應乃相遇。品物咸章，來章有慶譽吉，相遇也。含章可貞，終以時發。言相剋者，同心之言也。郊者，不邑不野之地也；於郊則不事王侯，髙尚其事矣。其動無悔，而猶曰志未得也，其為君子可知矣。

Mutual control and meeting are not merely about 'laughing afterwards'. The hexagrams Guo, Kui, Feng, and Da Guo do not truly represent meeting; only when there is a response does meeting occur. 'All things are clearly manifested' as in the hexagram Feng, which says 'coming to order, with celebration and reputation, auspicious', are examples of meeting. 'Containing virtue and being steadfast' implies that one must act at the right time. When it comes to 'mutual control', this is precisely the words of a person with a shared heart. 'Jiao' refers to a place that is neither within the city nor in the open fields; once one reaches Jiao, one can 'not serve the prince or marquis, but pursue lofty matters'. His actions may have no regret, yet he still says 'his aspirations are not yet fulfilled', showing that he is indeed a gentleman.

乾下離上。有大而大有，猶畜大而大畜也。元亨則無不亨也，大有升是矣；元亨利貞則無不貞也，乾坤屯隨臨無妄革是矣。柔得尊位大中而上下應之，是以元亨；柔以時升，巽而順，剛中而應，是以大亨。元者，君也，天也，故尊；乾上故中，乾分而為大有，故曰上下應之。

The Great Possession hexagram has the hexagram structure with Qian below and Li above. To have great possession is like having great accumulation, just as in the Great Accumulation hexagram. Whenever the term "original and prosperous" is used, it means all things are prosperous, as in the Great Possession and Ascending hexagrams. Whenever the term "original, prosperous, advantageous, and correct" is used, it means all things are correct, as in Qian, Kun, Zhen, Suo, Lin, Wuwang, and Ge hexagrams. When a yao of yin is in a noble position, occupying the great center and having correspondence from above and below, it is called "original and prosperous." The Ascending hexagram is yin and compliant, rising in accordance with the time; it is巽 (Xun) and compliant, with a strong center and correspondence, hence "great prosperity." "Original" refers to the ruler and heaven, hence respect; Qian being above allows for the center; when Qian is divided, it becomes Great Possession, hence "correspondence above and below."

上下可以知大有，六五可以知有大。有大而大有，交也；其徳剛健而文明，應乎天而時行，交也。不交不亨。大有肖泰，應之者天，休命也；順承者坤也，交故元亨。大有者，以裒多為初，無交之害，君子不以為咎也。不以無交為咎，而終無不交之害者，以其艱耳。艱無不利，是故君子無時而不艱也。

From "upper and lower respond to each other," we can understand the hexagram Great Possession. From the line Six in the Fifth, we can understand what "great possession" means. To have great possession and become Great Possession depends on mutual interaction. Its virtue is strong and vigorous yet civilized. It responds to heaven and follows the proper time, which is also mutual interaction. Without mutual interaction, there is no success. Great Possession is similar to the hexagram Great Peace. What responds to it is heaven, which represents the beautiful and benevolent mandate of heaven. What it follows is the earth, because of mutual interaction, it achieves "original success." Great Possession begins with "gathering much and adding to the few." Even if there are harmful effects from lack of mutual interaction, the gentleman does not regard it as a fault. The reason he does not regard lack of mutual interaction as a fault and ultimately has no harmful effects from it is because he can endure hardship. Being able to endure hardship leads to success in all directions, so the gentleman is never free from hardship and vigilance.

九二之成，忠厚爾。吉凶相感而利害生焉。初交則利，利故亨；於天子亨者，嘉之□也，小人失其利矣。明辯晰也，其明不偏矣。二乾也而載，五柔也而威如，夫是之謂交。家人利女貞，威如終吉。六五之吉，孚內達也。豐之六二，信以發志，終有來章之慶；大有之六五，信以發志，乃威如之吉。尚大而勿憂，有大而無不利，信以發志，一也。厥孚者，中孚也；交如威如，孚之交也。易者，得乾之得也；易而無險，備在其中矣。自天佑之，故吉；佑之吉，無不利也；吉無不利，上吉也。

Nine in the Second achieves success merely through sincerity and diligence. Good fortune and misfortune influence each other, and benefits and harms arise from this. When the beginning of interaction is favorable, it leads to smoothness; the "亨" in "The public enjoys the favor of the Son of Heaven" refers to the harmonious meeting of good things, and at this point, the small person loses their advantage. "Mingbian" means clear discernment, and his illumination does not lean to one side. Nine in the Second belongs to Qian but can bear things, while Six in the Fifth is soft yet displays authority, which is called "interaction." The Book of Changes says "It is advantageous for a woman to maintain her virtue," and also says "Maintaining authority ultimately brings good fortune." The good fortune of Six in the Fifth comes from sincerity within and communication without. In the hexagram of Feng, Six in the Second uses sincerity to enlighten the mind, eventually achieving the joy of "coming to a bright chapter"; in the hexagram of Da You, Six in the Fifth uses sincerity to enlighten the mind, thus attaining the good fortune of "maintaining authority." Valuing great virtue without worry, possessing great virtue without any hindrance, relies on using sincerity to enlighten the mind, which is the same principle. "Ju Fu" means the sincerity of Zhong Fu; "Jiao Ru Wei Ru" refers to the meeting of sincerity. "Yi" is the attainment from Qian; it is easy and without danger, and everything is included within it. "Zi Tian You Zhi" (being favored by heaven) thus brings good fortune; receiving heavenly favor and achieving good fortune leads to no hindrance; achieving good fortune without any hindrance is the highest level of good fortune.

艮下坤上。貞無不吉，徵無不利，其惟謙乎！天道下濟，虛者得之；地道上行，虛者見之。見人之所不見者，勞而不息；得人之所不得者，自天濟之，而其行光明。天道下濟，濟其厚也；地道上行，其行厚也。然則所以有終者，厚而已矣。盈者，不虛之謂也；之往也，代有終者，地道也。效法而天人具者，其惟謙乎！

The hexagram Qian is composed of Gen below and Kun above. To maintain correctness brings no misfortune, and to go to war brings no disadvantage; only Qian is worthy of such a description. The heavenly way descends to assist those who are humble; the earthly way ascends so that those who are humble can perceive it. One who can see what others cannot does so through diligence and perseverance; one who can obtain what others cannot is aided by heaven, thus his actions are bright. The heavenly way descending is a deep form of assistance; the earthly way ascending is a deep form of movement. Thus, it is said that one can have a successful conclusion, and this is only due to the quality of depth. "Fullness" means not being humble; when moving forward, the one who can achieve a successful conclusion is the earthly way. Being able to emulate heaven and also possess the way of heaven and humanity, is probably only Qian.

闕二則多矣，小則寡矣。不虛不足以稱物，不富不足以平施。習坎而之終者，所以裒益而未嘗息也。自外來者，與時偕行。旅之上九喪牛于易，取凶在初。是故易則不勞，勞則不易；自牧於始，所以之終。貞而鳴者，未鳴而人聞之，心得故也。心未得也，以豫而鳴，不志於達矣；始求深者，鮮不如是。

Here the original text is missing. Two is considered much, small is considered little. Without emptiness, it is not enough to measure things; without richness, it is not enough to give equally. "Traveling through water" and reaching the end means constantly reducing the much and increasing the little without ceasing. What comes from outside follows the time. In the Travel卦, the line "losing cattle in the fields" brings misfortune, and the root of this misfortune lies in the first line. Therefore, ease does not involve toil, and toil does not involve ease. Only by beginning with self-cultivation can one reach the end. The person who holds to the right path and calls out is already heard before he speaks, because he truly has something in his heart. If one has not yet gained understanding and merely calls out based on temporary ease, then he has no aspiration for thorough understanding. Those who seek too deeply from the beginning are rarely not like this.

謙之道，以貞為忠，以不鳴為失時。勞而不伐，則方且伐已故也。水之趣海，勞乃至也；井之勞民，可斯須息乎？撝者，撝所乘也。勞謙則無不利矣。有其善，喪厥善；撝不違則者，得位之君子也。勞而撝，猶宜之消也。上下五位皆鄰也，牧其初，中而鳴，服而能撝，鳴而可用，其鄰如此，我不富也。

The principle of谦 (humility) is to uphold righteousness as loyalty, and to remain silent as a failure to seize the right time. One should be diligent without boasting, because once one boasts, it is as if one is cutting down one's own merits. Water flows to the sea only after much effort; the Well hexagram says 「labor and encourage mutual assistance」, so how could one stop laboring for a moment? 「Huī」 means to yield the momentum one is riding. If one can labor with humility, there will be no obstacles in any direction. Having goodness but losing it is a loss; those who yield without violating the principle are the virtuous ones in proper position. Laboring with humility must also be in harmony with the proper balance of increase and decrease. All five lines are neighbors: beginning with self-cultivation of livestock, being in the center yet able to express oneself, being obedient yet able to yield, expressing oneself and being recognized — when all neighbors have reached this level, I naturally become 「not rich」.

其不服者征之，內已中以正之，所謂征也。五位皆鄰，我之謙名失矣。不富者，謙之實歟？謙亨則有終，有終則無位而行。六五之徵，柄也；上六之徵，制也。侵者，侵之使小；伐者，伐之使弱。舜之於苗，由此而達之爾。終矣而未忘征也，不自滿假者如是。

Those who are不服 are to be attacked; first, one should guard oneself internally and then correct them with righteousness, which is called "征". When all five lines become adjacent, my reputation of "谦" is lost. The term "不富" probably refers to the actual essence of谦. If谦 can lead to success, it will have a proper conclusion, and without relying on position, it can still be通行. The "征" of six in the fifth is to hold the handle, while the "征" of six at the top is to impose control. "侵" means to reduce by cutting away, and "伐" means to weaken through attack. Shun dealt with the Youmiao in this way. Even at the end, not forgetting to attack, the person who is not self-satisfied is like this.

坤下震上。豫者，順以動之名也。乾應則坤道得行，是之謂順以動也。坤至柔而其動也剛，豫之謂也。建所研行厥正，唯豫其利乎？如之者不為也，與天地相似則亦不為矣。清者，天徳也；天徳見於刑罰，則不為可知。雷出而奮，豈為也哉？先王因情以飾豫，其作也無為，所以崇徳而防其怠也。

The hexagram Yu is composed of the trigram Zhen above and Kun below. "Yu" refers to the name of a movement that is in harmony. When Qian corresponds, the path of Kun is thus carried forward, which is called harmonious movement. Although Kun is the most gentle, when it moves it becomes strong, which is precisely what Yu signifies. Establishing the pursuit and promoting righteousness, perhaps only Yu has such advantages. Those who achieve this do not do so intentionally; those who are in harmony with heaven and earth also do not act with intent. "Qing" is the Heavenly Virtue; the Heavenly Virtue is manifested in punishment, showing that it is not made up. Thunder arises forcefully from beneath the earth, was that intentional? The former kings followed human feelings to embellish the joy of Yu, their actions arose from non-action, aiming to promote virtue and prevent laziness.

雷之震，澤必隨之，物所悅也，示有驚焉。禮樂皆得謂之有徳，崇敬和而殷薦焉。以配者，祖考也；生我者考，生考者祖，敬和具矣，大矣。順動而鳴，其初不志於逺矣。喜怒哀樂之未發，中也；誠而誠之，正也。其惟幾乎！殆庶者，知之也。正位凝命則無豫也，豫則不凝矣。

Thunder moves once, and the marsh follows, which is what all things rejoice in, yet it also shows people fear. Ritual and music are proper, and that is called having virtue; reverence and harmony lead to the solemn offering of sacrifices. Those who are paired with the offerings are the father and the grandfather: the one who gave birth to me is the father, and the one who gave birth to the father is the grandfather. When both reverence and harmony are complete, this is great. To move in accordance with order but to act first in sound is the beginning of the first line, which lacks long-term purpose. Joy, anger, sorrow, and joy have not yet been expressed, and this is called "center." To be sincere in essence and to achieve sincerity is called "correct." This is probably what "a slight movement" means. To be "almost there" is to know this slight movement. To establish the position properly and to fix the heavenly mandate will not lead to indulgence; once indulgence occurs, the mandate cannot be fixed.

位當則貞，文不當故吉凶生焉。盱遲皆生於怠。不疾而速，惟九二有焉。由九四者，上下皆順故也。同志者合，故大行；者冠焉，故承而定之。初之鳴非其應也，此坤之六四也，而其動也剛，非此爻也，自由而已，能示疑乎？疑乃戰位，以不當而遲，遲則有悔；貞以乘剛而疾，疾則不死。恆者，中之體也；恆不死則我生，其生皆可觀也。□豫不可為恆，雖成矣，知有渝則無咎。□升之不富，不可消，故利于不息之貞。

The position should be in accordance with uprightness and sincerity. If the wording is not appropriate, then fortune or misfortune arises from this. "Xu Yu" and "Chi" both come from laziness. Not being hasty yet naturally quick is something only Nine in the Second can achieve. All the lines are moved by Nine in the Fourth because both above and below are in submission to him. Those who share the same aspirations are in harmony, so they can achieve great success; the one who is in the leading position is there, so they follow him and bring stability. The "ming" of the first line is not its proper corresponding element; this line originally belongs to the sixth line of the Earth trigram, but when it moves, it becomes strong, which is not its true nature, but rather acting on its own initiative, so how can it show others doubt? When there is doubt, it becomes the position of conflict. Because the position is not appropriate, there is hesitation, and hesitation leads to regret; because holding to uprightness and riding on strength leads to hastiness, but hastiness does not lead to death. "Heng" is the essence of the middle; if Heng does not lead to death, then I can be born, and what is born is worth observing. "Yu Yu" should not be regarded as constant; even if it has been achieved, knowing that change is coming leads to no blame. The "Bu Fu" in the "Sheng" hexagram is because it cannot be diminished, so it is advantageous to hold to a constant uprightness without ceasing.

震下兌上。元亨利貞無咎，隨也；當乃無咎，隨時也。不曰隨之時義而曰隨時之義者，隨無時，時有隨也。天下隨時則無不利矣。天地之大義在歸妹，隨時之義在隨。說以動，所歸妹也；動而說，隨也。征凶無攸利，曷之焉？當乃無咎，隨時之義大矣哉！聖人南面而聽天下，取諸南方之卦；隨則無方也。

The hexagram of Following is composed of the trigram Zhen (Thunder) below and Dui (Lake) above. "Original benefit, advantageous to all, correct and without blame" describes the nature of Following. Only by proper handling can there be no blame, which refers to following the right time. It does not say "the meaning of Following in time" but "the meaning of following time," because "Following" itself has no fixed time; rather, it is within time that following occurs. If all things in the world can follow the right time and move accordingly, then nothing will be disadvantageous. The great principle of Heaven and Earth lies in the hexagram of Returning to the Maiden, while the meaning of following time lies in the hexagram of Following. Joy followed by action is Returning to the Maiden; action followed by joy is Following. "Going forward brings danger, and there is no advantage in it" — where should one go? Only by proper handling can there be no blame — the meaning of following time is indeed profound! The sage faces south to govern the world, taking the image of the southern hexagram; but the hexagram of Following has no fixed direction.

用晦而明，君子向焉。出而不出，未始不休休也。變動不居，易之隨也；守而不執，隨時之義也。貞吉者，征凶也。上交不諂，下交不瀆，其知幾乎！幾者，吉之先見；不失者，吉之已象。是故隨時之義，以定其交為初。能定其交者，其唯貞乎？六二在下卦之中而有繫有與，有繫也而失大，有與也而弗兼，則爻不當其位矣。

"Using obscurity to achieve clarity," is precisely what a gentleman aspires to. Appearing yet not fully appearing, is not necessarily a sign of constraint or discomfort. Change without fixed position is the nature of the Book of Changes; holding on without being rigid is the meaning of following the timing. "Zhen Ji" (constancy brings good fortune) is also "Zheng Xiong" (going forward brings danger). Being respectful without flattery towards superiors and not being arrogant towards inferiors, this is probably knowing the right moment. "Ji" is the omen of good fortune, "not losing" is the sign of good fortune already formed. Therefore, the meaning of following the timing places "establishing relationships" first; those who can establish relationships are probably those who maintain constancy. The sixth line is in the middle of the lower trigram, being connected yet giving out: being connected leads to losing the great, giving out yet cannot attain both, so this line is not in its proper position.

嚮晦入宴息，何取於震？有求而得者，繫失皆得也。利居貞者，震出故也。志能舍下，亦以其震。震無咎者，隨而宜也。隨有求，得者也。貞凶者，征吉也；隨有貞凶，則居貞之利不可執也。在道者，不居也；以明者，用其不息之明也。交而有功，其有大於不息之明乎？近而明功，隨之善者也。

"Towards darkness, enter into rest and repose," how does this relate to the trigram Zhen? When something is sought and obtained, whether it is attached or lost, it counts as a gain. "Beneficial to dwell in uprightness" is because Zhen requires movement. The mind's ability to abandon the lower is also through Zhen. "Zhen brings no blame" is because it follows what is appropriate. The trigram Su (Follow) involves seeking, which means obtaining. "Uprightness brings misfortune" is also "seeking brings good fortune"; since Su contains "uprightness brings misfortune," it shows that the benefit of dwelling in uprightness cannot be rigidly adhered to. "Being in the Way" means not remaining stationary, "with clarity" means using its ceaseless clarity. When there is mutual interaction and achievement, what is greater than ceaseless clarity? Being close and able to clearly perceive the achievement, this is the best level in the trigram Su.

嘉之吉，天徳也；其徳具，非天徳乎？孚者，其人也；正中者，其位也。隨時之義□乎九五：退而心亨，足以正志；明而動出，足以正其嘉，一也。拘係之者，不隨也；乃從維之者，從道而維心亨也。亨者，嘉之會也。是故盡隨時之義者，嘉而已矣。

"Fa Yu Jia, Ji" refers to Heavenly Virtue; his virtue is already complete, is that not Heavenly Virtue? "Fa" refers to the person, and "zheng zhong" refers to his position. The meaning of following the timing is embodied in the Nine in the Fifth: retreating while the heart is unimpeded, sufficient to rectify the mind; clear and moving outward, sufficient to rectify his beauty—both are essentially the same. "Ju Xi Zhi" means unwilling to follow; "Nai Cong Wei Zhi" means to follow the Dao and bind that unimpeded heart. "Heng" is the convergence of beauty. Therefore, the ultimate expression of following the timing is nothing other than the character "Jia."

巽下艮上。貞固足以乾事，有事然後可大。利涉大川者，可大也。夫足以乾事，則其徳具矣。先甲後甲，事之終始也；先庚後庚，行事之終始也。事之終始，天也也；行事之終始，君臣也。山在上，乾也；下有風入，有事也，蠱也，故振。振恆則凶。蒙之果行、蠱之振民，同乎育徳；觀頤自求口實，其育全矣。

The Gǔ hexagram has the Xùn trigram below and the Gèn trigram above. Holding firm and being steadfast is sufficient to accomplish affairs, and only after there is something to do can great achievements be realized. The phrase "beneficial to cross great rivers" refers to achieving great things. Since it is sufficient to accomplish tasks, its virtue is complete. "Three days before the Jia day" and "three days after the Jia day" refer to the beginning and end of a matter. "Three days before the Geng day" and "three days after the Geng day" refer to the beginning and end of action. The beginning and end of a matter belong to Heaven, while the beginning and end of action belong to the ruler and subject. The mountain above represents the Qian trigram, and the wind below entering signifies there is something to do, which is the nature of Gǔ, so it requires "to shake up" (zhen). However, if "shaking up" is regarded as a constant, it becomes dangerous. The "fruitful action" in the Měng hexagram, the "shake up the people" in the Gǔ hexagram, and "cultivating virtue" are essentially the same. The "observe the sustenance, seek food by oneself" in the Yí hexagram indicates that cultivation is complete.

有事故有子終吉，故有子者。無事則無意，厲者，誠意之物也。母之蠱，貞也，不可貞，道也。巽之九二，巽而得中；蠱之九二，入得中道。天地之心大，萬物之情小，皆無咎者，其唯中乎？乾父之蠱，小雖有悔，終必無咎矣。大者，事之終始也。初擬卒成，故曰終。方止未往，往吝見矣。

There is a matter, so there is a son and it ends in good fortune, hence it is said "there is a son." When there is no matter, there is no need to act, "danger" is precisely what makes one's intentions sincere. "Overcoming the father's蛊" is uprightness, but it also says "not uprightness," which is the Dao. The ninth line of the Zhen hexagram is Zhen's yielding and attaining the center, while the ninth line of the Gu hexagram is penetrating and attaining the middle way. The heart of heaven and earth is great, the feelings of all things are small; both can avoid blame, relying on the same "center." "Overcoming the father's蛊," although there is a slight regret, ultimately will certainly have no blame. "Great" refers to the beginning and the end of a matter. At the beginning there is an intention, and at the end there is accomplishment, hence it is called "end." When it is just the time to stop but not yet to move, once it moves, there will be difficulty.

晉初裕無咎，未受命也。事事有往，可裕乎？六五之用者，九二之道也，故皆得。六四之未得者，裕也。說研皆止矣，而不除其事者，上九也。夫巽而動，剛柔皆應，則無事矣。求皆應也，則其事可恆乎？先之後之，志乎天行。初則承考，其意得矣；終以無事，志可則也。二子初父，五五子二父，上無常相易，執者失之；雖無常而尊卑不渝，非為邪也。譎者昧焉，無大咎也，用譽也，乃能愛君。

The first line of the晋卦 says "Yù wú jiù" (Yù without fault), because it has not yet received the mandate. If everything must be pursued, can one still remain at ease and generous? The fifth line uses the way of the second line, so both lines gain something; the fourth line does not gain because it is "Yù" (generous). Those who have stopped their joy and inquiry yet still refuse to deal with the matter are the top line. If the wind is gentle and moves, and both yin and yang are in harmony, then there is nothing to worry about; but if all desired things are in harmony, can this situation last long? Whether it is earlier or later, the will is aligned with the movement of heaven. At the beginning, it inherits from the father, and his intention is realized; at the end, it returns to nothing, and his will can be followed. The second line is the son, and the first line is the father; the fifth line is also the son, and the second line is the father. The upper position has no constant master and alternates, so those who cling to it lose it. Although the positions are changeable, the distinction between respect and humility remains unchanged, so it is not considered wrong. Those who act cunningly ignore this principle, but they do not suffer great blame; only those who gain praise can be said to be loved by their ruler.