The hexagram Xiao Xu (Minor Accumulation) consists of the trigram Qian (Heaven) above and Xun (Wind) below.

乾下巽上。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。君子以懿文徳。

The lower trigram of the small accumulation hexagram is Qian (Heaven), and the upper trigram is Xun (Wind). Qian represents Heaven and is characterized by strength, while Xun represents Wind and is characterized by compliance. This forms the image of wind moving across the sky. One yin line restrains five yang lines, but the restraint is limited, hence the name small accumulation. The hexagram statement says: small accumulation, smooth; thick clouds gather but do not rain, the clouds come from the western suburbs. The commentary on the judgment says: in the small accumulation hexagram, the yin line at the fourth position is in the correct position, and the five yang lines above and below all respond to it, hence it is called small accumulation. The lower trigram is strong and vigorous, the upper trigram is gentle and compliant, the yang lines at positions nine two and nine five are strong and centered, and their aspirations are realized, thus it is smooth. "Thick clouds do not rain" indicates that yang energy continues to rise; "from my western suburbs" indicates that the benevolent influence has not yet been extended. The image commentary says: wind moves across the sky, this is small accumulation; the gentleman takes this as a model, cultivating his refined virtue.

初九，復自道，何其咎，吉。象曰：復自道，其義吉也。九二，牽復，吉。象曰：牽復在中，亦不自失也。九三，輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。六四，有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。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，尚徳載，婦貞厲，月望，君子征凶。象曰：既雨既處，徳積載也；君子征凶，有所疑也。

The line statement for the first line: Following one's own path to return, where could there be a mistake? It is auspicious. The Small Image Commentary says: Following the path to return, it is naturally auspicious. The line statement for the second line: Being drawn back together, it is auspicious. The Small Image Commentary says: Being drawn back and being in the lower trigram, one does not lose oneself. The line statement for the third line: The wheel spokes fall off, husband and wife turn against each other. The Small Image Commentary says: Husband and wife turning against each other is due to failure to manage the household properly. The line statement for the fourth line: With sincere heart, calamity is removed, fear is dispelled, and there is no mistake. The Small Image Commentary says: With sincerity, fear is dispelled, which is in harmony with the superior. The line statement for the fifth line: With sincerity and connection, one can share wealth with neighbors. The Small Image Commentary says: With sincerity and connection, one does not hoard wealth. The line statement for the top line: Rain has fallen, clouds have stopped, indicating virtue has accumulated to be able to bear things; although a woman remains upright, there is still danger; the moon is about to be full, and if a gentleman goes to war at this time, it will be ominous. The Small Image Commentary says: Rain has fallen and clouds have stopped, indicating virtue has accumulated and can bear things; a gentleman going to war will meet difficulties ahead.

小畜亨者。畜謂止積制遏之名。乾陽上進，巽體柔順，陽氣上升，陰不能固，所畜微劣，故曰小畜。以陽氣得通，故曰亨也。

The Hexagram Statement says, "Small Accumulation, Smooth." "Xu" refers to stopping, accumulating, or restraining. The lower trigram is Qian (Heaven), whose yang energy rises continuously, while the upper trigram is Xun (Wind), which is gentle and yielding. The yang energy keeps ascending, and the yin and yielding force is unable to firmly hold it back, so the restraining power is weak and limited, hence called "Small Accumulation." Since the yang energy ultimately prevails and flows smoothly, it is said "Smooth."

密雲不雨，自我西郊者。陰既微劣，不能止畜於陽，陽氣上通，雖復至盛，密雲而不能施降於雨，但止在西邑之郊而已。亦喻徳薄位尊，不能廣其恩惠，所化止於一隅也。

"Clouds gather but do not rain, from the western suburbs." Since the power of yin is weak, it cannot restrain the yang energy, which continues to rise and spread. Although the clouds accumulate to their fullest, forming dense and thick clouds, they ultimately fail to transform into rain and fall, remaining only in the western suburbs of the city. This is also used to illustrate a person with shallow virtue but high status who cannot extend their benevolence widely, and their influence is limited to a small area only.

象曰：風行天上，小畜者。風諭恩敎之義，風既行於天上，即是敎化不及於下，故云小畜象也。君子以懿文徳者，懿，美也。化既不行，可以修美文徳之行，待時乃施也。

The Great Image Commentary says, "Wind moves across the heavens, symbolizing the small accumulation." Wind is used as a metaphor for grace and moral education; since wind only moves across the heavens, it signifies that moral education has not yet reached the people, hence the image of small accumulation. "The gentleman thus cultivates his literary virtue." "Yi" means to beautify or refine. Since moral education cannot be widely implemented at the moment, the gentleman may first refine his own conduct in literary virtue, waiting for the right opportunity to apply it to the world.

初九復自道，何其咎吉者。復，反也。處畜之初，畜道未盛，往之於四，無所見閡，猶似反歸之家，何慮咎害，所以吉矣。九二牽復吉。牽，挽相連也。畜道未極，猶可牽挽而進，反覆就五，可以吉也。

The line statement for the initial line, "Initial Nine" (Chu Ji), says, "Returning along the path, how serious is the misfortune, it is auspicious." "Returning" means to go back. The line "Initial Nine" is at the beginning of the hexagram of Small Accumulation, where the restraining force has not yet become strong. It moves upward to correspond with the fourth line, encountering no obstacles, like returning home, which is smooth and easy. Therefore, there is no need to worry about misfortune, hence auspiciousness. The line statement for the second line, "Nine in the Second" (Jiu Er), says, "Tied return, auspicious." "Tied" means to be connected or linked. At this time, the restraining force has not yet reached its peak, so it can still move forward while being connected. The line "Nine in the Second" returns upward to approach "Nine in the Fifth," thus achieving auspiciousness.

九三輿說輻，夫妻反目者。夫小畜之道，先通後畜，至於九三，畜道已成，不可前進，故輿敗輻破，難可以行，故輿說輻也。三是陽卦之極，上是陰卦之極，陰而制陽，亦猶女之制夫，室家不正，反目相視，故曰夫妻反目也。

The line statement for nine in the third says, "The carriage wheel spokes fall off, husband and wife turn their backs to each other." The principle of the hexagram Xiao Xu is first to move forward and then to be restrained; by the time we reach nine in the third, the restraining force has already taken effect, and further progress is no longer possible, so the carriage body is damaged and the wheel spokes break, making it difficult to move, hence it is said that the spokes of the carriage have fallen off. Nine in the third is the top line of the lower trigram Qian, which is a yang trigram, while upper nine is the top line of the upper trigram Xun, which is a yin trigram. Using yin to restrain yang is like a wife controlling her husband, leading to an improper relationship within the family, thus causing them to turn their backs to each other, hence it is said, "husband and wife turn their backs to each other."

六四有孚，血去惕出，無咎者。孚，信也；惕，懼也；血，傷也。九三前進，四塞其路，必被侵傷，故稱血也。畏三侵害，故惕懼也。然則上九處物之極，而惡於三，乃得安其位，不被侵傷，遂得血去而畏懼總除也。

The line statement for the fourth line says, "With sincerity, injury is avoided, fear is dispelled, and there is no blame." "Fa" means sincerity, "ti" means fear, and "xue" signifies injury. The nine in the third line seeks to advance upward, but the six in the fourth line blocks its path, inevitably leading to harm, hence the mention of "xue." Because of the fear of harm from the nine in the third line, there is anxiety. However, the nine at the top resides at the extreme position of the hexagram and resents the nine in the third line. The six in the fourth line receives the protection of the nine at the top, allowing it to remain in its position without being harmed. Thus, the danger of injury is removed, and the fear is also dispelled.

九五有孚攣如，富以其鄰者。二欲上升，而五不相拒也。二牽於五，五又攣二，合信同體，牽攣而行，故曰有孚攣如也。五處尊位，富貴昌盛，不獨已有，而與於鄰，鄰謂二也。

The line statement of the fifth line says, "There is sincerity and mutual connection, wealth shared with the neighbor." The second line wishes to move upward, and the fifth line does not reject it. The second line is drawn toward the fifth line, and the fifth line in turn connects with the second line. Both are sincere and harmonious, connected like branches of the same tree, pulling together and moving forward as one, hence it is said, "There is sincerity and mutual connection." The fifth line holds a position of honor and enjoys wealth and prosperity, yet does not keep it solely for itself, but shares it with the neighboring line—the "neighbor" here refers to the second line.

上九既雨既處，尚徳載，婦貞厲，月望，君子征凶者。上九雖是陽爻，而統屬陰卦，以上九陰極而致九三之陽，陽不得通，故既雨也。不被陽侵而安其位，既處也。以陰制陽，是婦制其夫，臣制其君，正之危也，故曰婦貞厲。處陰卦之極，積久方顯，其猶人之積尚道徳，可以運載於下，故曰尚徳載也。陰之盛極，如月近望以敵日也，故曰月望也。處盛極之地，不可以盈，盈而求進，必見侵傷，故君子之行亦凶，故曰君子征凶也。

The line statement for the top yang line says, "After the rain has fallen and settled, the virtue is carried, the wife remains loyal but is in danger, the moon is full, the gentleman travels and meets misfortune." Although the top yang line itself is yang, it belongs to the upper trigram Xun, which is a yin trigram. Because it is at the extreme of yin, it invites the yang energy from the third line to come together. Yang energy cannot be unimpeded, so yin and yang harmonize and rain falls, which is called "after the rain." It does not allow yang energy to overpower it and remains in its proper place, which is called "after the rain has settled." Using yin to restrain yang is like a wife controlling her husband or a subject controlling the ruler. Even if one remains loyal, it is already dangerous, so it is said, "the wife remains loyal but is in danger." The top line is at the extreme of the yin trigram, accumulating over time to show results, just as a person who constantly cultivates virtue can support and shelter those below, so it is said, "virtue is carried." Yin energy reaches its peak, like the moon approaching fullness and being able to resist the sun, so it is said, "the moon is full." Being at the extreme of fullness, one should not seek further increase. If one continues to seek more, it will certainly bring harm, so the gentleman traveling at this time meets misfortune, hence it is said, "the gentleman travels and meets misfortune."

上經二，履至觀。兌下乾上。履虎尾，不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人，亨。剛中正，履帝位而不疚，光明也。象曰：上天下澤，履。君子以辨上下，定民志。

This is the second volume of the Upper Classic, covering the hexagrams from "Gua of the Foot" to "Gua of Observing." The lower trigram of Gua of the Foot is Dui, and the upper trigram is Qian. Dui represents a marsh and joy, while Qian represents heaven and strength. The moral of the hexagram is that a soft and joyful element follows and submits to the strong and vigorous. The hexagram statement says: stepping on a tiger's tail, but the tiger does not bite, thus it is smooth and prosperous. The Commentary on the Judgment says: Gua of the Foot is when a yao of softness is on top of a yao of strength. By responding with harmony and joy to the strength of Qian, one steps on the tiger's tail without being bitten, thus it is smooth and prosperous. Nine Five is a yang line that is central and upright, occupying the position of the sovereign with no guilt in the heart, thus it is bright and upright. The Great Image says: above is heaven, below is a marsh, thus it is Gua of the Foot; the gentleman takes this as a model, distinguishing the proper roles of above and below, and stabilizing the people's minds.

初九，素履往，無咎。象曰：素履之往，獨行願也。九二，履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。六三，眇能視，跛能履，履虎尾咥人，凶，武人為于大君。象曰：眇能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。九四，履虎尾，訴訴，終吉。象曰：愬訴終吉，志行也。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。

The line statement for the first line: Practicing rites in a simple and unadorned manner and proceeding forward, there is no fault. The small image commentary says: Going forward in simple footwear, it is to carry out one's own will alone. The line statement for the second line: The path is smooth and wide, the secluded person who maintains correctness is auspicious. The small image commentary says: The secluded person maintains correctness and is auspicious, because his mind is in the center and does not become confused. The line statement for the third line: A one-eyed person can barely see, a lame person can barely walk; stepping on a tiger's tail and being bitten by the tiger, it is dangerous; a warrior is unexpectedly assigned to serve the great sovereign. The small image commentary says: A one-eyed person can barely see, it is not enough to be called discerning; a lame person can barely walk, it is not enough to walk with others; the danger of being bitten is because the third line is in an inappropriate position; a warrior serving the great sovereign is because his will is overly strong. The line statement for the fourth line: Stepping on a tiger's tail, being cautious and anxious, eventually it is auspicious. The small image commentary says: Being cautious and anxious yet ultimately auspicious, is because the will is carried out. The line statement for the fifth line: Practicing with a firm and decisive attitude, maintaining correctness also involves danger. The small image commentary says: Decisive action with correctness and danger, is because it is in the position of supreme authority. The line statement for the top line: Reviewing one's actions and examining omens of misfortune and fortune, if one can return to the way of rites, it is greatly auspicious. The small image commentary says: Great auspiciousness at the top position, there is great blessing.

履虎尾不咥人亨者。履，禮也，踐也。故先儒云：統之於心曰體，踐而行之曰履。夫禮尚卑謙，今六三以柔乘剛，違謙越禮，如履踐虎尾，言其危懼之甚也。不咥人亨者，咥，齧也。雖復履踐虎尾，以其悅奉於剛正之徳，所以不被咥齧而得亨通也。

The Hexagram Statement says, "To tread on a tiger's tail, without being bitten, it is smooth." "Tread" (履) refers both to ritual propriety and actual practice. Therefore, earlier scholars said that to unify it in the heart is called "body" (体), and to actually practice it is called "tread" (履). Ritual propriety values humility and retreating, but now the line six in the third (六三), being a yin line, is riding on the yang line nine in the second (九二), which violates humility and oversteps the proper bounds, just like treading on a tiger's tail, describing its situation as extremely dangerous and terrifying. "Without being bitten, it is smooth." "Bite" (咥) means to bite. Although treading on the tiger's tail, because the Dui hexagram approaches Qian with a harmonious and joyful attitude, it is not bitten, and thus achieves smoothness.

象曰：上天下澤，履。君子以辨上下，定民志者。天尊澤卑，各得其序，故曰履，禮之象也。君子以分辨上下，君臣有禮，正定人民志意，使尊卑有別也。

The Great Image Commentary says, "Heaven above and marsh below, the hexagram of Footsteps. The superior man uses this to distinguish ranks and establish the people's aspirations." Heaven is above and exalted, while the marsh is below and humble; each occupies its proper position, hence it is called "Footsteps." This is the image of ritual. The superior man thus distinguishes the hierarchy between above and below, ensuring proper conduct between ruler and subject, and establishes the people's minds in order, making distinctions of honor and status clear.

初九素履往無咎者。禮貴儉約，今初九處履之初，不尚華飾，以質素為用。既行其禮以素，可以往而無咎矣。

The Line Statement for the first nine (Chu Jiū) says, "Go with simple steps, there will be no blame." Ritual values frugality and economy. Now, the first nine is at the beginning of the履 (Lu) hexagram, not valuing elaborate adornments, but taking simplicity and purity as the foundation for self-cultivation. Since it is using a simple way to practice ritual, then proceeding in action will not lead to mistakes.

九二履道坦坦，幽人貞吉者。坦坦，平易之貎。九二陽居陰而用卑巽，往之於應，途路平坦，無所險厄，故曰履道坦坦也。在內履中，謙巽以行，不以處內為屈、居外為榮，是幽隠之人而不失貞正之道，故曰幽人貞吉也。

Nine Two Line Statement says, "Walking the path is broad and level, the reclusive person remains steadfast and auspicious." "Broad and level" refers to a state of being flat and spacious. Nine Two is a yang line in a yin position, thus able to practice a humble and respectful way. It ascends to meet the corresponding line, with a smooth and unimpeded path, hence the description of the path as broad and level. It resides in the inner trigram and maintains the middle path, acting with humility and gentleness, not regarding its position within as a humiliation or its position outside as an honor. This is precisely the way of the reclusive person who remains steadfast and virtuous, hence the statement "the reclusive person remains steadfast and auspicious."

六三眇能視，跛能履，履虎尾咥人凶，武人為于大君者。以陰居陽，不行謙巽之道，猶如眇目之人，所視不明也；跛足之人，所行不能逺也。既無謙巽之行，則為物害，猶如履踐虎尾，必見咥齧，所以凶也。以微劣之軀，而欲行其剛武，為于大君，是兇頑之甚，故曰武人為于大君也。

The Line Statement of the Third Line says, "Blind in one eye, lame but able to walk, stepping on the tail of a tiger which bites people, danger, a warrior serving the great sovereign." The Third Line is a Yin line in a Yang position, which is improper and unwilling to practice humility. It is like a person with one eye who can see but not clearly, or a lame person who can walk but not far. Since it lacks the virtue of humility and gentleness, it is harmed by external forces, just as stepping on a tiger's tail inevitably leads to being bitten, hence danger. With weak and inferior qualities, it attempts to use strong and fierce methods to serve the great sovereign, which is extremely reckless, hence the statement "a warrior serving the great sovereign."

九四履虎尾，訴訴終吉者。子夏傳：訴訴，恐懼之貎也。九四逼近至尊，心之憂懼，若蹈虎尾而訴訴恐懼。故書云：若蹈虎尾，涉於春冰是也。以陽居陰，用之謙巽，上奉於君，故終吉也。

The fourth line statement says: "To walk on a tiger's tail, with anxiety and fear, ultimately leading to good fortune." Zixia's Commentary on the Changes explains that "anxiety and fear" refers to a state of fear and unease. The fourth line is a yang line positioned in a yin place, thus it is close to the fifth line, which is the supreme position. The line feels anxious and cautious, like walking on a tiger's tail, full of fear. Therefore, the Book of Documents says: just like walking on a tiger's tail or stepping on thin ice in spring, which conveys the same meaning. Since the fourth line is a yang line in a yin position, it can practice humility and gentleness, serving the sovereign above, hence ultimately leading to good fortune.

九五夬履貞厲者。夬，決也。為履之主，裁之以義，正之以禮，故以剛決貞，故曰夬履貞厲也。然以陽居尊，滿之道矣。禮尚謙虛，而以盈滿為用，是危厲者也。

The Line Statement of the Fifth Line, 'Guai Lu, Zhen Li,' means 'to walk with decisiveness, maintaining caution.' 'Guai' signifies decisiveness. The Fifth Line is the main line of the Lu hexagram. It uses righteousness to make decisions and propriety to regulate affairs, thus adopting a resolute and upright approach, hence the statement 'Guai Lu Zhen Li.' However, it occupies a position of supreme authority with a strong yang nature, having already reached the path of fullness. Rituals originally emphasize humility and self-effacement, but now they are used in a manner of fullness and decisive strength, which is where the danger lies.

上九視履考祥，其旋元吉者。考是察也，祥謂禎祥也，旋，反也。上九處履之極，能察禍福禎祥也，又能視其所履踐之徳行，不為驕怠，而能旋反行禮，以應尊卑，施惠向下，故獲大吉也。

The line statement for the Upper Ninth line says, "Observing one's steps and examining auspicious signs, turning back brings great good fortune." "Examine" refers to investigation, "auspicious signs" refer to omens indicating good or bad fortune, and "turning back" means to return. The Upper Ninth line is at the top of the Book of Changes, and it is able to examine signs of good or bad fortune, and to review its own conduct throughout the journey. It does not become arrogant or lazy due to its high position, but instead turns back to act in accordance with propriety, ensuring that those above and below are in proper order, and extending kindness to those below, thus achieving great good fortune.

乾下坤上。泰：小往大來，吉亨。彖曰：泰，小往大來吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。

The lower trigram of the Tai hexagram is Qian (Heaven) and the upper trigram is Kun (Earth). The heavenly energy rises from below and the earthly energy descends from above, the two energies interacting and harmonizing, hence the name Tai. The hexagram statement says: Tai, the yin and the yielding go outward, the yang and the strong come inward, resulting in a favorable and smooth situation. The Commentary on the Judgment says: Tai is characterized by the small going out and the great coming in, which brings favorable and smooth results. This is because the two energies of heaven and earth interact, allowing all things to flow smoothly. Similarly, the ruler and the subject, the superior and the inferior, interact with aligned intentions. Yang is within, yin is outside; the strong and vigorous are within, the yielding and gentle are outside; the gentleman is within, the petty person is outside. The way of the gentleman grows stronger, while the way of the petty person gradually declines. The Image Commentary says: The interaction of heaven and earth is Tai; the ruler takes inspiration from this, shaping the movement of heaven and earth, supporting the appropriate nurturing of all things, and thus assisting the people.

初九，拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。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。六四，翩翩不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。六五，帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。上六，城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。

Initial Line Statement: Pulling up wild grass, its roots and tendrils rise together, moving forward with its kind, which is auspicious. The Small Image Commentary says: Pulling up wild grass and moving forward is auspicious, indicating a heart that reaches outward. Second Line Statement: It can contain chaos and filth, can walk across rivers on foot, does not abandon distant people, does not form cliques for private gain, thus being able to match the middle and upright path. The Image Commentary says: Containing chaos and matching the middle and upright path is due to a broad and bright heart. Third Line Statement: There is no path that remains level without tilting, no journey that proceeds without returning; maintaining uprightness in hardship brings no fault, there is no need to worry about one's sincerity, and there is fortune in receiving俸禄. The Image Commentary says: No journey is without return, which is inevitable at the meeting point of heaven and earth. Fourth Line Statement: Light and graceful descent, not relying on wealth yet able to travel with neighbors, without admonition yet mutual trust is established. The Image Commentary says: Graceful descent without wealth is because all the yin lines have lost yang substance; mutual trust without admonition is due to inner sincerity. Fifth Line Statement: Emperor Yi married off his daughter, thus gaining fortune and great auspiciousness. The Image Commentary says: Gaining fortune and great auspiciousness is because being in the center and fulfilling one's wish. Uppermost Line Statement: The city wall collapses and returns to the moat, not using military force, only issuing commands within one's own territory, though uprightness is maintained, there is still regret. The Image Commentary says: The city wall collapsing back into the moat indicates that the decree has already become disordered.

泰小往大來吉亨者。泰是通泰之名，以天地交感，萬物長育，故名泰也。陰氣消，故曰小往；陽氣長，故曰大來。以天地通泰，君子道長，小人道消，以此吉而亨通矣，故曰吉亨也。

The Hexagram Statement says, "Tai, small things recede and great things come, auspicious and smooth." "Tai" is the name for harmony and prosperity, because the energies of Heaven and Earth interact and respond to each other, allowing all things to grow and flourish, hence it is called Tai. The Yin energy diminishes, hence it is said "small things recede"; the Yang energy increases, hence it is said "great things come." Because Heaven and Earth are in harmonious communication, the power of the gentleman continues to grow while the power of the petty person continues to decline, thus it is auspicious and smooth, hence it is said "auspicious and smooth."

象曰：天地交，泰者。天氣降下，地氣騰上，上下交感，萬物資育，故是通泰之象也。后以財成天地之道，輔相天地之宜，以左右民者。後，君；財，裁也，剪也。道不失其宜，即是春生秋殺，各有宜也。相，助也，謂助天地所宜之物，五土所生，各以其時也。左右者，助也，謂左右群臣助君之化也。裁成天地發育所生之宜，欲明通泰之時，助天地之化，非南面之君，不可以施其化成天地之功也。

The Great Image Commentary says, "When heaven and earth interact, it is called Tai (Prosperity)." The heavenly energy descends and the earthly energy ascends, with the two energies interacting and responding to each other. All things rely on this interaction for their nourishment, hence it is the image of prosperity. "The ruler should regulate and complete the way of heaven and earth, assist in the suitability of heaven and earth, and guide the people." "Ruler" refers to the sovereign. "Cai" is equivalent to "cái," meaning to cut, decide, or determine. It ensures that the way of heaven and earth does not lose its proper measure, meaning that spring brings growth and autumn brings withering, each season having its appropriate function. "Xiang" means to assist, referring to helping the things that are suitable for heaven and earth to produce, allowing the five types of soil to yield their products in accordance with the seasons. "Zuǒyòu" also means to assist, referring to guiding ministers to help the sovereign promote moral education. Regulating and completing the suitability of heaven and earth's nurturing and transformation is to explain that in times of prosperity, assisting in the nurturing function of heaven and earth requires a sovereign who rules from the south, for no one else can carry out this nurturing and achieving the function of heaven and earth.

初九拔茅茹，以其彚，征吉。茹，相牽引之貎也。夫通泰之道，天氣下降，地氣上騰，三陽皆欲上升。初為三陽之首，若行則眾類從之，猶似拔其茅根，以相連茹。以其三陽之類，陰不敢拒，所以征進而獲吉矣。

Initial Nine Line Statement: "Pulling out the wild hemp, with its roots connected, proceeding is auspicious." "Rú" refers to the appearance of roots connected to each other. The way of smoothness lies in the heavenly energy descending and the earthly energy ascending, with the three yang lines in the lower trigram all moving upward. Initial Nine is the first among the three yang lines, and when it moves, its kindred follow it, like pulling up wild hemp with its roots connected. Because it leads the entire group of three yang lines, the yin forces dare not obstruct, so proceeding is auspicious.

九二包荒，用馮河，不遐遺，朋亡，得尚于中行者。包，含也；荒，穢也；馮河是無舟渡水，馮陵於河，此頑愚之人也。言九二以剛取中，心又通泰，即物無不納，雖復荒穢之物、頑愚之人，悉皆包含，不計遐逺，無所棄遺，故曰包荒用馮河不遐遺也。心既□大，無偏無黨，即不私於朋友，天下皆悉納之，故曰朋亡也。亡，無也，謂無私於朋友。得尚乎中行者，尚，配也；中行，君也。此九二既備眾徳，無物不納，即可以配於君位，下治天下也。

The line statement for the second line, "Nine Two," says: "Include the desolate and the corrupt, cross the river without a boat, not neglect the distant, friends vanish, and be esteemed by the middle path." "Include" means to embrace, and "desolate" refers to desolate and corrupt things; "cross the river without a boat" means to wade across a river without a boat, which refers to reckless and foolish people. This describes the situation of Nine Two, which is a strong yang line located in the center of the lower trigram. Its heart is broad and open, so it can embrace all things: even desolate and corrupt things and reckless and foolish people are all included without discrimination. It does not look down on those who are distant, nor does it abandon them. Therefore, it includes the desolate and corrupt, accepts those who dare to wade across the river, and does not neglect the distant. Since its heart is broad and open, it has no private interests or factions, so it does not favor friends, but instead accepts all people under heaven. Therefore, it says "friends vanish" — "vanish" means there are none, indicating that there is no private affection for friends. "Be esteemed by the middle path" means "to be matched with," and "middle path" refers to the ruler. Since Nine Two possesses many virtues and embraces all things, it can be matched with the position of the ruler, and thus assist in governing the world from below. (The "□" in the text is a missing character in the original, and it is left uncorrected.)

九三無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福者。陂，險陷也；復，反也。九三處天地之際，當通泰之時，天氣降下，地氣騰上。今泰道將極，否道卻至，即天氣上升，地氣下復，猶似平路必致崩，如暫往必有反覆，故曰無平不陂，無往不復也。時既變革，必致危殆，當須艱固其志，守正不回，乃得無咎，故曰艱貞無咎。眾皆同志，已去即從，故不須憂恤，而同其信，故曰勿恤其孚。誠信既施，徳澤歸矣，自獲福慶，故曰于食有福。

The third line statement says, "There is no level ground without slope, no going forward without returning. In hardship, maintain sincerity and there will be no blame. Do not worry about your sincerity being doubted, for there will be blessings in food." "Slope" refers to a dangerous incline, and "return" means to turn back. The ninth line in the third position is located at the junction of the lower trigram Qian (Heaven) and the upper trigram Kun (Earth), which is a time of smooth progress. At this moment, the heavenly energy descends and the earthly energy ascends. However, as the state of Tai (Peace) approaches its peak, the state of blockage is about to arrive, so the heavenly energy turns upward and the earthly energy turns downward. This is like how flat ground must have slopes and how going forward must involve returning. Therefore, there is no level ground without slope, and no going forward without returning. Since the situation is about to change, danger is inevitable. At this time, one should maintain sincerity in hardship and hold fast to the right path without changing course, thus avoiding blame. Since all people are in harmony with it, when it moves, all follow. Therefore, there is no need to worry about whether one's sincerity is trusted. Once sincerity is practiced, virtue naturally attracts followers, and blessings follow. Therefore, there will be blessings in the enjoyment of food and sustenance.

六四翩翩不冨以其鄰，不戒以孚者。翩翩者，飛動之貎也。六四處坤之首，眾陰皆隨之，故六四翩翩飛動，歸於下，故曰翩翩。泰道既極，坤復其體，眾皆志願同歸於下。六四若行，五之與上皆相隨從，故六五、上六不待六四與之財相誘，故曰不冨以其鄰也。鄰皆願下，而不待賙贍，眾願同行，故不假戒告而自孚信，故曰不戒以孚也。

The Line Statement for the fourth line, "Six in the Fourth" (六四), says: "Pian pian, not rich, with its neighbor, not warning with sincerity." "Pian pian" means light and swift movement. The fourth line is the first line of the Upper Trigram, which is the Trigram of Earth (坤). All the yin lines follow it, so the fourth line moves swiftly downward, hence "pian pian." The way of Tai has reached its extreme, and the Trigram of Earth is returning to its nature of descending. All the yin lines are willing to go down together. Once the fourth line acts, the fifth line and the top line will follow, so the fifth line and the top line do not need to be lured with wealth, hence "not rich." The neighboring yin lines are willing to descend on their own, without needing to be given aid. The people's intentions are already aligned, so there is no need for warnings or instructions, hence "not warning with sincerity."

六五帝乙歸妹，以祉元吉。歸妹猶言嫁妹也。以五貴位降徳就二，猶似帝王嫁妹於二，故曰帝乙歸妹也。處通泰之時，天地交好，以帝王之妹降於庶人，得配匹之宜，盡通泰之道，故獲祉福而得大吉也，故曰以祉元吉。祉，福也。

The Line Statement of the Fifth Line says, "The Emperor Yi marries off his younger sister, thereby obtaining blessings and supreme good fortune." "Marriage of the younger sister" refers to the act of marrying off a younger sister. The Fifth Line, holding a noble position, descends to approach the Second Line, just as an emperor marries off his younger sister to the Second Line. This is why it is said, "The Emperor Yi marries off his younger sister." At this time of smooth and harmonious circumstances, the heavens and earth are in mutual communication and harmony, and the emperor marries off his younger sister to a commoner, achieving an appropriate marriage. This fully realizes the way of smoothness and harmony, thus obtaining blessings and supreme good fortune, which is why it is said, "thereby obtaining blessings and supreme good fortune." "Blessings" refers to happiness.

上六城復于隍，勿用師，自邑告命，貞吝者。隍，城塹也。處通泰之時，上下相扶，君臣和順，猶似當初以土相培而就其城。今泰道已極，否道至，即是城之崩倒，卻至於塹，故曰城復于隍也。否道既至，敎令不行，故不煩用師；假使歸其已邑，告戒令命，亦皆不從，是正之賤矣，故曰勿用師，自邑告命，貞吝也。

The line statement for the sixth line at the top says, "The city returns to the moat, do not use military force, return to your city and issue orders, maintaining uprightness will bring regret." "Huang" refers to the protective ditch outside the city walls. In a time of smooth and harmonious circumstances, the ruler and subjects support each other, and the king and ministers are in harmony and obedience, just like originally taking baskets of soil from the ditch to build up the city walls. Now, the state of Tai has reached its peak, and the state of blockage follows. This is like the city walls collapsing and the soil returning to the ditch, hence "the city returns to the moat." When the state of blockage has already arrived, the government's decrees and moral teachings are no longer effective, so there is no need to use military force. Even if one returns to his own territory and issues orders, no one will listen, which means although one maintains uprightness, it is weak and ineffective. Therefore, one should not use military force but issue orders within one's own city, and maintaining uprightness will still bring regret.

坤下乾上。否之匪人，不利君子貞，大往小來。彖曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。象曰：天地不交，否。君子以儉徳辟難，不可榮以祿。

The lower trigram of the Hexagram of Non-communication is Kun (Earth), and the upper trigram is Qian (Heaven). The heavenly energy rises and the earthly energy descends, and the two energies do not meet, hence the name Non-communication. The Hexagram Statement says: This is not a time when the way of humanity is open, it is not favorable for the gentleman to maintain uprightness. The strong yang moves outward, while the weak yin moves inward. The Commentary on the Judgment says: The Hexagram of Non-communication is not in harmony with the way of humanity, it is not favorable for the gentleman to maintain uprightness. The strong moves outward and the weak comes inward, which is the result of the heavenly and earthly energies not meeting, thus the myriad things are not smooth. The ruler and subject do not meet, so the world is as if there are no states. Yin is within, yang is outside; softness is within, strength is outside; the petty person is within, the gentleman is outside. The way of the petty person grows increasingly, while the way of the gentleman gradually declines. The Image Commentary says: When heaven and earth do not meet, this is Non-communication. The gentleman takes this as a model, practicing frugality and avoiding calamity, not seeking honor through official position.

初六，拔茅茹，以其彚，貞吉亨。象曰：拔茅貞吉，志在君也。六二，包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。六三，包羞。象曰：包羞，位不當也。九四，有命無咎，疇離祉。象曰：有命無咎，志行也。九五，休否，大人吉，其亡其亡，繋于苞桑。象曰：大人之吉，位正當也。上九，傾否，先否後喜。象曰：否終則傾，何可長也。

The line statement for the first line (Initial Six): Pulling up wild hemp, the roots and tendrils are pulled up together, and it is with its kind. If it maintains the correct position, it is auspicious and smooth. The Small Image Commentary says: Pulling up wild hemp and maintaining the correct position brings auspiciousness, because the mind is devoted to the sovereign. The line statement for the second line (Six in the Second): Being entirely inclusive and compliant, the small person thus gains auspiciousness, while the great person achieves smoothness even in blockage. The Small Image Commentary says: The great person achieves smoothness in blockage because they do not associate with the small person. The line statement for the third line (Six in the Third): What is concealed is all shameful. The Small Image Commentary says: Concealing shame is because the position of the third line is inappropriate. The line statement for the fourth line (Nine in the Fourth): Serving the sovereign's command without fault, and the same kind is also blessed. The Small Image Commentary says: Having a command without fault, the mind is put into action. The line statement for the fifth line (Nine in the Fifth): It can stop the blockage, the great person is auspicious; the mind is always alert with 'about to perish, about to perish', thus like a knot tied to the roots of a dense mulberry tree. The Small Image Commentary says: The great person is auspicious because the position is appropriate. The line statement for the top line (Nine at the Top): Overturning the blockage, first blockage then joy. The Small Image Commentary says: When blockage reaches its extreme, it will overturn, how can it last long?

否之匪人，不利君子貞者。否以上下不交，君臣不孚，故為閉塞之義也。當否塞之時，小人道長，非是君子徳通之時，故曰匪人也。小人侵陵，君子邪道乃興，故不利君子而為正，故曰不利君子貞也。

The Hexagram Statement says, "When the Gate is Closed, it is not for people; it is not advantageous for the gentleman to maintain uprightness." The Gate Hexagram signifies blockage because there is no communication between the upper and lower parts, and there is no sincerity between the ruler and the minister. This represents a state of obstruction. At such a time, the power of the petty person grows stronger, and it is not a time when the virtue of the gentleman can prevail, hence it is not a situation in which the way of humanity can be carried out. The petty person encroaches and oppresses, and perverse ways thus arise, so it is not advantageous for the gentleman to uphold the correct path, hence it says, "It is not advantageous for the gentleman to maintain uprightness."

象曰：天地不交，否者。天氣上，地氣下，二氣不相交通，故曰否閉之象也。君子以儉徳避難，不可榮以祿者，言君子當否閉之時，不可處寵求安，故以節儉為徳，避於小人之難，不可榮其身，食以祿也。

The Great Image Commentary says, "When heaven and earth do not communicate, it is the state of 'Obstruction'." The heavenly energy tends solely upward, while the earthly energy tends solely downward; the two energies cannot interact or communicate, thus forming an image of blockage and obstruction. "The gentleman cultivates frugality as a virtue to avoid difficulties, and should not seek honor and salary." This means that when one is in a state of obstruction, one should not be greedy for favor or seek comfort through compromise. Therefore, one should regard frugality and simplicity as one's virtue, to avoid the calamities brought by small people, and should not seek personal glory or enjoy official salary for personal gain.

初六拔茅茹，以其彚，貞吉亨者。夫柔之為道，必依於剛；弱之為道，必親於強。故獨處須托之以君子。今初六體既柔劣，不事乾進，但以眾類親比於上，既不往謟，守正應上，所以獲正之吉也。

The line statement for the first line, "Six at the Beginning" says, "Pulling out the wild mugwort, following its kind, the divination is auspicious and smooth." The way of the weak is to rely on the strong; the way of the small is to be close to the powerful. Therefore, when alone, one must take refuge in the gentleman. Now, the first line itself is weak and lowly, not striving for advancement, but rather gathering its kind to approach the superior. It does not go to flatter, yet it remains on the correct path to respond to the superior, thus attaining auspiciousness through uprightness.

六二包承，小人吉，大人否亨者。六二以柔順之質，但施包納承順於君，故曰包承也。處否閉之時，是小人道長，故小人獲吉。大人當否閉之時，雖復小人為亂，但防之以道，遏絶小人，所以獲亨通也，故曰大人否亨也。

The Line Statement for the Second Line, Six Two, says, "Encompassing and bearing, the small person is auspicious, the great person is not smooth." Six Two, with its nature of being yin and soft, is inclined to show submission and inclusiveness in order to please those above, hence it is called "encompassing and bearing." At a time of blockage, it is the period when small persons gain power, so the small person benefits from this situation. As for the great person, even though small persons are causing disorder, he can prevent and stop them by following the right path, thus achieving smoothness, hence it is said, "the great person is not smooth."

六三包羞者，葢恥辱也。六三以謟媚之身，而為小人之行，所為之事，皆包羞恥故也。九四有命無咎，疇離祉者。夫君子親於小人，則有恥累至焉。今九四若有招命於初，是親於小人，禍咎必至；只為初六修正，不敢為謟，故九四命之則無咎，故曰有命無咎。既有招命初六，初六必當受福，故曰疇離祉也。疇，初也，謂初六；離，著也；祉，福也，謂九四命之，因此招命，得其福也。

The line statement for the third line, "Six in the Third," says, "It is covered with shame." "Shame" here refers to disgrace. The third line is in a posture of flattery and seeking favor, engaging in the deeds of a petty person. All that it does is filled with disgrace, hence the statement. The line statement for the fourth line, "Nine in the Fourth," says, "There is a mandate, no blame, the people are blessed." If a gentleman approaches a petty person, disgrace and misfortune will follow. Now, if the fourth line attracts the initial line, which is in correspondence, it is approaching a petty person, and misfortune and blame will certainly come. However, since the initial line upholds the correct path and does not flatter, the fourth line attracting it results in no blame, hence the statement, "There is a mandate, no blame." Since the fourth line has attracted the initial line, the initial line will certainly receive blessings because of this, hence the statement, "The initial line is blessed." "Chou" here refers to the initial line, "Li" means attached, and "Zhi" means blessing. It means that the fourth line attracting it causes the initial line to receive blessings.

九五休否，大人吉，其亡其亡，繋于苞桑者。休，美也。處否閉之時而居尊位，以休美之徳，悅諭小人，使小人不妄為非，故曰休否也。有斯美徳，悅服小人，若非大徳之人、拯世之君，即不能獲吉，故曰大人吉也。以小人道長之時，恐有危亂及身，故丁寜戒懼，慮其滅亡；再言之者，憂懼之甚，故云其亡其亡也。既慮危亂，故必繋于苞桑之固矣。苞，本也；桑者根多固，有牢固之義，故曰繋苞桑也。

The Line Statement of the Fifth Line, "Resting from obstruction, the Great Man is auspicious, 'Its ruin, its ruin,' bound to the young mulberry tree," says that "resting" refers to goodness. The Nine in the Fifth is in a time of closure yet holds the position of honor. By employing virtuous virtue, it guides and transforms the petty people, making them dare not act wrongly, hence "Resting from obstruction." Possessing such virtue, the petty people will be pleased and convinced. If one is not a great ruler with extensive virtue capable of saving the world, one cannot achieve auspiciousness, hence "the Great Man is auspicious." At the time when petty people's power is growing, one fears that chaos and disorder may affect oneself, thus repeatedly warning and being cautious, worrying about ruin. Repeating it twice shows the depth of worry, hence "Its ruin, its ruin." Since one is worried about chaos, one must be as firm as something bound to the roots of a young mulberry tree. "Bao" means root, and the mulberry tree has many roots and is firm, implying stability, hence "bound to the young mulberry tree."

上九傾否，先否後喜者。處否之極，泰道將至，故傾棄其否，以至通泰，故曰傾否。先塞後通，故後有喜慶，故曰先否後喜也。

The line statement for the Upper Ninth line says, "Overturning the situation of blockage, first blockage then joy." The Upper Ninth line is at the extreme point of the Hexagram of Blockage, and the way to prosperity is about to arrive, so it can overturn and discard the situation of blockage, thus moving toward prosperity, hence it is said "overturning the situation of blockage." First there is blockage, then it turns to prosperity, so there is later joy, hence it is said "first blockage then joy."

離下乾上。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。

The lower trigram of the Tong Ren hexagram is Li (Fire), and the upper trigram is Qian (Heaven). Li represents fire and civilization, while Qian represents heaven and strength. Fire rises upward, similar to heaven, hence the name Tong Ren. The hexagram statement says: to harmonize with people in the vast wilderness, it is smooth, favorable for crossing great rivers, and favorable for the gentleman to maintain correctness. The Commentary on the Judgment says: the Tong Ren hexagram, the yao (line) at the second position, which is yin, is in the correct position and in the center, and corresponds to the nine at the fifth position of Qian, hence called Tong Ren. The hexagram statement says "Tong Ren in the wilderness, smooth, favorable for crossing great rivers" because of the strength of Qian. Within there is the virtue of civilization, and outside there is the strength of firmness. Being in the center and correct, with harmony above and below, this is the correct path of the gentleman; only the gentleman can unify the hearts of people throughout the world. The Image Commentary says: heaven and fire are similar and harmonious, hence Tong Ren. The gentleman takes this as a model, gathering people by category and distinguishing things.

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。九四，乗其墉，弗克攻，吉。象曰：乗其墉，義弗克也；其吉，則困而反則也。九五，同人先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。上九，同人于郊，無悔。象曰：同人于郊，志未得也。

Initial Line Statement: Going out of the door to harmonize with others, there is no fault. The Small Image Commentary says: Going out and harmonizing with others, who would blame you? Second Line Statement: Only harmonizing with people within one's own clan, there is regret. The Small Image Commentary says: Only harmonizing within the clan, this is a narrow and stingy way. Third Line Statement: Concealing troops in the grass, ascending a high ground to look out, for three years no action is taken. The Small Image Commentary says: Concealing troops in the grass, because it is to oppose the strong Nine Five; for three years no action is taken, how dare one act? Fourth Line Statement: Having climbed the enemy's city wall, yet unable to conquer it, it is auspicious. The Small Image Commentary says: Having climbed the city wall, by nature it cannot be conquered; it is auspicious because after hardship one can return to the right path. Fifth Line Statement: Harmonizing with others, first wailing and weeping, then laughing, the great army wins and meets together. The Small Image Commentary says: Harmonizing with others first wailing, because Nine Five is in the center and has a upright heart; the great army meeting together, refers to overcoming the obstructing forces. Uppermost Line Statement: Harmonizing with others in the outskirts, there is no regret. The Small Image Commentary says: Harmonizing with others in the outskirts, is because the heart's wish has not yet been realized.

同人于野亨者。同人者，謂和同於人，故曰同人也。既與人同，若不廣逺，即不能□博矣。野者，曠野之所，喻其與人相同，必須廣逺，無所不通，故曰同人于野亨也。

The Hexagram Statement says, "To be in harmony with others in the wilderness, it is prosperous." What is meant by "to be in harmony with others" is to be in concord with people, hence called "to be in harmony with others." Since one is seeking to be in harmony with others, if one cannot extend this harmony widely, then it cannot be considered vast and comprehensive. "Wilderness" refers to a vast and distant place, used as a metaphor for the necessity of harmony with others being broad and profound, reaching everywhere. Therefore, it says, "To be in harmony with others in the wilderness, it is prosperous." (The character marked "□" is missing in the original text and is not restored here.)

利涉大川，利君子貞者。既與人同，不憂患難，雖大川亦能濟涉，故曰利涉大川也。與人和同，若不以正，則是同於邪妄之道，故曰君子相同，利以為正，利君子貞。

"Beneficial to cross great rivers, beneficial for the upright person to maintain sincerity." If one can harmonize with others and share the same mind, there is no need to worry about difficulties, even great rivers and mountains can be crossed, so it is suitable to cross over great rivers. Harmonizing with others, if not following the right path, one would be going along with wicked and reckless ways. Therefore, when gentlemen harmonize with each other, they should take uprightness as the benefit, hence it says "beneficial for the upright person to maintain sincerity."

象曰：天與火，同人者。天體高，火炎上，即火勢上逼以同於天，喻己之同於人也。君子以類族辨物者，族，聚也；辨，分也；物，事也。君子以類而聚，君子小人如有所同，又須分辨事物，各處其道也。

The Great Image Commentary says, "Heaven and Fire, the Book of Unity." Heaven is high above, and fire ascends upward, its flames approaching Heaven, thus symbolizing the harmony between self and others. "The gentleman uses classification to distinguish things." "Classification" refers to gathering, "distinguish" means to differentiate, and "things" refers to objects. The gentleman gathers people by their categories; if a gentleman and a petty person have commonalities, he must further differentiate various things so that each occupies its proper place.

初九同人于門，無咎者。初九志既□廣，不拒於物，出門與人同，即無人與之為咎也。六二同人于宗，吝者。六二専志在五，所與人同，其意狹，是鄙吝之道也。

The Line Statement for the First Nine says, "Harmonizing with people at the gate, no blame." The First Nine has a broad mind and does not reject anyone. By stepping out of the door, it can harmonize with others, so there will be no blame. (The character marked with a square bracket is missing in the original text and is not restored here.) The Line Statement for the Second Six says, "Harmonizing with people in the clan, it is difficult." The Second Six focuses its mind solely on the Nine in the Fifth. The scope of its harmonizing is too narrow, which is a way of being stingy and narrow-minded.

九三伏戎于莽，升其高陵，三歲不興者。與二相近而欲親二，故盜憎其主，惡於五，所以潛隠兵戎於草莽之中，將以襲五，故曰伏戎于莽也。時升高陵，以望前敵，故曰升其高陵。以九三之臣而欲拒九五之君，勢不可敵也，縱三年亦不能興起兵眾以侵害於君，故曰三歲不興也。

The line statement for the third line, "Nine in the Third," says, "Hide the soldiers in the wilderness, ascend the high hill, for three years it does not rise." The third line is close to the second line, six, and wishes to be close to it, just as a thief hates the owner. Therefore, it detests the fifth line, nine, which corresponds directly to the second line. It hides its soldiers in the wilderness intending to attack the fifth line, hence "Hide the soldiers in the wilderness." It constantly ascends the high hill to look for the enemy ahead, hence "Ascend the high hill." As a subject, the third line wishes to resist the sovereign, the fifth line, but in terms of strength it is fundamentally unequal. Even after three years, it cannot rise up to attack the sovereign, hence "For three years it does not rise."

九四乘其墉，弗克攻，吉者。三處下卦之極，似乘墉牆，而不能克敵矣，困罷乃反，以改過修其徳，乃獲吉也。九五同人先號咷而後笑，大師克相遇者。九五所應在二，隔於三四，不得其應合，乃悲泣也。三四是臣，而五是君，以臣拒君，力不可敵，後乃與二相遇，故後笑。不能以服物，而以興舉師旅乃克，以明失同人之徳也。

The line statement for the fourth line, "乘其墉，弗克攻，吉," means that although it has reached the position above, it still cannot conquer the opponent, and thus it is auspicious. The third line is at the extreme position of the lower trigram, and the fourth line rises above it, as if having mounted the city wall, yet still fails to conquer the other side. After being exhausted and weary, it turns back, corrects its mistakes, and cultivates virtue, thereby achieving auspiciousness. The line statement for the fifth line, "同人先号咷而后笑，大师克相遇," indicates that the fifth line corresponds to the second line, but is blocked by the third and fourth lines, preventing their meeting, hence the initial sorrow and crying. The third and fourth lines are ministers, while the fifth line is the sovereign. When ministers resist the sovereign, their strength is ultimately insufficient. Later, the fifth line finally meets the second line, thus turning into joy. The fifth line cannot win people over through virtue, but must resort to a large army to achieve victory, which clearly shows that it has lost the virtue appropriate for "same people."

上九同人于郊，無悔者。獨處於外，與人和同，在於郊境之外也。內無其應，無所陵競，未得和同之志，但無悔而已。

The line statement for the top nine says, "Harmonizing with others in the suburbs, without regret." The top nine is alone outside the entire hexagram, and the place where it harmonizes with others is far beyond the city suburbs. It has no corresponding line within the inner trigram, so there is nothing to compete for. The intention to harmonize with others has not truly been realized, but there is no regret.