The Great Possession hexagram (Heaven below, Fire above)

乾下離上。大有：元亨。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其徳剛健而文明，應乎天而時行，是以元亨。象曰：火在天上，大有。君子以遏惡揚善，順天休命。

The lower trigram of the Great Possession hexagram is Qian (Heaven), and the upper trigram is Li (Fire). Fire in the sky shines without limit, with one yao of yin in a position of honor and five yang yao responding to it. Thus, it is called Great Possession. The hexagram statement says: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment says: The Great Possession hexagram has a yin yao at the fifth position which occupies a noble position and remains centered without bias. The five yang yao above and below all respond to it, so it is called Great Possession. Its virtue is inner strength and firmness and outer civilization and culture. It follows the heavenly way and acts in accordance with the proper time, thus being greatly smooth and unimpeded. The Image Commentary says: Fire in the sky, this is Great Possession. The gentleman takes this as a model, suppressing evil and promoting goodness, following the heavenly way and perfecting the nature of all things.

初九，無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。九二，大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。九三，公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。九四，匪其彭，無咎。象曰：匪其彭無咎，明辨晰也。六五，厥孚交如威如，吉。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。上九，自天佑之，吉無不利。象曰：大有上吉，自天佑也。

The line statement for the first line: There is no yet harmful connection, no fault; if one remains cautious in hardship, there will be no fault. The small image commentary says: In the first line of the Great Possession hexagram, there is still no harmful connection. The line statement for the second line: Using a large cart to carry goods, going forward, there is no fault. The small image commentary says: Using a large cart to carry goods is because the goods are in the middle and will not overturn. The line statement for the third line: The feudal lords present their sincerity to the Son of Heaven, but the petty person cannot do this. The small image commentary says: The Duke presents his offerings to the Son of Heaven, but the petty person in this position becomes a calamity. The line statement for the fourth line: Not attaching to the great nine in the third line, there is no fault. The small image commentary says: Not attaching to the side, is because of clear discernment. The line statement for the fifth line: His sincerity causes the upper and lower to respond to each other without losing authority, which is auspicious. The small image commentary says: Sincerity leads to mutual trust, using sincerity to inspire the hearts of people; having authority that is feared and auspicious, is because of being approachable and needing no vigilance. The line statement for the top line: Assistance from heaven descends, auspicious and beneficial in all directions. The small image commentary says: The auspiciousness of the top line of the Great Possession hexagram comes from the protection of heaven.

大有元亨者。柔處尊位，不拒於物，群陽並應，大為所有，故稱大有。故老子云：江海所以能為百谷王者，以其善下也。元亨者，能包容萬物，則大得亨通也。

The Hexagram Statement says, "Great Possession, Primordial and Smooth." The line Six in the Fifth, being a yin and flexible line in a high position, does not reject any side, and many yang lines respond together. The scope of what it possesses is vast, hence it is called "Great Possession." Therefore, the Book of老子 says: "The river and sea can become the sovereign of myriad streams because they are good at being in a low position." It is called "Primordial and Smooth" because being able to embrace all things leads to great smoothness and success.

象曰：火在天上，大有。君子以遏惡揚善，順天休命者。火是日，如日在天上，無所不照，無逺不燭，是大有之象也。君子當須遏匿人之過惡，稱揚人之徳善，又須順天之道，休美萬物之性命，是好生惡殺之義也。

The Great Image Commentary says, "Fire in the heavens, great abundance. The superior person thus restrains evil and promotes good, follows the way of heaven and brings about favorable destiny." Here, the fire refers to the sun; the sun hanging high in the sky illuminates everywhere, reaching even the farthest places, which is the image of "great abundance." The superior person should restrain and conceal others' faults and evils, promote and commend others' virtues and good deeds, and also follow the way of heaven, so that the life and destiny of all things may each attain their proper beauty. This is the meaning of cherishing life and disliking warfare.

初九無交害，匪咎，艱則無咎者。處大有之初，不能履中謙柔，必至驕盈陵物，故戒之。即日雖無交切之害，後必將至。若欲免其凶咎，當須艱固不盈，即得無咎也。

The line statement for the initial nine says, "No harm occurs, no blame, if hardship is endured without fault." The initial nine is at the beginning of the great possession. If it cannot maintain the middle and remain humble and gentle, it will inevitably become proud and self-satisfied, and oppress others. Therefore, it is warned here. Although there is no immediate or direct harm at present, it will certainly come in the future. To avoid misfortune and blame, one should remain steadfast in hardship without becoming full or overbearing, thus avoiding fault.

九二大車以載，有攸往，無咎者。以剛居中而應於五，為君委任，即是持正之臣，任重専權。猶如大車所載非少，體既剛強，不懼傾敗，謂車材強壯，以斯而往，何咎之有，故曰大車以載，有攸往，無咎也。

Nine in the Second Line Statement says, "A great carriage carries heavy loads, and if it moves forward, there will be no blame." Nine in the Second, being a yang line in the middle of the lower trigram, corresponds with Six in the Fifth, and is entrusted by the sovereign. This is the situation of a minister who holds the right path and bears great responsibility with the authority to act independently. This is like a large carriage carrying heavy loads, yet the body of the carriage is strong and not easily overturned—this refers to the solid construction of the carriage. With such conditions, going forward will not result in blame. Therefore, it says, "A great carriage carries heavy loads, and if it moves forward, there will be no blame."

九三公用亨于天子，小人弗克者。公謂臣之貴極也。九三以剛健盛極，權臣之象也。若以賢良處之，即得亨于天子，助化之道也；若以小人處之，禍害立至，故曰小人弗克也。九四匪其彭，無咎者。彭，旁也，謂去三之旁而從於君也。九四逼近九三，三是權臣，威權之盛，所以九四欲舎九五而從九三。舎君事臣，違於常理，若能棄三旁而歸於五，即得無咎也。

The third line statement says, "The public presents offerings to the Son of Heaven, but the petty person cannot do so." "Public" refers to the most honorable rank among the subjects. The third line, being a yang line at the extreme of the lower trigram, is powerful and represents a powerful minister. If a virtuous person occupies this position, he can present sincere offerings to the Son of Heaven and fulfill his duty of assisting in moral guidance. However, if a petty person occupies this position, disaster will immediately follow, hence the statement "the petty person cannot do so." The fourth line statement says, "Not being close, there is no blame." "Ping" here means beside, indicating the need to distance oneself from the powerful minister at the third line and return to the Son of Heaven. The fourth line is adjacent to the third line, which is a powerful minister at its peak of influence. Therefore, the fourth line is likely to want to abandon the Son of Heaven and follow the third line. Abandoning the Son of Heaven to serve a minister is against the norm. If one can abandon the third line and return to the fifth line, there will be no blame.

六五厥孚交如威如吉者。以柔處尊，志又大，體柔即和順於物，居中即所納不遺，群賢悉歸，信接於下，故不言之化而敎自行，不令之威而人皆服，自然獲吉。何難何防，任之得人，故易而無備矣。

The Line Statement of the fifth line, "His sincerity is mutual and harmonious, and he is majestic, thus it is auspicious." The fifth line, being a yin and flexible line, occupies a high position yet has a grand ambition: its nature is gentle, thus it can harmonize with all things; it is located in the center of the upper trigram, so it can embrace all people without exclusion, and all virtuous talents come to it. It sincerely receives those below. Therefore, it does not need to speak out to spread its teachings, nor issue commands to gain respect, and naturally attains auspiciousness. There is nothing to fear or be cautious about, and all those employed are suitable, so it can be approachable without needing to guard against anything.

上九自天佑之，吉無不利者。居大有之時而不履位，尚賢也。餘皆乘剛，而上九獨乘柔，順思順也。五有信徳而親比焉，是履信也。有此三徳，故從天以下皆佑助之，而得其吉，無所不利也。

The line statement for the top nine says, "It is favored by Heaven, resulting in good fortune without any disadvantage." The top nine is in a great abundance situation but does not occupy the exalted position, showing a preference for the virtuous. Most other lines are positioned above strong lines, but the top nine is above the sixth five, a flexible line, indicating a humble and obedient attitude. The sixth five possesses the virtue of sincerity, and the top nine is close to it and compares itself to it, demonstrating the practice of sincerity. The top nine possesses three virtues: reverence for the virtuous, obedience, and sincerity. Therefore, both Heaven and below come to support and assist it, resulting in good fortune and no disadvantages.

艮下坤上。謙：亨，君子有終。彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。象曰：地中有山，謙。君子以裒多益寡，稱物平施。

The lower trigram of the Hexagram of Humility is Gen (Mountain), and the upper trigram is Kun (Earth). A high mountain resting beneath the earth represents the image of humbly submitting to others. The virtue of this hexagram is humility. The hexagram statement says: Humility brings smoothness; the gentleman can maintain this throughout. The Commentary on the Judgment says: Humility brings smoothness because the heavenly way flows downward to assist all things and its virtue is bright; the earthly way is lowly yet its energy rises upward. The heavenly way diminishes fullness and adds to humility; the earthly way changes fullness and flows into humility. Ghosts and spirits harm fullness and bestow blessings upon humility; human nature dislikes fullness and favors humility. The virtue of humility enhances the great and makes the lowly unpassable, which is the reason why the gentleman can achieve a good ending. The Great Image Commentary says: A high mountain hidden in the earth, this is humility; the gentleman takes this as a model, reducing excess and increasing deficiency, weighing things and giving fairly.

初六，謙謙君子，用涉大川，吉。象曰：謙謙君子，卑以自牧也。六二，鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。九三，勞謙君子，有終吉。象曰：勞謙君子，萬民服也。六四，無不利，撝謙。象曰：無不利撝謙，不違則也。六五，不冨以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。上六，鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也；可用行師，征邑國也。

The line statement for the first line says: A gentleman who is humble and modest, by cultivating this virtue, can cross a great river and achieve good fortune. The small image commentary says: A gentleman who is modest and humble uses humility to cultivate himself. The line statement for the second line says: A gentleman with a humble virtue has a reputation that spreads far and wide, and by maintaining the correct path, he achieves good fortune. The small image commentary says: A gentleman who is modest and maintains the correct path achieves good fortune because he has genuine inner attainment. The line statement for the third line says: A gentleman who is diligent and humble can maintain this virtue to the end and achieve good fortune. The small image commentary says: A gentleman who is diligent and humble is loved by all the people. The line statement for the fourth line says: There is no place where humility is not beneficial, and humility is practiced everywhere. The small image commentary says: Where there is no disadvantage, and humility is practiced, there is no violation of the principles. The line statement for the fifth line says: A gentleman does not need wealth to influence his neighbors, it is appropriate to go to war, and there is no disadvantage. The small image commentary says: It is appropriate to go to war, to attack those who are disobedient. The line statement for the sixth line says: A gentleman's modesty is known outside, it is appropriate to go to war, to attack the vassal states. The small image commentary says: A gentleman's modesty is known outside, but his aspirations have not yet been realized; it is appropriate to go to war, but only to attack the vassal states.

謙亨者，謙是屈己先人，以自卑巽為用，如是何往而不亨也。君子有終者，小人行謙，多不能久，惟有君子盡能保終也。

The Hexagram Statement says, "Humility, prosperity." Humility means subordinating oneself and placing others first, using humility and respectful treatment of others as the way to conduct oneself. If one can do this, how could one not be prosperous wherever one goes? "The gentleman has a proper end" means that while petty people may occasionally be humble, they usually cannot maintain it. Only the gentleman can consistently uphold the virtue of humility and achieve a proper conclusion.

象曰：地中有山，謙者。九家易義曰：山至高，地至卑，以高下卑，故云謙也。所以言地中者，以明多之與少俱行其謙也。君子以裒多益寡，稱物平施者。裒，聚也；寡，少也。謂人資財此多者行謙，即物益裒聚，故曰裒多也；比寡少行謙，即物漸増益，故曰益寡也。稱量事物，隨其多少，均平而施給，故曰稱物平施也。

The Great Image Commentary says, "There is a mountain within the earth, which symbolizes humility." The interpretation from the Nine Schools of the Book of Changes explains that a mountain is the highest and the earth is the lowest. When the high is placed beneath the low, it is called humility. The phrase "within the earth" indicates that whether one has much or little, both should practice the virtue of humility. "The gentleman thus gathers the abundant and supplements the scarce, measuring things and distributing them evenly." "Gather" means to collect, and "scarce" means few. This means that those who have abundant resources, if they practice humility, will find their wealth even more gathered, hence "gather the abundant." Those who have little, if they practice humility, will gradually gain more, hence "supplement the scarce." The gentleman considers all things, according to their quantity, and distributes them fairly and evenly, hence "measure things and distribute them evenly."

初六謙謙君子，用涉大川吉者。處謙更在下，則是卑退之甚也，故曰謙謙也。君子以謙自牧，守謙不失，用濟大難，物無見害，故曰用涉大川吉。牧，養也。

The line statement of the first line, "A modest gentleman, using humility to cross great rivers, is auspicious." It is located in the hexagram of Humility and occupies the lowest position, which represents extreme humility and retreat. Therefore, it is said "modest and modest." A gentleman cultivates himself with the virtue of humility, maintaining humility without losing it, and with this virtue, he can overcome great difficulties. External things will not harm him, so it is said "using humility to cross great rivers, auspicious." "Mù" means to nurture.

六二鳴謙貞吉者。鳴者，聲名聞之謂也。處謙之時，位居中正，即謙之聲聞於外境，是正而獲吉，故曰鳴謙貞吉。

Line six two says, "The virtue of humility is proclaimed, and the correct course brings good fortune." "Ming" means the spreading of a reputation. The line six two is in the age of humility, a yao in a yin position within the lower trigram. It is both central and upright, so the virtue of humility spreads beyond the realm. This is maintaining the correct course and obtaining good fortune, hence it is said, "The virtue of humility is proclaimed, and the correct course brings good fortune."

九三勞謙君子有終吉者。九三以剛陽之質，為一卦之主，上即承奉於君，下又撫綏萬人，勞勤于謙，以君子處之，能保其終而獲吉。

The third line statement says, "The virtuous gentleman who toils in humility will have a favorable ending." The third line is the only yang line in the entire hexagram, embodying the quality of strong yang. It serves above by attending to the sovereign and below by pacifying the people, working diligently while maintaining humility. When a gentleman occupies this position, he can uphold the virtue of humility from beginning to end and thus achieve a favorable outcome.

六四無不利撝謙者。六四上近至尊，下近權臣，處是時不可違于謙巽，故三之於五，有事指撝，無不從順，不敢違於法則，故曰無不利撝謙也。

The Line Statement of the Fourth Line, 'There is no disadvantage, and it is humble and respectful.' The Fourth Line is directly above the Fifth Line, which is the highest position, and directly below the Third Line, which is a powerful minister. In such a position, one must never violate the way of humility and respect. Therefore, in relation to both the Third and Fifth Lines, whenever there is something to be directed or managed, it is always willing to comply and not defy the proper order. Hence, there is no disadvantage and everywhere the virtue of humility is manifested.

六五不富以其鄰，利用侵伐，無不利者。六五為謙之君，敎化大行，下既行謙，人自富貴，故不假以財物賙贍於鄰，故曰不富以其鄰。身既謙卑，不妄加討伐，若有驕逆不行此道者，故用誅伐，故云利用侵伐，無不利。張氏云：葛伯仇餉，湯往伐之是也。

The Line Statement of the fifth line, "Not rich in relation to one's neighbors, advantageous for military campaigns, without any disadvantage," refers to the ruler of the卦 of Humility. The moral teaching of humility is widely practiced throughout the land. Since those below the ruler also uphold the virtue of humility, the people naturally become prosperous. Therefore, there is no need to use wealth to assist neighboring states, hence the statement "Not rich in relation to one's neighbors." Since the ruler himself is humble and lowly, he does not rashly engage in warfare. He only employs military force against those who are arrogant and rebellious, and who do not follow the path of humility. Thus, it is advantageous to launch military campaigns without any adverse outcomes. Zhang said: The case of Ge Bo who killed the people bringing food to farmers, and Shang Tang who went to attack him, is an example of this situation.

上六鳴謙，利用行師，征邑國者。不預內政，于謙不實，惟有虛聲外揚而已，故曰鳴謙也。有所興為，其功未得，但可征旁邑國驕逆之人，故曰利用行師，征邑國也。

The line statement of the Sixth at the Top says, "Ming Qian, utilizing military action, to conquer nearby states." The Sixth at the Top is located outside the hexagram and does not participate in domestic affairs. Its humility does not translate into actual action, but only into empty reputation spreading outward, hence "Ming Qian." Although it wishes to achieve something, its accomplishments are difficult to realize, so it can only go to conquer nearby vassal states where there are arrogant and rebellious people. Hence, it is appropriate to take military action and conquer nearby states.

坤下震上。豫：利建侯行師。彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。象曰：雷出地奮，豫。先王以作樂崇徳，殷薦之上帝，以配祖考。

The lower trigram of the Yu hexagram is Kun (Earth), and the upper trigram is Zhen (Thunder). Thunder moves upon the earth, and all things become vigorous and joyful, hence the name Yu. The hexagram statement says: Yu, it is appropriate to grant fiefs to feudal lords and to mobilize troops. The commentary on the judgment says: The Yu hexagram, the strong line nine in the fourth position gains the response of the multitude of yin lines, and thus his will is carried out. Acting in accordance with the situation, this is Yu. Yu is movement in accordance with the right moment, so the movement of heaven and earth is also like this. How much more so for matters such as granting fiefs to feudal lords and military campaigns! Heaven and earth move in accordance with the way, so the sun and moon move without error, and the four seasons change without deviation. The sage acts in accordance with the people's will, so punishments are simple and the people are loyal. The timing and meaning contained in the Yu hexagram are indeed profound. The great image commentary says: Thunder arises from beneath the earth, and all things become vigorous, this is Yu. The ancient kings took this as a model, creating music and promoting virtue, offering it solemnly to the heavenly deity, and honoring ancestors alongside. (Note: The original oral explanation of the Yu hexagram in Shi Zheng has been lost, and this text only preserves the classic text. The four libraries officials mentioned the absence of the Yu and Su hexagrams, referring to this.)

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

The line statement for the first line says: reveling in pleasure and showing off without restraint brings misfortune. The Small Image Commentary says: the first line's exultation is due to the exhaustion of the heart, leading to misfortune. The line statement for the second line says: firm as a stone, seeing the subtle within a day, maintaining the correct path brings good fortune. The Image Commentary says: holding to the correct path without waiting for a whole day brings good fortune because the second line is in the center and holds the correct position. The line statement for the third line says: flattering and looking up to superiors in pursuit of comfort brings regret; further hesitation brings more regret. The Small Image Commentary says: looking up with regret is because the third line is in an improper position. The line statement for the fourth line says: people gain comfort through it, achieving great success; there is no need for suspicion, friends will gather like hair tied with a hairpin. The Image Commentary says: achieving great success through joy is because the mind is widely extended and put into practice. The line statement for the fifth line says: clinging to a chronic illness yet remaining alive for a long time. The Image Commentary says: the fifth line has an illness because it is riding on the strong line of the fourth line; it remains alive for a long time because the virtue of being in the center has not yet been lost. The line statement for the sixth line says: having become deeply immersed in pleasure, if there is a change, there will be no fault. The Small Image Commentary says: indulging in ease and being at the top, how can one last long? (In the line statements, the character '□' is missing in the original text, and the commonly accepted version uses '冥', which is not restored here.)

震下兌上。隨：元亨利貞，無咎。彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。象曰：澤中有雷，隨。君子以嚮晦入宴息。

The lower trigram of the Hexagram of Following is Zhen (Thunder), and the upper trigram is Dui (Lake). Zhen represents movement, and Dui represents joy. Movement brings joy, and people naturally follow, hence the name Following. The Hexagram Statement says: Following, greatly prosperous and suitable for upholding the correct path, without fault. The Commentary on the Judgment says: The Hexagram of Following, the strong line comes forward and is subdued by the weak line below, and one movement brings joy, thus it is called Following. Great prosperity and upholding the correct path without fault, hence the world follows the trend. The significance of following the trend is indeed profound. The Image Commentary says: Thunder is hidden within the marsh, which is Following; the gentleman takes this as a model, and when the sky grows dark, he enters the house to rest. (Note: The original explanation of the Hexagram of Following by Shi Zheng has been lost, and this passage only contains the classical text.)

初九，官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。六二，係小子，失丈夫。象曰：係小子，弗兼與也。六三，係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。九四，隨有獲，貞凶，有孚在道，以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。九五，孚于嘉，吉。象曰：孚于嘉吉，位正中也。上六，拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

Initial Line Statement: The matter under consideration has undergone change; if one remains steadfast in the right path, it will be auspicious. Going out and interacting with others will bring effectiveness. The Small Image Commentary says: The official has undergone change, following the right path brings auspiciousness; going out and interacting brings effectiveness, which is not losing the right path. Second Line Statement: Being attached to a young person leads to losing the mature man. The Image Commentary says: Being attached to a young person means one cannot attend to both. Third Line Statement: Being attached to a mature man leads to losing the young person; following along and making a request brings a reward, which is suitable for staying in place and maintaining the right path. The Image Commentary says: Being attached to a husband means one's heart has abandoned the initial line. Fourth Line Statement: Following along and gaining something, even while maintaining the right path, there is danger; if one holds sincere intentions and aligns with the right path, and uses wisdom, then what fault is there? The Image Commentary says: Gaining through following is by nature dangerous; having sincerity and aligning with the right path is the result of wisdom. Fifth Line Statement: Being sincere in dealing with beauty and goodness brings auspiciousness. The Image Commentary says: Being sincere in dealing with beauty and goodness brings auspiciousness, because the fifth line is in the central and correct position. Sixth Line Statement: It is confined, then bound with ropes; the king of Zhou held a sacrifice on the western mountain. The Image Commentary says: Confining and binding is because following the path has reached its extreme.

巽下艮上。蠱：元亨，利涉大川，先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。象曰：山下有風，蠱。君子以振民育徳。

The lower trigram of the Gu hexagram is Xun (Wind), and the upper trigram is Gen (Mountain). Wind blows upon the mountain but circulates without escaping, and things that accumulate over time lead to disorder and decay, hence the name Gu. The hexagram statement says: Gu, great success, suitable for crossing a great river; three days before and three days after the Jia day, the command should be clearly proclaimed. The commentary on the judgment says: The Gu hexagram has a strong line above and a yielding line below, which is respectful and able to stop, hence Gu. Gu leads to great success, and the world is thus governed. "Beneficial to cross the great river" means that going forward there will be matters to attend to. "Three days before and three days after the Jia day" means that when something comes to an end, there must be a beginning, which is the way of heaven. The image commentary says: Wind rising beneath the mountain, this is Gu; the gentleman takes inspiration from this, to assist the people and cultivate virtue.

初六，幹父之蠱，有子考無咎，厲終吉。象曰：幹父之蠱，意承考也。九二，幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。九三，幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。六四，裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。六五，幹父之蠱，用譽。象曰：幹父用譽，承以徳也。上九，不事王侯，高尚其事。象曰：不事王侯，志可則也。

The line statement for the first line says: Correcting the faults left by the father, having such a son, the father has no fault; although there is danger, in the end it is auspicious. The small image commentary says: Correcting the faults of the father, the intention is to carry on the father's legacy. The line statement for the second line says: Correcting the faults left by the mother, one should not be overly rigid. The small image commentary says: Correcting the faults of the mother, one can maintain the middle path. The line statement for the third line says: Correcting the faults left by the father, there is some regret, but no great fault. The small image commentary says: Correcting the faults of the father, in the end there is no fault. The line statement for the fourth line says: Being lenient toward the faults left by the father, this will lead to regret. The small image commentary says: Being lenient toward the father's faults, going forward will bring no gain. The line statement for the fifth line says: Correcting the faults left by the father, thus gaining a good reputation. The small image commentary says: Correcting the father's faults and gaining praise, this is inheriting the ancestors' virtue. The line statement for the top line says: Not serving the prince, valuing one's own conduct above all. The small image commentary says: Not serving the prince, this kind of integrity can be taken as a model.

蠱元亨，利渉大川。蠱，事也，謂創制立法有為之事也。敎化必大通，故曰元亨也。立法施令大行，故曰利涉大川也。

The Hexagram Statement says, "Gǔ, original and prosperous, favorable for crossing a great river." Here, "Gǔ" is interpreted as "affairs," referring to establishing systems and enacting laws, which are endeavors of action. Education and moral guidance will thus spread widely, hence "original and prosperous." When laws are established and decrees are effectively implemented, it is favorable to cross a great river.

先甲三日，後甲三日者。甲，創制之始，故創令立法先三日，恐人未曉，殷勤告示雲後甲三日。如此再三丁寜宣佈，此後犯者必誅，使民無怨，乃得無咎也。

"Three days before the Jia day and three days after the Jia day." Jia is the first of the ten heavenly stems and represents the beginning of establishing systems. Therefore, before issuing new orders or enacting new laws, they were announced three days in advance. Fearing that the people might not yet understand, they then again diligently and repeatedly explained it three days after the Jia day. By doing so, those who later violated the laws would certainly be punished, and the people would have no complaints, thus avoiding mistakes.

象曰：山下有風，蠱者。先儒云：蠱，惑也。按春秋女惑男、風落山謂之蠱。既有惑亂，當以敎事制之，非是蠱訓為事。亦猶風行山下，惑亂萬物；奸在人間，惑亂眾庶，故以敎法齊之也。君子以振民育徳者，君子以振濟人民，象風之散佈；育養其徳，象山之安靜也。

The Great Image Commentary says, "Under the mountain, there is wind; this is the hexagram of蛊." Earlier scholars explained that "蛊" means confusion. According to the Records of the Grand Historian, the physician Hui discussed "蛊" as referring to a woman confusing a man, or a violent wind causing trees on a mountain to fall. When confusion and disorder arise, one should use education and moral guidance to rectify it, not take the character "蛊" itself to mean "affair." This is similar to wind blowing beneath a mountain, disturbing all things; wicked people mingling among people, confusing the masses. Therefore, one should use education and laws to regulate them. "The gentleman uses this to uplift the people and cultivate virtue" means that the gentleman supports the people, taking the image of wind spreading widely; and cultivates his own virtue, taking the image of the mountain being stable and quiet.

初六幹父之蠱，有子考無咎，厲終吉者。考是父，妣是母，此即先儒通稱也。初六處事之初，即能幹成父事，故曰幹父之蠱也。子能幹了家事，父又何憂，父能無慮，故曰有子考無咎也。治家之初，恐有危厲，而能幹濟家事，克終父命，故曰厲終吉也。

The line statement for the first line, "Initial Six," says, "To carry on the father's affairs, there is a son who can manage the household without blame, though there is danger at the beginning, ultimately it will be auspicious." "Kao" refers to the father, and "bi" refers to the mother, which is the common terminology used by earlier scholars. The first line is at the beginning of the process of handling affairs, and it is able to complete the father's legacy, hence the phrase "to carry on the father's affairs." If the son can manage the household properly, the father has nothing to worry about; since the father has no worries, having such a son means the father has no fault. At the beginning of managing the household, there is inevitably some danger, but because he can manage the household affairs and ultimately fulfill the father's wishes, it is said that although there was danger, in the end it will be auspicious.

九二幹母之蠱，不可貞者。以陽居陰而又處中，女人以內為本，故曰幹母之蠱也。女人之性情多狠戾，故不可全為正，故云不可貞。

The Line Statement of the Second Line, "Nine Two: Correcting the mother's disorder, it is not advisable to be firm," refers to the Second Line being a Yang line in a Yin position within the Lower Trigram. A woman's role is fundamentally to manage internal affairs, so this line is about rectifying the faults of her mother. Ancient people believed that women's nature was often stubborn and harsh, so it was not advisable to correct them with rigid and upright methods alone. Therefore, it says, "It is not advisable to be firm." (This interpretation is based on the views of Tang dynasty scholars according to their contemporary understanding; I have only translated it accurately.)

九三干父之蠱，小有悔，無大咎者。以陽居陽，處一家之剛正，能幹濟父事，故曰幹父之蠱。為無其應，即不可以行，故小有悔吝。能堪家事，即終無大咎矣。

The third line statement says, "To carry on the father's affairs, there is a slight regret, but no great misfortune." The third line is a yang line in a yang position, representing a strong and upright person within the family who can take charge and complete the father's endeavors, hence "to carry on the father's affairs." However, since it lacks a corresponding line, the matter cannot proceed smoothly, leading to some regret. Nevertheless, because it can shoulder family responsibilities, there is no major misfortune in the end.

六四裕父之蠱，往見吝者。裕，寛也。以陰得位，寛猛得宜，即是能容裕父之蠱也。亦是無應而行，人所不親，故曰往見吝也。

The Line Statement of the Fourth Line, "Six in the Fourth" says, "Generous to the father's disorder, going will meet regret." "Generous" means lenient. The Fourth Line is a Yin line in a Yin position and is properly placed, so it can appropriately balance leniency and severity, thus being able to generously deal with the disorder left by the father. However, it also lacks a corresponding line and yet takes action, and others do not come close to it, so going forward will result in regret.

六五干父之蠱，用譽者。幹事得至尊位，是能幹辦父事，承先之徳，故有美譽於外。孝經云：立身行道，揚名於後世，以顯父母是也。

The Line Statement of the Fifth Line, "Six in the Fifth" says, "To carry on the father's affairs, and thus gain honor." It is in a position of supreme authority when handling affairs, capable of completing the father's undertakings and inheriting the virtue of ancestors, thus gaining a good reputation externally. The "Classic of Filial Piety" says: to conduct oneself in the world, to follow the right path, and to spread one's reputation to future generations so as to honor one's parents. This is precisely the meaning conveyed.

上九不事王侯，高尚其事者。最處事上，是能高尚其名，不羈其身，但可清虛守道，不事君侯，眾多敬仰，故曰高尚其事也。

The line statement for the Upper Ninth line says, "Not serving princes and dukes, he elevates his conduct." It is located at the very top of the hexagram, outside the realm of worldly affairs, thus enabling it to elevate its own reputation, not being bound or restricted by external constraints. It remains pure in heart and adheres to righteousness, not serving kings and dukes. Yet people hold it in even greater esteem, hence it is said, "Elevating his conduct."

兌下坤上。臨：元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。象曰：澤上有地，臨。君子以敎思無窮，容保民無疆。

The Lower Trigram of the Hexagram of Approach is Dui (Lake), and the Upper Trigram is Kun (Earth). Earth is high and Lake is low, with the high above the low, the great over the small, hence the name Approach. The Hexagram Statement says: Approach, beginning well and smooth, suitable for maintaining correctness; by August there will be danger. The Commentary on the Judgment says: The Hexagram of Approach, Yang gradually increases, inner joy and outer gentleness, Nine in the Second Yang in the center and corresponding with Six in the Fifth, great smoothness and maintaining correctness, this is the principle of Heaven. "By August there will be danger" means that the decline of Yang is not far away. The Great Image Commentary says: Earth over Lake, this is Approach; the gentleman takes this as a model, his concern for educating the people is boundless, his nurturing of the people has no limits.

初九，咸臨，貞吉。象曰：咸臨貞吉，志行正也。九二，咸臨，吉無不利。象曰：咸臨吉無不利，未順命也。六三，甘臨，無攸利，既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。六四，至臨，無咎。象曰：至臨無咎，位當也。六五，知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。上六，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。

The first line statement says: By following the way of mutual response, one governs above and oversees below, maintaining correctness and thus attaining good fortune. The Small Image Commentary says: By mutual response and maintaining correctness, one attains good fortune, because the mind is upright. The second line statement says: By following the way of mutual response, one governs above and oversees below, which is good fortune and beneficial in all respects. The Small Image Commentary says: Mutual response brings good fortune and benefits all, because it does not blindly obey the superior. The third line statement says: Using sweet words to govern below brings no benefit; if one remains constantly anxious, there will be no mistake. The Small Image Commentary says: Using sweet words is due to the improper position of the third line; if one remains anxious, the mistake will not last. The fourth line statement says: Governing below with the most sincere approach brings no mistake. The Small Image Commentary says: Governing with sincerity brings no mistake, because the position is appropriate. The fifth line statement says: Governing below with wisdom, this is the proper way for a great ruler, which brings good fortune. The Small Image Commentary says: What is appropriate for a great ruler is to follow the middle path. The sixth line statement says: Governing below with a sincere and steadfast virtue brings good fortune and no mistake. The Small Image Commentary says: The good fortune of sincere governance is due to the mind being attached to the virtuous person in the inner trigram.

臨元亨利貞者。臨，大也，以陽氣方長，萬物皆盛，亦猶王者盛大之徳，威臨於下，故稱臨也。凡物盛之時，能備四徳，故曰元亨利貞也。

The Hexagram Statement says, "Zhen, original virtue, beneficial and prosperous, advantageous to maintain sincerity." "Zhen" implies great abundance: at this time, the Yang energy is growing, and all things tend toward flourishing, just as a sovereign governs the people with great virtue and authority, hence it is called "Zhen." Whenever a thing is in a period of prosperity, it can possess the four virtues of original virtue, beneficial and prosperous, advantageous to maintain sincerity, hence it is said "original virtue, beneficial and prosperous, advantageous to maintain sincerity."

至于八月有凶者。夫盛極必衰，自然常理。臨為盛大之卦，故以垂戒之言凶者。臨卦是建丑之月卦，陽氣方長，至及八月，即四陰已長，四陽卻退，小人道長，君子道消也，故曰八月有凶也。

"Until the eighth month there will be calamity." When things reach their peak, they inevitably turn to decline, which is a natural principle. The hexagram of "Approach" symbolizes grandeur, so it specifically uses the word "calamity" to warn. The hexagram of "Approach" corresponds to the month of Chou (the twelfth lunar month), when yang energy is increasing. However, by the eighth month, the hexagram of "Observation" is in command, with four yin lines fully developed and four yang lines retreating. The power of the petty person increases while that of the gentleman diminishes, hence there will be danger in the eighth month.

象曰：澤上有地，臨者。是以大臨小、以高臨下之義也。君子以敎思無窮，容保民無疆者，凡為君長以臨，當須敎化思念無有窮已，又須含容保愛民人，人即歸徳，邊境不計逺邇也。

The Great Image Commentary says, "There is a marsh over land, which is called 'Approaching'." This signifies the idea of a superior governing the inferior, or a high position overseeing the low. "The superior man thus teaches and reflects endlessly, and embraces and protects the people without limit." Those who hold positions of authority over the people must constantly devote themselves to education and reflection without end, and must also embrace and care for the people. The people will naturally be attracted to his virtue, and he will treat those far and near alike without distinction.

初九咸臨，貞吉者。咸，感也。以陽感應於陰，相感而臨，志行其正，故曰貞吉也。

The Line Statement for the first nine (initial yang line) says, "The approach is sincere, and the correct course is auspicious." "Xian" means mutual response. The first nine is a yang line, which uses its yang energy to respond to the yin line in the fourth position. Through mutual response, it moves upward to govern below. Its intentions align with the correct path, so it is auspicious to adhere to the right course.

九二咸臨，吉無不利者。以陽應陰，相感而臨也。二是剛陽，五是柔陰，若全順於五，則剛徳全損；全與相違，又失感應之道。必須量時進退，如君臣獻可替否之義，故得吉無不利。

The Line Statement of Nine in the Second says, "Harmonious approach, auspicious and beneficial in all things." It also refers to a yang line responding to a yin line, with mutualsympathetic response leading to the approach of the lower. Nine in the Second is yang strength, while Six in the Fifth is yin flexibility; if Nine in the Second completely submits to Six in the Fifth, its strength would be entirely lost; if it completely opposes Six in the Fifth, it would lose the way of mutualsympathetic response. Therefore, one must weigh the situation and know when to advance and when to retreat, just as between a ruler and a minister, who present feasible strategies and discard unworkable ones. Thus, one can achieve auspiciousness and benefit in all things.

六三甘臨，無攸利，既憂之，無咎者。以陰居陽，即是越陰柔之道，小人之行也。甘謂言辭甘美，邪佞不正之名也。六三以邪謟之行以臨於物，患必生焉，故無施而利，故曰甘臨無攸利。若能恆憂其危，改過自新，乃得無咎，故曰既憂之無咎也。

The Line Statement of the Third Line says, "Sweetly approaching others brings no benefit; if one is constantly mindful of danger, there will be no blame." The Third Line is a Yin line occupying a Yang position, which is equivalent to exceeding the proper role of Yin, which should be gentle and restrained. This is the behavior of a petty person. "Sweet" refers to words that are sweet and alluring, which is a term for deceitful and谄媚 behavior that deviates from the right path. The Third Line uses such deceitful and flattering methods to govern others, inevitably leading to calamity, hence it says "Sweetly approaching others brings no benefit." If it can constantly be mindful of its own danger, correct its mistakes, and reform itself, then there will be no blame, hence it says "If one is constantly mindful of danger, there will be no blame."

六四至臨，無咎者。以陰應陽，不懼剛長，以至極之善而應臨於初，乃得無咎也。六五知臨，大君之宜，吉者。以柔處尊，納剛以禮，不以威武，是用而知臨於物，如似大君之宜，所以獲吉也。上六敦臨，吉，無咎者。敦，厚也。處坤之極，即是敦厚以為臨也；處於上體，志在尊賢，故獲吉也。

The Line Statement for the fourth line, "To approach closely, there is no blame." The fourth line, being a yin line, approaches and harmonizes with the yang line without fearing the growth of yang strength. It approaches and comforts the first line with the most sincere and earnest goodwill, thus achieving no blame. The Line Statement for the fifth line, "To govern with wisdom, it is suitable for the great ruler, and it is auspicious." The fifth line, being a yin line in a position of honor, uses propriety to receive yang strength, without relying on force or military power. This is governing all things with wisdom, which is exactly the proper way for a great ruler, thus resulting in auspiciousness. The Line Statement for the sixth line, "To approach with sincerity, it is auspicious and there is no blame." "Dun" means sincerity and earnestness. The sixth line, being at the extreme of the坤 (Earth) trigram, approaches below with sincerity and earnestness. It is in a high position but its heart is devoted to honoring the virtuous, thus achieving auspiciousness and no blame.