The卦 of Comparison (Kun below, Kan above)

坤下坎上。比：吉。原筮元永貞，無咎。不寜方來，後夫?。彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫?，其道窮也。比之為卦，以二體則水與地比，以六爻則五陰比一陽。夫秦之所以亡，以孤立於天下而無或比之故也。今陽得尊位大中，有克比之徳，其吉不亦宜乎？

The Hexagram of "Comparison" has the lower trigram as Kun (Earth) and the upper trigram as Kan (Water). The Hexagram Statement says: "Comparison is auspicious. If one repeatedly divines and obtains a person who is virtuous, enduring, and steadfast in righteousness, there will be no misfortune. Unresting states will also come to adhere, but those who come last will meet misfortune." The Commentary on the Judgment says: "Comparison is auspicious; comparison means assistance, with the people below obeying those above. 'Original divination, beginning with virtue, enduring and steadfast, without misfortune' is because the Nine in the Fifth is strong and upright in the center. 'Unresting states come' is because there is mutual response between above and below. 'Those who come late meet misfortune' is because their path has reached its end." In the Hexagram of "Comparison," considering the two trigrams, it is water and earth drawing near to each other; considering the six lines, it is five yin lines drawing near to one yang line. The Qin dynasty fell because it was isolated from the world and had no one to adhere to it. Now, the Nine in the Fifth, a yang line, holds the honorable position, resides in the great center, and possesses the virtue that can attract others. Its auspiciousness is not also appropriate?

比，輔也者，言臣鄰；比之下順從者，言民庶則順從而已。其曰下雲者，臣鄰則有或尊，而民無尊也，故曰下焉。比吉也，比輔也，下順從也，言為人之所比者也；原筮元永貞，言比乎人者也。原筮者，釋所比不可以不審也。夫道足乎已而為人之所比，則歸斯受之而已，不擇可也；道不足以比乎人，方賴人以為飬，則一失所比，必有?之悔，可不原筮乎？

"Bi" means to be supportive, referring to ministers and neighboring allies; "Bi is to be obedient" means that common people only need to be obedient. The term "down" is used because among the ministers and allies there are those of higher status, while common people have no such status, hence the term "down." "Bi is auspicious; Bi is to be supportive; down is to be obedient" refers to the party that is being attached to by others; "Yuan shi yuan yong zhen" refers to the party that is going to attach itself to others. "Yuan shi" means that the object to be attached to must be carefully examined. If one's virtue is sufficient and others come to attach themselves, then one should accept whoever comes, without discrimination; but if one's virtue is insufficient and one is seeking to attach oneself to others, hoping to be nurtured by them, then if one attaches to the wrong person, there will certainly be misfortune and regret, so how can one not repeatedly consult the oracle?

原筮而得元永貞之人，則其仁足依，亦且乆要而不忘，足以無咎也。不寧方來，以上下應，故勿亟而來也。夫君臣上下同心同徳，和一而無間，則危而求安者何所歸走哉？不寧之異方然且來比，而上六實同體，有為婦道而後其夫，失陰陽和?，則冝也。

After repeatedly divining and finding a person who is virtuous, enduring, and steadfast, his benevolence is sufficient to rely upon, and a long-term agreement will not be forgotten, ensuring no calamity. "Not only will they come," because the superior and inferior parts correspond with each other, so there is no need to urge them; people will come naturally. The sovereign and ministers, upper and lower, are united in heart and virtue, harmonious and undivided with no gaps, so where can those in peril seeking security go? Even distant and unsettled states come to attach themselves. Yet the sixth line, originally part of the same hexagram as the fifth line, acts like a woman and lags behind the husband (the fifth line), losing the opportunity for yin and yang to harmonize, thus suffering misfortune is appropriate.

象曰：地上有水，比，先王以建萬國，親諸侯。比者，親也。以四海之遠而比乎一人，則形隔勢絶，難於為比，於是建萬國，使民各親其君焉。民各親於君而不歸於其極，則其異政之國未可謂克比也，於是先王以親諸侯。先王與諸侯親，而使諸侯與萬民親，則九州島斯共貫矣。

The Great Image Commentary says: "Water on the earth is the image of the Hexagram of Proximity; former kings established myriad states and drew near the feudal lords based on this." "Proximity" means to be close. Even though the four seas are distant, one must approach the Son of Heaven, but the physical distance and the interruption of energy make it difficult to be close. Therefore, former kings established myriad states so that the people could each be close to their own sovereign. However, if the people are close to their sovereigns but not aligned with the highest standard, then these states with differing policies are not truly close. Thus, former kings further drew near the feudal lords. When the king was close to the feudal lords, and the feudal lords were close to the people, the nine provinces would be united as one.

初六：有孚比之，無咎；有孚盈缶，終來有他吉。象曰：比之初六，有他吉也。闕。有孚比之，言比孚人也；有孚盈缶，終來有他吉，言為人之所比也。水猶可以忠信誠身親之，而況於人乎？故孚比之則無咎。誠有所居，以類至，故有孚盈缶，終來有他吉也。

The line statement of the first line says: "With sincerity, one approaches others, and there is no misfortune; sincerity fills the jar, and eventually there will be unexpected good fortune." The Small Image Commentary says: "In the卦 of 'Comparison,' the first line will bring unexpected good fortune." (The original text is missing here.) "With sincerity, one approaches others" refers to approaching others with sincerity; "With sincerity filling the jar, eventually there will be unexpected good fortune" refers to being approached by others. Even water can be approached with sincerity (such as not drowning when crossing dangerous waters), let alone people. Therefore, approaching others with sincerity brings no misfortune. Sincerity is established, and like things naturally come along, so it says "With sincerity filling the jar, eventually there will be unexpected good fortune."

缶之為器，其中虛者也。以虛受故受而不著，以虛應故應而不藏。人之心若是，惟去物之塞而有孚以盈之，則終來有他吉矣。雖然，有人者累，故中孚之初九有他而不燕焉。其有他而吉者，其相親比之道時有在初六而已，故曰比之初六，有他吉也。

This kind of vessel, such as a clay pot, is hollow in the middle. Because it is empty, it can receive things without clinging to them; because it is empty, it can respond without keeping anything hidden. The human heart is the same. If we remove external obstructions and fill it with sincerity, then eventually there will be unexpected good fortune. However, if the heart is occupied by others, it becomes a burden. Therefore, the first line of the Zhongfou hexagram says, "If there is something else, it is not at peace." Here, "having something else" is actually good because the principle of mutual attachment is appropriately applied to the first line. Therefore, it is said, "Compared to the first line, having something else brings good fortune."

六二：比之自內，貞吉。象曰：比之自內，不自失也。其人可比而不比，則為失人；其人不可比而比之，則為失己。九五有剛中之徳，其人可比，而六二能比之，雖離內而比外、舎近而取逺，不為自失矣，故曰比之自內，不自失也。

The line statement for line two says: "Approach from within, maintain uprightness, and it will be auspicious." The small image commentary says: "Approaching from within does not lose oneself." A person who is worthy of approach but is not approached is called 'losing a person'; a person who is not worthy of approach but is approached is called 'losing oneself.' The nine in the fifth possesses the virtue of strong and upright centering, and is indeed a person worthy of approach. The six in the second is able to approach him, even though she leaves the inner trigram to approach the outer trigram, and forsakes the near to seek the distant, yet she does not lose herself. Therefore it is said, "Approaching from within does not lose oneself."

六三：比之匪人。象曰：比之匪人，不亦傷乎？惡木垂陰，志士猶不息也，況匪其人而比之乎？匪其人而比之，相推入禍門也。六四：外比之，貞吉。象曰：外比於賢，以從上也。六四雖舎正應而比九五，然剛柔正而位當，故貞吉。其曰外比於賢者，蓋賢者所持惟義，言六四之於九五乃義之與比，而九五之於六四亦非不義而得義眾也，以其舎正應而從義，故稱賢焉。

The line statement of the third line says: "The person one is close to is not the one one should be close to." The small image commentary says: "To be close to the wrong person, is that not pitiful?" Even a man of virtue would not rest under the shade of a bad tree, let alone being close to the wrong person. To be close to the wrong person is to push each other toward disaster. The line statement of the fourth line says: "To go out and be close to others, maintaining the right course brings good fortune." The image commentary says: "To be close to the virtuous outside, is to follow the sovereign above." Although the fourth line abandons its proper matching line (the first line) to be close to the fifth line, the yao positions are appropriate and the yin and yang are in proper order, so it maintains the right course and brings good fortune. It is called "to be close to the virtuous outside" because the virtuous person upholds only the principle of righteousness: the fourth line approaches the fifth line by righteousness, and the fifth line approaches the fourth line not by unrighteousness but by conforming to the righteousness acknowledged by all. Because it abandons the proper matching line to follow righteousness, it is called "virtuous."

九五：顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也；舎逆取順，失前禽也；邑人不誡，上使中也。比與周反者也，然盡比之道則周在其中，此九五所以能使五陰皆比而為顯比也。傳曰：使天下莫不順比服從，文王之事也。王者所以使天下順比服從，豈若四面之羅使民不得遁而致此哉？亦用三驅、舎逆取順而已。惟舎逆取順，是以失前禽也。禽有可擒之道而失之，非不能也，舎逆取順而已。邑之寡弱且不誡而安，則其安可知矣，此不寧之方所以來也。

The line statement of the fifth line says: "Bright and upright, the people come close. The king hunts, driving the animals from three sides, letting those fleeing directly go free, and need not specially guard against the people in his own territory, which is auspicious." The small image commentary says: "The auspiciousness of the bright comparison is because it is in the central and upright position; abandoning the rebellious and taking in the loyal, thus letting the animals fleeing directly go free; the people in the territory need not be guarded against because the ruler's actions are in the middle way." "Comparison" and "comprehensiveness" (to form a group) are originally opposite, but when the principle of "comparison" is fully practiced, "comprehensiveness" is naturally included, which is exactly why the nine in the fifth line can make all five yin lines come close and form "bright comparison." The commentary says: making the whole world without anyone not obeying and coming close is the achievement of King Wen. The ruler making the whole world obey and come close, is it by setting a net on all four sides to make the people have nowhere to escape? No, it is only by driving from three sides, abandoning the rebellious and taking in the loyal. Because of abandoning the rebellious and taking in the loyal, he lets the animals fleeing directly go free. The animals originally had the opportunity to be captured but are let go, not because they cannot be captured, but because of abandoning the rebellious and taking in the loyal. Even the weak people in his own territory are not guarded against and remain safe, so the overall stability is self-evident—this is the reason for "the peaceful coming of the people."

上六：比之無首，?。象曰：比之無首，旡所終也。聖人能使天下為一家、中國為一人。既以為一家矣，而上六後焉，是後夫也，夫其可後乎？既以為一人矣，而上六乘焉，是無首也，首其可無乎？夫猶可後，首不可無。蓋?者，言乎其象者也，言象而無其形，故以其?之緩而未及於身者言之。

The line statement of the sixth line at the top says: "Closely attached but without a leader, calamity." The Small Image Commentary says: "Being attached without a leader leads to an unfavorable outcome." The sage can make the world one family and China one person. Since it has already become one family, yet the sixth line at the top is at the end, this is called "the one who comes later." How can the husband be behind? Since it has already become one person, yet the sixth line at the top is above the nine in the fifth, this is called "without a leader." How can the head be without a head? A husband being behind can be somewhat excusable, but the head must absolutely have a head. The judgment of "calamity" is based on the image of the hexagram and its lines. It only speaks of the image without the actual form yet, so the danger is less immediate and has not yet reached the self.

乾下巽上。小畜：亨。宻雲不雨，自我西郊。曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。宻雲不雨，尚往也；自我西郊，施未行也。小畜，臣畜君也。臣之畜君，不得位則勢不得行，上下不應則眾莫能助。

The lower trigram of the Hexagram of Small Accumulation is Qian (Heaven), and the upper trigram is Xun (Wind). The Hexagram Statement says: "Small Accumulation, smooth and unimpeded. Thick clouds gather but do not rain; the clouds come from my western suburb." The Commentary on the Judgment says: "Small Accumulation refers to the yao (line) six in the fourth position being in the right place, with the five yang yao above and below all responding to it, hence called 'Small Accumulation.' It is strong and vigorous yet humble, with yang strength in the center and the mind's purpose realized, thus achieving smoothness. 'Thick clouds without rain' indicates that the yin energy is still ascending; 'from my western suburb' means that the benevolent influence has not yet been extended." The term 'Small Accumulation' refers to a minister restraining the sovereign. If a minister wishes to restrain the sovereign but is not in the proper position, the situation will not be feasible; if there is no correspondence between above and below, the people cannot assist.

蓋位不在極而匡弼不當諌而輙諫之，則為犯分，故不得位則不可畜也。一齊人教之，眾楚人咻之，則齊語不可得，故上下不應不可畜也。柔得位而上下應之為小畜者，如此而已。柔者，六四之材也。才雖柔而其動剛健，不剛健則脂從上而已，非所以為畜也。然健而不巽，剛而過中，則有犯上之事而志不行；志不行而不可謂亨也，故曰健而巽，剛中而志行，乃亨也。

If one's position is not among the assistants and advisors, and if one is not meant to correct the sovereign by offering advice but insists on doing so, this is an infringement of proper roles, so one who is not in the right position cannot restrain the sovereign. A man from Qi who teaches a man from Qi to speak Qi dialect is not effective, and a group of people from Chu making noise around him will not allow the Qi dialect to be learned. Therefore, if there is no harmony between superiors and inferiors, the sovereign cannot be restrained. The phrase "gentle and in the right position, with superiors and inferiors responding to it" forms the hexagram of "Small Accumulation," and the reasoning is as such. "Gentle" refers to the quality of the fourth line. Although its quality is gentle, its action is strong and vigorous; if it is not strong and vigorous, it is merely smooth and submissive to the sovereign, which does not count as "accumulating" or restraining. However, if one is only strong and vigorous without humility, or if one is only strong and exceeds the middle path, there will be acts of offending the sovereign, and the mind will not be able to proceed smoothly. If the mind cannot proceed smoothly, then there is no talk of success, hence it says "strong and gentle, strong in the middle and the mind proceeds, thus it is successful."

君辨言而善足也，非和也；獻可替否，其和也。故畜若和，為有雨之象，雨者陰陽和也。然猶宻雲而不雨者，以六四陰雖盛多，而交際未及中故也。自我西郊者，以六居而求離其所故也。象曰：風行天上，小畜，君子以懿文徳。以臣畜君，其勢為難，可以暴為之乎？巽為之畜矣。荀子曰：若養赤子，若養餒人。言不可以暴為也，故君子於小畜懿文徳而已。懿，言浸以光大，不為暴也。

The sovereign distinguishes speech and merely praises it constantly; this is not 'harmony.' To promote what is feasible and discard what is not, this is 'harmony.' Therefore, if the minister restrains the sovereign and achieves 'harmony,' it becomes the image of rain—rain is the result of the harmonization of yin and yang. However, here it is still dense clouds without rain, because the sixth line in the fourth position, though bearing all the yang lines and having great momentum, has not yet reached the central position. 'From the west suburb' is because the six yin lines are settled in their positions but desire to leave their original places. The Great Image Commentary says: 'Wind moving across the sky is the image of the hexagram of Small Accumulation; the gentleman thus cultivates his literary virtue.' To restrain the sovereign with the role of a minister is inherently difficult; how can one use harsh methods? One can only restrain him with humility. Xunzi said: like nurturing an infant, like feeding a hungry person. This means one cannot use harsh methods, so the gentleman during the hexagram of Small Accumulation merely cultivates his literary virtue. 'Yi' means gradually making it bright and flourishing, without taking drastic measures.

初九：復自道，何其咎，吉。象曰：復自道，其義吉也。引其君當於道者，臣之職；然而彰其引之之跡，則有掠美之嫌，不如勿彰之為義也。今曰吉，引君之跡不彰故也。夫君唱而臣和，君行而臣隨，君臣之義也；今引其君使復，則君臣之義不為無傷，惟不見所以引之跡，是以於君臣之義旡傷而吉也。

The line statement for the first line (initial line) says: "Returning along one's own proper path, what calamity could there be? It is auspicious." The small image commentary says: "Returning along the proper path, it is in accordance with righteousness and thus auspicious." Guiding the sovereign back to the right path is the duty of a minister; however, if one displays too much of one's own guiding influence, it may appear as if one is taking credit for the good, which is not appropriate. Therefore, it is better not to display such influence. The statement says "auspicious" precisely because the traces of guidance are not evident. When the sovereign initiates and the minister follows, or the sovereign leads and the minister follows, this is the proper relationship between sovereign and minister. Now, if the minister guides the sovereign back to the right path, it cannot be said that there is no harm to the relationship between sovereign and minister. Only when the traces of guidance are not evident can the relationship between sovereign and minister remain undamaged and thus be auspicious.

九二：牽復，吉。象曰：牽復在中，亦不自失也。適堯舜文王者為正道，非堯舜文王者為他道。正、他之間不知謹，則舎正而適他矣；乃挽而回之，不至乎遂往而反，此牽復之說也。然謂之牽，則既有牽之之跡矣；有牽之之跡，則於唱和隨行之義傷矣。苐以牽而能復，又且在中，得不自失而已。荀況所謂以得君而復之道者也。

The line statement for line two says: "Draw back and return, auspicious." The small image commentary says: "Drawing back and returning to the central position, this is still not losing oneself." The path leading toward Yao, Shun, and King Wen is the right path, while the path not leading toward them is a wrong path. If one does not exercise caution between the right path and the wrong path, one will abandon the right path and take the wrong one. At this point, pulling the ruler back so that he does not proceed further and is willing to turn back, this is the meaning of "drawing back." However, since it is called "drawing back," there is already a trace of pulling. With this trace of pulling, there is some damage to the principle of harmony between ruler and minister, and of following the ruler's actions. Nevertheless, since it is through drawing back that the ruler is made to return, and since the person himself is in the central position, it is still considered not losing oneself. This is the method mentioned by Xunzi, of winning the ruler's heart and guiding him back to the right path.

九三：輿說輻，夫妻反目。象曰：夫妻反目，不能正窒也。初九所畜者既柔，而其柔又正，且畜之於初焉，是以其義吉也；九二所畜者雖剛，而剛得中，且畜之於中焉，是以不自失也；九三所畜者剛過，畜之則上有所不受而下之志不行矣，故有輿脫輻之象焉。輿載上者也，以剛中則牽之於前亦可也，以剛過則載之於下猶不可也。畜矣，將以為和，故有夫婦之道；失其和，則有夫婦反目之象。稱妻者，言夫婦不順也，荀況所謂諫非而怒之者也。

The third line statement says: "The spokes of the chariot have fallen off, and husband and wife turn against each other." The Small Image Commentary says: "Husband and wife turning against each other, indicates failure to be upright and failure to restrain." The force that the initial line seeks to restrain is weak, and since it is itself weak but occupies the correct position, and restrains at the beginning, it is considered auspicious. The force that the second line seeks to restrain is strong, but since it is itself strong and occupies the central position, and restrains in the middle, it does not lose itself. The force that the third line seeks to restrain is overly strong, and attempting to restrain it forcefully causes the upper part to refuse acceptance and the lower part to be unable to follow, hence the image of the chariot's spokes falling off. A chariot is used to carry the superior, and although being strong and central allows one to pull from the front, being overly strong makes it impossible even to carry from below. Restraining the ruler is done in order to achieve harmony, hence the analogy of the relationship between husband and wife. Once harmony is lost, the image of husband and wife turning against each other appears. The term 'wife' is used to indicate that the lack of harmony between husband and wife is akin to advising the ruler in a way that incurs his anger, as mentioned by Xunzi.

六四：有孚血去惕出，無咎。象曰：有孚惕出，上合志也。六四柔而能畜，以有為之助者也。莫或助之而以柔當三陽之進，則無不傷矣，故稱血焉。惕出而與上合志，斯可以畜，故曰有孚惕出，上合志也。九五：有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。交如者，兩相交也；攣如則眾矣，故富以其鄰，鄰亦眾意也。蓋以臣畜君，非合眾力不能，故曰有孚攣如，不獨富也。富，臣得君也；澤加於民而可大之業成焉，是所以富也。

The line statement for the fourth line says: "With sincere faith, bloodshed is dispelled, anxiety is removed, and there is no misfortune." The small image commentary says: "With sincere faith and anxiety dispelled, it is in harmony with the superior ruler's will." The fourth line is flexible and gentle, capable of restraining the strong yang. This is due to the support of others. If there is no support and a single yin line is used to block three yang lines from advancing, there will be no avoiding injury, hence the mention of "blood." Anxiety is removed and in harmony with the superior ruler's will, only then can restraint be achieved, hence it says "With sincere faith and anxiety dispelled, it is in harmony with the superior ruler's will." The line statement for the fifth line says: "With sincere faith and closely connected with others, sharing wealth with neighbors." The image commentary says: "With sincere faith and tightly connected, it is not being rich alone." "Jiao ru" refers to mutual interaction between two sides; "luan ru" means people are closely connected, hence it says "sharing wealth with neighbors," where "neighbors" also means many. To restrain the sovereign with a minister is not possible without the strength of the people, hence it says "With sincere faith and tightly connected, it is not being rich alone." The term "rich" refers to the minister gaining the sovereign's favor; when grace extends to the people and great achievements are realized, this is his "richness."

上九：既雨既處，尚徳載，婦貞厲，月?望，君子征?。象曰：既雨既處，徳積載也；君子征?，有所疑也。上九畜道成之時也，故言既處者，畜成而功已濟也。其功已濟，於是既處而復往所載義也。如此則其載上非尚力者也，尚徳載者也。雖尚徳載，然謂之載，則乘者無為也，東西南北惟載者之從耳。婦道如是則厲矣，故曰婦貞厲。

The line statement of the topmost line says: "It has rained and has settled down, which signifies the accumulation of virtue to the point of being able to carry something; a woman adhering to this would be in danger, and when the moon is nearly full, a gentleman going to war would be in misfortune." The small image commentary says: "It has rained and has settled down, indicating that virtue has accumulated to the point of being able to carry something; a gentleman going to war meets misfortune because of doubt." The topmost line is the time when the principle of restraint is completed, so it says "has settled down," meaning that the principle of restraint has been achieved and the accomplishments have been completed. Once the accomplishments have been completed, then settling down and moving forward again, this is the meaning of "carrying." Thus, it is not about exalting strength but about exalting the accumulation of virtue. Although it is said to be exalting the accumulation of virtue, since it is called "carrying," the person in the chariot (the sovereign) has no action, and the directions east, west, south, and north are entirely at the will of the driver (the minister). A woman's way reaching this point would be dangerous, hence it says "the woman remains firm but is in danger."

月?望者，言陰盛也。君臣之分，君行先，臣從後。豐之初九所以雖旬無咎者，以在下而已；位極上九以畜為事，則雖?望猶不可，況旬乎？?望而征，求其明亢而與旬焉，則終其魄而已。時乃天道，君子能違天乎？故曰君子征?，有所疑也。

"The moon is almost full," refers to the great strength of the yin energy. The relationship between the ruler and the minister is that the ruler goes ahead and the minister follows. The reason why the first line of the "Great Strength" hexagram says "although for ten days there is no blame" (being in harmony with the ruler and thus without blame) is because it is in a low position. However, the top line has already reached the highest position yet still engages in restraint, so even if it is only "almost full," it is still not acceptable, let alone matching the ruler in action. When the moon is nearly full yet still goes to war, forcing its brightness to match the sun, the result is only a waning moon and a remaining shadow. The situation is like the heavenly way; can a gentleman go against the heavenly way? Therefore, it is said, "The gentleman's campaign brings danger, because there is doubt."

兌下乾上。履虎尾，不咥人，亨。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。老子曰：善行者旡轍跡。聖人之遊人間世，不欲其有轍跡；有轍跡，所謂畫地而趨也，畫地而趨，亦已殆矣。而履者，跡所出也，是以聖人之於履，常若履虎尾然也；然能以說應之，是以亨焉。

The Hexagram of "Footsteps" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The Hexagram Statement says: "Walking on a tiger's tail, the tiger does not bite, and it is smooth and prosperous." The Commentary on the Judgment says: "Footsteps mean a soft element stepping on a hard one; harmonious and responding to Qian, thus stepping on a tiger's tail without being bitten, and it is smooth and prosperous. The Nine in the Fifth is strong and upright, stepping into the position of the Son of Heaven without guilt, which is upright and bright." Laozi says: A skilled walker leaves no tracks. The sage walks among the world but does not wish to leave traces; once there are traces, it becomes what Zhuangzi calls "drawing a line and then running toward it," which is already dangerous. However, "Footsteps" is exactly where footprints originate, so the sage often approaches "Footsteps" with the caution of stepping on a tiger's tail; yet he can respond with harmony, thus achieving smoothness and prosperity.

乾健而不可犯，虎之象也。履而不見咥者，為其以柔履剛而應乎乾，所以亨也。聖人之所謂說者，非務可人心而為柔從也。以卦考之，聖人之所謂說者，剛中而柔外，所謂內直而外曲者也。其說不如是，則為顛、為躓、為傾、為失，何能亨哉？

Heavenly Stem Qian is strong and vigorous, and cannot be provoked, which is the image of a tiger. To step on it without being bitten is because it uses softness to step on strength and corresponds to Qian, thus achieving success. The sage's concept of "harmonious joy" is not merely being overly pleasing and submissive. Considering the structure of the hexagram, the sage's "harmonious joy" refers to being strong and upright in the inner part and showing softness on the outside, which is what the Zhuangzi describes as "a straight heart with a gentle exterior." If harmonious joy is not like this, it would lead to falling, stumbling, overturning, and losing position, how could it achieve success?

在下以柔履正，則和說而能以履位矣。上雖宜以剛健，然不可過而恃乎已，當以中正而符乎剛柔之節也，故曰剛巽乎中正而志行。九四以柔麗乎中正，故亨；剛以中順為節，則小人不得為之疾矣。小人之於人，猶耳之有充、目之有翳，雖有光明之資，亦為之蔽矣；不疚於小人，則光明自若也。履非特貴賤履位矣，君子小人各履位，故其言及此。

A person in a lower position, though soft, can stand firm and be harmonious by resting on the correct position. A person in a higher position should be strong and vigorous, but should not be excessive or rely solely on oneself. Instead, one should follow the principle of being in the center and upright, thus harmonizing the measure of strength and softness. Therefore, the hexagram Zhen says, "Being strong yet humble in the center and upright, the mind can then be carried out." Nine in the Fourth, by being soft and attached to the center and upright, achieves success; when strength is measured by the principle of being in the center and harmonious, then small persons cannot harm him. Small persons toward others are like ears blocked or eyes obscured by a veil. Even if one has bright qualities, they are obscured. If one is guiltless toward small persons, then the brightness remains. Thus, the hexagram Li is not only about the noble and the humble each taking their proper position, but also about the gentleman and the petty person each taking their proper position. Therefore, the Commentary on the Judgment mentions this point.

象曰：上天下澤，履，君子以辯上下，定民志。聖人弱其志，故善下；眾人強其志，故好陵也。非辯上下以定之，則志莫定矣。天地尊卑，是以辯上下，而象有取於上天下澤者，澤有說意，使民說於下，志所定也。初九：素履，往無咎。象曰：素履之往，獨行願也。近君而不得中，則有愬愬之懼；其失位在下，則為素履而已。夫履不處也，雖旡與為偶，亦獨行其願；不如是，則素者也，非素履也。

The Great Image says: "Above is Heaven, below is Marsh, which is the image of the Hexagram of Courteous Conduct; the gentleman uses this to distinguish the roles of superior and inferior and to stabilize the people's hearts." The sage diminishes his own will, thus being good at occupying a lower position; the common people insist on their own will, thus liking to dominate over others. If the superior and inferior positions are not clearly distinguished to bring stability, the people's hearts will not be settled. Heaven and Earth originally have distinctions of honor and humility, so the distinction between superior and inferior must be made. The Great Image takes "Heaven above, Marsh below" as its symbol because Marsh contains the meaning of joy, allowing the people in the lower position to be pleased in heart, thus achieving stability of the people's hearts. The line statement of the first nine says: "Going forward with simple and unadorned conduct brings no misfortune." The Small Image Commentary says: "Going forward with simple conduct is to personally fulfill one's own aspirations." Being close to the position of the ruler but not occupying the central position, there is the caution of the nine in the fourth line of the Hexagram of Courteous Conduct; the first nine is out of place and in the lowest position, so it is merely "simple conduct." "Courteous Conduct" means not lingering, even if there is no one to accompany him, he still personally fulfills his own aspirations; if not so, then it is merely empty simplicity, not truly "simple conduct."

九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。近君而不得中，則有愬愬之懼；九二遠於君而又得中也，故曰履道坦坦，言安行而不為險之所?，前不得阻之所礙也。理人之道，散而成章，則能使天下文明焉；合而成體，則非徒天下之無文也，吾亦將素履；亦非徒天下之不明也，吾亦且為幽人。貞吉者，以中不自亂，無遜言屈身之事故也。

The line statement of the second line says: "The path one walks is smooth and wide, and the secluded person who upholds uprightness will be auspicious." The small image commentary says: "The secluded person upholds uprightness and is auspicious, because his mind remains centered and does not become confused." Being close to the sovereign's position but not centered brings caution and unease; the second line is distant from the sovereign's position yet centered, so it says "the path is smooth and wide," meaning one can walk with ease, not trapped by dangers, and there are no obstacles ahead. The principle of governing people: when spread out, it becomes elegant and orderly, thus bringing civilization to the world; when gathered together, it becomes a single whole, so not only does one not seek ornamentation when the world is unrefined, but one also does not seek to be a secluded person when the world is unclear. The reason for "uprightness and auspiciousness" is that the mind remains centered and does not become confused, without resorting to humble or submissive behavior.

六三：眇能視，跛能履，履虎尾咥人，?，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?，位不當也；武人為于大君，志剛也。視欲正，視而不正則眇者也；行欲中，行而不中則跛者也。故歸妹之九二則為眇能視，初九之不中則為跛能履；履之六三既不正又且不中，故眇能視、跛能履兼焉。

The line statement for line six three says: "A person with one eye can still see, a lame person can still walk; stepping on a tiger's tail leads to being bitten by the tiger, which is dangerous; a warrior must become a great ruler." The small image commentary says: "A person with one eye cannot be called truly sightful; a lame person cannot walk in harmony with others; the danger of being bitten by a tiger is due to an improper position; a warrior becoming a great ruler indicates stubbornness of heart." Seeing should be upright, and seeing without uprightness is like having one eye; walking should be in the middle way, and walking without being in the middle is like being lame. Therefore, in the hexagram Guimei, line nine two (a yang line in a yin position, which is not proper) says "a person with one eye can see," and in line initial nine, which does not occupy the center, it says "a lame person can walk." In the hexagram Li, line six three is both improperly positioned and not in the center, so it encompasses both "a person with one eye can see" and "a lame person can walk."

九二幽人則不自明而已，眇能視則不足以有明也；初九獨行願則無與行而已，跛能履則不足以與行也。不足以有明，則見險不察矣；不足以與行，則避難不速矣，是以履虎尾遇咥人之?也。其明不足以見微，其行不足以經逺，志剛而已耳，是武人為于大君而不足言?，則以武人者行事於?者也，豈復以?害為恤哉？

Nine in the Second says 'the solitary person,' which merely means not displaying oneself; Six in the Third 'one-eyed vision' means that it is fundamentally insufficient to be called bright. Nine at the Beginning 'acting alone in his wish' merely means lacking a companion; Six in the Third 'one-legged walking' means that it is fundamentally insufficient to walk with others. Being insufficiently bright, it cannot perceive subtle dangers; being insufficient to walk with others, it cannot escape difficulties quickly, so it steps on a tiger's tail and gets bitten, resulting in misfortune. Its brightness is insufficient to see details, its action is insufficient for long-term planning, leaving only a stubborn will. This is what is meant by 'the warrior serves the great lord,' and the line statement does not need to say 'misfortune' again—because warriors are by nature those who act in dangerous situations, and they would not even think about danger or calamity.

九四：履虎尾，愬愬終吉。象曰：愬愬終吉，志行也。九四處乾體之末，履虎尾者也。虎至暴而不可犯，然應之以說而得亨，履之能懼而終吉，是說之道無往而不入，懼之道無往而不克也。九五：夬履，貞厲。象曰：夬履貞厲，位正當也。夬之所以決者，以柔上乘而不履位也；今剛柔履位，則旡所事決矣，而九五猶以夬履，是於貞為厲也。厲不至於?也：六三之?，以位不當；九五之厲而已，以位正當也。蓋履者以柔履、以說應，而九五以剛決，其有咥人之?也；惟位正當，是以有厲也。

The fourth line statement says: "Walking on a tiger's tail, being cautious and alert, ultimately leads to good fortune." The Small Image Commentary says: "Being cautious and alert ultimately leads to good fortune, because the mind is able to carry out its purpose." The fourth line is at the end of the Qian trigram, which is the position of the person walking on the tiger's tail. The tiger is extremely fierce and cannot be provoked, but by being harmonious and pleasant, one can achieve success. When walking, being cautious and alert leads to ultimate good fortune—this shows that the way of harmony and pleasantness can be deeply practiced everywhere, and the way of caution and alertness can overcome any obstacle. The fifth line statement says: "A strong and decisive step on the ground, maintaining the right path but facing danger." The Image Commentary says: "Decisive action on the path, maintaining the right path but facing danger, is because of its proper position." The卦夬 needs to "decide" because the sixth line is a yin line that is improperly positioned and overpowers the yang lines. Now in the卦履, the yin and yang lines are properly positioned, so there is no need to "decide." However, the fifth line still takes a strong and decisive step, which becomes dangerous in maintaining the right path. "Danger" is not yet "misfortune": the reason six three is misfortunate is because its position is improper; the reason the fifth line is dangerous is because its position is proper. The卦履 is originally about a yin line walking, and responding with harmony and pleasantness. However, the fifth line takes a strong and decisive action, which should lead to the danger of being bitten by the tiger. But because its position is proper, it is only "dangerous" rather than "misfortunate."

上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。上九履道成矣，聖人之於成也，欲履省焉，故視履考祥。祥在天者也，以言考祥，則以謂履在下而應在上，不可不戒懼也。夫履者，跡之所出，惡跡愈走，不如反?以息跡，是以其旋元吉，而象以謂大有慶也。

The line statement of Upper Nine says: "Looking back on the path one has walked, examining omens of good or ill fortune, if one can turn and return to the right path, it is a great good fortune." The Small Image Commentary says: "The original good fortune is at the top, which is a great blessing." Upper Nine is the time when the path of practice is completed. The sage, when dealing with "completion," always needs to review and reflect once more, hence "looking at the footprints and examining the auspicious signs." Omens belong to Heaven; when examining omens, it means that practice is below and response is above. One cannot be careless. "Footprints" refer to the place where steps are made. The "Zhuangzi" says that it is worse to hate one's shadow and run desperately than to return to a shady place and let the shadow rest. Therefore, it says "returning to the right path brings original good fortune," and the Small Image calls it "great celebration."

乾下坤上。泰：小往大來，吉亨。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。往者屈也，來者伸也。大者來而伸，則天下浸以昌；小者來而伸，則天下浸以微。所以成否泰，在大者小者相與往來之間而已。小者往而後大者來，猶遏惡而揚善也。在天而為盈虛消息，在人而為興衰治亂，不離一氣陶運之間而已。

The hexagram Tai has the trigram Qian (Heaven) as its lower trigram and the trigram Kun (Earth) as its upper trigram. The hexagram statement says: "Tai, small things go out and great things come in, which is auspicious and smooth." The commentary on the judgment says: "Tai, small things go out and great things come in, which is auspicious and smooth. This is because heaven and earth interact and all things flow smoothly, and upper and lower interact and hearts and minds align. The inner trigram is yang and the outer trigram is yin, the inner is strong and vigorous while the outer is soft and yielding, the inner employs the gentleman and the outer places the petty person. The way of the gentleman grows, and the way of the petty person declines." "Going out" means shrinking, and "coming in" means extending. When the great (yang, the gentleman) comes in and extends, the world gradually flourishes; when the small (yin, the petty person) comes in and extends, the world gradually declines. Therefore, the difference between "Po" and "Tai" lies only in the mutual movement between the great and the small. The small goes out first, then the great comes in, just like first restraining evil and then promoting goodness. In heaven, this is manifested as fullness and emptiness, decline and growth; in human affairs, it is manifested as prosperity and decline, peace and chaos, all resulting from the movement and transformation of a single breath.

故言天地交，又言上下交。上下交，以人事言也。天地交而其氣通，然後萬物通焉；上下交而其志同，然後天下之志同焉。於天地不言其氣而直曰萬物，同於上下止言其志不曰天下同，斯以天之所交者氣也，言天地交則其氣以通矣，是以不言其氣，言萬物也。

Therefore, the Commentary on the Judgment says both "heaven and earth interact" and "superior and inferior interact." "Superior and inferior interact" refers to human affairs. When heaven and earth interact and their energies are connected, then all things can flourish; when superior and inferior interact and their aspirations are the same, then the aspirations of the world can be unified. When discussing heaven and earth, it does not mention "energies flow smoothly" but directly says "all things are connected," and when discussing superior and inferior, it only mentions "aspirations are the same" without saying "the world is unified." This is because what heaven and earth naturally interact upon is energy; once "heaven and earth interact" is stated, the flow of energy is naturally established, so there is no need to mention energy again, and one can directly say that all things are connected.

至於人，則有其體雖交而志不利者，若所謂友而不心是也。志不同而求天下之同，蓋不可得；志同則天下同可知矣，是以言其志而不言天下也。內陽而外陰，言萬物所以通；內健而外順，言志之所以同也。蓋內陽以化育於下，外陰以生滋於上，則萬物成，故知內陽而外陰，言萬物之所以通也。內健然後能用君子，不如是則浩然有歸志，豈能奪其志與同哉？故知內健而外順，言其志之所以同也。

As for people, there are cases where their bodies may be in contact but their minds do not harmonize, just like the situation where people appear to be friends on the surface but have conflicting inner feelings. If their hearts and minds differ, expecting the world to be unified is impossible; but if their hearts and minds are in agreement, the unification of the world is naturally achievable. Therefore, only "like-mindedness" is mentioned, not "worldly unification." "Inner yang and outer yin" refers to the reason why all things are smooth and flowing; "inner strength and outer compliance" refers to the reason why hearts and minds can be in agreement. Yang within and descending to nurture, yin outside and ascending to flourish, thus all things are formed. Therefore, we know that "inner yang and outer yin" explains the reason for the smoothness of all things. Inner strength is necessary before one can employ the gentleman; if there is no strength, the gentleman will naturally feel a desire to retreat, how could he be persuaded to change his mind and align with others? Therefore, we know that "inner strength and outer compliance" explains the reason for the agreement of hearts and minds.

內健而外順，則君子內矣；君子內則小人外，故先言內君子而後言外小人。舜選於眾，舉皋陶而後不仁者遠，此內君子而外小人之序也。內君子故君子道長，外小人故小人道消。長如草木之長，不見其益而乆之則大矣；消如氷雪之消，不見其損，少頃則亡矣，此聖人所以慎微也。

Inside is strong and upright, while outside is gentle and compliant, so the gentleman enters within; when the gentleman is inside, the petty person is naturally excluded from outside. Therefore, the Commentary on the Judgment first mentions "inner gentleman" and then "outer petty person." Shun selected people from among the masses, promoted Yao Tao, and then the unrighteous people were naturally distant, which is exactly the order of first placing the gentleman within and then the petty person outside. When the gentleman is within, the way of the gentleman grows; when the petty person is outside, the way of the petty person declines. Growth is like the growth of grass and trees, which is not noticeable day by day, but after a long time becomes tall; decline is like the melting of snow and ice, which is not noticeable as it decreases, but soon disappears entirely. This is why the sage is cautious about details.

象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。天地之道不必寒暑之運也，凢為盈虛於一體之中者，即天地之道也；天地之宜不必百物之成也，凢為儀則於一性之內者，即天地之宜也。凢為盈虛於一體之中者，聖人裁成之，不使其過，所以不乖其委和；凢為儀則於一性之內者，聖人輔相之，所以不悖乎其委順，此後所以左右民之功也。

The Great Image Commentary says: "Heaven and Earth interacting is the image of the Hexagram Tai; the sovereign thereby establishes the fullness of the way of Heaven and Earth, assisting and supporting what is appropriate for Heaven and Earth, to protect the people." The way of Heaven and Earth does not necessarily refer to the coming of cold and the arrival of heat; any instance where fullness and deficiency are created within a single form is the way of Heaven and Earth. The appropriateness of Heaven and Earth does not necessarily refer to the maturity of all things; any instance where a principle is formed within a single nature is the appropriateness of Heaven and Earth. Whenever fullness and deficiency are created within a single form, the sage establishes its fullness without excess, to avoid violating the harmonious qi bestowed by Heaven; whenever a principle is formed within a single nature, the sage assists and supports it, to avoid violating the natural disposition bestowed by Heaven. This is the achievement of the sovereign in protecting the people.

夫民受氣於天地之中，則或偏於左而毗陽，或偏於右而毗陰，後左右之，使由中而已。於泰言此何也？泰者，眾賢進之時也，眾賢進乃左右民。舜曰：予欲左右民汝翼。然則為股肱以左右民者，眾賢而已耳。

The common people receive the harmonious energy from heaven and earth, but some incline to the left and promote yang, while others incline to the right and promote yin. The sovereign supports them from left and right, merely to bring them back to the center. Why does the Book of Changes (Yi Jing) discuss this in the卦 of Tai? Because the卦 of Tai represents the time when many virtuous talents are employed. Only with the employment of many virtuous talents can the people be properly protected. Shun said, "I wish to protect the people; you assist me." This shows that the ministers and assistants of the sovereign who protect the people are precisely the many virtuous talents.

初九：?茅茹，以其彚，征吉。象曰：?茅征吉，志在外也。初九，以其時則小往大來，以其君則內健外順，此君子所以引類而進也。茅之為物可用事神，?之則以其茹舉，君子以類進之象也。君子以類進，則協眾力以御神器，合眾智以經國體，而天下安乎泰矣。

The line statement for initial nine says: "Pulling up wild grass, together with its roots, and moving forward with like-minded people brings good fortune." The small image commentary says: "Pulling up wild grass brings good fortune, indicating the mind is outward (responding to six in the fourth)." Initially nine, in terms of the situation, is small going out and great coming in; in terms of the ruler, it is inner strength and outer gentleness. This is precisely the time for a gentleman to recommend like-minded people for appointment. Wild grass can be used for worshiping deities; when pulled up, it comes up with its roots, symbolizing the gentleman drawing in like-minded people. When a gentleman draws in like-minded people, he can unite the strength of the people to control the state's great instruments, and gather the wisdom of the people to manage the state's system, thus achieving peace and prosperity throughout the land.

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。荒者，行不治者也；蒙者，才不明者也。治蒙之所先者行，而不責才，故曰包蒙。何則？跅之士，聖人猶將御之以為用故也。夫事君以身，不若事君以人；然天下之人，行治而才中者豈易得哉？行不治而荒者包之而不遺，才不中而馮河者用之而不舎，則行治而才中斯烝然來矣。

The line statement for the second line says: "Include those who are disorderly and unrefined, employ the brave who dare to wade across rivers, do not abandon those who are distant, and eliminate private factions, thus aligning with the ruler who governs in the center." The small image commentary says: "Including the disorderly is to be in harmony with the ruler who governs in the center, because it is broad and luminous." The term "荒" refers to those with unrefined conduct, and "蒙" refers to those with unclear abilities. When governing those who are confused or ignorant, one should first look at their conduct rather than demand their abilities, hence the "Mont" hexagram says "include the confused." Why? Because even those who are unrestrained, the sage still needs to manage and employ. Serving the ruler personally is not as good as recommending capable people to serve the ruler. However, people with refined conduct and suitable abilities are hard to find. Therefore, those with unrefined conduct should be included without abandoning them, and those with only the courage to wade across rivers should be employed without abandoning them. In this way, those with refined conduct and suitable abilities will naturally come in large numbers.

包荒用馮河，而又不遺逺、不眤邇，此所以得尚于中行之君也。孔子得顏淵而門人益親，為天下者亦必得人如顏淵者為之和集君子而附之，然後天下可為也，其人則九二是也。未仕則欲彚征，故於初九言之；已仕則欲朋亡，故於九二言之。

It can both tolerate chaos and utilize brave men, and it neither discards those who are distant nor favors those who are close. This is why it can harmonize with the sovereign who occupies the central position. Confucius gained Yan Hui, and his disciples became even more devoted; those governing the world must also gain someone like Yan Hui to harmonize and gather the virtuous, enabling the virtuous to come together, only then can the world be transformed. Such a person is Nine in the Second. Before entering official service, one hopes for the promotion of like-minded people, hence in Nine at the Beginning it speaks of 'gathering signs'; after entering official service, one hopes to eliminate private factions, hence in Nine in the Second it speaks of 'friends disappearing'.

九三：無平不陂，無徃不復，艱貞無咎，勿恤其孚，于食有福。象曰：無徃不復，天地際也。上下交而其志同，則厥孚亦交矣。今平者將陂、往者將復，則或有異志而孚不足之時也。然君子為可信而已，豈求人之必信也哉？故曰勿恤其孚，則不枉已以顧望同其上矣，是乃所以孚而于食有福也。

The third line statement says: "There is no straight path that remains level without tilting, nor is there a journey that proceeds forward without returning; by maintaining uprightness in hardship, there will be no calamity, and one need not worry about whether others trust oneself, for there will be merit in receiving one's salary." The Small Image Commentary says: "Without going and returning, it is the boundary where heaven and earth meet." When upper and lower parts intersect and their intentions are aligned, their sincerity becomes connected. Now, the level is about to tilt, and the going away is about to return, which is precisely the time when differing intentions and lack of trust may arise. However, the gentleman only seeks to be trustworthy himself, why must he insist that others trust him? Therefore, it says "do not worry about sincerity," which means one will not委屈 oneself by scrutinizing words and expressions or catering to superiors, which is truly sincerity, and thus there will be merit in receiving one's salary.

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。君子所以去之而飛者，以君不能下之而已；苟為下之，則亦赴之惟恐其不疾、從之惟恐其不先矣。詩曰：翩翩者騅，烝然來思。蓋翩翩不富以其鄰之謂也。

The line statement of the fourth line says: "Gracefully descending, not relying on wealth but able to lead its neighbors, without being admonished yet trustworthy among each other." The small image commentary says: "Gracefully descending without wealth, refers to the three yin lines all losing their fullness; without admonition yet trustworthy, refers to sincerity from the heart." The reason why the gentlemen leave and fly away is only because the sovereign cannot humble himself to attract talents; if he is willing to humble himself and attract talents, they would rush to come, fearing not to arrive quickly, and follow closely, fearing to lag behind. The Book of Poetry says: "Gracefully flying come the pheasants, coming in groups." This is precisely the meaning of "gracefully descending without wealth, leading its neighbors."

翩翩不富以其鄰，猶所謂彚征也。未在位也，故言彚；已在位也，故言鄰，在位而言鄰，謂臣鄰也。動而之外也，故言徵；動而趨於下，故言翩翩，亦各有所當也。陰道常乏，陽道常健，故陰得陽而後實；三陰在上，皆失實者也，皆失實則其求陽也，不戒而孚矣。

"Pian pian bu fu yi qi lin" is equivalent to the statement "Hui zheng" in the initial line. Since it is not yet in position, it is referred to as "hui" (kindred); once it is in position, it is called "lin," meaning fellow officials in the same court. Movement outward is called "zheng," while movement downward is called "pian pian"—each expression is appropriate in its context. Yin is often lacking, while Yang is often strong and vigorous. Therefore, Yin needs Yang to become full. Since all three Yin lines are in the upper trigram, they are all lacking in fullness. As they all lack fullness, when they seek Yang, they naturally harmonize without being instructed.

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。帝乙歸妹，言至尊以柔接下也。夫天下安平而至於泰，則非禍難之可虞也，非患賢才之不足也，又非其微弱而不能自振也，乃能屈其至尊以至柔接下，則亦中以行願而已，冝其元吉也。

The line statement of the fifth line says: "King Yi married off his daughter, thus obtaining blessings and great good fortune." The Small Image Commentary says: "By obtaining blessings and great good fortune, one proceeds in the middle way to carry out one's aspirations." "King Yi marrying off his daughter" refers to the most exalted person accepting those below with a gentle and yielding attitude. When the world is at peace and has reached the state of the hexagram Tai, there is no need to worry about calamity, no need to fear a lack of virtuous talents, and no need to be concerned about one's own weakness and inability to act. In such a time, if one still humbles oneself, lowers one's exalted position, and accepts those below with the most gentle and yielding attitude, this is merely proceeding in the middle way to carry out one's aspirations, and thus obtaining "great good fortune" is entirely appropriate.

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。否之時，上下不交而天下旡邦；天下旡，則旡以為藩翰屏蔽者矣，城復于隍之象也。城復于隍，則眾不為用，故勿用師；如是則小者擅命矣，故曰自邑告命，貞吝。

The line statement for the sixth line at the top says: "The city walls collapse and return to the moat, do not use the army, only issue orders from one's own territory, thus there is regret." The Small Image Commentary says: "The city returns to the moat, indicating that the government has become disordered." When the hexagram of "Opposition" occurs, the upper and lower parts do not connect, and there are no states that can be used; since there are no states that can be used, there is nothing to serve as a barrier. This is the image of the city walls collapsing and returning to the moat. When the city walls return to the moat, people are unwilling to be used, so "do not use the army"; in this situation, the petty people take the initiative to issue orders, hence "issue orders from one's own territory, resulting in regret."