The hexagram of Opposition (upper trigram Qian (Heaven), lower trigram Kun (Earth))

坤下乾上。否之匪人，不利君子貞，大往小來。曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下旡也；內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。經曰：天地變化，草木蕃；天地閉，賢人隱。然則賢人之見，猶草木之盛衰，隨流於天地而已。由是觀之，天下之否，賢人何預焉？天實為之耳，故曰否之匪人也。

The hexagram "Pu" has the lower trigram "Kun" (Earth) and the upper trigram "Qian" (Heaven). The hexagram statement says: "In a time of closure, it is not suitable for human conduct, and it is not advantageous for the gentleman to maintain uprightness. The great moves outward, and the small move inward." The commentary on the judgment says: "In a time of closure, it is not suitable for human conduct, and it is not advantageous for the gentleman to maintain uprightness. The great moves outward, and the small move inward. This is because heaven and earth do not interact, and all things are not in communication; above and below do not interact, and the world has no useful states. The inner trigram is yin and the outer trigram is yang, the inside is soft and the outside is strong, the inside uses small people and the outside places gentlemen, the way of small people grows, and the way of gentlemen declines." The "Wenyan" of the hexagram "Kun" says: "When heaven and earth interact, grass and trees flourish; when heaven and earth are closed, the virtuous retreat." Thus, the appearance of the virtuous is like the flourishing and withering of grass and trees, only following the movement of the vital energy of heaven and earth. From this, we can see that the closure of the world has nothing to do with the virtuous. It is really caused by heaven, so it is said, "In a time of closure, it is not suitable for human conduct."

夫文明以健、中正而應者，君子之貞也。方否之時，小人道長，且欲文明乎，則私邪者惡焉；且欲中正乎，則私邪者疾焉，是以不利君子貞也。維不利君子貞，故大者不容而徃，小者馴致而來。其曰天下無邦者，言其無邦而可為用，猶所謂城復于隍也。

The virtue is bright and strong, standing in the center and maintaining correctness, with harmony above and below. This is the uprightness of the gentleman. When the times are blocked and obstructed, the way of the petty person grows. If you wish to be civilized, the petty and perverse people will hate you; if you wish to be upright and correct, the petty and perverse people will resent you. Therefore, it is not favorable for the gentleman to maintain uprightness. Because it is not favorable for the gentleman to maintain uprightness, the great ones cannot accommodate him and thus depart, while the petty ones take advantage of the situation and enter. The phrase "the world has no state" means there is no state to which he can be appointed, just like the sixth line of the hexagram "Tai" which says "the city wall collapses and the moat is filled in."

內陰而本衰矣，外陽而末大矣，本衰而末大，此物之所以僵且斃也。內柔則其於用人亦不我力矣，外剛則其於接人視我邁邁矣。如是則小人內而君子外，是以小人道長而君子道消也。象曰：天地不交，否，君子以儉徳避難，不可榮以祿。天地閉則賢人亦隱焉，故嗇其智慮，秘其聰明，不欲泛應而博用也，期於避難而已。夫忠信重祿之時，則榮以祿，所以昭吾之忠信也，又何嫌焉？乃若貪汙取富，則榮以祿非義榮也，是以君子惡之也。

Yin is within, and the root is weak; Yang is outside, and the branches are strong. When the root is weak and the branches are strong, this is the reason for the collapse of things. If the inside is soft and weak, then when employing people, they will not be willing to exert effort for me. If the outside is strong and firm, then when dealing with people, they will be indifferent to me. Thus, small people are within while gentlemen are outside, so the way of small people grows while the way of gentlemen declines. The Great Image says: "Heaven and Earth do not interact, which is the image of the Hexagram of Opposition; therefore, the gentleman withdraws his virtue to avoid calamity and should not take salary as honor." When Heaven and Earth are closed off, the virtuous retreat, so they are reluctant to use their wisdom and hide their talents, not willing to be widely involved or widely active, but only seeking to avoid calamity. If in the time when loyal and trustworthy people can receive generous salaries, taking salary as honor is used to show one's loyalty and trustworthiness, then there is nothing suspicious about it. But if one is greedy for wealth and seeks riches, then taking salary as honor is not proper honor, so the gentleman detests it.

初六：?茅茹，以其彚，貞吉亨。象曰：?茅貞吉，志在君也。初六者，賢人退處之時，乃曰?茅茹，何也？庸君之於賢，非不欲引之，引之非我力而已；賢者亦非不欲以類進，惡不由其道而已。惟其如此，故賢者以其類而守正也，吉亨不亦宜乎？泰之時君子內矣，君子雖在內而志在天下，故曰志在外也；否之時君子外矣，君子雖在外而志乎朝，故曰志在君也。

The line statement for the initial line six says: "Pulling up the wild grass, together with its roots, holding to the correct path brings good fortune and smoothness." The small image commentary says: "Pulling up the wild grass and holding to the correct path, the mind is attached to the sovereign." The initial line six is precisely the time when the virtuous person is in retreat, yet it still says "pulling up the wild grass with its roots." Why is that? A mediocre sovereign does not not wish to recruit the virtuous person, but the recruitment is not due to the virtuous person's own effort; the virtuous person also does not not wish to be promoted together with his peers, but he detests the improper way of advancement. Because of this, the virtuous person together with his peers holds to the correct path, and to attain good fortune and smoothness is also appropriate. When the hexagram Tai is present, the gentleman is within, and though the gentleman is within, his mind is attached to the world outside; when the hexagram Po is present, the gentleman is outside, and though the gentleman is outside, his mind is attached to the court, so here it says "the mind is attached to the sovereign."

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。小人之在下也，君子不得遯，則包之斯可矣；小人之在上也，君子未能決，則承之斯可矣。雖然，此不免乎亂群也。乃若大人，則足以格君心之非而否亨焉，以其上應休否之君，足以有為故也。

The Line Statement for the Second Line says: "It is inclusive and compliant; the small person is fortunate, while the great person, though in a state of blockage, is still prosperous." The Small Image Commentary says: "The great person's prosperity in blockage is because he does not mix with that group." When the small person is in a lower position, the gentleman, if unable to retreat, should include them; when the small person is in a higher position, the gentleman, if unable to remove them, should temporarily comply with them. Nevertheless, doing so inevitably leads to mixing with the petty people. As for the great person, he is capable of correcting the ruler's inner errors, thus achieving prosperity even in blockage; this is because he corresponds with the Nine in the Fifth, the ruler who can end the blockage and thus can act effectively.

六三：包羞。象曰：包羞，位不當也。泰至於九三，則將復於否矣；否至於六三，則將復於泰矣。方天地之閉，則君子自可也；今將復於泰矣，而猶包焉，是可羞也。羞則不特無譽，且有毀之者至矣。

The line statement for the third line says: "It is shameful to be包容." The Small Image Commentary says: "Being包容 in a shameful way is due to an improper position." When the卦 Tai reaches the line Nine in the Third, it will turn back to the卦 Po; when the卦 Po reaches the line Six in the Third, it will turn back to the卦 Tai. At the time when heaven and earth are closed off, it is appropriate for the gentleman to be包容; but now that it is about to turn back to Tai, still continuing to be包容 and yielding would be shameful. When one reaches the point of shame, not only will there be no praise, but criticism will also follow.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。九四才有餘而位近君，可以行其志之時也。然否之時，小者常擅命矣；五方休否，則不可以無命而行，無命而行則是小者復擅命如否之時矣。以此比乎休否之君，則其身之不免，況有祉以及疇乎？故有命然後無咎，無咎然後疇離祉也。

The statement of the fourth line says: "If one follows the mandate of the sovereign, there will be no calamity, and all those of the same kind will receive blessings." The Small Image Commentary says: "Following the mandate without calamity, is because one's aspirations can be carried out." The fourth line has sufficient ability and is close to the sovereign, which is precisely the time to carry out one's ambitions. However, in a time of obstruction, petty men often issue commands on their own. The fifth line is about ceasing obstruction, so one must not act without following the sovereign's mandate — acting without following the mandate is equivalent to petty men issuing commands, just like in the time of obstruction. Comparing this approach to the sovereign who is about to end obstruction, the sovereign himself is in danger, let alone expecting blessings to extend to others. Therefore, one must follow the sovereign's mandate to avoid calamity, and only then can those of the same kind receive blessings.

九五：休否，大人吉，其亡其亡，繋于苞桑。象曰：大人之吉，位正當也。休如休王之休，休否則復王而為泰矣。非以其道御者也，孰能使人之休王繫乎我哉？故曰休否，大人吉。雖然，休王之理相為倚伏，豈可遇其存以為亡哉？惟不忘亡乃所以存而不亡，故曰其亡其亡，繫于苞桑。象曰位正當也，以謂雖有大人之才，非得大中至正之位，則亦不能有為而休否矣。

The line statement of the fifth line says: "Rest and stop the obstruction, the great man is auspicious; constantly thinking 'about to perish, about to perish,' one can be as firm as a vine tied to the roots of a mulberry tree." The small image commentary says: "The great man's auspiciousness is because the line is in the proper position." "Rest" here refers to "rest" as in "the flourishing of the king's power," when the obstruction stops, it returns to flourishing and becomes the hexagram of Tai. If one is not governing the world by the right path, who can make the flourishing of the world depend on oneself? Therefore, it says "Rest the obstruction, the great man is auspicious." Although this is so, the principles of rise and decline are interdependent, how can one think that upon encountering continuity, there will be no destruction? Only by constantly remembering the possibility of downfall can one maintain continuity and avoid destruction, hence it says "its downfall, its downfall, tied to the roots of a mulberry." The small image says "the position is proper," meaning that even if one has great talent, without attaining the great central and upright position of a ruler, one cannot act to stop the obstruction.

上九：傾否，先否後喜。象曰：否終則傾，何可長也。滿而必傾者，物之理也。夫否匪，則其傾亦匪人也，君子宜旡憂喜於其間矣。然旡否則君子不與執御同其憂，至其傾也，則與天下共喜焉，與先號咷而後笑異矣。

The line statement of the top nine says: "The situation of obstruction is overturned, first there is obstruction then there is joy." The Small Image Commentary says: "When obstruction reaches its extreme, it must be overturned, how can it last long?" When something is full, it must eventually collapse; this is the way of things. Since the situation of obstruction is not caused by human effort, its overturning is also not caused by human effort. Therefore, the gentleman should not be troubled or joyful in this matter. However, when obstruction has not yet been overturned, the gentleman does not wish to be like a person driving a cart with a whip, sharing the worries of the people; but when obstruction is overturned, he shares the joy of the whole world. This is different from the "first wailing and then laughing" in the line of the Nine in the Fifth of the Hexagram of Fellowship, which is a laugh resulting from private conflict.

離下乾上。同人于野，亨，利渉大川，利君子貞。曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。文明以健，中正而應，君子正也，唯君子為能通天下之志。得位而不尊，得中而不大，且應乎乾而非上下應之也，則同人而已。

The hexagram "Tong Ren" has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The hexagram statement says: "To harmonize with people in the wilderness, it is smooth, favorable for crossing a great river, favorable for the gentleman to maintain correctness." The commentary on the judgment says: "Tong Ren is when the yao (line) six two is in the proper position, resides in the center, and corresponds to Qian above, hence it is called 'Tong Ren.' The hexagram statement says 'Tong Ren in the wilderness, it is smooth, favorable for crossing a great river,' which refers to the movement of Qian. It is bright and strong, resides in the center and maintains correctness, and corresponds with above and below, which is the correct way of the gentleman. Only the gentleman can reach the hearts of people throughout the world." Although six two is in the proper position, it does not hold a high position, although it is in the center, it is not broad, and it only corresponds to one line in Qian, unlike "Bi" and "Da You," where all the lines correspond, so it can only be called "Tong Ren."

雖然，不得位則是無獻子之家者也，不得中則是無顏般之徳也，又好違而不應，則雖欲同乎人得乎哉？是以得位得中而應乎乾，然後為同人也。傳曰：自其同而視之者，萬物皆一也。知萬物之為一，則吾誰與為親哉？無不見之斯可矣，故曰同人于野亨。野則無適也，無莫也，廣廣乎無不備也。詩曰：渒彼涇舟，烝徒楫之。言渉險之待眾也。同人于野則眾無不同，於是乎可以渉險，故曰利渉大川。

Although this is true, if one does not hold a proper position, it would be like lacking the family background of Meng Xianzi, who could make friends without relying on his noble status; if one does not possess the middle way, it would be like lacking the virtue of Yan Ban; and if one also likes to contradict others and refuses to respond, then even if one wishes to harmonize with others, how can it be achieved? Therefore, one must hold a proper position, possess the middle way, and align with Qian, before one can be called "Tong Ren" (Harmonious People). The "Zhuangzi" says: "Looking from the aspect where all things are the same, all things are one." When one understands that all things are fundamentally one, then why would one particularly seek to be close to someone else? As long as one does not hold any prejudice toward anyone, it is said, "Tong Ren Yu Ye, Xing" ("Harmonious People in the wilderness, prosperous"). "Ye" means having no particular focus or exclusion, being vast and inclusive of everything. The "Book of Songs" says: "The big boat on the Jing River, all people row together." It speaks of overcoming dangers by relying on the people. When one harmonizes with people in the wilderness, all people are of the same heart, thus one can overcome great difficulties, hence "Li She Da Chuan" ("Beneficial for crossing great rivers").

夫同人于野，則大小不間於異體；利渉大川，則南北不患乎異心。是謂不同同之，不同同之則大矣，故言同人曰以別之，言所謂同人者義盡於此矣。乃若文明以健、中正而應，則君子而已。蓋文明者，禮也，燦然與物接者也，健則能違焉；中正者，徳也，介然與物辨者也，應則能從焉。與物接而能違焉，與物辨而能從焉，此君子之所以不可得而踈，又不可得而親。然有違有從，則與夫同人于野而小大不間於異體、利渉大川而南北不患乎異心者，固有間矣。

In the wilderness, harmonizing with people, big and small do not feel separated by differences in form; crossing a great river, people from the south and north do not fear each other's disloyalty. This is called "making what is different become the same." If one can make what is different become the same, then one's scope becomes vast. Therefore, the Commentary on the Judgment specially adds "Tong Ren (Harmonizing with People)" to distinguish, meaning that the meaning of "Tong Ren" is fully explained here. As for "civilization with strength, upright and responsive," this refers only to the gentleman. Civilization is ritual, which is brilliant and interacts with external things, while strength allows him to resist; uprightness is virtue, which is upright and distinguishes from external things, while responsiveness allows him to follow. Interacting with external things while resisting, distinguishing from external things while following, this is why the gentleman cannot be distant from others nor be treated with familiarity. However, having both resistance and following, compared to the realm of "Tong Ren Yu Ye" where differences in size do not separate, and "Li She Da Chuan" where differences in north and south do not hinder, there is still a distance.

然違而知從，從而知違，同於道而已，是乃所以通天下之志也。詩曰：既見君子，我心冩兮。非能通天下之志，何能一見而冩人之心哉？象曰：天與火，同人，君子以類族辯物。天道上行而火炎上，所以為同人。天道徧覆，於族旡分也，於物無擇也；火性明察，君子於是以類族辨物也。族之不類、物之不辯，皆比而同之，則何異乎墨子之尚同哉？亦不能與同矣。

However, within the act of resistance there is knowledge of following, and within following there is knowledge of resistance. In the end, this is simply in harmony with the Dao, which is why it can reach the hearts of people throughout the world. The Book of Poetry says, "I have seen the gentleman, and my heart is at ease." If it were not for its ability to reach the hearts of people throughout the world, how could it bring people ease with just a single meeting? The Great Image Commentary says, "Heaven and fire, this is the image of the Hexagram of Fellowship; the gentleman uses this to classify peoples and distinguish things." Heaven's way is to ascend, and fire's nature is also to ascend, hence the Hexagram of Fellowship. Heaven's way is universal and encompassing, not distinguishing among peoples or selecting among things; fire's nature is clear and discerning, so the gentleman uses it to classify peoples and distinguish things. If peoples were not classified and things not distinguished, all mixed together as the same, then what difference would it make from Mozi's "Upward Harmony"? In that case, they would not truly be the same.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。大有、大畜則人應乎我，同人則我應人。人應乎我，則雖不出戶而戶外之已滿矣；我應乎人，則欲不出可乎？故初九同人于門，然後無咎也。六二：同人于宗，吝。象曰：同人于宗，吝道也。宗者，所以類族者也。象言類族，則使萬物百族各類於宗，所以群天下之物則然也；乃若所以處已，則人苟有合志同方、營道同術者，皆可與同人矣，又奚擇其宗哉？此同人于宗所以為吝也。

The line statement for the first line says: "Going out and harmonizing with others, there is no misfortune." The small image commentary says: "Going out and harmonizing with others, who would blame you?" The hexagrams "Da You" and "Da Xu" are cases where others respond to me, while "Tong Ren" is where I respond to others. If others respond to me, then even if I do not go out, people are already gathered outside the door. If I respond to others, how could I not go out? Therefore, the first line must "harmonize with others at the door," and only then will there be no misfortune. The line statement for the second line says: "Harmonizing only with one's own clan, there is regret." The small image commentary says: "Harmonizing with one's clan is the way to regret." "Clan" is used to classify groups. The great image speaks of "classifying clans," aiming to have all things and all kinds of people return to their respective clans, which is a way to govern the world. However, for personal conduct, if someone shares the same aspirations, direction, and pursuit of the same Dao and the same method, one can harmonize with them. Why should one be selective about whether they belong to one's own clan? This is why "harmonizing with one's clan" leads to regret.

九三：伏戎于莽，升其高陵，三歳不興。象曰：伏戎于莽，敵剛也；三歳不興，安行也。火形銳上而性炎上，九三實體之，故有伏戎于莽與升高陵之象焉。然三軍可奪帥也，匹夫不可奪志也。六二雖匹夫，有其志不奪；九三雖伏戎，而帥可奪。如是則不敵逺矣，是以伏戎于莽，不敢直鼓而前也。伏戎于莽，知其不可而不得不伏也；升其高陵，俟其小而或可升也。惟義之不勝，是以三歲不興焉。

The line statement for the third line says: "Bury the soldiers in the grassy wilderness, ascend the high hill, and for three years dare not advance." The small image commentary says: "Burying the soldiers in the wilderness is because the enemy is strong; for three years not to act, how can one still move forward?" The shape of fire is sharp and upward, and its nature is to rise upward. The third line is the solid part of the li hexagram, so there is an image of burying soldiers in the wilderness and ascending the high hill. However, Confucius said that an army can be deprived of its general, but the will of a common man cannot be taken away. The line six in the second, although just a common man, has a will that cannot be taken away; the third line, although having buried soldiers, can still have its general taken away. By comparing these two, the difference in strength is clear. Therefore, soldiers can only be buried in the wilderness and not dare to advance directly. "Burying the soldiers in the wilderness" is knowing that it is not possible but still having to do it; "ascending the high hill" is waiting for the enemy to weaken, perhaps then being able to attack. It is only because the principle does not hold, that it cannot be acted upon for three years.

九四：乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉則困而反則也。九四之反則，非特以處柔平而已，亦其犯義之未甚，而其?得反之也。蓋乘其墉，其亢不至於升高陵，且又無伏戎之事，故得反則也。彼九三之為不義，至於伏戎于莾、升其高陵，則雖欲自反無由矣。

The statement of the fourth line says: "He has climbed the enemy's city wall but cannot break through; it is auspicious." The Small Image Commentary says: "Climbing the city wall signifies that it is not right to attack; its auspiciousness comes from returning to the right way after being inpredicament." The fourth line is able to return to the right way not only because it is a yang line in a yin place, thus in a flexible and moderate situation, but also because its transgression of the right way is not yet severe, so there is still room for correction. It "climbs the city wall," but its overreaching is not as extreme as "ascending the high hill," and there is no ambush of troops, so it can return to the right way. As for the third line's wrongdoing, it has already reached the point of ambushing troops and climbing the high hill, so even if it wanted to turn back, there would be no way to do so.

九五：同人，先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。二之與四合並其?以攻五，所以為大。傳曰：同與相愛，同取相疾；同病相愛，同壯相疾；同道相愛，同藝相疾。二之與四皆欲爭五，可謂同取相疾；一則升高陵，一則乘其墉，可謂同壯相疾矣。而二之與五乃以中直相與，則是同道，同道則相愛者也。彼以同壯麗之焉，日相離疾；此以同道損之焉，日相親愛，則大師有克五之勢而可憂，然以義克之而後笑矣。

The line statement of the fifth line says: "Together with others in harmony, first wailing and weeping, then laughing and rejoicing, the great army conquers and meets each other." The small image commentary says: "The reason the person of the fifth line wails first is because the fifth line is upright and just; the meeting of the great army refers to mutual combat." The third and fourth lines combine their fierce strength to attack the fifth line, so it is called "great army." The commentary says: Those who give the same things to others love each other; those who take the same things from others hate each other; those who are in the same illness pity each other; those who are equally strong envy each other; those who follow the same path love each other; those with the same skill envy each other. The third and fourth lines both desire the second line, which can be called "same taking and mutual hatred"; one climbs up the high hill, the other ascends the city wall, which can be called "same strength and mutual hatred." However, the second and fifth lines relate to each other with uprightness and justice, which is following the same path; following the same path leads to mutual love. The two sides, because they are equally strong, compete with each other, growing more distant and resentful; while the other side, because they follow the same path, reduce their private interests, growing closer and loving each other. Although the great army seems to have the appearance of conquering the fifth line and causes concern, the fifth line ultimately overcomes them by virtue and righteousness, so they finally laugh and rejoice.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。通天下之志，乃同人之志也；今獨遠於有事之地，所以為志未得。然與夫求其志至於奔營憊而弗克而反者，尚得為無悔乎？

The line statement of Upper Nine says: "Being in harmony with people in the outskirts, there is no regret." The Small Image Commentary says: "Being in harmony with people in the outskirts, the heart's aspiration has not yet been realized." To understand the hearts of people throughout the world is the true purpose of 'harmony with others.' Now, it is alone and distant from the bustling center, so it is said that the heart's aspiration has not yet been realized. However, compared to those who strive tirelessly to achieve their ambitions, yet still fail and have to retreat (referring to Nine in the Third and Nine in the Fourth), it can still be said to be 'without regret.'

乾下離上。大有：元亨。象曰：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。天下大器也，不可以小道治，小力持也，必有大人相與輔相之，然後能勿失也，故天下貴其有大焉。畜則宜以剛，有則宜以柔；得尊位大中而上下應之，所以為大有。

The hexagram Da You has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Da You, great possession, is greatly smooth and unimpeded." The commentary on the judgment says: "Da You is when the yao (line) six in the fifth position, which is yin, attains a high position and resides in the great central place, and the five yang yao above and below all respond to it, hence it is called 'Da You.' Its virtue is strong and vigorous yet civilized, in harmony with the way of Heaven and operating in accordance with the proper time, hence it is great and smooth and unimpeded." The world is a great vessel, which cannot be governed by petty ways or controlled by small forces. It must necessarily be assisted by great men, then it can be preserved without loss. Therefore, the world values 'greatness.' 'Cultivating' is suitable for strength, 'possessing' is suitable for softness. Attaining a high position, residing in the great central place, and having all above and below respond to it, thus forms the hexagram Da You.

彼得尊位矣，而曰上下應之者，謂其為賓師者也。其徳剛健，則與執我仇讎、亦不我力者異矣；其徳文明，則與君臣上下動無禮文者異矣。聖人所以能有大，不過如是而已。謂之文明者，其文炳，則文之明者也；其文蔚，其文萃，則文之不明者也。然文至於成章則旡不明矣，故章為文章之章，又為章明之章也，易之稱文明可以類推矣。

Six in the Fifth has already attained the exalted position, yet it says 'the above and below respond to it,' meaning those who respond to it treat it as a guest and a teacher. Its virtue is strong and vigorous, differing from the situation described in the Book of Poetry where 'they regard me as an enemy and are unwilling to help me.' Its virtue is civilized, differing from the situation where ruler and subject do not act in accordance with propriety. The sage is able to maintain 'greatness' only by means such as these. As for 'civilization,' the brilliance of literary ornamentation is the brightness of 'civilization'; when literary ornamentation is flourishing and gathering together, it is still not yet the brightness of 'civilization.' However, when literary ornamentation reaches the level of 'forming a chapter,' there is no darkness, so 'chapter' refers both to the chapter in literature and to the clear and distinct chapter. In the Book of Changes, whenever 'civilization' is mentioned, it can be understood in this way.

其徳剛健而文明，固足以有大矣；有大而不能用，元亨亦不可得也。夫聖人所以有大，雖曰剛健而文明以致之，其實天以休命命之耳，夢帝賚予良弼是也。應天所以命之意而時行焉，則元亨矣。大畜所謂應乎天，與此同意。

Its virtue is both strong and civilized, inherently sufficient to possess the great. Yet possessing the great without being able to apply it, the "original and prosperous" (yuan heng) remains unattained. The sage's ability to possess the great is said to be achieved through strength and civilization, but in reality, it is heaven that grants him the beautiful mandate, just as the Book of Documents records how Wu Ding dreamed of the heavenly emperor bestowing upon him a virtuous minister. By following the intent of heaven's mandate and applying it at the right time, great prosperity is achieved. The "respond to heaven" mentioned in the Commentary on the Judgment of the Great Accumulation hexagram is of the same meaning.

象曰：火在天上，大有，君子以遏惡揚善，順天休命。火在天上，聖人高其目以視逺之象；高其目以視逺，則善惡見矣，其於遏惡揚善也何有？遏惡揚善，豈聖人作好惡於其間哉？順天休命而已。天之休命遏惡而揚善，人之大情好善而惡惡；順乎天之休命，則順乎人之大情也。

The Great Image Commentary says: "Fire in the heavens represents the image of the Hexagram of Great Possession; thus, the gentleman thereby restrains evil and promotes good, following the virtuous commandments of heaven." Fire in the heavens is the image of the sage raising his eyes to look afar; when the eyes are raised to look afar, both good and evil become clear, so how difficult is it to restrain evil and promote good? Restraining evil and promoting good, is this not the sage acting according to his own likes and dislikes? It is merely following the virtuous commandments of heaven. The virtuous commandments of heaven are to restrain evil and promote good; the universal sentiment of mankind is to love good and hate evil. Following the virtuous commandments of heaven is also following the universal sentiment of mankind.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。內有可交之徳而無交焉，必外無可交之人也；外有可交之人而無交焉，必在已無可交之徳也。大有尚賢之世，非天下無可交之人，於是時而獨無交焉，則於可交之徳為有害矣。然而體乾之徳而非有咎也，故匪咎者，疑乎有咎，猶疑為冦而稱匪冦也。知難則至無咎矣。

The line statement for the first line (initial line) says: "Without interaction there is no harm, it is not a calamity; in a difficult situation, if one is cautious and mindful of restraint, there will be no calamity." The small image commentary says: "In the hexagram Great Possession, the initial line, without interaction there is no harm." If one has within oneself the virtue worthy of association but no one to associate with, it must be that there are no people outside to associate with; if there are people outside to associate with but one does not associate, it must be that one lacks the virtue worthy of association. The hexagram Great Possession is an era that values virtuous talents, and it is not that the world lacks people to associate with; in such a time, if one still does not associate, then it is harmful to one's own virtue of association. However, its nature belongs to Qian, possessing the virtue of Qian, and thus it is not truly at fault. Therefore, it says "not a calamity" — meaning it is suspected to be at fault, just as in the hexagram Zhun, where it is suspected to be a bandit and says "not a bandit." Knowing the difficulty and being cautious leads to no calamity.

九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。車之為器，輪圓而輿方，轅縱而衡橫；備圓方縱橫之車而又大焉，則尤足以任重而致逺者也。君子仁圓而義方，且有縱橫之才智，任重而不覆，致遠而不敗，大車之象也。如是而上應六五之君，則有攸往又何咎哉？

The line statement of the second line says: "Using a large cart to carry things, going forward, there is no misfortune." The small image commentary says: "Using a large cart to carry things, it is accumulating the load in the middle without overturning." A cart is an instrument with circular wheels, square body, longitudinal plow pole, and transverse crossbar. When it possesses both round and square, as well as length and breadth, and is especially large, it is able to carry heavy loads and travel far. A gentleman has benevolent virtue that is round and flexible, and principles that are square and upright, and also possesses the wisdom of both vertical and horizontal strategies. He can bear great responsibilities without overturning, and travel far without being ruined, which is the image of a large cart. Thus, when it corresponds with the fifth line, the ruler, going forward, how could there be misfortune?

九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。聖人之用小人，則貫魚以宮人寵，不使之升降自如也；用君子則使升降自如而不制焉，是之謂亨。若非處賓師之盛位，則無是也。公用亨于天子，亦以處盛位而已；乃若小人而使亨，則是遂其欲而無不為矣，故曰小人弗克也。

The line statement of the third line says: "The king and ministers present offerings to the Son of Heaven, but the petty person cannot do so." The Small Image Commentary says: "The king presents offerings to the Son of Heaven; if the petty person does so, it would be harmful." The sage employs petty persons, just as the sixth line of the Hexagram of Splitting says, stringing fish together and giving them in order to the palace attendants, not allowing them to move freely up and down. When employing the virtuous, he allows them to rise and fall freely without restraint. This is called "communication" (hen). If one is not in a position of honor and respect, like a guest or a teacher, he would not receive such treatment. "The king presents offerings to the Son of Heaven" is only because it is in a position of honor. As for allowing petty persons to be equally free and open, that would be indulging their desires without restraint, hence it is said "the petty person cannot do so."

九四：匪其彭，無咎。象曰：匪其彭無咎，明辯晳也。九四處盛位則宜公而無私，故五等之爵尊者稱公。荀子曰：不下比以閉上，不上同以疾下，可謂公矣。以不下比為公，則九四不比乎下、亨于天子之臣，得以處盛位之宜矣，非其明辨晳不足以與此。

The statement of the fourth line says: "Not clinging to the great one, there is no misfortune." The Small Image Commentary says: "Not being boastful, there is no blame, this is clarity and discernment." The fourth line is in a position of honor and prominence, so it should be impartial and just. Therefore, among the five ranks of nobility, the highest is called "gong" (public). Xunzi says: not forming factions below to deceive the sovereign, and not agreeing above to harm subordinates, this can be called "gong." Taking not forming factions below as "gong," then the fourth line does not cling to the lower (the third line and other yang lines), but instead connects with the sovereign's ministers, thus fulfilling the appropriate position of honor. If one is not clear and discerning, one cannot achieve this.

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。誠者，合內外之道也，故曰厥孚交如。交如者，合內外之道也。誠信生神，神則不怒而威，故厥孚交如則威如隨之也。象言信以發志者，志之所潛深矣，明信以發志，則能以赤心置人腹中，是乃所以交如也。易而無備者，以謂道徳之威既暢於天下，則阻法度以為威無所事也。

The line statement of the fifth line says: "His sincerity unites above and below, and his authority naturally arises, bringing good fortune." The Small Image Commentary says: "His sincerity is widely shared, thus using sincerity to inspire the hearts of others; his authority brings good fortune because it is approachable and does not require defense." Sincerity is the way that connects inside and outside, so it is said "his sincerity is widely shared." What is meant by "widely shared" is precisely the connection between inside and outside. Sincerity can produce wonders, and when wonders arise, there is no anger, yet there is authority, so with "his sincerity is widely shared," "authority" naturally follows. The Small Image says "sincerity inspires the will," because human will is deeply hidden, and by using clear sincerity to inspire it, one can place a pure heart into another's mind, which is exactly "widely shared." "Easy and without preparation" means that when moral authority has already spread throughout the world, there is no need to rely on laws and regulations to establish authority.

上九：自天佑之，吉無不利。象曰：大有上吉，自天佑也。信務以復其言，思順務以和其行，此則獨善其身，未足以致天佑也。信而於任賢不貮，思順而於從善如流，施信順於尚賢，如是則於天之休命不逆，是以自天佑之。夫聖人尚賢者，以道之所在故上之，非將以邀福於天也，自天佑之耳。

The statement of the top line says: "Blessing from heaven, auspicious and beneficial in all things." The Small Image Commentary says: "The auspiciousness of the top line of the Great Possession hexagram comes from blessing from heaven." To be sincere is to fulfill one's own words, to follow the right way is to harmonize one's own actions. This is merely self-cultivation, but not enough to attract heavenly blessing. To be sincere and not doubt the appointment of virtuous people, to follow the right way and readily accept good advice, to apply both sincerity and proper conduct to the promotion of virtuous talents—thus one does not violate the good command of heaven, hence "blessing from heaven." The sage values virtuous talents because the way resides in the virtuous, thus honoring them, not to seek blessings from heaven; yet heavenly blessing naturally comes.

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，神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。柔有常勝之道也，及以馳騁天下之至堅，無往而不利，此謙之所以亨也。

The lower trigram of the Hexagram of Humility is Geng (Mountain), and the upper trigram is Kun (Earth). The Hexagram Statement says: "Humility is smooth and prosperous, and the gentleman attains a good ending." The Commentary on the Judgment says: "Humility is smooth and prosperous because the heavenly way flows downward to assist all things and its light is evident, while the earthly way resides in humility yet its energy ascends. The heavenly way causes the full to be diminished and the humble to be increased, the earthly way causes the full to change and flow into the humble depressions. Ghosts and spirits harm the full and bestow blessings on the humble, and human ways detest the full and favor the humble. Humility, when in a position of honor, becomes more illustrious, and when in a low position, is not to be surpassed; this is the good ending of the gentleman." The soft has the ability to prevail, as the Tao Te Ching says that the most soft can ride through the hardest things in the world, benefiting everywhere, which is why "humility" is smooth and prosperous.

夫天之有光，托於物而後見，故天下濟也，其道乃光；坤含萬物也，其化乃光。天道下濟而光明，則堯允恭而光被四表是也；地道卑而上行，則舜之溫恭而元徳升聞是也。夫沖而不盈、謙而不亢，道之體也。是道也，逹乎高深，通乎幽遠，無不在焉。故盈而不沖，天之所虧，地之所變，神害之而人亦惡焉；謙而不亢，則天之所益，地之所流，神福之而人亦好焉。天地之大、?神之幽，與夫人事之眾，莫不歸徳于謙，則謙之於天下旡不勝矣。

The light of Heaven must be embodied in things before it can be seen, so Heaven descends to assist all things, and its way thus appears bright. The Earth contains and nurtures all things, and its transformation thus appears great. "Heaven's way descends and becomes bright," just as the Book of Documents says that Emperor Yao was sincere, respectful, and cautious, and his radiance spread throughout the four directions. "The way of Earth is lowly yet ascends," just as Shun was gentle and respectful, and his great virtue was known to the Son of Heaven. Empty yet not full, humble yet not arrogant, this is the nature of the Way. This Way reaches the high and the deep, penetrates the hidden and the distant, and is present everywhere. Therefore, being full without being empty is what Heaven loses and Earth changes, and both spirits and people resent it. Being humble and not arrogant is what Heaven adds to and Earth flows into, and both spirits bestow blessings upon it, while people welcome it. Heaven and Earth are so vast, spirits so subtle, and human affairs so complex, yet none of them do not attribute virtue to "humility." Thus, humility is victorious throughout the world.

故施於尊則有光，施於卑則不可踰焉。二典於堯言克遜，於舜則不言，蓋天子之尊則遜足以稱，微則遜不足道也，故謙於尊言光、卑言不可踰而已，亦猶是也。有成位而不謙，其終必危；有天徳而不謙，其終必?。然則謙者，君子之所有終之道也。

Therefore, when humility is applied to a high position, it becomes more prominent and illustrious; when applied to a low position, it prevents others from surpassing. The Book of Documents, in the chapters "Yao's Classic" and "Shun's Classic," mentions that Yao was "able to be humble," but it does not mention Shun in the same way, because it is only remarkable when a sovereign of the highest rank is humble. When one is in a low position, humility is not noteworthy. Therefore, the Commentary on the Judgment (彖传) discusses humility, saying "illustrious" when referring to a high position and only "unpassable" when referring to a low position. The reasoning is the same. If one has already achieved a position of success but is not humble, they will ultimately face danger; if one has already received the virtue bestowed by heaven but is not humble, they will ultimately meet with misfortune. Thus, it can be seen that "humility" is indeed the path for a gentleman to achieve a good end.

象曰：地中有山，謙，君子以裒多益寡，稱物平施。經曰：徳言盛，禮言恭。內之篤實也如山，則徳盛矣；外之卑順也如地，則禮恭矣。徳盛禮恭，然後謙體具。蓋徳不盛則有狎侮之心，禮不恭則有驕亢之容，皆非所以為謙故也。

The Great Image Commentary says: "Mountains are hidden within the earth, which is the image of the卦 of Humility; thus, the gentleman reduces excess and increases deficiency, measures things and gives fairly." The Book of Rites says: "Virtue is about grandeur, and ritual is about reverence." If the inner nature is solid and sincere like a mountain, virtue becomes grand; if the outer appearance is humble and compliant like the earth, ritual becomes reverent. When virtue is grand and ritual is reverent, then the entire quality of Humility is realized. Because if virtue is not grand, there will be a mind of arrogance and disrespect; if ritual is not reverent, there will be an expression of pride and haughtiness. These are all inconsistent with Humility.

夫多者乆而益，寡者浸而亡，物之常理也。乃若用謙，則多者非徒不溢也，且可以裒焉；寡者非徒不亡也，且得以益焉。多寡雲者，時之與物、功之與能皆是也。雖然，謙之所施又不可以不稱也，物又不可以不平施。荀子曰：賢者就而敬之，不肖者踈而敬之，其敬一也，其情二也。其情二，所謂稱物；其敬一，所謂平施。

When there is much, over time it will only increase, and when there is little, it will gradually disappear. This is the natural course of things. However, once "humility" is applied, the abundant will not overflow and can even be reduced; the scarce will not disappear and can even be increased. The term "much and little" includes timing, resources, merit, and ability. Nevertheless, the application of humility must be measured according to the object, and fairness must be maintained in dealing with things. Xunzi said: one should be close to and respectful of the virtuous, and distant yet respectful of the unvirtuous; the respect is the same, but the sentiment differs. The difference in sentiment is called "measuring things," while the same respect is called "equal application."

初六：謙謙君子，用渉大川吉。象曰：謙謙君子，卑以自牧也。或以徳下人，或以功下人，乃所謂謙也；非有徳也，非有功也，是宜為人下，非謙意也。初六以盛徳下人，非宜為人下者，於是稱君子為謙謙；因其可以渉難而有功，故曰用渉大川吉。牧，如牧人之牧，順其性故也。順其性故其徳盛，制其徳故其禮恭。

The line statement for the first line says: "A gentleman who is humble and modest, using this attitude to cross a great river is auspicious." The small image commentary says: "A gentleman who is modest and humble, is thus cultivating himself in humility." Some people are humble because of their virtue, others are humble because of their merit, and this is called "humility." If one has neither virtue nor merit and is naturally in a lower position, that is not the true meaning of humility. The first line is humble because of great virtue, and should not be in a lower position, so it is called "gentleman" and "modest." Also, because it can overcome difficulties and establish merit, it is said "using this to cross a great river is auspicious." "Pasture" is like the "pasture" of a herdsman, meaning to follow the natural disposition. Following the natural disposition leads to virtue, and restraining virtue leads to propriety.

六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。鳴者，感以來其應者也，鳴鶴在陰、其子和之是也。二之與三，剛上柔下，於分為正，而九三方以剛下人，感之無不應矣，是以貞吉，而象曰中心之得也。

The line statement for line two says: "Humility brings fame, and upholding the correct path brings good fortune." The small image commentary says: "Humility in speech and uprightness bring good fortune, for it comes from within and leads to gain." The term "humility" refers to expressing oneself through sound to attract those who respond. This is similar to the statement in "Zhongfu" line two, which says, "A crane calls in the shade of a tree, and its young respond." Line two and line three, with yang above and yin below, are in proper position. Line three, being yang, humbly treats others, so when line two calls, there is no one who does not respond. Therefore, upholding the correct path brings good fortune. The small image commentary says this is "having inner gain."

九三：勞謙，君子有終吉。象曰：勞謙君子，萬民服也。初六以謙也，故渉難而有功，然而未及中，則亦未有功焉；九三過中，則既渉難而有功矣。夫功亦有不勞而成者，功成於勞則其力尤為可矜矣，九三不矜而謙，是乃所以能有終也。老子曰：功成不居，夫唯不居，是以不去。此有終之道也。人道也，人道惡盈好謙，勞而謙則萬民服矣。

The line statement for the third line says: "A gentleman who has achieved merit but humbly retreats will have a favorable outcome, which is auspicious." The small image commentary says: "A gentleman who toils in humility will have all the people under his obedience." The initial line, because of its humility, can overcome difficulties and achieve merit; however, it has not yet reached the central position, so it is actually not yet considered to have achieved merit. The third line has already passed the central position, meaning it has overcome difficulties and indeed achieved merit. Merit can be achieved without great effort, but if the merit is earned through hard work, the effort is especially worth boasting about. The third line does not boast and instead humbly retreats, which is why it can have a favorable outcome. Laozi said: "Achieve success without claiming it; precisely because he does not claim it, his achievements will not leave him." This is the way of having a favorable conclusion. This belongs to the level of human conduct; human conduct dislikes fullness and prefers humility. When one achieves merit and remains humble, the people naturally obey him.

六四：無不利，撝謙。象曰：無不利撝謙，不違則也。則略而法詳，法容有變，則無變焉。故終始有常敘而不可違、上下有常分而不可亂者，則也。乃見天則，言其協終始之序也；困而反則、順以則，言其上下之分也。今九三以剛在下而六四以柔乘之，疑若違上下之法則矣；撝去三之乗已，則於則不違焉。

The Line Statement of the Fourth Line says: "There is no disadvantage in promoting and extending the virtue of humility." The Small Image Commentary says: "There is no disadvantage in promoting humility, because it does not violate the rule." "Rule" is concise while "method" is detailed. "Method" allows for change, while "rule" remains constant. Therefore, the constant order that should never be violated and the fixed distinctions between superior and inferior that should never be confused are called "rule." The "Qian" hexagram says "seeing the heavenly rule," referring to its harmonizing of the constant order. The "Tongren" hexagram says "being confined and returning to the rule," and the "Jie" hexagram says "acting in accordance with the rule," referring to the fixed distinctions between superior and inferior. Now, the Nine in the Third is a strong yang line in a lower position, while the Six in the Fourth is a weak yin line that overpowers it. At first glance, this seems to violate the rule of superior and inferior. However, the Six in the Fourth pushes the Nine in the Third away and does not occupy the position above it, thus not violating the rule.

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。富相十則役，相萬則僕，物之理也。今六五不富而能用其鄰者，以人道好謙，得尊位大中而謙，則尤人之所好故也。能用其鄰則多助矣，又六二有造兵之釁，是以利用侵伐無不利也。

The line statement of the fifth line says: "Without relying on wealth, it can lead neighbors, and it is advantageous to go to war, there is no disadvantage." The small image commentary says: "Using force to attack, is to subdue those who are disobedient." When wealth differs by tenfold, one is used; when it differs by a thousandfold, one becomes a servant, this is the constant principle of things. Now the fifth line is not wealthy yet can use its neighbors, because human nature prefers humility, and it attains a high position, resides in the great center, yet remains humble, which is especially pleasing. Being able to use neighbors means having more helpers; and since the second line also has a reason to start a military campaign, therefore "using force to attack, there is no disadvantage."

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。上六感九三而求其應者也，故曰鳴謙。大抵感人心而求其應者，求近則其勢易，應逺則其勢難。六二之感九五，則其勢易，感之旡不應矣，故中心得；上六之感九三，則三上而不應，故志未得也。九三之不應，其罪可征也；然九三得民，有邑國之象，非以眾勝之則不可征，故利用行師征邑國也。彼六五不得用眾，直侵其國；此伐其人者，以得尊位大中，能以其鄰，且所征者六二之正也。

The line statement of the sixth line at the top says: "A humble virtue produces a reputation, it is advantageous to mobilize troops and conquer one's own city-states." The small image commentary says: "A call to humility, the heart's aspiration has not yet been realized; it is advantageous to mobilize troops and conquer one's own city-states." The sixth line at the top is calling upon the third line, seeking its response, hence it is called "a call to humility." Generally, when calling people's hearts to respond, if the object is near, the situation is easy; if the object is far, the situation is difficult. The second line calls upon the fifth line, the situation is easy, and one call brings a response, hence the small image says "the heart is in harmony." The sixth line calls upon the third line, but the third line is below it and does not respond, hence it is said "the aspiration has not been achieved." The third line does not respond, its fault is justifiable for military action; however, the third line has the people's support and the image of a city-state, so without the strength of the people, it cannot be conquered, hence "it is advantageous to use troops to conquer city-states." The fifth line does not need to mobilize the people, it can directly attack the enemy's state; the sixth line here says "to attack its people" (military action), because the fifth line holds a position of honor and is in the central position, able to command neighbors, and the one being attacked (the second line) itself is just.

坤下震上。豫：利建侯行師。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。豫者，與物通之時也。建侯宜與物通，故孟子言置君則必曰謀於燕眾；行師亦與物通，故孟子言伐燕則必曰取之而燕民悅則取之。聖人所以與物通，亦順以動而已，譬川流而不逆行，則浩然通諸海矣。

The hexagram Yu has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The hexagram statement says: "Yu is favorable for enfeoffing feudal lords and mobilizing troops." The commentary on the judgment says: "Yu is when a strong line (nine four) is responded to by many yin lines, and its aspirations are realized through proper action, hence it is called 'Yu.' Since Yu is about acting in accordance with the right timing, heaven and earth also act in this way, and even more so when enfeoffing feudal lords and mobilizing troops. Heaven and earth act in accordance with the right timing, so the sun and moon move without deviation, and the four seasons change without error; a sage who acts in accordance with the right timing will have clear punishments and the people will obey. The timing and meaning of Yu are truly great." Yu is the time when all things are interconnected. Enfeoffing feudal lords should be in harmony with the people, so Mencius, when discussing establishing a ruler for Yan, insisted on consulting the people of Yan; mobilizing troops should also be in harmony with the people, so Mencius, when discussing attacking Yan, insisted that it could only be done if the people of Yan were pleased. The reason why a sage can be in harmony with all things is simply because he acts in accordance with the right timing, just as a river flows naturally to the sea without going against the current.

蓋群一物性類，以理因而循之，則雖天地不能違。何則？天亦以易因性，地亦以簡循理故也。天地以順動，則自然之理，故日月行其紀而不過，四時協其序而不忒；聖人以順動，則大正之理，故刑罰清而民服。

In general, when similar properties are grouped together and followed according to reason, even heaven and earth cannot contradict them. Why? Because heaven follows the principle of "ease" (yi) to顺应 the nature of things, and earth follows the principle of "simplicity" (jian) to follow the principles of affairs. Heaven and earth move in accordance with nature, relying on the natural principles, so the sun and moon follow their paths without deviation, and the four seasons proceed in order without error. The sage acts in accordance with the great principle of correctness and uprightness, so punishments are clear and the people obey.

夫刑罰者，矯拂人而制之者也，且不煩濫而民服，則禮樂政教之以順導人者可知矣，彼聖人何往而非順動哉？建侯所以興天下之同利，行師所謂憂以天下者也；刑罰所以去天下之同害，作樂所謂樂以天下者也。雷在地中而為復，復則辨於物矣；雷出地奮為豫，豫者眾人熙熙如登春?之時。方是時，視濁水迷於清淵，有至於豫者，豈觀象而見所謂非豫之幾哉？非與日月合其明者，孰能與此？故曰豫之時義大矣哉。

Punishment is a means to correct and restrain people's misconduct, yet it can be carried out without being excessive or misused, and the people will obey. Then how much more so would the rites, music, politics, and education, which guide people in accordance with their nature, be effective? The sages did not act against the natural course but followed it. The feudal system was established to promote the common good of the world, and the deployment of military forces is what Mencius called 'to regard the world as one's concern.' The use of punishment is to eliminate the common evils of the world, and the creation of music is what Mencius called 'to regard the world as one's joy.' When thunder is hidden in the earth, it is the hexagram of 'Return,' which can discern things. When thunder emerges from the ground and becomes active, it is the hexagram of 'Joy,' which is the time when people are all happy and eager, like ascending a high platform in spring. At this moment, people look at muddy water and mistakenly think it is clear water, and they are too immersed in comfort to observe the hexagrams and recognize the subtle signs that 'this is not real comfort.' Unless one has the brightness of the sun and moon, who could do this? Therefore, it is said, 'The timing of the hexagram of Joy is of great significance.'

象曰：雷出地奮，豫，先王以作樂崇徳，殷薦之上帝，以配祖考。雷出地奮，聖人與物之象也。眾人熙熙，我何為而不樂？於是作樂焉。其作樂也，乃所以崇徳焉，與夫熙熙而遂至於失性者異矣。能昭天地化育之功者莫如雷，能崇聖人化養之徳者莫如樂。傳曰：樂隆而徳尊。作樂崇徳之謂也。作樂以崇徳，故盛薦之上帝則天神降焉，以配祖考則與詩有瞽所謂作樂合於祖同意。

The Great Image Commentary says: "Thunder arises from beneath the earth and vigorously shakes, which is the image of the Hexagram of Joy. Former kings based their music and the promotion of virtue upon this, offering solemn sacrifices to the Supreme Deity and pairing the ancestors in the worship." Thunder arising from the earth and vigorously shaking is precisely the image of the sage's communication with all things. When people are happy and joyful, why should I not be joyful? Therefore, music was composed. He composed music precisely to promote virtue, differing from the kind of joy that leads to the loss of one's true nature. Nothing can more clearly demonstrate the workings of heaven and earth than thunder, and nothing can more honor the virtue of the sage in nurturing all things than music. The commentary says: "When music is grand, virtue is esteemed." This refers precisely to "composing music to honor virtue." Composing music to honor virtue, therefore, leads to solemn sacrifices to the Supreme Deity, and the heavenly spirits descend; pairing the ancestors in the worship is the same as what is described in the "Odes · The Blind Musicians," which speaks of composing music to be offered together with the ancestors in the ancestral temple.

初六：鳴豫，?。象曰：初六鳴豫，志窮?也。聖人之於豫，若雷出地奮然，則豫非不鳴以感物也，但其鳴當其時而不妄耳。初六於位為下，於時為初，乃欲鳴而感物為豫，是乃不可，故曰鳴豫?，而孔子曰初六鳴豫，志窮?也。

The line statement for the first line says: "Calling out to display one's ease and comfort, it is ominous." The Small Image Commentary says: "The first line calling out in ease indicates that the mind has reached its limit and thus is ominous." The sage treats "Yü" (joyful anticipation) like thunder emerging from the earth and acting vigorously, showing that "Yü" is not inherently wrong in calling out to move others, but rather that its call must be in harmony with the right time and not be reckless. The first line, in terms of position, is at the very bottom, and in terms of timing, is at the very beginning. Yet it desires to call out to move others and display its ease, which is inappropriate, hence it is said "calling out in ease is ominous," and Confucius in the Small Image Commentary says "the first line calling out in ease indicates that the mind has reached its limit and is ominous."

六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。刳舟剡楫取諸渙，服牛乘馬取諸隨，繼之以重門擊柝取諸豫者，以川塗通則暴客至故也。非徒治天下為然，一身亦若是而已。開貞兊以與物通，則?亦隨至，是宜觀柔而蚤正以待之也。

The line statement of the second line says: "Maintaining firm virtue like stone, one does not need to wait until the end of the day (to see the slightest change and then depart), holding to the correct path brings auspiciousness." The Small Image Commentary says: "Not waiting until the end of the day to maintain virtue brings auspiciousness, because it is in the center and upright." The Great Treatise says that hollowing out a tree trunk to make a boat and carving wood into oars takes the image of the Hexagram of Dispersal; riding horses and driving oxen takes the image of the Hexagram of Following; then it says setting up many gates and beating wooden drums for night watch takes the image of the Hexagram of Joy. This is because once water and land routes are open, fierce bandits will also come. Not only is this true for governing the world, but it is also true for an individual. Once one opens the heart to communicate with external things, danger will also follow. Therefore, one should observe the subtle signs of weakness and correct oneself early as a precaution.

六二蓋與於此。方天下交通成和之時，物之逐動如雷出奮然，而獨介于石焉，此善觀象者也。介于石，言見之先也；終日，言避之速也。見之先而避之速，吉不亦宜乎？六三：盱豫，悔遲有悔。象曰：盱豫有悔，位不當也。不謟然後可以上交，今且盱矣，則是顧望其上者也；又且遲之，則候伺其上者也，豈所謂不謟者乎？此則盱豫悔，而遲亦有悔也。

Sixtwo understands this well. When the world is harmonious and communication is smooth, all things become active as thunder emerges from the earth and strive forward, but it remains firm as a stone. This is the way of one who is good at observing the signs. "Intermediate between stone" means it perceives things early; "not for a whole day" means it avoids quickly. Perceiving early and avoiding quickly, how can it not gain good fortune? The line statement of Sixthree says: "Looking up hoping for security will bring regret; hesitating without change will also bring regret." The Small Image Commentary says: "Looking up with expectation brings regret, because the line is not in the proper position." Only by not being fawning can one properly interact with those above; now that it is looking up with expectation, it is already seeking the favor of those above; and with further hesitation, it is waiting for the approval of those above. How can it then be free from flattery? Therefore, "looking up with expectation" brings regret, and "hesitation" also brings regret.

九四：由豫，大有得，勿疑朋盍簮。象曰：由豫，大有得，志大行也。九四體震而為之主者也。以象言，則萬物莫不由雷以豫；以爻言之，則陰莫不由陽以豫，是以大有得也。大有得而勿疑，乃能協眾力以安其上，猶簮之總眾髮以安其首；若自疑則眾疑而暌矣，未聞以疑事有功也。

The fourth line statement says: "The people find peace and happiness through him, achieving great gains; without suspicion, friends will gather like hairpins collecting hair." The Small Image Commentary says: "Through joy, there is great gain, indicating the heart's great promotion." The fourth line is essentially the main line of Zhen, and in the hexagram, nothing is not stirred and joyful by thunder; in the line position, all the yin lines do not find peace and happiness without this yang line, so there is "great gain." Achieving great gains without suspicion allows one to unite the people's strength to stabilize the sovereign, just as hairpins gather hair to stabilize the head; if one suspects first, the people will also suspect and become divided — there has never been a successful endeavor relying on suspicion.

六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。六五之疾，以乘剛而至於貞。彼四牡項領，則不能無亡矣；九四務在協眾以安其上，非項領之牡也，疾常不死不亦冝乎？上六：?豫成，有渝無咎。象曰：?豫在上，何可長也。六二知?，蓋??之中獨見曉焉者也；上六不知幾者，?豫而已。雖?者明之藏也，知生於??之中而有渝焉，則無咎矣。

The line statement of the fifth line says: "A long illness does not heal, yet does not die." The small image commentary says: "The fifth line is faithful in illness, because it oversteps the yang (nine four); it does not die, because the central position has not been lost." The illness of the fifth line is due to overstepping the yang and thus becomes a chronic illness that does not heal. Like the Book of Poetry which says four strong horses have stiff necks and cannot be controlled, they are bound to perish; nine four is fully cooperative with others to stabilize the sovereign, and is not such a stubborn horse with a stiff neck, so the fifth line, though ill, remains alive, which is appropriate. The line statement of the sixth line at the top says: "The joy in darkness has already been formed, if it can be changed, there will be no calamity." The small image commentary says: "The joy in darkness is still at the top, how can it last long?" The second line is able to perceive subtle things, being the one who sees clearly in the darkness; the sixth line does not understand the moment of change, and can only be immersed in the joy of darkness. Although darkness is the place where light is hidden, if there is awareness and change in the darkness, there will be no calamity.