The Hexagram of Following (Zhen below, Dui above)

震下兌上。隨：元亨利貞，無咎。曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。聖人之道至於兼忘，又使天下兼我，則民交放於道術之中行，不知所之矣。則使天下隨之，若子之從父、弟之從兄，豈無勉為仁以要人、揚行以悅眾乎？

The hexagram "Following" has the trigram Zhen (Thunder) as its lower trigram and Dui (Lake) as its upper trigram. The hexagram statement says: "Following, great success and favorable for uprightness, without misfortune." The commentary on the judgment says: "Following is when the strong line comes from outside and resides below the yielding line, with movement of Zhen and joy of Dui, hence called 'Following.' Great success and uprightness, without misfortune, thus the world follows the trend. The meaning of following is truly great." The way of the sage reaches the state of forgetting self and other, and makes the people forget even the concept of 'I,' so the people follow the Dao freely without knowing where they are going. If one wishes to make the people follow oneself, like a son following a father or a younger brother following an elder brother, would there not be cases of forcing people to perform benevolence to win favor and displaying virtue to please the masses?

以剛柔言之，剛上而柔下，則剛柔尊卑之常也；剛自外而為主於內，則剛柔屈伸之宜也。今剛不處上而來，又來而不為主，取下柔而已，則是反尊卑之常、反屈伸之宜矣。自二體言之，止而說者，聖人所以感物之道也；動而健者，天所以命物之道也。今不止而動、而健取說而已，則是不感物於自然、不應天之無妄矣，是以不免為仁以要人、揚行以說眾者也，是以不能無咎矣，以大亨貞而後可以無咎。

In terms of yin and yang: yang should be above and yin below, which is the usual order of respect and hierarchy between yang and yin; yang coming from outside and dominating the inner trigram, which is the appropriate way of flexing and extending yang and yin. Now, if yang does not occupy the upper position but comes down, and upon coming down does not dominate but only submits to the yin line below, this violates the usual order of respect and hierarchy, and also violates the appropriate way of flexing and extending. In terms of the upper and lower trigrams: stillness with joy (as in the hexagram Xian, with Gen below and Dui above), is the way the sage moves and influences all things; movement with strength and vigor (as in the hexagram Da Zhuang), is the way Heaven commands all things. Now, the hexagram Sui is not still but moving, not strong and vigorous but only joyful, thus it cannot move and influence things naturally, and does not conform to Heaven's true and sincere nature. Therefore, it inevitably leads to forced benevolence to win people's favor and exaggerated virtue to please the masses, thus it cannot avoid calamity. Only when it is great prosperity and upright can it avoid calamity.

天下之所隨者聖人，聖人之所隨者時也。聖人之所隨時，則莫非時也；失所隨之序者不足，而義甚?，非與日月合其臨照之明、與四時合其消息之序者，不足以與此。象曰：澤中有雷，隨，君子以嚮晦入宴息。治則進，亂則退，此隨時之大者也；春而作，秋而息，又以之明而動、晦而休，則其小者也。小者猶隨之而不違，則大者可知矣。明而動、晦而休，莫非隨也，而獨言嚮晦入宴息，則以謂知隨則無故也。

The world follows the sage, and the sage follows the right time. The time that the sage follows is always appropriate; once the order is missed, it is insufficient and very dangerous in terms of principle. Only those who can harmonize with the brightness of the sun and moon and the sequence of the four seasons can reach this level. The Great Image says: "Thunder within the marsh (thunder hidden in the marsh), this is the image of the Hexagram of Following; the gentleman thus rests in the house as the sky turns dark." In times of peace, one goes out to serve; in times of chaos, one retreats. This is a major matter of following the right time. Working in spring and resting in autumn, and then being active at dawn and resting at dusk, are minor matters of following the right time. Even minor matters are followed without deviation, so major matters can be imagined. Being active at dawn and resting at dusk is all "following," yet the Great Image specifically mentions "when it is dark, enter the house and rest," because it understands "following," and the rest does not need further explanation.

初九：官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。法而不議，則法之所以不至者必廢；職而不通，則職之所不及者必墜，故欲有渝。渝而失正，則巧佞亂官宜矣，故正然後吉。夫官者，有分職自守而已矣，奚其交？然欲有次，不可以無交。先王以天地名官，天地交而萬物通，則官固不可以無交矣，故曰人道交而功動成。交之出門而往從之，則其交也親，故出門交有功不失也。

The line statement for the first line says: "The duty one is entrusted with changes; if one remains upright, it is auspicious; going out to meet people brings success." The small image commentary says: "The official duty changes, but following the correct path brings auspiciousness; going out to meet people brings success, and there will be no loss." If one merely clings to old ways without reflection, then areas not covered by those ways will be neglected; if one merely stays within one's own role without communication with others, then areas not covered by that role will be abandoned. Therefore, change is necessary. If change occurs without following the correct path, then flatterers and schemers will disrupt official duties, so it is essential to remain upright in order to be auspicious. Officials should merely fulfill their duties, so why should they engage in social interactions? However, for affairs to be orderly, they cannot exist without interaction. The ancient kings named official positions after heaven and earth (such as heavenly officials and earthly officials), and heaven and earth interacting bring about the smooth flow of all things. This shows that official duties inherently require interaction. Therefore, human relationships must be cultivated for achievements to be realized through action. Going out to meet people and actively pursuing connections leads to close relationships, hence 'going out to meet people brings success, and there will be no loss.'

六二：係小子，失丈夫。象曰：係小子，弗兼與也。剛足以自亡也，徒以隨時故來而下柔，則其於人也隨之而已，非繫也。柔不足以自立而隨人，則非徒隨之，亦且繫屬之而不能違矣，故六三、六二、上六皆稱繫焉。係小子失丈夫，失所繫也。蓋以陰居陰，則不足於明，又不足於斷；不足於斷，故不能違近而趨遠；不足於明，故兩者之間不知擇所繫焉。

The line statement for line two says: "Attached to the young male (initial line), losing the husband (line five)." The small image commentary says: "Attached to the young male, is not able to attend to both sides." Yang is inherently sufficient for self-sufficiency, but because it must be flexible, it comes down to a yin line. Therefore, it is only "following" others, not "attached." Yin is insufficient for self-sufficiency and thus follows others. This is not only following, but also attachment and dependence, unable to detach. Therefore, lines three, two, and six all use the word "attached." "Attached to the young male, losing the husband" is attaching to the wrong object. Because a yin line is in a yin position, it is insufficient in clarity and decisiveness. Insufficient decisiveness prevents it from abandoning the near for the distant. Insufficient clarity leads to uncertainty between the two, not knowing to which one to attach.

六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。初九之於九四，於他卦為不應也，今則交焉；六二之於九五，於他卦為應也，今則失焉。以謂不應宜交，則六三之與上六不應也，何其不交也？以為應失，則六三與上六非應也，何其亦失也？為其近邪，則初九之於九四非逺也。然則非以近，亦非以逺；以應，亦非以不應，各從其所欲隨而已，是乃所以為天下隨時，非大人不能明擇之也。

The line statement of the third line says: "Attached to the husband (nine in the fourth), losing the little person (nine at the beginning); following and making requests will bring benefit, advantageous to dwell in the correct position." The small image commentary says: "Attached to the husband, the mind has abandoned the one below, the beginning nine." The beginning nine and the nine in the fourth, in other hexagrams, are not in correspondence, yet here they are connected; the six in the second and the nine in the fifth, in other hexagrams, are in correct correspondence, yet here they are lost. If one says that those not in correspondence should connect, then the third line and the top six, who are also not in correspondence, why do they not connect? If one says that those in correct correspondence will be lost, then the third line and the top six, who are not in correct correspondence, why is it also said 'lost'? If one says it is because of proximity, then the beginning nine and the nine in the fourth are not far apart. Therefore, it is neither because of nearness nor distance; neither because of correspondence nor lack thereof. It is simply that each follows what they wish to follow—this is the principle of 'the world follows the time,' a principle that only a great person can discern wisely.

係丈夫失小子，言得所繫也。係丈夫為得所繫，故隨有求得；隨有求得，則又可知矣，故利貞。九四：隨有貞?，有孚在道以明，何咎。象曰：隨有，其義?也；有孚在道，明功也。隨時之義，不必陰隨陽，而陽亦隨陰；然以陽隨陰，雖足以有，然亦貞?焉。雖然，陽之隨陰，孚足以守道，非不能自立而依勢乎人者也；明足以趨時，非不能自昭而依乎人者也，以從初而已，何咎之有？

"The phrase 'binding the husband and losing the small person' means that it has chosen the right partner. Because it has chosen the right partner, 'following and obtaining' is possible. Since following and obtaining leads to success, the rest can be inferred, hence 'advantageous to maintain the correct course.' The fourth line says: 'Following and obtaining, guarding the correct course is dangerous; with sincerity, standing on the correct path and being wise, what calamity would there be?' The Small Image Commentary says: 'Following and obtaining, in terms of meaning it is dangerous; having sincerity on the correct path is the result of wisdom.' The meaning of following is not necessarily that the yin follows the yang; the yang can also follow the yin. However, when the yang follows the yin, although it may gain something, it is still dangerous to maintain the correct course. Although this is the case, when the yang follows the yin, its sincerity is sufficient to maintain the correct path, not because it cannot stand on its own but because it relies on others' power; its wisdom is sufficient to seize the opportunity, not because it cannot show itself but because it relies on others. It merely follows the initial nine, so what calamity would there be?"

九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。君之所期於臣者，嘉徳而已，故能入告嘉猷，出建嘉績，為上成假樂之嘉焉。九五孚于嘉徳而隨之，吉不亦宜乎？六二柔順中正，蓋有嘉績者也。

The Line Statement of the Fifth Line says: "To treat beauty and goodness with sincerity, it is auspicious." The Small Image Commentary says: "To sincerely embrace beauty and goodness brings auspiciousness, because it is positioned in the center and upright." The ruler's expectation of his ministers is merely for the virtue of beauty and goodness. Therefore, ministers can present excellent strategies when they are in court and accomplish outstanding achievements when they are outside, helping the sovereign to realize the beauty and goodness praised in the poem "Jiale" from the Book of Songs. The Fifth Line sincerely embraces the virtue of beauty and goodness and follows it, is it not appropriate for it to be auspicious? The Second Line is gentle and upright, precisely the one who achieves excellent accomplishments.

上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。天下之未隨，則繫之未可也；天下皆隨而獨有不隨者焉，故可拘係之。拘係之，則上窮之勢不能無從矣；雖從之非心也，以徳維其心，則中心悅而誠服，文王所以亨于西山，用此道也。

The line statement of the sixth line at the top says: "He was captured and bound, then followed by being tightly tied with ropes; the king held a sacrifice on the western mountain." The Small Image Commentary says: "To bind him is because the sixth line has reached the extreme." When the people of the world have not yet followed, one should not capture and bind; but when all have followed and only one remains unattached, then one may capture and bind him. Once captured and bound, he cannot help but submit under such extreme circumstances; however, submission is only outward and not from the heart. One must use virtue to maintain his heart, and only then will he genuinely and sincerely submit from the heart — this is precisely the method used by King Wen in holding the sacrifice on the western mountain.

巽下艮上。蠱：元亨，利渉大川，先甲三日，後甲三日。曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。萬世無者道而已，事則有弊之所由然，以剛上而柔下、巽而止故也。蓋剛上而柔下，雷風相與，巽而動，乃能乆；今巽而止，則不可乆而蠱弊生矣。然窮而變，變而通，通而乆矣，是以蠱弊之既生，則欲治之也。傳曰：道猶金石，一調不更；事猶琴瑟，每終改調。此之謂也。

The lower trigram of the Hexagram of蛊 is Xun (Wind), and the upper trigram is Gen (Mountain). The Hexagram Statement says: "Gǔ, great success, favorable for crossing a great river; before three days before the Jia day and after three days after the Jia day (careful deliberation)." The Commentary on the Judgment says: "Gǔ, is when the strong is above and the yielding is below, humble and still, hence called 'Gǔ'. When Gǔ is great success, the world is governed. Favorable for crossing a great river, is because there is something to be done on the way. Before three days before the Jia day and after three days after the Jia day, is the end followed by a new beginning, which is the movement of heaven." Only the Dao remains unspoiled through ten thousand generations; as for matters, they have reasons for their decline—precisely because of the strong above and the yielding below, humble and still. When the strong is above and the yielding is below, if thunder and wind cooperate, humble and yet active, as in the Hexagram of Heng, it can last long. But now it is humble and still, so it cannot last long, and the corruption of Gǔ arises. However, when extremes are reached, change comes, and change brings success, and success brings longevity. Therefore, when the corruption of Gǔ has already arisen, it must be rectified. The commentary says: Dao is like metal and stone, once set, it does not change; matters are like zithers, after each tune, they must be retuned. This is precisely the meaning.

天下之勢，有亂乃有治，故乾元用九而天下治，蠱元亨而天下治，以有亂故有去亂而治之者也。蠱以止而生，則不可復止；又巽者木道也，以渉難則蠱飭矣，故曰利渉大川也。有事然後有功，蠱則飭樂而已，不足以言功，故曰往有事也。先甲三日者，原弊之所由以生也；後甲三日者，恐神竒之復化為臭腐也。蓋終則有始，時乃天行，則所以圖之，不可不要其終而原其始也。

The situation of the world involves chaos followed by order, so the hexagram Qian uses "All Nines" and the world becomes orderly. The hexagram Gu also brings great success and the world becomes orderly—because there is chaos, people can remove it and bring about order. Gu arises from stagnation, so it cannot remain stagnant any longer; moreover, Xun belongs to wood, which can build boats to cross over difficulties. When Gu is rectified, it becomes orderly, so it says "favorable to crossing great rivers." Only after there is action can there be achievement, but Gu merely rectifies the ruined state, so it says "there is action." "Before the third day of Jiawu" refers to tracing back the origin of the problem; "after the third day of Jiawu" refers to fearing that the strange and marvelous will turn into decay, as mentioned in the Zhuangzi. After the end comes the beginning, and the timing is the movement of the heavenly way. Therefore, when planning, one must consider both the end and the beginning.

象曰：山下有風，蠱，君子以振民育徳。徳則日新，事則日故；雖然，以日新之徳推之於事，則事亦新而不故矣。故必有以搖盪其民，如風之落山，以育其徳，則蠱之不飭而自去矣。事，末也，聖人所以圖之於其本而已，故於是育徳焉。

The Great Image Commentary says: "Wind rising from beneath the mountain, this is the image of the Hexagram of蛊; the gentleman thus revives the people and cultivates virtue." Virtue is renewed day by day, while affairs become old day by day. Nevertheless, when the virtue of constant renewal is applied to affairs, affairs also become ever new and do not become old. Therefore, there must be a way to shake up the people, like wind shaking off the mountain, to remove accumulated evils, thus cultivating their virtue. In this way, the corruption of蛊 does not need deliberate rectification but will naturally disappear. "Affairs" are the branches, and the sage only acts on the root. Therefore, here it speaks of "cultivating virtue."

初六：幹父之蠱，有子考，無咎，厲終吉。象曰：幹父之蠱，意承考也。家人之道，恩勝於義，故常於巽止而蠱弊之生尤甚於國，此六爻之所以皆言幹父之蠱也。幹父之蠱，則其治可移於官而乾國矣。經曰：貞者，事之幹也。事待乾而後立，故蠱皆曰乾焉。

The line statement for the first line says: "Correcting the flaws left by the father, having such a son, the father has no fault, though there is danger, ultimately it is auspicious." The Small Image Commentary says: "Correcting the flaws left by the father, the intention is to carry on the father's legacy." Among family members, affection outweighs righteousness, so they often remain in a state of humility and stagnation. The emergence of flaws is more severe than in a state, which is why all six lines of the Hexagram of蛊 say "correcting the father's flaws." The ability to correct the flaws left by the father can be applied to governance, to correct the state. The "Zhen" (uprightness) mentioned in the "Wenyan" of the Hexagram of乾 refers to the mainstay of a career. Affairs must have a mainstay (zhan) to stand firm, so all lines of the Hexagram of蛊 use the character "zhan."

孟子不順乎親，不可以為子。今曰有子，為其巽順幹父之蠱也。以巽順而幹蠱，而所承非成徳之父，則其非道亦從矣。今九二以剛中首事，得其所以為父，故稱考焉；初六以巽順承之，得其所以為子，故稱子。雖其所以無咎焉，厲而終吉也。

Mencius said that one who cannot obey his parents is not fit to be a son. Here it says "having a son," precisely because he can correct his father's faults with humility and gentleness. Correcting faults with humility and gentleness, if the one being served is not a father who has attained virtue, then the son would also follow the father's wrong ways. Now, nine two, with his strong and vigorous nature in the center, takes the lead in doing things, fulfilling the duty of a father, so he is called "father"; six at the beginning serves him with humility and gentleness, fulfilling the duty of a son, so he is called "son." Although this allows for no mistakes, there is still danger, but eventually it leads to good fortune.

九二：幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。初六之所承者九二，而三、四、五所承者上九也，故稱乎父；九二之所承者六五也，故稱乎母。子也巽乎內而止乎外，陰陽大分也，故不可以為貞；然非失其所居而然也，以幹蠱而已，又皆得中道，是以悔吝不至。

The line statement for the second line says: "Correct the faults left by the mother, but do not be rigidly upright." The small image commentary says: "To correct the faults of the mother is to attain the middle path." The first line follows the second line, and the third, fourth, and fifth lines follow the top line, so they are all called "father." The second line follows the fifth line, so it is called "mother." A son being humble and obedient within and knowing when to stop without is the great distinction between yin and yang, so he should not be rigidly upright; however, this does not mean he has lost his proper position, but rather he is correcting the faults. Moreover, he attains the middle path, so neither regret nor worry arises.

九三：幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。九二剛中而初六以柔巽從之，乃其宜也；上九剛過而九三以剛過應之，亦其宜也。然子道貴順，今以剛過，則父子之恩傷矣，故小有悔。然從義不從父，是乃所以義其父也，故無大咎焉。小有悔而已，則固無大悔矣；無大咎，則猶小有咎焉。而象曰終無咎，以始則傷恩而終於義故也。

The third line statement says: "Correcting the flaws left by the father, there is slight regret, but no great calamity." The Small Image Commentary says: "Correcting the father's mistakes, there is ultimately no calamity." The second line is strong and upright, and the first line is gentle and follows, which is appropriate. The top line is overly strong, and the third line also responds with excessive strength, which is also appropriate. However, as a son, it is important to be gentle and compliant. Now using excessive strength, the affection between father and son is harmed, hence "a slight regret." But acting according to righteousness rather than blindly following the father is precisely to make the father conform to righteousness, hence "no great calamity." Although there is "a slight regret," it is originally not a great regret; saying "no great calamity" implies there is still a minor fault. However, the Small Image says "ultimately no calamity," because although there is initial harm to affection, in the end it returns to righteousness.

六四：裕父之蠱，往見吝。象曰：父之蠱，往未得也。巽而止，蠱之所以生也，剛所以飭不宜矣，而六四以柔父之蠱，所以往見吝也，而未得乎親。父之於子，尊賢而下無能；今父之蠱而不能飭，宜其未得也。

The statement for the fourth line says: "Treat the defects left by the father with leniency, but proceeding forward will result in regret." The Small Image Commentary says: "The defects left by the father, proceeding forward in this way will not attain the father's heart." Humility and stagnation are the causes of defects, and even using strength to rectify them is insufficient. However, the fourth line uses softness to deal with the father's defects, so proceeding forward leads to regret and does not gain the father's favor. The father treats his son by respecting the capable and looking down upon the incapable. Now that the father has defects and he is unable to correct them, not attaining the father's heart is indeed appropriate.

六五：幹父之蠱，用譽。象曰：幹父用譽，承以徳也。六五所承者剛中之父，則巽順以從之可也。父若以剛過，則子道難矣。蓋以剛過則傷恩，故九三有小悔之辭焉；以柔正裕之則害義，故六四則有往見吝之辭焉。若剛不至於害義，卒歸於有譽者，六五是也，此所謂克諧以孝也。

The line statement of the fifth line says: "Correcting the faults left by the father, thus gaining praise." The Small Image Commentary says: "Honoring the father with praise, thus carrying out the father's affairs with virtue." The fifth line is serving the father (nine two), who is strong and central. Therefore, following him with humility and compliance is sufficient. If the father is overly strong, the son will find it difficult. Because excessive strength harms affection, so nine three has the phrase "a small regret"; whereas being overly gentle and lenient harms righteousness, so six four has the phrase "difficulty in going forward to meet someone." If one is strong without harming righteousness, ultimately achieving praise is the fifth line. This is exactly what the Book of Documents says: "Harmony is achieved through filial piety."

瞽瞍之頑，則剛過之父也，而四嶽以烝烝乂不格奸稱之於堯前者，亦舜能幹父用譽故耳。其曰承以徳，何也？惟徳足以諧頑嚚，其能用譽亦以徳而已。此爻惟大舜足以當之。若武王能廣文王之聲，則文王有聲而武王廣之耳，此則父子之懿，剛之父如初六吉也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Renri = People's Day Chu Liu = Six at the Beginning Wen Wang = King Wen Gǔsǒu was so rebellious and stubborn, being a father who was overly strong and unyielding. However, four great officials praised Shun before Emperor Yao, saying, "He can use filial piety to influence others, making his family gradually become better and not fall into wickedness." This was precisely because Shun could correct his father's faults and thus gained praise. The "Xiao Xiang" says, "He carries it with virtue," why? Because only virtue is sufficient to influence a stubborn and foolish person. Shun's being praised was due to his virtue alone. This line of the hexagram is only suitable for the great Shun. As for King Wu being able to promote King Wen's reputation, that is because King Wen originally had a good reputation, and King Wu expanded it. This belongs to the inheritance of virtue between father and son; if the father is strong but not excessive, and the son is gentle and obedient, then it is auspicious.

上九：不事王侯，高尚其事。象曰：不事王侯，志可則也。經曰：蠱者，事也。以謂徳則常新而事則有蠱也。以蠱生於事，復有事以乾之，則有事亦將蠱矣。自道觀之，則是以水救水，名之曰益多，此蠱之終所以貴夫不事王侯、高尚其事也。事至於王而貴者為公，事至於侯而貴者為卿；求事王而不賓，則求事於侯，此求富而不恥執鞭之為也。既不事王，亦不事侯，高尚其事而小天下，此其志固不可奪矣，是以可則也。賁終白賁，蠱終於不事王侯，則此反素而守靜也。

The line statement of the topmost line says: "Not serving princes and dukes, but regarding one's own affairs as more noble." The Small Image Commentary says: "Not serving princes and dukes, his mind can be taken as a standard." The Sequence of Hexagrams says: "Gǔ is about affairs." This means that virtue is always renewed, while affairs will become corrupt. Since corruption arises from "affairs," using "affairs" to correct it will result in further corruption. From the perspective of the Dao, this is what the Zhuangzi says: "Using water to save water" will only result in "more and more." This is why the final line of the Gǔ hexagram emphasizes "not serving princes and dukes, regarding one's own affairs as noble." Serving the king and becoming prominent is called "gōng," serving the dukes and becoming prominent is called "qīng." Seeking to serve the king but failing to become a guest, one turns to serving the dukes, which is what Confucius said about seeking wealth even to the point of becoming a whip-bearer. If one neither serves the king nor the dukes, but regards one's own affairs as higher and views the world as small, such a mind is inherently unassailable, hence "can be taken as a standard." The Ben hexagram ends with "white Ben," and the Gǔ hexagram ends with "not serving princes and dukes," both returning to simplicity and maintaining stillness.

兌下坤上。臨：元亨利貞，至于八月有?。曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有?，消不乆也。上者以高而臨下，大者以道長而臨小，此臨之義也。夫君子之長、小人之消也，長乘夫陰陽之機而不能自止也，故其道之長猶草木之長，氣湊於下而視之不見，其蠕蠕以進而乆之則高大矣。然則君子之長，亦何事於躁進哉？浸之長斯可矣。

The Hexagram "Governing" has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). The Hexagram Statement says: "Governing, greatly prosperous and favorable for uprightness, but there is danger in the eighth month." The Commentary on the Judgment says: "Governing refers to the gradual growth of yang, which is joyful and gentle. Yang is in the center and has a corresponding element above, thus being greatly prosperous and upright, which is the way of heaven. There is danger in the eighth month because yang is retreating and cannot last long." The superior one governs the inferior one by virtue of high position, and the great one governs the small one by virtue of the growth of the Dao. This is the meaning of "Governing." The growth of the noble and the retreat of the petty depend on the turning point of yin and yang, which cannot be stopped by themselves. Therefore, the growth of the Dao is like the growth of grass and trees: yang energy gathers beneath the earth, unseen in its movement, advancing gradually, and eventually becomes tall. If this is the case, why should the noble rush forward? Let it grow gradually instead.

其消若氷雪之消，陽鑠於上，則視之不見，其駸駸以退而乆之則渙釋矣。然則彼小人之消，何事以威武臨之哉？說而順斯可矣。其自進也浸而長，其臨人也說而順，又其才剛中而應於上，是乃所以大亨以正也。

The retreat of the small person is like the melting of snow and ice: the yang energy above shines upon it and melts it, and it diminishes without being seen. It recedes gradually, and over time, it dissipates completely. If this is the case, why should we use force to suppress the small person? Instead, joy and gentleness are sufficient. Its own growth is gradual, and its governance of others is characterized by joy and gentleness. Combined with its strong and upright nature in the center and its harmony above, this is why it is said to be "greatly prosperous in the right way."

君子屈而小人伸，不可謂亨；君子外小人內，不可謂正。今君子伸而小人屈則亨矣，君子內而小人外則正矣。亨之與正，既見於人事，時乃天道，故曰大亨以正，天之道也。既曰天道，則消息旡常，而正有復為竒，善有復為妖，故曰至于八月有?。夫亨之與正必曰天道，何謂也？蓋君子所求亨者，求亨其心而已；所求正者，求正其身而已。若夫其道亨、其位正，則君子歸之天道而不求，此所以道言天道也。

A gentleman suffering hardship and a petty person gaining power cannot be called "smooth" or "favorable"; when a gentleman is outside and a petty person is inside, it cannot be called "correct" or "right." Now, when a gentleman gains power and a petty person suffers hardship, it becomes favorable; when a gentleman is inside and a petty person is outside, it becomes correct. Since "favorable" and "correct" are expressed in human affairs, and timing corresponds to the way of Heaven, it is said, "Great favorable condition with correctness is the way of Heaven." Since it is called the way of Heaven, then decline and growth have no fixed pattern, correctness may turn into abnormality, and goodness may turn into malevolence. Hence, it is said, "There is danger by the eighth month." Why must "favorable" and "correct" be attributed to the way of Heaven? Because the gentleman's pursuit of "favorable" is merely seeking inner smoothness, and his pursuit of "correct" is merely seeking personal uprightness. As for whether his path can be carried out and whether his position is correct, the gentleman leaves it to the way of Heaven without striving for it—this is the reason why the Commentary on the Judgment says "the way of Heaven."

象曰：澤上有地，臨，君子以教思無窮，容保民無疆。於卦考之，觀之道尊而臨之道親。尊可以教敬，親可以教愛；且可以臨民而民莫不戴之為重，可以觀民而民以榮觀者，莫若教也，故臨觀皆以教言焉。

The Great Image Commentary says: "There is land above a marsh (the land is high and overlooks the marsh), which is the image of the Hexagram of Approaching; thus, the gentleman, by means of this, can carry on education and cultivation without end, and embrace and nurture the people without limit." In examining the structure of the hexagram, the principle of the Hexagram of Observing is inclined toward dignity, while the principle of the Hexagram of Approaching is inclined toward intimacy. Dignity can teach people to be respectful, while intimacy can teach people to be affectionate; and what can both govern the people so that they all revere and honor it, and be looked up to by the people so that they take pride in being observed, is nothing better than "education." Therefore, both the Great Images of the Hexagrams of Approaching and Observing are based on the concept of "teaching."

然觀之為教以順為主，故以省方觀民；臨之為教以厚為主。教思無窮，以謂厚者，性之徳也，修率性之道以為教，則其教無窮，何則？性不壞而道無弊也。苟有窮，則隘與不恭在所尚矣。容民無疆故遠者來，保民無疆故近者悅，以此厚徳臨下之道也。

However, the moral instruction of the hexagram "Observing" (Guan) is based on "following" (shùn), hence it speaks of touring the four directions and observing the customs of the people. The moral instruction of the hexagram "Approaching" (Lín), on the other hand, is based on "thickness" (hòu). "Teaching and thinking are boundless" means that "thickness" is the inherent virtue. By cultivating and following the way that aligns with nature, teaching can be carried out without end. Why? Because nature does not decay, and the way has no defects. If moral instruction were boundless, then narrow-mindedness and disrespect would arise. To embrace the people without limits, distant people will come; to nurture the people without limits, nearby people will be pleased. This is the meaning of governing the people with deep virtue.

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。初九、九二皆以陽下陰，有男下女之義，故皆咸臨。然初九未得，則君子之道未得也，特志行正而已；乃若九二未順命，則不特志行正，而見於事矣。

The line statement of initial nine says: "By the way of mutual response, governing with sincerity brings good fortune." The small image commentary says: "Sincere governance brings good fortune, because the mind is upright." Both initial nine and nine two are yang lines located below yin lines, implying a man humbly seeking a woman, hence both are called "sincere approach." However, initial nine has not yet attained a proper position or influence, and the way of the gentleman has not yet been realized; it is only that the mind is upright. As for nine two saying "not yet in accordance with the mandate," it is not only that the mind is upright, but the action has already been put into practice.

九二：咸臨，吉無不利。象曰：咸臨吉無不利，未順命也。柔長則變剛，剛長則變柔；九二之於六五，蓋以道而感變之者也。六五且又順受而不懼，所以吉無不利，而象所謂未順命也。革之九四言改命，臨之九二言未順命，其實一也。革之九四在上近君者也，故曰改命；臨之九二在下遠君者也，故曰未順命。蓋君命善，則左右之臣潤色之而已；君命不善，則左右之臣有正教之使善，然後布之天下，九四所以言改命也。此則命未下也，命既下而不以善，則逺之臣非能之也，有所謂未順而已。

The line statement of the second line says: "By the way of mutual response, one governs, which brings good fortune and benefits all things." The small image commentary says: "The joyful governance brings good fortune and benefits all things, which means that it has not yet obeyed the sovereign's command." When the soft is extended to its extreme, it becomes hard; when the hard is extended to its extreme, it becomes soft. The nine in the second line, in relation to the six in the fifth, is using the way to influence and transform it. The six in the fifth is also able to be soft and compliant, without fear, so "good fortune and benefits all things" is what the small image commentary refers to as "not yet obeying the command." The line of the fourth line in the卦 of Change says "changing the command," and the line of the second line in the卦 of Approaching says "not yet obeying the command," which are essentially the same thing. The nine in the fourth line is in a high position, close to the sovereign, so it says "changing the command." The nine in the second line of the卦 of Approaching is in a low position, far from the sovereign, so it says "not yet obeying the command." If the sovereign's command is good, the ministers nearby can just refine it. If the sovereign's command is not good, the ministers nearby must correct and teach the sovereign so that the command becomes good, and then it can be issued to the people. Therefore, the fourth line says "changing the command." Here, the command has not yet been issued. Once the command is issued but is not good, the distant ministers are powerless and can only be described as "not obeying."

六三：甘臨，無攸利，既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。夫道淡乎其無味者也，舍此或苦或甘，皆非道之長也，故苦節不可貞、甘臨無攸利。夫甘者人之所說，以君子之難說，非卦之能入也；以是臨浸長之剛，又奚可哉？知其不可而憂之，則無咎矣。無咎者，補過也。夕惕若無咎，以懼而補其過者也；既憂之無咎，以憂而補其過者也。

The line statement for the third line says: "Using sweet words and flattery to govern, there is no benefit; having already been concerned about it, there is no calamity." The small image commentary says: "Sweet governance is inappropriate for the line position; having already been concerned about it, the calamity does not last long." The way is simple and tasteless; abandoning this and choosing either bitterness or sweetness is not something the way can sustain for long, so the卦 of 'Limitation' says 'a strict limitation is not proper.' Here it says 'sweet governance brings no benefit.' Sweetness is something everyone likes, but a gentleman is difficult to please; one cannot move a gentleman by such means. Using such means to govern the gradually growing yang is not feasible. Knowing it is not feasible and being concerned about it, there is no calamity. What is meant by 'no blame' is to correct a mistake. In the line statement of 'Heaven' for the third line, 'being vigilant in the evening brings no blame,' is correcting a mistake through vigilance; here, 'having been concerned about it brings no blame,' is correcting a mistake through concern.

六四：至臨，無咎。象曰：至臨無咎，位當也。浸長之剛，以大臨小，以信臨屈，將成其上浸而之剛，在上者固不能不巽順臨之矣。然其巽順不出乎正，則雖甘不說也；其巽順出乎正，則雖不甘亦悅也。六四則巽順之出於正者，是能至誠順乎剛者也，何咎之有哉？故曰至臨無咎。

The line statement of the fourth line says: "With the utmost sincerity in governance, there is no calamity." The Small Image Commentary says: "Governing with utmost sincerity brings no calamity, because the line is in the proper position." Gradually increasing yang strength, governing over the smaller, governing with sincerity over those in subordinate positions, is about to achieve the gradual ascent of yang. Those in superior positions should not fail to be humble and courteous toward it. However, if its humility is not from the right place, then even sweet words are not pleasing; if its humility is from the right place, then even without sweetness it is pleasing. The fourth line is one that shows humility from the right place, and is able to follow the yang with utmost sincerity. How could there be calamity? Therefore it says, "Governing with utmost sincerity brings no calamity."

六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。傳曰：投隙抵時，屬乎知。所貴乎知者，謂其善抵時也。方君子道上有向乎?，而六五能以柔順以臨之，不抑其進，此善抵者也，故曰知臨。君者，賞罰之所自出，制天下短長之命，而不患乎剛之不足，而所以不足者柔也；大君而能用柔，則得所宜矣，故曰知臨，大君之宜。象曰行中者，剛而能柔，則剛柔之中也。

The line statement of the fifth line says: "To govern with wisdom, this is suitable for the great ruler, and it is auspicious." The small image commentary says: "The suitability of the great ruler refers to acting in the middle way." The commentary says: seizing opportunities and catching the right moment depends on wisdom. The value of wisdom lies in its ability to seize the right moment. When the way of the gentleman is growing upward and there are already signs of danger for those above, the fifth line is able to govern with flexibility, not suppressing its upward movement, which is the skill of seizing the right moment, hence it is said "knowing how to govern." The ruler is the one who issues rewards and punishments, controlling the fates of all under heaven, and is not lacking in strength, but rather lacks flexibility. As a great ruler, being able to use flexibility is exactly what is appropriate, hence it is said "knowing how to govern, this is suitable for the great ruler." The small image says "acting in the middle," meaning being strong yet flexible, thus aligning with the middle between strength and flexibility.

上六：敦臨，吉無咎。象曰：敦臨之吉，志在內也。上六長人之長者，通乎長厚之長者，長厚乃能長人故也。敦又厚之至，則寛裕溫柔足以有臨矣，君子所以處上而人皆重者，為是故也。

The line statement of the sixth line above says: "By being earnest and sincere in governance, there is good fortune without misfortune." The Small Image Commentary says: "The good fortune of earnest governance comes from the mind being focused on the inner trigram (the first and second lines)." The sixth line is the "long" of "person's leader," which is the same as "long" in "long and thick," because only with breadth and thickness can one become a leader of the people. "Dun" also means thickness to the extreme, so being broad-minded and gentle is sufficient to govern the people. This is why a gentleman, by occupying a high position, is respected by all.

坤下巽上。觀：盥而不薦，有孚顒若。曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設教而天下服矣。於卦為觀者，顯此道以示天下，而大者輝光之才也，上者高明之位也；以輝光之才處高明之位，則小而在下者斯仰上矣，故於卦為觀。觀者，顯此道以示天下而天下觀之以化也。

The hexagram "Guan" has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). The hexagram statement says: "Guan means observing; when one has washed hands in preparation for worship but has not yet offered the sacrifice, the sincerity is so profound that it inspires awe." The commentary on the judgment says: "A great object of reverence is exalted above, gentle and humble, manifesting the virtue of uprightness and correctness to the world. 'Guan, guan but not yet jian, with sincerity and solemnity' refers to the people below observing and being influenced by it. Observing the divine workings of heaven, the four seasons never err; the sage follows this divine way to establish education, and the world then obeys." The reason this hexagram is called "Guan" is because it reveals this way to the world: "Da" refers to brilliant talent, "Shang" refers to a lofty and bright position. When one with brilliant talent is in a lofty position, the small people below look up to it, hence the hexagram is called "Guan." What is meant by "Guan" is to reveal this way to the world, and the people below observe it and are thus influenced.

夫化之可以成也，觀感而已。以龜之相顧、鳩之相視而化，則聖人之於為天下，固可使觀而化也。將使之觀而化，則何俟乎鉗鍵而驅率之哉？順而巽以輔其自然斯可矣。順而巽者，道也；中正者，徳也。

The success of transformation depends on observation and response. When turtles look at each other and pheasants gaze at each other, they can bring about change. Therefore, a sage governing the world can naturally influence people through observation. If one aims to influence people through observation, why use restraints and force? It is sufficient to support the natural course with gentleness and humility. Gentleness and humility are the Dao; staying centered and upright is the virtue.

所貴乎極者，謂其可以取中也；所貴乎表者，謂其可以取正也。以中正觀天下，是猶建極立表於民上耳，其孰有不屬目哉？夫順而巽，則不拂萬物之自然而為偽；中正，則不其身、不迃其心而為偽，亦不為邪，則誠之所存。以誠存，則不待有物以彰之然後見其敬矣。

The value of "extreme" (standard) lies in its ability to guide one to the "center"; the value of "standard" (benchmark) lies in its ability to guide one to the "correct" path. To make the center and correctness evident to all is like setting up a standard and a benchmark for the people. Who would not look up and admire it? Being gentle and humble does not go against the natural way of things and thus does not lead to falsehood; maintaining the center and correctness does not involve artificiality or distortion of the heart, thus avoiding falsehood and not straying onto the wrong path. This is where sincere intention resides. If one holds sincere intention in the heart, there is no need to wait for external things to demonstrate it before one's respect can be seen.

孔子曰：為禮不敬，吾何以觀之哉？是則可觀者莫如敬也。又曰：禘自既灌而往者，吾不欲觀之矣。盥又先乎灌，其敬尤為足觀，豈待夫薦而後見哉？故曰盥而不薦，足以自敬而不待薦，則觀之者有孚矣。

Confucius said, "If one performs rituals without reverence, what can I look upon?" This shows that the most worthy of admiration is "reverence." He also said, "After the first libation in the ancestral sacrifice, I no longer wish to watch." The act of washing one's hands, which comes before the libation, is even more filled with reverence. Why wait until the offerings are presented to see it? Therefore, he said, "Washing without offering"—reverence alone is sufficient. One does not need the ritual of offering sacrifices to inspire trust. Those who admire it will naturally feel sincere.

夫人之心火也，人貌木也，人之心見於貌，猶火之見於木，故內有孚則外見於貌，顒然而靜專也。貞觀者，天地之所以觀萬物也；大觀者，聖人之所以觀天地。故曰觀天之神道而四時不忒，言天有以觀萬物而聖人有以觀之也；又曰聖人以神道設教而天下服矣，言聖人有以觀天下而天下觀之也。

A person's heart belongs to fire, and a person's appearance belongs to wood; the heart is manifested through appearance, just as fire is manifested through wood. Therefore, if there is sincerity within, it will be shown on the outside through appearance, appearing solemn and tranquil, focused and unified. "Zhen Guan" refers to how heaven and earth use it to reveal all things; "Da Guan" refers to how sages use it to observe heaven and earth. Therefore, the saying "Observing the divine way of heaven, the four seasons do not err" means that heaven has the ability to reveal all things, and sages have the ability to observe it. Another saying, "Sages use the divine way to set teachings, and thus the world is convinced," means that sages have the ability to reveal the world, and the people look up to them.

四時有神道，有法。先後之可循、往反之可期，明法也；不知披拂主張之為誰者，神道也。於其神道觀之而不助，則其明法協紀而不忒矣，故曰觀天之神道而四時不忒矣。天之神道，則觀而不助可也；所以教天下，則不能無助矣，故曰神道設教。以神道設教，則行積於此而民得於彼，天下不知其所以然而然矣。

In the four seasons, there is both "Shen Dao" and "Ming Fa." The order of precedence can be followed, and the cycle of repetition can be anticipated, which is Ming Fa. However, the one who moves and governs it is unknown, which is Shen Dao. If we only observe Shen Dao without helping, then Ming Fa will harmonize with the principles and not go wrong, hence the saying "Observing the divine way of heaven, the four seasons do not err." Regarding the divine way of heaven, we need only observe without helping; but for educating the people, we cannot avoid helping, hence the saying "Establishing education through the divine way." Using the divine way to establish education, the effort is on one side while the people on the other side receive benefits, and the whole world does not know why it is so, yet it naturally becomes that way.

象曰：風行地上，觀，先王以省方觀民設教。五方之民各有性也，非特五方之民各有性，五土之民亦各有宜。先王之教，將使剛柔緩急各得其性，而和味衣服利用便器各得其宜，於是省方觀民，然後設教焉，此順巽之道也。

The Great Image Commentary says: "Wind blowing across the land is the image of the Hexagram of Observing; thus the former kings toured the four directions, observed the people's conditions, and established education and culture." The people of the five cardinal directions—east, south, west, north, and center—each have their own nature. Not only do the people of the five directions differ in nature, but also the people living on the five types of soil have their own appropriate ways of life. The former kings' education was to allow the strong, the weak, the slow, and the quick to each be suited to their own nature, and the seasoning, clothing, utensils, and convenient tools to each be suited to their own needs. Therefore, they first toured the four directions and observed the people's conditions before establishing education and culture—this is precisely the way of gentle and humble virtue.

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。童，無知也，無與也。小人而有知則必為盜，有與則必為黨；無知無與，乃是小人之福也，故曰童觀，小人無咎。若夫君子，則明哲之貴，不貴夫庸行翳路也，安得旡知乎？徳不孤，必有鄰，安得無與乎？故曰君子吝。

The line statement for the first line (initial line) says: "Like a child watching superficially, a petty person thus incurs no misfortune, but a gentleman thus feels regret." The Small Image Commentary says: "The initial line's childish observation represents the way of a petty person." "Childish" means lacking knowledge and having no connections. If a petty person had knowledge, he would surely use it for theft; if he had connections, he would surely use them for forming gangs. Lacking knowledge and connections is actually a blessing for a petty person, hence it is said, "childish observation, petty person has no misfortune." As for a gentleman, what is valued is wisdom, not being mediocre and obstructing the path. How can he be ignorant? "A virtue is not solitary, it must have neighbors," how can he have no connections? Hence it is said, "gentleman is regretful."

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。聖人仰則觀天，俯則觀民；觀天則所見大，觀民則所見博。今六二獨見其應，是乃為窺觀，則觀小而狹矣，是則可醜也。於女貞則有從一之徳，故利。

The line statement of the second line says: "Peeping through a door crack, it is advantageous for a woman to maintain uprightness." The Small Image Commentary says: "Peeping and observing is advantageous for a woman to be upright, but for a man it is shameful." The sage looks up to observe heavenly phenomena and looks down to observe the people; observing heaven gives a broad view, while observing the people gives a comprehensive understanding. Now, the second line only sees the first line of the fifth line, which becomes "peeping and observing," resulting in a narrow and limited view, hence it is shameful. However, in the aspect of a woman maintaining uprightness, it has the virtue of being devoted to her husband, so it is said to be advantageous.

六三：觀我生進退。象曰：觀我生進退，未失道也。生，謂動出於我者。草木之生所以盛衰美惡之不同，皆係其本而已；聖人君子所以動出乎身者不同，亦其所養有淺深故也。六三之材，雖其生不如聖人之道沛然有餘，然量進退未失道也。荀卿曰：忠臣誠然後能受職，所以為不窮也。其六三之謂乎？

The line statement of the third line says: "Observe the actions you issue forth, to decide whether to advance or retreat." The small image commentary says: "Observing my actions to decide advancement or retreat, does not lose the right path." "Born" refers to the actions issued forth from oneself. The growth and withering of grass and trees, and their beauty and ugliness, depend entirely on their root. Similarly, the differences in the actions of sages and gentlemen arise from the depth or shallowness of their cultivation. Although the quality of the third line is not as abundant as the Way of the sage, it can measure itself and decide advancement or retreat, thus not losing the right path. Xunzi said that loyal ministers first have sincerity, then they can take up their duties, thus not falling into hardship. This is probably referring to the third line.

六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。君子之道，深其根而時養之，則其生也足以窮大極高，有進而已無退也；若其身之進退，則觀乎時而已，故曰觀國之光。九五得尊位大中，以大觀在上，國之光者也。巽為進退、為不果，而未純為臣，故曰賓。然進退不果，而上非有王徳之君足以廸知而忱恂，則疑其晉逼而害之矣，非賓之利也。九五王也，故六四利用賓焉。

The line statement for the fourth line says: "Observing the brilliance of a country, it is advantageous to serve as a guest of the king (to take office)." The small image commentary says: "Observing the brilliance of the country, it is to value the ceremony of receiving guests." The way of the superior person is that if the root is deep and the nourishment is timely, then its growth can reach the vast and lofty, with only progress and no retreat; as for one's own advancement or retreat, it depends on the situation. Therefore it is said, "Observing the brilliance of the country." The nine in the fifth line holds the exalted position, resides in the great center, and presents a great image, occupying the highest position, which is the brilliance of the country. The trigram Xun has the nature of indecision and hesitation, not yet a pure position of a minister, so it is called "guest." However, if there is hesitation and indecision, and above there is not a king with the virtue of a sovereign, who can enlighten people's wisdom and sincerely trust, then he will suspect that there is an intention of usurpation and oppression, and thus harm him, which would not be beneficial for serving as a guest. The nine in the fifth line is indeed the king, so the six in the fourth line "is advantageous to serve as a guest of the king."

九五：觀我生，君子旡咎。象曰：觀我生，觀民也。在下者常失於好進，好進則誘於前而不復顧矣；在上者常失於好勝，好勝則過在身而不能自檢矣。六三觀我生，則非在上不能自明也，在下觀我生也，此猶有折足之懼而不敢必承也；在上者而觀我生，則非盛徳孰能若是？於是稱君子焉。六三進退未過，未有以施於民，其觀我生則觀諸已而已；九五既以加施於民，則我生宜觀焉，所謂當於民鑑，視民知治也。

The line statement of the fifth line says: "Observing one's own actions, the gentleman incurs no calamity." The small image commentary says: "Observing my life, is observing the people." Those in a lower position often fail due to excessive eagerness to advance; their eagerness leads them to be lured by what is ahead and not to look back at themselves. Those in a higher position often fail due to excessive desire to win; their desire to win leads them to have faults and be unable to examine themselves. The line six in the third speaks of "Observing my life," which is not about the inability of those in a higher position to be self-aware, but about those in a lower position who examine their own conduct, still carrying the fear of "breaking the foot" from the hexagram "Ding" and thus dare not confidently believe they can bear the responsibility. Those in a higher position who can "observe my life" must not be those of great virtue, who else could do so? Therefore, they are called "the gentleman." The line six in the third has not yet committed any error in advancing or retreating, nor has it yet applied its actions to the people; its "observing my life" is merely self-reflection. The fifth line, having already applied its actions to the people, should observe its own actions from the people's perspective. This is what the Book of Documents refers to as using the people's sentiments as a mirror, and observing the people's condition to know the state of governance.

上九：觀其生，君子無咎。象曰：觀其生，志未平也。上九處一卦之外，無與乎天下者也。無與乎天下，則吾何蹶厥生哉？觀其生而已。觀九五之生，則其君可知矣；觀九三之生，則其臣可知矣。

The line statement of the top nine says: "Observing the actions of others, the gentleman incurs no misfortune." The small image commentary says: "Observing their lives, the mind is still not at peace." The top nine is outside the hexagram, representing someone who does not interfere with the world. Since he does not interfere with the world, why should he exert his own actions? He only needs to observe the actions of others. By observing the actions of the nine in the fifth, one can understand the ruler; by observing the actions of the nine in the third, one can understand the ministers.