Modesty: Earthly Gate Below, Earth Above

謙：亨。君子有終。

The Hexagram Statement of 《Qian》 says: Humility and retreat enable one to achieve success in all affairs; the superior man practices humility, and can maintain it throughout his life without change.

義曰：按《序卦》云：有大者不可以盈，故受之以謙。謙者，卑退而不自驕盈之謂也。以二體言之，則艮下剛而止也，坤上柔而順也。大凡內剛止而外不柔順則失於亢，外柔順而內不剛止則近於佞。剛也柔也，內外相稱，此盡其所以為謙之道也。旣盡其謙，則是無不濟而亨通也。

Hu Yuan explains: The "Xu Gua Zhuan" says that those who possess great things cannot be complacent, hence after "Da You" comes "Qian." What is called "Qian" is to place oneself in a low position, to retreat and yield without arrogance or self-satisfaction. From the perspective of the upper and lower trigrams, the lower trigram is Gen, which is strong yet able to stop; the upper trigram is Kun, which is gentle yet able to follow. "Gang Rou" is the most fundamental pair of qualities in the "Zhou Yi." Yang is Gang, and Yin is Rou. Generally speaking, those who are strong within but not gentle without tend to be overbearing; those who are gentle without but not strong within tend to be fawning. Gang and Rou, inner and outer, must be matched together, only then can the principle of Qian be fully explained. Once the practice of Qian is thoroughly established, no matter what one does, nothing will be impossible, and everything will naturally be smooth and unobstructed.

君子有終者，終謂終身踐履而不變也。夫用謙之道，貴在久而行之。若夫小人亦有時而用謙，但不能終久由之，故朝行而夕或改矣。唯君子則能先明其性，平其心，發之於外則皆恭敬之道，故有庸言之信、庸行之謹，終身而行之無有改也。

As for the idea that the superior person can maintain consistency, this "终" refers to adhering to it throughout one's life without change. Practicing humility is valuable precisely because it can be maintained over a long period. The petty person may occasionally show humility, but cannot sustain it. They may be respectful in the morning, but change by evening. Only the superior person first clearly understands his own nature, calms his spirit, and expresses himself through words and actions with sincerity and respect. Therefore, he can achieve what the "Zhou Changes" (I Ching), in the "Wenyan" section of the "Qian Hexagram," says: ordinary speech must be truthful, ordinary actions must be cautious, and he maintains this throughout his life without change.

彖曰：謙，亨。天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。

The Commentary on the Judgment says: Humility is able to achieve success because the principle of Heaven is to bring down the yang energy to nourish all things, thus its way becomes ever more bright; the principle of Earth is to remain in a lowly position, thus the earth energy can rise up. The way of Heaven is to lose when it is full and to gain through humility; the way of Earth is to change when it is full and to flow through humility; the spirits and deities harm the full and bless the humble; human nature dislikes the full and prefers humility. When humility is in a position of honor, its virtue becomes more prominent; when it is in a position of lowliness, no one can surpass it. This is precisely the virtue that the gentleman always holds fast to.

義曰：謙亨，天道下濟而光明，地道卑而上行者，此釋所以得謙亨之道也。夫天體雖髙，以其能降下其氣而生萬物，是得其謙而道益光明也；地以其卑，故其氣得以上升，相濟以成萬物。夫天氣下降，地氣上升，二氣相交而能生成萬物，是得謙亨之義也。以天地至大，尚以謙而後亨，況於人乎？

Hu Yuan explained: The Commentary on the Judgment first discusses why humility leads to success. It says that the reason humility is successful lies in the fact that the heavenly way is to descend and illuminate, while the earthly way is to be lowly and ascend. This explains why humility can lead to success. Although the heavens are lofty in form, they are willing to descend their yang energy to nurture all things, precisely because of humility, their way becomes even more luminous. The earth, by nature, is lowly, so its energy can rise up and combine with the heavenly energy to produce all things. When the heavenly energy descends and the earthly energy ascends, the two energies interact, and thus all things are generated. This is the reason why humility leads to success. How vast the heavens and earth are, yet they rely on humility to achieve success; how much more so should humans do the same.

天道虧盈而益謙者，此以下廣言謙之義也。虧，損也；益，增也。夫天之為道，盈滿者虧損之，謙順者増益之，至如日中則昃、月盈則蝕，皆其類也。地道變盈而流謙者，變，變易也；流，流佈也。至如水旣盈滿則必決洩而虧散之，其卑下者則流佈而增盈之，此其類也。

From the statement "Heavenly Dao reduces fullness and increases humility," the explanation expands further to elaborate on the meaning of humility. "Kui" means reduction, and "yi" means addition. The principle of Heavenly Dao is to reduce what is full and to add to what is humble. For example, the sun begins to set when it reaches its zenith, and the moon starts to wane after it is full; these are all examples of this principle. As for the Dao of Earth, it changes fullness and flows into humility. "Bian" means change, and "liu" means flow. For instance, water that has filled up will break through its banks and flow away, while low-lying areas receive the flow of water, filling them up; these are also examples of this principle.

鬼神害盈而福謙者，害謂禍害之也，福謂福慶之也。鬼神者，天地之用也，有盈滿者則從而禍害之，有謙損者則從而福慶之。人道惡盈而好謙者，人之為道，有驕淫者眾共惡之，有謙退者眾共好之。以天地鬼神之為道，或虧變禍害其盈者，而益流福慶其謙者，其在於人者可知矣。

The spirits and deities bring calamity upon those who are full and arrogant, and bestow blessings upon those who are humble and retiring. Harm means bringing calamity, and blessings mean granting prosperity. Spirits and deities represent the workings of heaven and earth. When someone is full and self-conceited, calamity follows; when someone is humble and retreats, blessings follow. In human affairs, people dislike fullness and favor humility. In terms of human feelings, those who are arrogant and unrestrained are universally disliked, while those who are humble and yielding are universally liked. If the principles of heaven, earth, spirits, and deities are like this—reducing, changing, or bringing calamity to the full and arrogant, and adding, flowing, or bestowing blessings to the humble and retiring—then the same principle applied to human beings is clear to see.

謙尊而光者，以尊上而言之，若天子諸侯及為人父、為人兄，凡在人上者，苟能好謙，則其德愈尊而光大矣。卑而不可踰者，卑者以爵言之士也，以人言之庶民也，及為子、為弟，凡在人下者，若能益尚謙退，則雖在卑下，亦眾人所不能踰越也。君子之終也者，言上之所行終身由之而不變者，唯君子為能然也，此聖人舉之以結上文耳。

Speaking of humility, when one holds a high position, it becomes even more illustrious; this refers to those in superior positions, such as the Son of Heaven, the feudal lords, and fathers and elder brothers. Anyone who holds a position above others, if he values humility, will become even more esteemed and illustrious. Speaking of humility, when one is in a low position, no one can surpass him; this refers to those in inferior positions, such as the commoners, the scholars, and sons and younger brothers. Anyone who is in a lower position and further practices humility and retreat, even though he is in a humble position, no one can look down upon him. The final sentence points out the conclusion of the gentleman, meaning that all the above, if practiced throughout one's life without change, can only be achieved by the gentleman. This is what the sage uses to conclude the previous discussion.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。

The Great Image Commentary says: A high mountain is actually hidden beneath the earth, which is the image of the Hexagram of Humility. The gentleman takes this as a model, taking from where there is an excess and giving to where there is a deficiency, measuring the amount of things, so that giving and receiving become balanced.

義曰：山體本髙，地體本卑，今山居地之中，是抑髙舉下之義而得謙之象也。君子假借其象，言物有多者減而裒聚之，少者增益之，稱其物之多少而均平其施與，是亦抑髙舉下之義也。

Hu Yuan explained: Mountains are originally lofty and elevated, while earth is originally flat and low. Now, the mountain is hidden in the middle of the earth, which implies the idea of suppressing the high and elevating the low, exactly matching the image of the卦 of Humility. A gentleman takes this scene as a model for teaching: the part that has more wealth should reduce and gather in, while the part that has less should be supplemented, adjusting according to the amount each has so that giving and receiving becomes balanced. This is also the principle of suppressing the high and elevating the low.

初六：謙謙君子，用渉大川，吉。象曰：謙謙君子，卑以自牧也。

The line statement for the first line says: A gentleman who is humble and modest, with this virtue, can cross great rivers and perilous situations and attain good fortune. The small image commentary says: A gentleman who is humble and modest cultivates himself by being lowly and unassuming.

義曰：初六以謙巽而居一卦之下，是其謙而又謙者也。夫謙謙之道，小人所不能為，唯君子則能行之，故曰謙謙君子。用渉大川吉者，夫君子持身卑退，恭敬之心發於內，則謙謙之道形於外，故眾心皆歸而萬民皆服。民眾旣歸，則雖有大險大難，用是而渉之無有不濟，況於平易常處之時，獲其吉也可知矣。象曰謙謙君子卑以自牧也者，牧，養也，守也。言大人君子所以謙而又謙者，蓋內明其性，外篤其敬，以卑而自守故也。

Hu Yuan explains: The line "Initial Six" is a person of humble and respectful nature, occupying the lowest position in the entire hexagram. This person is extremely humble, humble beyond measure. The path of being humble again and again is something a petty person cannot take, only a gentleman can achieve. Therefore, the line statement calls him a "humble gentleman." It says that by relying on this virtue, one can cross a great river and achieve good fortune, because the gentleman maintains his humility and retreat, with reverence arising from within. The virtue of humility is thus manifested externally, leading people to follow and the people to submit. Once the people are united, even if there are great dangers and difficulties, with this unity, crossing them is certain, and even more so in times of peace, achieving good fortune is natural. The "Small Image Commentary" says that by cultivating oneself in humility, the word "pasture" refers to cultivation and maintaining. This means that the reason a great person can be humble again and again is because internally he clearly examines his nature, and externally he practices reverence sincerely, always maintaining humility.

六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。

The Line Statement for the second line says: The virtue of humility is known and praised outside, and by holding to the correct path one attains good fortune. The Small Image Commentary says: The virtue of humility is known outside and good fortune is attained through uprightness, because this virtue of humility comes from within.

義曰：鳴者，聲聞流傳於外也。夫六二居卦之中，以陰居陰，是君子履中居正，積柔順而行其謙，故聲聞流於人也。貞吉者，言六二以謙退之聲聞於人，是得正道之吉也。象曰鳴謙貞吉中心得也者，此言君子所作所為皆得諸心，然後發之於外，則無不中於道也。故此謙謙皆由中心得之，以至於聲聞流傳於人而獲至正之吉也。

Hu Yuan explained: "Ming" means the reputation spreading outward. Six Two is located in the middle of the lower trigram and also has a yao in a yin position, which is exactly where a gentleman stands on the correct and upright path, accumulating the virtue of gentleness and practicing humility. Therefore, his reputation naturally spreads among people. Saying that holding to the correct path brings good fortune refers to Six Two being known for its humble reputation, which is the good fortune gained by holding to the correct path. The "Small Image Commentary" explains that this humility is obtained from within, meaning that a gentleman's words and deeds first come from the sincerity within, and then are expressed outwardly, thus always conforming to the correct path. Therefore, the humility here is entirely naturally generated from within, leading to a reputation spreading among people and achieving the most pure good fortune.

九三：勞謙君子，有終，吉。象曰：勞謙君子，萬民服也。

The third line statement says: A gentleman who works diligently without losing his humility can be good at the beginning and the end, thus being auspicious. The small image commentary says: A gentleman who works diligently with humility will have the people of the world all devoted and obedient.

義曰：勞謙者，言勤勞于謙也。九三以陽居陽，為下卦之長，眾陰所歸而其位至重，故上則謙以奉於君，下則謙以治於民，勤勤不已，無有厭斁之心，是謂勞謙者也。君子有終者，言君子唯以行道為己樂，不以用謙為己勞，故終身行之而不變，所以得其吉也。象曰勞謙君子萬民服也者，言君子之人勤勞而行謙，則為萬民之所服而眾心之所歸。且凡人能謙者，天地鬼神尚且佑助而福慶之，則民之服従也可知矣。

Hu Yuan explains: What is meant by "lao qian" (laborious humility) is that one is willing to put in hard work in the matter of humility. The line Nine in the Third is a yang line in a yang position, which is the leader of the lower trigram, and all the yin lines are drawn to it, making its position very important. Therefore, it shows humility in serving the sovereign above and humility in governing the people below, working diligently without rest, without any sign of weariness or slackness. This is called "lao qian." It says that the gentleman can maintain humility throughout, because the gentleman regards the practice of the Way as his own joy, and does not regard humility as a burden, so he practices it all his life without change, thus attaining good fortune. The "Small Image Commentary" says that the people are obedient, referring to the gentleman's diligent practice of humility, which leads to the people's trust and the hearts of the people being drawn to him. Moreover, anyone who is humble will have the heavens and earth, spirits and ghosts, all helping and blessing him, so the people's obedience is naturally even more so.

六四：無不利，撝謙。象曰：無不利撝謙，不違則也。

The line statement of the fourth line says: There is no disadvantage in all things, because in every action and in issuing commands, it conforms to the way of humility. The small image commentary says: Therefore, there is advantage everywhere, because the fourth line has not violated the proper conduct it should follow.

義曰：撝謂指揮之間皆謙也。夫大有之四處君臣之間，故聖人戒之言匪其彭，然後得無咎，以其以陽而居陰也；此謙之四亦在君臣之間，乃言無不利撝謙者，以其以陰居陰，履得其正故也。何則？凡朝廷之間，必得正人端士以贊佐其君，則為治於天下無所不利也。

Hu Yuan explains: "Huī" refers to maintaining humility in every action, whether raising one's hand or issuing commands. In the hexagram Da You, the line Nine in the Fourth is between the ruler and the minister, yet the sage warns it not to attach itself to Nine in the Third in order to avoid mistakes, because it is a yang line in a yin position, thus occupying an improper place. In the hexagram Qian, the line Six in the Fourth is also between the ruler and the minister, yet the line statement says there is benefit in all directions and actions are humble, because it is a yin line in a yin position, thus occupying a proper place. Why does a proper position bring benefit? In the court, there must be upright and principled men to assist the ruler, and the governance of the world will then be smooth and successful in all directions.

今六四以至柔之質而居柔位，是至正之人也。以至正之人而上近於六五之君，下比於九三之臣，而盡謙巽之道以承接之，故進退俯仰以至指揮之間，皆得用謙之道而無有不利也。象曰無不利撝謙不違則也者，言六四所以然者，由履於正位，不違逆其法則也。

Now, the sixth line in the fourth position holds a very gentle and compliant nature in a position that is also gentle, which is precisely the kind of person who is upright and virtuous. With such a proper person, above he is close to the sixth line in the fifth position, the sovereign, and below he is in harmony with the ninth line in the third position, the minister—'harmony' refers to the mutual closeness and support between adjacent lines. He uses the utmost humility and obedience to serve and accept, so that whether he advances or retreats, bows or acts, or issues commands, everything conforms to the way of humility, thus there is no disadvantage. The Small Image Commentary says that it does not violate the rules, referring to the reason why the fourth line is like this: precisely because it is in a proper position, it has never violated the regulations it should follow.

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。

The Line Statement of the fifth line says: Without relying on the abundance of wealth, one can subdue neighboring states, it is favorable to go to war, there is no disadvantage. The Small Image Commentary says: The reason it is favorable to wage war is to attack those who refuse to submit.

義曰：以，用也。六五以柔順居至尊之位，是能執柔以治人，居謙以遇物，故不待富盛而能用其鄰也。以天子言之，則能用其四夷與天下諸侯；以諸侯言之，則能用其鄰國也。利用侵伐無不利者，言六五以柔德化治天下而能用其鄰，當此之時，苟有不庭不軌之人，則是不率仁人之教而天下共棄之。人乘天下共棄之心而伐之，無所不利。

Hu Yuan explains: In the Line Statement, the character 「以」 should be understood as 「use」. The fifth line, which is in the position of supreme authority, possesses the virtue of flexibility and gentleness. It can govern the people by holding fast to the way of gentleness and treat others with humility. Therefore, it does not need to rely on wealth to gain the support of its neighbors. For a sovereign, it can command the four directions and the feudal lords; for a feudal lord, it can rely on neighboring states. When it is appropriate to wage war and there is no difficulty, it refers to the fifth line using the virtue of gentleness to educate the world and being able to mobilize its neighbors. At this time, if there are people who refuse to pay homage and do not abide by the laws, they are those who do not accept the education of a benevolent ruler and are abandoned by the whole world. To attack them in accordance with the world's shared rejection, there will naturally be no obstacles.

夫堯舜以至仁率天下，然尚有三苗之徵，則其它可知矣。但聖人在上，有叛逆之人則眾所共怒也，以至仁而侵伐之，無有不利也。然先聖於此特言侵伐者，蓋有意於勸耳。何則？夫人君之治天下，必恩威兼用然後可濟，今當謙之時，不可純用於謙，其有不庭不軌，必以侵伐而克之也。

Yao and Shun, with the highest virtue, ruled the world and still took military action against the Sanmiao. Other situations can be imagined accordingly. As long as a sage is in power, the appearance of rebels will inevitably lead to public anger, and a righteous army sent to punish them will surely succeed. However, the ancient sages specially mentioned the words "military campaign" in the Hexagram of Modesty, intending to offer a particular warning. Why? A ruler governing the world must use both benevolence and authority effectively. Now, during the time of emphasizing modesty, one cannot always rely solely on humility. When there are those who refuse to pay homage and violate the laws, they must ultimately be subdued through military force.

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也，可用行師征邑國也。

The line statement for the sixth line at the top says: The virtue of humility is renowned outside, it is appropriate to mobilize troops to suppress rebellion within one's own territory. The small image commentary says: Although the reputation has spread, the true aspiration has not yet been realized, so one can only send troops to rectify the subordinate territories.

義曰：上六居上卦之極，謙道已得而處於無位，然本以其行謙，故亦有聲名流傳於外，故曰鳴謙。利用行師征邑國者，言上六雖行謙而聲名既著矣，然而居無位之地，無功實之效，故但可行師徵己之邑國而已，是其功未能及遠，不若六五之用侵伐而無所不利也。

Hu Yuan explains: Upper Six is at the top of the Upper Trigram, having completed the practice of humility, yet it resides in a place without official position. However, since it has been practicing humility all along, its reputation still spreads far and wide. Therefore, the Line Statement says that its humility is renowned far and wide. The statement that it is appropriate to send troops to subdue its own territory refers to the fact that although Upper Six has practiced humility and its reputation is already prominent, it is in a position without actual authority or support, so it can only send troops to manage affairs within its own territory. Its achievements cannot extend to distant places, which is less than the case of Six in the Fifth, which can send troops to conquer and achieve success everywhere.

象曰鳴謙志未得也者，按六二亦言鳴謙，而象曰中心得也，此言志未得者，蓋六二當人臣之位，居中履正，以此而行謙，故得吉也。今上六雖有謙巽之聲聞於外，然居無位之地，雖欲立功立事於天下，其志未有所得也。

The Small Image Commentary says that the heart's aspirations have not yet been fulfilled. Six in the Second also speaks of a reputation for humility spreading far, but the Small Image says that is what is genuinely attained within. Why does it say the heart's aspirations are not yet realized? Because Six in the Second is in the position of a minister, standing in the center and upholding correctness. By fulfilling humility in this position, it attains good fortune. However, Upper Six, although its reputation for humility spreads far, is in a place without position or office. Even though it may wish to achieve great things in the world, its aspirations still do not reach reality.

豫：利建侯行師。

The Hexagram Statement of 《Yu》 says: In a harmonious and joyful situation, it is appropriate to enfeoff vassal states and deploy military forces.

義曰：豫，樂也，悅也。按《序卦》云：有大而能謙必豫，故受之以豫。言聖人在上，大有天下之眾，而又能持謙巽之德以臨於下，則天下之人皆悅豫而従之。以二體言之，則雷出於地上而蟄蟲昭蘇，勾萌皆達，萬物無不得其豫悅也，故曰豫。

Hu Yuan explains: "Yu" means joy and happiness. The "Xu Gua Zhuan" says that when something is grand yet also humble and retiring, it inevitably brings about harmony and joy, hence the "Qian" hexagram is followed by the "Yu" hexagram. This refers to a sage in authority who possesses the world and its people, yet maintains a humble and respectful virtue towards those below. Thus, all under heaven rejoice and follow him. From the perspective of the upper and lower trigrams, the trigram Zhen (Thunder) represents the thunder rising from the earth, awakening the creatures that had been dormant. The bent sprout and the newly sprouted seedlings break through the soil and stretch upward. All things find their own joy, hence the hexagram is named Yu.

利建侯行師者，天下之人既已悅豫，則當建立諸侯而分治天下，出兵行師以討其叛逆。何則？夫民苟不順，何為而可哉？民心既已悅順，雖驅之死地而亦従之，故豫而建侯行師無所不利矣。若武王之伐紂，以其順天應人，是以一怒而安天下，天下之民無不悅豫而順従也。

It is appropriate to establish feudal lords and deploy military forces because the people are already joyful. At this time, it is proper to divide the land among feudal lords for governance and to send troops to suppress rebellion. Why? If the people are unwilling to comply, how can anything be accomplished? When the people's hearts are joyful and obedient, they will follow even if compelled to face fire and water. Therefore, during times of harmony, establishing feudal lords and launching military campaigns will surely be smooth and successful. For example, King Wu of Zhou defeated King Zhou of Shang because he followed the will of heaven and responded to the people's hearts. Thus, with a single act of righteous anger, he pacified the world, and all the people were joyful and obedient.

彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！

The Commentary on the Judgment says: The hexagram Yu is called Yu because the yang line nine in the fourth position has a yin line responding to it, allowing the mind's aspirations to be carried out. The lower trigram is坤, representing順, and the upper trigram is震, representing movement. Acting in accordance with reason and propriety, this is what is called Yu. Since it moves in accordance with reason, even heaven and earth harmonize with it; how much more so for matters such as enfeoffing vassals and military campaigns? Heaven and earth, because they move in accordance with reason, have the sun and moon moving without error and the four seasons changing in order. The sage, following the people's will, enforces laws that are simple and clear, and the people are thus loyal and obedient. The timing and principles of the hexagram Yu are indeed of great importance.

義曰：剛應而志行者，此以二體明其義。剛謂九四也，應謂初也。九四以剛陽居大臣之位，又處震動之下，下與初六為應，是上下之志皆得通行也。順以動豫者，震上動也，坤下順也，言聖人所動皆順於民心，則民無有不順而悅豫也。

Hu Yuan explains: speaking of yang strength having a response and the mind's will being carried out, is explaining the meaning of the hexagram by referring to the upper and lower trigrams. The yang refers to nine in the fourth position, and the response refers to six at the beginning. Nine in the fourth, with its yang strength, occupies the position of a minister, and is located at the lowest part of the zhen trigram. Below it is six at the beginning, with which it corresponds, so the wills of above and below can both flow smoothly and be carried out. Speaking of moving in accordance with the way is yu, which refers to the upper trigram zhen being active and the lower trigram kun being compliant. The sage's actions all follow the people's will, so the people have no reason not to be compliant and joyful.

豫順以動，故天地如之，而況建侯行師乎者，此釋建侯行師之義。言聖人能以豫順民心，又合乎時，雖天地之至髙至厚尚亦不違，況建侯以治民、行師以戡難乎？其利可知也。天地以順動，故日月不過而四時不忒者，言天地之大，一晝一夜凡行數十餘萬里而無毫釐之過與不及，是能以至順而動，故日月代明而無薄蝕之差，四時迭行而無盭繆之愆也。

Speaking of harmony and joy in accordance with the principles, and moving in a proper way, even heaven and earth would align with it. How much more so for the matters of feudal states and military campaigns, which explain the principles of establishing feudal states and using military force. It means that the sage can bring harmony and joy, conforming to the people's will and suitable for the time, so even the highest heaven and the most profound earth would not oppose him. How much more so for establishing feudal states to govern the people and deploying troops to pacify disorders? The benefits are evident. Speaking of heaven and earth moving in accordance with the principles, so that the sun and moon have no discrepancies and the four seasons do not become confused, is explaining how heaven and earth, so vast, travel tens of thousands of miles in a single day and night without any excess or deficiency at all. This is because they move in the most harmonious way, so the sun and moon alternate in shining without any error, and the four seasons follow one another in order without any disorder or mistake.

聖人以順動，則刑罰清而民服者，聖人以天地為心而有所動作，則天下之人悅豫而従，故刑罰清而民服従之。然此指刑罰而言者，葢聖人用之所以禁暴止奸，萬民之所深畏者也。當刑者刑之，當罰者罰之，懲一而勸百，故刑罰可措而清矣，是天下之民服従而不犯也。豫之時義大矣哉者，聖人嘆美之辭也，言豫之時其義至大，意使後人所動所為當順於心而已。

The sage acts in accordance with the principles of heaven and earth, thus his punishments are simple and clear, and the people naturally obey. This refers to the sage who acts with the heart of nurturing and sustaining life as heaven and earth do, and thus the people joyfully follow him. Therefore, punishments are simple and clear, and the people naturally obey. The reason for specifically mentioning punishments is that punishments are the means by which the sage suppresses violence and prevents evil, and they are the most feared thing among the people. When punishment is needed, it is applied; when punishment is deserved, it is carried out. Punishing one person serves as a warning to a hundred, so punishments can be set aside and remain simple, and the people will naturally obey without committing crimes. The last sentence praises the great significance of the meaning of the hexagram Yu. It is the sage's commendation, meaning that the meaning contained in the time of harmony and joy is extremely important. Its intention is to remind later generations that whenever they take action, they must follow the hearts of people.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。

The Great Image Commentary says: Thunder and lightning surge forth from beneath the earth, with vigorous momentum, which is the image of the hexagram Yu. The former kings modeled themselves upon this, creating music to honor virtue, and presenting grand ceremonies and musical pieces to the Supreme Deity, with ancestors accompanying in the offerings.

義曰：雷者，陰陽奮擊成聲也。殷，盛也。言雷聲奮出於地上，則震動萬物，使勾者盡出，萌者盡達，萬物起而滋植，悅豫之象也。先王觀此之象，則必順時而動，使天下之人皆従服而和樂也。

Hu Yuan explained: Thunder is the sound produced by the mutual interaction and struggle between yin and yang energies. Yin means great and flourishing. This refers to the sound of thunder emerging suddenly from the ground, shaking all things, causing curled sprouts to break through the soil and newly sprouted shoots to stretch out fully. Thus, all things flourish vigorously, presenting a joyful and harmonious scene. The ancient kings observed this phenomenon and acted in accordance with the seasons, enabling all people to be pleased and content, achieving peace and happiness.

民旣和樂，於是採其和聲，作樂以通天下之和，使天下之人聞之而無不悅樂，則其德從而崇髙也。故若武王伐紂之後，天下之民旣出於塗炭而得其和樂，於是象其成功而作大武之樂，是由順民心而動者也。且聖人作樂，不惟民得其和，又且薦之上天，配以祖考，所以通人神之和而告其成功也。

After the people had become harmonious and joyful, they collected these peaceful sounds and composed music to connect the harmonious energy throughout the world, so that all people who heard it would be delighted, and the virtue of the ruler would also become exalted. Therefore, after King Wu of Zhou defeated the Shang dynasty, the people throughout the land were freed from suffering and hardship and regained peace and happiness. King Wu then created the music of "Da Wu" according to his own achievements, which was the result of acting in accordance with the people's will. Moreover, the sages composed music not only to bring peace to the people, but also to present it to heaven and to perform sacrifices to ancestors, in order to communicate the harmonious energy between humans and deities, and to report to heaven the accomplishment of their deeds.

初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。

The line statement for the first line says: reveling in joy and forgetting one's form, displaying happiness openly, there is danger. The small image commentary says: the first line displaying happiness openly is due to the mind being immersed in ease and pleasure, reaching its extreme, hence danger.

義曰：鳴謂聲名流傳於外也。初六居豫之初，繫應於四，四為悅豫之主，有盍簪之朋而已應之，是得志於四也。夫以小人得志，則悅豫過甚，驕奢放恣，無所不為，以至聲傳於外而致其凶咎也。象曰鳴豫志窮凶也者，大凡樂不可極，志不可滿，人理之常也，今初六致其凶咎者，志窮於悅樂故也。

Hu Yuan explains: "Ming" means spreading one's reputation outward. The line "Chu Liu" is at the beginning of the "Yu" hexagram and corresponds with "Jiu Si." "Jiu Si" is the main line that controls joy; people gather around it like hair tied with a hairpin, and "Chu Liu" corresponds with it, thus achieving its purpose. When a petty person suddenly gains power, they indulge in joy beyond measure, becoming arrogant, extravagant, reckless, and doing anything, thus spreading their reputation far and wide, inviting misfortune. The "Small Image Commentary" says that when one's aspirations reach their limit, misfortune follows. Generally, joy should not be indulged to the extreme, and desires should not be fulfilled completely; this is a common principle in human affairs. "Chu Liu" brings misfortune precisely because it is entirely immersed in indulgence, leaving no room for retreat.

六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。

The line statement for the second line says: The virtue is firm as a rock, and without waiting for a full day one can discern the signs and withdraw, thus maintaining uprightness and gaining good fortune. The small image commentary says: Not waiting for a full day yet maintaining uprightness and gaining good fortune is because the second line is in the center and in the proper position.

義曰：介于石者，言介然如石之堅勁也。六二處悅豫之時，居中履正，是中正知之君子也。初六有鳴豫之凶，已下交之而無褻瀆之心；九四為悅豫之主，有盍簪之朋，已上交之而無諂媚之行。是君子之人介然守其節操，堅勁如石，守其正道，故不終日之間所以獲其吉也。先聖繫辭釋此爻曰：君子見幾而作，不俟終日，介如石焉，寧用終日。是言六二中正而獲吉也。

Hu Yuan explains: describing virtue as firm as stone is to illustrate a person's conduct standing out clearly and independently, as hard as stone. Six in the Second is in the time when many indulge in ease and comfort, yet it is in the middle of the lower trigram and also has a yao in a yin position, thus being both central and upright with wisdom. Six at the Beginning has the danger of being overly prominent and inviting misfortune, but Six in the Second interacts with it below without a careless or disrespectful attitude. Nine in the Fourth is the main yao of joy, with many followers around, yet Six in the Second interacts with it above without the slightest attitude of flattery. This is precisely the gentleman who firmly maintains his virtue, as hard as stone, adhering to the right path, so that he obtains good fortune without waiting for the end of a day. The ancient sages in the Great Treatise explain this line saying: the gentleman acts immediately upon seeing the slightest sign, without waiting for the end of a day; his virtue is as firm as a rock, so there is no need to delay for the whole day. This is exactly what is meant by Six in the Second being central and upright to gain good fortune.

六三：盱豫，悔，遲有悔。象曰：盱豫有悔，位不當也。

The third line statement says: To look upward with flattery in order to seek pleasure will result in regret; to hesitate and not move forward will also result in regret. The Small Image Commentary says: Regret arises from flattery seeking pleasure because the position of the sixth line in the third place is inappropriate.

義曰：盱者，盱睢諂媚之謂也；遲，緩也。以不中不正之質而上近於九四操權之臣，若盱睢諂媚以求悅於四，則必有悔也；若遲緩而不求於四，亦必有悔也。然則六三何以進退遲速之間皆有悔？蓋悅豫之時，以正而從之則可也，三旣以不正而所求者又不正，則宜其速悔矣。

Hu Yuan explains: "Xu" refers to the act of opening one's eyes wide and looking up, showing flattery and obsequiousness; "Chi" refers to slowness. Six in the Third is neither in the center nor in the proper position, and is directly above Nine in the Fourth, who holds power. If Six in the Third opens its eyes wide to flatter and ingratiate itself with Nine in the Fourth, it will inevitably bring regret; if it hesitates and does not approach Nine in the Fourth, it will also result in regret. Then why does Six in the Third regret whether it advances or retreats, moves quickly or slowly? Because in times of harmony, only following the correct path can be effective. However, Six in the Third itself is not upright, and the Nine in the Fourth it seeks to follow is also not properly positioned. It is no wonder that regret will soon follow.

九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。

The fourth line statement says: The joy of the world comes from him, thus he gains much; as long as he does not suspect his subordinates, those who share his way will gather around him like hair tied with a hairpin. The Small Image Commentary says: The joy comes from him and he gains much, meaning his aspirations are fully realized.

義曰：此卦上下群爻皆陰柔，而四獨以剛陽之德為豫之主，然非至尊之位，乃專權之臣也。權既已專，是以上下皆附從之，必由於已而後得豫也，故曰由豫也。大有得者，四既得眾爻從之以取其悅樂，是已之大有所得也。

Hu Yuan explains: In this hexagram, all the lines are yin and soft, except for nine four, which possesses the virtue of yang strength and becomes the master of joy. However, its position is not the supreme one, but rather that of a minister who holds great power. Since the authority is concentrated in one person, all above and below come to rely and obey. The joy of the world must pass through him to be obtained, so the line statement says that joy comes from him. It says 'great gain' because nine four has gained the following of all the lines and enjoys this joy, thus achieving great benefit for himself.

勿疑朋盍簪者，朋，類也；盍，合集也；簪，冠之笄也。言四秉悅豫之權，眾來附已，然而必藉天下群才共成天下之事業。群材既已從己，己必盡誠以信任之，不有疑貳之心，則彼將引其朋類、合其簪纓而來也。

It says not to suspect or doubt, and like-minded people will gather together. "Peng" refers to like-minded people, "he" means gathering, and "zan" is the hairpin used to fix the cap. This means that the Nine in the Fourth holds the power of harmony, and people come to rely on him. However, to accomplish the great cause of the world, one must rely on the multitude of talents throughout the land. Once these talents have come to rely on him, he must show full sincerity in trusting them, without the slightest suspicion or doubt. In this way, they will attract their own like-minded people and arrive in groups, properly dressed and orderly.

象曰由豫大有得志大行也者，九四以剛陽之才為豫之主，上下群陰悅附於已，而又能信任天下之士，天下之士皆合其簪纓而來，是得其位而有權，故其志大得行也。

The Small Image Commentary says that his aspirations are greatly realized, referring to the Nine in the Fourth position who, with his yang strength, becomes the joyful sovereign. All the yin lines above and below are happily attached to him. He is also able to trust the people of the world, and thus the people of the world come together in order. This is because he has obtained a proper position and holds actual power, so his benevolence can be greatly carried out.

六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。

The Line Statement of the Fifth Line says: In matters of upholding the right path, there is a fault, yet it can be prolonged without leading to downfall. The Small Image Commentary says: The reason for the illness of the Fifth Line is that it oversteps and occupies the position of the Yang line Nine in the Fourth; however, it remains in the central position, so its foundation has not entirely been lost, hence it does not die.

義曰：疾謂疾病也，恆者綿綿之貌。六五以柔弱之質居至尊之位而履失其正，又下乘九四剛陽之權臣，是於正道有所疾也。恆不死者，言六五以柔弱之質而履失其正，是有疾病者也，然而得常不死者，以其居中處尊，猶且綿綿不絶而未至於亡也。

Hu Yuan explains: "Ji" means disease, and "heng" describes the continuous and unceasing flow of breath. The line six in the fifth, being weak in nature and occupying the highest position, is already in an improper place. Below it is the line nine in the fourth, a strong and powerful minister. In the relationship of support and opposition, a weak line resting upon a strong one is most disadvantageous. Therefore, the path of righteousness has become diseased. Saying that it is long-lived refers to the fact that the line six in the fifth, being weak in nature and in an improper position, is indeed a patient. However, it can remain long-lived because it is still in the center of the upper trigram and holds the position of honor. As long as there is a breath left, it continues without interruption, and thus has not yet perished.

然所存者但位號而已。故若周平東遷之後，天下之權盡屬強臣，而天王所存者位與號爾。此六五所以然者，蓋一卦之中最正者六二一爻而已，其執節堅勁，所交不諂不瀆，是至正之臣也，今五乃不能委任之，而又且乘陵於四，此所以得不死之疾也。

It is merely a matter of preserving a title and a name. Just as after the Eastern Migration of King Ping of Zhou to Luoyi, the real power of the realm fell into the hands of powerful ministers, the King of Zhou was left with nothing but the title of King and the name of King. The situation of line six in the fifth position has come to this because in the entire hexagram, the only upright line is line six in the second position: it is steadfast in its virtue, neither flattering above nor disrespectful below, being the most upright minister; yet line six in the fifth position refuses to appoint him, instead placing itself upon line nine in the fourth position, thus resulting in a chronic illness that lingers on.

上六：冥豫成，有渝，無咎。象曰：冥豫在上，何可長也。

The statement of the sixth line at the top says: Being immersed in ease and indulgence, with habits already formed, if one can suddenly change, there will be no calamity. The Small Image Commentary says: Being immersed in ease and indulgence while occupying a high position, how can such a situation last long?

義曰：冥謂冥昧也。上六居豫之極，悅樂過甚而不知止節，以至智性昏迷，冥冥而無所知識，以至於凶咎也。大凡禮樂之道，必相須而成，然後制節和平皆得其所也。若禮勝而樂不至，則民散而不和也；樂勝而禮不至，則民蕩而不反也。是樂必有禮以為節，禮必得樂而後和，二者兼備則不至悔咎也。

Hu Yuan explains: "Ming" refers to darkness and confusion. The Sixth at the Top is at the top of the Yu hexagram, indulging in pleasures beyond measure and lacking restraint, leading to mental confusion and ignorance, ultimately resulting in misfortune. Generally speaking, rites and music must be combined to achieve harmony, so that restraint and joy are properly balanced. If rites are too emphasized without music, the people will become scattered and discordant; if music is overemphasized without rites, the people will become reckless and uncontrollable. Therefore, music must be restrained by rites, and rites must be harmonized by music. Only when both are present can regret and misfortune be avoided.

今上六悅樂過甚，是不知所節，以至冥暗也。古之太康內作色荒、外作禽荒而貽邦國之患，商紂作長夜之樂以至傾圯社稷，是皆智性昏迷，恃樂過極以至亡也。非獨人君則然，至於公卿大夫而下莫不若是。故《伊訓》曰：惟茲三風十愆，卿士有一於身，家必喪；邦君有一於身，國必亡。故知自天子至於士庶人，凡酣樂過甚必有凶咎也。

Now the Sixth at the Top indulges in pleasures without restraint, not knowing moderation, thus falling into a state of darkness and confusion. In ancient times, Tai Kang of the Xia dynasty was immersed in women within and in hunting outside, leaving great calamities for the country; King Zhou of Shang indulged in pleasures all night long, eventually leading to the collapse of the state. These are examples of people who became mentally confused and pushed indulgence to extremes, resulting in their downfall. Not only did kings behave this way, but officials and scholars below the rank of marquises were no exception. Therefore, the Book of Documents, the I Xun, says: these three evils and ten mistakes, if a minister or official commits even one, his family will surely perish; if a ruler of a feudal state commits even one, his state will surely fall. Clearly, from the Son of Heaven down to common people, anyone who indulges in alcohol and pleasures beyond measure will surely invite calamity.

有渝無咎者，渝，變也。言苟能因其逸樂之過而反思悔咎，自省於已，變前之為而節之以禮，則庶幾免於悔咎也。象曰冥豫在上何可長也者，此聖人深戒之意也，言其悅豫過甚，至於情蕩性冥而不知所止，是何可長如此乎？言能渝變則可以無咎也。

The ability to change can prevent calamity, where 'yu' refers to change. This explains that if one can turn back from excessive indulgence, reflect, feel regret, examine oneself, correct past behavior, and use propriety to restrain oneself, then one can almost avoid regret and misfortune. The 'Small Image Commentary' says that being immersed in pleasure while holding a high position cannot last long. This is the deep warning intended by the sage: indulging too much in pleasures leads to reckless behavior and a dull mind, unable to restrain oneself, so how can such a state last? Implied here is that as long as one is willing to change suddenly and correct one's mistakes, errors can be avoided.