Following: Thunder below, Lake above

隨：元亨利貞，無咎。

The Hexagram Statement of the "Following" hexagram says: Only those who possess the four virtues of "Yuan, Heng, Li, and Zhen" can avoid mistakes. "Yuan, Heng, Li, and Zhen" are the four virtues by which heaven and earth generate all things: Yuan means originative, Heng means harmonious, Li means beneficial, and Zhen means firm.

義曰：按《序卦》云：豫必有所隨，故受之以隨。言聖賢在上，旣得天下之悅豫，必皆樂而隨之也。然謂之隨者，兌上為說，震下為動，是聖賢動順民心，則天下皆悅樂而隨之也。元亨利貞者，此天地之四德也。凡聖賢之人慾天下之隨已，故當修天地生成之四德，然後可以使天下皆悅而隨之，則可以免咎也。

Hu Yuan explains: The "Xu Guan Zhuan" says that after harmony and joy, there must be following, hence the "Yu" hexagram is followed by the "Sui" hexagram. This means that when sages and virtuous people are in power, having already gained the joy of the world, the people will naturally be willing to follow them. The reason it is called "Sui" is because the upper trigram Dui represents joy, and the lower trigram Zhen represents movement. The actions of sages and virtuous people conform to the will of the people, so the people joyfully follow. The terms "kai xiang", "tong da", "he yi", and "zheng gu" refer to the four virtues by which heaven and earth generate all things. If sages and virtuous people wish for the people to follow them, they should cultivate these four virtues of nurturing all things, only then can the people sincerely follow them and avoid mistakes.

凡人將隨於人者，亦當審其所隨之人有此元亨利貞之四德，能生成於民物者，然後隨之，則得其所安而獲其無咎也。是隨之道，必以此四德兼備，然後可以求人之隨及隨於人也。

In reverse, if a person wishes to follow someone else, he should first clearly see whether the person he wants to follow possesses the four virtues of innovation, clarity, harmony, and firmness, and whether he is truly able to nurture the people and accomplish all things. Only then should he follow, thus securing his position and avoiding mistakes. Clearly, the way of following requires the presence of these four virtues, before one can demand that others follow him or decide to follow someone else.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉！

The Commentary on the Judgment says: The hexagram of Following is called Following because the strong yang element descends to the position below the soft yin. The lower trigram is Zhen (Thunder), which represents movement, and the upper trigram is Dui (Lake), which represents joy. When one moves, joy follows, and people naturally follow. Being greatly enlightened, upholding the correct path without error, thus all under heaven follow in due time. The principle of following the trend of the times is indeed of great importance.

義曰：剛來而下柔，動而說隨者，此就二體以釋其義。夫震以動，其性剛；兌以說，其性柔。今震在兌下，是剛來而下於柔也。猶聖賢君子以至剛之德、至尊之位、至貴之勢接於臣而下於民，故賞罰號令一出於上，則民皆悅然隨於下也，故曰剛來而下柔，動而說隨。

Hu Yuan explains: When yang is descending to the position beneath yin, one movement brings joy and leads to following, which is an explanation of the hexagram's meaning based on the upper and lower trigrams. Zhen represents movement, and its nature is yang; Dui represents joy, and its nature is yin. Now Zhen is below Dui, meaning yang is descending beneath yin. This is like a sage or virtuous person possessing the most vigorous virtue, occupying the highest position, and holding the most esteemed power, yet willing to humble himself to accept ministers and approach the people. Thus, when commands and decrees are issued from above, all below respond with joy and follow. Therefore, when yang is below yin, one movement brings joy and leads to following.

大亨貞無咎而天下隨時者，此釋元亨利貞之四德也，言有是四德兼備而無其咎過，則天下之人盡將奔走匍匐及時而隨之矣。隨時之義大矣哉者，言隨時之義至大，非大才大智有上四德之人，必不能使天下之民悅而隨之也，故先聖於此重嘆美之也。

This explains the four virtues of initiation, openness, harmony, and uprightness: possessing these four virtues without error will cause people across the world to come running, bowing and following him promptly. The last sentence praises the significance of adapting to the right time, indicating that this principle is of utmost importance. It is not someone with great talent and profound wisdom, who also possesses the aforementioned four virtues, who can genuinely win the hearts of the people and have them follow him wholeheartedly. Therefore, the ancients repeatedly extol this idea.

象曰：澤中有雷，隨。君子以嚮晦入宴息。

The Great Image Commentary says: Thunder is hidden within a great marsh, waiting for the right moment before it moves, which is the image of the Hexagram Following. The gentleman takes inspiration from this, retreating indoors and resting as the daylight fades.

義曰：雷在澤中，是待時而動，若雷之一奮，則萬物皆隨而震動，是隨之象也。君子以嚮晦入宴息者，此當有二義。言隨之時必當慎其所以為隨之道，不可輕動，必須待其人有是四德之備而後隨之。雖然，亦未可以顯然而從之，固當韜光養正，向於隠晦之中以自安息，而詳審其人使可以隨，然後往而隨之，則得其道也。

Hu Yuan explained: Thunder hidden in the marsh waits for the right moment to act; once the thunder awakens, all things are stirred, which is the image of the hexagram of following. As for the statement that the gentleman retires indoors at dusk, it contains two meanings. The first meaning is that when following, one must be especially cautious and not act rashly. One should wait until the other party truly possesses the four virtues before following. Even then, one should not openly approach but instead conceal one's sharpness, cultivate righteousness, retreat to a secluded place, and carefully examine the person to confirm that it is appropriate to follow before proceeding. This is in accordance with reason.

苟不擇其人，又且顯然而往，至於中道有所不至，則其為患不細矣，故《論語》曰：朋友數斯疎矣，事君數斯辱矣，是也。又若君子欲人隨於已，亦當韜光濳德，向於冥晦之中，使其元亨利貞四德之備，則天下之人自然隨之也。故君子之隨於人者，若伊尹起莘而隨湯，太公起海濱而隨文王，七十子之隨仲尼，皆得其為隨之道也。

If one goes ahead without careful consideration and displays an overly prominent attitude, then once halfway through realizing that the other party is not suitable, the resulting troubles will be significant. Therefore, the Analects says: being overly familiar and talkative with friends may lead to being distanced; being overly eager to advise the sovereign may result in self-embarrassment. The second meaning is: if a gentleman wishes for others to follow him, he should conceal his brilliance, cultivate virtue in quietude, and retreat into obscurity. By perfecting the four virtues of initiation, openness, harmony, and firmness, people across the land will naturally follow him. As for examples of a gentleman following others, such as Yi Yin leaving Shenyi to follow King Tang, Jiang Taigong leaving the seaside to follow King Wen, and the seventy disciples of Confucius following Confucius, all conform to the way of following.

故先聖於象辭以戒後人，凡隨之道尤宜重愼也。註疏謂物皆說隨，可以無為，不勞明鑑。且凡聖人在上，天下未隨之時，則當焦心勞思以治之；及天下既隨之後，則亦當憂勤而思所以安之之道，豈有物既隨而荒怠佚樂、無憂勤之志者哉？

Therefore, the sage in the "Great Image" warned future generations to be especially cautious in following this matter. However, the old interpretations say that all things naturally follow, so the ruler can do nothing and need not exert his mind or discern clearly. This view is inappropriate. When the sage is above, and the world has not yet been brought into harmony, he must certainly labor diligently to govern. Even when the world has already been brought into harmony, he still needs to be anxious and diligent, seeking ways to stabilize the people's hearts. How could there be a principle that once all things have been brought into harmony, one would neglect and become careless, indulge in ease and comfort, and no longer have the spirit of anxiety and diligence?

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。

The line statement for the first line says: Maintaining a firm principle but making some adjustments leads to good fortune; going out to associate with others can result in achievements. The small image commentary says: Adjusting the principle but returning to the correct path brings good fortune; going out to associate and achieving success is because one has not lost one's proper position.

義曰：官，主守也；渝，變也。大凡人素有所主守，確然持一節不變者，當隨之世，則必觀時量勢而變其前之所守，則其人之可從者決然往而隨之可也。今初九居隨之時，當動之始，固宜易所素守，擇其人而隨之也。旣欲擇其人，則必視其有四德之備、大賢大正之人使可以隨之，則隨之則於正道得吉也。出門交有功者，言不能韜光晦跡拱黙以待其人，而已出門矣，則必擇其有功者然後交之，乃可以獲安而不失其所也。

Hu Yuan explained: "Official" refers to the position one holds and guards; "Yu" means adaptability. Generally speaking, a person usually has some fixed stance and is unwilling to change, but when the time comes to follow others, one must assess the situation and make some changes to the previous fixed stance. If one encounters someone truly worthy of following, one should resolutely follow him. The initial line of the "Following" hexagram is at the beginning of action, so it is naturally appropriate to change one's previous fixed stance and choose someone suitable to follow. Since one is choosing, one must examine whether the person possesses the four virtues and is indeed a great and upright person. Only after confirming that one can follow should one do so, thus following the correct path and achieving good fortune. The phrase "going out to associate and achieving success" means that if one cannot remain hidden and quietly wait for the person, but has already taken the initiative to go out, then one must choose someone who has real achievements and accomplishments to associate with, thereby ensuring stability and not losing one's position."

象曰官有渝從正吉者，大凡人之守節，確然執一而不能通變者，未可以語聖賢之道也。夫聖賢之道，隨時通變，無所執泥，當可隨之時，雖素有所主，亦必擇其人之善者而從之也；若時不可動而人不可隨，則退而固其所守，以道自處也。然雖去就不同，但從於正則吉也。

The Small Image Commentary says that even though one's position may change, as long as one remains devoted to the right path, one will achieve good fortune. Those who cling rigidly to a single principle without understanding flexibility have not yet reached the way of the sages. The approach of the sages is to adapt to circumstances and act with flexibility, not to be rigid or stubborn. When the opportunity is favorable, even if one has a different usual stance, one should choose the virtuous ones to follow. If the situation is not suitable for action or the person is not worth following, then one should retreat and firmly uphold one's integrity, using righteousness to sustain oneself. Whether one advances or retreats may differ, but as long as one remains devoted to the right path, the outcome will be favorable.

六二：係小子，失丈夫。象曰：係小子，弗兼與也。

The Line Statement for the second line says: Tying up the young man below results in losing the mature man above. The Small Image Commentary says: Tying up the young man is because one cannot attend to both ends at the same time.

義曰：小子謂初九也，丈夫謂九五也。大凡陰柔不能自立，必得剛陽之人以繫之則可也。今六二居隨之時，與九五為正應而最逺之，初九非其應而切近之，故已以陰柔之質因而附於初，是失九五之丈夫而繫初九之小子也。然則六二履於中正，何繫乎非應？蓋陰弱而無常守故也。

Hu Yuan explained: "The term 'small son' refers to the Nine at the Beginning, and 'husband' refers to the Nine in the Fifth. Generally, the Yin and the soft cannot stand on their own and must rely on the Yang and the strong. The Six in the Second is in the time of the 'Following' hexagram, and originally it should correspond properly with the Nine in the Fifth. However, they are the farthest apart. The Nine at the Beginning is not its proper corresponding line, yet it is close by. Therefore, the Six in the Second, with its soft and weak nature, follows the trend and attaches itself to the Nine at the Beginning, abandoning the Nine in the Fifth, the husband, and instead connecting with the Nine at the Beginning, the small son. Since the Six in the Second is in the central position and upholds correctness, why does it instead connect with an inappropriate line? Because the Yin nature is soft and weak, lacking the steadfastness of constant adherence."

夫以不定之性而又居隨之時，是必舍逺而繫近矣。然所以不言凶者，蓋聖人於此戒之，謂其尚有從正之道，若能繫於九五而舍於初九，則不至於凶咎也。象曰係小子弗兼與者，言繫於初則失五，繫於五則失初，從此則失彼，從邪則失正，是不可以兼與也。

With such an uncertain nature and being in a situation where people are all around, one naturally tends to seek the nearby rather than the distant. The line statement does not conclude as a凶 (misfortune) because the sage left a warning here: Six in the Second still has the possibility to return to the right path. If it can change its course, connecting with Nine in the Fifth and letting go of Nine at the Beginning, it would not lead to misfortune. The Small Image Commentary says that one cannot have both ends, meaning that if one holds onto Nine at the Beginning, it loses Nine in the Fifth, and if one holds onto Nine in the Fifth, it loses Nine at the Beginning. Following one leads to losing the other; following the wrong path leads to losing the right path, and ultimately, one cannot have both.

六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。

The third line statement says: To bind the upper adult man, to lose the lower young man; thus following, one will gain what is sought, but it is appropriate to remain in the correct path. The small image commentary says: To bind the husband refers to the fact that the heart of the sixth line has abandoned the lower one.

義曰：丈夫謂四也，小子亦謂初也。六三亦以柔弱之質不能自立，必得剛陽之人以隨之也。上既近於四而下又逺於初，是以隨九四之丈夫而失初九之小子也。隨有求得者，言隨之時，六三上無正應，九四又下無正應，是兩無所繫而又相比，今六三往隨之，是所求有得也。

Hu Yuan explains: here, the husband refers to nine in the fourth, and the young man still refers to nine at the beginning. Six in the third, with its weak and dependent nature, cannot stand on its own and must follow a yang line. It is closely adjacent to nine in the fourth above, but farther away from nine at the beginning below, so it follows nine in the fourth, the husband, and loses nine at the beginning, the young man. It says that following leads to gain, because at the time of following, six in the third has no proper response above, and nine in the fourth has no proper response below. Both lines are unattached and close to each other. Now, six in the third goes to follow, so its pursuit naturally brings gain.

利居貞者，言六三、九四皆非所應，今既相從，必以正道乃獲其利而無凶咎之事也。是以凡師友朋黨之間所相隨者，必皆以正則可以全其終也。故仲尼曰：居是邦也，事其大夫之賢者，友其士之仁者。蓋言必得正人端士，然後可以相從也。

It is appropriate to be in a stable and proper position because the Sixth line in the Third position and the Ninth line in the Fourth position were originally not in a proper correspondence. Now that they have come together, they must follow the correct path in order to gain benefits and avoid misfortune. Therefore, whenever there is mutual following among teachers, friends, or fellow practitioners, they must relate to each other in a proper and upright manner in order to ensure a favorable conclusion. Confucius said: "When living in a state, serve its virtuous officials and associate with its benevolent scholars." What he meant is that one must first find upright and proper people before engaging in mutual following.

九四：隨有獲，貞凶。有孚在道，以明，何咎？象曰：隨有獲，其義凶也；有孚在道，明功也。

The statement of the fourth line says: Following and gaining something, if one insists on keeping it for oneself, even if one remains self-contained, there will be danger; as long as one maintains sincerity and acts in accordance with the conduct of a minister, and clearly expresses this sincerity, what fault is there? The Small Image Commentary says: Gaining something and keeping it, by reason it is dangerous; only by maintaining sincerity and upholding the conduct of a minister can one clearly manifest one's achievements.

義曰：九四以陽居陰，履非其正，然而已以剛明之才得居人臣之極位，用心廣大，無所繫吝，天下之民欲隨於己，巳輒納而不拒之，是有所獲也。貞凶者，夫民，君之民也，已居人臣之位而輒有之，則侵權擅民，於人臣之正道大為凶也。

Hu Yuan explains: Nine in the Fourth occupies a yao in a yin position, which is not proper. However, it uses its strong and wise talent to attain the highest position among ministers. It has a broad mind and does not show partiality or greed. The people of the world wish to follow it, and it accepts all without refusal. This is called having something to gain. It says that self-preservation is凶 because the people are originally the people of the sovereign. As a minister, to take them under one's own name is to encroach upon the sovereign's authority and to claim the people for oneself. According to the proper conduct of a minister, this is a great凶.

有孚在道以明何咎者，孚，誠信也；道，臣子之道也。言九四雖擅有君之民、侵取君之權，蓋是君之澤未下於民而已又當臣位之極，故天下皆願歸之也。然既在嫌疑之地，則宜如何？故必當推其至誠至信，率天下之民以奉於上，盡其齊物之心，顯然推白其臣子之道，以明非有叛逆之惡，則庶可以免其刑戮而逃其悔吝也。

The line speaks of a heart full of sincerity and adherence to the duties of a minister, and by making one's intentions clear, there will be no fault. Here, "fu" refers to sincerity and trustworthiness, and "dao" refers to the proper conduct expected of a minister. This is saying that although the Nine in the Fourth position has擅自 taken control of the people belonging to the sovereign and encroached upon the sovereign's authority, it is because the sovereign's grace has not yet reached the people, and it is precisely at the peak of the minister's position, so all under heaven are willing to submit to it. Since it is in a position that invites suspicion, what should it do? It must display complete sincerity and trust, leading the people to serve the sovereign, striving to treat everyone equally, and clearly demonstrating its own sense of duty as a minister, thereby showing that it has no intention of rebellion. Only in this way can it hope to avoid punishment and escape regret.

故昔者文王當紂之時，三分天下有二，而記者稱之曰：文王有君民之大德，有事君之小心。然尚不免紂之疑而有羑里之囚，至不免。是臣子之道，當顯然盡其誠信以事於君，則可以免咎。象曰有孚在道明功也者，言既有孚信在於臣子之道，而上得剛明之君知己非叛違之意，故足以明己之功也。

In the time of King Wen of Zhou, who lived during the reign of King Zhou of Shang, the world was divided into three parts, but King Wen already controlled two of them. Those who recorded his deeds praised him, saying that King Wen possessed great virtue in governing the people and was also cautious and respectful in serving his sovereign. Nevertheless, he could not escape the suspicion of King Zhou and was imprisoned in Youli. In the end, he could not avoid this fate. This shows that as a minister, one should clearly demonstrate one's sincerity and loyalty to the sovereign in order to avoid blame. The Small Image Commentary says that this is how one can manifest one's merit. It means that when a minister puts sincerity into his proper duties and encounters a wise and discerning sovereign who understands that he has no intention of betrayal, then his achievements can be clearly recognized.

九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。

The fifth line statement says: Using sincerity to entrust and employ virtuous and beautiful people brings good fortune. The Small Image Commentary says: Achieving good fortune by sincerely employing virtuous people is because the position occupied by nine five is both correct and central.

義曰：九五居隨之時，以剛陽居至尊而履得其正，處於大中，故天下之人莫不鼔舞而隨之。然則如何以副天下所隨之望？故當虛其心，盡其誠，以信任大才大賢嘉善之人，以共成天下之大治，則吉莫與盛。象曰孚于嘉吉位正中也者，言九五為中正之君，下應於六二，六二亦為中正之臣，而已能孚信而任之，則天下之賢皆來隨於已，而輔成天下之事業也。

Hu Yuan explains: When the Nine in the Fifth is in the hexagram of Following, it occupies the highest position with a strong yang nature, and its position is upright. It is also in the center of the upper trigram, so all people are joyful and follow it. Then, how can one live up to the expectations of the people who follow? One should be humble and sincere, trust those who are virtuous and of great ability, and work together with them to achieve great peace and order in the world. This is the greatest auspiciousness. The Small Image Commentary says that the position of the Nine in the Fifth is both upright and central, meaning that the Nine in the Fifth is a just and upright ruler. It corresponds with the Six in the Second, which is also upright and just. Since the Nine in the Fifth sincerely trusts and employs the Six in the Second, all virtuous talents will come to follow and assist in achieving the great affairs of the world.

上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

The line statement of the sixth line at the top says: He is only willing to submit when he is captured and bound, then further restrained and watched over; thus the king is able to proceed smoothly on the western mountain. The small image commentary says: The use of capture and binding is because the sixth line at the top has reached the extreme position of the entire hexagram and is in a desperate situation.

義曰：夫隨之世，天下之人莫不畢從於上也。今上六處卦之終，最居於上極，是其兇頑而不從之人也。夫兇頑之人，雖王者興而不從，聖人起而不服，必待其拘囚縶繫之後乃從也。

Hu Yuan explains: In an era where people follow one another, all people submit completely to those above. However, the Sixth at the Top is located at the very end of the entire hexagram, in the highest position, representing those who are fierce and stubborn, unwilling to submit. Such people will not follow even when a king rises, nor will they be convinced by a sage. They will only comply when they are captured, bound, and forced to submit.

維之王用亨于西山者，維即維縶之也。西山，以上體兌，兌西方之卦；山取其險惡也。夫聖人在上，天下之民莫不歸之，而此上六兇頑之人，置之一方則一方受其害而罹其險惡，今既加之以誅伐而維縶之，使不能萌其惡以毒於民，故雖西方險阻之地亦得亨矣。

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: Upper Trigram = Shanggua Six at the Top = Shangliu The one who is bound is restrained, allowing the sovereign to reach the western mountain. The term 'wei' refers to binding and restraining. The so-called western mountain is because the Upper Trigram is Dui, which corresponds to the western direction; the mountain signifies its perilous and harsh nature. The sage is at the top, and all the people under heaven are united and loyal. However, the uniquely wicked person, Shangliu, is placed wherever, that place suffers harm and suffering. Now that he has been attacked and restrained, he can no longer generate evil thoughts to harm the people. Thus, even the perilous western region is now peaceful and harmonious.

蠱：元亨，利涉大川。先甲三日，後甲三日。

The Hexagram Gǔ statement says: To rectify matters in disorder, one can initiate and achieve great success, suitable for crossing great rivers and dangers; when issuing orders, they should be clearly announced three days before the day of Jia, and then repeatedly emphasized for three days after the day of Jia.

義曰：蠱，壞也。按《左傳》昭公元年云：皿蟲為蠱，榖之飛者亦為蠱。蓋言三蟲食一皿，有敗壞之象，故云皿蠱為蠱；又言榖之積久腐壊者則變而為飛蟲，亦蠱敗之象，故云榖之飛者亦為蠱。夫物既蠱敗，則必當修飾之，故《雜卦》曰：蠱則飾也。是矣。以人事言之，則是風俗薄惡、教化陵遲而不綱不紀也。方此之時，聖賢之人必以仁義之道施為而拯治之也。

Hu Yuan explains: "Gǔ" means decay. The "Zuo Zhuan" records that when insects grow in vessels, it is called "gǔ", and when insects arise from stored grain, it is also called "gǔ". This means that several insects eat through a vessel, causing decay, hence the term "gǔ" for insects in vessels; similarly, when grain is stored for too long and rots, producing insects, it is also a sign of decay, hence the term "gǔ" for insects in grain. When things have already decayed, they must be repaired, so the "Zaji Guanzhuan" says: "Gǔ" means to rectify and restore. Applied to human affairs, it refers to a situation where customs are corrupt, education is declining, and the rules and regulations are in disarray. At such times, sages and virtuous people must apply the principles of benevolence and righteousness to remedy the situation.

元亨者，元者天地大生之德，於人為仁也；亨者天地大通之德，於人為禮也。言聖賢當此天下蠱壊之時，思欲拯治之，必有天地大生之德、至仁之道以拯濟之，又當以禮制而拯葺之，以救弱扶衰，興滯補弊，使天下之生靈各得其大通也。

It refers to the ability to initiate and achieve success. The principle of "Yuan" represents the vast and nurturing virtue of heaven and earth, which in human terms is benevolence or ren. The principle of "Heng" represents the expansive and unimpeded virtue of heaven and earth, which in human terms is propriety or li. This means that sages and virtuous persons, when facing a corrupt world, must possess the nurturing virtue of heaven and earth, the way of ultimate benevolence, to rescue and aid people, and also use rituals and systems to mend and restore, support the weak, remove obstructions, and correct flaws, enabling all people to be free and unimpeded.

利涉大川者，大川謂大險大難也。夫治天下弊壊之事，不可安然而治之，必在沖涉大難，奮不顧一己之私，存心於天下，然後可以治其事，措之安平也。何則？以天地之德至廣至大而發生萬物，尚有屯難，況聖賢治天下蠱敗之事，豈無險難乎？

It is advisable to cross a great river, and this great river is a metaphor for immense danger and difficulty. Reforming the accumulated evils of the world cannot be accomplished in a peaceful and stable manner; one must overcome countless dangers and hardships, act bravely without regard for personal gain or loss, and be entirely devoted to the welfare of the world, only then can the matter be properly handled and the situation stabilized. Why? The virtue of heaven and earth is so vast, yet even in nurturing all things there are difficulties and obstacles; how much more so for sages and virtuous persons who seek to rectify the corruption of the world, how could there not be danger and peril?

先甲三日後甲三日者，庚甲皆申令之名也。凡事仁恩，於五行為木，木主春，春為施生，故為仁恩之令也。凡事已蠱敗，非下民之所能為，皆在上者致之也，然聖賢必欲治之，則當以仁恩之令而為之先也。

On the three days before and after the Jia day, the Geng day and the Jia day are both considered days for issuing commands. Matters related to benevolence and grace belong to the Wood element in the Five Phases, and Wood corresponds to spring. In spring, life is given to all things, so the command issued on the Jia day is the command of benevolence and grace. If matters have already deteriorated, it is not due to the people below, but due to the rulers above. However, when sages wish to rectify things, they should first issue the command of benevolence and grace to open the way.

是故民有匱乏者，則出粟帛以濟之；民有失於奢者，則以禮而節之；民有未出於塗炭者，則出之而使安其所；民有入於兇頑而陷於刑辟者，則使之改過自新。故先之三日以申諭之，後之三日以丁寧而勸戒之，如此則天下之事無有不舉矣。

Therefore, when the people are poor and destitute, grain and cloth are distributed to relieve them; when the people are extravagant and lose restraint, rituals are used to regulate them; when the people are still in hardship, they are lifted out and properly settled; when the people have fallen into wickedness and violated the law, they are given a chance to reform. Thus, on the three days before the Jia day, the people are first informed; on the three days after the Jia day, they are repeatedly advised and urged. In this way, there is nothing in the world that cannot be accomplished.

彖曰：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。

The Commentary on the Judgment says: The Hexagram of蛊 is characterized by yang strength above and yin softness below, with the lower trigram being compliant and the upper trigram being still. This forms the condition of蛊. Rectifying disorder can lead to great success, thus the world is put in order. It is favorable to cross a great river, meaning that there will be important undertakings ahead. The three days before Jia and the three days after Jia, following the end comes the beginning again, which is precisely the rhythm of heaven's movement.

義曰：上體艮為剛，下體巽為柔。夫天下之事所以弊壊者，由上無剛明之德以制於下，下無柔順之心以從令於上耳。今此卦上既剛明而能下，又柔順以奉令，故蠱敗之事可以得治也，故曰蠱剛上而柔下。

Hu Yuan explains: The upper trigram Gen belongs to yang, and the lower trigram Xun belongs to yin. The reason for the disorder in the world is that there is a lack of strong and wise virtue at the top to restrain the people below, and a lack of gentle and obedient hearts at the bottom to carry out the orders from above. Now in this hexagram, the upper part is strong and wise yet willing to humble oneself and serve others, while the lower part is gentle and willing to obey the commands. Therefore, the disorder is restored, hence the Commentary on the Judgment says that yang is above and yin is below.

巽而止蠱者，上艮為止，下體為巽，巽為權變，艮為鎮靜。夫能用權者多失於鎮靜，今既止靜又能行權，故可以治蠱敗之事也。利涉大川往有事者，言聖賢之人慾治蠱敗之事，則雖大險大難必往而治之，庶成天下之事業也。先甲三日後甲三日終則有始天行也者，言上之行仁恩之令，先之三日，後之三日，終而復始，若天有四時之行，春生而秋成，始始終終，無有休息也。

The trigram Xun signifies adaptability and flexibility, yet it can also lead to disorder if not controlled. The upper trigram is Gen, representing stillness and stability, while the lower trigram is Xun, symbolizing adaptability and flexibility. Those who are skilled in adaptability often lack steadiness, but now, with both stability and adaptability, one can rectify disorder. The mention of crossing a great river or going to a place where something can be done refers to sages who endeavor to rectify disorder, regardless of great difficulties, to accomplish the affairs of the world. The reference to three days before and after Jia indicates the cyclical nature of heaven's movement. It speaks of those in authority implementing benevolent policies; three days prior as a warning, three days later as a reminder, and then a new cycle begins, just as the four seasons of heaven continue without end, with spring for growth and autumn for harvest, cycling endlessly without pause.

象曰：山下有風，蠱。君子以振民育德。

The Great Image Commentary says: Mountains below with wind rising, grass and trees withering, this is the image of the Hexagram of蛊. The superior person takes inspiration from it, on the one hand providing relief and revitalization to the people, and on the other hand cultivating his own virtue.

義曰：按《左傳》云：在《周易》，女惑男、風落山，謂之蠱。言山之有材木，今為其風之所落而在山之下也。夫風之為氣，能生物亦能落物，此即肅殺之風，故為蠱之象也。君子觀此之象，以拯救天下敗壊之事，振濟萬民之難，使皆得其所而遂其性；又且養育己之德業而加於天下，不使至於蠱敗也。

Hu Yuan explained: The Zuo Zhuan says that according to the Zhou Changes, a woman deceiving a man and mountain wind uprooting grass and trees are both called Gu. This refers to the fact that there were originally forests on the mountain, but now the wind has blown them down and piled them at the foot of the mountain. This kind of wind, which can both generate all things and destroy them, is here referring to the cutting and killing wind, hence taking the image of the Gu hexagram. A gentleman observes this phenomenon and thus goes to remedy the corruption in the world, relieves the suffering of the people, and ensures that everyone finds their proper place and fulfills their nature. At the same time, he cultivates his virtue and career and extends them to the world, so that the world does not again fall into corruption.

初六：幹父之蠱，有子，考無咎，厲終吉。象曰：幹父之蠱，意承考也。

The line statement for the first line says: A son takes the initiative to rectify the disorder left by his father, and having such a son, the deceased father may be free from blame; although the situation is difficult, in the end it brings good fortune. The small image commentary says: Rectifying the disorder left by the father is intended to carry on the father's aspirations.

義曰：大凡事之蠱敗，必求所以修飾之也。初六居卦之始，得巽之體，能用權變以承家道而乾集父事，故云幹父之蠱。有子者，夫能代父之任而成家之事者，子之職也，一不能然，是無子矣。今初以權變而幹父之事，使男正位乎外，女正位乎內，內外和睦，上下整肅，是得其為子之道也。

Hu Yuan explains: Whenever things go wrong, one must find a way to mend them. The line Initial Six is at the beginning of the hexagram and belongs to the trigram Xun (Wind), which signifies adaptability and flexibility. It can use skillful adjustments to carry on the family business and complete what the father left unfinished, thus saying it rectifies the father's disorderly situation. It is said to have such a son because it is the son's duty to take responsibility and manage family affairs; if he fails to do so, it is as if there is no son at all. Now, Initial Six uses its skill in adaptability to handle the father's affairs, enabling men to be in their proper positions outside the home and women to be in their proper positions inside, resulting in harmony within and order above and below. This fulfills the son's duty.

考無咎者，言父有不能幹家之事而至於蠱敗，咎莫大焉；苟得賢明之子以代其任而成其事，則可使其父立於無過之地矣。今初六能用其權變以幹濟其事，使其父得無咎也。

This refers to the father being able to avoid blame, meaning that if the father was unable to manage the family affairs properly and thus caused failure, this fault would be the greatest. However, if there is a wise son who takes responsibility and handles the matter well, the father can be placed in a position of having no fault. Now, the initial line (初六) is able to use flexibility and resourcefulness to handle the matter properly, thereby enabling the father to be free from blame.

然謂之考無咎者，夫生曰父曰母，死曰考曰妣，蓋言初六不唯能幹父之蠱而致父於無過，兼使其父雖至於終沒，亦免其咎而致其令名以光於後也。故《祭義》曰：亨孰羶薌，嘗而薦之，非孝也，養也。君子之所謂孝者，國人稱願然曰：幸哉有子若此，所謂孝也已。

The reason we say "the first line (initially six) has no blame" but do not say "the father has no blame" is that while the father was alive, he was called "father" and the mother "mother," but after their death, they were called "kao" (father) and "bi" (mother). This means that the initial line not only can rectify the disorder left by the father, making the father free from blame, but also can clear the father's name even after his death, leaving a good reputation for future generations. Therefore, the "Rites and Rituals: The Meaning of Sacrifice" says: cooking the sacrificial meat, blending the fragrance, tasting it personally before offering it to the parents, this is merely providing for them and is not yet true filial piety. The filial piety spoken of by the gentleman is to make the whole country say: How fortunate! To have such a son! Only then is it called filial piety.

又哀公問於孔子曰：何謂成親？孔子曰：君子也者，人之成名也。百姓歸之名，謂之君子之子，是使其親為君子也，是為成其親之名也。蓋言父雖有過，而子能終乾之，則使其父免咎矣。

The Duke Lu Ai asked Confucius: What does it mean to honor one's parents? Confucius replied: The term 'junzi' (gentleman) is a commendatory title given by people. The common people use this title to refer to him as the son of a junzi, thereby elevating his father to the status of a junzi as well, thus honoring both parents' reputations. This passage means that even if the father has faults, if the son can complete the matter thoroughly, he can exempt his father from blame.

厲終吉者，厲，危也。言初六居卦之始，幹父蠱敗之事，是主艱也，故當常若危厲在前，恐懼其始，則終可以獲吉也。象曰幹父之蠱意承考者，意謂心之所存也。言為子之道，不可盡循父之命，但心之所存以至孝事其親而成之耳。

The Small Image Commentary explains that although the situation is perilous, it ultimately leads to good fortune. The word "厉" refers to danger. This is about the line "Six at the Beginning" in the hexagram, which describes someone taking charge of the chaotic affairs left by their father. They are facing the most difficult initial step, so they must always be aware of danger and maintain vigilance from the very beginning, eventually achieving good fortune. The Small Image Commentary emphasizes the intention of continuing the father's legacy. The word "意" refers to the thoughts and feelings within. It means the duty of a son is not to follow his father's orders blindly, but to hold a sincere and filial heart, using it to serve both parents and accomplish the task.

九二：幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。

The line statement for the second line says: Managing the household affairs on the mother's side, one should not be stubborn and remain fixed in this for a long time. The small image commentary says: Managing the affairs on the mother's side while knowing when to advance and when to retreat, this is in accordance with the middle path.

義曰：九二以剛明居中而在內卦之內，是能幹其母蠱壊之事也，故曰幹母之蠱。不可貞者，言君子之人必上思忠於君，下思利於民，不可屑屑然專以治閨門之事，久執其道為己之正也。象曰幹母之蠱得中道也者，九二以剛明之德居得中位，在內則能幹母之蠱，在外則能幹父之事，在朝廷則能忠於君而利於民，是周旋進退皆得於中道也。

Hu Yuan explains: Nine Two, with its strong, wise, and enlightened nature, occupies the central position within the inner trigram and is able to manage the disordered domestic affairs on the mother's side, hence it is said to rectify the mother's affairs. The statement that it is not advisable to be rigidly attached refers to the fact that a gentleman must always think of loyalty to the sovereign above and the welfare of the people below; he must not be preoccupied with trivial matters of domestic affairs, nor should he regard this task as his permanent duty. The Small Image Commentary says that it follows the middle path, meaning that Nine Two, with its strong and enlightened virtue, occupies the proper central position: at home it can rectify the affairs of the mother's side, outside it can shoulder the responsibilities of the father's side, and in the court it can serve the sovereign loyally and benefit the people. In all its movements and retreats, it follows the middle path.

九三：幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。

The third line statement says: Rectifying the disorder left by the father, there will be some regret, but it will not lead to great mistakes. The Small Image Commentary says: Rectifying the faults of the previous generation, there will ultimately be no error.

義曰：九三以陽居陽，有剛明之德，履於至正，故能幹父之蠱。何則？夫剛則有能之才，正則公而不私，以此而行，則克乾其事而無所不濟也。小有悔無大咎者，言九三全用剛以乾其家事，則必傷於和睦之道，而親族之間必小有悔恨之者；然已代父之任，整肅閨門之教而乾成其事，則終無大咎也。

Hu Yuan explains: Nine in the Third occupies a yang line in a yang position, possessing the virtue of strength and wisdom, and is in an extremely proper position, thus being able to rectify the affairs left behind by his father. Why? Strength gives him the ability to accomplish things, and uprightness ensures fairness without favoritism. With these two qualities, he can successfully accomplish tasks without any obstruction. The statement that there is slight regret but no major fault is because Nine in the Third uses strength alone to handle family matters, inevitably causing some discord and resentment among relatives. However, he did take on the responsibility of his father, restored the family discipline, and accomplished the tasks, so there was no major fault in the end.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。

The statement of the fourth line says: To merely tolerate and delay the decay left by the father, thus proceeding in this manner will only lead to hardship. The Small Image Commentary says: To merely tolerate without rectification, proceeding in this way will not yield any gain.

義曰：夫父以柔懦不能剛決，以至蠱壊其家，而六四又以柔弱之質承其蠱敗之後，無剛明果決之才，不能代父之任而乾家之事也。然而以陰履正，故但少能寛裕其父之事耳，故曰裕父之蠱。

Hu Yuan explains: The father, due to his weakness and timidity, and his inability to make decisive decisions, caused the family affairs to be ruined. The sixth line in the fourth position, also being weak and incapable, takes over after this ruined situation. Since he lacks the strength, wisdom, and decisiveness to handle matters, he is unable to shoulder the father's responsibilities or manage the family affairs. However, since it is a yin line in a yin position and is in the correct place, it can still somewhat maintain and ease the father's disorder. Therefore, the line statement says it merely eases the father's confusion.

往見吝者，夫承蠱敗之後而以柔弱之質將有所往，必見悔吝而無所成也。然初六亦以陰柔之道乃能幹父之蠱，此即往而見吝，何也？蓋初六居壊敗之始，當乾家之初，能用權變以治其事，致父於無過之地，故聖人言之以為萬世治家之法，當在於始也。是以為臣為子者，不可以無剛明之才也。今六四既居事壊之後而無剛明之才，不能幹濟其事，故往見吝而無所得也。

The reason for encountering difficulties when moving forward is that one inherits a ruined situation and takes action with a weak and flexible nature, inevitably leading to frustration and failure. However, although both initial six and fourth six are yin and weak, why does initial six manage to restore order in the father's disorderly situation, while fourth six immediately faces difficulties and frustration? It is because initial six is at the beginning of the decline, the starting point of restoring the family's affairs. It can handle matters skillfully and properly, allowing the father to remain without fault. The sage particularly highlights this point as a principle for governing the family for generations—efforts should be made at the beginning. From this, we can understand that as a minister or a son, one must not lack strength, wisdom, and clarity. Now, fourth six is in a situation that has already deteriorated completely and lacks the sharpness and clarity of mind needed to restore order, so moving forward will only lead to difficulties and result in nothing.

六五：幹父之蠱，用譽。象曰：幹父用譽，承以徳也。

The Line Statement of the fifth line says: Rectify the ruined affairs left by the father, thus gaining a good reputation. The Small Image Commentary says: Rectifying the father's legacy and gaining a good reputation is achieved by upholding virtue to carry on the father's aspirations.

義曰：譽者，嘉美之稱也。六五所以能幹父之蠱者，蓋承以其徳，不在剛威，而能代父之任、承家之事，又有大中之道，下應九二剛明之人，用是所以得嘉美之譽也。象曰幹父用譽承以徳者，言六五所以用譽者，非徒取於虛名也，蓋以大中至正之徳承父之志以治其事，使社稷永固，生靈受賜，各遂其所，而天下嘉美之譽自然至矣。

Hu Yuan explains: "Yu" refers to a commendation or praise. The reason why the line Six in the Fifth is able to rectify the disorder left by the father is because it inherits through virtue rather than through force. It takes on the responsibility, continues the family's business, and maintains a broad and upright way. It corresponds with the strong and bright line Nine in the Second below, thus earning a good reputation. The "Small Image Commentary" says that it inherits through virtue, meaning that the commendation received by the line Six in the Fifth is not empty or false, but comes from its broad and upright virtue, which carries on the father's will and handles affairs properly, ensuring the state's foundation remains stable, the people benefit, and each person finds their proper place. Thus, the praise of the world naturally comes about.

上九：不事王侯，髙尚其事。象曰：不事王侯，志可則也。

The line statement of Upper Nine says: No longer serving princes and dukes, one elevates one's aspirations to lofty heights. The Small Image Commentary says: Not serving princes and dukes, such a mind is worthy of emulation.

義曰：夫事治於始，至於終則其事已成也。大凡人子之始，竭力盡孝以事父而治於家；人臣之始，竭力盡忠以事君而利於民。及夫國家既濟，功業既成，榮問既極，而苟年德衰耗，則必有止足之心而不累其位，退休歸老，不事於王侯而自崇髙尊尚其事也。

Hu Yuan explained: When one begins to take action and rectify matters, by the time the matter reaches its conclusion, the cause will have been successfully completed. Generally speaking, as a son, one should initially exert one's utmost filial piety in serving one's father and managing the family well; as a minister, one should initially exert one's utmost loyalty in serving the sovereign and benefiting the people. When the country has already been stabilized, achievements have already been attained, and reputation and honor have reached their peak, if one's years and energy gradually decline, one should then develop a sense of knowing when to stop and be content, no longer allowing official position to burden oneself, but instead retire to one's native place, no longer serving the prince, and instead regard one's conduct and principles as lofty and noble.

象曰不事王侯志可則也者，言上九之不事王侯，蓋有足止之心、髙尚之行，可為世俗之所法則也。言聖人之德始終如一，無有衰耗，若周公之輔於周，亦卒於周，未聞髙尚其事也。夫有周公之資則可，為自賢人而下，則不能無衰耗矣，功業既成則休退宜也。然世俗所謂髙尚者，內則無心於家，不孝於父而乾其事；外則無心於國，不忠於君而利其民；但髙傲衣冠，晦跡山林，逺去人跡，此直豕鹿木石之伍耳，非聖人言蠱上之意也。

The Small Image Commentary says that such a mind can be taken as a model, referring to the top line, which does not serve princes and kings, but acts from a heart of contentment and knowing when to stop, and maintains a noble and self-restrained conduct, sufficient to become an example for the world to follow. However, the virtue of the sage remains constant and does not decline, like the Duke of Zhou who assisted the Zhou dynasty until his death, always serving the Zhou court, and there is no record of him boasting about his lofty moral standing. Those with the quality of the Duke of Zhou naturally can continue on this path; but those below the level of the sage, their energy and virtue are bound to wane, and once their achievements are complete, it is appropriate to retire from active service. As for the so-called lofty moral standing praised by the world: within the family, they have no heart for their family, are not filial to their father, and refuse to manage family affairs; outside the family, they have no heart for the state, are not loyal to the sovereign, and do not benefit the people; they merely display an arrogant bearing, retreat to the mountains and forests, and stay far away from people — this is nothing more than being on the same level as pigs, deer, and trees, and certainly not the meaning that the sage intended to express in the top line of the Gua of蛊.