Cui: Earth below, Lake above.

萃：亨，王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。

The Hexagram Statement of 《Cui》 says: At the time of gathering, the path is open; the king comes to the ancestral temple for sacrifice; it is appropriate to meet great virtue and talent, thus achieving success; but one must hold to the correct path to gain benefit. Using large sacrificial animals such as cattle and sheep is auspicious; it is appropriate to go somewhere. Here, "li zhen" refers to the last two of the four virtues "yuan, heng, li, zhen" — "yuan" is the great virtue of creation of all things, "heng" is unimpeded passage, "li" is making all things appropriate, and "zhen" is holding firm to the correct path.

義曰：按《序卦》云：物相遇而後聚，故受之以萃。萃者，聚也。蓋言聖賢既相姤遇，則天下之人得以會聚，故以萃次於姤也。然萃所以得亨者，蓋君臣相遇，民物和會，當此之時，其道得以大通，其志得以上行，故萃亨者此也。

Hu Yuan explained that according to the "Xu Gua Zhuan," after things meet with each other, they will gather together, so the "Gou" hexagram is followed by the "Cui" hexagram. "Cui" means gathering. This refers to the fact that after the sages and virtuous persons have met and harmonized with each other, the people under heaven can gather together, hence the "Cui" hexagram comes after the "Gou" hexagram. As for why the "Cui" hexagram is considered to be smooth and successful, it is because the ruler and ministers meet, and the people and all things harmonize and gather; at such a time, the way of the ruler can be widely practiced, and the aspirations of the subjects can be expressed upwardly. The hexagram statement "Cui, Xing" expresses precisely this meaning.

王假有廟者，廟貌也，言聚先祖之神，故謂之廟。何則？夫人之生，則精神萃之於身；及其死也，魂氣歸於天，形魄歸於地。於此時也，孝子慈孫雖有求見之志而不能見其容貌，雖有虔奉之心而不得為之奉養。

The phrase "Wang jia you miao" means that the temple is the "貌" (appearance) of the ancestor. This is because the temple gathers the spirits of the ancestors, hence it is called a temple. Why is it said this way? When a person is alive, their spirit gathers in their body. When they die, their soul ascends to heaven and their form and spirit descend to the earth. At that time, even if descendants wish to see their ancestors' appearance, they cannot; even if they wish to offer sincere care, they cannot perform the rites of filial piety for them.

是故聖人觀萃之卦，假其萃聚之道，設為廟祧，以萃祖宗之精神於其間，以奉四時之祭，以盡孝子之心，而施教於天下，使天下之人當此萃聚之時皆知尊事其祖先也，故萃聚之道莫大於此。

Therefore, the sage observed the hexagram "Cui" (Gathering), using its principle of gathering to establish ancestral temples and remote ancestral temples, gathering the spirits of ancestors within them, and conducting sacrifices according to the four seasons, spring, summer, autumn, and winter, thus fulfilling the wishes of filial sons and at the same time applying moral education throughout the world, so that all people in this era of gathering understand to revere their own ancestors. Therefore, the way of gathering has nothing more important than this.

利見大人亨者，夫小民蚩蚩，不能自立，是必得大有才徳之人，以仁義之道生成之，然後得其所亨。今萃聚之世，民物和會，故當利見大有才徳之人，然後民得以亨通矣。利貞者，君之所以得民、民之所以從君，必須利在於正道。苟居上者不以正道而治之，則民始雖眾多而聚，終亦離叛矣，是萃之道所利者惟在於正。

The phrase "It is advantageous to see a great and virtuous person, and it is smooth" means that ordinary people are confused and unable to stand on their own, so they must rely on a great and virtuous person who nurtures and completes them through benevolence and righteousness, only then can they achieve smoothness and success. Now, in the era of gathering, people and all things are harmonious and united, so it is necessary to see a great and virtuous person, only then can the people achieve success. The phrase "It is advantageous to maintain firmness" means that what a ruler uses to gain the people's hearts and what the people use to follow the ruler must have righteousness as the foundation of advantage. If those in authority do not govern with righteousness, even though the people are numerous and gathered together at first, they will eventually scatter and betray. Therefore, the "advantage" mentioned in the "Cui" hexagram lies solely in the character "righteousness."

用大牲吉者，夫君之所有天下者，蓋由功業被於民而為天之所眷佑者也。故孟子曰：天與賢則與賢，天與子則與子。是則為人上者撫有萃聚之世，皆由天所付與之也。故王者當此萬物萃聚之世，必用其碩大之牲為之享祀，以答天所貺之命，故得其吉也。利有攸往者，萃聚之世，君臣會聚，天下和同，故聖賢君子必當往而康濟之，使天下大得其亨通矣。

The phrase "using large sacrificial animals brings good fortune" means that a ruler possesses the world because his achievements benefit the people, thus earning the favor and protection of Heaven. Therefore, The Mencius, Part Upper Wan Zhang says: When Heaven entrusts the world to a virtuous person, it passes it on to the virtuous person; when Heaven entrusts the world to a son, it passes it on to the son. This shows that a ruler can govern an era of convergence because it is bestowed upon him by Heaven. Therefore, when a king is in an era of convergence, he must use fat cattle and sheep for sacrifices to express gratitude to Heaven for the mandate of Heaven, thus achieving good fortune. The phrase "favorable for going forward" means that in an era of convergence, ministers and the ruler gather together, and the world is harmonious and united. Therefore, sages and virtuous men should go forth to realize their aspirations and stabilize and assist the world, enabling the world to flourish greatly.

彖曰：萃，聚也，順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。

The Commentary on the Judgment says: "Cui" means gathering. The lower trigram is gentle and the upper trigram is harmonious, with nine five yang in the center corresponding to six two, thus enabling gathering. "The king goes to the temple to offer sacrifices" expresses filial piety and worship of ancestors. "It is advantageous to see a great person and to have success" means that gathering should follow the right path. "Using great sacrifices is auspicious, and it is advantageous to go somewhere" follows the will of heaven. Observing the circumstances of gathering, the true nature of all things in heaven and earth can be clearly understood.

義曰：萃訓即聚也，言天下君臣民物會聚之時也。順以說者，此就二體以言之，下坤為順，上兊為說，是聖人在上能以仁義之道順民之慾、說民之心，使群民亦以順說而相合也。

Hu Yuan explained that the meaning of the character "Cui" is gathering, referring to the situation where the king, ministers, common people, and all things in the world come together in one place. The phrase "shun yi yue" refers to the nature of the upper and lower trigrams: the lower trigram is坤 (Kun), whose virtue is flexibility and obedience; the upper trigram is兑 (Dui), whose virtue is harmony and joy. This means that a sage in a position of authority can use the way of benevolence and righteousness to conform to the wishes of the people and please their hearts, thus making the people also respond with obedience and joy towards him.

剛中而應故聚也者，此指九五六二而言。蓋五以剛徳居中，為萃之主，下應六二柔正之臣，是君臣之間倡而和、令而行、同徳而治者也。夫既順而說，又剛而中，有此四徳之備，然後天下之民因得而聚矣。

"Hard and central yet responsive, hence gathering," refers to the two lines, nine in the fifth and six in the second. Nine in the fifth, possessing the virtue of yang strength, occupies the central position of the upper trigram, being the main line of the "Cup" hexagram. It looks downward to six in the second, a gentle and upright minister, with whom it corresponds. This is the situation of the ruler initiating and the minister following, the ruler giving orders and the minister executing them, with the ruler and minister sharing the same virtue and governing the country together. Being both gentle and harmonious, and both strong and central, it possesses the four virtues of gentleness, harmony, strength, and centrality. Only then do the people of the world gather together.

王假有廟致孝享也者，言王者假立廟貌，以聚先祖之精神，以修四時之祭，以盡孝子之心，而示教於天下，使皆能明享親之禮也。利見大人聚以正也者，言當此萃聚之時，必須得大有才徳之人以正道治之，則天下可得而久大矣。

"King establishes a temple, to gather the spirits of ancestors, and performs sacrifices according to the four seasons, thus fulfilling filial piety and demonstrating this teaching to the world, so that all people understand the rites of honoring one's parents." "It is advantageous to see a great person, for gathering should be guided by righteousness," meaning that when gathering occurs, it must be led by a wise and virtuous person who governs with the right way, so that the world may be both enduring and vast.

用大牲吉利有攸往順天命也者，夫君者，天之所以命也，故代天理物，以仁義之道生成天下之民，使天下之民皆受其賜而會聚於時，則王者用大牲之禮答天之意，以順承天之所命也。然利有攸往而言順天命者，夫王者既代天理物，則必往而康濟之，所以順上天付與之命也。

"The use of great sacrifices is auspicious, beneficial for proceeding on a course, because it follows the mandate of heaven": the sovereign is appointed by heaven, thus he must act on behalf of heaven to govern all things, using the way of benevolence and righteousness to nurture the people throughout the land, enabling all under heaven to benefit from his grace and gather together in this era; therefore, the king offers great sacrifices to express his gratitude to heaven, thereby following the mandate bestowed by heaven. As for "beneficial for proceeding on a course," it also relates to "following the mandate of heaven," because since the king governs all things in place of heaven, he must certainly proceed to pacify and assist the world, which is precisely following the mission entrusted by heaven.

觀其所聚而天地萬物之情可見矣者，此廣明萃聚之義也。夫天本居上，地本在下，及其陰陽相交，萬物發生而萃聚，此天地聚會之情也。至於昆蟲草木，亦各從其類，故《繫辭》曰：方以類聚，物以群分，是也。今此君臣民物各相萃聚之世，聖人觀此萃聚之道，則可以見天地萬物之情狀矣。

By observing what gathers together, one can see the true nature of heaven and earth and all things. Heaven is originally above, and earth is originally below. When the yin and yang energies interact, all things sprout and gather, which is the actual situation of heaven and earth gathering. As for insects, plants, and trees, they also gather according to their kinds. Therefore, the Great Treatise of the Zhou Changes says, "Things gather according to their categories, and objects separate according to their groups," which explains precisely this principle. Now, in an era where sovereigns, subjects, and all things gather together, the sage observes this principle of gathering and can thus see the true conditions of heaven and earth and all things.

象曰：澤上於地，萃。君子以除戎器，戒不虞。

The Image Commentary says: The Lake above the Earth signifies the hexagram of "Gathering." The gentleman takes inspiration from this, gathering and preparing weapons, being vigilant against unexpected events.

義曰：上兊為澤，下坤為地，澤者水之所聚，今澤處地之上，是萃聚之義也。除，去也。言君子之人當此萃聚之世，民既和說，海內晏然，於是之時不可復用其兵，是必韜藏其弓矢，偃息其戈矛，以示天下不復用兵也。故昔者武王翦商之後，載櫜弓矢，倒載干戈，歸馬於華山之陽，放牛於桃林之野，是所謂除去戎器者也。

Hu Yuan explained that the upper trigram is Dui representing a marsh, and the lower trigram is Kun representing earth; a marsh is where water gathers, and now the marsh is above the earth, which signifies gathering. "Chu" means to remove or put away. This refers to a gentleman in an era of gathering, where the people are harmonious and content, and the whole world is at peace. At this time, it is not appropriate to use weapons, so one must put away the bows and arrows, lay down the halberds and spears, and rest them, thereby showing the world that warfare is no longer needed. Therefore, after King Wu of Zhou destroyed the Shang, he put away the bows and arrows in their sheaths, turned the weapons upside down, and returned the horses to the south of Hua Mountain, and let the oxen graze in the wilds of Taolin. This is what the Image Commentary refers to as putting away weapons.

然天下雖安，忘戰必危，故雖萃聚之世，民已和會，然不可不有所備。蓋事久則弊，隆極必替，故聖人於是時亦常因民之隙訓習師旅，以為國備而戒不虞。至如堯舜商周之時，可謂極治矣，然猶立司馬、司徒、司空、司冦之職以訓習兵戎。以是觀之，雖在萃聚之世、至平之時，亦當戒於不虞，此乃聖人安不忘危、存不忘亡之道也。

However, although the world may be at peace, forgetting military preparedness will surely bring danger. Therefore, even in times of gathering and harmony among the people, there should still be no lack of vigilance. Over time, things will develop drawbacks, and when prosperity reaches its peak, decline is certain. Thus, sages in such times often take advantage of the intervals between farming activities to train the military, serving as a national defense and a means to guard against unexpected changes. For example, during the reigns of Yao, Shun, and the Shang and Zhou dynasties, which can be considered as the peak of governance, they still established officials such as the Minister of War, the Minister of Works, the Minister of Engineering, and the Minister of Justice to handle military affairs. From this, we can see that even in times of gathering and extreme peace, one should remain vigilant against unforeseen events. This is precisely the principle of sages who remember danger even in times of peace and avoid downfall even when they are secure.

初六：有孚不終，乃亂乃萃。若號，一握為笑。勿恤，往無咎。象曰：乃亂乃萃，其志亂也。

The Line Statement for the first line says: At the beginning, there is sincerity but it cannot be maintained, thus the mind becomes confused, yet ultimately it comes together. Although there is a moment of wailing and crying, it soon turns into laughter. There is no need to worry, and going forward will not result in error. The Image Commentary says: The mind becomes confused yet ultimately comes together, because the mind was once disturbed.

義曰：孚，信也。按此初六居萃聚之世，上應於九四，是以始初則以至信相待，欲相萃聚。然而六三以不正之身居其間，上無其應，又最比於四，遂招誣謗之言以間於己，是以初雖始有誠信以待於四，今既為小人之所間，則初六誠信之心不得其終也。

Hu Yuan explained that "fu" means sincerity. Initially, the line Chiu Liu is in a gathering era, and it connects upward with the line Ji Si. Therefore, at the beginning, both sides treat each other with utmost sincerity, desiring to come together. However, the line Liu San, in an improper position, is sandwiched in between. It has no corresponding line above and is closest to Ji Si, so it spreads false accusations and slander to create discord between Chiu Liu and Ji Si. Thus, although Chiu Liu initially had sincere intentions toward Ji Si, now that it has been undermined by a small person, this sincerity cannot be maintained throughout.

乃亂乃萃者，謂六三既為間於初六，不得與四相從，是以初六心志必為惑亂也，故曰乃亂。然且當萃聚之世，是上下皆相求萃聚之際，初雖心志惑亂，終得其萃，故曰乃萃。

So it is said, "It becomes chaotic and gathers together": since the sixth line in the third position has separated the sixth line at the beginning from following the ninth line in the fourth, the sixth line at the beginning must necessarily become confused, hence "it becomes chaotic." However, it is still the proper time for gathering, and both above and below are seeking to come together. Although the sixth line at the beginning was momentarily confused, in the end it can still come together with the ninth line in the fourth, hence "it gathers together."

若號一握為笑者，號謂號咷也，一握謂掌握之間至淺末者也。萃聚之世，必上下相求和會然後必有所濟。然此初雖與四為正應，然為六三小人之所間，廁於其間以疎隔於初，使不得與四萃聚，故始則有號咷之怨。然四雖為三之所間隔於己，而本與初為應，故亦不至於深久，雖初始則號咷，然終得與四為之萃聚而有歡笑也。

The phrase "If one cries, it is but a moment's laugh" means that "crying" refers to loud weeping, and "a moment" indicates how brief and slight the matter is, with crying turning into laughter in an instant. In an era of gathering, cooperation between superiors and inferiors is essential for things to be accomplished. Although the initial line (Chu Liu) is in a proper relationship with the fourth line (Jiu Si), it is separated by the third line (Liu San), a petty person, who intervenes and creates a barrier between them, preventing their union. Thus, at first there is loud lamentation. However, although the fourth line is separated by the third line, it was originally in harmony with the initial line. Therefore, this separation will not last long; although the initial line begins with loud weeping, it will eventually reunite with the fourth line and turn into joy.

勿恤往無咎者，夫君子為小人之所疾害，小人為君子之所決去，此理之常也。今初為六三小人之疎間於己，為之讒謗，然君子之心何必憂恤，但執其正道，以至誠公直而行，往求於四之應，則必無咎矣。

The phrase "Do not worry, going forward without blame" means that a gentleman is naturally resented and slandered by petty men, and petty men are naturally expelled by the gentleman. This is the normal order of the world, so there is no need to be surprised. Now, the initial line is being slandered and slandered by the line in the third position, which is a petty man. However, why should the gentleman worry about this? As long as he remains steadfast in the right path and acts with sincerity and fairness, he should proceed directly to seek the line in the fourth position, which is the proper match, and he will certainly have no blame.

六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。

The Line Statement of the Second Line says: To advance through recommendation brings good fortune, without fault; inner sincerity, even with a modest sacrifice, is appropriate. The Image Commentary says: To advance through recommendation brings good fortune without fault, because the Sixth Line maintains its centered virtue without change.

義曰：君子之進，不可自媒以苟媚其君而幸其時之寵榮也。是故君子懐忠信以待舉，力行以待取，是君子凡所進用必須有道，待上之聘求然後往，則得盡進身之道也。今六二以陰居陰，履得其中，又上應九五中正之君，然亦必待其君援引於己，然後往之，此所以得吉而無咎也。

Hu Yuan explained that a gentleman's advancement should not be achieved through self-promotion or by flattering the sovereign to gain temporary favor. Therefore, a gentleman should hold fast to loyalty and trust, waiting for recommendation, and strive to act with integrity until he is appointed. A gentleman must always act in accordance with the Way when taking office; he should only go when summoned by the sovereign, thus fulfilling the proper way of advancement. Now, the line Six in the Second, being a yao of yin in a yin position, is located in the center of the lower trigram, and is also in harmony with the Nine in the Fifth, the upright and correct sovereign. Even in such a favorable position, it must wait for the sovereign to actively recommend it before taking action. This is precisely why it can achieve good fortune without fault.

孚乃利用禴者，孚，信也；禴，薄祭也。夫君子之進，必在乎誠信相交、心志相接，然後其道可以大行也。今當萃聚之時，君臣之間誠信既著，心志既通，則可以不煩外飾，其道得行矣。若夫君臣之間誠信未著、心志未通而欲其道之大行，則孔子所謂未信而諫則以為謗己者也。蓋君臣相應則道可大行，孚信中立則雖禴之薄祭亦可通於神明也。

The phrase "Fa nai li yong yue" means: "Fa" refers to sincerity, and "yue" refers to a simple sacrifice. A gentleman's promotion must be based on sincere mutual trust and shared aspirations, so that his ideas can be widely accepted. Now, at this time of gathering, the sincerity between ruler and minister is already evident, and their aspirations are already aligned. Therefore, there is no need for further external embellishment; his ideas will naturally be accepted. If the sincerity between ruler and minister is not yet evident and their aspirations are not yet aligned, yet one wishes to have his ideas widely accepted, this is the situation Confucius described: attempting to advise the ruler without having gained trust, which the ruler will take as criticism (as mentioned in the "Zizhang" chapter of the "Analects"). In general, when ruler and minister are in harmony, the way will be widely practiced. If sincerity is established in the heart, then even a simple sacrifice like "yue" can still communicate with the divine.

象曰引吉無咎中未變也者，言六二之所以待君之見引而後進者，蓋守中正之道而不變，不為富貴貧賤之所移，待求而進，是志未有變也。

The Image Commentary says, "To be guided by the sovereign and proceed without blame, it is because the second line remains steadfast in the middle and does not change." This means that the second line must wait for the sovereign's recommendation before advancing because it holds fast to the principle of uprightness and does not change, remaining unmoved by wealth or poverty. It only comes into office when summoned, showing that its aspirations have never changed.

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。

The Line Statement of the third line says: One wishes to gather but cannot, only sighing in vain, with no benefit; going forward will not result in error, but there will be some hardship. The Image Commentary says: Going forward will not result in error, because the sixth line above is yin and gentle, willing to accept it.

義曰：如，語辭也。六三以陰居陽，位不正也；居下卦之上，不中也。以不中不正之身居於萃聚之世，上無其應，而欲親比於四，然四本與初為正應，是以不納於已。既不見納，是以嗟諮怨望，復何所利哉。

Hu Yuan explained that "如" is a particle. The line six in the third holds a yao of yin in a yang position, which is not proper; also, it is at the top of the lower trigram and not in the central position. In such a position that is neither central nor appropriate, it is in an era of gathering. It has no corresponding yao above it, so it wants to approach and rely on nine in the fourth. However, nine in the fourth originally corresponds with six at the beginning, so it does not accept it. Since it is not accepted, six in the third can only sigh and complain, and there is nothing more to be gained.

往無咎小吝者，萃聚之世，上下相求以成萃聚，然後事有所成。今此六三雖無正應而四又不見納，然當是萃聚之時，舍其四之陽，以類求類，則往而應於上六亦免其咎。然小有鄙吝者，蓋上六亦陰，以陰求陰，所以小吝而已。象曰往無咎上巽也者，言六三舍九四而往應於上，必無咎也。何則？蓋上六以陰爻在上，陰為巽順，必下接於己也。

The phrase "Going without blame, slight hardship" means that in a time of gathering, people above and below seek each other to achieve unity and accomplish things. Now, since six three has no proper matching and nine four is unwilling to accept it, but at the time of gathering, it leaves nine four, a yang line, and instead seeks out its own kind, going to respond to upper six, it can avoid blame. The reason there is still some difficulty is that upper six is also a yin line, and seeking yin with yin is not proper, hence only slight hardship. The Image Commentary says "Going without blame, because it is in the wind trigram," meaning that six three abandoning nine four to respond to upper six will certainly have no blame. Why? Because upper six, a yin line, is at the top position, and the nature of yin is inherently yielding, so it will certainly accept it downward.

九四：大吉，無咎。象曰：大吉無咎，位不當也。

The Line Statement of the Fourth Line says: To achieve great good fortune, there will be no fault. The Image Commentary says: It is necessary to have great good fortune in order to have no fault, because the position occupied by Nine in the Fourth is inherently inappropriate.

義曰：萃聚之世，眾陰皆欲萃於君，而四以陽居陰，在上卦之下，不中不正，而當眾陰之路，是必有擅民之疑、奪權之嫌。故須內抱剛明之徳，外盡忠順之道，使其事為大吉，然後可以免咎，故曰大吉無咎。

Hu Yuan explained that in a time of gathering, many yin lines desire to gather at the sovereign's side. The nine in the fourth, being a yang line in a yin position, is located at the bottom of the upper trigram, neither in the center nor in the proper position. It is also blocking the path of the ascending yin lines. Thus, it inevitably invites suspicion of secretly gathering the people and suspicion of encroaching upon the sovereign's authority. Therefore, it must internally hold firm and clear virtue, and externally fulfill the duty of loyalty and obedience, making its actions greatly auspicious, only then can it avoid mistakes. Hence, the line statement says, "Great auspiciousness, no blame."

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。

The Line Statement of the Fifth Line says: Being in a time of gathering and holding the position of a ruler, there is no fault; however, it is still not able to gain trust from the people. But if one maintains a great and firm virtue for a long time, regret will vanish. The Image Commentary says: Being in a time of gathering and holding the position of a ruler indicates that its aspirations are not yet broad.

義曰：萃聚之世，天下之民皆遇聚歸於上。今五有剛明之才，居至尊之位，當是時，下有九四不正之臣據群陰歸已之路而固塞之，是使眾民皆歸於四而不歸於五，故五所存者位與號耳。無咎者，以五雖有權臣在下侵權奪勢，然本有剛明之才、中正之徳，但其道不得以大行，亦可以自得無咎也。

Hu Yuan explained that in a time of gathering, the people of the world should all gather and submit to the sovereign. Now, nine five possesses the virtue of strength and clarity, occupying the supreme position of the sovereign; however, at this time, there is nine four, a position that is not upright, occupied by a minister who blocks the channel through which the multitude of yin would submit to the sovereign, causing the people to submit to nine four rather than nine five. Therefore, what nine five possesses is merely the title and position of the sovereign. The so-called "no blame" refers to the fact that although nine five has a minister below who encroaches upon power, he originally possesses the virtue of strength and clarity, as well as the virtue of being in the center and upright. His doctrine is not able to be widely practiced throughout the world, but he can still maintain himself and thus has no fault.

匪孚元永貞悔亡者，言五雖有侵權之臣而使已之威賞號令不行於天下，而不為天下之所信，苟能自守永長貞正之徳，無私無陂，久而不變，則可以悔亡。象曰萃有位志未光也者，言五雖有其位而其道不得以大行，而教化號令不能以及於天下，不為天下之所信，是其志未甚光大也。

The phrase "Not yet trusted, original enduring uprightness, regret disappears" means that although the Nine in the Fifth position is unable to fully exercise his authority and enforce his decrees and teachings throughout the realm due to the presence of corrupt ministers, thus failing to gain the trust of the people, as long as he maintains a constant and upright virtue, free from bias and deviation, enduring over time, his regret will vanish. The Image Commentary says "Cen has position, but his aspirations are not yet bright," meaning that although the Nine in the Fifth holds the position of ruler, his principles are not fully realized, his teachings and commands cannot reach the people, and he does not yet fully gain their trust, indicating that his aspirations are not yet truly great.

上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。

The line statement of the sixth line at the top says: sighing and weeping, but without fault. The image commentary says: sighing and weeping is because the sixth line at the top is in an unstable position.

義曰：齎諮者，嗟嘆之貌。出自目曰涕，出自鼻曰洟。上六居卦之極，上進無所往，引退無所適，當萃之時而又下無其應，是以嗟嘆而涕洟以求其萃聚也。然則得無咎者，蓋六三以不正之身在下卦之上，亦無其應，是以與上以類求類，此所以無咎也。象曰齎諮涕洟未安上也者，言上六所以齎諮涕洟者，以不得其所而不安其居也。

Hu Yuan explained that "ji zi" refers to the appearance of sighing; tears flow from the eyes and are called "te," while mucus flows from the nose and is called "yi." The sixth line at the top is located at the top of a hexagram, with no place to go above it and no place to retreat below it; during the time of gathering, there is no corresponding line below it, so it can only sigh and weep, seeking union. If this is the case, why is it said there is no fault? Because the sixth line in the third position is in an improper position at the top of the lower trigram, and also has no corresponding line, so the sixth line at the top seeks union with it due to being of the same type, which is the reason for having no fault. The Image Commentary says "ji zi te yi, wei an shang ye," meaning that the sixth line at the top sighs and weeps because it does not have a proper position and is not stable in its place above.

升：元亨，用見大人，勿恤，南征吉。

The Hexagram Statement of the "Ascending" hexagram says: At the time of ascending, there is great smoothness and success; it is appropriate to go and see a great person of virtue and talent, without worry; proceeding toward the south is auspicious. Here, "yuan heng" refers to the first two of the four virtues "yuan heng li zhen": "yuan" is the great virtue of the origin of all things, and "heng" is the virtue of unimpeded passage.

義曰：按《序卦》云：聚而上者謂之升，故受之以升。言物之眾萃，自少而聚之於多，自下而至於髙，以升於上，故以此升次於萃也。然曰元亨者，言聖賢之人升於上位，必須有元大始生之徳以生成天下之民物，又有大亨之徳以通濟天下之事，然後得盡所以升上之道也。

Hu Yuan explained that according to the "Xu Gua Zhuan," after gathering, moving upward is called "sheng," so the "Cui" hexagram is followed by the "Sheng" hexagram. This refers to the gathering of myriad things, accumulating from little to much, rising from low to high, thus advancing upward. Therefore, the "Sheng" hexagram comes after the "Cui" hexagram. As for "yuan heng," it refers to the virtue of "yuan," which is the great and creative virtue capable of generating all things, used to nurture and cultivate the people and all things under heaven; and the virtue of "heng," which is the virtue of communication and smoothness, used to facilitate and accomplish the affairs of the world. Only then can the way of ascending be fully realized.

用見大人勿恤者，夫君子之升進，雖有是大生大通之徳，然不可孑然而獨往，必須用見大有才徳之人以依附之，然後升其髙位而不至於危，可以永保其祿位，復何有所憂恤哉。

The phrase "When one sees a great person, there is no need for worry" means that a gentleman's advancement and striving should possess the virtue of generating all things and comprehending the world. However, he should not proceed alone. Instead, he must seek out and rely on those who are highly talented and virtuous. By doing so, he can ascend to a high position without falling into danger and can maintain his position for a long time. In such a case, what is there to worry about?

南征吉者，按此一卦，上坤，坤為西南之卦；下巽，巽為東南之卦，上下皆是南方之位，故曰南征。夫聖賢之人居升進之時，必附麗南方離明之主，又取其往就南方長養寛平之地以生成天下，則所行之道無不通濟，故可以獲其吉也。

The phrase "Southward campaign is auspicious" refers to this hexagram, whose upper trigram is坤 (Kun, Earth), which corresponds to the southwest direction, and whose lower trigram is 巽 (Xun, Wind), which corresponds to the southeast. Both trigrams belong to the southern direction, hence the term "Southward campaign." When sages are in a period of rising and advancing, they must rely upon the virtuous ruler, who is like the bright fire of 离 (Li, Fire), located in the south. At the same time, they also take advantage of the southern land, which is warm and gentle, suitable for growth and nurturing, to cultivate and complete the world. Thus, the path they pursue will not be obstructed, and they will achieve auspicious results.

彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人勿恤，有慶也。南征吉，志行也。

The Commentary on the Judgment says: Yin flexibility follows the right timing and ascends, the lower trigram is Xun (Wind) which is yielding, and the upper trigram is Kun (Earth) which is gentle, with Nine in the Second, a Yang line in the center, harmonizing with Six in the Fifth. Therefore, great success is achieved. "To see the great man and not be anxious" means there will be blessings. "Southern campaign is auspicious" means the mind's aspiration can be carried out.

義曰：柔以時升者，此釋卦名之義也。巽在下，坤在上，二卦之體皆主柔順，而又三陰在上，得時而進，亦猶賢人君子執柔順之道，以其時之可進而進，是得其升進之義也。

Hu Yuan explained that "flexibility rises with the right timing" is an explanation of the meaning of the hexagram. Xun is below and Kun is above, and both trigrams are characterized by flexibility and yielding. Moreover, the three yin lines in the upper trigram are positioned at the top, advancing in accordance with the right timing. This is like virtuous gentlemen upholding the way of flexibility and yielding, seizing the opportunity for advancement and thus embodying the meaning of rising and striving forward.

巽而順剛中而應是以大亨者，此又以二體兼九二六五以釋元亨之義。下體巽也，上體順也，剛中，九二也，應謂六五也。夫君子必不可全任巽順之徳，若全任之則失於懦，是必內有剛明之才，外有柔順之行，使剛不過亢，柔不至懦，而所為所行之事皆得其中正。

"The trigram Xun is yielding and compliant, and the line Nine in the Second is strong and centered, responding to Six in the Fifth, thus achieving great success." Here, the explanation of the Hexagram Statement "Great Success" uses the two trigrams above and below, along with the lines Nine in the Second and Six in the Fifth. The lower trigram is Xun, representing yielding and humility; the upper trigram is Kun, representing softness and compliance. "Strong and centered" refers to Nine in the Second, and "responding" refers to its correspondence with Six in the Fifth. A gentleman must not rely entirely on the virtue of yielding and humility, for doing so would lead to weakness. Instead, he must possess inner strength and discernment, and outer humility and gentleness, so that strength does not become excessive and harsh, and humility does not degenerate into weakness, ensuring all actions are in accordance with the middle and correctness.

然而外既有柔順之徳，內有剛明之才，苟或上無其應，則亦不可得而升進，故今又應於六五中正之君。是當此之時，君子皆得其升進之道，以元大始生之徳通濟於天下，是以大亨也。南征吉志行也者，言君子之進，既附麗其大人，又即其南方生養寛平之地以生成於天下，是所立之志、所行之道皆得以大行矣。

However, even if there is flexibility and virtue on the outside and strength and clarity within, if there is no corresponding line above, one cannot ascend and strive forward. Therefore, this passage specifically points out the correspondence between nine in the second and six in the fifth, the upright and correct ruler. At such a time, the gentleman can find the path to ascend and strive forward, using the vast virtue of creating all things to achieve success throughout the world, thus being greatly prosperous. "Southward expedition is auspicious, the will is carried out" means that the gentleman's striving is supported by a person of great virtue and he moves toward the south, a land that nurtures and sustains, to nurture the world. Thus, his aspirations and actions can be greatly realized.

象曰：地中生木，升。君子以順徳，積小以髙大。

The Image Commentary says: Trees growing out of the earth, this is the image of the Hexagram of Progress. The superior man takes inspiration from it, follows the virtue, and accumulates small things to achieve great results.

義曰：坤為地，巽為木。夫木之生資於地，始自芽櫱，至把握，積久以至合抱，是升進之象也。君子觀此象，執柔順之徳，常積善道，不矜細行，以日繼月，以月繼時，以時繼歲，至終身久而不變，積小善以至大善，由小賢以至大賢，由大賢以至於聖，皆從微而至著，由小以至大，故曰積小以髙大也。

Hu Yuan explained that Kun represents Earth and Xun represents Wood. The growth of trees depends on the earth. Initially, it is just a sprout, and when it grows to the thickness of a hand, after a long period of accumulation, it finally becomes a large tree that requires two arms to encircle. This is the image of ascending and striving forward. The gentleman observes this hexagram and upholds the virtue of flexibility and compliance, constantly accumulating good deeds, without looking down upon small actions. From one day to a month, from a month to a season, from a season to a year, until it becomes a lifelong consistent practice. Accumulating small good deeds leads to great goodness, from a minor virtuous person to a great virtuous person, and from a great virtuous person to a sage. All these things become evident gradually from small beginnings and grow larger over time. Therefore, it is said, "Accumulating small things leads to great achievements."

初六：允升，大吉。象曰：允升大吉，上合志也。

The Line Statement of the first line says: People believe and follow together, ascending together, which is a great blessing. The Image Commentary says: Believing and following to ascend brings great good fortune because it aligns with the aspirations of the Nine in the Second line above.

義曰：允，信也，率從之稱也。夫升進之時，君子所志在於乘時以升進於其位而行其道也。今初居巽之體，處升進之始，雖無其應，然於九二同心合志以進於位，為眾賢之先倡，故賢人君子皆信而率從之以進於上。君子之人既得升進，則其道得以行，其志得以伸，其澤可以福於生靈，其功業可以被於天下，故吉之大者此也。

Hu Yuan explained: "Yun" means to believe and follow, and also refers to the term for following together. When ascending and striving forward, the gentleman's aspiration is to seize the opportunity and rise to the appropriate position to promote his way. Now, the initial line is in the body of Xun, located at the beginning of the ascent. Although it does not have a corresponding line, it can unite with Nine in the Second to strive together for the position, becoming the first to advocate among the virtuous. Therefore, the virtuous gentlemen all believe in it and follow it together upward. Since the gentleman is able to ascend and strive forward, his way can be promoted, his aspirations can be realized, his benevolence can benefit the people, and his achievements can spread throughout the world. Therefore, this is the greatest auspiciousness.

象曰允升大吉上合志也者，初六當升進之時，為升進之始，雖上無應，然與九二中正之賢合志而進，使眾人亦率從於已而升進，故得大吉也。

The Image Commentary says, "Permitted to rise, great good fortune, harmonizing with the superior's will." This refers to the line Six at the Beginning being in an era of rising and striving, located at the starting point of ascent. Although there is no corresponding line above it, it can align with the virtuous and upright Nine in the Second, sharing the same aspirations and striving together. This inspires others to follow suit, thus achieving great good fortune.

九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。

Nine Two Line Statement says: With sincere inner virtue, even a modest sacrifice of yue is appropriate and without fault. The Image Commentary says: The sincerity of Nine Two brings joy.

義曰：孚，由中之信也；禴，春之薄祭也。九二以剛陽之徳處下卦之中，而體居其巽，是其剛不過亢，柔不至弱，執大中巽順而升者也。而又上應六五之君，以柔順而接納於已，是升而得其時、得其道者也，以至於所行之道、所為之事無不合於中。

Hu Yuan explained: "Fu" refers to sincerity from the heart; "Yue" refers to a simple and humble worship held in spring. Nine in the Second possesses the virtue of yang strength and is located in the middle position of the lower trigram. The trigram it belongs to is Xun, so its strength does not become excessive or harsh, and its gentleness does not become weak. It follows the great middle path, rising with a modest and gentle attitude. Moreover, it harmonizes with the ruler, the Sixth in the Fifth, who receives it with a gentle attitude. This shows that its ascent is timely and proper, and thus the way it promotes and the actions it undertakes all conform to the middle path.

夫君既以柔順而接納於下，則下得盡其由中之信、至誠之道以事其君。若然，以至信至誠而事其君，則不假外物，不須外貌，而君自然信任矣，亦若誠信立於中，雖薄禴之祭亦可以通於鬼神也。

The ruler, having adopted a gentle and yielding attitude towards his ministers, enables the ministers to fully apply their sincere and genuine principles in serving the ruler. If indeed they serve the ruler with utmost sincerity and trustworthiness, they need not rely on external objects or pay excessive attention to outward appearances; the ruler will naturally trust them. This is akin to sincerity established within the heart, where even a simple and humble sacrifice such as the sacrificial offering of the season of spring can still communicate with the spirits.

左傳所謂：苟有明信，雖澗溪沼沚之毛，蘋蘩薀藻之菜，筐筥錡釡之器，潢汙行潦之水，可以薦於鬼神，可以羞於王公，是也。無咎者，九二以至誠之道奉於君而君任信之，則是諫行言聽，膏澤下於民，以此為臣，何咎之有。象曰九二之孚有喜也者，夫君臣相信以成天下之事，以立太平之功，是有喜慶之美也。

This is what the "Zuo Zhuan · Yin Gong Year Three" says: as long as there is sincere and upright trustworthiness, even wild herbs gathered from mountain streams, marshes, and small islands, such as苹, 蘘, and 蘡藻, and even crude vessels like 筐, 筥, 错, and 釜, and water drawn from puddles and roadside streams, can be used to present to spirits and offer to princes. The term "no blame" refers to the fact that the Nine in the Second, with his sincere and upright conduct, serves the sovereign, and the sovereign trusts him. Thus, his advice is adopted and his words are heeded, and the sovereign's grace reaches the people. What fault could such a minister have? The "Image Commentary" says, "The sincerity of the Nine in the Second brings joy," meaning that the sovereign and minister trust each other, thus achieving great undertakings and establishing peace and order, which is a joyful and commendable affair.

九三：升虛邑。象曰：升虛邑，無所疑也。

The Line Statement of Nine in the Third says: Ascending is like entering a city with no obstruction. The Image Commentary says: Ascending as entering an empty city means there is nothing to be suspicious or obstructive ahead.

義曰：九三以陽居陽，履正者也，而又有上六以為之應，進不為小人之所阻礙，退不為時之所凝滯，而上六又為之引道，上下相順，無有疑間，以是而升於君子之位，若升虛邑然，復何所疑哉。

Hu Yuan explained that the Nine in the Third occupies a yang line in a yang position, which is proper. It also has the Six at the Top corresponding to it. Advancing will not be blocked by small people, retreating will not be hindered by the times, and the Six at the Top even leads the way ahead. The upper and lower parts are in harmony, with no suspicion or obstruction. With such conditions, ascending to the position of a gentleman is like entering an empty city without any obstruction; what could there be to doubt or worry about?

六四：王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。

The Line Statement of the Fourth Line says: The king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Image Commentary says: The king holds a sacrifice at Mount Qi, which represents a gentle and submissive service to superiors.

義曰：王即文王也，岐山，文王所治之地也。夫升進之道貴於柔順，今此六四以陰居陰，履得其正，上比於六五，是進得其位者也。然比於六五柔弱之君，又下乘眾陽剛強之臣，六四執柔順之道，率其剛強之臣以事其君，故有文王之象。

Hu Yuan explained that the "Wang" here refers to King Wen of Zhou, and Qishan is the place where King Wen governed. The way of ascending and striving is valued by being gentle and compliant. Now, the sixth line in the fourth position is a yao of yin, residing in a yin position, which is proper. It is also close above the sixth line in the fifth position, which is a yin line. Thus, it is a proper position for striving upward. However, the sixth line in the fourth position is close to the sixth line in the fifth position, which is a weak ruler. It also dominates over many strong yang ministers below. The sixth line in the fourth position upholds the way of gentleness and compliance, leading these strong ministers to serve the ruler, hence displaying the appearance of King Wen.

昔商紂在上，文王為西伯，治於岐山之邑。當此之時，文王有聖人之才，無聖人之位，而以仁義之道生成其一國，至如耕者九一，罪人不孥，仕者世祿，關譏而不徵，市而不稅，發政施仁必先於窮民，是以岐山之民皆得亨通，故歸者如歸父母。當是之際，文王升進之道愈盛，故曰王用亨于岐山也。

In the time of King Zhou of Shang, King Wen, as the Duke of Zhou, governed the territory of Qi Mountain. At that time, King Wen had the virtue of a sage but did not hold the title of a sage, and could only nurture and complete the people of his own state through the way of benevolence and righteousness. The "Mengzi · Lianghuibingxia" records the political affairs of King Wen's governance in Qi: farmers were taxed only one-tenth, criminals were not punished with their families, officials received hereditary salaries, checkpoints only checked without levying taxes, markets only registered without levying taxes, and when issuing orders and implementing benevolent policies, they always first cared for the poor and distressed people. Therefore, the people of Qi Mountain all became prosperous and smooth, and those who joined him were like returning to their own parents. At this time, King Wen's upward and progressive momentum became even more flourishing, hence it is said, "The king used the ritual to honor Mount Qi."

吉無咎者，文王以仁義居人臣之位，升進之道固已盛矣，天下之心固已歸矣。如是則幾於侵君之權、擅君之民，苟不以柔順之節奉於上，則臣子之分虧而凶咎必至矣。故文王能盡臣子之道，執柔順之節，率天下之民以服事於紂，故得吉而無咎矣。象曰王用亨于岐山順事也者，言文王治岐山之地，三分天下有其二，且盡率其民以服事於紂，不失臣子柔順之道，是至順之事也。

The phrase "good fortune, no misfortune" refers to King Wen's virtue of benevolence and righteousness, who was in the position of a subject. His upward and progressive momentum had reached its peak, and the hearts of the people had already turned to him. At this point, he was nearly encroaching upon the authority of the sovereign and taking control of the people belonging to the king. If he did not serve the sovereign with a gentle and proper conduct, then the duty of a subject would be compromised, and calamity and misfortune would surely follow. Therefore, King Wen was able to fulfill the duty of a subject, maintaining a gentle and proper conduct, leading the people of the world to serve King Zhou, thus achieving good fortune without fault. The Image Commentary says, "The king used the rites to honor the mountain of Qi, indicating proper service," meaning that King Wen governed the area of Qi, having already controlled two-thirds of the world, yet still fully led the people to serve King Zhou, not losing the gentle and proper way of a subject. This is the most proper and gentle course of action.

六五：貞吉，升階。象曰：貞吉升階，大得志也。

Six in the Fifth Line Statement says: To hold to the correct path brings good fortune, like ascending step by step to a high position. The Image Commentary says: To hold to the correct path brings good fortune, ascending step by step, indicates great gain in mind and spirit.

義曰：階是尊者所居之地。六五以陰居陽，本失其正者也，然升進之道貴於柔順。今六五有柔順之道，居得其中，是有大中之徳者也，而又下有九二剛明中正之臣為之輔佐。然所為之事患在於不正，若能守之以正，則可以獲吉而當至尊之位也。象曰大得志也者，若能守至正以居其位，而治天下之民使皆受其賜，則己之志大有所得也。

Hu Yuan explained: "Stair" refers to the place where the noble resides. The line six in the fifth is a yin line occupying a yang position, which is originally improper and not correct. However, the path of ascending and striving values gentleness and compliance. Now, line six in the fifth possesses the virtue of gentleness and compliance, and also occupies the central position of the upper trigram, thus possessing great virtue of the middle. Moreover, there is also the line nine in the second, a strong and discerning minister who remains in the central position and upholds correctness, to assist him. However, the hidden danger lies in the fact that his actions are not sufficiently upright. If he can maintain himself with the correct path, he can attain good fortune and remain in the supreme position. The Image Commentary says "great attainment of will," meaning that if one can maintain the utmost correctness to occupy his position, governing the people so that all are blessed by him, then his own will is greatly fulfilled.

上六：升，利于不息之貞。象曰：冥升在上，消不富也。

The Line Statement of the Sixth at the Top says: To rise continuously without restraint is suitable for restraining an unrestrained upward trend and directing it toward uprightness. The Image Commentary says: To rise continuously in a state of confusion and to occupy the highest position can only lead to self-reduction, and there is no possibility of further prosperity.