Small Accumulation: Upper Trigram Zhen (Thunder), Lower Trigram Qian (Heaven)

小畜：亨。密雲不雨，自我西郊。

The Hexagram Statement of the Lesser Accumulation hexagram says: There is a small accumulation, and it is smooth and unimpeded. Thick clouds are gathering but rain does not fall; the clouds arise from the western suburbs. "Xu" here means accumulation and restraint. The upper trigram, Xun (Wind), with its gentle and yielding nature, restrains the strong and vigorous nature of the lower trigram, Qian (Heaven). Since its power is limited, it is called "Lesser Accumulation."

義曰：《序卦》云：「比必有所畜，故受之以小畜。」是由比卦旣相親比，則必有畜積之道也。蓋此一卦是乾巽二體，乾本剛健而居上，處於下則必務於進；而巽以柔順處上，必不能止御之也。亦猶在上之邪欲已形，然雖有順正之德，必不能止畜之也，故得小畜之名。

Hu Yuan explains: The "Xu Guan Zhuan" says: "When people are close to each other, they will inevitably accumulate, so the hexagram following "Bi" is "Xiao Xu." This is because "Bi" discusses mutual affinity, and after that, there must be a way of accumulation. This hexagram is composed of the trigrams Qian and Xun: Qian is naturally strong and vigorous, and should be in the upper position, but now it is in the lower position, so it will certainly strive upward vigorously; while Xun, with its gentle and compliant virtue, is in the upper position, but will certainly not be able to stop it. This is like when the perverse desires of those in power have already become evident, and even though those below have gentle and upright virtue, they will ultimately be unable to stop or contain them. Therefore, this hexagram is named "Xiao Xu," meaning the power to contain is very limited.

此小畜亨者，以大畜之卦其畜道至盛，故不言亨；而此得亨者，蓋大畜是乾下艮上，以乾在下必欲上通，而艮居上卦為山，又能止物，是使在下之陽不得上進，及夫畜極乃亨，故卦下所以不言亨也。若此小畜亦乾在下而巽在上，巽以柔順之質不能拒物，乾雖上進而不能止之，故初則復自道，九二則牽復，至於依附乃能止之，獨止於九三一爻而已，是陽志得以上升，故言亨也。然按此一卦之跡，其文王之事耶。蓋文王當紂殘暴不道之君，以己雖有其才德，然紂之左右前後皆僉壬，故終不能止之也。以此知文王內文明外柔順，而道在小畜也。

The Hexagram of Xiao Xu says "smooth" because we can compare it with the Hexagram of Da Xu. The principle of accumulation and restraint in Da Xu is extremely strong, so its Hexagram Statement does not say "smooth." In contrast, Xiao Xu says "smooth." This is because Da Xu has Qian below and Gen above. Qian at the bottom naturally wants to ascend, but Gen above, symbolizing a mountain, can block things, preventing the yang lines from advancing. Thus, it accumulates and restrains until it reaches the extreme, then becomes smooth, so the Hexagram Statement does not say "smooth." In Xiao Xu, Qian is still below and Xun is above. However, Xun, with its gentle nature, cannot block others. Qian, although striving upward, cannot stop it. Therefore, the first line, "Fu Zi Dao," means returning to the original path. The second line, "Qian Fu," means being pulled back together. They return until they find something to rely on and are onlywith difficulty stopped at the third line. Since the yang lines still have the ability to advance, the Hexagram Statement says "smooth." If we consider the situation reflected in this Hexagram, it is likely describing the circumstances of King Wen. King Wen encountered a tyrannical and wicked king, King Zhou. Although he had virtue and talent, King Zhou was surrounded by villains, so he could not be stopped. This shows that King Wen was civilized within and gentle on the outside, and his situation was in accordance with the principle of Xiao Xu.

密雲不雨自我西郊也者，夫陰陽交則雨澤乃施。若陽氣上升而陰氣不能固蔽則不雨；若陰氣雖能固蔽而陽氣不交，亦當不雨，猶若釜甑之氣，以物覆之則蒸而為水也。夫東震北坎皆陽方，其陰氣上交於坤位則雨矣；南離西兌皆陰方，其雲氣不能為雨。今言自我西郊，是雲氣起於西郊之陰位，必不能為雨也。以人事言之，則猶君之邪惡已形，而又有便佞之臣左右逢迎其志，其間雖有一二賢正之人，亦必不能止矣。夫君欲旣行而諂諛以滋之，臣又不能止畜，則膏澤何從而下哉。

The phrase "dense clouds do not rain, arising from the western suburb" means that rain will fall only when the yin and yang energies meet. If yang energy rises but yin energy fails to cover it closely, rain will not fall. If yin energy is able to cover it, but yang energy does not come to meet it, rain will still not fall. This is like the steam in a cooking pot, which can condense into water only when covered. In terms of directions, the east and north belong to the yang direction, and when their yin energy rises to meet the earth (kun) position, rain will fall. The south and west belong to the yin direction, and clouds there cannot form rain. Now the hexagram statement says "arising from the western suburb," which means that clouds arise from the western suburb, a yin direction, so rain will certainly not fall. Using human affairs as an analogy, this is like a ruler's wickedness already being evident, with a group of flatterers around him who please his mind. Even if there are one or two virtuous and upright officials, they will certainly be unable to prevent it. If the ruler's private desires have already spread, and flatterers further encourage them, and the upright officials are unable to stop it, then how can grace reach the people?

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也。自我西郊，施未行也。

The Commentary on the Judgment explains that in the hexagram of Xiao Xu (Small Accumulation), the line six in the fourth is a yin line occupying a yin position and thus is in the correct place. All five yang lines above and below correspond with it, hence it is called "Small Accumulation." The lower trigram is strong and firm, while the upper trigram is humble and yielding. The two strong lines, nine in the second and nine in the fifth, occupy the central positions of the upper and lower trigrams respectively, allowing the heart's aspirations to be carried out, thus achieving smoothness. The phrase "dense clouds without rain" indicates that the yang energy is still rising continuously and has not yet combined with the yin energy. The phrase "from the western suburbs" means that the grace has not yet descended.

義曰：柔得位而上下應之曰小畜，此指六四而言也。小畜卦有二義。何者？夫陽以生物，其德至大；陰以濟陽，其德至小。今六四以一陰柔得位，體無二陰以分其應，故上下五陽皆應之，是小者能畜矣。夫三陽在下而並進，四以一陰獨當其路，勢極柔弱，必不能止御，至於進極乃始能畜，是小有所畜也。此二義也。

The Commentary on the Judgment says, "A flexible yao in the right position with the upper and lower yao responding to it is called 'Small Accumulation'." This refers specifically to the sixth yao in the fourth position. The character "xu" in "Small Accumulation" has two meanings. Yang energy nurtures all things and has great virtue; Yin energy assists Yang energy in forming things and has little virtue. This is the distinction between "strong" and "weak" in terms of the qualities of Yang and Yin. The sixth yao in the fourth position is a Yin yao that is properly placed in the fourth position, which is a Yin position. This is called "getting the right position" (in the system of yao positions, even numbers are Yin positions, and a Yin yao in such a position is considered appropriate). There are no other Yin yao in the entire hexagram to share the response of the many Yang yao, so all five Yang yao respond to it. One Yin and one Yang responding to each other is called "response," which is why a small Yin can restrain many Yang. Now look at the lower trigram Qian, which consists of three Yang yao moving upward together. The sixth yao in the fourth position alone is a Yin yao blocking the way, and its strength is very weak. At first, it could not stop the Yang energy at all, but only when the Yang energy reached the end could it barely restrain it, and the amount it could restrain was very limited. Therefore, it is called "small accumulation."

健而巽、剛中而志行，乃亨者，此據二體而言，又就釋所以得亨之義也。夫乾以健位於下，巽以順處於上，乾健務進而巽順不能止之，使其剛健巽順安然由中而行，是於邪欲得亨耳。密雲不雨、自我西郊，施未行也者，已解在前。

"The statement 'Strong and flexible, with firmness in the center and will fulfilled, thus it is smooth' discusses the two trigrams above and below, and also explains why Xiao Xu can be smooth. The lower trigram Qian represents strength and vigor at the bottom, while the upper trigram Xun represents flexibility and gentleness at the top. 'Firmness in the center' refers to the two yang lines, nine two and nine five, each occupying the central position of the upper and lower trigrams. 'Will fulfilled' means their intentions are carried out. The strength and vigor of Qian push upward continuously, while the flexibility of Xun cannot stop it. Thus, that strong energy flows smoothly through Xun's flexibility, proceeding steadily. In Hu Yuan's view, this allows even improper desires to be fulfilled. As for the sentence 'Dense clouds without rain, coming from the west suburb, the application has not yet been carried out,' the previous text has already explained it, so there is no need to repeat it here."

象曰：風行天上，小畜。君子以懿文德。

The Great Image Commentary says: Wind blowing across the heavens represents the hexagram of Small Accumulation. The gentleman takes inspiration from this, cultivating and refining his literary accomplishments and moral virtues. "Yi" means beauty or to make beautiful, and "wende" refers to the cultivation of etiquette, music, and scholarly culture.

義曰：風者，震動之氣，能生物，亦能成物，其行於地上，則可以助天地生成之力也。今以二體言之，則巽在乾上，則是風行於天之上，其功不及於物，是小畜之象也。君子當此之時，知其未可以進用，則懷畜仁義，懿美文德，樂天知命，待時而動，其志在於佐君以澤天下之民物而已。

Wind is the vital energy that can move all things, capable of both bringing forth and promoting them. When wind blows across the earth's surface, it helps heaven and earth accomplish the function of nurturing and sustaining life. Now, looking at the upper and lower trigrams, the trigram Xun (Wind) is placed above the trigram Qian (Heaven), indicating that the wind is blowing in the sky and not reaching the earth's surface or the myriad things on it. Its effectiveness does not reach the practical level, which is the image of Xiao Xu (Small Accumulation), where the accumulation is very slight. A gentleman in such a situation understands that he is not yet at the time to take up official duties and serve the state. Therefore, he retreats to accumulate benevolence and cultivate virtue and literary accomplishments, content with heaven's mandate without complaining, and waits quietly for the right opportunity to act. What remains in his heart is always the aspiration to assist the sovereign and extend his grace to all people and things under heaven.

初九：復自道，何其咎，吉。象曰：復自道，其義吉也。

The line statement for Chou Jiou says: Returning upward along one's own proper path, where could there be a mistake? It is auspicious. The Small Image Commentary says: Returning along one's own path, by reason it is inherently auspicious.

義曰：乾體在上，今居於下，必務上進也。此初九以剛健之質居乾之初，勢必務進，而又應在六四，六四又以柔弱居巽始，是必不能為之制畜，但聽其進而不拒，順其性而不違，此所以得復自故道而剛志得行，安然不犯咎過而自以為吉也。象曰其義吉也者，言復自故道而無所違拒，於義理自吉也。

Heavenly Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branch: 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: Xiao Xiang Chuan = Small Image Commentary Xiang Chuan = Image Commentary Xia Gua = Lower Trigram Chu Ji = Nine at the Beginning Liu Si = Six in the Fourth The trigram Qian originally represents Heaven, which should be in the upper position, but now it is in the lower trigram, so it must strive to move upward. Chu Ji, with its strong and vigorous nature, is located at the very first line of the Qian trigram, and by position it must urgently move upward. It corresponds with Liu Si, which is located at the beginning of the Xun trigram. Liu Si, with its weak nature, has no strength to stop Chu Ji, and can only allow it to proceed without obstruction, following its natural tendency without resistance. Therefore, Chu Ji can return to its original proper path and move forward, its strong and vigorous aspirations can be realized, and it remains stable without committing any mistakes, which is naturally auspicious. The Xiao Xiang Chuan says, "Its meaning is auspicious," meaning it follows the original correct path without encountering anyone who opposes or obstructs it, and from the perspective of reason, it is naturally auspicious.

九二：牽復，吉。象曰：牽復在中，亦不自失也。

The line statement for the second line says: Being involved and returning together, it is auspicious. The small image commentary says: Being involved and returning is because nine two is in the central position of the lower trigram, thus not losing one's proper position.

義曰：九二以剛陽而務進，然其應在五，五雖以剛陽居上，而體本巽順，非制畜之極，不能逆己之進，故得牽連而復。所以得吉者，居中之故也。然五本剛健，雖不違己志，然猶不若六四以柔道依違於初，使其安然上進，故此必待牽連而後得復也。象曰牽復在中，亦不自失也者，言九二必待牽連而後復，是不能復有所為，但於己不自失耳。

Nine Two is a yang line that is determined to move upward. It corresponds with Nine Five. Although Nine Five is also yang and occupies the upper trigram, the nature of the upper trigram is gentle and yielding, so it is not strong enough to restrain Nine Two. Therefore, Nine Two is drawn back to the right path by its kindred. It is fortunate because it is in the central position of the lower trigram and acts without bias. However, Nine Five, by nature strong and vigorous, though not opposing Nine Two's will, is not as effective as Six Four, which is gentle and yielding, and allows Nine One to move upward freely. Thus, Nine Two must wait for external guidance before it can return. The Small Image Commentary says, "Being drawn back in the center, it does not lose its proper place," meaning that Nine Two can only move when drawn, indicating that it cannot act on its own. However, in itself, it does not lose its proper position.

九三：輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。

The third line statement says: The wheel of the carriage falls off, and the path cannot be traveled; husband and wife turn against each other. The Small Image Commentary says: Husband and wife turn against each other because the husband is unable to properly manage his household. "Say" is interpreted as "fall off," "yu" means carriage, and "fu" refers to the wheel.

義曰：輿，車也；輻，車輪也。乾為陽，故稱夫；巽為長女，故稱妻。言九三以剛健欲務上進，上九居畜之極，固止而不從之，是故輿說其輻而不能行，夫妻反目而不能正。然按大畜之三，則曰閒輿衛，利有攸往，而此言輿說輻者，蓋大畜之時，臣能以大正之道畜君於始，使其邪欲之不行，故畜則有厲，而二則說輹，九三畜極則通，所往皆獲其利，故曰閒輿衛，利有攸往。

"The term '舆' refers to a cart, and '辐' refers to the spokes of a wheel. The lower trigram is Qian, which belongs to the yang, so it is taken as representing a husband. The upper trigram is Xun, which represents a young woman, so it is taken as representing a wife. Nine in the Third, being strong and vigorous, urgently moves upward, while Nine at the Top is at the extreme point of restraint and firmly blocks it, unwilling to yield. Thus the wheel falls off and the cart cannot move, leading to a quarrel between husband and wife and an improper family situation. However, in the hexagram Daxu, the line statement for Nine in the Third says, 'Practice the guarding of the cart and its wheels, it is advantageous to go forward.' The same character '畜' (to restrain) leads to opposite results. The reason is that in Daxu, the minister can initially use the great and correct way to restrain the ruler, preventing the ruler's evil thoughts from taking effect. Therefore, although there is danger at the beginning of restraint, the image of the wheel falling off appears in Nine in the Second. By the time of Nine in the Third, the restraint has reached its extreme and becomes smooth, so going forward brings no loss, hence the statement 'Practice the guarding of the cart and its wheels, it is advantageous to go forward.'"

今小畜巽順居上，其臣之勢微力弱，不能御君邪欲之志，故初則復自道，二則牽復，至此九三方能止畜而不使之進，故曰輿說輻，夫妻反目也。大凡非至聖之人，不能無邪曲之情，必左右前後皆得正人端士，以大正之道而規戒制畜之，使其思慮不入於邪，言動皆由於正，則終有天衢之亨也。

The hexagram Xiao Xu is different: the gentle and compliant Xun is in the upper position, representing a minister who is weak and isolated, unable to restrain the perverse desires of the ruler. Thus, the initial line can follow the old path upward, the second line is drawn back by influence, and by the time it reaches the third line, the force of restraint is only barely sufficient to block further progress, resulting in images of a broken wheel and a quarrel between husband and wife. Generally speaking, those who are not highly enlightened sages are inevitably prone to perverse thoughts. They must be surrounded by upright men on all sides, who admonish and restrain them with the great and correct principles, keeping their minds from straying into wrong paths and ensuring their words and actions follow the right way. Only then can they ultimately reach the state described in the upper nine of Da Xu, walking along a broad and unobstructed path like the thoroughfare in the heavens.

若夫左右前後皆以讒諂佞諛逢迎其惡，則其間雖有一中正之臣，亦必不能止畜之也。夫正臣不能止畜，則放僻邪侈無所不入，驕奢淫佚無所不至，而車輿說輻之咎、夫妻反目之禍，何以逃哉？且大畜始雖不通，至於九三則利有攸往，是其為福也甚大；小畜始雖能亨通，至於九三則有說輻反目之禍，其為患也非輕。蓋制畜之道當在其始，而聖人所以戒也。象曰夫妻反目，不能正室也者，言九三至放縱旣極，而見畜於至正之臣，以至不能正己之室，況於他事乎？則其為禍也可知矣。

In reverse, if a ruler is surrounded by ministers who flatter and slander, catering to his bad habits, then even if there is one upright minister who remains impartial, he will not be able to restrain the ruler. Since the upright minister cannot control the ruler, the ruler will indulge in evil without restraint, becoming arrogant, luxurious, and licentious. He will inevitably suffer misfortunes such as broken carriage wheels and discord between husband and wife. In contrast, the hexagram of Great Accumulation starts with difficulty but at the third line, it says 'favorable to go forward,' resulting in great blessings. However, the hexagram of Small Accumulation begins with smoothness but at the third line, it leads to the misfortune of broken carriage wheels and discord between husband and wife, which are serious problems. This shows that the effort to restrain the ruler's mind must be made at the very beginning. The sages use this to issue a warning. The 'Small Image Commentary' says 'discord between husband and wife, unable to maintain the proper household,' meaning that the third line has indulged to the extreme, and even with the upright minister's restraint, he cannot maintain harmony within his own household, let alone other matters. The resulting calamities are thus unimaginable.

六四：有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。

The statement for the fourth line says: With sincere faith in the heart, injury is removed, fear is dispelled, and there is no error. The Small Image Commentary says: Sincere faith leads to the dispelling of fear because it aligns with the will of the line at the top. "Fu" refers to sincere faith from the heart, "xue" refers to the injury suffered, and "ti" refers to vigilance and caution.

義曰：孚謂由中之信也；血者，所傷之稱也；去，除也；惕，懼也；出，散也。言六四以柔順居巽之初，下之三陽上進，而已獨當其路，將以拒止之而不使其進，則必為其所傷，故當以由中之信發於至誠，依附於上之二陽，同心一志，與之共止畜之，則傷害可以去，惕懼可以出散，而免其凶咎也。

"Fu" refers to sincere integrity from the heart, "xue" is a term for injury, "qu" means to remove, "ti" is fear, and "chu" means to scatter away. The sixth line in the fourth position, being of a soft and yielding nature, is located at the beginning of the upper trigram Xun. Below it, the three yang lines of Qian are rising together, but it alone blocks the path, attempting to prevent them from advancing. Thus, it is inevitably harmed by them. Therefore, it should express sincere integrity with utmost sincerity, attaching itself to the two yang lines above, the ninth line in the fifth position and the ninth line at the top, aligning with them in purpose and effort to jointly restrain the rising yang energy below. In this way, the injury can be removed, fear can be dispelled, and thus avoid danger and mistakes.

象曰有孚惕出，上合志也者，言六四所以畜於物者，蓋上九當制畜之極，已能一心合志，依附於上而共畜之，則能出散惕懼也。此不言血者，蓋惕懼旣散，則去其傷害可知矣。

The Small Image Commentary says, "With sincerity and vigilance, the fear is dispelled, which is in harmony with the upper nine's intention." This means that the reason why the sixth line in the fourth position can restrain external matters is because the upper nine is at the extreme point of restraint, and the sixth line in the fourth position is fully aligned with it, relying on it to jointly carry out the restraint, thus being able to dispel the fear. Here, only the dispersal of fear is mentioned, and "blood" is not repeated, because once the fear has been dispelled, the harm naturally disappears, so it is not necessary to mention it again for the meaning to be clear.

九五：有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。

The Line Statement of the Fifth Line says: With sincerity, connect with all the lines, and share one's wealth with nearby companions. The Small Image Commentary says: With sincerity, connecting with all the lines, refers to the Nine in the Fifth not wanting to monopolize wealth. "Luan" means to connect and maintain, and "ru" is a particle.

義曰：攣，攀連也；如，語辭也；鄰謂九二也。此九五居小畜之時，位雖剛明，體本巽順，又以由中之信攀攣於物，故九二所以得牽復而上進也。故曰有孚攣如。富以其鄰者，言九二以陽質上應於九五，九五又以由中之信接之，是不專己之富盛而分用於二也。

"挛" means to connect or cling, "如" is a sentence-ending particle, and "邻" here refers to the second line, nine two. When nine five is in the situation of small accumulation, although its line position is yang and prominent, the upper trigram it belongs to is yin and compliant, xun. Moreover, since it uses sincere trust to connect with others, nine two is able to be drawn along and return to the right path, continuing upward. Therefore, the line statement says "there is sincerity and connection." As for "rich with its neighbor," it means that nine two, with its yang quality, connects upward with nine five, and nine five accepts it with sincerity. This shows that nine five does not keep its wealth and strength to itself, but shares it with nine two.

上九：旣雨旣處，尚德載，婦貞厲，月幾望，君子征凶。象曰：旣雨旣處，德積載也；君子征凶，有所疑也。

The line statement of the topmost line says: The rain has already stopped, and people have already settled down; this is the result of upholding virtue and accumulating it deeply. If a woman adheres strictly to this, she may face danger and peril; the moon is nearly full; if a gentleman proceeds further, there will be misfortune. The small image commentary says: The rain has stopped and people have settled down, because virtue has accumulated to its full extent; a gentleman proceeding further meets misfortune because he has already aroused suspicion.

義曰：夫六四以柔順不能畜物，使初得復自故道；至於九五，雖以剛質處中，然體本巽順，故亦不能拒九二之進；至此上九，制畜既極，九三雖欲務上進，乃為己之所御，而其志不通也，故其辭曰輿說輻、夫妻反目是也。夫陽氣上進，陰不能固蔽之，則不為雨澤也，彖所謂密雲不雨是也；若陽氣上升，陰能固蔽之，則蒸而為雨。今此上九是能固畜九三之進，然位雖陽爻，而體本巽順，是陰陽相應而成雨澤，故言旣雨也。

The sixth line is yin and compliant, unable to restrain the yang energy, so the first line can follow the old path and advance upward on its own; when it reaches the fifth line, although it is yang and strong in the central position, the upper trigram is based on the flexible and compliant trigram Xun, which also cannot prevent the second line from ascending; until the top line, the force of restraint has accumulated to its peak, and although the third line strongly desires to ascend, it is blocked by this force, so its aspirations can no longer be fulfilled, which is why the line statement for the third line says, "The cart wheel comes off the axle, and the husband and wife turn against each other." Now considering the interaction of yin and yang in the context of rain: if yang energy rises unchecked, and yin energy fails to contain it, rain will not form. The "Commentary on the Judgment" refers to this situation as "dense clouds without rain." When yang energy rises and yin energy can contain it, the two energies condense and combine, resulting in rain. Now, the top line is able to firmly restrain the upward movement of the third line. Although the third line itself is a yang line, the trigram it belongs to is the compliant Xun. This is like yin and yang responding to each other and thus achieving the nourishing rain, which is why the line statement says, "Rain has already fallen."

旣處者，旣安也。夫六四以柔弱之故，是以惕懼而不敢安；此上九旣為制畜之極，能固止其九三之進，則安然而居，不在惕懼也，故曰旣處。尚德載者，言昔之不雨，今旣雨矣；昔之不安，今旣安矣，此皆由君子之人貴尚其德而行之故也。婦貞厲者，言此上九雖以陽處之，然而體本柔順，下應於九三，是婦道也；以婦而制畜其夫，於正道言之，蓋亦亢厲也。

"Ji chu" means that one has already settled down. The sixth line four, being soft and weak, is constantly cautious and dare not rest in peace all day long; the top nine has reached the extreme point of resting and stopping, able to firmly hold back the third nine from advancing, thus can reside safely without further caution, hence it is said "Ji chu." "Shang de zai" means that before, there was no rain, but now there is; before, there was no peace, but now there is; all of this is because the gentleman values virtue and practices it earnestly, and the accumulation of virtue has reached its full capacity. As for "fu zhen li," it refers to the top nine, although it is a yang line in this position, the nature of the hexagram to which it belongs is originally gentle and obedient, and it also corresponds downward with the third nine, which is like the relationship between a wife and husband. For a wife to restrain her husband, according to the standard of righteousness, is somewhat overly strong and vigorous, thus being dangerous and perilous.

月幾望者，至陰之精也。乾為陽，故為日；巽為陰，故為月。日常滿，月多虧，今至於此，是巽之極而陰之盛也。月至盈而言幾望者，蓋月者臣之象也，君之邪惡旣見畜於臣，是臣德之盛也，然以臣之分則不可過，故當常若月之幾至於望則可也。

The "moon" in "月几望" refers to the essence formed by the extreme Yin energy. Qian is associated with Yang and is symbolized as the sun; Xun is associated with Yin and is symbolized as the moon. The sun is always full, while the moon is often incomplete. Now, at the top line, it is the time when Xun's gentle nature has reached its extreme and Yin energy is extremely strong. Although the moon is nearly full, the line statement only says "almost full," indicating it is still slightly incomplete. This is because the moon symbolizes ministers. Since the minister has restrained the ruler's wrongful thoughts, it shows the minister's virtue and reputation have reached their peak. However, in terms of the minister's proper role, even with great virtue and reputation, they must not exceed the ruler. Therefore, it is appropriate to always remain in the state of the moon being almost full but not yet fully round.

君子征凶者，夫上九居制畜之極而有旣雨既處之事，是時之甚盛也，為君子者若復更有所往，不知其止，則是凶咎之道，此聖人存誠之意也。象曰旣雨旣處，德積載也者，言所以獲既雨既處者，由君子以仁德積之於內而行之於外，以至有大正之道畜其剛健之進，皆由久於積習然也。君子征凶，有所疑也者，言至此道盛之時，若復征進不已，則必為人之所見疑也。

"The gentleman's expedition brings misfortune" means that the Nine at the Top is at the peak of holding back, and there is already a situation of rain falling and people at ease, which is the most flourishing time of circumstances. At this moment, if a gentleman still continues to move forward without knowing when to stop, that is the way to invite misfortune—here, the sage expresses a sincere and earnest warning. The "Small Image Commentary" says "Having rained and having settled, virtue has accumulated," meaning that achieving the result of rain falling and people at ease is entirely due to the gentleman cultivating benevolence internally and practicing it externally, until he can use the great and correct principle to hold back the upward momentum of strength. This is all the result of long-term accumulation and cultivation. It also says "The gentleman's expedition brings misfortune, because there is doubt," meaning that when virtue is abundant and the way is flourishing, if one still insists on moving forward without stopping, it will certainly lead to suspicion from others.

履虎尾，不咥人，亨。

The Hexagram Statement says: Standing on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. "咥" means to bite.

義曰：按《序卦》云，物畜然後有禮，故受之以履。言物旣有所畜聚，須禮以節制之，故履所以次於小畜也。然則履者，禮也。夫人之情，目之於色，耳之於聲，口之於味，鼻之於臭，四體之於安逸，必得禮以節制之，然後所為適中，動作合度，而放僻之心無自入矣。苟不以禮節制之，則必驕情肆欲，無所不至，是其禮不可一失之也。

The "Xugua Zhuan" says: "When things are accumulated, then there is propriety, hence it is followed by the hexagram of 'Lu' (Governing)." This means that after things have been accumulated, they must be regulated by propriety, so the hexagram of "Lu" comes after the hexagram of "Xiao Xu" (Small Accumulation). Thus, "Lu" signifies propriety. Human nature is inclined to desire beauty with the eyes, music with the ears, flavors with the mouth, scents with the nose, and comfort with the limbs. Without propriety to restrain these desires, one's actions would lack measure and one's behavior would be disorderly, allowing improper thoughts to take hold. If propriety is not used to regulate, one would inevitably indulge in desires and act recklessly, capable of anything. Therefore, propriety is indispensable at all times.

此卦上乾為天為剛，是為君、為父、為夫之道也；下兌為澤為順，是為臣、為子、為婦之道也。乾剛在上，是能以尊嚴臨於下也；兌說在下，是能以說順奉於上也。上下相承，故得君臣父子夫婦皆有其節制，則上下之分定，而尊卑之理別，天下之禮行矣。

This hexagram has the upper trigram Qian, symbolizing Heaven and representing strength and vigor, which stands for the position of the sovereign, father, or husband; the lower trigram Dui, symbolizing marshes and representing harmony and compliance, which stands for the position of the minister, son, or wife. The nature of each trigram in this way is called "guade" in the School of Change. The strength and vigor of Qian above can exercise dignity over the lower part, while the harmony and compliance of Dui below can express joy and obedience to the upper part. The upper and lower parts thus complement each other. The lower position's obedience to the upper position is called "cheng." Therefore, among the relationships of sovereign and subject, father and son, husband and wife, there is proper order and restraint. The distinctions between superior and inferior are established, and the principles of respect and hierarchy are clarified, thus enabling the rites of the world to be practiced.

履虎尾，不咥人，亨者，此聖人之意也。虎者，至威至猛之物也；咥，齧也。然今履蹈其尾而不見咥齧，終獲其亨者，蓋言暴猛之物不可以犯，若君子能盡禮以履之，終亦不見其傷也。何則？夫以天下之尊莫尊於君，生殺之權繫之也。若為臣者能內盡其忠，外盡其禮，柔荘肅慎以事於上，則君雖有雷霆之威嚴，亦將溫顏柔色而接之矣。一家之尊莫尊於父，一家之喜怒繫焉。若為子者內盡其孝，外盡其禮，溫柔恭順以事其父，則父雖至嚴，亦將柔順而接之矣。

The phrase "Walking on a tiger's tail, without being bitten, it is prosperous" conveys the profound meaning of the sage. A tiger is an extremely majestic and fierce animal, and "xie" means to bite. However, when a person steps on its tail and is not bitten, he ultimately becomes prosperous. This suggests that fierce things should not be provoked, but if a gentleman can approach them with complete propriety, he will ultimately not suffer harm. Why is this so? The most respected in the world is the sovereign, who holds the power of life and death in his hands; if a minister is fully loyal in his heart and follows propriety in his outward conduct, being gentle, respectful, and cautious in serving the sovereign, then even if the sovereign has thunderous authority, he will still treat him with a gentle expression. In a family, the most respected is the father, whose joy and anger affect the whole family; if a son is fully filial in his heart and follows propriety in his outward conduct, being mild and respectful in serving his father, then even if the father is extremely strict, he will still treat him with a gentle attitude.

況於下者有文以相接，有情以相親，其間縱有離間之心，亦不可得而離間也。是故君父之至嚴，鈇鉞在前，鞭樸在後，為臣子者果盡其心，竭其力，厚其禮以事之，則終不見其傷害也。故曰履虎尾，不咥人，亨。

Moreover, if those in lower positions can interact with each other through propriety and sincerity, then even if someone wishes to create discord, they would find no opportunity. Therefore, even if the sovereign is extremely severe, with weapons displayed before and punishments prepared behind, as a subject or a son, one need only genuinely devote oneself wholeheartedly and serve with deep respect and ceremony, and ultimately will not suffer harm. This is what the Hexagram Statement means by "treading on a tiger's tail, yet the tiger does not bite, and it is prosperous."

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正，履帝位而不疚，光明也。

The Commentary on the Judgment says: The卦 of Footsteps signifies that the yielding and gentle is treading upon the strong and firm. The lower trigram is harmonious and corresponds with Heaven above, so even though treading on a tiger's tail, it is not bitten, thus achieving success. The Nine in the Fifth is yang and upright, occupying the central and correct position, ascending to the throne of a sovereign with an untroubled heart, its path being bright and upright.

義曰：履柔履剛也者，此言得履卦之名者，蓋由以柔順之體上承於乾剛之質，此所以名曰履也。說而應乎乾，是以履虎尾，不咥人，亨者，此就二體而言之。兌以陰柔處於下，而上承剛健，是由賤之事貴，卑之事尊，苟非盡悅順之禮以事之，則其傷害可知矣；固當執此道以事之，則猶蹈猛摯之獸而亦不見其咥齧也，故曰說而應乎乾，是以履虎尾，不咥人，亨也。

"The hexagram is named 'Foot' because the soft trigram Dui (Lake) is below and supports the strong trigram Qian (Heaven) above, just as a foot treads upon something. 'Dui harmonizes with Qian, so walking on a tiger's tail, it does not bite, and it is advantageous' is explained from the perspective of the two trigrams. The trigram Dui, being yin and soft, is in a lower position and supports the strong and vigorous Qian above. This is like a person of low status serving a superior or a lower position serving a higher one. If one does not show sufficient harmony and submission, the consequences are evident. However, if one follows this path of harmony and submission, even if one walks on a tiger's tail, the tiger will not bite, hence 'Dui harmonizes with Qian, so walking on a tiger's tail, it does not bite, and it is advantageous.'"

剛中正，履帝位而不疚，光明也者，此止言九五之德也。體本剛健，而又以陽處陽，居中履正，是其德剛明而中正也。以此履踐至尊之位而不有疾病，則其道光大而明顯也。

"The yang line in the fifth position is strong, upright, and correct. It ascends to the position of the supreme ruler without any guilt or distress, which is the nature of brightness." This sentence specifically refers to the virtue of the fifth yang line. The upper trigram to which the fifth line belongs is inherently strong and vigorous. The line itself is a yang line occupying a yang position and situated in the central position of the upper trigram. Thus, it is both centered and properly positioned—a single line that is both centered and in its proper place, which the school of the Book of Changes calls "zhongzheng" (upright and correct). This shows that its virtue is strong, clear, and balanced, neither leaning one way nor the other. With such virtue, it ascends to the supreme position without any sense of guilt or inner turmoil, and its way naturally becomes broad and luminous.

象曰：上天下澤，履。君子以辨上下，定民志。

The Great Image Commentary says: Above is Heaven, below is Lake, respect and hierarchy are clearly distinguished, which is the image of the卦 of Footsteps. The gentleman takes this as a model, distinguishing the names and positions of above and below, and calming the people's minds.

義曰：乾，天也；兌，澤也。夫天本在上，今居於上；澤本在下，今居於下，是尊卑分定而各得其所也。故君子於此時，以人之飽食暖衣逸居而無教則近於禽獸也，是以作為禮制以節之教之，辨別其民之上下，安定民之心志，使為君、為父、為夫、為長，凡在人之上者，皆以恩威接於下；使其為臣、為子、為婦、為幼，凡在人之下者，皆以柔順事於上。如此則上下之分定，而人民之志固定矣。

Qian represents Heaven, Dui represents Lake. Heaven naturally belongs above, and in this hexagram it is above; Lake naturally belongs below, and in this hexagram it is below. The distinctions of honor and humility are established, and each occupies its proper position. Therefore, the gentleman at this time reflects that if people merely have enough to eat and wear, live comfortably, and reside in ease without education, they are not far from beasts. Thus, he establishes rites and laws to restrain them and guide them, distinguishing the ranks above and below among the people, and settling the hearts of the people. He ensures that those in positions of authority—such as rulers, fathers, husbands, and elder brothers—treat those below them with benevolence and authority, while those in subordinate positions—such as ministers, sons, wives, and younger brothers—serve those above them with humility and obedience. In this way, the distinctions between superior and inferior are clearly defined, and the people's hearts become settled and unshaken.

初九：素履，往無咎。象曰：素履之往，獨行願也。

The line statement for Chou Jiou says: To perform rites in a simple and unadorned manner, going forward without error. The Small Image Commentary says: To perform rites in a simple manner and go forward is to carry out one's own will alone. "Su" means the original nature, simple and unadorned.

義曰：夫禮之本，本於質。是故冠冕之始，始於緇布之質；衣裳之始，始於韠韍之質；器皿之始，始於汙尊瓦缶之質；飲啜之始，始於太羮玄酒之質，是皆禮之始，率以質素為本也。今初九居履之初，是能本於質素而行，故曰素履也。往無咎者，往則踐履而行之之謂也，言當此履之始而君子能往踐質素而行之，故得無咎。

The fundamental principle of ritual lies in simplicity. Therefore, the original form of the cap was simply a black cloth cap; the original form of clothing was merely a piece of leather loincloth to cover the front part of the body; the original form of vessels was simply a pit dug into the ground used as a wine container, and earthenware jars used for holding things; the original form of food and drink was simply unseasoned meat soup and a bowl of plain water used as wine. All these were the original forms of ritual, all based on simplicity. Now, the Nine at the Beginning is at the beginning of the卦 of Progress, and is exactly able to maintain simplicity and act accordingly, so it is said "simple footwear." The "going" in "without blame when going" means putting it into practice; it means that when the way of ritual is just beginning, the gentleman can personally carry it out and remain simple, thus avoiding mistakes.

象曰獨行願也者，此履卦之初能踐履質素而行者，蓋獨行己之願也。何哉？其為禮之始，本起於質樸，迨後世則尚文尚華，惟君子則能不撓於眾，而獨行此質素之願，以矯正當時於淳約也。

The Small Image Commentary says, "It is the realization of a solitary wish." This refers to the first line of the Lu hexagram, which represents a person who can practice the simple rites. This person alone carries out his own wish. Why is the word "solitary" emphasized? Originally, rites were simple and unadorned, but later generations became overly focused on elaborate and ornate forms. Only the gentleman remains undisturbed by the prevailing trends, alone upholding the wish for simplicity, using it to correct the prevailing风气 and guide the world back to a state of sincerity and frugality.

九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。

The line statement for the second line says: The path one takes is smooth and wide, and the person who remains quiet and self-restrained upholds the correct path and thus attains auspiciousness. The small image commentary says: The person who remains quiet and self-restrained attains auspiciousness by maintaining inner balance and not being disturbed.

義曰：九二居下卦之中，其體是兌，兌者，和說之謂也。今旣履得其中，又能和說，則是樂其道而忘其憂，踐其道坦坦然安於循理也。幽人貞吉者，幽人則樂道慎獨之人也。凡人之為禮，貴本於中而行，則得其為禮之中道，故《周禮》大司徒以六禮教萬民之中，是所行之禮貴得其中也。

Nine in the Second is in the central position of the Lower Trigram. The Lower Trigram is Dui, which represents Joy. Since it acts in the middle, and is joyful towards others, it finds joy in the path it follows and forgets worries, walking with ease and confidence, following reason with peace of mind. The term "yōu rén zhēng jí" refers to a person who delights in upholding the Dao, and remains self-disciplined even when alone. When people perform rituals, it is important to start from the middle way of the heart, so that the rituals are measured and appropriate. Therefore, the Book of Zhou Li records that the Grand Master of the People uses the Six Rites to teach the people to achieve the principle of "zhōng" (the middle way). This shows that the most important aspect of performing rituals is to be just right.

且凡人之為禮，有恭肅矜莊而過其中者，有簡易惰慢而不及其中者，有外能恭莊而內實不敬者，有內能恭敬而外不整肅者，有顯然能行中道而欺於闇室者，有不欺於闇室而傲於等夷者，是皆為禮失其本而不得其中，故唯此樂道慎獨之人能行之，是於正道而得其吉者也。

When people perform rituals, some are overly respectful and formal, exceeding the proper measure; others are careless and disrespectful, falling short of the standard; some appear respectful on the outside but lack sincerity within; others are sincere inside but not properly composed in appearance; some can act appropriately in public but deceive themselves when alone; others are honest when alone but treat their peers with arrogance and disrespect. All these are examples of losing the fundamental purpose of rituals and failing to grasp the proper measure. Therefore, only those who joyfully uphold the Way and remain cautious in solitude can act with proper propriety, which is the reason for walking on the correct path and attaining auspiciousness.

六三：眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。象曰：眇能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。

The line statement for the third line says: One who is blind in one eye yet thinks he can see, lame in one leg yet thinks he can walk; stepping on a tiger's tail, being bitten by the tiger, there is danger. This is like a strong soldier forcing himself to act as a great ruler. The small image commentary says: A single eye can see, but it is insufficient to see clearly; a lame foot can walk, but it is insufficient to walk in step with others; the danger of being bitten is due to the improper position of the line; the strong soldier forcing himself to be a great ruler is due to his single-minded and fierce nature.

義曰：六三位過九二，不中也；以陰履陽，不正也。過中失正，則所行之禮皆不知其本始，而不能免其憂、逃其凶也。喩如眇者之能視，亦不足明其中道；跛者之能履，亦不足行其正道。以陰而乘剛，是踐履其虎之尾而見咥者也。且以陰而履剛，其志本暴，猶若強暴之人為于大君，視所行所為皆不中不正而至凶禍者也。

The position of six in the third has passed over the middle position of nine in the second, thus not conforming to the principle of 'center'; also, a yao of yin occupies a yang position, thus not conforming to the principle of 'correctness'. Having gone beyond the center and lost correctness, the rites it performs lack fundamental origin, and misfortune cannot be avoided, danger cannot be escaped. This is like a one-eyed person thinking he can see, yet unable to illuminate the middle path; or a lame person thinking he can walk, yet unable to proceed on the correct path. It uses a yin line to dominate over the yang line below—when a yin line is above a yang line, it is called 'multiplying over' (cheng); when a yin line is below a yang line, it is called 'supporting' (cheng). Together they are called 'cheng cheng', and within this, 'cheng gang' signifies an image of opposing the trend and facing danger—this is like stepping on a tiger's tail and being bitten. Moreover, using a soft and weak nature to tread upon strength and firmness, its intentions inherently carry a sense of forcefulness, like a strong and fierce warrior attempting to become a ruler, with every action neither centered nor correct, ultimately leading to calamity.

九四：履虎尾，愬愬終吉。象曰：愬愬終吉，志行也。

The fourth line statement says: To tread on a tiger's tail, being cautious and fearful, ultimately leads to吉祥. The Small Image Commentary says: Being cautious and fearful yet ultimately achieving吉祥 is because its aspirations are realized. "Sù sù" refers to the appearance of being alarmed.

義曰：愬愬，驚懼之貌也。九四處上卦之初，履六三之上，而六三以陰居陽，其志尚剛武，今九四乘之，是履虎尾也。旣履此剛暴之上，為九四者固當愬愬恐懼，則終得其吉也。何則？四本陰位，今以陽而居之，是本有謙志；又近於九五之尊，五以已有剛明而尚謙志，委任之。旣為上之所委，又能愬愬然恐懼，則得其吉也，故曰履虎尾，愬愬終吉。

"Shushu" refers to a state of fear and unease. The ninth line in the fourth position is at the beginning of the upper trigram, standing on top of the sixth line in the third position. The sixth line in the third position has a yao of yin in a yang position, with a mind inclined toward strength and bravery. Now, the ninth line in the fourth position is above it, which is like stepping on a tiger's tail. Since it is standing on such a fierce line, the ninth line in the fourth position naturally should always be fearful and cautious, and in the end, it will achieve good fortune. Why? The fourth position is originally a yin position, but it is now occupied by a yang yao, indicating a desire for humility and retreat. It is also adjacent to the ninth line in the fifth position, which is a noble position. When two lines are adjacent, it is called "bi" (companionship). The ninth line in the fifth position is itself strong and enlightened, yet values humility. Therefore, it entrusts matters to the fourth line. Since it is trusted by above and itself is fearful and cautious, it naturally attains good fortune. Thus, it is said, "Stepping on a tiger's tail, fearful and cautious, ultimately leads to good fortune."

象曰志行也者，言九四能履蹈於六三之虎尾，終乃得吉而不見其咥者，蓋因已本尚謙而見信任於五，又能愬愬然恐懼，不敢自安，以是而獲其終吉，則己之志得行也。

The Small Image Commentary says, "It expresses the will and action." This refers to the nine in the fourth line standing on the six in the third line, which is like a tiger's tail. In the end, it achieves good fortune without being bitten, because it originally values humility and retreat, thus gaining the trust of the nine in the fifth line. Moreover, it is constantly alert and cautious, never daring to rest for a moment. By relying on these two qualities, it attains the final good fortune, and its inner will and aspirations are thus realized.

九五：夬履，貞厲。象曰：夬履貞厲，位正當也。

The fifth line statement says: To perform rituals with a decisive and strong attitude, and to maintain this course will result in danger. The Small Image Commentary says: The danger arises from acting with decisive strength in ritual, because the position it occupies is inherently very proper. "Guai" means to decide or decisively cut off.

義曰：夬，決也；貞，正也；厲，危也。言此九五以陽居陽，有剛明之德而居尊位，為臨制典禮之主也。夫旣有剛明之德，而又居至尊之位，故能決然定典禮之是非，辨制度之中正，分上下之等夷，齊天下之民志也。夫為禮之道，本於尚謙，在《繫辭》則曰謙以制禮是也。今九五以剛為禮之主，於正道言之，則危厲可知也，故曰夬履貞厲。

"Guai" signifies decisive action, "Zhen" means uprightness, and "Li" means danger. The ninth line in the fifth position holds a yang line in a yang place, possessing the virtue of strength and clarity while occupying the supreme position. This is the person who oversees the rites and rituals. With the virtue of strength and clarity and holding the supreme position, he can decisively judge the correctness of ceremonies, clarify whether the system is upright, define the hierarchy of superior and inferior, and unify the hearts of the people. However, the fundamental principle of establishing and practicing rites lies in the virtue of humility. The "Great Treatise" states, "Humility is used to establish rites." Now, the ninth line in the fifth position uses only decisive action to oversee rites. From the perspective of the correct path, the danger involved is evident. Therefore, the line statement says, "Guai Lu Zhen Li."

象曰位正當也者，言此九五旣為制禮之主，固當尚謙退為本，則得其中而吉也。今乃以剛夬而為之，是於貞道有厲也。故聖人於此責之，言九五所處之位旣已正當，則宜尚謙為本，不可用剛夬以制禮，故有貞厲之道也。

The Small Image Commentary says, "The position is just." This means that since the Nine in the Fifth is the master of establishing rituals, it should fundamentally rely on humility and retreat, thereby being able to act appropriately and achieve good fortune. Now, however, it uses a harsh and decisive approach, which brings danger to the path of upholding correctness. Therefore, the sage here rebukes it: the position of the Nine in the Fifth is already extremely appropriate, so it should even more fundamentally rely on humility and retreat, and should not use a harsh and decisive method to establish rituals. Hence, there is the statement "贞厉" (upright but dangerous).

上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。

The line statement of the top line says: Reflect on the results of one's ceremonial conduct along the way, examine the signs of good or ill fortune within them; if in all movements and reversals one adheres to propriety, there will be great good fortune. The Small Image Commentary says: Great good fortune appears at the top line, which is an extremely auspicious and joyful event.

義曰：視，瞻視也；考，稽考也；祥，禍福之兆也。何謂禍福之兆？蓋凡能履其禮之中正而行者，則獲其福慶也；不能由履之中正而行者，則至於禍患也。夫初九居履之初，尚其質素而行之，故得無咎；今此上九居卦之極，是禮法之已成也。禮之旣成，則當視瞻其所行之道，而稽考其禍福也。其旋元吉者，言上九旣居禮法之成，又能視其所行之如何，故周旋反覆之間，皆能獲元大之吉也。象曰大有慶也者，言此上九居禮之成，又能視其禍福，以至周旋之間皆獲元大之吉，是大有其福慶之事也。

"Shi" means to examine and observe, "Kao" means to investigate and examine thoroughly, and "Xiang" refers to omens of misfortune and fortune. What are the omens of misfortune and fortune? Those who act in accordance with the principles of the mean and correctness will receive blessings; those who do not act in accordance with the principles of the mean and correctness will suffer misfortune. The initial line, "Chu Ji," is at the beginning of the Lu hexagram, emphasizing simplicity and sincerity in action, thus having no mistakes. The top line, "Shang Ji," is at the top of the entire hexagram, indicating that the rites have been fully established. Once the rites are complete, one should turn back to examine one's previous actions and investigate the omens of misfortune and fortune. "Qi Xuan Yuan Ji" means that since "Shang Ji" is at the time when the rites are fully established, and it can also examine its own actions and mistakes, it can therefore achieve "Yuan Ji" in all its movements and responses. "Yuan" means great or the beginning of all good things, so "Yuan Ji" means great good fortune. The "Small Image Commentary" says "Da You Qing Ye," meaning that when "Shang Ji" is at the time of complete rites and can examine the omens of misfortune and fortune, achieving great good fortune in every movement, this is naturally a time of abundant blessings.