Tai: Heaven below, Earth above.

泰：小往大來，吉，亨。

The Hexagram Statement says: The Hexagram Tai indicates that the small and yielding Yin is moving to the outer trigram, while the great and strong Yang is coming to the inner trigram, resulting in吉祥 and 亨通.

義曰：按《序卦》云，履而泰然後安，故受之以泰。蓋言凡人旣能行其禮典，則必獲其安泰。泰者，安也。以二體言之，則乾本在上，今降而下之；坤本在下，今升而上之，是上下相交、陰陽相，故謂之泰。以人事言之，君以禮下於臣，臣以忠事於君，君臣道交而相和同，則天下皆獲其安泰也，故曰泰。

The "Xugua Zhuan" says: "After walking with propriety comes peace, hence it is followed by the 'Tai' hexagram." This means that if a person can act in accordance with propriety, he will certainly attain peace, hence the "Tai" hexagram comes after the "Lv" hexagram. "Tai" means peace. Looking at the two trigrams, the Qian trigram should be above, but in this hexagram it descends to the inner position; the Kun trigram should be below, but in this hexagram it ascends to the outer position. The upper and lower trigrams interact and communicate with each other, and yin and yang mutually respond and harmonize, hence it is called "Tai." In terms of human affairs, the ruler governs with propriety, humbly submitting to the ministers, while the ministers serve the ruler with loyalty. The relationship between ruler and minister is harmonious and mutually compatible, thus the whole world attains peace, hence the hexagram is named "Tai."

小往大來，吉亨者，自內之外是往也，由外入內是來也。陽德剛明，又主生育，其道至大，故稱大，今下降之，是大來也；陰主柔弱，又為消剝，故稱小，今上而升之，是小往也。陰陽之氣旣交，則萬物得其吉而亨也。以人事言之，則大為君子也，小為小人也。大者來居於內，是君子進用於朝廷；小者往而處外，是小人退黜於巖野也。君子旣進，小人旣退，則君臣之道交而上下之心和同，成治於天下，而天下之民皆得其吉而亨通也。

In the phrase 「小往大来，吉亨」, moving from the inner trigram to the outer trigram is called 「往」, and moving from the outer trigram to the inner trigram is called 「来」. Yang's virtue is strong, clear, and illuminating, and it governs generation and nurturing; its way is great, so it is called 「大」. In this hexagram, yang is within, which is exactly 「大来」. Yin's virtue is gentle and weak, and it governs decline and reduction, so it is called 「小」. In this hexagram, yin is outside, which is exactly 「小往」. When yin and yang energies communicate, all things receive吉祥 and smoothness. In terms of human affairs, 「大」 refers to the gentleman, and 「小」 refers to the petty person. The great ones coming into the inner trigram signify the gentleman being employed by the court; the small ones going out to the outer trigram signify the petty person being banished to the mountains and forests. When the gentleman is employed and the petty person is banished, the relationship between ruler and minister becomes harmonious, the hearts of superiors and inferiors are aligned, and the world thus becomes well governed, with the people receiving吉祥 and smoothness.

彖曰：泰，小往大來，吉，亨。則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人。君子道長，小人道消也。

The Commentary on the Judgment says: The Tai hexagram states, "The small goes away and the great comes in, auspicious, smooth," which means the two energies of heaven and earth meet and thus all things flow smoothly, and the ruler and subject, the superior and inferior, communicate with each other and have the same mind. Yang is within and Yin is outside, strength and vigor are within and gentleness and compliance are outside, the gentleman is within and the petty person is outside. The way of the gentleman grows day by day, while the way of the petty person declines day by day.

義曰：天地交而萬物通者，言陽氣下附，陰氣上騰，二氣交感，萬物得其生而亨通也。上下交而其志同者，上，君也；下，臣也。若君以禮敬接於臣，臣以忠節事於君，財是上志下接，下情上通，上下之道交通，故能行天下之大道也，立天下之大治也，則天下之民皆得其安泰也。

"When heaven and earth interact, all things become connected," meaning that the yang energy descends to attach itself to the earth, while the yin energy ascends to reach the heavens. The two energies interact and respond to each other, allowing all things to grow and flourish smoothly. "When above and below interact, their intentions align," where "above" refers to the sovereign and "below" refers to the ministers. The sovereign treats the ministers with propriety and respect, while the ministers serve the sovereign with loyalty and integrity. Only then can the sovereign's will be effectively communicated downward and the ministers' true circumstances be accurately reported upward. Through the mutual communication between above and below, the great principles of the world can be implemented, leading to the establishment of a well-governed state, and the people can all attain peace and security.

內陽而外陰者，陽為君子，陰為小人，小人外而君子內，泰之道也。內健而外順者，此止以君子之身而言也，故君子內懐剛健之德而外示柔順之貌，以此之故，所以為泰也。內君子而外小人者，言君子則親附而用之，小人則疎遠而黜之，是君子之道日以長，而小人之道日以消。然則聖人作《易》，書不盡言，言不盡意，於此所以丁寧而言者，蓋欲其在位者登君子而任用之，抑小人而黜退之，則天下之事無不舉，萬民之業無不安，是泰道畢矣，故聖人所以申勸而言也。

"Inner Yang and Outer Yin": Yang represents the gentleman, Yin represents the petty person. The petty person is excluded from the outside while the gentleman resides within, which is the way of Tai. "Inner Strength and Outer Smoothness": This statement is based solely on the gentleman himself. The gentleman possesses a strong and virtuous character internally and displays a gentle and compliant demeanor externally. Because of this, he can achieve the way of Tai. "Inner Gentleman and Outer Petty Person": This means that towards the gentleman, one should be close and rely on him, employing him; towards the petty person, one should be distant and reject him, demoting him. Thus, the way of the gentleman grows day by day while the way of the petty person diminishes day by day. The sage composed the Book of Changes, originally because words could not fully express the meaning and speech could not fully convey the intent. Yet here, he repeatedly emphasizes, intending to urge those in power to promote and employ the gentleman, and to restrain and expel the petty person. If this can be achieved, there would be no affairs in the world that cannot be accomplished, and the people's livelihood would be secure and stable, thus completing the way of Tai. The sage spoke thus precisely to clarify and encourage.

象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。

The Great Image Commentary says: The union of the two energies of heaven and earth is the image of the卦 Tai; the sovereign takes this as a model, regulates and completes the way of heaven and earth in nurturing all things, and supports and coordinates what is appropriate for heaven and earth, thus assisting the people. "Later" refers to the Son of Heaven or the feudal lords, "cai" is equivalent to "regulate," and "left and right" means assistance.

義曰：夫天氣下降，地氣上升，二氣交通而萬物得其生，此天地交泰之道也。後者，天子諸侯之通稱也。蓋天地交泰以生天下之財，是以天子諸侯觀此泰卦之象，阜豐其財，以成就天地生育之道，故作為網罟以畋以漁，作為耒耜以耘以耔，用商賈以通有無，作工功以便器用，阜豐其財，使鰥寡孤獨皆有常餼，此所以成天地化育之道，輔相天地所生之宜，以扶助天下之民而至於安泰也。

Heavenly energy descends and earthly energy ascends, the two energies interact and thus all things are able to grow and flourish. This is the way of the union between Heaven and Earth. "Later" refers generally to the Son of Heaven and the feudal princes. The union of Heaven and Earth produces the wealth of the world, so the Son of Heaven and the feudal princes observe the image of the Tai hexagram and take measures to increase the wealth of the world, thus completing the function of Heaven and Earth in nurturing life. They make nets and traps for hunting and fishing, plows and hoes for farming and cultivating the soil, use merchants to enable the exchange of goods between different regions, and establish artisans' workshops to make tools convenient for daily use. When wealth is abundant, the widowers, widows, orphans, and elderly without children can all have a regular supply of food. This is achieving the way of Heaven and Earth in nurturing and cultivating life, assisting in what is suitable for the growth of beings, and thus supporting the people of the world to reach a state of peace and prosperity.

初九：拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。

The line statement for the first line says: Uprooting the grass, the roots are connected and bring forth similar ones, proceeding with auspiciousness. The small image commentary says: Uprooting the grass and proceeding with auspiciousness is because its will is in the outer world. "Rú" refers to the roots being connected, and "huì" means similar ones.

義曰：乾本在上，今居於下，必務上進，若君子將進用於朝廷，以佐君澤民而興天下之泰也。茹者，相續之稱也；彚者，類也；徵者，進也。夫茅之為物，拔之則其根牽連而起。若此初九之君子旣進用於朝廷，則天下之賢必皆引類而進，則是君子之道長之時也。君子之道得長，則天下之民受其賜，如此則吉莫大也。象曰志在外也者，言初九之君子必將引類而登進者，蓋其志於天下之民而進求其用，所以佐君而共立天下之治，興天下之泰也。

The trigram Qian is naturally at the top, but in this hexagram it is placed at the bottom, so it must strive upward. This is like a gentleman about to be appointed by the court to assist the sovereign and benefit the people, bringing peace and prosperity to the world. "Ru" refers to roots connected together, "Hui" means kindred, and "Zheng" means advancing. When grass is pulled up, its roots are connected and come out in a piece. When the gentleman at the beginning is appointed by the court, all the virtuous talents in the world will inevitably be drawn up together. This is the time when the way of the gentleman grows. When the way of the gentleman grows, the people of the world receive benefits, and there is no greater good than this. The Small Image Commentary says, "His aspiration is external," meaning that the gentleman at the beginning must lead his kindred to advance together, because his mind is on the people of the world. He seeks office not for personal gain, but to assist the sovereign and jointly establish a well-governed world, bringing peace and prosperity to the world.

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。

Nine Two Line Statement says: It can embrace disorder and filth, it can employ those who dare to cross rivers on foot, it does not abandon or neglect distant people, it does not form private factions, thus it follows the middle path. The Small Image Commentary says: It can embrace disorder and filth while following the middle path, because its way is bright and vast.

義曰：九二以剛明之德居中，而上應於六五之君，為六五之所任，是君子見用於時，為興泰之臣也。然而天下雖泰，其間不無荒穢，而九二旣以剛居中，則必寛弘廣大其心，以包藏其荒垢也，故曰包荒。用馮河者，馮河是暴猛之人也。九二旣居重位，柄重權，為天子之見任，而能逺大其器量，雖此馮河暴猛之人亦能用之。何則？夫良匠無棄材，隨其長短大小而皆適其用；況天下之廣，當泰之時，雖此暴猛之人亦有以用，故曰用馮河。

Nine Two possesses the virtue of strength, firmness, and clarity, occupying the central position within the lower trigram. It connects upward with Six Five, the sovereign, and is relied upon by the sovereign. This is the situation of a gentleman encountering favorable times, serving as a great minister who promotes the flourishing path. Although the world is already at peace, there may still be areas of neglect and disorder. Since Nine Two is in the central position with yang strength, it must certainly have a broad and generous mind, embracing all the neglected and disorderly aspects. Therefore, the line statement says, "Include the neglected and disorderly." "Using the bold swimmer" refers to those who cross rivers without using boats or rafts, showing crude bravery. Nine Two holds an important position and wields great power, being entrusted by the Son of Heaven, yet it can extend its capacity to include even such bold and fierce individuals. Why? A master craftsman has no waste; long or short, big or small, each has its use. Moreover, in the vast world during a time of peace, even such fierce individuals have their place. Therefore, it says, "Use the bold swimmer."

不遐遺者，遐，遠也；遺，棄也。言此九二之君子，荒穢者包藏之，暴猛者能用之，是皆由其廣大寛厚之至，故雖遐遠者亦不遺棄之也。朋亡得尚于中行者，言九二旣以剛明之德見任於六五，而又廣大其量以容於物，故必不親己之所親而親其朋類，如此所以得尚於中道而行也。象曰以光大也者，言九二之君子旣得尚於中而行，是其道光大而明顯也。

"The '遐' in '不遐遗' means distant, and '遗' means to discard. This refers to the gentleman at Nine in the Second, who can embrace the crude and the wild, and employ the rough and the fierce, all stemming from his extremely broad and generous mind, so that even those who are distant will not be discarded by him. 'Friends are lost, but he is esteemed in the middle way' means: Nine in the Second, having been entrusted with the virtue of brightness by Six in the Fifth, can also expand his capacity to include all people, so he will never only favor his private friends or promote his own faction. Because of this, he can act in accordance with the middle path. The 'Small Image Commentary' says 'because of his magnificence,' meaning that this gentleman, who can act in accordance with the middle path, naturally has a broad and luminous way."

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。

The third line statement says: There is no straight path that remains level without turning into a slope, and no journey that proceeds without eventually returning; by maintaining correctness in hardship, there will be no mistakes, and there is no need to worry about whether one's sincerity is known, for enjoying one's salary brings its own blessings. The Small Image Commentary says: There is no journey that proceeds without returning, because the third line is situated at the boundary where heaven and earth meet.

義曰：此一爻，聖人因天地將復之際，故設為之戒也。言乾本在上，坤本在下，所以泰者，上下交也；今九三居下卦之極，是天地將復之際也，天地復則不交而否矣。故聖人戒之曰：無有平而不歸險陂，無有往而不復其所者，猶若無有泰極而不至衰否，故當艱難而守之以正道，則可以久於其泰而免其凶咎也。

This line is a warning set by the sage at the moment when heaven and earth are about to return to their original positions. Heaven is originally above and Earth is originally below; this hexagram is called Tai (Prosperity) precisely because the upper and lower trigrams have exchanged places and are in communication with each other. Now, the line Nine in the Third is at the top of the lower trigram, indicating that heaven and earth are about to return to their original positions. Once they return to their original positions, communication will cease, and Tai will turn into Po (Obstruction). Therefore, the sage warns: there is no constant levelness that does not turn into inclination, nor is there constant movement that does not return to its origin. Just as there is no extreme prosperity that does not lead to decline and blockage. Therefore, one should remain steadfast in the right path during difficulties, so as to maintain the state of Tai for a longer time and avoid misfortune and mistakes.

勿恤其孚，于食有福者，言旣能艱守正道，則不待憂恤其孚信而自然明顯，故可以往而安食其福祿也。象曰無往不復，天地際也者，言九三居乾之上，是將復於上；在坤之下，是將復於下，當天地之分際，故曰天地際也。

"The phrase 'Do not worry about your sincerity being known, for there is blessing in food' means: since one can maintain the right path through hardship, there is no need to worry about one's sincerity not being recognized. It will naturally become evident, so one may proceed with peace of mind and enjoy the deserved blessings. The Small Image Commentary says 'There is no going without returning, for it is the boundary between heaven and earth,' meaning that the ninth trigram in the third position is located at the topmost line of the Qian trigram, about to return upward to the position of heaven; at the same time, it is adjacent to the bottommost line of the Kun trigram, which is about to return downward to the position of earth. It is precisely at the boundary between heaven and earth, hence 'the boundary between heaven and earth.'"

六四：翩翩，不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。

The statement of the fourth line says: It flies swiftly downward, not relying on its own wealth but able to lead nearby companions, without being told yet they follow with mutual trust. The Small Image Commentary says: Flying swiftly downward without being wealthy is because both superior and inferior have left their proper positions; following without being told and with mutual trust is due to a shared inner will.

義曰：翩翩者，自上而下疾飛之貌也。夫九三以陽居乾卦之極，是三陽同志皆務上進也；六四以陰居坤卦之初，是三陰同志而皆欲下復也，故此所以翩翩然與上二陰具復其本，所以無有凝滯也，故曰翩翩。不富以其鄰，不戒以孚者，以，用也，言三陰同志皆欲下復，故此六四不待富盛而自然能用其鄰，不須戒備而自孚信也，故曰不富以其鄰，不戒以孚。

"Pian pian" describes the swift and graceful movement of flying downward. Nine in the Third holds a yang line at the top of the Qian trigram, indicating that the three yang lines in the lower trigram share the same aspiration to move upward. Six in the Fourth holds a yin line at the beginning of the Kun trigram, showing that the three yin lines in the upper trigram all desire to return to their original position. Therefore, Six in the Fourth swiftly joins the two yin lines above, Six in the Fifth and Six at the Top, to return to their proper place without any obstruction, hence "pian pian." "Bu fu yi qi lin, bu jie yi fu" uses "yi" as "use": since the three yin lines share the same intention to descend, Six in the Fourth does not need to rely on its own richness to lead its neighboring lines; it does not need prior restraint, as mutual trust naturally exists, hence "bu fu yi qi lin, bu jie yi fu."

象曰皆失實也者，實謂居處也。言乾本在上，今泰之時則下之；坤本在下，今上之，是上下皆失其實也。六四所以翩翩然欲將復而居下，謂其失實故也。中心願也者，言六四不待戒備，自然有孚信而下復者，是眾心之所共願也。

The Small Image Commentary says, "They all lose their proper positions." Here, "real position" refers to the original place they should occupy. The Trigram Qian should be at the top, but in the卦 of Tai it has descended to the bottom; the Trigram Kun should be at the bottom, but in the卦 of Tai it has ascended to the top: both have left their proper places. The reason why the line six in the fourth is eager to return swiftly is because it is currently in a state of losing its proper position. As for "the central wish," it means that line six in the fourth does not need to be overly cautious, and can naturally return downward with sincerity, which is the shared wish of all the lines.

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。

The line statement of the fifth line says: Emperor Yi married his daughter to a vassal state below, thus obtaining blessings and great good fortune. The small image commentary says: obtaining blessings and great good fortune is because the fifth line can realize its original wish through the middle way.

義曰：帝乙，商之賢王也。歸者，婦人謂嫁曰歸；歸妹之為言順也；祉，福也。此六五乃中順之主也，當此泰平之時，能以文柔接於下，則彖所謂上下交而其志同，卽君降志而接其臣，所以興泰道者也。猶言帝乙賢王以女下嫁於諸侯，是謙順之至也，故曰帝乙歸妹。

Tianyi was a wise king of the Shang dynasty. "Gui" refers to the ancient term for a woman's marriage; the phrase "Gui Mei" implies a gentle and compliant attitude. "Zhi" means blessing. The line "Li Wu" refers to a ruler who is moderate and gentle. In this time of peace, he could accept his ministers with a refined and gentle manner, which is what the Commentary on the Judgment says: "The superior and inferior are in communication and their wills are the same." The king humbled himself to connect with his ministers, and thus the way of Tai was established. This is similar to the wise king Tianyi marrying his daughter to a feudal lord, showing extreme humility and gentleness, so the Line Statement says "Tianyi Gui Mei."

以祉元吉者，夫天子以女而下降於諸侯，是順之之至也，而在下者又能盡其分，故上下皆獲其福祉而有元大之吉也，故曰以祉元吉。象曰中以行願也者，言君治天下，必欲得賢能之臣為之委任也。今六五能執謙以下於九二賢明之臣，以至獲元大之吉，是由其中道而素願得行也。

"The phrase 'with blessings and supreme good fortune' means that the Son of Heaven marries off his daughter to a feudal lord, and her humility reaches its peak; meanwhile, the party in the lower position fulfills its duties accordingly, so both superior and inferior positions receive blessings and achieve the greatest good fortune. Therefore, it is said 'with blessings and supreme good fortune.' The Small Image Commentary says 'by upholding the middle way, one's aspirations are fulfilled,' meaning that a ruler governs the world and always hopes to appoint virtuous ministers to important positions. Now, the line six in the fifth position maintains a humble and retiring heart, humbly connects with the virtuous line nine in the second position, thus attaining great good fortune. This is precisely how upholding the middle way enables the realization of one's long-held aspirations."

上六：城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。

The line statement for the sixth line at the top says: The city walls collapse and fall back into the dry moat surrounding the city; it is not advisable to use military force; one can only issue orders within one's own city; to maintain this situation is truly contemptible. The small image commentary says: The city walls falling back into the moat is because the government's decrees have become disorderly. "Huang" refers to a dry moat surrounding the city.

義曰：大凡平治之世，雖教化甚盛，其間不能無奸惡之人。堯舜太平也，未必無小人；桀紂暴亂也，未必無君子，皆繫於其上之所為如何耳。是故古之善為國者，旣以仁義道德為己任而安治天下，又且髙其城，浚其隍，以為之戒備而防天下之奸冦也。何則？天下雖在熙泰，而奸惡之人其心未嘗安，故聖人謂王公設險以守國者，將使治天下者必有仁義以興治道，亦須設險厄以崇備也。若但有其德而不能設備，則不可以保其國也；若但設其險阻而無其德，其國固不能以保也。

In times of peace, even when moral education is at its peak, there will still be no completely virtuous person. Even in the peaceful era of Yao and Shun, there might not be entirely virtuous people; and in the chaotic time of Jie and Zhou, there might not be entirely wicked people. The key lies in how those in power act. Therefore, ancient wise rulers would on one hand take up the responsibility of righteousness and morality to stabilize the world, and on the other hand, raise high city walls and dig deep ditches as a means of defense against wicked people and bandits. Why? Although the world may be in a state of harmony and stability, the hearts of wicked people have never been content. Therefore, the Book of Changes says, "The king and duke set up natural barriers to guard their country," which means that those who govern the world must both use benevolence and righteousness to establish the way of governance, and also set up defenses to strengthen their precautions. If there is only virtue without defense, the country cannot be preserved; if there are only defenses without virtue, the country cannot be preserved either.

昔在太王居邠，狄人侵之，去而居岐山之下而邑焉。以太王為國非無德也，然卒為狄人之所迫者，以不設備故也；使太王居是時髙其城池，則雖夷狄之侵擾，亦無能為也。又秦之始皇有天下，北築長城，西據崤函，帶山阻河，險厄萬里，非無備也，然二世則失天下者，以不為德故也；使秦皇能以是國而修其德以濟之，則傾亡之禍無有也。以此知為國者必有其德，又設其險，則可以永永而守也。

In the past, King Taiwang lived in the area of Bin, but the Di people came to attack him, so he had to move, and built a new city at the foot of Mount Qi. In terms of governing the state, King Taiwang was not without virtue, but eventually he was forced to leave because he did not set up defenses. If he had built high walls and deep ditches at that time, even if the夷狄 had harassed him, they would not have been able to do anything. Now looking at Qin Shi Huang, who ruled the whole world, he built the Great Wall in the north and held the Xiaoshao and Hangu Passes in the west, surrounding mountains and rivers, with fortifications stretching for thousands of miles. It cannot be said that he lacked defense, yet the empire was lost by the second emperor. The reason was that he did not cultivate virtue. If Qin Shi Huang could have used his strong position to further cultivate virtue and support it, the disaster of downfall could have been avoided. From this we can see that those who govern a country must both have virtue and set up strong defenses, in order to preserve the state for a long time.

然呉起曰在德不在險，蓋一時之權言耳，非萬世之大法也。且五帝而下，堯都於冀，舜都於蒲，今之河中府是也；禹都於安邑，湯都於亳，今之河南是也；周都於酆鎬，今之洛京是也。是皆其所都之地、所處之國，未有不以山河之險而守其國也。聖人之戒治天下者，安不忘危，治不忘亂，則可以永有其泰也。

As for Wu Qi's statement that "it is virtue rather than terrain that matters," this was merely a pragmatic approach suited to the circumstances of his time, not a universal principle applicable for all ages. Moreover, since the Five Emperors, Yao established his capital in Ji Zhou, Shun in Pu Ban, which is today's He Zhong Fu; Yu in An Yi, Tang in Bo, which is today's Henan; and the Zhou dynasty in Feng and Hao, which is today's Luo Jing. None of these emperors' capitals or territories were not secured by the strategic advantage of mountains and rivers. The sages warned those governing the world: in times of peace, do not forget the possibility of danger; in times of order, do not forget the risk of chaos. Only in this way can one maintain long-term stability and peace.

上六處卦之極而泰道將革，又不能居安而思危，處治而思亂，以至驕慢邪侈而不為之戒備，故有城復于隍之事也。蓋言城復傾圯而無髙險之阻，隍復盈滿而無固之限，是皆恃泰之至，以及於否也，故曰城復于隍也。

The Sixth at the Top is at the top of the entire hexagram. The way of Tai (Peace) is about to change, yet it does not think of danger when things are stable, nor of chaos in times of order. It becomes arrogant and lazy, corrupt and extravagant without precautions, leading to the situation where the city walls collapse into the moat. This means that the city walls fall down, leaving no high and strong defense; the moat is filled up, leaving no solid boundary. All of this results from relying too much on peace and stability, leading to a closed and blocked state of Po (Obstruction). Therefore, it is said, "The city walls fall back into the moat."

勿用師者，夫泰道既極，已不能自為之備，而更用軍師以攻伐於人，則是不量己力，而天下之人必不服從，適自取滅亡之道耳，故聖人又戒之，言不可復用師也。自邑告命貞吝者，夫威賞政令行之於天下則可，今上六既無所戒備，又不可用師，威德不足以及遠，告命不能及天下，但可號令於己邑之中而已。此皆由恃安泰之過而不能防閒以至於此，以正道言之，誠足以鄙吝者也，故曰自邑告命貞吝。象曰其命亂也者，蓋其命令紛亂，不能及於天下。聖人所以丁寧而言之者，欲戒後之人君處天下之泰，必常思危亡之事，則可以常保其泰也。

"The statement 'Do not use military force' means: the path of Tai (peace) has reached its end, and one is unable even to protect oneself properly, yet still uses military force to attack others. This is not measuring one's own strength. The people of the world will certainly not obey, and this is merely a path to self-destruction. Therefore, the sage further warns that military force should not be used again. 'Self-governance and issuing commands within the city, with a lack of perseverance' means: the authority of punishment, rewards, and decrees should be able to reach throughout the world to be considered good. Now, since the upper sixth line has neither defense nor the ability to use military force, its prestige and virtue cannot reach far, and its commands cannot be transmitted throughout the world. It can only issue orders within its own city. This is all due to excessive reliance on the state of Tai and a lack of vigilance, leading to this situation. From the perspective of the correct path, it is truly contemptible, hence the statement 'Self-governance and issuing commands within the city, with a lack of perseverance.' The 'Small Image Commentary' says 'His command is in disorder,' referring to his decrees being chaotic and not able to be implemented throughout the world. The sage repeatedly warns in order to advise future rulers: when the world is in a state of peace, one must always keep in mind the possibility of danger, only then can one maintain peace for a long time."

否之匪人，不利君子貞，大往小來。

The Hexagram Statement says: In a closed and obstructed time, it is not in accordance with the proper way of people, and it is not favorable for the gentleman to maintain the correct path. The great yang element goes to the outer position, while the small yin element comes into the inner position.

義曰：按《序卦》云，物不可以終泰，故受之以否。否者，閉塞之道也。天地相交，陰陽相接，則萬物得其亨通而繁盛，故曰泰，泰者，通也；物不可終通，故天地各復其本而陰陽不相交，則萬物皆閉塞而不生，此否之道也。

The "Xugua Zhuan" says: "Things cannot remain in a state of perfect harmony forever, so it is followed by 'Pu' (obstruction)." "Pu" refers to the state of blockage and blockage. When the energies of heaven and earth interact and yin and yang interconnect, all things can flourish and be harmonious, which is called "Tai" (harmony), and "Tai" means smooth and unimpeded. However, things cannot always be smooth and unimpeded. When heaven and earth return to their original positions and yin and yang no longer interact, all things become blocked and unable to grow, which is the way of "Pu."

否之匪人者，匪，非也。言天地不交，萬物不生而否塞，此非所謂人之常道也。夫君必以至誠接於臣，臣必以至忠奉於君，則天下可以獲安也；今否之時，君臣不交而物不得其所，是非人之常道也。何則？夫人情莫不欲安、欲逸、欲富、欲壽，否之時則不得其安，不得其逸，不得其富，不得其壽，是豈人之常道乎？

The term "匪" in "否之匪人" means "not" or "not proper." This refers to the situation where heaven and earth do not interact, leading to a state where all things cannot grow and everything is blocked and stagnant. This is not the proper way for people. A ruler must treat his ministers with utmost sincerity, and ministers must serve the ruler with utmost loyalty, so that the world can be peaceful. But now, in this blocked and stagnant era, there is no communication between ruler and minister, and all things are not in their proper places. This naturally is not the proper way for people. Why? Human nature is such that no one does not wish for peace, comfort, wealth, and longevity. But in times of blockage, peace, comfort, wealth, and longevity are all unattainable. How can this be considered the proper way for people?

不利君子貞者，夫否之時，天地不相交，君臣不相接，小人見用而其道長；小人之道長，則疾於君子，為君子者苟欲以正道而行，則必為小人之所害，故韜晦道德，卷懷仁義，退而自處，不露其正則可也。大往小來者，陽德至大，陰德至小；今否之時，陽之大德往居於外，陰之小德來處於內，往者屈之，來者伸之，猶君子往屈於巖穴，小人來居於朝廷，則否道所以致也。

"Unfavorable for the upright man to maintain his virtue" means: in times of blockage, heaven and earth do not interact, and ruler and subject do not connect; the petty people gain power and their arrogance grows day by day. When the path of the petty people grows longer, they will hate the upright ones. If the upright man insists on following the right path, he will inevitably be harmed by the petty people, so he should conceal his morality, hide benevolence and righteousness within his heart, retreat to cultivate himself alone, and not reveal his integrity, which is the way to go. "Great going out and small coming in" means: the virtue of yang is great, and the virtue of yin is small; now in times of blockage, the great virtue of yang moves to the outer trigram, while the small virtue of yin comes into the inner trigram. The one going out is oppressed, and the one coming in is extended, just like the upright man retreating to the mountains and caves to suffer委屈, while the petty people enter the court, thus forming the situation of blockage.

彖曰：否之匪人，不利君子貞，大往小來。則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。

The Commentary on the Judgment says: "The hexagram of Opposition indicates 'Opposition is not for people, it is not advantageous for the gentleman to maintain his constancy, great things go away and small things come in.'" This refers to the failure of the two energies of Heaven and Earth to meet, resulting in the non-flow of all things. The ruler and the subject, the superior and the inferior, do not communicate, and the world becomes like a state without a country. Yin is within and Yang is outside, softness is within and strength is outside, the petty person is within and the gentleman is outside. The way of the petty person grows day by day, while the way of the gentleman declines day by day.

義曰：言否之所以非人常道而不利君子貞者，由天地各復其所，二氣不相交而萬物不得其亨通也。上下不交而天下無邦也者，上，君也；下，臣也。君不以禮敬接於臣，臣不以忠節事其君，禮敬忠義之情不交，則君臣之道塞；君臣之道塞，則天下之諸侯從而亂，所以邦國將至於傾覆矣。

The reason why the situation of "否" is not in accordance with the common way of people and is not favorable for the gentleman to uphold righteousness is because heaven and earth each return to their own positions, and the two energies no longer interact, so all things cannot achieve harmony. The phrase "the upper and lower do not communicate, and the world has no state" refers to the "upper" as the sovereign and the "lower" as the ministers. If the sovereign does not treat the ministers with propriety and respect, and the ministers do not serve the sovereign with loyalty and integrity, the feelings of propriety and loyalty will not communicate between them, thus blocking the way of sovereign and minister. When the way of sovereign and minister is blocked, the feudal lords will follow suit in turning away and causing disorder, and the states will soon be in peril, even though there is a state, it is as if there is none.

內陰而外陽者，內者，親也；外者，疎也。陰為小人，陽為君子，親小人而疎君子，此所以成否道也。內柔而外剛者，此小人之體也。內而柔，則陰賊殘害；外而剛，則狠僻凌暴。故語曰色厲而內荏，厲，嚴厲也；荏，柔荏也。外有嚴厲之色，內有柔荏之心，此所以反君子之道也。內小人而外君子，小人道長，君子道消也者，由其內小人而親信之，外君子而疎逺之，是以小人之道日以長，君子之道日以消也。

In the phrase "inner yin and outer yang," "inner" signifies closeness, and "outer" signifies distance. Yin represents small people, while yang represents gentlemen; thus, being close to small people and distant from gentlemen leads to a situation of blockage and stagnation. "Inner softness and outer hardness" describes the true nature of small people: their inner softness allows them to harm others secretly, while their outer hardness enables them to oppress others harshly. Therefore, the Analects says, "colorful severity but inner timidity" — "severe" means stern, and "timid" means weak. Displaying a stern exterior while harboring a weak interior is exactly the opposite of the way of the gentleman. "Putting small people inside and gentlemen outside leads to the flourishing of small people's ways and the decline of gentlemen's ways," because placing small people near and trusting them, while pushing gentlemen away and distancing them, allows the ways of small people to grow day by day, while the ways of gentlemen gradually fade away.

象曰：天地不交，否。君子以儉德辟難，不可榮以祿。

The Great Image Commentary says: The two energies of heaven and earth do not interact, which is the image of the hexagram of Not. The gentleman takes this as a model, practicing frugality and avoiding calamity, not displaying his virtue through high office and generous rewards. "辟" is the same as "避".

義曰：言君子於此天地不交、賢人道塞之時，則當韜光遁跡，以全身遠害，不可與小人並立；若與小人並立，則必見害而召禍也。故但守儉素之德，不憫貧賤，以避小人疾之患耳。如不得已而仕，則不可居重位、享重祿以榮其身，第可全已遠害而已。故《君子陽陽》之詩曰：君子陽陽，左執簧，右招我由房。言周之衰，君子遭是時者相招為祿仕，但為一伶官之賤職，以全身遠害而已矣。

A gentleman, when heaven and earth are not in harmony and the path of the virtuous is blocked, should conceal his talents and hide his actions to preserve himself and avoid calamity, and must not stand alongside villains. Once he stands with villains, he will certainly be harmed and bring disaster upon himself. Therefore, he should only maintain the virtue of frugality and simplicity, not be distressed by poverty or low status, and use this method to avoid the jealousy of villains. If he is compelled to take office, he should not occupy important positions or enjoy generous salaries to glorify himself, but merely seek to preserve himself and avoid calamity. Therefore, the poem "Jingwei" from the "Book of Songs · Wang Feng" says: "The gentleman is cheerful, holding a reed pipe in his left hand and inviting me to the chamber with his right." This refers to the time when the Zhou dynasty was declining, and the virtuous men at that time gathered together to take lowly official posts, such as that of a musician, in order to preserve themselves and avoid calamity.

初六：拔茅茹，以其彚，貞吉，亨。象曰：拔茅貞吉，志在君也。

The line statement for the first line says: Uprooting wild hemp, the roots are connected and pull out similar ones; holding to the correct path brings auspiciousness and smoothness. The small image commentary says: Uprooting hemp and holding to the correct path brings auspiciousness because it always keeps the sovereign in mind.

義曰：泰之初，是君子道長之時，可以進用於朝廷，是以連引其類而進之，故其爻辭曰拔茅茹，以其彚，征吉。今否之初，是小人道長、君子不可用之時也。時旣不可用，則必引類而退，守以正道，不可求進，然後得其吉而獲亨也。象曰拔茅貞吉，志在君也者，夫君子之志，未嘗不在致君澤民也，雖當此否塞之時，引退守正，不苟務其進，俟時而後動者，蓋亦志在致君澤民而已。

The first line of the Tai hexagram represents the time when the way of the gentleman is growing, and he can be appointed by the court, so he leads his kind to rise together. The line statement says, "Pulling out the wild hemp by its root, together with its kind, proceeding is auspicious." Now, the first line of the Pi hexagram is the time when the way of the petty person is growing, and the gentleman cannot take office. Since the situation does not allow him to take office, he must lead his kind to withdraw together, hold to the right path, and not seek advancement, thus achieving auspiciousness and smoothness. The Small Image Commentary says, "Pulling out the wild hemp with firmness is auspicious, because the gentleman's aspiration is always devoted to assisting the sovereign in cultivating virtue and benefiting the people." This means that the gentleman's aspiration has never strayed from assisting the sovereign in cultivating virtue and benefiting the people. Even when in a closed and obstructed time, he withdraws and holds to the right path, not being eager for advancement, waiting for the right moment to act, his mind remains devoted to assisting the sovereign in cultivating virtue and benefiting the people.

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。

The line statement for the second line says: Those who are humble and obedient to those above may find good fortune, while those of great virtue remain self-restrained in times of blockage and thus achieve success. The small image commentary says: The superior person achieves success in a time of blockage because he does not associate with petty people.

義曰：六二居否之時，小人而見用者也。然而以陰居陰，處得中正，是於小人之中能包其柔順便佞之心以奉承於上，是以小人而得小人之吉者也。大人否亨者，若大德大才之人則不然：居是時也，以其道塞而不通，故能以正自守，韜藏其仁義，卷懐其道德，不為世俗之所變，而不雜於小人之中，於否之世行否之中道，所以全身遠害也。

Six Two is in a time of blockage and is a minor person who is appointed. However, it is a yao of yin in a yin position, and it is in the middle position of the lower trigram, so its position is upright and correct. Therefore, among the minor persons, it can still suppress its flexible and submissive nature to serve above, thus obtaining the auspiciousness appropriate for a minor person. "The Great Man is not passable" is different: a person of great virtue and great talent in this time, because the path is blocked, can maintain uprightness and self-restraint, conceal benevolence, and wrap up morality within himself, not being changed by the prevailing customs, nor mixing with the crowd of minor persons; in this time of blockage, following the middle path appropriate for this time, using this method to preserve himself and avoid calamity.

《中庸》曰：國有道，其言足以興；國無道，其黙足以容。《詩》曰：旣明且哲，以保其身。蓋否之時不可進用，但以義而自處，全身遠害而已。《中庸》又曰：素富貴行乎富貴，素患難行乎患難，君子無入而不自得焉。是言大人君子於否之時行否之道，所以亨也，故曰大人否亨。象曰大人否亨，不亂群也者，言大人君子其時雖否，然能以道自處，以正自守，不與小人雜，是不亂其群類也。

The Zhongyong says: "When the country is well-governed, his words are sufficient to bring about change; when the country is not well-governed, his silence is sufficient to be tolerated." The Shijing · Da Ya · Zhengmin says: "Both wise and prudent, thus preserving his life." This shows that in times of blockage, it is not appropriate to take office and seek benefits; one should merely follow righteousness to settle oneself, preserve one's life, and stay away from calamity. The Zhongyong also says: "In times of peace and wealth, act accordingly; in times of hardship, act accordingly; the gentleman can find contentment in all situations." This is precisely saying that great virtue and gentlemen walk the path of the blocked age in the blocked age, thus achieving success. Therefore, the line statement says "the great man is blocked but enjoys success." The Small Image Commentary says "the great man is blocked but enjoys success, not mixing with the crowd," meaning that although the great man encounters a blocked age, he can maintain himself by following the Dao and keeping to righteousness, not mixing with the petty people, thus not disturbing the group he belongs to.

六三：包羞。象曰：包羞，位不當也。

The third line statement says: It can only hide disgrace and survive by being evasive. The Small Image Commentary says: Hiding disgrace is because the line is in an inappropriate position.

義曰：六二雖以小人之道用於時，猶且不失其中，承事其上而得其吉也。今此六三位既過中，履復失正，小人之道愈，但包其羞恥，苟容其身而已，故曰包羞。象曰包羞，位不當也者，蓋言六三於小人之中最為甚者，言其所處之位不當故也。

Six Two, although using the way of a petty person to serve in the world, still does not lose the middle path, and can serve above to gain good fortune. Now Six Three has gone beyond the middle position, and its position is also improper—since a yao of yin is in a position of yang, it is considered inappropriate. The petty person's habits have become even more pronounced, and it can only hide its shame and seek a place to survive, hence it is said 'enclosing shame'. The Small Image Commentary says 'enclosing shame, position is inappropriate', meaning that Six Three is the most unbearable among the petty persons, because of its inappropriate position.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。

The fourth line statement says: There is an appointment without fault, and the like will also share the blessings. The Small Image Commentary says: There is an appointment without fault because its aspirations are carried out. "Chou" refers to the like, and "Li" means to attach.

義曰：有命，謂九四有命於初也；疇，類也；離，附也；祉，福也。夫否塞之時不可有命於其人，蓋小人眾多也；然此九四乃有所命者，以其有剛明勤儉之德，所應在初耳。何則？初六居否之時，以道不行於天下，故不苟進，引類而退，存心在君，蓋守道之君子也。今九四有命焉，所以為無咎也。然以君子而應君子，不唯已得無咎，使其疇類亦得附離於福祉也，故曰有命無咎，疇離祉。象曰有命無咎，志行也者，蓋九四以正而見命於初，以至同有其福祉，是己之志得行也。

"Having a mandate" refers to the fact that the Nine in the Fourth position appoints the Six at the Beginning below it. "Chou" means kindred, "Li" means attachment, and "Zhi" means blessing. In a time of blockage, it is not appropriate to appoint people arbitrarily, because there are too many petty persons; however, the Nine in the Fourth position does appoint someone, because it possesses the virtues of strength, clarity, diligence, and frugality, and the one corresponding to it is precisely the Six at the Beginning. Why is this so? The Six at the Beginning is in a state of obstruction, because the Way does not prevail in the world, so it refuses to act in a compromising manner, and instead retreats with its kindred, yet it always keeps the ruler in mind, thus being a true gentleman who upholds the Way. Now, since the Nine in the Fourth appoints it, there will be no fault. Moreover, when a gentleman responds to another gentleman, not only does he himself have no fault, but he also brings his kindred to attach themselves to blessings. Therefore, it is said, "Having a mandate, no fault; kindred attach to blessings." The "Small Image Commentary" says, "Having a mandate, no fault; the will is carried out," meaning that the Nine in the Fourth appoints the Six at the Beginning in accordance with the Way, thus both sharing blessings, which is the realization of his own will.

九五：休否，大人吉。其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。

The line statement of the fifth line says: It brings an end to the situation of blockage, and the great virtuous person thus gains good fortune. One constantly thinks of impending ruin, impending ruin, and only then will the state be as firm as a tree rooted among thickly growing mulberry trees. The small image commentary says: The great person attains good fortune because his position is extremely appropriate.

義曰：休，息也。夫以柔順之道婉遜以承其上而獲小人之吉者，六二是也；以剛健中正之德而履至尊之位，憂天下之所宜憂，泰天下之所未泰，消去天下之小人而休息天下之否道者，惟九五大人行之而獲吉也，故曰休否，大人吉。

"Xiu" means to rest. Using a gentle and flexible attitude to serve above, thus obtaining the auspiciousness from the small person, is the case of Six in the Second; whereas with the virtue of being strong, upright, and just, ascending to the supreme position, worrying about what the world worries about, settling the situation that has not yet been settled, and eliminating the small people in the world, thus stopping the blocked situation, can only be done by the Great Man, Nine in the Fifth, hence obtaining good fortune. Therefore, the Line Statement says, "Xiu (rest) the situation of obstruction, the Great Man is auspicious."

其亡其亡，繫于苞桑者，桑之為物，其根幹皆相迫結而堅固者也；苞即叢生也。夫以大人之德，能消天下之否而反於泰，雖然，且當常謂危亡之在前，不敢遑安，而曰其亡矣其亡矣。如此之戒，則社稷盤固，如係于苞桑之上而不可拔也。

"its demise its demise, bound to the cluster of mulberry trees": This plant has roots and trunks intertwined and tightly knotted, extremely firm; "苞" means growing in clusters. With the virtue of a superior person, although capable of removing blockages throughout the world and returning to peace, one should still constantly remind oneself that danger and destruction are right at hand, never relaxing in ease, constantly muttering "about to perish, about to perish." With such vigilance, the state and the people will be firmly bound together, like a rope tied around the clustered roots of a mulberry tree, unmovable.

上九：傾否，先否後喜。象曰：否終則傾，何可長也。

The line statement for the topmost yao says: A situation of collapse and blockage, first there is blockage, then it turns into joy. The small image commentary says: When blockage reaches its extreme, collapse occurs, how can it be maintained for long?

義曰：傾，覆也，圯也。夫否極則泰，剝極則復，未濟終之於既濟，此《易》之常道也。在《繫辭》則曰易窮則變，變則通，通則久；又揚子曰：陰不極則陽不生，亂不極則治不成，皆變易之常道也。今上九居卦之極，則必傾去其否而反之於泰，可以獲其亨通也，故曰傾否。先否後喜者，此言否之道，始則六二包承而大人否，九五休否而有大人吉，至此上九則否傾而之泰，是先否後喜之驗也。

"Qing" means collapse or falling down. When blockage reaches its extreme, it turns into smoothness; when depletion reaches its extreme, it turns into restoration. After the hexagram "Wei Ji" (Not Yet Completed), it finally returns to "Ji Ji" (Completion), which is the constant principle of the "Yi" (Book of Changes). The "Great Treatise" says, "When the 'Yi' reaches its limit, it changes; when it changes, it becomes unimpeded; when it becomes unimpeded, it endures." Yang Xiong also said: if yin does not reach its extreme, yang cannot arise; if chaos does not reach its extreme, order cannot be established. These are all the constant principles of change. Now, the upper nine is at the top of the entire hexagram, so it necessarily overturns the state of blockage, turns back to a state of security and prosperity, thus achieving smoothness. Therefore, it is said, "Qing Po" ("Overturning Blockage"). "First Blockage, then Joy" means: the hexagram "Po" (Blockage) progresses, starting with six two concealing compliance and the great person only being able to hold on to themselves in blockage, then nine five stops the blockage and the great person gains good fortune, and by the time it reaches upper nine, the blockage is overturned and it transitions into a state of prosperity—this precisely verifies the idea of first blockage, then joy.

象曰否終則傾，何可長也者，言何可常若此之否也。然聖人言之，繫乎勸戒也。泰之時，慮其恃安而過極，故九三則曰無平不陂，無往不復，至上六則曰城復于隍，皆所以存戒之之意也；今否之時，又慮其躓跋而不進，故九五言休否大人吉，至此上九則言傾否，先否後喜，亦存勸之之意也。此皆極言人事之道，而明《易》之深也。

The Small Image Commentary says, "When the situation of opposition reaches its end, it will collapse; how can it last long?" This refers to the fact that such a closed and obstructed situation cannot be sustained for long. However, the sages speak in this way with the intention of encouragement and warning. In times of peace, they fear that people will become arrogant and indulge excessively due to the stability, so Nine in the Third says, "Without levelness, there is slope; without going forward, there is return," and at Upper Six it says, "The city returns to the moat," both containing the idea of warning. In times of obstruction, they fear that people will be hesitant and lose heart, so Nine in the Fifth says, "Resting in opposition, the great man is auspicious," and at Upper Nine it says, "Overturning opposition, first there is opposition, then joy," which contains the idea of encouragement. All these express the principles of human affairs to their utmost, thereby revealing the profound nature of the principles of the Book of Changes.