Tong Ren, Fire below, Heaven above.

同人于野，亨，利涉大川，利君子貞。

The hexagram statement says: To harmonize with people in the vast open fields, it is smooth; it is suitable for crossing great rivers and dangerous obstacles; it is suitable for the gentleman to uphold the correct path.

義曰：按《序卦》云，物不可以終否，故受之以同人。夫天下否塞之久，人人皆欲其亨通，是必君子同志以興天下之治，則天下之人同心而歸之，故曰同人。同人于野亨者，野取遐遠廣大之稱。大凡君子推己之仁以及天下之人，施己之義以合天下之宜，廣大宏博，無所不通，然後得同人之道而至於亨通，故曰同人于野亨。

The "Xu Gua Zhuan" says: "Things cannot remain in a state of blockage forever, hence it is followed by the hexagram of 'Tong Ren' (Union)." When the world has been closed off for a long time, everyone longs for communication and openness. Therefore, it is necessary for the gentlemen to rise up and govern the world with shared aspirations, and only then will the people of the world unite and follow. Hence, the hexagram is named "Tong Ren." The "wild" in "Tong Ren Yu Ye, Xing" refers to something distant and vast. Generally speaking, the gentlemen extend their benevolence to all people and carry out their righteous deeds in accordance with the needs of the world. With a broad and profound mind, they have no obstacles, and thus they achieve the way of union and reach the state of success, hence it is said, "Tong Ren Yu Ye, Xing."

利涉大川者，言君子旣推仁義以同天下之心，使天下之人同心而歸之，無有不從，則雖有大險大難，亦得而濟之也，故曰利涉大川。利君子貞者，夫君子有仁義之心、忠恕之道，推之於身而加乎其民，故不以一己為憂，所憂者天下；不以一己為樂，所樂者天下。以至天下之人合心而從之，是君子之正也，故同人之道，所利者唯君子之正者也。

"Li She Da Chuan" means: When a gentleman has promoted benevolence and righteousness so that all under heaven are united in purpose, the people will all be attracted and follow without exception. With such a heart of the people, even if one encounters great difficulties and calamities, one can still cross over them, hence it is said "Li She Da Chuan." "Li Jun Zi Zhen" means: A gentleman, holding the heart of benevolence and righteousness and the principle of loyalty and forgiveness, first establishes these in himself and then extends them to the people. Therefore, he does not worry for himself alone, but worries for the world; he does not take joy in himself alone, but takes joy in the world. Thus, the people all follow him with one heart, which is the correct path of the gentleman. Therefore, on the path of Tong Ren, only the gentleman who upholds righteousness will gain benefit.

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。

The Commentary on the Judgment says: The Hexagram of Fellowship, the yin and flexible lines are in proper positions and occupy the central position, and they correspond to the upper trigram Qian (Heaven), so it is called "Fellowship." The Hexagram Statement says, "Fellowship in the fields, prosperous, advantageous to cross great rivers," which is accomplished by following the strong and vigorous way of Qian. The lower trigram is civilized and the upper trigram is strong and vigorous, with line six in the second and line nine in the fifth being upright and corresponding, which is the correct path of the gentleman. Only the gentleman can unite the hearts of people throughout the world.

義曰：柔得位得中而應乎乾者，此就二五之爻，釋所以得同人之名也。六二以陰居陰，是柔得位也；居下卦之中，是得中也。旣中且正，又應於九五之尊，是得位得中而應乎乾也。以人事言之，則是有中正之臣而上應於乾剛之君，君臣之道同，則天下之人合心而歸之矣。又如在上者能以剛健之德、仁義之道推諸天下，而在下者又以柔順中正而應之，上下之心旣同，是得同人之道。

"The phrase 'flexible yao in the right position and in the central place and responding to Qian' is used to explain why this hexagram is named 'Same People.' The yao at the second line is a yin line in the second yin position, which is 'flexible yao in the right position'; it is also in the central position of the lower trigram, which is 'in the central place.' Being both in the center and in the right position, and also corresponding with the supreme nine at the fifth line, this is 'flexible yao in the right position and in the central place and responding to Qian.' In terms of human affairs, this represents a loyal and upright minister below who responds to the strong and vigorous sovereign above; the relationship between sovereign and minister is the same, and thus all people naturally unite and follow. It is also like the superior who governs with strong and vigorous virtue and benevolence and righteousness throughout the world, while the inferior responds with flexibility and correctness. When the hearts above and below are the same, the way of same people is established."

同人曰，此三字蓋羨文，於義無所通。同人于野，亨，利涉大川，乾行也者，言所以得於野亨而險難無不濟者，由君子以勤健之德、中正之道以同天下之人，使天下之人同心而歸之，是以乾之道而行也。

The three characters "同人曰" in the Commentary on the Judgment are probably extraneous additions from copying, and they do not make sense in terms of meaning, so they should not be forced to be interpreted. "To be in harmony with others in the wilderness, the way is smooth, advantageous for crossing great rivers, this is the way of the Qian (Heaven)." This means that the reason one can achieve harmony in the wilderness and have smooth success, overcoming all difficulties, is because the gentleman uses the virtue of diligence and strength, and the principle of being upright and not biased, to harmonize with people throughout the world, making all people unite and follow him. This is exactly following the way of Qian, which is strong and vigorous.

文明以健，中正而應，君子正也者，此以二體明利君子之貞也。下離為文明，上乾為健，以是之德則無所不濟，而天下之人莫不與之同心也，故曰文明以健。又以六二柔順而居下卦之中，九五以剛健而居上卦之中，上下皆有中正之德相應，故能率人之心以同天下，此君子之正也。

"The civilization is vigorous and upright, with proper alignment and response; this is the way of the gentleman." This explanation uses the upper and lower trigrams to clarify the meaning of the hexagram statement "It is advantageous for the gentleman to be firm and upright." The lower trigram is Li, symbolizing cultural brilliance and illumination, while the upper trigram is Qian, symbolizing strength and vigor. Possessing such virtues, there is nothing that cannot be accomplished, and all under heaven will be in harmony with him. Thus it is said, "Civilization is vigorous and upright." Furthermore, the line Six in the Second is soft and yielding, occupying the central position in the lower trigram, while the line Nine in the Fifth is strong and vigorous, occupying the central position in the upper trigram. Both the upper and lower parts possess the virtue of being upright and proper, and they correspond to each other. Thus they can lead the hearts of people and unite the whole world—this is the righteous path of the gentleman.

唯君子為能通天下之志者，因上文明君子之正，此又申說君子之道。且凡人之情，思慮不廣，唯止一身一家而已；唯君子則不然，但推其仁義之道、忠恕之德以及天下。以天下之人莫不欲安，則君子扶而不危；人莫不欲壽，則君子生而不傷；人莫不欲富，則君子厚而不困；人莫不欲逸，則君子節其力而不盡。是皆君子盡心於已，推之於人，恢廣宏大，無所不同，故能通天下之志也。

"The sentence 'Only the gentleman is able to communicate the aspirations of the people throughout the world' follows the previous explanation of the gentleman's righteousness, further elaborating on the gentleman's way. Ordinary people have narrow-minded thoughts, caring only for themselves and their families. The gentleman is different; he promotes the way of benevolence and the virtue of loyalty and tolerance throughout the world. People everywhere desire peace, and the gentleman supports them so they do not fall into danger; people everywhere desire longevity, and the gentleman nurtures them without causing harm; people everywhere desire wealth, and the gentleman makes them prosperous without leaving them in poverty; people everywhere desire ease, and the gentleman uses the people's strength with restraint without exhausting them. These are all things the gentleman first devotes himself to thoroughly, then extends to others, with a broad and expansive mind, capable of understanding everything, thus being able to communicate the aspirations of people throughout the world."

象曰：天與火，同人。君子以類族辨物。

The Great Image Commentary says: Heaven is above and fire ascends upward, and the two share the same direction, which is the image of the卦 of Fellowship. The君子 take this as a model, grouping kinship and distinguishing things according to their nature.

義曰：夫天體居上，而火之性又炎上，是得同人之象也。君子法此象，於是類其族，辨其物。族即族黨也，物即物性也。言其分別族黨，使各以其類；明辨其物性，使各得其所。善者同於善，不善者同於不善；君子則與君子同道，小人則與小人同道，是類別天下，使各得其同也。

Heavenly bodies are located in the upper position, and fire also has the nature of rising upward. The two are in agreement, thus corresponding to the image of people. The gentleman takes this image as a model, thus gathering the same kind together and distinguishing things. "Kind" refers to clan and people, and "things" refers to the nature of things. This means to distinguish clans and people, so that each returns to its own category; to clearly discern the nature of things, so that each occupies its proper place. The good is gathered with the good, and the unrighteous is gathered with the unrighteous; the gentleman is with the gentleman, and the petty person is with the petty person. In this way, the world is classified according to categories, and each category is given its proper place.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。

The line statement for the first line says: Going out to harmonize with others will not result in error. The small image commentary says: Going out and harmonizing with others, who would come to blame?

義曰：門者，亦言其遐遠廣大也；咎者，怨咎也。夫廣遠寛大，無所不同，是同人之道也。今初九以文明之性履同人之始，是其用心廣大，無所偏私，出於門則與人同也。夫出而與人同，則人亦同心歸之，又何有怨咎者乎？

The term "door" here also describes something distant and vast; "fault" refers to resentment and blame. Having a broad and open mind, and being able to harmonize with everyone, is the way of the Hexagram of Fellowship. The line "Nine at the Beginning" possesses a refined and civilized disposition at the start of the Hexagram of Fellowship, with a broad and sincere heart, free from any partiality. As soon as he steps out, he can harmonize with others. Since he has already harmonized with others by stepping out, others will naturally follow him with the same heart, so how could there be anyone to resent or blame him?

六二：同人于宗，吝。象曰：同人于宗，吝道也。

The line statement of the second line says: It only agrees with the one it follows and is partial, thus being petty and stingy. The small image commentary says: It only agrees with the one it follows, which is the path of being petty and stingy.

義曰：宗，主也；吝，鄙也。夫不以己之親疎，不以己之憎愛，則盡同人之道矣。今六二不能遠大其志，廣與人同，而反私心偏意上繫於九五之主，是其道褊狹，誠可以鄙吝者也。

"Zong" refers to the head or leader, and "lin" means petty or narrow-minded. Only when one does not consider the closeness of the relationship with others, nor act based on personal likes and dislikes, can one fully practice the way of harmony with others. Now, the Second line is unable to set its aspirations far and wide, and to harmonize broadly with others, but instead clings solely to the Fifth line, the superior ruler, with private and biased intentions. This path is too narrow, and indeed it is truly petty and regrettable.

九三：伏戎于莽，升其髙陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。

The third line statement says: The army is hidden among the grass and bushes, and climbs up the high hill to observe, but for three years does not take action. The small image commentary says: The army is hidden among the grass and bushes because it is facing a strong opponent; for three years not taking action, how can this path be sustainable?

義曰：戎，兵也；莽，林莽也；陵，丘陵也；興，起也。夫六二以中正之道上應於九五中正之君，君臣上下各以正道相應，而九三以陽居陽，志好強暴，不量己力，輒欲私貪六二之應而奪之，是以伏其兵戎於林莽之中。然而以不正險陂之行加於人，故不敢顯然興其兵戎，但伏於林莽之中，又且恐懼而不敢進，故升其髙陵以望之也。

"Rong" refers to soldiers, "Mang" refers to dense grass and woods, "Ling" refers to hills, and "Xing" refers to taking action. Six in the Second follows the correct and upright path to respond to Nine in the Fifth, the upright ruler, so that ruler and subject act in accordance with the right way; however, Nine in the Third, with a yang line in a yang position, has an ambitious and aggressive mind, lacks self-awareness, and easily develops greedy desires, wanting to claim the responsive section of Six in the Second for itself. Therefore, it hides soldiers in the grass and woods. But since its method is improper and dangerous, it dares not openly raise an army, and can only hide in the grass and woods. Hiding, it feels anxious and fearful, and dares not advance rashly, so it climbs up the hill to observe the situation.

三歲不興者，夫以不正之道而欲犯於至正之人，其勢必不克勝，故至於三年之間亦不能興起也。象曰伏戎于莽，敵剛也者，言其以不正之道欲妄攻奪，是其志不懼九五之剛而輒欲敵之也。三歲不興，安行也者，以不正之小人而欲敵大正之君子，其勢自然不能勝，雖竆三歲之間，安能行之哉？

"Three years without arising" means that using improper means to offend a person of extreme uprightness will inevitably fail, thus taking three years to even begin. The Small Image Commentary says "concealing soldiers in the wilderness, the enemy is strong," indicating that he intends to use improper methods to attempt a takeover, yet his heart does not fear the strength of the Nine in the Fifth. It also says "three years without arising, safe to move," meaning that using small, improper people to oppose a great and upright gentleman will naturally fail. Even after exhausting three years, how can this path be viable?

九四：乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。

The fourth line statement says: Climbing up the wall but ultimately failing to break through, it is auspicious. The Small Image Commentary says: Climbing up the wall but failing to break through, in terms of righteousness, it was never meant to be victorious; it is auspicious because it is trapped inpredicament and then turns back to follow the principle. "墉" refers to a wall.

義曰：墉謂乘九三之墉也；克，能勝之辭也。九三不量己力，志尚剛暴，欲謀奪九五之偶，已為大非，故伏其兵戎於林莽之中；今九四位乘於九三之上，亦欲因其九三之勢，乘陵而奪取六二，以義言之，是必不克勝也。然得吉者，蓋已旣不能克勝，故因其勢之困弱而反守於法則，故得免咎而獲吉也。象曰其吉，則困而反則也者，言九四旣因其困弱而反守法則，是改過之人也，故《左傳》曰：人誰無過？過而能改，善莫大焉。此九四所以獲吉也。

"The term 'yong' refers to the nine in the fourth position standing on the wallhead of the nine in the third; 'ke' means to be able to win. The nine in the third does not measure its strength, but instead acts aggressively, attempting to seize the spouse, the six in the second, of the nine in the fifth, which is already a grave mistake. Therefore, it has hidden its troops among the grass and bushes. Now the nine in the fourth is positioned directly above the nine in the third, and also wants to take advantage of the situation created by the nine in the third to rise up and seize the six in the second. In terms of righteousness, it is certain to fail. However, it still attains good fortune because, since it cannot conquer, it turns back to follow the principles and thus avoids misfortune and gains good fortune. The 'Small Image Commentary' says, 'Its good fortune is because it is inpredicament and then returns to the right path,' meaning that the nine in the fourth, due to being in困境, turns back to follow the right path, which is the behavior of someone who can correct his mistakes. Therefore, the 'Zuo Zhuan' says, 'Who does not make mistakes? If one makes a mistake but can correct it, there is no greater good than that.' This is precisely the reason why the nine in the fourth attains good fortune."

九五：同人，先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。

The line statement of the fifth line says: It harmonizes with others, initially crying out loudly, then laughing; it deploys a great army to overcome those who obstruct, finally meeting the line it should meet. The small image commentary says: The reason the harmonizing one cries first is because the nine five upholds the middle path and is upright; the army is able to meet because it overcomes those who interfere.

義曰：九五與六二之爻，下以文明，上以剛健，各恃中正以相應，而欲同心同力共治於天下，然而物有間於己而不得相遇者，蓋以九三伏戎于莽，九四又乘其墉，皆奪己之應，故已乃用太師以攻伐而克之，是先號咷也。旣攻伐而克之，然後得與六二相遇，而同心同力以共成天下之治，是後有笑也，故曰同人先號咷而後笑，大師克相遇。

The yao at nine in the fifth and six in the second, below representing the virtue of civilization and above representing the virtue of strength and vigor, each occupying the position of correctness and uprightness, mutually responding with the intention of working together to govern the world. However, someone in between obstructs them, preventing their meeting. The nine in the third hides troops in the grass and bushes, while the nine in the fourth climbs onto the wall, both striving to seize the response that should belong to the nine in the fifth. Thus, the nine in the fifth is forced to mobilize a large army to attack and defeat them, which is called 'first crying out in sorrow.' After the victory, they finally meet with the six in the second, working together to achieve a well-governed world, which is called 'later laughing.' Therefore, the line statement says, 'The Book of Changes: First crying out in sorrow, then laughing, a great army overcomes meeting.'

象曰同人之先，以中直也者，言九五始以九三九四為孽於其間而不得與六二相應，然一舉其師則克之者，蓋由己以大中之道、至直之德而往伐之，故無有不勝也。

The Small Image Commentary says, "The beginning of the same people is because of uprightness and sincerity." This means that the Nine in the Fifth initially could not respond to the Six in the Second because the Nine in the Third and the Nine in the Fourth were causing disturbances in the middle. However, once it took action, it defeated the opponent, because it was waging war based on the great middle way and an extremely upright virtue, so there was no reason it could not win.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。

The line statement of Upper Nine says: To harmonize with people in the outskirts, there is no regret. The Small Image Commentary says: To harmonize with people in the outskirts indicates that its aspirations have not yet been fulfilled.

義曰：郊者，國城之外曠遠之地也。夫同人之道，貴其無所不同，則可以立功立事也。今上九居同人之極而處於遐曠之地，志無所同，但可以免其悔吝而已；若其欲立功立事於天下，則其志未有所得，故象曰志未得也。

"Jiao" refers to the open and distant area outside the city walls of the capital. The way of the Hexagram of Fellowship lies in its value of being without distinction and being able to communicate with people throughout the world, thus enabling the accomplishment of achievements and the realization of endeavors. Now, the Nine at the Top is located at the top of the Hexagram of Fellowship and is situated in a remote and open place, having no one with whom it can harmonize, so it can only avoid regret. If one speaks of establishing achievements throughout the world, its aspirations have not yet found a focus. Therefore, the Small Image Commentary says, "Its aspirations have not yet been realized."

大有：元亨。

The Hexagram Statement says: The Hexagram of Great Possession has a virtue of utmost greatness and is smooth and unimpeded.

義曰：按《序卦》云，與人同者，物必歸焉，故受之以大有。蓋言君子推仁義之心以及於人，行忠恕之道以同於物，則天下之人皆同心而歸，是大有於天下也。然則大有者，大有於眾也，《雜卦》言大有眾者是也。

The "Xugua Zhuan" says: "Those who act in harmony with others will surely gain the support of things, hence following 'Dayou' (Great Possession)." This means that a gentleman extends his benevolence and righteousness to others, harmonizes with all things through loyalty and tolerance, and thus all people will unite and follow him. This is what is meant by having great possession over the people. The "Zagua Zhuan" states, "Dayou means multitude," which refers precisely to this meaning.

元亨者，元，大也；亨，通也。夫大有於天下之眾，苟不以天地元大之德治於天下，則不能致其亨通也。故大有之世，必以元大之德亨通於天下，故曰元亨。

"The 'yuan' in 'yuan heng' means great, and 'heng' means smooth and unimpeded. In the Book of Changes, the four characters 'yuan', 'heng', 'li', and 'zhen' are called the four virtues of the trigram Qian. 'Yuan' is first among them and represents the leader of all good qualities. Since there are many people in the world, if one does not use the greatest virtue of heaven and earth to govern the world, one cannot achieve smoothness and unimpeded progress. Therefore, in a great and prosperous era, one must rely on the greatest virtue to make the world smooth and unimpeded, hence the hexagram statement says 'yuan heng'."

彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。

The Commentary on the Judgment explains the hexagram Great Possession thus: The line six in the fifth position, with its gentle and compliant nature, attains the supreme position of a ruler, and is located in the center of the upper trigram. It acts according to the principle of broad-mindedness and uprightness. Therefore, the five yang lines above and below all respond to it. This is called "Great Possession," meaning that all things are abundant and flourishing. This hexagram has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The "hexagram virtue" refers to the nature symbolized by the hexagram: Qian represents strength and vigor, while Li represents civilization and illumination. Strength and vigor are capable of undertaking affairs, while civilization and illumination can clearly discern matters. By following such virtues in accordance with the heavenly timing, one can achieve "Original Greatness" — creating and cultivating all things, thus attaining great success and smoothness.

義曰：此就六五一爻以釋卦名也。夫六五以柔順之質，居至尊之位，以大中之道行於天下，使天下之人無過無不及而盡合於中，故天下之人皆來應之也。以卦體言之，則是六五獨以柔順文明，用其大中，而上下五陽他無所従，故皆來應之也。推之人事，則是聖人在位，得柔順之中道，而逺近無不應之，是大有天下之民也。

Hu Yuan explains: Here, the explanation is specifically about the fifth line of the hexagram Six in the Fifth. The fifth line is originally a yao of yin, but with the quality of flexibility and obedience, it occupies the most exalted position of the ruler. Using the principle of broad-mindedness and uprightness, it governs the world, making the behavior of all people neither excessive nor deficient, thus conforming to the middle way. Therefore, the whole country responds to it. If we look at the structure of the hexagram, the entire hexagram has only one yin line, which is the fifth line, and it is located in the position of Li (Fire), possessing the virtue of civilization. With its broad-mindedness and uprightness, the five yang lines above and below have no other choice but to respond to it together. Applied to human affairs, this represents a sage who holds the position of ruler, adhering to the middle way of flexibility and impartiality, thus attracting people from near and far, which is the grand appearance of possessing the whole world's people.

其德剛健而文明，應乎天而時行，是以元亨者，此就二體而釋所以得元亨之義也。乾在下為剛健，離在上為文明。剛健則能幹濟於事，文明則能照察於物。其德既剛健而文明，則能應順乎天時而行也。夫天以春而生成萬物，聖人以仁而愛育之；天以秋而肅殺萬物，聖人以刑罰而懲勵之。是聖人所為皆順於天，以時而行也。既以剛健文明之德，又上順於天時而行，是以獲其元亨也。

The Commentary on the Judgment explains that this hexagram is characterized by both strength and civilization, aligning with the heavenly way and acting in accordance with the seasons, thus achieving great success. This interpretation comes from examining the two trigrams that form the hexagram. The trigram Qian is at the bottom, representing strength and vigor, while the trigram Li is at the top, symbolizing civilization and clarity. Strength and vigor provide the ability to accomplish things, while civilization and clarity allow for a thorough understanding of matters. A ruler who possesses both these qualities can act in harmony with the rhythms of heaven. When heaven nurtures all things in spring, the sage shows compassion to the people; when heaven clears away the old in autumn, the sage enforces punishment to warn and discipline the people. Thus, all the sage's actions conform to the heavenly way and follow the seasons. With both the qualities of strength and civilization, and the ability to respond to the heavenly timing, this hexagram achieves the effect of initiating and attaining success.

象曰：火在天上，大有。君子以遏惡揚善，順天休命。

The Great Image Commentary says: The trigram Li (Fire) is high above the trigram Qian (Heaven), its light reaching everywhere, which is the image of the hexagram Great Possession. The gentleman takes inspiration from this scene, suppressing all evil and promoting all good deeds, humbly receiving the favorable mandate bestowed by Heaven.

義曰：夫火性本明，天體居上，今火在天之上，至明而無所不燭，是大有之象也。君子法此，以大有天下之眾，則當遏絶其惡而揚舉其善。何則？大凡天下所以不明者，由其惡不去也，聖人在位則遏絶之：若惡之大者則誅擊之，惡之小者則刑戮之。如此，則天下之為惡者知懼也。天下之所以不知者，由其賢善之人不用也，聖人在上則揚舉之：若大賢則置之大位，小賢則置之小位。如此，則天下之賢者知勸也。順天休命者，休，美也。夫福善禍淫，天之命也。聖人在上，惡者遏之，善者揚之，是能承順天休美之命也。

Hu Yuan explained: Fire's nature is brightness, and Heaven's form is high above. Now fire rises to the upper part of Heaven, brightness reaches its peak, and there is nothing that is not illuminated. This is the image of the hexagram "Great Possession." The gentleman takes this as a model. Since he possesses the world's people, he should eliminate evil and promote goodness. Why? The world becomes dark and unclear because evil is not removed. When the sage is in power, he must decisively eliminate it: great crimes are punished by execution, minor crimes are punished by punishment, so that those who do evil will know to fear. The world becomes ignorant because the virtuous are not appointed. When the sage is above, he must promote them: great virtuous men are placed in high positions, minor virtuous men are placed in low positions, so that the virtuous throughout the world will know to strive. The character "xiu" in the line statement means beauty. Bestowing blessings on the virtuous and calamity on the licentious is the will of Heaven; when the sage is above, restraining evil and promoting goodness is precisely following the beautiful arrangement of Heaven.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。

The line statement of the first line says: Not forming advantageous relationships with others is not a mistake; as long as one maintains a steadfast and resolute mind through hardship, one will ultimately not invite misfortune. The Small Image Commentary says: The first line of the Great Possession hexagram takes the meaning of not forming advantageous relationships with others.

義曰：交害者，相交以利害者也。大凡以親而交於人，則必有疎之者矣；以喜而交於人，則必有怒之者矣；以利而交於人，則必有害之者矣。唯君子為能用心廣大，故無意於交也。今初九居大有之始，處卦之下，是無心於物者也。旣無心於物，則所尚遠大，不交於有害者也。匪咎者，言初九之所以無心於物而不交於害，豈凶咎之道耶？然雖非凶咎之道，又當艱難其志，終久而不變，則庶可以全得無咎也。

Hu Yuan explained: What is meant by "mutual harm" is that people associate with each other based on their interests and benefits. Generally speaking, those who associate with others because of closeness will eventually have a time when they become distant; those who associate because of joy will eventually have a time when they become angry; those who associate because of benefits will eventually have a time when they harm each other. Only the gentleman, with a broad mind, does not deliberately seek to associate with others. The line "Initial Nine" is at the beginning of the hexagram "Great Possession," which is the lowest position of the entire hexagram. It refers to a person whose heart is not moved by external things. Since he has no interest in external matters, his aspirations naturally become lofty and vast, and he does not engage in relationships that bring harm. The line statement says this is not a fault, because "Initial Nine" has no interest in things and does not associate with others for mutual benefit. How could this be a path leading to misfortune? Nevertheless, one must still maintain a cautious and determined mindset, remaining steadfast over a long period, in order to completely avoid mistakes.

九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。

The line statement for line nine two says: Like a strong big cart carrying heavy loads, it can proceed forward without calamity. The small image commentary says: A big cart can carry heavy loads because the load is placed in the center of the cart, keeping the center of gravity steady and preventing it from overturning.

義曰：九二以剛明勤健之才，當大有之時，履得中道，應於六五，是其中正之臣而可當其重任者也，猶若大車之持載，雖甚任重而不至傾敗者也。有攸往無咎者，夫君子懐才抱道，患不得其位；旣得其位，患不得其君。所謂得君者何？若己言則君聴之，己諫則君從之，已有所興為則君順之是也。今二以剛明中正之才，為六五之所委任，故所行所往無不利也。所往旣利，則凶咎何由而至哉？故曰有攸往無咎。象曰積中不敗也者，言君子有剛健之才德積畜於內，雖授之大位、任之重權，而無有墮廢之事，是猶大車之持載，積於其中而無有傾敗也。

Hu Yuan explains: Nine in the Second possesses the qualities of strength, wisdom, diligence, and perseverance. At this time of great prosperity in the Great Possession hexagram, it is located in the central position of the lower trigram, thus acting in accordance with the middle path. It is in correspondence with the Queen in the Fifth line — 'correspondence' refers to the fixed pairing relationship between the first and fourth lines, the second and fifth lines, and the third and sixth lines. It is a minister who is both in the middle position and in the proper position, thus called 'zhongzheng' — capable of shouldering the heavy responsibilities of the world. It is like a large cart carrying a heavy load, which although very heavy, will not overturn. The line statement says that going forth brings no calamity, because the gentleman holds in his heart knowledge and righteousness. At first he worries about not obtaining a position, but once he obtains a position, he worries about not encountering a ruler who trusts him. What is encountering a wise ruler? It is when the ruler listens to his advice, follows his admonitions, and supports his reforms. Now, Nine in the Second, with his strong, wise, and upright talents, is entrusted by the Queen in the Fifth, so his actions and movements will be smooth and unimpeded. Since his movements are smooth, where can calamity come from? Therefore, going forth brings no harm. The Small Image Commentary says that the load is placed in the center and does not overturn, meaning that the gentleman keeps his strong and vigorous virtue and talent within his heart. Even if he is given a high position and great authority, there will be no waste or failure. It is like the goods loaded on a large cart are all placed in the center of the cart, thus being stable and not tipping over.

九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。

The third line statement says: The great ministers at the level of the Three Dukes are able to present offerings to the Son of Heaven and communicate with the Way, but a petty person in this position is incapable. The Small Image Commentary says: The Three Dukes can present offerings to the Son of Heaven; if a petty person were in this high position, it would instead become a source of calamity.

義曰：此一爻處大有之時，以陽居陽，當下卦之極，為眾陽之長，是尊極之臣、在三公之任者也。然當此至重之位，以君子則用可享於天子，而行天下之大道，立天下之大位也；以小人處之，則不能克勝其任，以至壊敗王事而為害於時也。故曰公用享于天子，小人弗克。

Hu Yuan explained: The line nine in the third position occurs in the hexagram Great Possession. With a yang line in a yang position, and located at the top of the lower trigram, it is the leader of all the yang lines, representing a minister of supreme status, bearing responsibilities equivalent to the Three Grandees. However, being in such a critical position, if a gentleman holds it, he can communicate with the Son of Heaven, receive the ritual offerings, promote the great way of the world, and establish the norms for the world. But if a petty person occupies this position, he would be incapable of shouldering such a heavy responsibility, and might even ruin the state affairs, becoming a temporary harm. Therefore, the line statement says: The Three Grandees can communicate with the Son of Heaven, but petty persons are incapable of doing so.

九四：匪其彭，無咎。象曰：匪其彭，無咎，明辨晳也。

The statement of the fourth line says: Without relying on the powerful nine three, there is no fault. The Small Image Commentary says: Not relying on nine three and avoiding fault is because nine four can discern good and evil and distinguish right from wrong.

義曰：彭謂九三也。匪其彭者，是不有奉九三之心也。九四以陽居陰，當上卦之下，履失其正，而上近六五之君，下比九三之臣，處於君臣之間，若行不正則咎莫大焉。且九三位為三公，有權之臣也，四柔順屈節以趨附之，是行乎非正之道，而必有非常之咎也，固當常有不奉三之心，則得其無咎矣。象曰匪其彭無咎明辨晳也者，凡知人曰晳，此所以匪其彭者，由九四能明察其善惡，辨別其事宜，知九三之不可趨附之而不附，故獲無咎。

Hu Yuan explains: Here, "Peng" refers to Nine in the Third. Not being close to Nine in the Third means not harboring the intention of flattery. Nine in the Fourth, with a yang line in a yin position, occupies the lowest position of the upper trigram. Its "line position" is improper—yang lines should be in the yang positions of one, three, and five, but now it is in a yin position, thus being in an improper place. It is directly above the Six in the Fifth, the sovereign, and directly below the Nine in the Third, the minister. Being sandwiched between the sovereign and the minister, if its actions are improper, the offense will be extremely grave. Moreover, Nine in the Third holds the position of the Three Grand Ministers, being a powerful minister. If Nine in the Fourth, with a flexible and yielding attitude, flatters him, it would be following an improper path, inevitably leading to serious blame. Therefore, Nine in the Fourth should always refrain from flattery towards Nine in the Third in order to avoid mistakes. The "Small Image Commentary" says that he is clear-sighted and discerning. To be able to recognize people is called "xi." Nine in the Fourth does not rely on Nine in the Third because he clearly distinguishes between good and evil, and clearly understands right and wrong, knowing that Nine in the Third is not worth clinging to and thus never clinging to him, thereby avoiding mistakes.

六五：厥孚交如，威如，吉。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。

The fifth line statement says: The sovereign, with sincere integrity from within, interacts with both above and below, and also possesses a commanding presence that inspires awe, thus resulting in good fortune. The Small Image Commentary says: Interacting with sincerity is using one's own integrity to awaken the sincerity of the people throughout the land; the presence of dignity brings good fortune because the superior and inferior are at ease and open with each other, needing no defenses.

義曰：孚，由中之信也；交，謂上下之道相交也。六五居大有之時，以柔順而處至尊之位，是執柔示信以接於物，故上下皆歸向之也。夫己以由中之信接於人，人亦以由中之信奉於己，上下交相親信，故曰厥孚交如。威如吉者，言既以由中之信及於天下，天下皆親信之，則是威德並行而獲其吉也，故不賞而民勸、不怒而民威於鈇鉞是也。

Hu Yuan explained: "Fu" means sincerity from the heart; "jiao" refers to mutual communication and connection between above and below. The line "Six in the Fifth" occurs in the hexagram "Great Possession," where a soft and gentle quality holds the supreme position. By upholding the way of gentleness and treating others with sincerity, the ruler gains the loyalty of all beneath and above. When one sincerely treats others, others in turn sincerely serve him, and thus there is mutual closeness and trust between above and below. Therefore, the line statement speaks of his sincerity in relating to others. As for the attainment of good fortune through proper conduct and dignity, it is because sincerity has spread throughout the world, and all people naturally respect and believe in him. Thus, dignity and virtue are both practiced and result in good fortune. Just as the "Book of Rites · Doctrine of the Mean" states: there is no need for rewards, and the people will naturally strive; there is no need for anger, and the people will revere his authority more than the punishment of axes and swords.

象曰厥孚交如，信以發志也者，言發己之信以及天下之信，已能如是，則天下有信無信之人皆發其誠志以交應之也。威如之吉，易而無備也者，易，平易也；備，戒備也。言已既有孚信交於人，又有威德以及於天下，賞一賢而天下之賢知勸，罰一罪而天下之罪知懼，有此威德之著，故天下皆平易而無所戒備也。

The Small Image Commentary says that using sincerity to inspire the mind refers to a ruler extending his own sincerity throughout the world to move the sincerity of the people. When he reaches this level, regardless of whether people originally were sincere or not, they will all respond with sincerity. As for the good fortune of proper conduct and dignity, it lies in being easy and unguarded. Here, "easy" means straightforward and open, and "guard" means vigilance and caution. This means that a ruler, having sincerity in his dealings with others, also has his prestige and virtue extending throughout the world: rewarding one virtuous person encourages all virtuous people; punishing one wrongdoing makes all wrongdoers aware of fear. His virtue and authority are so evident that the world can be at ease and open with one another, without the need for mutual vigilance.

上九：自天佑之，吉，無不利。象曰：大有上吉，自天佑也。

The statement for the top line says: Favor from Heaven descends, auspicious, nothing is unpropitious. The Small Image Commentary says: The top line of Great Possession attains auspiciousness because it receives the favor of Heaven.

義曰：按《繫辭》云：天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢，是以自天佑之，吉無不利也。此言餘爻皆履剛，而上九獨乘六五之柔，是思順也；六五有孚信而已履之，是履信也；又以剛而居上，處無位之地，是能崇尚於賢者。旣能思乎柔順之道，履乎孚信之德，又以尚賢，如此則自天而下無有不助之者，又何不利之有？

Hu Yuan explains: The Great Treatise of the Zhou Changes says that heaven supports those who follow the way of heaven, and people support those who are trustworthy. A person who practices sincerity, maintains gentleness, and respects the virtuous will thus receive the blessings of heaven, leading to good fortune and success in all things. Here, it refers to the fact that all other lines are resting on yang lines, while only the top line, upper nine, is riding over the fifth line, which is yin. "Cheng and Cheng" refers to the relationship between adjacent lines, where the lower line supports the upper one as cheng, and the upper line presses down on the lower one as cheng. The upper nine, being yang, rides over the yin fifth line yet remains harmonious, showing his gentleness. The fifth line originally has sincerity, and the upper nine personally practices it, which is practicing sincerity. The upper nine, being yang, is located at the top of the hexagram, where there is no position, indicating his respect for the virtuous. Being gentle in heart and sincere in action, and also respecting the virtuous, then both heaven's will and people's hearts will not fail to support him, so how could there be anything that is not favorable?