The Hexagram of Non-Positivity

坤下乾上。否之匪人，不利君子貞。大往小來。[疏]正義曰：“否之匪人”者，言否閉之世，非是人道交通之時，故云“匪人”。“不利君子貞”者，由小人道長，君子道消，故不利君子為正也。陽氣往而陰氣來，故云“大往小來”。陽主生息，故稱“大”；陰主消耗，故稱“小”。

The hexagram "Pu" (Obstruction) has the lower trigram "Kun" (Earth) and the upper trigram "Qian" (Heaven). The hexagram statement says: "Pu zhi fei ren, bu li junzi zhen. Da wang xiao lai." Kong Yingda's commentary explains: "Pu zhi fei ren" refers to a time of blocked communication and obstruction, a period when the way of human relations is not open and accessible, hence "fei ren." "Bu li junzi zhen" is because the way of the small person is increasing while the way of the gentleman is decreasing, so it is not advantageous for the gentleman to uphold the correct path. Yang energy is moving outward while yin energy is coming in, hence "da wang xiao lai." Yang represents growth and vitality, thus it is called "da," while yin represents decline and reduction, thus it is called "xiao."

《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。[疏]正義曰：“上下不交而天下無邦”者，與泰卦反也。《泰卦》云“上下交而其志同”，此應云“上下不交則其志不同”也。非但其志不同，上下乖隔，則邦國滅亡，故變云“天下無邦”也。“內柔而外剛”者，欲取否塞之義，故內至柔弱，外御剛彊，所以否閉。若欲取“通泰”之義，則云“內健”“外順”。各隨義為文，故此云“剛柔”，不云：“健順”。

The Commentary on the Judgment says: "When 'the situation is adverse and not suitable for people, it is not advantageous for the gentleman to maintain uprightness, for great things are going away and small ones are coming in,' this indicates that heaven and earth are not interacting, and thus all things are not communicating. Above and below are not interacting, and thus the world has no states. The inner part is yin and the outer part is yang, the inner part is soft and the outer part is strong, the inner part is the petty person and the outer part is the gentleman. The path of the petty person is long, and the path of the gentleman is declining." Kong Yingda's commentary explains that the phrase "above and below not interacting and the world having no states" is the opposite of the situation in the Tai hexagram. The Commentary on the Judgment of the Tai hexagram says "above and below interacting and their aspirations are the same." According to this, here it should say "above and below not interacting, then their aspirations are different." However, it is not only different aspirations; if above and below are separated and blocked, the states will perish, so the wording is changed to "the world has no states." The phrase "the inner part is soft and the outer part is strong" is meant to indicate blockage. Therefore, the inside is extremely weak and the outside is strongly resisting, thus resulting in blockage. If the meaning of "smooth and favorable" is intended, then it should say "the inner part is strong" and "the outer part is compliant." The wording varies according to the meaning intended, so here it says "strong and weak," rather than "strong and compliant."

《象》曰：天地不交，否。君子以儉德辟難，不可榮以祿。[疏]正義曰：“君子以儉德辟難”者，言君子於此否塞之時，以節儉為德，闢其危難，不可榮華其身，以居祿位。此若據諸侯公卿言之，闢其群小之難，不可重受官賞；若據王者言之，謂節儉為德，闢其陰陽已運之難，不可重自榮華而驕逸也。

The Image Commentary says: "When heaven and earth do not interact, there is obscurity. The superior man uses frugality as virtue to avoid calamity, and should not seek honor and salary." Kong Yingda's commentary explains that "the superior man uses frugality as virtue to avoid calamity" means that in times of blockage and obstruction, the superior man takes frugality as his virtue to avoid difficulties. He should not allow himself to become prosperous and comfortable, sitting in an official position. If this is said concerning princes and high officials, it means to avoid the calamities caused by petty men, and should not accept official titles and rewards. If it refers to the sovereign, it means to take frugality as virtue to avoid calamities caused by the interaction of yin and yang. He should not seek personal glory and indulge in luxury and ease.

初六：拔茅茹，以其匯，貞，吉亨。居否之初，處順之始，為類之首者也。順非健也，何可以徵？居否之時，動則入邪，三陰同道，皆不可進。故“茅茹”以類，貞而不諂，則“吉亨”。[疏]正義曰：“拔茅茹”者，以居否之初，處順之始，未可以動，動則入邪，不敢前進。三陰皆然，猶若拔茅牽連其根相茹也。己若不進，餘皆從之，故云“拔茅茹”也。“以其匯”者，以其同類，共皆如此。“貞吉亨”者，守正而居志在於君，乃得吉而亨通。《象》曰：拔茅貞吉，志在君也。志在於君，故不苟進。[疏]正義曰：“志在君”者，釋“拔茅貞吉”之義。所以居而守正者，以其志意在君，不敢懷諂苟進，故得“吉亨”也。此假外物以明人事。

The line statement of the first line says: "Pulling up wild hemp by its roots, following its kind, being steadfast and auspicious, it is smooth." Wang Bi explains that the first line is at the beginning of the "Guan" trigram in the "Pu" hexagram, located at the beginning of the "Kun" trigram, which is the first line of the soft and yielding nature. Softness and yielding differ from firmness and strength; how can one go out and act? In a time of blockage, any movement would lead to wrong paths. The three yin lines are all in the same direction and should not advance. Therefore, it is like pulling up wild hemp, where the roots are connected and they are linked by their kind. By remaining steadfast and not being fawning, one can achieve "auspicious and smooth." Kong Yingda further explains that "pulling up wild hemp" is because the first line is at the beginning of "Pu" and at the start of the yielding nature. It is not yet time to act recklessly; once it moves, it would fall into wrong paths. Therefore, it does not advance. All three yin lines are the same, like pulling up wild hemp where the roots are connected. If one does not advance, the other two lines will also remain still, hence "pulling up wild hemp." "Following its kind" means acting according to the relationship of the same kind. "Being steadfast and auspicious" means staying in place, being steadfast, and having the mind devoted to the sovereign, thus achieving auspiciousness and smoothness. The "Image Commentary" says: "Pulling up wild hemp and being steadfast and auspicious, the mind is devoted to the sovereign." Wang Bi explains that the mind is devoted to the sovereign, so it does not seek advancement by being fawning. Kong Yingda further explains that "the mind is devoted to the sovereign" explains the meaning of "pulling up wild hemp and being steadfast and auspicious" — one remains steadfast because the mind is devoted to the sovereign, and does not seek advancement by being fawning, thus achieving "auspicious and smooth." This uses external things to explain human affairs.

六二：包承，小人吉，大人否，亨。居“否”之世，而得其位，用其至順，包承於上，小人路通，內柔外剛，大人“否”之，其道乃“亨”。[疏]正義曰：“包承”者，居“否”之世而得其位，用其志順，包承於上。“小人吉”者，否閉之時，小人路通，故於小人為吉也。“大人否亨”者，若大人用此“包承”之德，能否閉小人之“吉”，其道乃亨。《象》曰：“大人否亨”，不亂群也。[疏]正義曰：此釋所以大人“否亨”之意，良由否閉小人，防之以得其道，小人雖盛，不敢亂群，故言“不亂群”也。

The line statement of the second line says: "It embraces and supports; the small person is auspicious, the great person is blocked but the way is smooth." Wang Bi explains that the second line is in a time of blockage and occupies the correct position. With her extremely gentle nature, she一味 embraces and supports those above. At this time, the path of the small person is open, so for the small person it is auspicious. However, if the great person uses this virtue of embracing and supporting, he can block the auspiciousness of the small person, thus his way becomes smooth. Kong Yingda further explains that "embracing and supporting" refers to the second line being in a time of blockage but occupying the correct position, using her gentle will to embrace and support those above. "The small person is auspicious" means that during blockage, the small person's path is open, so it is auspicious for the small person. "The great person is blocked but the way is smooth" means that if the great person uses this virtue of embracing and supporting, he can block the auspiciousness of the small person, thus his way becomes smooth. The Image Commentary says: "The great person is blocked but the way is smooth," meaning he does not disorder the group. Kong Yingda's commentary explains that this is explaining why the great person can be "blocked but the way is smooth" — precisely because he blocks the small person, and prevents disorder properly. Even though the small person is powerful, they dare not disturb the people, hence it is said "does not disorder the group."

六三：包羞。俱用小道以承其上，而但不當，所以“包羞”也。《象》曰：“包羞”，位不當也。[疏]正義曰：“包羞”者，言群陰俱用小人之道包承於上，以失位不當，所包承之事，唯羞辱己。

The Line Statement of the Third Line says: "It is enclosed in disgrace." Wang Bi's commentary explains that the three yin lines all use the ways of petty men to serve those above, but since the position of line six in the third is inappropriate, it results in "being enclosed in disgrace"—what it encompasses and serves is entirely disgraceful. The Image Commentary says: "Being enclosed in disgrace, because the position is inappropriate." Kong Yingda's commentary explains that "being enclosed in disgrace" refers to the fact that all the yin lines together use the ways of petty men to encompass and serve above, but line six in the third is in an improper position, so what it encompasses and serves can only bring disgrace upon itself.

九四：有命無咎。疇離祉。夫處“否”而不可以有命者，以所應者小人也。有命於小人，則消君子之道者也。今初志在君，處乎窮下，故可以有命無咎而疇麗福也。疇謂初也。[疏]正義曰：“有命無咎”者，九四處否之時，其陰爻皆是小人。若有命於小人，則君子道消也。今初六志在於君，守正不進，處於窮下。今九四有命命之，故“無咎”。“疇離祉”者，疇謂疇匹，謂初六也。離，麗也。麗謂附著也。言九四命初，身既無咎，初既被命，附依祉福，言初六得福也。《象》曰：“有命無咎”，志行也。[疏]正義曰：釋“有命無咎”之義，所以九四有命，得無咎者，由初六志意得行，守正而應於上，故九四之命得無咎。

The line statement of the fourth line says: "There is a command without blame, and the like will receive blessings." Wang Bi's commentary explains: generally, those who are in a time of blockage and cannot issue commands are because those corresponding to themselves are petty people; entrusting the government to petty people is to destroy the way of the gentleman. Now, the initial line has a heart devoted to the sovereign, and remains in a poor and low position, so the ninth line in the fourth position can issue a command without blame, and the like line can also attach to blessings. "Chou" refers to the initial line. Kong Yingda further explains: what is meant by "there is a command without blame" is that the ninth line in the fourth position is in a time of blockage, and all the yin lines in the hexagram belong to petty people; if the government is entrusted to petty people, the way of the gentleman will be destroyed. Now, the initial line has a heart devoted to the sovereign, remains upright and does not act recklessly, and stays in a poor and low position, so the ninth line in the fourth position can issue a command, thus "without blame." What is meant by "the like will receive blessings," "chou" refers to the like line; "li" is "li," meaning to attach or rely on. This means that the ninth line in the fourth position commands the initial line, itself having no blame, and the initial line having received the command, also attaching to blessings, that is, the initial line receives blessings. The Image Commentary says: "There is a command without blame," because the will is carried out. Kong Yingda's commentary explains: this explains the meaning of "there is a command without blame"—the ninth line in the fourth position can issue a command without blame because the initial line's will is realized, it remains upright and responds above, so the command of the ninth line in the fourth position has no blame.

九五：休否，大人吉。其亡其亡，繫于苞桑。居尊得位，能休否道者也。施否於小人，否之休也。唯大人而後能然，故曰“大人吉”也。處君子道消之時，已居尊位，何可以安？故心存將危，乃得固也。[疏]“九五休否”至“繫于苞桑”。○正義曰：“休否”者，休，美也。謂能行休美之事於否塞之時，能施此否閉之道，遏絕小人，則是“否”之休美者也，故云“休否”。“大人吉”者，唯大人乃能如此而得吉也，若其凡人，則不能。“其亡其亡，繫于苞桑”者，在道消之世，居於尊位而遏小人，必近危難，須恆自戒慎其意，常懼其危亡，言丁寧戒慎如此也。“繫于苞桑”者，苞，本也。凡物繫於桑之苞本則牢固也。若能“其亡其亡”，以自戒慎，則有“繫于苞桑”之固，無傾危也。○注“心存將危”。○正義曰：“心存將危”，解“其亡其亡”之義。身雖安靜，心意常存將有危難，但念“其亡其亡”，乃得固者，即“繫于苞桑”也。必云“苞桑”者；取會韻之義。又桑之為物，其根眾也。眾，則牢固之義。

The text of the fifth line (九五爻辞) says: "Rest the closing, the great man is auspicious. Beware of ruin, beware of ruin, tied to the young mulberry tree." Wang Bi's commentary explains that the nine five is in the exalted position and has the correct virtue, thus being the one line that can turn the closing situation into goodness; applying the closing to the petty person is the good aspect within "closing." Only a great man can achieve this, hence "the great man is auspicious." In a time when the way of the gentleman is declining, and one is in the exalted position, how can one be at ease? Therefore, one must constantly keep the thought of potential danger in mind, so that one's position remains secure. Kong Yingda's commentary explains the passage from "nine five rests the closing" to "tied to the young mulberry tree." The justice says: "Rest the closing" means "rest" is goodness, meaning one can do good things in times of blockage—applying the method of closing to stop the petty person, which is the good aspect within "closing," hence called "rest the closing." "The great man is auspicious" means only a great man can achieve this and thus be auspicious; a common person cannot do so. "Beware of ruin, beware of ruin, tied to the young mulberry tree" means in a time when the way of the gentleman is declining, being in the exalted position and restraining the petty person will inevitably approach danger, so one must constantly be cautious and always fear one's own ruin, repeatedly reminding oneself with this caution. "Tied to the young mulberry tree" means "苞" is the root; anything tied to the root of a mulberry tree is firm. If one can constantly think "beware of ruin" and be cautious, it is like being tied to the root of a mulberry tree, thus not falling. The following explains Wang Bi's comment on "keeping in mind the danger." The justice says: "Keeping in mind the danger" explains the meaning of "beware of ruin"—although the body is still, the mind constantly keeps the thought of possible danger; as long as one keeps thinking "beware of ruin," it is firm, which is "tied to the young mulberry tree." One must specifically mention "mulberry tree" for two reasons: one is for the purpose of rhyme, and the other is because the mulberry tree has many roots, and having many roots implies firmness.

《象》曰：大人之吉，位正當也。[疏]正義曰：釋“大人吉”之義，言九五居尊得位，正所以當遏絕小人得其吉。

The Image Commentary says: "The good fortune of the Great Man is due to his proper position." Kong Yingda's commentary explains that this is explaining the meaning of "the Great Man's good fortune" — the Nine in the Fifth occupies the exalted position and is in the correct position. Because he is in this position, he should suppress and cut off the small persons, thus attaining good fortune.

上九：傾否，先否後喜。先傾後通，故“後喜”也。始以傾為“否”，後得通乃喜。[疏]正義曰：處否之極，否道已終，此上九能傾毀其否，故曰“傾否”也。“先否後喜”者，否道未傾之時，是“先否”之道；否道巳傾之後，其事得通，故曰“後有喜”也。《象》曰：否終則傾，何可長也？[疏]正義曰：釋“傾否”之義。否道巳終，通道將至。故“否”之終極，則傾損其否，何得長久？故云“何可長也”。

The text says: "Overturning the situation of blockage, first blockage then joy." Wang Bi explains that first the blocked situation must be overturned, then it becomes unblocked, hence "later joy." Initially, because of the overturning, it is in the state of blockage, but later it becomes unblocked and thus there is joy. Kong Yingda further explains that the upper ninth line is at the end of the "否" hexagram, where the state of blockage has reached its extreme. This line can overturn the blocked situation, hence "overturning the situation of blockage." The phrase "first blockage then joy" means that before the blockage is overturned, it is the stage of blockage; after the blockage is overturned, things become unblocked, hence "later joy." The "Image Commentary" says: "When blockage reaches its end, it will be overturned, how can it last long?" Kong Yingda explains that this is explaining the meaning of "overturning the situation of blockage"—the state of blockage has ended, and the state of unblockage is about to come, so when blockage reaches its extreme, it will overturn the blocked situation. It cannot last long, hence "how can it last long?"

離下乾上。同人于野，亨，利涉大川，利君子貞。[疏]正義曰：“同人”，謂和同於人。“於野，亨”者，野是廣遠之處，借其野名，喻其廣遠，言和同於人，必須寬廣，無所不同。用心無私，處非近狹，遠至於野，乃得亨進，故云“同人于野亨”。與人同心，足以涉難，故曰“利涉大川”也。與人和同，義涉邪僻，故“利君子貞”也。此“利涉大川”，假物象以明人事。

The hexagram Tong Ren has its lower trigram as Li (Fire) and upper trigram as Qian (Heaven). The hexagram statement says: "Tong Ren yu ye, Xing, Li she da chuan, Li junzi zhen." Kong Yingda's commentary explains: "Tong Ren" means to harmonize with others. The phrase "yu ye, Xing" refers to "ye" as a broad and distant place, using the term "ye" as a metaphor to indicate a broad and open mind. It means that to harmonize with others requires a wide and open heart, without any person being excluded from harmony; one must act with impartiality, not be confined or narrow-minded, and reach even beyond the outskirts, thus achieving smooth progress, hence "Tong Ren yu ye, Xing." When one harmonizes with others, it is sufficient to overcome difficulties, hence "Li she da chuan." However, the meaning of harmonizing with others can also easily lead to the path of evil, hence "Li junzi zhen" — one must adhere to the principles of a gentleman to be beneficial. Here, "Li she da chuan" uses a metaphor from natural phenomena to explain human affairs.

《彖》曰：同人，柔得位得中而應乎乾，曰“同人”。二為同人之主。[疏]正義曰：此釋所以能同於人之義。“柔得位得中”者，謂六二也，上應九五，是“應於乾”也。

The Commentary on the Judgment says: "Tongren, the soft (yin) line occupies a proper position and is in the center, and corresponds with the Qian trigram, thus called 'Tongren'." Wang Bi's annotation only points out that the second line, six two, is the main line of the Tongren hexagram. Kong Yingda further explains that this sentence is to explain why this hexagram can harmonize with people. The phrase "the soft (yin) line occupies a proper position and is in the center" refers to six two, which is a yin line in a yin position and in the center of the lower trigram. It corresponds upward with nine five, which is in the Qian trigram. Therefore, it is said to "correspond with the Qian."

《同人》曰：“同人于野，亨，利涉大川。”乾，行也。所以乃能“同人于野，亨，利涉大川”，非二之所能也，是乾之所行，故特曰“同人曰”。[疏]“同人曰”至“乾行也”。○正義曰：釋“同人于野，亨，利涉大川”之義。所以能如此者，由乾之所行也。言乾能行此德，非六二之所能也，故特云“同人曰”，乃云“同人于野，亨”，與諸卦別也。○注“故特曰同人曰”。○正義曰：“故特曰同人曰”者，謂卦之《彖》辭，發首即疊卦名，以釋其義，則以例言之，此發首應云“同人于野亨”，今此“同人于野亨”之上別云“同人曰”者，是其義有異。此同人卦名，以六二為主，故同人卦名繫屬六二，故稱“同人曰”，猶言“同人卦曰”也。“同人于野，亨，利涉大川”，雖是《同人》卦下之辭，不關六二之義，故更疊“同人于野亨”之文，乃是乾之所行也。

The Commentary on the Judgment continues, saying: "The Hexagram of 'Harmony with Others' states: 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers.' 'Qian' signifies movement." Wang Bi's annotation explains that the ability to achieve 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers' is not something that the second line can accomplish alone, but rather something accomplished by 'Qian.' Therefore, the Commentary on the Judgment specially adds the three characters 'same person says.' Kong Yingda's commentary explains the passage from 'same person says' to 'Qian signifies movement.' The Justification says: this is explaining the meaning of 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers'—being able to achieve this is due to the action of 'Qian.' It means that the one who can perform this virtue is 'Qian,' not the second line. Therefore, it specially says 'same person says,' then proceeds to say 'Harmonize with others in the wild, it is smooth,' which is different from the way other hexagrams are written. The following explains Wang Bi's annotation on the phrase 'therefore specially says same person says.' The Justification says: what is meant by 'therefore specially says same person says' is that the Commentary on the Judgment of each hexagram should begin by repeating the hexagram name to explain its meaning. Following this general practice, here it should have directly said 'Harmonize with others in the wild, it is smooth.' Now, the phrase 'Harmonize with others in the wild, it is smooth' is added before 'Harmonize with others in the wild, it is smooth,' indicating that there is a distinction in meaning. The hexagram name 'Harmony with Others' is centered on the second line, so the hexagram name is associated with the second line, hence the phrase 'same person says,' which is equivalent to saying 'the Hexagram of Harmony with Others says.' Although 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers' is the hexagram statement under the Hexagram of Harmony with Others, it is unrelated to the meaning of the second line. Therefore, it is necessary to repeat the phrase 'Harmonize with others in the wild, it is smooth' to indicate that it is something accomplished by 'Qian.'

文明以健，中正而應，君子正也。行健不以武，而以文明用之，相應不以邪，而以中正應之，君子正也，故曰“利君子貞”。[疏]正義曰：此釋“君子貞”也。此以二象明之，故云“文明以健”。“中正而應”，謂六二、九五，皆居中得正，而又相應，是君子之正道也，故云“君子正”也。若以威武而為健，邪僻而相應，則非君子之正也。

The Commentary on the Judgment continues: "Civilization combined with strength, upright and responsive, this is the way of the gentleman." Wang Bi's annotation explains: to act with strength without resorting to force, but to employ it with the virtue of civilization; to be responsive without straying into wrong paths, but to respond with the principle of uprightness, this is the correct path of the gentleman, hence the Hexagram Statement says "favorable to the gentleman's uprightness." Kong Yingda further explains: this sentence is interpreting the "gentleman's uprightness" in the Hexagram Statement. It is explained through the images of the upper and lower trigrams, hence it says "civilization combined with strength" — the lower trigram "Li" represents civilization, and the upper trigram "Qian" represents strength. The phrase "upright and responsive" refers to the hexagram lines Six in the Second and Nine in the Fifth, which are both in the center and upright, and correspond with each other. This is precisely the correct path of the gentleman, hence it says "the gentleman is upright." If strength is made into force and responsiveness becomes collusion in wrongdoing, then it is not the correct path of the gentleman.

唯君子為能通天下之志。君子以文明為德。[疏]“唯君子為能通天下之志”。○正義曰：此更贊明君子貞正之義。唯君子之人於“同人”之時，能以正道通達天下之志，故利君子之貞。○注“君子以文明為德”。○正義曰：若非君子，則用威武。今卦之下體為離，故《彖》云“文明”，又云“唯君子能通天下之志”，是君子用文明為德也。謂文理通明也。

The Commentary on the Judgment concludes by saying: "Only the gentleman is able to communicate the aspirations of the people throughout the world." Wang Bi's annotation explains that the gentleman is characterized by the virtue of civilization. Kong Yingda's commentary explains the statement "Only the gentleman is able to communicate the aspirations of the people throughout the world" from the Commentary on the Judgment. The Justification says: This is another commendation and clarification of the meaning of the gentleman's uprightness. Only a gentleman, when in the situation of "Same People," can use the right path to communicate the aspirations of people throughout the world, hence the hexagram statement says it is advantageous for the gentleman to maintain uprightness. Then the Justification explains Wang Bi's annotation "the gentleman is characterized by civilization." The Justification says: If it is not a gentleman, he would resort to force. Now, the lower trigram of this hexagram is "Li" (Fire), so the Commentary on the Judgment says "civilization," and also says "only the gentleman can communicate the aspirations of the people throughout the world," indicating that the gentleman is characterized by civilization. The term "civilization" refers to the clarity and comprehensiveness of principles and order.

《象》曰：天與火，同人。天體在上，而火炎上，同人之義也。[疏]正義曰：天體在上，火又炎上，取其性同，故云“天與火，同人”。君子以類族辨物。君子小人，各得所同。[疏]正義曰：族，聚也。言君子法此同人，以類而聚也。“辨物”謂分辨事物，各同其黨，使自相同，不間雜也。

The Image Commentary says: "Heaven and fire, the Book of Changes' section on 'Harmony with Others.' " Wang Bi's annotation explains: Heaven is located above, and fire also ascends upward, both having the same direction, which is the meaning of "Harmony with Others." Kong Yingda further explains: Heaven is in the upper position, and fire also ascends, taking the point that their nature is the same, hence it is said "Heaven and fire, Harmony with Others." The Image Commentary then says: "The superior man uses classification to distinguish things." Wang Bi's annotation explains: enabling the superior man and the inferior man to gather with their own kind. Kong Yingda's commentary explains: "Class" means gathering, meaning the superior man takes the image of "Harmony with Others" to group things by category. What is called "distinguishing things" is to discern objects, making them each return to their own group, each unite with their own kind, so that they do not mix together.

初九：同人于門，無咎。居同人之始，為同人之首者也。無應於上，心無繫吝，通夫大同，出門皆同。故曰“同人于門”也。出門同人，誰與為咎？[疏]正義曰：“同人于門”者，居同人之首，無應於上，心無繫吝，含弘光大，和同於人，在於門外，出門皆同，故云“無咎”也。《象》曰：出門同人，又誰咎也？[疏]正義曰：“又誰咎”者，釋“出門同人無咎”之義。言既心無繫吝，出門逢人皆同，則誰與為過咎？

The line statement of the first line says: "To be in harmony with people at the gate, there is no blame." Wang Bi explains that the first line is at the beginning of the hexagram "Harmony with Others," and it is the first line that harmonizes with people; it has no corresponding line above it, and has no private attachments or biases, thus being able to reach a broad and inclusive harmony. When it goes out of the gate, it becomes the same as everyone, hence the statement "To be in harmony with people at the gate." When one goes out and can harmonize with people, who would have a grievance against it? Kong Yingda further explains that "To be in harmony with people at the gate" refers to the first line being at the beginning of the hexagram "Harmony with Others," having no corresponding line above it, and having no private attachments or biases, with a broad and inclusive spirit, shining brightly and harmonizing with people outside the gate. When it goes out, it can harmonize with anyone, hence "there is no blame." The Image Commentary says: "To go out and harmonize with people, who would have blame?" Kong Yingda's commentary explains that "who would have blame" is explaining the meaning of "To go out and harmonize with people, there is no blame" — since there are no private attachments or biases in the heart, when one goes out and meets anyone, it can harmonize with them, so who would have a grievance against it?

六二：同人于宗，吝。應在乎五，唯同於主，過主則否。用心扁狹，鄙吝之道。[疏]正義曰：繫應在五，而和同於人在於宗族，不能弘闊，是鄙吝之道，故《象》云“吝道”也。《象》曰：“同人于宗”，吝道也。

The line statement of the second line says: "To be in harmony with people within the clan, it is a matter of regret." Wang Bi explains that the correct line for the second line is the fifth line. It only harmonizes with the main line it is connected to, and once it moves beyond that main line, it no longer harmonizes with others. Its focus is narrow, which is the way of being petty and stingy. Kong Yingda further explains that the line the second line is connected to is the fifth line. It harmonizes with people only within its own clan, and cannot be broad-minded, which is indeed the way of being petty and stingy. Therefore, the Image Commentary says, "To be in harmony with people within the clan, it is the way of regret." The Image Commentary says: "To be in harmony with people within the clan, it is the way of regret."

九三：伏戎于莽，升其高陵，三歲不興。居同人之際，履下卦之極，不能包弘上下，通夫大同；物黨相分，欲乖其道，貧於所比，據上之應；其敵剛健，非力所當，故“伏戎于莽”，不敢顯亢也。“升其高陵”，望不敢進，量斯勢也，三歲不能興者也。三歲不能興，則五道亦以成矣，安所行焉？

The line statement of the third line says: "Hide the troops in the wilderness, ascend the high hill, but for three years remain inactive." Wang Bi explains that the third line is in a position of harmony with others, yet it stands at the top of the lower trigram, unable to embrace and extend harmony to all above and below, thus failing to achieve broad harmony. It divides people into factions, attempting to deviate from the path of harmony, and seeks to dominate the close six in the second line, aiming to seize the proper response of the nine in the fifth line. However, its opponent, the nine in the fifth line, is strong and vigorous, beyond its capacity to resist. Therefore, it can only "hide the troops in the wilderness"—conceal its forces in the wilderness, unable to openly confront. It also "ascends the high hill"—climbs the high hill to look around but does not advance. Assessing this situation, it cannot take action for three years. If it cannot act for three years, the way of the nine in the fifth line has already been established. What can it do then?

[疏]“九三伏戎于莽”至“三歲不興”。○正義曰：“伏戎于莽”者，九三處下卦之極，不能包弘上下，通夫大同，欲下據六二，上與九五相爭也。但九五剛健，九三力不能敵，故伏潛兵戎於草莽之中，升其高陵。“三歲不興”者，唯升高陵以望前敵，量斯勢也，縱令更經三歲，亦不能興起也。○注“不能包弘上下”至“安所行焉”。○正義曰：“不能包弘上下，通夫大同”者，初九出門皆同，無所繫著，是包弘上下，通夫大同。今九三欲下據六二，奪上之應，是不能包弘也。“物黨相分”者，謂同人之時，物各有黨類而相分別也；二則與五相親，與三相分別也。“欲乖其道，貪於所比，據上之應”者，言此九三欲乖其同人之道，不以類相從，不知二之從五，直以苟貪，與二之比近而欲取之，據上九五之應也。

Kong Yingda's commentary explains the third line statement from "Furong Yu Mang" to "San Sui Bu Xing." The Justification says: "Furong Yu Mang" refers to the fact that the third line is at the top of the lower trigram, unable to include and embrace the upper and lower, and to reach widely and harmoniously with all. It wants to dominate six two below and compete with nine five above; but nine five is strong and vigorous, and the strength of nine three is not enough to match, so it hides its troops in the grass and bushes, and climbs up a high hill to look around. "San Sui Bu Xing" refers to the fact that it can only climb up a high hill to look at the enemy ahead, estimate the situation, even if it takes another three years, it cannot start. The following explains the part from "Bu Neng Bao Hong Shang Xia" to "An Shuo Xing Yan" in Wang Bi's commentary. The Justification says: Wang's commentary says "Bu Neng Bao Hong Shang Xia, Tong Fu Da Tong," which is compared with initial nine. Initial nine goes out and is the same as everyone, without any attachments or fixations, that is truly inclusive and embracing the upper and lower, and reaching widely and harmoniously with all. Now, nine three wants to dominate six two below and take away the proper response of nine five, which is not being inclusive and embracing. Wang's commentary says "Wu Dang Xiang Fen," which refers to the time of harmony, where everyone has their own group and is separated from each other: six two and nine five are close to each other, thus separating from nine three. Wang's commentary says "Yu Guai Qi Dao, Tan Yu Su Bi, Ju Shang Zhi Ying," which refers to nine three wanting to deviate from the way of harmony, not willing to follow with the same kind, regardless of the fact that six two should follow nine five, but just greedily seeking to be close to six two, wanting to take it over and take the proper response of nine five.

《象》曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。安，辭也。[疏]正義曰：“伏戎于莽敵剛”者，釋“伏戎于莽”之義。以其當九五之剛，不敢顯亢，故“伏戎于莽”，“三歲不興”，“安行”者，釋“三歲不興”之義，雖經三歲，猶不能興起也。安，語辭也，猶言何也。既三歲不興，五道亦已成矣，何可行也？故云“安行也”。此假外物以明人事。

The Image Commentary says: " 'Concealing troops in the wilderness' indicates the enemy's strength. 'Three years without rising' indicates peaceful action." Wang Bi's annotation only points out that "an" is a grammatical particle. Kong Yingda further explains that "concealing troops in the wilderness, the enemy is strong" is an explanation of the phrase "concealing troops in the wilderness" — because the Nine in the Third is facing the strength of the Nine in the Fifth, and dares not openly oppose, so it conceals its troops in the wilderness. "Three years without rising, peaceful action" is an explanation of "three years without rising" — even after three years, it still cannot be launched. "An" is a grammatical particle, equivalent to "he." Since it has not been launched for three years, the way of the Nine in the Fifth has already been accomplished; where else can it act? Therefore, it is said "peaceful action." This uses external things to explain human affairs.

九四：乘其墉，弗克攻，吉。處上攻下，力能乘墉者也。履非其位，以與人爭，二自五應，三非犯己，攻三求二，尢而效之，違義傷理，無所不與，故雖乘墉而不克也。不克則反，反則得吉也。不克乃反，其所以得吉，“困而反則”者也。[疏]正義曰：“乘其墉”者，履非其位，與人鬥爭，與三爭二，欲攻於三。既是上體，力能顯亢，故乘上高墉，欲攻三也。“弗克攻吉”者，三欲求二，其事已非。四又效之，以求其二，違義傷理，無所不與，雖復乘墉，不能攻三也。“吉”者，既不能攻三，能反自思愆，以從法則，故得吉也。此爻亦假物象也。《象》曰：“乘其墉”，義弗克也。其吉，則困而反則也。[疏]正義曰：“乘其墉義弗克也”者，釋不克之義。所以乘墉攻三不能克者，以其違義，眾所不從，故云“義不克”也。“其吉則困而反則”者，釋“其吉”之義。所以得“其吉”者，九四則以不克，困苦而反歸其法則，故得吉也。

The text of the fourth line says: "It mounts the rampart, but cannot attack, and it is auspicious." Wang Bi's commentary explains that the fourth line is in a high position and attacks below, with sufficient strength to reach the rampart. However, its position is inappropriate, yet it seeks to compete with others: the second line originally corresponds with the fifth line, and the third line has not attacked it, yet it attacks the third line and competes with the second line. It knowingly follows someone who has done wrong, violating righteousness and harming reason. No one is willing to support it, so even though it reaches the rampart, it cannot attack successfully. Unable to attack, it turns back, and turning back brings auspiciousness. It is only because it cannot attack that it turns back, and its auspiciousness comes from "being confined and then returning to the right way"—being trapped and then returning to the proper path. Kong Yingda further explains: what is meant by "mounting the rampart" is that the fourth line is in an inappropriate position yet engages in conflict, competing with the third line for the second line, intending to attack the third line. Since it is in the upper position, it has enough strength to openly oppose, thus climbing the high rampart to attack the third line. What is meant by "it cannot attack and it is auspicious" is that the third line seeks the second line, which is already wrong, and the fourth line imitates this, also trying to seize the second line, violating righteousness and harming reason. No one is willing to support it, so even though it reaches the rampart, it cannot attack the third line. As for why it is auspicious, it is because it cannot attack the third line, so it can turn back and reflect on its mistakes, following the proper rules, thus achieving auspiciousness. This line also uses a symbolic object to convey meaning. The "Image Commentary" says: "Mounting the rampart, righteousness cannot overcome it. Its auspiciousness is because it is confined and then returns to the right way." Kong Yingda's commentary explains: what is meant by "mounting the rampart, righteousness cannot overcome it" is an explanation of why it cannot attack—why it attempts to attack the third line by climbing the rampart but fails, is because it violates righteousness, and everyone refuses to follow, hence "righteousness cannot overcome it." What is meant by "its auspiciousness is because it is confined and then returns to the right way" is an explanation of the meaning of "auspiciousness"—it is auspicious because the fourth line cannot attack, and in its confinement, it returns to the proper path, thus achieving auspiciousness.

九五：同人先號咷，而後笑，大師克相遇。《彖》曰：“柔得位得中，而應乎乾，曰同人。”然則體柔居中，眾之所與；執剛用直，無所未從，故近隔乎二剛，未獲厥志，是以“先號咷”也。居中處尊，戰必克勝，故“後笑”也。不能使物自歸而用其強直，故必須大師克之，然後相遇也。[疏]正義曰：“同人先號咷”者，五與二應，用其剛直，無所未從，故九五共二，欲相和同，九三、九四，與之競二也。五未得二，故志未和同於二，故“先號咷”也。“而後笑”者，處得尊位，戰必克勝，故“後笑”也。“大師克相遇”者，不能使物自歸己，用其剛直，必以大師與三、四戰克，乃得與二相遇。此爻假物象以明人事。

The text of the line statement for the fifth line says: "The people of the same kind first weep aloud and then laugh, the great army conquers and meets." Wang Bi's commentary explains: The Commentary on the Judgment says, "The flexible line occupies the position and the center, and corresponds with the Heaven line, called 'the people of the same kind.'" This shows that the flexible line in the second position, which is in the center, is the one to which all other lines turn. The fifth line holds firm to its strength and uses a straightforward path, and no one disobeys it. However, because there are two strong lines, the third and fourth, close by, its aspirations cannot be realized at once, so it "first weeps aloud." It is in the center and holds the position of honor, so when it fights, it will surely win, hence "then laughs." It cannot have people naturally turn to it, only by its strength and righteousness, so it must use a great army to defeat its opponents and then meet the line in the second position. Kong Yingda further explains: The phrase "the people of the same kind first weep aloud" means that the fifth line and the second line are in a correct correspondence. It uses its strength and righteousness, and originally no one disobeys, so the fifth line wants to harmonize with the second line. Unfortunately, the third and fourth lines are also competing for the second line, and the fifth line cannot get the second line at once, so its aspirations cannot harmonize with it, hence "first weeps aloud." The phrase "then laughs" is because it holds the position of honor, so when it fights, it will surely win, hence later turns to laughter. The phrase "the great army conquers and meets" means that it cannot have people naturally turn to it, only by its strength and righteousness, so it must use a great army to fight against the third and fourth lines and win, then meet the second line. This line uses the image of things to explain human affairs.

《象》曰：同人之先，以中直也。大師相遇，言相剋也。[疏]正義曰：“同人之先以中直”者，解“先號咷”之意，以其用中正剛直之道，物所未從，故“先號咷”也。但《象》略“號咷”之字，故直云“同人之先以中直”也。“大師相遇言相剋”者，釋“相遇”之義，所以必用大師，乃能相遇也。以其用大師與三四相伐而得克勝，乃與二相遇，故言“相剋”也。

The Image Commentary says: "The beginning of the hexagram of Fellowship is because of uprightness and sincerity. A great army meeting, refers to mutual control." Kong Yingda's commentary explains: the phrase "the beginning of the hexagram of Fellowship is because of uprightness and sincerity" explains the reason for "crying aloud." Nine Five employs the principle of central rectitude and firmness, but the people are unwilling to follow at first, so he cries aloud first. The Image Commentary omits the words "crying aloud" here, so it only says "the beginning of the hexagram of Fellowship is because of uprightness and sincerity." The phrase "a great army meeting, refers to mutual control" explains the meaning of "meeting." The reason a great army is needed to meet is because one must use a great army to attack Nine Three and Nine Four and win, in order to meet Six Two, hence it is said "mutual control."

上九：同人于郊，無悔。郊者，外之極也。處“同人”之時，最在於外，不獲同志，而遠於內爭，故雖無悔吝，亦未得其志。[疏]“上九同人于郊無悔”。○正義曰：“同人于郊”者，處同人之極，最在於外，雖欲“同人”，人必疏己，不獲所同，其志未得。然雖陽在於外，遠於內之爭訟，故無悔吝也。○注“不獲同志”至“未得其志”。○正義曰：“不獲同志”者，若彼此在內相同，則獲其同志意也。若已為郊境之人，而與相同，人未親己，是“不獲同志”也。“遠於內爭”者，以外而同，不於室家之內，是遠於內爭也。以遠內爭，故無悔吝。以在外郊，故未得志也。

The text says: "In the outskirts, one unites with others, without regret." Wang Bi's commentary explains: "Outskirts" refers to the outermost part. The upper ninth line is at the extreme of uniting with others, located at the outermost position, unable to find those with the same aspirations, yet it is also far from internal conflicts, so although it does not achieve its aspirations, there is no regret. Kong Yingda's commentary explains the sentence "The upper ninth line, uniting with others in the outskirts, without regret." The commentary says: "Uniting with others in the outskirts" means that the upper ninth line is at the extreme of the hexagram of uniting with others, located at the outermost position. Although it wishes to unite with others, others certainly keep it at a distance, and it does not obtain the desired people to unite with, thus its aspirations are not fulfilled. However, although it is a yang line in the outer position, it is far from internal disputes, hence there is no regret. The following explains Wang Bi's commentary from "not obtaining like-minded people" to "not achieving its aspirations." The commentary says: Wang's explanation of "not obtaining like-minded people" means that if both parties are within and unite, they can obtain those with the same aspirations. Now, since the line is already at the outskirts, trying to unite with others, others do not approach it, which is "not obtaining like-minded people." Wang's explanation of "far from internal disputes" means that it unites with others at the outer position, not within the family, thus it is far from internal conflicts. Because it is far from internal disputes, there is no regret; also because it is at the outskirts, its aspirations are not achieved.

《象》曰：“同人于郊”，志未得也。凡處同人而不泰焉，則必用師矣。不能大通，則各私其黨而求利焉。楚人亡弓，不能亡楚。愛國愈甚，益為它災。是以同人不弘剛健之爻，皆至用師也。[疏]“《象》曰同人于郊志未得也”。正義曰：釋“同人于郊”之義。同人在郊境遠處，與人疏遠，和同之志，猶未得也。

The Image Commentary says: " 'Harmonizing with others in the outskirts,' indicates that the aspirations have not yet been fulfilled." Wang Bi's commentary explains that whenever one is in a situation of harmonizing with others but remains constrained and unable to be open and free, eventually one must resort to military action. If one cannot be broad-minded and open, individuals will cling to their own factions and pursue their own interests. The Chu people lost their bow, but they only said the bow was still in Chu and would not forget the word 'Chu,' thus the more they cherished their patriotism, the greater the calamity it brought. Therefore, in the Hexagram of Harmonizing with Others, those yang lines that are not expansive and strong ultimately lead to military action. Kong Yingda's commentary explains the phrase "Harmonizing with others in the outskirts, aspirations have not yet been fulfilled" from the Image Commentary. The正义 says: This explains the meaning of "Harmonizing with others in the outskirts" — harmonizing with others yet being far away in the outskirts and borders, distant from people, and the aspiration for harmonizing is still not realized.

○注“凡處同人”至“用師也”。○正義曰：“凡處同人而不泰焉則必用師矣”者，王氏注意非止上九一爻，乃總論同人一卦之義。去初上而言，二有同宗之吝，三有“伏戎”之禍，四有不克之困，五有“大師”之患，是處“同人”之世，無大通之志，則必用師矣。“楚人亡弓，不能亡楚。愛國愈甚，益為它災”者，案《孔子家語·弟子好生篇》云：“楚昭王出遊，亡烏號之弓，左右請求之。王曰：‘楚人亡弓，楚得之，又何求焉。’孔子聞之曰：‘惜乎！其志不大也。不曰人亡弓，人得之，何必楚也。’”昭王名軫，哀六年，吳伐陳，楚救陳，在城父卒。此愛國而致它災也。引此者，證同人不弘皆至用師矣。

The explanation from Wang Bi's commentary from "Fan Chu Tong Ren" to "Yong Shi" states that Kong Yingda's commentary explains that Wang Bi's point is that "when one is in the situation of Tong Ren but not in a state of Tai, one must necessarily use military force." His intention is not only directed at the upper ninth line, but rather a general discussion of the meaning of the entire Tong Ren hexagram. Excluding the first nine and the upper nine, the second line has the limitation of "Tong Ren Yu Zong," the third line has the danger of "Fu Rong Yu Mang," the fourth line has the困境 of attacking without success, and the fifth line has the worry of using a large army: this shows that in a world of harmony and unity, if one does not have a broad and open-minded spirit, one will ultimately have to resort to military force. Wang Bi also says, "A Chu person losing an archery bow does not mean the Chu state is lost. The more one loves one's country, the more other disasters will follow." According to the "Disciple's Good Life" section of the "Kongzi Jiayu," when Chu Zhao Wang went out hunting, he lost an archery bow named "Wuhao." His attendants asked if they should search for it, but Zhao Wang said, "A Chu person lost the bow, and it will be picked up by another Chu person. Why bother to search for it?" After hearing this, Confucius said, "It's a pity that his spirit is not broad enough. Why not say 'a person lost the bow and another person found it,' instead of specifying the state of Chu?" Chu Zhao Wang's name was Chen, and in the sixth year of Lu Ai Gong, Wu attacked Chen, and Chu sent troops to rescue Chen, where Zhao Wang died in Chengfu. This is an example of how loving one's country can lead to other disasters. Kong Yingda cites this story to prove that in the situation of Tong Ren, anyone who lacks a broad-minded spirit will eventually resort to military force.

乾下離上。大有：元亨。不大通，何由得“大有”乎？“大有”則必元亨矣。[疏]正義曰：柔處尊位，陽並應，大能所有，故稱“大有”。既能“大有”，則其物大得亨通，故云“大有元亨”。

The hexagram Dà Yǒu has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Dà Yǒu, Yuan Heng." Wang Bi's commentary explains: How can one achieve great possession without being able to be open and unimpeded? If one has great possession, then it must be that all things are harmonious and flourishing, hence "Dà Yǒu, Yuan Heng." Kong Yingda further explains: The yao six in the fifth position, being a yin line in a noble position, attracts all the yang lines, thus possessing greatly, hence called "Dà Yǒu." Since one can have great possession, all things become harmonious and flourishing, hence "Dà Yǒu, Yuan Heng."

《彖》曰：大有，柔得尊位大中，而上下應之，曰“大有”。處尊以柔，居中以大，體無二陰以分其應，上下應之，靡所不納，大有之義也。[疏]正義曰：釋此卦稱“大有”之義。“大中”者，謂六五處大以中，柔處尊位，是其大也。居上卦之內，是其中也。

The Commentary on the Judgment explains the name of the hexagram "Great Possession" by saying: the hexagram is called "Great Possession" because the yao in the fifth position, which is yin and soft, occupies the honorable position of the ruler and is located in the "Great Center," so that all the other yao respond to it. Therefore, it is called "Great Possession." Wang Bi's annotation explains: the yao in the fifth position, being yin and soft, occupies a position of honor, which is "dwelling in honor with softness"; and by occupying the central position with the principle of yang, which is great, it is "dwelling in the center with greatness." The entire hexagram has no other yin yao except this one to divide the response of the yang yao, so that all above and below are united and nothing is excluded. This is precisely the meaning of "Great Possession," which refers to possessing all things. Kong Yingda's commentary further explains: this passage explains the reason why the hexagram is called "Great Possession." The term "Great Center" refers to the yao in the fifth position, which maintains the center by following the principle of yang's greatness: it is "great" because it is a yin yao in a position of honor, and it is "center" because it is located within the trigram of fire, which is the upper trigram.

其德剛健而文明，應乎天而時行，是以“元亨”。德應於天，則行不失時矣。剛健不滯，文明不犯，應天則大，時行無違，是以“元亨”。[疏]“其德剛健”至“是以元亨”。○正義曰：釋“元亨”之義。“剛健”謂乾也。“文明”謂離也。“應乎天而時行”者，褚氏、莊氏云：“六五應《乾》九二。”亦與五為體，故云“應乎天”也。德應於天，則行不失時，與時無違，雖萬物皆得亨通，故云“是以元亨”。注“剛健不滯”至“是以元亨”。○正義曰：“剛健不滯”者，剛健則物不擁滯也。“文明不犯”者，文則明粲而不犯於物也。“應天則大”者，能應於天則盛大也。“時行無違”者，以時而行，物無違也。以有此諸事，故大通而“元亨”也。

The Commentary on the Judgment continues to say: The hexagram Dàyǒu has a virtue that is strong and vigorous, and also bright and refined, capable of following the heavenly way and acting in accordance with the proper time, hence the hexagram statement says "Original and Universal." Wang Bi's annotation explains: When virtue corresponds with heaven, actions will not miss the right opportunity; being strong and vigorous prevents blockage, and being refined and civilized does not infringe upon external things. Being in harmony with heaven leads to grandeur, and acting in accordance with the proper time leads to no contradiction, hence it is said "Original and Universal." Kong Yingda's commentary explains from "Its virtue is strong and vigorous" to "therefore it is Original and Universal": this is explaining the meaning of "Original and Universal." "Strong and vigorous" refers to the lower trigram Qian, and "refined and civilized" refers to the upper trigram Li. As for "responding to heaven and acting in accordance with the proper time," Chu Zhongdu and Zhuang氏 say: "The sixth line corresponds with the second line of Qian in the hexagram." Since the second line corresponds with the sixth line and both belong to the same hexagram, it is said "responding to heaven." When virtue corresponds with heaven, actions do not miss the right opportunity, and there is no contradiction with the heavenly timing, thus all things can be communicated and connected, hence it is said "therefore it is Original and Universal." Kong Yingda also explains Wang Bi's annotation from "strong and vigorous does not stagnate" to "therefore it is Original and Universal": "strong and vigorous does not stagnate" means that being strong and vigorous prevents things from being blocked; "refined and civilized does not infringe" means that having refinement and brightness is bright and splendid without infringing upon external things; "responding to heaven leads to grandeur" means that being in harmony with heaven leads to grandeur; "acting in accordance with the proper time leads to no contradiction" means that acting in accordance with the proper time, all things do not contradict. Because of these several aspects, the hexagram is greatly communicated and thus called "Original and Universal."

《象》曰：火在天上，“大有”。君子以遏惡揚善，順天休命。《大有》，包容之象也。故遏惡揚善，成物之性，順天休命，順物之命。[疏]正義曰：“君子以遏惡揚善”者，“大有”包容之義，故君子象之，亦當包含遏匿其惡，褒揚其善，順奉天德，休美物之性命，巽順含容之義也。不云天在火下而云“火在天上”者，天體高明，火性炎上，是照耀之物而在於天上，是光明之甚，無所不照，亦是包含之義，又為揚善之理也。

The Image Commentary says: Fire above the sky represents the image of the Great Possession hexagram; the gentleman takes this as a model, suppressing evil and promoting goodness, following the way of heaven to perfect the nature of all things. Wang Bi's commentary explains: The Great Possession represents the image of inclusiveness, so 'suppressing evil and promoting goodness' is to fulfill the nature of all things, and 'following heaven's rest and fulfilling destiny' is to follow the destiny of all things. Kong Yingda's commentary elaborates: The reason for saying 'the gentleman takes this as a model to suppress evil and promote goodness' is because the Great Possession contains the meaning of inclusiveness. The gentleman takes this as a model and should be inclusive and restrained, suppressing evil and promoting goodness, following the virtue of heaven to perfect the nature of all things. This is the principle of humility and inclusiveness. As for why it is said 'fire above the sky' rather than 'sky below the fire,' it is because the sky is high and bright, and fire ascends and burns upward. Fire is a luminous thing, and now it is located above the sky, its brightness reaches its peak, illuminating everything. This is the meaning of inclusiveness, and also the meaning of promoting goodness.

初九：無交害。匪咎，艱則無咎。以夫剛健為大有之始，不能履中，滿而不溢，術斯以往，後害必至。其欲匪咎，“艱則無咎也”。[疏]“初九”至“艱則無咎”。○正義曰：以夫剛健為大有之始，不能履中謙退，雖無交切之害，久必有凶。其欲“匪咎”，能自艱難其志，則得“無咎”，故云“無交害，匪咎，艱則無咎”也。○注“不能履中”至“無咎也”。○正義曰：“不能履中，滿而不溢”者，初不在二位，是不能履中。在大有之初，是盈滿，身行剛健，是溢也，故云“不能履中滿而不溢”也。《象》曰：大有初九，無交害也。

The line statement of the first line says: There is no harm coming from external sources; to avoid mistakes, one must be aware of difficulties and hold on firmly, thus avoiding mistakes. Wang Bi's commentary explains: The first line, with its strong and vigorous nature, is at the beginning of the Great Possession hexagram. It cannot maintain the middle and remain humble, and if it does not overflow beyond its limits, it will eventually bring about harm. If it wishes to avoid mistakes, it must endure hardship, thus avoiding mistakes. Kong Yingda's commentary elaborates from the first line to "difficulties lead to no mistakes": The first line, with its strong and vigorous nature, is at the beginning of Great Possession. It cannot remain humble and retreat, so although there is no immediate harm from external sources, in the long run there will be danger. To avoid mistakes, it must place its mind on hardship, thus avoiding mistakes. Therefore, the line statement says, "no harm from external sources, no mistake, hardship leads to no mistake." Kong Yingda also explains Wang Bi's commentary from "cannot maintain the middle" to "no mistake": "cannot maintain the middle, full without overflowing" means that the first line is not in the middle position of the second line, so it "cannot maintain the middle." Being at the beginning of Great Possession already implies fullness, and acting with strong and vigorous deeds is "overflowing," so it is said "cannot maintain the middle, full without overflowing." The Image Commentary says: The first line of the Great Possession hexagram has no harm coming from external sources.

九二：大車以載，任重而不危。[疏]“九二大車以載”。○正義曰：“大車以載”者，體是剛健，而又居中，身被委任，其任重也。能堪受其任，不有傾危，猶若大車以載物也。此假外象以喻人事。○注“任重而不危”。○正義曰：釋“大車以載”之意。大車謂牛車也。載物既多，故云“任重”。車材彊壯，故不有傾危也。

The line statement of the second line says: "Like a big cart carrying heavy loads." Wang Bi's commentary explains it in one sentence: "Although the burden is heavy, it does not tip over." Kong Yingda elaborates on Wang Bi's comment, saying, "The second line is like a big cart carrying loads." What is meant by "a big cart carrying loads" is that the second line is inherently strong and vigorous, and it is located in the center of the lower trigram. It is entrusted with important responsibilities, and the burden it bears is very heavy. It can bear this heavy responsibility without tipping over, just like a big cart carrying heavy loads. This uses the image of an external object to illustrate human affairs. Kong Yingda also explains Wang Bi's comment, "bearing a heavy burden without danger," which is explaining the meaning of "a big cart carrying loads." "Big cart" refers to a cattle cart, which carries a great amount of goods, hence "bearing a heavy burden." The cart's material is strong and sturdy, so it does not tip over.

有攸往，無咎。健不違中，為五所任，任重不危，致遠不泥，故可以往而“無咎”也。[疏]正義曰：堪當重任，故有所往無咎者，以居失其位，嫌有凶咎，故云“無咎”也。《象》曰：“大車以載”，積中不敗也。[疏]正義曰：“積中不敗”者，釋“大車以載”之義。物既積聚，身有中和，堪受所積之聚在身上，上不至於敗也。

The text continues: going forward will not result in blame. Wang Bi's commentary explains: Nine in the Second is strong and vigorous yet does not deviate from the middle path, is trusted by Six in the Fifth, bears a heavy burden without overturning, travels far without being blocked, so it is possible to go forward and 'have no blame'. Kong Yingda's commentary elaborates: precisely because it can bear heavy responsibilities, it can go forward without blame; however, since Nine in the Second is a yang line in a yin position, its position is inherently inappropriate, which may easily lead to suspicion of misfortune, hence it specifically points out 'no blame'. The Image Commentary says: 'A large cart is used for carrying', which refers to accumulating goods in the middle without causing damage. Kong Yingda's commentary elaborates: the phrase 'accumulating in the middle without damage' explains the meaning of 'a large cart is used for carrying'—the goods have already been accumulated, and Nine in the Second is itself in the middle, possessing the virtue of harmony and balance, thus being able to bear the heavy load upon its body without causing damage.

九三：公用亨于天子，小人弗克。處“大有”之時，居下體之極，乘剛健之上，而履得其位，與五同功，威權之盛，莫此過焉。公用斯位，乃得通乎天子之道也。小人不克，害可待也。[疏]“九三”至“小人弗克”。○正義曰：“公用亨于天子”者，九三處“大有”之時，居下體之極，乘剛健之上，履得其位，與五同功。五為王位，三既與之同功，則威權之盛，莫盛於此，乃得通乎天子之道，故云“公用亨于天子”。“小人弗克”者，小人德劣，不能勝其位，必致禍害，故云“小人不克”也。○注“與五同功”至“莫此過焉”。○正義曰：“與五同功”者，《繫辭》云：“三與五同功”。此云“與五同功”，謂五為王位，三既能與五之同功，則威權與五相似，故云“威權之盛，莫此過焉”。《象》曰：“公用亨于天子”，小人害也。

The line statement of the third line says: "The Duke and Marquis can communicate their way to the Son of Heaven, but the petty person cannot bear it." Wang Bi's commentary explains: The third line is in the great abundance situation, occupying the highest position of the lower trigram, riding over the strong and vigorous lines, and being in the correct position. It is in harmony with the fifth line, thus possessing the greatest authority and power. Only the Duke and Marquis in such a position can communicate with the Son of Heaven's way. The petty person cannot bear it, and calamity is imminent. Kong Yingda's commentary from "nine three" to "the petty person cannot bear it" elaborates: "The Duke communicates with the Son of Heaven" means that the third line is in the great abundance time, occupying the extreme of the lower trigram, riding over the strong and vigorous lines, being in the correct position, and harmonizing with the fifth line. The fifth line is the throne, so the third line, being in harmony with the fifth line, has the greatest authority and power, thus being able to communicate with the Son of Heaven's way, hence saying "the Duke communicates with the Son of Heaven." As for "the petty person cannot bear it," it means that petty persons have low virtue and cannot bear such a position, inevitably bringing calamity, hence saying "the petty person cannot bear it." Kong Yingda also explains Wang Bi's commentary from "harmonizing with the fifth line" to "none surpasses it": saying "harmonizing with the fifth line" is because the "Great Treatise" says "the third and fifth lines have the same function." Here, "harmonizing with the fifth line" refers to the fifth line being the throne, and the third line being able to harmonize with the fifth line, thus its authority and power being close to the fifth line, hence saying "none surpasses it." The "Image Commentary" says: "The Duke communicates with the Son of Heaven," but for the petty person, it is a calamity.

九四：匪其彭，無咎。既失其位，而上近至尊之威，下比分權之臣，其為懼也，可謂危矣。唯夫有聖知者，乃能免斯咎也。三雖至盛，五不可舍，能辯斯數，專心承五，常匪其旁，則“無咎”矣。旁謂三也。[疏]“九四匪其彭無咎”。○正義曰：“匪其彭無咎”者，匪，非也。彭，旁也。謂九三在九四之旁，九四若能專心承五，非取其旁，言不用三也。如此乃得“無咎”也。既失其位，上近至尊之威，下比分權之臣，可謂危矣。能棄三歸五，得“無咎”也。《象》曰：“匪其彭，無咎”，明辯晢也。明猶才也。[疏]正義曰：“明辯晢也”者，釋“匪其彭無咎”之義。明猶才也。九四所以能去其旁之九三者，由九四才性辯而晢知，能斟酌事宜，故云“明辯晢”也。

The fourth line statement says: If one does not attach to the adjacent line, there will be no fault. Wang Bi's commentary explains: The nine in the fourth line, being a yang line in a yin position, is already out of place. It is pressing upward toward the supreme six in the fifth line, and downward adjacent to the nine in the third line, who holds power. This situation is very dangerous. Only a wise and enlightened person can avoid this fault. Although the nine in the third line is at its peak, the six in the fifth line is not to be abandoned. If one can discern this, and remain devoted to the six in the fifth line, never attaching to the adjacent nine in the third line, then there will be 'no fault'—the 'side' here refers to the nine in the third line. Kong Yingda's commentary explains 'nine in the fourth line does not attach to the side, thus no fault': 'Fēi' means 'not', and 'páng' means 'side', referring to the nine in the third line being adjacent to the nine in the fourth line. If the nine in the fourth line can remain devoted to the six in the fifth line, and not take the side of the adjacent line, that is, not appoint the nine in the third line, then there will be 'no fault'. Since it is already out of place, it is close to the supreme authority above and adjacent to the powerful minister below, thus in a dangerous position. If it can abandon the nine in the third line and turn to the six in the fifth line, then it will achieve 'no fault'. The Image Commentary says: 'Not attaching to the side, thus no fault', because it can discern clearly and see things clearly. Wang Bi's commentary says: 'Míng' here is like 'cái' (talent). Kong Yingda's commentary explains that 'míng biàn zhé' refers to the meaning of 'not attaching to the side, thus no fault'; 'míng' is like 'cái', and the nine in the fourth line can abandon the adjacent nine in the third line because of its clear discernment and penetrating insight, being able to weigh the importance of matters, hence it is said 'míng biàn zhé'.

六五：厥孚交如，威如，吉。君尊以柔，處大以中，無私於物，上下應之，信以發志，故其孚交如也。夫不私於物，物亦公焉。不疑於物，物亦誠焉。既公且信，何難何備？不言而教行，何為而不威如？為“大有”之主，而不以此道，吉可得乎？[疏]正義曰：“六五，厥孚交如”者，“厥”，其也。“孚”，信也。“交”謂交接也。“如”，語辭也。六五居尊以柔，處大以中，無私於物，上下應之，故其誠信，物來交接，故云“厥孚交如”也。“威如吉”者，威，畏也。既誠且信，不言而教行，所為之處，人皆畏敬，故云“威如”。以用此道，故得吉也。

The Line Statement of the fifth line says: His sincerity and trustworthiness are mutually responsive with others, and he possesses his own authority, thus bringing good fortune. Wang Bi's commentary explains: The line six in the fifth position, being gentle and compliant, holds the exalted position of a ruler, and maintains the principle of the great yang. It is impartial towards all things, and both above and below respond to it. With sincerity, it inspires the hearts of the people, hence "its sincerity is mutually responsive." If a person has no private intentions towards others, others will respond with impartiality; if a person has no suspicion towards others, others will respond with sincerity. Being both fair and trustworthy, what could be difficult or threatening? There is no need to issue commands, and the people will naturally be guided, so how could it not be "authoritative"? As a ruler in the great prosperity, if one does not use this method, how could one attain good fortune? Kong Yingda's commentary elaborates: In "its sincerity is mutually responsive," "its" is "its," "sincerity" is "trustworthiness," "mutually responsive" refers to mutual interaction, and "like" is a particle. The line six in the fifth position, being gentle and holding a high position, maintains the great yang in the center, is impartial towards all things, and both above and below respond to it. Therefore, its trustworthiness can bring all things to interact with it, hence the statement "its sincerity is mutually responsive." As for "authoritative and good fortune," "authoritative" means causing people to revere and respect. Being both sincere and trustworthy, the people will be guided without needing words, and wherever it acts, everyone will revere it, hence "authoritative." By acting in this way, it attains good fortune.

《象》曰：“厥孚交如”，信以發志也。“威如”之吉，易而無備也。[疏]正義曰：“信以發志”者，釋“厥孚交如”之義。由巳誠信，發起其志，故上下應之，與之交接也。“威如之吉，易而無備”者，釋“威如之吉”之義。所以威如得吉者，以已不私於物，唯行簡易，無所防備，物自畏之，故云“易而無備”也。

The Image Commentary says: "His sincerity is widely recognized," which means using sincerity to inspire the hearts of people; "His authority is like this" is considered auspicious because it is simple and unguarded. Kong Yingda explains further: "Using sincerity to inspire the will" explains the meaning of "His sincerity is widely recognized" — because of his sincerity, he inspires the will of others, so everyone responds and interacts with him. "The auspiciousness of his authority being like this" is explained as "simple and unguarded," meaning that the reason why the fifth line has authority and is auspicious is that it is impartial, follows a simple and unguarded way, and thus people naturally respect it, hence it is said "simple and unguarded."

上九：自天祐之，吉無不利。“大有”，豐富之世也。處“大有”之上而不累於位，志尚乎賢者也。餘爻皆乘剛，而巳獨乘柔順也。五為信德，而巳履焉，履信之謂也。雖不能體柔，而以剛乘柔，思順之義也。居豐有之世，而不以物累其心，高尚其志，尚賢者也。爻有三德，盡夫助道，故《繫辭》具焉。

The line statement of the topmost yang line says: From heaven comes protection and blessing, resulting in auspiciousness without any disadvantage. Wang Bi's commentary explains: "Great Possession" refers to a time of abundance and prosperity. The topmost yang line is in the highest position of "Great Possession" without being burdened by official position, indicating a person who values virtue. All other lines ride upon yang lines, but this line rides upon the yin line six in the fifth. The line six in the fifth possesses the virtue of sincerity, and the topmost yang line personally stands upon it, which is called "walking in sincerity." Although the topmost yang line itself is not a yin line, it is a yang line riding upon a yin line, implying the idea of "thinking of following the right path." Being in a time of abundance without letting external things disturb the inner self, and setting one's aspirations high, this is called "valuing the virtuous." This line combines the virtues of walking in sincerity, thinking of following the right path, and valuing the virtuous, thus fully expressing the way heaven assists humanity. Therefore, the Great Treatise has a complete discussion on it.

[疏]“上九”至“無不利”。○正義曰：釋所以“大有”。上九而得吉者，以有三德，從天巳下，悉皆祐之，故云“自天祐之”。○注“不累於位”至“盡夫助道”。○正義曰：“不累於位，志尚乎賢”者，既居豐富之時，應須以富有為累也。既居無位之地，不以富有縈心，是不繫累於位。既能清靜高絜，是慕尚賢人行也。“爻有三德”者，“五為信德，而巳履焉，履信之謂”，是一也。“以剛乘柔，思順之義”，是二也。“不以物累於心，高尚其志，尚賢者”，是三也。“爻有三德，盡夫助道”者，天尚祐之，則無物不祐，故云“盡夫助道”也。《象》曰：大有上吉，自天祐也。

Kong Yingda explains in his commentary from "Upper Nine" to "no disadvantage" that this is explaining why the Upper Nine of the Great Possession hexagram is auspicious, because it possesses three virtues, and from Heaven down, nothing fails to support it, hence saying "supported by Heaven." Kong Yingda also explains Wang Bi's commentary from "not burdened by position" to "fully achieving the way of assistance": "Not burdened by position, aspiring to virtue" means that when a person is in a state of abundance, he should be burdened by wealth; however, the Upper Nine resides in a position of non-occupation, not attaching importance to wealth, thus not being burdened by position. Being tranquil and pure, it is aspiring to the virtue of the virtuous. The "three virtues of the line" are: first, "Five is the virtue of trust, and it is fulfilled by it, which is called fulfilling trust"; second, "a strong line riding on a weak line, which signifies the meaning of thinking of harmony"; third, "not being burdened by things, holding high aspirations, aspiring to the virtuous." As for "the line has three virtues, fully achieving the way of assistance," it means that even Heaven supports it, so there is nothing that does not support it, hence saying "fully achieving the way of assistance." The Image Commentary says: the Upper line of the Great Possession hexagram is auspicious because it is supported by Heaven.