The Hexagram of Humility

艮下坤上。謙：亨。君子有終。[疏]正義曰：“謙”者，屈躬下物，先人後己，以此待物，則所在皆通，故曰“亨”也。小人行謙則不能長久，唯“君子有終”也。然案謙卦之象，“謙”為諸行之善，是善之最極，而不言元與利貞及吉者，元是物首也，利、貞是幹正也。於人既為謙退，何可為之首也？以謙下人，何以幹正於物？故不云元與利、貞也。

The hexagram's image is Gen (Mountain) below and Kun (Earth) above. The hexagram statement says: The hexagram of Qian (Humility), is smooth and unimpeded; the gentleman can maintain this throughout. Kong Yingda explains: What is meant by "humility" is to bend one's own body and place oneself below others, to consider others first and oneself last. By maintaining this attitude in dealing with others, one can go smoothly anywhere, hence it is said "smooth and unimpeded." A petty person may occasionally act humbly but cannot sustain it, only the gentleman can "maintain it to the end." However, examining the image of the hexagram of Qian, "humility" is a virtue among all virtues, and it is the highest form of virtue. Yet the hexagram statement does not say "original" or "favorable and firm," nor does it say "auspicious." This is because "original" is the beginning of all things, "favorable" and "firm" are the mainstay and correctness. In terms of a person, since one places oneself in humility and retreat, how can one be the leader of all people? Since one approaches others with a humble and low heart, how can one take charge and correct external things? Therefore, it does not mention "original" and "favorable" and "firm."

謙必獲吉，其吉可知，故不言之。況《易經》之體有吉理可知而不言吉者，即此《謙卦》之繇及《乾》之九五“利見大人”，是吉理分明，故不云“吉”也。諸卦言“吉”者，其義有嫌者，爻兼善惡也。若行事有善，則吉乃隨之。若行事有惡，則不得其吉。諸稱“吉”者，嫌其不言，故稱“吉”也。若坤之六五，及泰之六五，並以陰居尊位，若不行此事，則無吉，若行此事，則得其吉，故並稱“元吉”。其餘皆言吉，事亦仿此。亦有大人為吉，於小人為凶，若《否》之九五云：“休否，大人吉”是也。或有於小人為吉，大人為凶，若屯之九五“小貞吉，大貞凶”，及《否》之六三“包承，小人吉”之類是也。亦有其吉灼然而稱“吉”者，若《大有》上九“自天祐之，吉無不利”之類是也。

Kong Yingda continued to explain: acting with humility will surely bring good fortune, and this good fortune is self-evident, so the Hexagram Statement does not mention it. Moreover, the style of the Book of Changes originally includes cases where the principles of good fortune are clear and obvious without explicitly writing the word "good fortune." For example, in the Hexagram of Humility and the line "It is advantageous to see a great man" in the line Nine in the Fifth of the Hexagram of Heaven, the meaning of good fortune is clear, so the word "good fortune" is not used. The reason some hexagrams mention "good fortune" is because the meaning may be ambiguous. A single line may lead to either good or bad outcomes: if one's actions are virtuous, good fortune follows; if one's actions are evil, good fortune does not come. Whenever the word "good fortune" is used, it is to avoid confusion, so it is written. For example, in the line Six in the Fifth of the Hexagram of Earth and the line Six in the Fifth of the Hexagram of Great Communication, both involve a yao in a noble position. If one does not follow the line statement, there is no good fortune; if one follows it, there is good fortune, so both are called "original good fortune." Other instances where "good fortune" is used follow the same pattern. There are also cases where good fortune applies to great men and misfortune to small men, such as in the line Nine in the Fifth of the Hexagram of Non-Communication, which says "Rest from the adverse situation, good fortune for great men." There are also cases where good fortune applies to small men and misfortune to great men, such as in the line Nine in the Fifth of the Hexagram of Difficulty at the Beginning, which says "Small fidelity brings good fortune, great fidelity brings misfortune," and in the line Six in the Third of the Hexagram of Non-Communication, which says "Embracing the support, good fortune for small men." There are also cases where the signs of good fortune are very clear yet the word "good fortune" is still written, such as in the line Nine at the Top of the Hexagram of Great Possession, which says "Supported by heaven, good fortune without any disadvantage."

但《易》之為體，不可以一為例。今各隨文解之，義具諸卦之下。今《謙卦》之繇，其吉可知也。既不云“吉”，何故初六、六二及九三並云“吉”者？《謙卦》是總諸六爻，其善既大，故不須云“吉”也。六爻各明其義，其義有優劣，其德既不嫌其不吉，故須“吉”以明之也。

Kong Yingda finally explained: However, the structure of The Zhou Changes cannot be confined to a single rule. Now we can only explain each passage as it appears, with the meaning of each hexagram fully contained within its respective hexagram. Taking the primary hexagram into consideration, the auspiciousness of the Qian hexagram can be inferred. Since the hexagram statement does not mention "auspicious," why do the lines Chilu, Liuer, and Jiusan all mention "auspicious"? This is because the hexagram statement summarizes all six lines, and the goodness it contains is already extensive, so there is no need to mention "auspicious" again. However, each line individually explains its own meaning, and the meanings have differences in quality and superiority. In terms of the virtue of each line, it is inevitable that people might doubt whether it is auspicious, so the word "auspicious" is used to clarify this.

《彖》曰：謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。[疏]“彖曰”至“君子之終也”。○正義曰：“謙亨，天道下濟而光明，地道卑而上行”者，釋“亨”義也。欲明天地上下交通，坤體在上，故言“地道卑而上行”也。其地道既上行，天地相對，則“天道下濟”也。且艮為陽卦，又為山。天之高明，今在下體，亦是天道下濟之義也。“下濟”者，謂降下濟生萬物也。而“光明”者，謂三光垂耀而顯明也。“地道卑而上行”者，地體卑柔而氣上行，交通於天以生萬物也。

The Commentary on the Judgment says: The hexagram of Humility is smooth and prosperous. The heavenly way is to descend and assist all things, thus its virtue is bright. The earthly way is lowly and humble, yet its energy ascends. The heavenly way diminishes when full and increases when humble, the earthly way changes when full and flows down when humble. Ghosts and spirits harm when full and bless when humble. Human feelings dislike fullness and favor humility. When one is humble and holds a high position, his virtue becomes more luminous. When one is humble and in a low position, he cannot be surpassed by others. This is why the gentleman can maintain humility throughout. Kong Yingda's commentary explains from "The Commentary says" to "the gentleman's perseverance": "Humility is smooth and prosperous, the heavenly way descends and assists, thus it is bright; the earthly way is lowly and ascends." This explains the meaning of "smooth and prosperous." It aims to illustrate the mutual communication between heaven and earth. The earth is above, so it is said "the earthly way is lowly and ascends." Since the earthly way ascends, in contrast, the heavenly way naturally descends to assist. Moreover, the hexagram of Stillness is a yang hexagram, symbolizing a mountain. Heaven is originally high and bright, yet it is placed in the lower trigram, which signifies the heavenly way descending to nurture and assist all things. "Descending to assist" refers to descending to nurture and aid all things. "Bright" refers to the sun, moon, and stars shining brightly. "The earthly way is lowly and ascends" refers to the earth being lowly and yielding, yet its energy rises, connecting with heaven to generate all things.

“天道虧盈而益謙”者，從此巳下，廣說謙德之美，以結君子能終之義也。“虧”謂減損，減損盈滿而增益謙退。若日中則昃，月盈則食，是虧減其盈。盈者虧減，則謙者受益也。“地道變盈而流謙”者，丘陵川谷之屬，高者漸下，下者益高，是改變“盈”者，流佈“謙”者也。“鬼神害盈而福謙”者，驕盈者被害，謙退者受福，是“害盈而福謙”也。“人道惡盈而好謙”者，盈溢驕慢，皆以惡之；謙退恭巽，悉皆好之。“謙尊而光，卑而不可逾”者，尊者有謙而更光明盛大，卑謙而不可逾越，是君子之所終也。言君子能終其謙之善事，又獲謙之終福，故云“君子之終”也。

Kong Yingda then explained: "Heaven's way is to reduce excess and increase humility." Following this, he elaborated extensively on the beauty of the virtue of humility, to conclude the meaning of the gentleman being able to achieve a good end. "Reducing excess" means diminishing fullness and adding to humility: the sun reaches its zenith and then begins to wane, the moon is full and then wanes, which is an example of reducing fullness. When the fullness is reduced, the humility is increased. The phrase "the way of earth changes fullness into humility" refers to hills and valleys, where the high gradually becomes low and the low gradually becomes high, which is changing fullness and allowing it to flow into humility. "The spirits and gods harm excess and bless humility" means that those who are arrogant and self-satisfied suffer harm, while those who are humble and yielding receive blessings. "The way of humanity hates excess and loves humility" means that those who are arrogant and self-satisfied are universally disliked, while those who are humble and respectful are universally loved. "Humility in the superior brings brightness, and humility in the inferior is not to be surpassed" means that a superior person with the virtue of humility becomes even more illustrious, while a humble person who is yielding is not to be surpassed, which is why the gentleman can achieve a good end. In other words, the gentleman can uphold the virtue of humility throughout his life and thus obtain the blessings brought by humility, hence it is said "the gentleman's end."

《象》曰：地中有山，謙。君子以裒多益寡，稱物平施。多者用謙以為裒，少者用謙以為益，隨物而與，施不失平也。[疏]“《象》曰”至“稱物平施”。正義曰：“裒多”者，君子若能用此謙道，則裒益其多，言多者得謙，物更裒聚，彌益多也。故云“裒多”，即謙尊而光也，是尊者得謙而光大也。“益寡”者，謂寡者得謙而更進益，即卑而不可逾也。是卑者得謙而更增益，不可逾越也。“稱物平施”者，稱此物之多少，均平而施，物之先多者而得其施也，物之先寡者，而亦得其施也。故云“稱物平施”也。此謙卦之象，以山為主，是於山為謙，於地為不謙，應言“山在地中”。今乃云“地中有山”者，意取多之與少皆得其益，似“地中有山”，以包取其物以與於人，故變其文也。

The Image Commentary says: "A mountain within the earth," this is the image of the卦 of Humility; the gentleman takes it as a model, taking from the abundant and giving to the deficient, weighing the amount of things and giving fairly. Wang Bi's commentary explains: the abundant side uses the way of humility to gather, the deficient side uses the way of humility to gain, giving according to the different objects, and in giving, does not lose fairness. Kong Yingda's commentary from "The Image says" to "fair distribution" elaborates: what is called "taking from the abundant" means that if a gentleman can use this way of humility, he can make the abundant even more abundant -- the abundant side gains the virtue of humility, and all things gather more towards it, thus becoming even more abundant, so it is called "taking from the abundant"; this is also "humility exalts and shines," the exalted one gains humility and becomes even more illustrious. What is called "giving to the deficient" means that the deficient side gains the virtue of humility and makes progress, that is, "the humble is not to be surpassed," the humble one gains humility and becomes even more beneficial, not to be surpassed by others. What is called "fair distribution" means weighing the amount of things and giving fairly: the originally abundant can receive his giving, the originally deficient can also receive his giving, so it is called "fair distribution." The image of this hexagram takes mountain as its main element; regarding mountain, it is humility, but regarding earth, it is not humility. It should have said "a mountain in the earth"; now it says "a mountain within the earth," the intention is to take both the abundant and the deficient to gain benefit, like the earth containing the mountain in the middle, including all things and then giving them to people, so the wording is changed.

○注“多者用謙”至“不失平也”。正義曰：“多者用謙以為裒”者，《爾雅·釋詁》云：“裒，聚也”。於先多者，其物雖多，未得積聚，以謙故益其物更多而積聚，故云“多者用謙以為裒”也。“少者用謙以為益”者，其物先少，今既用謙而更增益，故云“用謙以為益”也。“隨物而與”者，多少俱與，隨多隨少，而皆與也。“施不失平”者，多者亦得施恩，少者亦得施恩，是“施不失平”也。言君子於下若有謙者，官之先高，則增之榮秩，位之先卑，亦加以爵祿，隨其官之高下，考其謙之多少，皆因其多少而施與之也。

Kong Yingda explains Wang Bi's commentary from "those with much use humility" to "without losing fairness": what is meant by "those with much use humility to gather" is that "pu" means "to gather" according to "Er Ya · Xigǔ". For those who originally have much, although their possessions are numerous, they have not yet gathered them together. Because of humility, their possessions become even more and gathered, hence it is said "those with much use humility to gather". What is meant by "those with little use humility to gain" is that those who originally have little, now by using the way of humility, gain more, hence it is said "use humility to gain". What is meant by "give according to what is present" is that whether one has much or little, he is given accordingly. What is meant by "bestow without losing fairness" is that those with much receive grace, and those with little also receive grace, which is bestowing without losing fairness. This means that a gentleman, regarding his subordinates, if they have the virtue of humility, those originally in high positions are given increased honor and rank, and those originally in low positions are given titles and salaries. It is according to the level of their positions and the degree of their humility, and bestow accordingly.

初六：謙謙君子，用涉大川，吉。處謙之下，謙之謙者也。能體“謙謙”，其唯君子。用涉大難，物無害也。[疏]正義曰：“謙謙君子”者，能體謙謙，唯君子者能之。以此涉難，其吉宜也。“用涉大川”，假象言也。《象》曰：“謙謙君子”，卑以自牧也。牧，養也。[疏]正義曰：“卑以自牧”者，牧，養也，解“謙謙君子”之義，恆以謙卑自養其德也。

The Line Statement of the first line says: A gentleman who is humble and humble again can cross a great river and achieve good fortune. Wang Bi's commentary explains: The first line is in the lowest position of the卦 of Humility, which is humility within humility. Only a gentleman can demonstrate 'humble and humble again'. Using such an attitude to overcome great difficulties, external things will not harm him. Kong Yingda's commentary elaborates: The term 'humble and humble again gentleman' refers to one who demonstrates humility again and again, which only a gentleman can achieve. Using such virtue to face danger, achieving good fortune is natural. 'Using to cross a great river' is a metaphor using the image of external things. The Image Commentary says: 'A gentleman who is humble and humble again' refers to nurturing oneself with a humble attitude. Wang Bi comments: 'Pasture' means 'nurture'. Kong Yingda elaborates: 'Being humble and self-nurturing' refers to 'nurture', explaining the meaning of 'a gentleman who is humble and humble again', that is, constantly cultivating one's virtue with a humble heart.

六二：鳴謙，貞吉。鳴者，聲名聞之謂也。得位居中，謙而正焉。[疏]正義曰：“鳴謙”者，謂聲名也。處正得中，行謙廣遠，故曰“鳴謙”，正而得吉也。《象》曰：“鳴謙貞吉”，中心得也。[疏]正義曰：“中心得”者，鳴聲中吉，以中和為心，而得其所，鳴謙得中吉也。

The Line Statement of the Second Line says: Humble virtue is widely known, and by maintaining correctness one attains good fortune. Wang Bi's commentary explains: "Ming" refers to the sound of virtue being heard by others; the Sixth Line Two has attained the correct position and is in the center of the Lower Trigram, thus being humble and upright. Kong Yingda's commentary elaborates: the term "ming qian" refers to the spread of reputation; since the Sixth Line Two is in the correct position and in the center, its practice of humility spreads widely, hence "ming qian," and uprightness brings good fortune. The Image Commentary says: "Ming qian zhen ji" because there is inner attainment. Kong Yingda's commentary elaborates: the term "zhongxin de" refers to the sound of "ming qian" being in accordance with the middle path and thus attaining good fortune—it has the virtue of harmony and correctness in its heart, thus each thing is in its proper place, the reputation of humility spreads widely and it maintains the middle, hence good fortune.

九三：勞謙，君子有終吉。處下體之極，履得其位，上下無陽以分其民，眾陰所宗，尊莫先焉。居謙之世，何可安尊？上承下接，勞謙匪解，是以吉也。[疏]正義曰：“勞謙君子”者，處下體之極，履得其位，上下無陽以分其民，上承下接，勞倦於謙也。唯君子能終而得吉也。《象》曰：“勞謙君子”，萬民服也。[疏]正義曰：“萬民服”者，釋所以勞謙之義。以上下群陰，象萬民皆來歸服，事須引接，故疲勞也。

The Line Statement of the Third Line says: Diligent and humble, the gentleman can maintain this virtue to the end and thus attain good fortune. Wang Bi's commentary explains: The Third Line is located at the top of the Lower Trigram and occupies a proper position. There are no other yang lines above it to share its followers, and all the yin lines regard it as their leader. Its position of honor is unmatched. However, being in a humble situation, how can one enjoy such a high position? Therefore, it must serve the ruler above and support the other lines below. By diligently practicing humility without slack, it attains good fortune. Kong Yingda's commentary elaborates: The phrase "diligent and humble gentleman" refers to the Third Line being at the extreme of the Lower Trigram, occupying a proper position. With no other yang lines to share its followers, it must both serve above and support below, thus laboring in the practice of humility. Only the gentleman can maintain this to the end and thus attain good fortune. The Image Commentary says: "Diligent and humble gentleman," all the people are devoted to him. Kong Yingda's commentary elaborates: The phrase "all the people are devoted" explains why it is "diligent and humble"—numerous yin lines symbolize the multitude of people who come to submit and obey. All matters must be guided and responded to, hence the fatigue.

六四：無不利，捴謙。處三之上，而用謙焉，則是自上下下之義也。承五而用謙順，則是上行之道也。盡乎奉上下下之道，故“無不利”。“指捴”皆謙，不違則也。[疏]正義曰：“無不利”者，處三之上而用謙焉，則是自上下下之義。承五而用謙順，則是上行之道。盡乎奉上下下之道，故無所不利也。《象》曰：“無不利，捴謙”，不違則也。[疏]正義曰：“指捴皆謙不違則”者，釋“無不利捴謙”之義。所以“指捴皆謙”者，以不違法則，動合於理，故無所不利也。

The Line Statement of the Fourth Line says: There is nothing disadvantageous; every movement is characterized by humility. Wang Bi's commentary explains: The Sixth Line at the Fourth position, being above the Ninth Line at the Third, is willing to act with humility, which represents the principle of descending from a higher position and humbly occupying a lower one; it also serves the Fifth Line above with humility, which is the proper way of serving superiors. By fulfilling both the principle of serving superiors and the principle of humbly yielding to inferiors, it is therefore said that 'there is nothing disadvantageous'; every action is marked by humility, and does not violate the proper conduct. Kong Yingda's commentary elaborates: The phrase 'there is nothing disadvantageous' is because the Sixth Line at the Fourth position, being above the Ninth Line at the Third, is able to act with humility, which signifies descending from a higher position; by serving the Fifth Line above with humility, it represents the proper way of serving the sovereign. By fulfilling both the principle of serving superiors and the principle of humbly yielding to inferiors, there is therefore nothing disadvantageous. The Image Commentary says: 'There is nothing disadvantageous, humility is practiced,' because it does not violate the proper conduct. Kong Yingda's commentary elaborates: The phrase 'all actions are marked by humility without violating the proper conduct' explains the meaning of 'there is nothing disadvantageous, humility is practiced'—it is because all gestures and actions conform to humility without violating the proper conduct, and all actions are in accordance with reason, so there is nothing disadvantageous.

六五：不富以其鄰，利用侵伐，無不利。居於尊位，用謙與順，故能不富而用其鄰也。以謙順而侵伐，所伐皆驕逆也。[疏]正義曰：“不富以其鄰”者，以，用也。凡人必將財物周贍鄰里，乃能用之。六五居於尊位，用謙與順，鄰自歸之，故不待豐富能用其鄰也。“利用侵伐無不利”者，居謙履順，必不濫罰無罪。若有驕逆不服，則須伐之，以謙得眾，故“利用侵伐，無不利”者也。《象》曰：“利用侵伐”，征不服也。

The Line Statement of the fifth line says: Without relying on wealth, one can subdue nearby people; it is appropriate to launch military campaigns, and there will be no disadvantage. Wang Bi's commentary explains: The sixth line in the fifth position holds a position of honor and practices humility and compliance, so it can subdue its nearby people without relying on wealth; by using the virtue of humility and compliance in warfare, the objects of attack are those who are arrogant and rebellious. Kong Yingda's commentary elaborates: The phrase 'not rich but using its neighbors' refers to 'using' as in employing. Usually, people must use wealth to assist their neighbors in order to control them; however, the sixth line in the fifth position holds a position of honor and employs humility and compliance, so nearby people naturally submit, thus not needing to wait until wealthy to subdue them. The phrase 'it is appropriate to launch military campaigns, without any disadvantage' means that the fifth line practices humility and compliance, thus will never unjustly punish the innocent; if there are those who are arrogant and rebellious and do not submit, they must be attacked, because by practicing humility, one gains the people's support, hence 'it is appropriate to launch military campaigns, without any disadvantage.' The Image Commentary says: 'It is appropriate to launch military campaigns,' referring to attacking those who do not submit.

上六：鳴謙。利用行師征邑國。最處於外，不與內政，故有名而巳，志功未得也。處外而履謙順，可以邑一國而巳。[疏]正義曰：“鳴謙”者，上六最處於外，不與內政，不能於實事而謙，但有虛名聲聞之謙，故云“鳴謙”。志欲立功，未能遂事，其志未得。既在外而行謙順，唯利用行師征伐外旁國邑而巳，不能立功在內也。

The Line Statement of the Upper Sixth says: "Humility is widely known, it is appropriate to go to war and conquer nearby states." Wang Bi's commentary explains: The Upper Sixth is in the most external position, not participating in internal affairs, so it can only gain a reputation, but its aspirations and achievements have not yet been realized; being outside yet practicing humility, it can only govern a single state. Kong Yingda's commentary elaborates: The term "ming qian" refers to the Upper Sixth being in the most external position, not involved in internal governance, thus unable to practice humility in actual affairs, only having a reputation of humility spread by word of mouth. Therefore, it desires to establish achievements but cannot accomplish them, its aspirations remain unfulfilled. Since it is outside yet practicing humility, it is only appropriate to go to war and conquer nearby states, but not to establish achievements within the inner realm.

《象》曰：“鳴謙”，志未得也。可用行師，“征邑國”也。夫吉凶悔吝，生乎動者也。動之所起，興於利者也。故飲食必有訟，訟必有眾起，末有居眾人之所惡而為動者所害，處不競之地而為爭者所奪，是以六爻雖有失位，無應乘剛，而皆無凶咎悔吝者，以謙為主也。“謙尊而光，卑而不可逾”，信矣哉！

The Image Commentary says: "Ming Qian" means the aspirations have not yet been realized; it is appropriate to take military action to attack the territory of a nearby state. Wang Bi, in his general commentary on the entire hexagram, says: misfortune, regret, and hardship are all generated from "movement," and movement arises from "advantage." Therefore, when there is advantage in eating and drinking, disputes arise; when disputes arise, people gather together. There has never been a case where someone who is in a position that others dislike is harmed by those who are eager to act, nor has there ever been someone who stands in a position of non-competition who is taken advantage of by those who are competing. Therefore, although the six lines of the hexagram of Qian have some that are improperly positioned, some that have no corresponding lines, and some that are overreaching, there is no misfortune, regret, or hardship, because the entire hexagram is based on "humility." The Commentary on the Judgment says, "Humility elevates the noble and shines; it is lowly yet cannot be surpassed," which is indeed reliable!

[疏]“《象》曰鳴謙”至“征邑國也”。○正義曰：“志未得”者，釋“鳴謙”之義也。所以但有聲鳴之謙，不能實爭立功者，以其居在於外，其內立功之志，猶未得也。“可用行師征邑國”者，釋“行師征邑國”之意。《經》言“利用”，《象》改“利”為“可”者，言內志雖未得，猶可在外興行軍師征邑國也。○注“動之所起興於利者也”。○正義曰：“動之所起興於利”者，凡人若不見利，則心無所動。今動之所以起者，見利乃動，故云“興於利”也。“飲食必有訟，訟必有眾起”者，欲明為利乃有動，動而致訟，訟則起兵。故《序卦》“需”為飲食，飲食必有訟，故需卦之後次訟卦也。爭訟必興兵，故訟卦之後次師卦也。

Kong Yingda explains from "The Image says 'humility in voice'" to "it is possible to march and conquer a small state": what is meant by "the will has not yet been realized" is to explain the meaning of "humility in voice"—the reason why the sixth line at the top has only a reputation of humility but cannot actually achieve merit is that it is located outside the hexagram, and its inner aspiration for achievement has not yet been realized. What is meant by "it is possible to march and conquer a small state" is to explain the meaning of "marching and conquering a small state": the original line statement uses "favorable for action," but the Image Commentary changes "favorable" to "possible," meaning that even though the inner aspiration has not yet been realized, one can still take action externally to march and conquer a small state. Kong Yingda also explains Wang Bi's comment "movement arises from benefit": what is meant by "movement arises from benefit" is that if a person does not see benefit, the mind will not move; now movement arises because of seeing benefit, so it is said "arises from benefit." What is meant by "food and drink inevitably lead to disputes, disputes inevitably lead to people rising up" is to explain that movement arises because of benefit, and movement leads to disputes, and disputes lead to military action. Therefore, the "Sequence of Hexagrams" takes "Need" as the hexagram of food and drink, since food and drink inevitably lead to disputes, hence "Need" is followed by "Strife"; disputes inevitably lead to military action, hence "Strife" is followed by "Military."

坤下震上。豫：利建侯行師。[疏]正義曰：謂之豫者，取逸豫之義，以和順而動，動不違眾，眾皆說豫，故謂之豫也。動而眾說，故可利建侯也。以順而動，不加無罪，故可以行師也。無四德者，以逸豫之事不可以常行，時有所為也。縱恣寬暇之事不可長行以經邦訓俗，故無元亨也。逸豫非幹正之道，故不云“利貞”也。莊氏云：“建侯，即元亨也。行師，即利貞也。”案：《屯卦》“元亨利貞”之後，別云“利建侯”，則“建侯”非“元亨”也。恐莊氏說非也。

The hexagram consists of the Earth trigram below and the Thunder trigram above. The hexagram statement says: The hexagram is called "Yü" (Joy), which is suitable for establishing feudal lords and marching out with an army. Kong Yingda explains: This hexagram is called "Yü," which refers to ease and joy. By acting with harmony and propriety, one's actions do not contradict the people, and all are joyful, hence the name "Yü." When action brings joy to the people, it is suitable for establishing feudal lords; when acting in accordance with propriety without punishing the innocent, it is appropriate for military campaigns. This hexagram does not contain the four virtues of "Yuan, Heng, Li, Zhen," because ease and joy cannot be continuously practiced; they should be done according to the time. Indulgence and relaxation cannot be used for a long time to govern the state or educate the people, hence the absence of "Yuan and Heng." Ease and joy are not the main principles of correctness, so "Li and Zhen" are not mentioned. Zhuang said: "Establishing feudal lords is 'Yuan and Heng,' and military campaigns are 'Li and Zhen.'" However, according to the "Zun" hexagram, after "Yuan, Heng, Li, Zhen," it further says "favorable for establishing feudal lords," indicating that "establishing feudal lords" is not equivalent to "Yuan and Heng." Therefore, Zhuang's statement is likely incorrect.

《彖》曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況“建侯行師”乎？天地以順動，故日月不過，而四時不忒，聖人以順動，則刑罰清而民服。豫之時義大矣哉！[疏]“《彖》曰豫剛應而志行”至“大矣哉”。○正義曰：“豫，剛應而志行，順以動，豫”者，“剛”謂九四也；“應”謂初六也。既陰陽相應，故“志行”也。此就爻明豫義。順以動，坤在下，是順也。震在上，是動也。以順而動，故豫也。此以上下二象明豫義也。自此巳上，釋豫卦之理也。

The Commentary on the Judgment says: The hexagram of Joy (Yü) is such that the yang lines receive responses and the aspirations are carried out, moving in accordance with the right way, which is called "Joy." The hexagram of Joy moves in accordance with the right way, just as heaven and earth do; how much more so for feudal lords, military campaigns, and other affairs? Heaven and earth move in accordance with the right way, so the sun and moon move without error, and the four seasons change without disorder; the sage moves in accordance with the right way, so punishments are simple and the people are loyal. The meaning of the hexagram of Joy, established according to the time, is indeed great! Kong Yingda's commentary from "The Commentary says: Joy is such that the yang lines receive responses and the aspirations are carried out" to "Great indeed is this" elaborates: what is meant by "Joy, the yang lines receive responses and the aspirations are carried out, moving in accordance with the right way, Joy" is that "yang" refers to the line nine in the fourth position, and "response" refers to the line six at the beginning. Since yin and yang are in response to each other, it is said that "aspirations are carried out." This explains the meaning of Joy through the positions of the lines. As for "moving in accordance with the right way," the hexagram below is坤 (Kun), which represents "following," and the hexagram above is震 (Zhen), which represents "movement"; moving in accordance with the right way is thus called "Joy." This explains the meaning of Joy through the images of the upper and lower hexagrams. From here on, all of this is explaining the meaning of the hexagram of Joy.

“豫順以動，故天地如之，而況建侯行師乎？”者，此釋“利建侯行師”也。若聖人和順而動，合天地之德，故天地亦如聖人而為之也。天地尊大而遠，神之難者猶尚如之，況於封建諸侯、行師征伐乎？難者既從，易者可知。若“建侯”能順動，則人從之。“行師”能順動，則眾從之。天地以順動，故日月不過而四時不忒。自此以下，廣明天地聖人順動之功也。若天地以順而動，則日月不有過差，依其晷度，四時不有忒變，寒暑以時。“聖人以順動，則刑罰清而民服”者，聖人能以理順而動，則不赦有罪，不濫無辜，故“刑罰清”也。刑罰當理，故人服也。

Kong Yingda continued to explain: the phrase "Yù shùn yǐ dòng, gù tiāndì rú zhī, ér kuàng jiàn hòu xíng shī hū" is explaining "lì jiàn hòu xíng shī." If the sage moves in harmony, it conforms to the virtue of heaven and earth, so heaven and earth would also act like the sage. Heaven and earth are exalted and lofty, being the most difficult to move or influence. Even they are like this, how much more so for establishing feudal princes and marching with armies? If the difficult things are already carried out in harmony, the easier ones are self-evident. If the feudal princes act in harmony with the right time, people will follow them; if the armies march in harmony with the right time, the people will follow them. As for "tiāndì yǐ shùn dòng, gù rìyuè bù guò ér sì shí bù tè," from here on, it broadly explains the effects of heaven and earth and the sage moving in harmony. Since heaven and earth move in harmony, the sun and moon will not deviate from their courses, each following their own measure; the four seasons will not be disturbed, cold and heat each occurring at their proper time. The phrase "shèng rén yǐ shùn dòng, zé xíng fá qīng ér mín fú" means that if the sage moves in harmony, he will not pardon the guilty nor wrong the innocent, so "xíng fá qīng" (the punishments are clear); since the punishments are in accordance with reason, the people will be convinced and follow.

“豫之時義大矣哉”者，嘆美為豫之善，言於逸豫之時，其義大矣。此嘆卦也。凡言不盡意者，不可煩文其說，且嘆之以示情，使後生思其餘蘊，得意而忘言也。然嘆卦有三體：一直嘆時，如“大過之時大矣哉”之例是也；二嘆時並用，如“險之時用大矣哉”之例是也；三嘆時並義，“豫之時義大矣哉”之例是也。夫立卦之體，各象其時，時有屯夷，事非一揆，故爻來適時，有凶有吉。人之生世，亦復如斯，或逢治世，或遇亂時，出處存身，此道豈小？故曰“大矣哉”也。然時運雖多，大體不出四種者：一者治時，“頤養”之世是也；二者亂時，“大過”之世是也；三者離散之時，“解緩”之世是也；四者改易之時，“革變”之世是也。故舉此四卦之時為嘆，餘皆可知。

Kong Yingda continued to explain: the phrase "The significance of the time of Yu is great indeed" is a praise of the virtue of Yu. It refers to the meaning in times of ease and joy, which is of great importance. This is a commendation of the hexagram. Whenever words cannot fully express meaning, one cannot rely on elaborate explanations, so it is appropriate to use a single commendation to express sentiment, allowing later generations to appreciate the unspoken implications. Once the meaning is understood, one can forget the words. However, there are three forms of commendation for hexagrams: the first is to commend only "time," such as "The time of Da Guo is great indeed"; the second is to commend both "time" and "use," such as "The time and use of Xian are great indeed"; the third is to commend both "time" and "meaning," and "The significance of the time of Yu is great indeed" is an example of this. Generally, each hexagram represents a particular situation, and situations can be difficult or smooth. Matters are not measured by a single standard, so the lines respond to the time, resulting in either misfortune or good fortune. Human life is also like this; one may encounter a time of peace or a time of chaos, and one may choose to serve the state or retreat, or preserve oneself. How can this be a trivial matter? Therefore, it is said "great indeed." However, although there are many circumstances, they can be broadly categorized into four types: the first is the time of peace, which is represented by the hexagram Yi (Nourishment); the second is the time of chaos, represented by Da Guo (Excess); the third is the time of dispersion, represented by Jie (Release); the fourth is the time of change, represented by Ge (Revolution). Therefore, these four hexagrams' "time" are used as examples of commendation, and the rest can be inferred accordingly.

言“用”者，謂適時之用也。雖知居時之難，此事不小，而未知以何而用之耳。故坎、睽、蹇之時宜用君子，小人勿用。用險取濟，不可為常，斟酌得宜，是用時之大略。舉險難等三卦，餘從可知矣。又言“義”者，《姤卦》注云：“凡言義者，不盡於所見，中有意謂”者也。是其時皆有義也。略明佚樂之世，相隨相遇之日，隱遯羈旅之時，凡五卦，其義不小，則餘卦亦可知也。今所嘆者十二卦，足以發明大義，恢弘妙理者也。

Kong Yingda then explained further: speaking of "use" refers to the appropriate application in the right circumstances. Although one may know the difficulties of the situation and recognize the importance of the matter, one may still not know what measures to take. Therefore, the hexagrams Kan, Kui, and Jian are suitable for employing the virtuous and not the petty; taking risks to overcome difficulties cannot be considered a regular method. Judging appropriately, this is the main point of "using the right time." Taking these three hexagrams as examples, the rest can be inferred similarly. Regarding "righteousness," the commentary on the Gou hexagram states: "Whenever 'righteousness' is mentioned, there is something left unsaid, with deeper meaning implied." This shows that in those situations there are hidden significances. In general, the five hexagrams representing times of ease and comfort, meeting and accompanying, and seclusion and wandering all carry significant meanings, and the rest can be understood in the same way. Now, the twelve hexagrams praised by the Commentary on the Judgment are sufficient to explain great principles and expand on profound truths.

凡於《彖》之末嘆云“大哉”者，凡一十二卦。若《豫》、《旅》、《遯》、《姤》凡四卦，皆云“時義”。案：《姤卦》注云：“凡言義者，不盡於所見，中有意謂。”以此言之，則四卦卦各未盡其理，其中更有餘意，不可盡申，故總云“義”也。《隨》之一卦亦言“義”，但與四卦其文稍別。四卦皆云“時義”，《隨卦》則“隨時之義”者，非但其中別有義意，又取隨逐其時，故變云“隨時之義大矣哉”！

Kong Yingda continued to explain: All the twelve hexagrams that end with the exclamation "How great is this!" in the Commentary on the Judgment, among them the hexagrams of Yu, Lu, Duan, and Guo mention "shi yi" (meaning appropriate to the time). According to the annotation on Guo hexagram, "whenever 'yi' is mentioned, it indicates there is something left unsaid, with deeper meaning implied." Following this, the meaning of these four hexagrams is not fully expressed, with further implications that cannot be fully explained, hence the use of the single character 'yi' to summarize. The hexagram of Sui also mentions 'yi', but its wording differs slightly from the four hexagrams. The four hexagrams mention 'shi yi', while Sui mentions 'shi zhi yi' (meaning appropriate to following the time). This is not only because there is deeper meaning involved, but also because it takes the meaning of 'following the time', hence the change in wording to 'shi zhi yi da zai zai'.

《睽》、《蹇》、《坎》此三卦皆云“時用”。案：《睽卦》注云：“睽離之時，非小人之所能用。”《蹇卦》亦云“非小人之所能用”。此二卦言“大矣哉”者，則是大人能用，故云：“大矣哉”！其中更無餘義，唯大人能用，故云“用”不云“義”也。《坎卦》“時用”，則與《睽》、《蹇》稍別，故注云“非用之常，用有時也”。謂《坎》險之事，時之須用，利益乃大，與《睽》、《蹇》“時用”文同而義異也。

Kong Yingda continued to explain: The three hexagrams, "Kui," "Jian," and "Kan," all mention "shi yong" (timely use). According to the commentary on "Kui," it says: "The situation of separation is not something the petty person can use." The commentary on "Jian" also says, "It is not something the petty person can use." These two hexagrams mention "da yi zai" (great indeed), meaning that only the great person can use it, hence the praise of "great indeed." There is no other meaning; it is only because only the great person can use it that it is said "yong" (use) rather than "yi" (meaning). As for the "shi yong" in "Kan," it differs slightly from that in "Kui" and "Jian," so the commentary says, "It is not a commonly used method, but rather a method used at the right time." This means that the hazardous matters discussed in "Kan" are only used when the situation demands it; at that time, their benefits are great. The wording of "shi yong" in "Kan" is the same as in "Kui" and "Jian," but the meaning is different.

《解》之“時”，《革》之“時”，《頤》之“時”，《大過》之“時”，此四卦直云“時”，不云“義”與“用”也。案：《解卦》注難解之時，非治難時，故不言“用”。體盡於《解》之名，無有幽隱，故不曰“義”，以此注言之，直云“時”者，尋卦之名則其意具盡，中間更無餘義，故不言“義”，其卦名之事，事巳行了，不須別有所用，故《解》、《革》及《頤》事巳行了，不須言“用”。唯《大過》稱“時”，注云：“君子有為之時。”與《解》、《革》、《頤》其理稍別。《大過》是有用之時，亦直稱“時”者，取“大過”之名，其意即盡，更無餘意，故直稱“時”，不云“義”，又略不云“用”也。

Kong Yingda finally explained that the four hexagrams, "Jie" (Release), "Ge" (Revolution), "Yi" (Nourishment), and "Da Guo" (Great Excess), only mention "time" and do not mention "meaning" or "application." According to the commentary on "Jie," it refers to the time when difficulties have been resolved, not the time when difficulties are being addressed, so it does not mention "application." The meaning of the hexagram is fully expressed in the name "Jie," with no ambiguity, so it does not mention "meaning." Following this reasoning, any hexagram that only mentions "time" has its meaning fully expressed in the hexagram name, with no further implications, so it does not mention "meaning." Furthermore, since the matters referred to by the hexagram names have already been completed, there is no need to mention "application," hence "Jie," "Ge," and "Yi" do not mention "application." However, "Da Guo" mentions "time," and the commentary says, "This is the time when a gentleman should act." The reasoning here is slightly different from that of "Jie," "Ge," and "Yi." "Da Guo" is indeed a time for action, yet it only mentions "time," because the meaning of the hexagram name "Da Guo" has already been fully expressed, leaving no further meaning, so it only mentions "time" and does not mention "meaning" or "application."

《象》曰：雷出地奮，豫。先王以作樂崇德。殷薦之上帝，以配祖考。[疏]正義曰：案諸卦之象，或云“雲上於天”，或云“風行天上”，以類言之，今此應云“雷出地上”，乃云“雷出地奮豫”者，雷是陽氣之聲，奮是震動之狀。雷既出地，震動萬物，被陽氣而生，各皆逸豫，故曰“雷出地奮，豫”也。“先王以作樂崇德”者，雷是鼓動，故先王法此鼓動而作樂，崇盛德業，樂以發揚盛德故也。“殷薦之上帝”者，用此殷盛之樂，薦祭上帝也，象雷出地而向天也。“以配祖考”者，謂以祖考配上帝。用祖用考，若周夏正郊天配靈威仰，以祖后稷配也；配祀明堂五方之帝，以考文王也，故云：“以配祖考”也。

The Image Commentary says: Thunder arises from the earth and all things are stirred up, which is the meaning of the Yu hexagram. The former kings took this as a model, creating music and promoting virtue, using grand musical compositions to offer sacrifices to the Supreme Deity, and pairing ancestors with the deity. Kong Yingda explained further: examining the images of the other hexagrams, some say "clouds rising to heaven," others say "wind moving across heaven." Following this pattern, this hexagram should say "thunder arising from the earth," but it instead says "thunder arising from the earth and all things are stirred up," because "thunder" refers to the sound of yang energy, and "stirred up" describes the movement of shaking. Thunder arises from the earth, shaking all things, and all things receive the yang energy and grow, each in ease and joy, hence it is called "thunder arising from the earth and all things are stirred up, Yu." The phrase "the former kings used it to create music and promote virtue" is because thunder has the meaning of stirring, so the former kings took this stirring as a model to create music and promote great virtue—music is used to promote great virtue. The phrase "offering sacrifices to the Supreme Deity in a grand manner" refers to using such grand music to offer sacrifices to the Supreme Deity, symbolizing thunder arising from the earth and reaching up to heaven. The phrase "pairing with ancestors" means using ancestors to accompany the deity; either using the ancestor or the father, for example, in the Zhou dynasty, when they worshipped heaven outside the capital, they paired it with Lingweiyang, using the first ancestor Houji as the companion; when they worshipped the five directional deities in the Bright Hall, they paired it with the father Wenwang, hence it is said "pairing with ancestors."

初六：鳴豫，凶。處豫之初，而特得志於上，樂過則淫，志窮則凶，豫何可鳴？[疏]正義曰：“鳴豫”者，處豫之初，而獨得應於四，逸豫之甚，是聲鳴於豫。但逸樂之極，過則淫荒。獨得於樂，所以“凶”也。《象》曰：“初六鳴豫”，志窮凶也。[疏]正義曰：釋“鳴豫”之義。而初時鳴豫，後則樂志窮盡，故為“凶”也。

The line statement of the first line says: "Displaying joy and ease loudly, it is ominous." Wang Bi's commentary explains: "The initial line is at the beginning of the Yu hexagram, yet it alone receives response from above. Excessive joy leads to licentiousness, and when the mind reaches its limit, it brings about misfortune. How can joy and ease be displayed loudly?" Kong Yingda's commentary elaborates: "The term 'mingyu' refers to the initial line being at the beginning of Yu, and it alone corresponds with the ninth line in the fourth position. When ease and joy reach their peak, it becomes necessary to proclaim this joy. However, when ease and joy reach their extreme, excess leads to indulgence; being alone immersed in joy, thus 'misfortune' occurs." The Image Commentary says: "The initial line proclaims joy," meaning that when the mind reaches its limit, misfortune arises. Kong Yingda's commentary elaborates: This explains the meaning of "mingyu" — initially proclaiming joy, but later the mind of joy reaches its limit, hence "misfortune."

六二：介于石，不終日，貞吉。處豫之時，得位履中，安夫貞正，不求苟“豫”者也。順不苟從，豫不違中，是以上交不諂，下交不瀆。明禍福之所生，故不苟說；辯必然之理，故不改其操介如石焉。“不終日”明矣。[疏]正義曰：“介于石”者，得位履中，安夫貞正，不苟求逸豫，上交不諂，下交不瀆，知幾事之初始，明禍福之所生，不苟求逸豫，守志耿介似於石。然見幾之速，不待終竟一日，去惡修善，相守正得吉也。《象》曰：“不終日貞吉”，以中正也。[疏]正義曰：釋“貞吉”之義，所以見其惡事，即能離去，不待終日守正吉者，以比六二居中守正，順不苟從，豫不違中，故不須待其一日終守貞吉也。

The Line Statement of the Second Line says: It is upright and firm, like a stone, deciding without waiting for a whole day, maintaining uprightness and thus attaining good fortune. Wang Bi's commentary explains: The Sixth Line at the Second position is in the Yu hexagram, holding the correct position and being in the center, content with uprightness and not seeking comfort and pleasure. It follows but does not blindly follow, enjoying ease but not deviating from the middle path. Therefore, it does not flatter when interacting above and does not look down when interacting below. It understands where misfortune and good fortune arise from, thus not being careless in pleasing others. It clearly discerns the necessity of matters, thus not changing its conduct. It is firm and upright like a stone. The meaning of "not waiting for a whole day" is thus clear. Kong Yingda's commentary elaborates: The phrase "upright like a stone" refers to the Sixth Line at the Second position holding the central position, being content with uprightness, not seeking comfort and pleasure, not flattering above and not looking down below, being able to perceive the subtle beginnings of things, understanding where misfortune and good fortune come from, thus not seeking ease and pleasure, and maintaining a firm and upright mind like a stone. Its quick perception allows it to eliminate evil and cultivate goodness without waiting for a whole day, thus maintaining uprightness and attaining good fortune. The Image Commentary says: "Not waiting for a whole day, uprightness brings good fortune" because it holds the central position and uprightness. Kong Yingda's commentary elaborates: This explains the meaning of "uprightness brings good fortune"—it can immediately leave evil things without waiting for a whole day and maintain uprightness and attain good fortune, because the Sixth Line at the Second position holds the central position and uprightness, follows but does not blindly follow, enjoys ease but does not deviate from the middle path, thus not needing to wait for a whole day to maintain uprightness and attain good fortune.

六三：盱豫悔，遲有悔。居下體之極，處兩卦之際，履非其位，承“動豫”之主。若其睢盱而豫，悔亦生焉。遲而不從，豫之所疾，位非所據，而以從豫進退，離悔宜其然矣。[疏]正義曰“盱豫悔”者，六三履非其位，上承“動豫”之主。“盱”謂睢盱。睢盱者，喜說之貌。若睢盱之求豫，則悔吝也。“遲有悔”者，居豫之時，若遲停不求於豫，亦有悔也。《象》曰：盱豫有悔，位不當也。[疏]正義曰：解其“盱豫有悔”之義，以六三居不當位，進退不得其所，故“盱豫有悔”。但《象》載經文，多從省略。經有“盱豫有悔”、“遲有悔”，兩文具載，《象》唯云“盱豫有悔”，不言“遲”者，略其文也。故直云“盱豫”。舉其欲進，略云“有悔”，舉其遲也。

The Line Statement of the Third Line says: Looking eagerly for pleasure, there will be regret; hesitating to move forward, there will also be regret. Wang Bi's commentary explains: The Sixth Line is at the top of the Lower Trigram, situated at the junction of the Upper and Lower Trigrams. It is not in its proper position, and it follows the Nine in the Fourth, which governs movement and joy. If it looks eagerly for pleasure, regret arises; if it hesitates and does not follow, it is what the Yu hexagram detests. Since it is not in its proper position, yet it must choose between advancing in pleasure or retreating, regret is inevitable. Kong Yingda's commentary elaborates: The phrase "looking eagerly for pleasure brings regret" refers to the fact that the Sixth Line is not in its proper position and follows the Nine in the Fourth, which governs movement and joy. "Xu" means "sui xu," which refers to looking eagerly with joy. If it looks eagerly for pleasure, regret arises. The phrase "hesitating brings regret" refers to the situation in the Yu hexagram; if one hesitates and does not pursue pleasure, regret also arises. The Image Commentary says: Looking eagerly for pleasure brings regret because the position is inappropriate. Kong Yingda's commentary elaborates: This explains the meaning of "looking eagerly for pleasure brings regret" — because the Sixth Line is not in its proper position, neither advancing nor retreating is appropriate, hence "looking eagerly for pleasure brings regret." However, the Image Commentary often omits parts of the original text: the Line Statement includes both "looking eagerly for pleasure brings regret" and "hesitating brings regret," but the Image Commentary only mentions "looking eagerly for pleasure brings regret" and omits "hesitating," which is a textual omission. The mention of "looking eagerly" refers to its desire to advance, while the general statement of "regret" encompasses both its eagerness and hesitation.

九四：由豫，大有得。勿疑，朋盍簪。處豫之時，居動之始，獨體陽爻，眾陰所從，莫不由之以得其豫，故曰“由豫，大有得”也。夫不信於物，物亦疑焉，故勿疑則朋合疾也。盍，合也。簪，疾也。[疏]正義曰：“由豫大有得”者，處豫之時，居動之始，獨體陽爻，為眾陰之所從，莫不由之以得其豫，故云“由豫”也。“大有得”者，眾陰皆歸，是大有所得。“勿疑朋盍簪”者，盍，合也。簪，疾也。若能不疑於物，以信待之，則眾陰群朋合聚而疾來也。《象》曰：“由豫，大有得”，志大行也。[疏]正義曰：“釋由豫大有”之意。眾陰既由之而豫，大有所得，是志意大同也。

The line statement of the fourth line says: People gain peace and happiness through it, achieving great gains; if there is no suspicion, friends will quickly gather. Wang Bi's commentary explains: The nine in the fourth line is in the time of the Yu hexagram, and it is in the beginning of movement. Among all the lines in the hexagram, only it is a yang line, and all the yin lines follow it. No one gains peace and happiness without it, so it is said, "Through joy, there is great gain." If one does not keep faith with others, others will suspect him. Therefore, if there is no suspicion, friends will quickly gather. "He" means "gather," and "zhan" means "quickly." Kong Yingda's commentary elaborates: "Through joy, there is great gain" means that the nine in the fourth line is in the time of Yu, at the beginning of movement, and is the only yang line, followed by all the yin lines. No one gains peace and happiness without it, so it is said, "Through joy." "Great gain" means that all the yin lines come to attach themselves, thus achieving great gains. "Do not suspect, friends will gather quickly" means "he" is "gather," and "zhan" is "quickly." If one does not suspect others and treats them with sincerity, then these yin lines, who are like friends, will gather and come quickly. The Image Commentary says: "Through joy, there is great gain" means that one's aspirations are greatly realized. Kong Yingda's commentary elaborates: This explains the meaning of "Through joy, there is great gain" — since all the yin lines gain peace and happiness through it, it achieves great gains, which is precisely the harmony of aspirations between it and the people.

六五：貞疾，恆不死。四以剛動為豫之主，專權執制，非巳所乘，故不敢與四爭權，而又居中處尊，未可得亡，是以必常至於“貞疾，恆不死”而巳。[疏]正義曰：四以剛動為豫之主，專權執制，非已所乘，故不敢與四專權。而又居中處尊，未可得亡滅之，是以必常至於貞疾，恆得不死而巳。《象》曰：六五，“貞疾”，乘剛也。“恆不死”，中未亡也。[疏]正義曰：“六五貞疾乘剛”者，解“貞疾”之義。以乘九四之剛，故正得其疾，恆不死也。“中未亡”者，以其居中處尊，未可亡滅之也。

The Line Statement of the Fifth Line says: There is a long illness, yet it does not result in death. Wang Bi's commentary explains: Nine in the Fourth, with a strong line, is the main element of the Hexagram of Joy, taking control and making decisions alone, which is not something that Six in the Fifth can surpass. Therefore, Six in the Fifth dares not contend with Nine in the Fourth for power. However, it is in the central position and holds a high position, so it is not yet destroyed, thus inevitably remaining in a state of 'steadfast illness, yet not dying'. The Image Commentary says: 'Steadfast illness' is because it is riding on a strong yang line; 'yet not dying' is because it is still in the central position. Kong Yingda further explains: 'Six in the Fifth has a steadfast illness by riding on a strong line' refers to the meaning of 'steadfast illness'—because it is riding on the strong yang of Nine in the Fourth, it thus incurs this illness, yet does not die. 'The central position has not been lost' means that it is in the central position and holds a high position, and thus cannot be destroyed.

上六，冥豫成，有渝無咎。處“動豫”之極，極豫盡樂，故至於“冥豫成”也。過豫不巳，何可長乎？故必渝變然後無咎。[疏]正義曰：“處動豫之極，極豫盡樂”，乃至於冥昧之豫而成就也。如俾晝作夜，不能休巳，滅亡在近。“有渝無咎”者，渝，變也。若能自思改變，不為“冥豫”，乃得“無咎”也。《象》曰：“冥豫”在上，何可長也？

The Line Statement of the Sixth Line at the Top says: Being immersed in pleasures and indulgence to the point of being unable to reverse the situation, if there is a change, there will be no blame. Wang Bi's commentary explains: The Sixth Line at the Top is at the peak of the trigram Zhen (Thunder), which represents movement and indulgence. Pleasure has reached its extreme and joy has come to an end, thus leading to the state of "dark indulgence." Indulging in pleasures without restraint, how can this last? Therefore, change is necessary to avoid blame. Kong Yingda's commentary elaborates: "Being at the extreme of indulgence and reaching the peak of pleasure" means that one has indulged in pleasures to the point of confusion and has formed a habit, like treating daylight as night and continuing to indulge without rest, so the time of downfall is not far. As for "if there is a change, there will be no blame," "yu" means change: if one can reflect and change, no longer being immersed in confused pleasures, then there will be no blame. The Image Commentary says: Being immersed in pleasures and occupying a high position, how can this last?

震下兌上。隨：元亨，利貞，無咎。[疏]“隨元亨利貞無咎”。○正義曰：“元亨”者，於相隨之世，必大得亨通。若其不大亨通，則無以相隨，逆於時也。“利貞”者，相隨之體，須利在得正。隨而不正，則邪僻之道，必須利貞也。“無咎”者，有此四德、乃無咎。以苟相從，涉於朋黨，故必須四德乃無咎也。

The hexagram consists of Zhen below and Dui above. The hexagram statement says: "The hexagram of Following, it is greatly smooth and unimpeded, suitable for upholding correctness, without fault." Kong Yingda explains, "Following is great and smooth, beneficial for upholding correctness, without fault." He explains that "great smoothness" refers to the fact that in the time of following, one must certainly achieve great smoothness; if one cannot achieve great smoothness, then one cannot follow, which would be against the trend. "Beneficial for upholding correctness" refers to the nature of following, which requires that its benefits lie in upholding correctness; if following is not correct, it becomes a wrong path, hence the necessity of "beneficial for upholding correctness." "Without fault" means that only by possessing these four virtues can there be no fault, because following in a hasty and improper way would involve forming factions and private interests, hence the necessity of possessing all four virtues to avoid fault.

凡卦有四德者，或其卦當時之義，即有四德，如乾、坤、屯、臨、無妄，此五卦之時，即能四德備具。其隨卦以惡相隨，則不可也。有此四德乃無咎，無此四德則有咎也。與前五卦其義稍別。其《革卦》“巳日乃孚有四德”，若不“巳日乃孚”，則無四德，與乾、坤、屯、臨、無妄、隨其義又別。若當卦之時，其卦雖美，未有四德。若行此美，方得在後始致四德者，於卦則不言其德也。若謙、泰及復之等，德義既美，行之不巳，久必致此四德。但當初之時，其德未具，故卦不顯四德也。其諸卦之三德巳下，其義大略亦然也。

Kong Yingda continued to explain: All hexagrams that possess the four virtues either inherently contain them in their own meaning at the time of their occurrence, such as the hexagrams Qian, Kun, Zun, Lin, and Wuwang, which all naturally possess the four virtues in their respective contexts. However, the hexagram Suo is different: it requires the presence of these four virtues to be without fault; if they are absent, there is fault, which differs slightly from the previous five hexagrams. Another example is the hexagram Ge, which requires "on the day of 'yi' there is trust" to possess the four virtues; if this condition is not met, the four virtues are lacking, which differs from the cases of Qian, Kun, Zun, Lin, Wuwang, and Suo. There is yet another situation: although the hexagram itself is beautiful and good at the time of its occurrence, it may not yet possess the four virtues. However, if this beauty and goodness is carried out continuously, it will gradually reach the four virtues. Such hexagrams do not explicitly mention the four virtues. For example, the hexagrams Qian, Tai, and Fu are inherently virtuous, and if carried out consistently, they will eventually reach the four virtues. However, at the beginning, the virtues are not yet complete, so their hexagram statements do not explicitly show the four virtues. The reasoning for other hexagrams that mention three virtues or less is generally similar.

《彖》曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉！震剛而兌柔也，以剛下柔動而之說，乃得隨也。為隨而不大通，逆於時也。相隨而不為利，正災之道也。故大通利貞，乃得無咎也。為隨而令大通利貞，得於時也。得時則天下隨之矣。隨之所施，唯在於時也。時異而不隨，否之道也，故“隨時之義大矣哉”！

The Commentary on the Judgment says: The卦 of Following, has a strong and firm nature coming to dwell beneath the soft and yielding, with movement and joy, which is called "Following." It is greatly smooth and unimpeded, adhering to the correct path without error, thus the world follows along with it. The meaning of following in accordance with the time is indeed great! Wang Bi's commentary explains: Shaking represents strength, and Dui represents softness. When strength dwells beneath softness, a single movement leads to joy, thus people follow. To act in following without great smoothness and unimpededness is to go against the trend of the time; to follow others without benefiting them brings disaster. Therefore, one must be greatly smooth and unimpeded, and be beneficial to the correct path, to avoid error. To act in following and enable the world to be greatly smooth and unimpeded and beneficial, is to conform to the time; conforming to the time, the world follows. The practice of following depends crucially on the character "time." If the situation changes but one does not follow accordingly, that is the path of blockage. Hence, it is said, "The meaning of following in accordance with the time is indeed great."

[疏]“彖曰”至“大矣哉”。○正義曰：“隨剛來而下柔，動而說，隨”者，此釋隨卦之義。所以致此隨者，由剛來而下柔。“剛”謂震也，柔謂兌也。震處兌下，是剛來下柔。震動而兌說，既能下人，動則喜說，所以物皆隨從也。“大亨貞無咎而天下隨時”者，以有大亨貞正，無有咎害，而天下隨之，以正道相隨，故隨之者廣。若不以“大亨貞無咎”，而以邪僻相隨，則天下不從也。“隨時之義大矣哉”，若以“元亨利貞”，則天下隨從，即隨之義意廣大矣哉，謂隨之初始，其道未弘，終久義意而美大者。特云“隨時”者，謂隨其時節之義，謂此時宜行“元亨利貞”，故云“隨時”也。

Kong Yingda explains from "Tuan Yu" to "Da zai zai" that the meaning of the "Zui" hexagram is described as "Following the coming of the strong to be below the weak, movement and joy, following." This explains the nature of the hexagram "Zui" — it can be called "following" because the yang is coming to be below the yin. "Strong" refers to Zhen, "weak" refers to Dui; Zhen is below Dui, which is the strong coming to be below the weak. Zhen represents movement and Dui represents joy, which can humble itself to be below others and when it moves, it brings joy, so all things follow. The phrase "Da heng zhen wu jiu er tianxia sui shi" is because of great smoothness, uprightness without blame, so the world follows: following by the right path, so those who follow are numerous. If it is not based on "Da heng zhen wu jiu," but follows by wrong ways, the world would not follow. As for "Sui shi zhi yi da zai zai," it means that if one can achieve "Yuan heng li zhen," the world will follow, thus the meaning of "following" is great; this refers to the beginning of following, its way is not yet great, but when it lasts long, its meaning becomes great. Specifically speaking of "sui shi," it refers to the meaning of following the time, that is, at this time it is appropriate to implement "Yuan heng li zhen," so it is called "sui shi."

○注“震剛而兌”至“大矣哉”！○正義曰：為隨而不大通，逆於時也。物既相隨之時，若王者不以廣大開通，使物閉塞，是違逆於隨從之時也。“相隨而不為利，正災之道”者，凡物之相隨，多曲相朋附，不能利益於物，守其正直，此則小人之道長，災禍及之，故云“災之道”也。“隨之所施，唯在於時”者，釋“隨時”之義，言隨時施設，唯在於得時。若能大通利貞，是得時也。若不能大通利貞，是失時也。“時異而不隨，否之道”者，凡所遇之時，體無恆定，或值不動之時，或值相隨之時，舊來恆往，今須隨從。時既殊異於前，而不使物相隨，則是否塞之道，當須可隨則隨，逐時而用，所利則大，故云“隨時之義大矣哉”！

Kong Yingda explains Wang Bi's commentary from "Zhen is strong and Dui is joyful" to "How great is this!" He says that "to follow but not to be widely open, is to go against the time" means that when all things have reached the time to follow, if the ruler does not use the way of broad openness, but instead blocks things, that is to go against the time of following. "To follow but not to benefit, is the way of calamity" means that when people follow each other, they often bend their wills to form cliques and depend on each other, which cannot bring benefit to others and cannot maintain their own integrity. In this way, the way of the petty person grows, and calamity follows, so it is called the way of calamity. "What is applied in following depends only on the time" explains the meaning of "to follow the time." It means that when following, the key is whether it is in harmony with the time: if one can be broad, open, beneficial, and upright, that is to be in harmony with the time; if one cannot be broad, open, beneficial, and upright, that is to be out of harmony with the time. "If the time changes but one does not follow, that is the way of failure" means that the situation one encounters is not fixed; sometimes one meets a time when one should not act, and sometimes one meets a time when one should follow. Previously, one acted in a certain way, but now one must change accordingly. Since the situation has changed from before, yet one does not allow things to follow, that is the way of blockage. One should follow when it is appropriate, and act according to the situation, thus gaining great benefit. Therefore, it is said, "The meaning of following the time is great indeed."

《象》曰：澤中有雷，隨，君子以鄉晦入宴息。澤中有雷，“動說”之象也。物皆說隨，可以無為，不勞明鑑。故君子“嚮晦入宴息”也。[疏]“象曰”至“宴息”。○正義曰：《說卦》云：“動萬物者莫疾乎雷，……說萬物者莫說乎澤。”故《注》云：“澤中有雷，動說之象也。”“君子以鄉晦入宴息”者，明物皆說豫相隨，不勞明鑑，故君子象之。鄭玄云：“晦，宴也。猶人君既夕之後，入於宴寢而止息。”

The Image Commentary says: There is thunder in a marsh, which is the image of the following卦 (Gua) of following; the gentleman takes this as a model, and when the sky grows dark, he enters the inner chamber to rest. Wang Bi's annotation explains: Thunder in a marsh is the image of "movement and joy"; all things are delighted to follow, so governance can be achieved without effort, without needing to exert one's mind or discern clearly, hence the gentleman "turns to darkness and enters into rest." Kong Yingda's commentary elaborates from "the Image says" to "rest": The "Commentary on the Hexagrams" says, "There is no more vigorous movement than thunder... and nothing is more pleasing to things than a marsh," so Wang Bi says, "Thunder in a marsh is the image of movement." The phrase "the gentleman turns to darkness and enters into rest" indicates that all things are delighted to follow, so there is no need to exert one's mind or discern clearly, hence the gentleman takes this image as a model. Zheng Xuan says: "Darkness is the same as rest. Just as a sovereign, when the sun sets, enters his chamber to rest."

初九：官有渝，貞吉。出門交有功。居隨之始，上無其應，無所偏繫，動能隨時，意無所主者也。隨不以欲，以欲隨宜者也。故官有渝變，隨不失正也。出門無違，何所失哉！[疏]“初九”至“有功”。○正義曰：“官有渝”者，官謂執掌之職。人心執掌，與官同稱，故人心所主，謂之“官渝變”也。此初九既無其應，無所偏繫，可隨則隨，是所執之志有能渝變也。唯正是從，故“貞吉”也。“出門交有功”者，所隨不以私慾，故見善則往隨之，以此出門，交獲其功。○注“居隨之始”至“何所失哉”。○正義曰：言“隨不以欲，以欲隨宜”者，若有其應，則有私慾，以無偏應，是所隨之事不以私慾，有正則從，是以欲隨其所宜也。

The line statement of the first line says: What is held fast may change, but if one remains upright, it is auspicious; going out to meet people and engaging in interaction can bring about effectiveness. Wang Bi's commentary explains: The first line is at the beginning of the following hexagram. It has no corresponding line above it, so there is no private attachment. Its actions can adapt to the time, and its mind does not preconceive a fixed view. It follows without being driven by private desires, but instead places its will in accordance with what is appropriate. Therefore, although what is held fast may change, following does not lose its uprightness; going out to meet people does not encounter opposition, so how could there be any loss? Kong Yingda's commentary from "initial line" to "there is no loss" explains: "What is held fast changes" refers to "officials change." "Official" refers to the duties one holds. The mind's holding fast and "official" share the same term, so when what the mind holds fast changes, it is called "official changes." Since the first line has no corresponding line and no private attachment, it can follow when appropriate, which means that the will it holds fast to can change. It follows only the right path, hence "upright auspiciousness." As for "going out to meet people brings effectiveness," it means that what it follows is not driven by private desire, so when it sees goodness, it goes forward to follow it. With this attitude, going out and interacting will bring effectiveness. Kong Yingda further explains Wang Bi's commentary from "at the beginning of following" to "what loss could there be": "Following without desire, following what is appropriate" means that if there were a corresponding line, there would be desire; since it has no private correspondence, what it follows is not driven by desire. When encountering the right path, it follows, which is precisely allowing its will to be determined by what is appropriate.

《象》曰：“官有渝”，從正吉也。“出門交有功”，不失也。[疏]正義曰：“官有渝從正吉”者，釋“官有渝”之義。所執官守正，能隨時渝變，以見貞正則往隨從，故云“從正吉”。“出門交有功不失”者，釋“交有功”之義。以所隨之處，不失正道，故出門即有功也。

The Image Commentary says: "The official has a change," which is auspicious if following the right path; "Going out and meeting others brings success," meaning there will be no loss. Kong Yingda explains further: the phrase "the official has a change, following the right path is auspicious" explains the meaning of "the official has a change" — holding fast to one's position while maintaining correctness, and being able to adapt to changing circumstances, and seeing the correct path and following it, thus it is said "following the right path is auspicious." The phrase "going out and meeting others brings success without loss" explains the meaning of "meeting others brings success" — because the place one follows does not deviate from the right path, so when one goes out, there will be success.

六二：係小子，失丈夫。陰之為物，以處隨世，不能獨立，必有繫也。居隨之時，體於柔弱，而以乘夫剛動，豈能秉志違於所近？隨此失彼，弗能兼與。五處已上，初處已下，故曰“係小子，失丈夫”也。[疏]“六二”至“失丈夫”。○正義曰：“小子”謂初九也。“丈夫”謂九五也。初九處卑，故稱“小子”。五居尊位，故稱“丈夫”。六二既是陰柔，不能獨立所處，必近繫屬初九，故云“係小子”。既屬初九，則不得往應於五，故云“失丈夫”也。《象》曰：“係小子”，弗兼與也。[疏]正義曰：釋“係小子”之意。既隨此初九，則失彼九五丈夫，是不能兩處兼有，故云“弗兼與”也。

The Line Statement of the Second Line says: "It ties to the young man, thus losing the husband." Wang Bi's commentary explains: A Yin and flexible element in a time of following cannot stand on its own, and must be connected to something else. The Second Line is in the time of the Hexagram of Following. Its nature is weak and flexible, and it is situated above the initially active and strong Nine at the Beginning. How can it maintain its own will and go against the nearest line? Following one leads to losing the other; it cannot attend to both. Nine in the Fifth is above it, and Nine at the Beginning is below it, so it says, "It ties to the young man, thus losing the husband." Kong Yingda's commentary explains from "the Second Line" to "losing the husband": "The young man" refers to Nine at the Beginning, and "the husband" refers to Nine in the Fifth. Nine at the Beginning is in a low position, so it is called "the young man"; Nine in the Fifth is in a high position, so it is called "the husband." The Second Line, being Yin and flexible, cannot stand alone, so it must closely connect to Nine at the Beginning, hence "it ties to the young man." Once it connects to Nine at the Beginning, it cannot go up to correspond with Nine in the Fifth, hence "losing the husband." The Image Commentary says: "It ties to the young man" means it cannot attend to both. Kong Yingda's commentary explains this as explaining the meaning of "it ties to the young man"—once it follows this one, it loses that one, and cannot hold both at the same time, hence "not being able to have both."

六三：係丈夫，失小子。隨有求得，利居貞。陰之為物，以處隨世，不能獨立，必有繫也。雖體下卦，二巳據初，將何所附？故舍初繫四，志在“丈夫”。四俱無應，亦欲於巳隨之，則得其所求矣，故曰“隨有求得”也。應非其正，以繫於人，何可以妄曰“利居貞”也？初處己下，四處已上，故曰“係丈夫，失小子”也。

The line statement of the third line says: Being attached to the husband, one loses the young man; following and making a request leads to obtaining something, and it is favorable to remain in a stable and upright position. Wang Bi's commentary explains: A yin and flexible entity in a time of following cannot establish itself independently and must be attached to something. Although the sixth line three is in the lower trigram, the sixth line two has already occupied the nine at the beginning, so to whom can it still attach itself? Therefore, it abandons the nine at the beginning and attaches itself to the nine in the fourth position, focusing its mind on the husband. The nine in the fourth position also lacks a corresponding line and wishes for the sixth line three to follow itself, so the sixth line three obtains what it seeks, hence it says 'following leads to obtaining'. However, this correspondence is not a proper one, and it still depends on others, so how can it act recklessly? Hence it says 'favorable to remain in a stable and upright position'. The nine at the beginning is below it, and the nine in the fourth position is above it, hence it says 'attached to the husband, losing the young man'.

[疏]“六三係丈夫”至“利居貞”。○正義曰：六三陰柔，近於九四，是繫於“丈夫”也。初九既被六二之所據，六三不可復往從之，是“失小子”也。“隨有求得”者，三從往隨於四，四亦更無他應。己往隨於四，四不能逆己，是三之所隨，有求而皆得也。“利居貞”者，己非其正，以繫於人，不可妄動，唯利在俱處守正，故云“利居貞也”。○注“四俱無應”至“小子也”。○正義曰：“四俱無應”者，三既無應，四亦無應，是四與三俱無應也。此六二、六三因陰陽之象，假丈夫、小子以明人事，餘無義也。《象》曰：“係丈夫”，志舍下也。“下”謂初也。[疏]正義曰：釋“係丈夫”之義。六三既繫九四之“丈夫”，志意則舍下之初九也。

Kong Yingda's commentary explains from "Six in the Third is attached to the husband" to "it is advantageous to dwell in uprightness": Six in the Third is a yao of yin and flexibility, close to Nine in the Fourth, thus it is attached to the "husband." Initially, Nine at the Beginning was already occupied by Six in the Second, so Six in the Third cannot follow it, hence "losing the little person." The phrase "following brings what is sought" means that Six in the Third goes to follow Nine in the Fourth, and Nine in the Fourth has no other corresponding yao; thus, by following Nine in the Fourth, Nine in the Fourth will not refuse it, so whatever Six in the Third seeks, it will obtain. The phrase "it is advantageous to dwell in uprightness" means that since Six in the Third is not in the correct position and must rely on others, it should not act rashly; the benefit lies in both parties maintaining uprightness, hence "it is advantageous to dwell in uprightness." Kong Yingda also explains Wang Bi's commentary from "both have no corresponding yao" to "the little person": "both have no corresponding yao" means that Six in the Third has no corresponding yao, and Nine in the Fourth also has no corresponding yao, thus Nine in the Fourth and Six in the Third both have no corresponding yao. Here, Six in the Second and Six in the Third use the yin and yang image to metaphorically refer to "the husband" and "the little person," without any other meaning. The Image Commentary says: "attached to the husband" means that the mind has abandoned the lower yao. Wang Bi's commentary says: "the lower" refers to Nine at the Beginning. Kong Yingda's commentary explains this as the meaning of "attached to the husband" — since Six in the Third is attached to Nine in the Fourth, the "husband," its mind has abandoned the lower yao, which is Nine at the Beginning.

九四：隨有獲，貞凶。有孚在道以明，何咎？處說之初，下據二陰，三求繫己，不距則獲，故曰“隨有獲”也。居於臣地，履非其位，以擅其民，失於臣道，違正者也，故曰“貞凶”。體剛居說而得民心，能幹其事，而成其功者也。雖為常義，志在濟物，心有公誠，著信在道以明其功，何咎之有？[疏]“九四”至“餌咎”。○正義曰：“隨有獲”者，處說之初，下據二陰，三求繫己，不距則獲，故曰“隨有獲”也。“貞凶”者，居於臣地，履非其位，以擅其民，失其臣道，違其正理，故“貞凶”也。“有孚在道以明，何咎”者，體剛居說而得民心，雖違常義，志在濟物，心存公誠，著信在於正道，有功以明，更有何咎？故云“有孚在道以明，何咎”也。

The line statement of the fourth line says: Following along and gaining something, maintaining the norm leads to misfortune; as long as one's heart is sincere and one's actions conform to the right path and are discerning, what fault could there be? Wang Bi's commentary explains: The fourth line is at the beginning of the trigram Dui (Joy), and it occupies two yin lines below. The sixth line in the third position also seeks to rely on it, and it does not refuse, thus gaining something, hence the statement 'following along and gaining something.' However, it holds a position of a minister but is not in its proper place, yet it takes control of the people of the sovereign, thus losing the way of a minister and violating the correct principle, hence 'maintaining the norm leads to misfortune.' Although its nature is strong and it is in the trigram of joy, it can gain the people's support and accomplish things and achieve success; although this is according to normal circumstances, its intention is to help all things, its heart is upright and sincere, and it makes sincerity evident on the right path and clearly demonstrates its achievements, so what fault could there be? Kong Yingda's commentary from 'the fourth line' to 'what fault is there' explains: What is meant by 'following along and gaining something' is that the fourth line is at the beginning of the trigram Dui (Joy), and it occupies two yin lines below. The sixth line in the third position seeks to rely on it, and it does not refuse, thus gaining something, hence the statement 'following along and gaining something.' What is meant by 'maintaining the norm leads to misfortune' is that it holds a position of a minister but is not in its proper place, yet it takes control of the people of the sovereign, thus losing the way of a minister and violating the correct principle, hence 'maintaining the norm leads to misfortune.' What is meant by 'sincerity is in the right path and is clear, so what fault is there' is that although its nature is strong and it is in the trigram of joy, it can gain the people's support and accomplish things and achieve success; although this goes against the usual duty of a minister, its intention is to help all things, its heart is upright and sincere, and it establishes sincerity on the right path, with achievements clearly demonstrated, so what fault could there be? Hence, it says 'sincerity is in the right path and is clear, so what fault is there.'

《象》曰：“隨有獲”，其義凶也。“有孚在道”，明功也。[疏]正義曰：“隨有獲其義凶”者，釋“隨有獲貞凶”之意。九四既有六三、六二，獲得九五之民，為臣而擅君之民，失於臣義，是以宜其凶也。“有孚在道明功”者，釋“以明何咎”之義。既能著信在於正道，是明立其功，故無咎也。九五：孚于嘉，吉。履正居中，而處隨世，盡“隨時”之宜，得物之誠，故“嘉吉”也。[疏]正義曰：嘉，善也。履中居正，而處隨世，盡隨時之義，得物之誠信，故獲美善之吉也。《象》曰：“孚于嘉，吉”，位正中也。

The Image Commentary says: "Following leads to gain," but in terms of its meaning, it is ominous; "having sincerity in the right path" is to manifest achievements. Kong Yingda explains that "following leads to gain, its meaning is ominous" is explaining the meaning of "following leads to gain, sincerity is ominous" — nine four, having both six three and six two, is equivalent to acquiring the people originally belonging to nine five. As a subject, taking control of the people belonging to the sovereign, it is a failure in the righteousness of a subject, thus it is ominous. "Having sincerity in the right path, achievements are manifest" is explaining the meaning of "by being clear, there is no blame" — being able to establish sincerity on the right path is to clearly establish achievements, thus there is no fault. The text of the fifth line says: applying sincerity to goodness brings auspiciousness. Wang Bi's commentary explains that nine five is in its proper position, upright, and in the center. In a world of following, it has reached the utmost appropriateness of "following the time," thus gaining the sincerity of all things, so it is good and auspicious. Kong Yingda explains that "good" means goodness. Nine five is in the center, upright, and in a world of following, it has fulfilled the meaning of following the time, thus gaining the sincerity of all things, so it obtains the auspiciousness of goodness. The Image Commentary says: "sincerity in goodness, auspiciousness," because it is in a proper position and in the center.

上六：拘係之乃從。維之。王用亨于西山。隨之為體，陰順陽者也。最處上極，不從者也。隨道巳成，而特不從，故“拘係之乃從”也。“率土之濱，莫非王臣”，而為不從，王之所討也，故“維之王用亨于西山”也。兌為西方，山者，途之險隔也。處西方而為不從，故王用通於西山。[疏]“《象》曰”至“於西山”。○正義曰：最處上極，是不隨從者也。隨道巳成而特不從，故須拘係之，乃始從也。“維之王用亨于西山”者，若欲維繫此上六，王者必須用兵，通於西山險難之處，乃得拘繫也。山謂險阻，兌處西方，故謂“西山”。令有不從，必須維繫，此乃王者必須用兵通於險阻之道，非是意在好刑，故曰：“王用亨于西山。”《象》曰：“拘係之”，上窮也。處於上極，故窮也。[疏]正義曰：釋“拘繫”之義。所以須拘繫者，以其在上而窮極，不肯隨從故也。

The Line Statement of the Upper Sixth line says: He will only follow when he is bound and restrained; then he is further secured. The king thus clears the path to the western mountain and offers sacrifices. Wang Bi's commentary explains: The nature of the following hexagram is that the yin follows the yang. The Upper Sixth is at the very top, and is the one who does not follow. The way of following has already been completed, yet it alone does not follow, so it must be bound and restrained before it can follow. The Book of Songs, Xiao Ya, Beishan says, "The land under heaven has no place where people are not the king's subjects." Now there are people who do not follow, so they are the ones the king should attack. Therefore it says, "Secure it, the king uses sacrifice at the western mountain." The trigram Dui belongs to the west, and mountain represents an obstacle on the road. The Upper Sixth is at the west but does not follow, so the king must clear the path to the western mountain. Kong Yingda's commentary explains from "The Image says" to "at the western mountain": The Upper Sixth is at the very top and does not follow. Since the way of following has already been completed, yet it alone does not follow, it must be bound and restrained before it can begin to follow. The phrase "secure it, the king uses sacrifice at the western mountain" means that if one is to secure the Upper Sixth, the king must use military force to clear the difficult path of the western mountain in order to restrain it. "Mountain" refers to an obstacle, and since Dui is in the west, it is called "western mountain." Since there are people who do not follow, they must be secured, which is the reason the king must use force to clear obstacles, not because he deliberately likes to use punishment. Therefore it says, "the king uses sacrifice at the western mountain." The Image Commentary says: "Bind it," because it is at the top and has reached an extreme. Wang Bi's commentary says: Being at the very top, it has reached an extreme. Kong Yingda's commentary explains this as the meaning of "bind it" — it must be bound and restrained because it is at the top and has reached an extreme, and does not follow.