The Great Possession Hexagram

大有.離上.乾下程傳 《大有序卦》：“與人同者物必歸焉，故受之以大有。”夫與人同者，物之所歸也，《大有》所以次《同人》也。為卦火在天上，火之處高，其明及遠，萬物之眾，無不照見，為《大有》之象。又一柔居尊，眾陽並應，居尊執柔，物之所歸也。上下應之，為《大有》之義。《大有》，盛大豐有也。

The hexagram of "Great Possession" has the upper trigram as Fire and the lower trigram as Heaven. Cheng Yi in his "Yichuan Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram of "Great Possession": "Those who can be the same as others will have all things attached to them, so the next hexagram is "Great Possession." Being the same as others leads to all things attaching to him, hence "Great Possession" comes after "Union with Others." In terms of the hexagram image, fire in the heavens; fire being high, its light reaches far, and all things, though numerous, are not beyond its illumination, which is the image of "Great Possession." Furthermore, a yao of flexibility is in the honored position, and many yang yao respond together; being in the honored position while maintaining flexibility is exactly what all things attach to, with both above and below responding to him, which is the meaning of "Great Possession." "Great Possession" means possessing in a grand and abundant manner.

大有 元亨。本義 《大有》，所有之大也。離居乾上，火在天上，無所不照。又六五一陰居尊得中，而五陽應之，故為《大有》。乾健離明，居尊應天，有亨之道。占者有其德，則大善而亨也。

The Hexagram Statement of 《Dà Yǒu》 says: Dà Yǒu, great abundance, is greatly smooth and unimpeded. Zhu Xi's 《Ben Yi》 says: 《Dà Yǒu》 refers to great possession. The trigram Li is above Qian, fire is in the sky, and there is nothing that cannot be illuminated. Also, the yao Yin in the fifth position holds the honorable position and is in the center, with the five yang yao all responding to it, hence it is called 《Dà Yǒu》. Qian is strong and Li is bright, occupying the honorable position and corresponding to the heavenly way, thus possessing the way of smoothness. If the person consulting the oracle possesses such virtue, he will achieve great good and smoothness.

程傳 卦之才可以“元亨”也。凡卦德，有卦名自有其義者，如《比》吉、《謙》亨是也；有因其卦義便為訓戒者，如“師貞丈人吉”、”同人于野亨”是也；有以其卦才而言者，“大有元亨”是也。由剛健文明應天時行，故能“元亨”也。

Cheng Yi in Yichuan's Commentary on the Changes says that the material of this hexagram can achieve "Yuan Heng." Some hexagrams have meanings inherent in their names, such as the hexagram Bi which says "ji" (auspicious) and the hexagram Qian which says "heng" (smooth). Others give admonitions based on the meaning of the hexagram, such as the hexagram Shi which says "Zhen Zhangren Ji" (uprightness of an elder is auspicious) and the hexagram Tongren which says "Tongren Yu Ye Heng" (harmony with people in the wild is smooth). There are also those that explain based on the material of the hexagram, such as "Da You Yuan Heng" (Great Possession, Yuan Heng), which belongs to this category. Because the inner trigram is strong and vigorous, and the outer trigram is civilized and harmonious, it corresponds to the heavenly way and follows the seasons, thus it can achieve "Yuan Heng."

集說 鄭氏汝諧曰：陽為大，陰為小，一陰居尊，而為五陽所歸，所有者大也。大非陰柔所能有也，必沖虛不自滿者能有之。六五明體而虛中，所以為《大有》，所以為“元亨”。若直以大有為富有盛大，則失其義矣。

Collective commentary cites Zheng Ruoxie's explanation: Yang is called great, Yin is called small; one Yin line occupying a noble position, while five Yang lines all adhere to it, showing that it possesses 'greatness'. This 'greatness' is not something Yin softness can possess by itself; it must be held by someone who is humble and not self-satisfied. The line six in the fifth is in the body of Li, which represents brightness, and is in the middle, thus being empty, so it becomes 'Great Possession', and thus can 'originally be prosperous'. If one directly understands 'Great Possession' as having much wealth and a grand appearance, then one loses the original meaning.

邱氏富國曰：一陰在上卦之中，而五陽宗之，諸爻之有，皆六五之有也，豈不大哉？唯其所有者大、故其亨亦大也。案 《比》以九居五，視《大有》之六五為優矣。然《比》之應之者，五陰也，則

Collected interpretations cite Qiu Fuguo's view: a yao of yin in the middle position of the upper trigram, with five yang yao all respecting it, the possessions of each yao in fact belong to the sixth yao in the fifth position. Is this not great? Because its possession is great, its success is also great. Li Guangdi comments: The "Bi" hexagram, with a yang yao in the fifth position, seems to be superior to the sixth yao in the fifth position of the "Da You" hexagram; however, in the "Bi" hexagram, the ones responding to it are five yin yao, so... the original text here is missing, and Li's comment is incomplete.

初九，無交害，匪咎，艱則無咎。本義 雖當《大有》之時，然以陽居下，上無繫應，而在事初，未涉乎害者也，何咎之有？然亦必艱以處之則無咎，戒占者宜如是也。

The line statement of the first line of the Dàyǒu hexagram says: There is no calamity caused by external matters, which is not a fault; if one can dwell with a mind of hardship, there will be no fault. Zhu Xi's "Benyi" says: Although one is in the time of Dàyǒu, the first line, with a yang line in the lower position, has no corresponding line above it, and is at the beginning of things, so it has not yet encountered calamity. Therefore, how could there be a fault? However, it is also necessary to deal with matters with a mind of hardship in order to avoid fault, which is a warning to the person consulting the oracle to act in this way.

程傳 九居《大有》之初，未至於盛，處甲無應與，未有驕盈之失，故“無交害”，末涉於害也。大。凡富有鮮不有害，以子貢之賢，未能盡免，況其下者乎？“匪咎，艱則無咎”，言富有本匪有咎也，人因富有自為咎耳。若能享富有而知難處，則自“無咎”也。處富有而不能思艱兢畏，則驕侈之心生矣，所以有咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line in the first position of the hexagram Tai You has not yet reached the stage of great abundance. It is in a low position and there is no corresponding line, so there is no fault of arrogance or excess. Therefore, it is said 'no mutual harm,' meaning it has not yet encountered any harm. Generally, wealthy people rarely avoid misfortune. Even a virtuous person like Zigong could not completely escape it. How much more so for those less capable? 'Not a fault, hardship then no fault' means that wealth itself is not a fault, but people bring about faults through their own actions of being wealthy. If one enjoys wealth while understanding the difficulty of the situation, then naturally there is 'no fault.' However, if one is in a wealthy position but does not consider the difficulties and lacks caution, thoughts of arrogance and extravagance arise, and faults follow.

集說 胡氏炳文曰：當《大有》之時，反易有害。初陽在下，未與物接，所以未涉於害也，何咎之有？然以為“匪咎”而以易心處之，反有咎矣。“無交害”，大有之初如此；“艱則無咎”，大有自初至終皆當如此。

Collective commentary cites Hu Bingwen's explanation: It is precisely during the time of "Great Possession" that one is easily prone to misfortune. The line "Initial Nine" is a yang line in the lower position, having not yet interacted with external things, so it has not been affected by misfortune, how could there be any fault? However, if one firmly believes that "it is not a fault," and then deals with matters carelessly, one will actually bring about faults. "No harm from interaction" refers to the situation at the beginning of Great Possession; "difficulty leads to no blame" is something that should be maintained throughout the entire process of Great Possession.

九二，大車以載。有攸往，無咎。本義 剛中在下，得應乎上，為大車以載之象。有所往而如是，可“無咎”矣。占者必有此德，乃應其占也。

The Line Statement of the ninth line of the second position in the Dàyǒu hexagram says: Using a large cart to carry heavy loads, proceeding forward, there is no fault. Zhu Xi's "Benyi" says: The nine in the second position is yang and holds the middle, located in the lower trigram, and above it there is the six in the fifth position that corresponds to it. This is the image of a large cart carrying heavy loads. Proceeding forward in such a way leads to "no fault." The person consulting the oracle must possess such virtue to be worthy of this divination.

程傳 九以陽剛居二，為六五之君所倚任。剛健則才勝，居柔則謙順，得中則無過，其才如此，所以能勝《大有》之任。如大車之材強壯，能勝載重物也。可以任重行遠，故“有攸往”而“無咎”也。《大有》豐盛之時，有而未極，故以二之才，可“往”而“無咎”。至於盛極，則不可以往矣。集說王氏弼曰：任重而不危。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line, with its strength and vigor, occupies the second position, being entrusted and relied upon by the ruler at the fifth position. Strength and vigor mean sufficient ability to undertake responsibilities; occupying a yin position means humility and harmony; occupying the central position means not overstepping in action. With such ability, one can shoulder the responsibilities of the Great Possession era, just as a strong cart can carry heavy loads. Being able to bear weight and travel far, therefore, it is said 'there is a going forward' and 'there is no fault'. The Great Possession is at the time of abundance, possessing but not yet reaching the extreme, so with the ability of the nine two, one can 'go forward' and 'have no fault'; but when it reaches the peak of prosperity, one cannot go forward anymore. The collected interpretations cite Wang Bi saying: Shouldering great responsibilities without causing danger.

九三，公用亨於天於，小人弗克。本義 “亨”，《春秋傳》作享，謂朝獻也。古者亨通之亨，享獻之享，烹飪之烹，皆作亨字。九三居下之上，公侯之象。剛而得正，上有六五之君，虛中不賢，故為“亨于天子”之象。占者有其德，則其占如是。小人無剛正之德，則雖得此爻，不能當也。

The line statement of the ninth line of the Geng three in the Dàyǒu hexagram says: "The marquis presents tribute to the Son of Heaven, the petty person cannot bear it." Zhu Xi's "Benyi" says: The character "Heng" here is cited as "Xiang" in the "Zuo Zhuan," referring to the tribute presented by feudal lords when they pay homage. In ancient times, the character "Heng" was used for both "heng" meaning smoothness and success, "xiang" meaning tribute, and "peng" meaning cooking. The ninth line is at the top of the lower trigram, symbolizing the marquis; it is strong and "in the correct position," and above it is the sixth line, the ruler, who is humble and respects the virtuous. Therefore, it becomes the image of "presenting tribute to the Son of Heaven." If the person consulting the oracle possesses such virtue, the oracle will be as such; the petty person lacks upright virtue, so even if he draws this line, he cannot bear it.

程傳 三居下體之上，在下而居人上，諸侯人君之象也。公侯上承天子，天子居天下之尊，“率土之濱，莫非王臣”，在下者伺敢專其有。凡土地之富，人民之眾，皆王者之有也，此理之正也。故三當大有之時，居諸侯之位，有其富盛，必有亨通乎天子，謂以其有為天子之有也，乃人臣之常義也。若小人處之，則專其富有以為私，不知公以奉上之道，故曰“小人弗克”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the top of the lower trigram, being in a lower position yet above the people, symbolizing the image of a feudal lord. A duke or marquis serves above the Son of Heaven, who occupies the highest position in the world. The Book of Poetry says, "Under the entire heaven, the borders of the land, no one is not a subject of the king." Therefore, those in a lower position dare not claim what they possess as their own. All the richness of the land and the multitude of the people belong to the king, which is the proper way. Therefore, when Nine in the Third is in a time of great abundance and holds the position of a feudal lord, possessing wealth and prosperity, it must necessarily present tribute to the Son of Heaven, that is, treating what it possesses as belonging to the Son of Heaven. This is the standard moral duty of a subject. If a petty person were in this position, he would appropriate the wealth for himself and not understand the principle of serving the sovereign with a public heart. Therefore, it is said, "A petty person cannot do this."

集說 《朱子語類》云：古文無亨字，亨享烹並通用。如“公用亨于天子”解作亨字便不是。又曰：亨享二字，據《說文》本是一字，故《易》中多互用，如“王用亨于岐山”，亦當為享，如“王用享于帝”之雲也。字畫音韻，是經中淺事，故先儒得其大

The collected interpretations cite Master Zhu's words from the "Classical Sayings" which state that in ancient texts, the character "亨" was not used alone, and the characters "亨," "享," and "烹" were used interchangeably. For example, in the phrase "the public offers tribute to the Son of Heaven," if "亨" is interpreted as meaning "smooth" or "unimpeded," that would be incorrect. Master Zhu also said that according to the "Shuowen Jiezi," the characters "亨" and "享" were originally the same character, so they were often used interchangeably in the "Book of Changes." For instance, in the hexagram "Ascending," the phrase "the king offers tribute to the mountain of Qi" should be read as "享," just as in other instances where it says "the king offers tribute to the deity." The form and pronunciation of characters belong to the superficial aspects of classical scholarship, so the ancients focused on the broader meanings. The original text here is missing some words, and Master Zhu's remarks are incomplete. The text then directly proceeds to the statement of the fourth line.

九四，匪其彭，無咎。本義 彭字音義未詳，《程傳》曰盛貌，理或當然。六五柔中之君，九四以剛近之，有僭逼之嫌，然以其處柔也，故有不極其盛之象，而得“無咎”，戒占者宜如是也。

The line statement of the ninth line in the fourth position of the Dàyǒu hexagram says: "Not making oneself excessively grand, there is no fault." Zhu Xi's "Benyi" says: The character "彭" is difficult to pronounce and its meaning is unclear. Yichuan's Commentary on the Changes says it refers to the appearance of being grand, and perhaps this is the correct interpretation. The sixth line in the fifth position is a ruler who is gentle and upright. The ninth line in the fourth position, being yang and close to it, may seem to have the嫌疑 of overstepping and pressing upwards; however, because it is in a yin position, it shows the image of not pushing the grandeur to its extreme, thus achieving "no fault." This is a warning to the person consulting the oracle to act accordingly.

程傳 九四居大有之時，已過中矣，是《大有》之盛者也，過盛則凶咎所由生也，故處之之道，“匪其彭”則得“無咎”，謂能謙損，不處其太盛則得“無咎”也。四近君之高位，苟處太盛則致凶咎。彭，盛多之貌。《詩載驅》云：“汶水湯湯，行人彭彭，”行人盛多之狀。《雅大明》云：“駟騵彭彭，”言武王戎馬之盛也。集說 沈氏該曰：以剛處柔，謙以自居，而懼以戒其盛，得明哲保身之義，故“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is in a time of great abundance, having already passed the central position, and is the great and flourishing one in the hexagram of Great Abundance. Excessive flourishing is precisely the source of misfortune and calamity. Therefore, the way to deal with this position is to "not be overly flourishing," thereby achieving "no fault." This means being humble and self-restraining, not placing oneself in an overly exalted position, thus avoiding fault. Nine in the Fourth is a high position close to the sovereign; if one is overly exalted, it will invite misfortune. "Ping" refers to being excessive in abundance. The Book of Poetry, Qi Feng, Zai Qu says, "The Wen River flows vast and wide, the travelers move in great numbers," describing a multitude of people. The Book of Great Yamen, Da Ming says, "Four red horses with white bellies gallop in great numbers," describing the great strength of King Wu's army. The collected interpretations cite Shen Gai saying: Nine in the Fourth, with a yang line in a yin position, uses humility and self-restraint, and maintains vigilance to control its flourishing state, which fully aligns with the principle of preserving oneself through wisdom, thus achieving "no fault."

六五，厥孚交如，威如，吉。本義 《大有》之世，柔順而中，以處尊位，虛己以應九二之賢，而上下歸之，是其孚信之交也。然君道貴剛，太柔則廢，當以威濟之則吉，故其象占如此，亦戒辭也。

The Line Statement of the sixth line in the sixth position of the Dàyǒu hexagram says: His sincerity and trustworthiness communicate with others, yet he does not lose his dignity, thus it is auspicious. Zhu Xi's "Benyi" states: In the era of Dàyǒu, the sixth line is yin and gentle, and it is in the central position, occupying a position of honor. It empties itself to receive others and corresponds with the virtuous talent at the second line. Both above and below come to submit, which is the sincerity that communicates with others. However, the way of a ruler values strength, and excessive gentleness leads to neglect of governance. Therefore, one should use dignity to balance this and achieve auspiciousness. Thus, its image and divination are like this, and this is also a warning.

程傳 六五當《大有》之時居君位，虛中為孚信之象。人君執柔守中，而以孚信接於下，則下亦盡其信誠以事於上。上下孚信相交也。以柔居尊位，當《大有》之時，人心安易，若專尚柔順，則陵慢生矣，故必“威如”則“吉”。“威如”，有威嚴之謂也。既以柔和孚信接於下，眾志說從，又有威嚴使之有畏，善處有者也，吉可知矣。集說 俞氏琰曰：既有誠信以接下而人信之，又有威嚴以自重而人畏之，為《大有》之君，而剛柔得宜如此，故“吉”。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth is in the time of the Great Possession and holds the position of the ruler. In the middle there is emptiness, which is the image of sincerity and trust. The ruler maintains gentleness and uprightness, adheres to the middle path, and uses sincerity to receive the people below. The people below then devote themselves with sincerity and faithfulness to serve above. This is the mutual communication of sincerity between above and below. With a gentle line in a noble position, and at the time of Great Possession, people's hearts are at ease and relaxed. If one only emphasizes gentleness, then bullying and negligence will arise. Therefore, it is necessary to have 'authority like' in order to be 'auspicious.' 'Authority like' means having authority and dignity. Although one uses gentle sincerity to receive the people below, making them pleased and convinced to follow, one also has authority that makes them fear, thus skillfully maintaining all people. Its auspiciousness is evident. The collected interpretations cite Yu Yan's saying: There is sincerity in receiving the people below, making them convinced and faithful; there is authority from respect, making them fear. As the ruler of the time of Great Possession, the combination of strength and gentleness is so appropriate, hence 'auspicious.'

上九，自天祜之，吉無不利。本義 《大有》之世，以剛居上，而能下從六五，是能履信思順而尚賢也。滿而不溢，故其占如此。

The line statement of the Upper Ninth in the Great Possession hexagram says: Favor from heaven descends, auspicious, no harm. Zhu Xi's "Ben Yi" states: In the era of Great Possession, the Upper Ninth, with a yang strength at the highest position, can still be submissive to the Sixth in the Fifth. This demonstrates the practice of sincerity, the mind of gentleness, and the reverence for the virtuous. Although full, it does not overflow, hence its divination is thus.

程傳 上九在卦之終，居五位之地，是《大有》之極，而不居其有者也。處離之上，明之極也。唯至明所以不居其有，不至於過極也。有極而不處，則無盈滿之災，能順乎理者也。五之孚信而履其上，為蹈履誠信之義。五有文明之德，上能降志以應之，為尚賢崇善之義。其處如此，合道之至也，自當享其福慶，“自天祐之”。行順乎天而獲天祐，故所往皆“吉”，無所不利也。

Cheng Yi in Yichuan's Commentary on the Changes says: The upper nine is at the end of a hexagram, and its position is above the fifth. It represents the Great Possession reaching its extreme, yet it does not take possession of everything. It is at the top of the Li hexagram, which signifies extreme brightness. Because it is extremely wise, it does not take possession of everything, thus avoiding excess. Possessing to the extreme without self-aggrandizement avoids the calamity of being full to the point of overflowing. This is the way of following the principles of things. The sixth five is sincere and in a lower position, and the upper nine is above it, which means practicing sincerity. The sixth five has the virtue of culture, and the upper nine humbles itself and lowers its aspirations to harmonize with it, which means respecting the virtuous and valuing good virtue. In this way, it acts in accordance with the ultimate principle of the Dao, and naturally deserves blessings. Therefore, it is said, "It is favored by Heaven." Acting in accordance with the Dao of Heaven and receiving Heaven's protection, thus all its endeavors are "auspicious" and there is nothing that is not favorable.

集說 郭氏雍曰：《繫辭》曰：“祐者助也，天之所助者順也，人之所助者信也，履信思乎順，又以尚賢也。”六五之君實盡此，而言於上九者，蓋言《大有》之吉，以此終也。故《象》曰“大有上吉”，則知此吉《大有》之吉也，非止上九之言也。

The collected interpretations cite Guo Yong's view: The "Great Treatise" says, "You is help. Heaven helps those who follow the right path, and people help those who are trustworthy. Practicing trustworthiness and thinking of following the right path, and honoring the virtuous." Actually, it is the ruler of line six in the fifth position who truly embodies these qualities, yet the words are attributed to line nine at the top, because in discussing the auspiciousness of the "Great Possession" hexagram, this sentence is used as a conclusion. Therefore, the "Image Commentary" says "Great Possession, top is auspicious," indicating that this auspiciousness refers to the overall auspiciousness of the "Great Possession" hexagram, not merely concerning the single line nine at the top.

鄭氏汝諧曰：“履信”思順，又以“尚賢”，蓋言五也。五“厥孚交如”，“履信”也。居尊用柔，思順也。上九在上，“尚賢”也。五獲天之祐，“吉無不利”，由其有是也。言五而繫之上，何也？五成卦之主，上其終也。五之德宜獲是福，於終可驗也。《易》

Collecting sayings cites Zheng Ruoxie's explanation: "Faithfulness," "Thinking in harmony," and "Valuing the virtuous" are all actually referring to the line six in the fifth. The line six in the fifth "its sincerity is mutual" refers to "Faithfulness"; occupying a high position while employing a gentle way refers to "Thinking in harmony"; the line nine at the top is above it yet it honors it, referring to "Valuing the virtuous." The line six in the fifth receives heavenly protection, "auspicious without any disadvantage," precisely because it possesses these three qualities. So why is this discussed in relation to the line nine at the top? Because the line six in the fifth is the main line forming the hexagram, while the line nine at the top is the conclusion of the entire hexagram; the virtue of the line six in the fifth should naturally deserve this blessing, but it becomes evident only at the conclusion. The Book of Changes... the original text here is missing, and Zheng's remarks are incomplete.

王氏宗傳曰：六五以一柔有五剛，上九獨在五上，五能尚之，《繫辭傳》所謂“又以尚賢”，則上九是也。祐之自天，“吉無不利”，謂《大有》至此，愈有隆而無替也。然則當《大有》之極，莫大於得天。而所以得天，又莫大於尚賢也。

Collecting interpretations cite Wang Zongcheng's saying: Six in the Fifth holds a single yao of flexibility amidst five yang lines, with only Nine at the Top located above it, and Six in the Fifth is able to honor it. The "again honoring the virtuous" mentioned in the Great Treatise refers to Nine at the Top. Assistance comes from Heaven, and "auspiciousness without any adverse outcome" means that at this stage of the Great Possession, it will only become more flourishing and not decline. Thus, being at the extreme of the Great Possession, the most important thing is to receive Heaven's assistance; and the way to receive Heaven's assistance is to honor the virtuous.

胡氏炳文曰：《小畜》上九，畜之終也。其占曰“厲”曰“凶”，承六四言也。《大有》上九，有之終也。其占“吉無不利”，承六五言也，《小畜》一陰畜眾陽，故其終也如彼。《大有》一陰有眾陽，故其終也如此。君臣大分，豈不明哉？蓋五之“厥孚”，“履信”也，柔中思順也；尚上九之一陽，“尚賢”也。所以其終也，“自天祐之，吉無不利”也。

Collective commentary cites Hu Bingwen's explanation: In the hexagram "Xiao Xu," the line "Shang Ji" represents the culmination of restraint, and its divination statement says "danger" and "misfortune," which follows from "Li Si" in the fourth position. In the hexagram "Da You," the line "Shang Ji" represents the culmination of possession, and its divination statement says "auspicious and no disadvantage," which follows from "Li Wu" in the fifth position. "Xiao Xu" involves a yin line restraining many yang lines, so its outcome is as such; "Da You" involves a yin line possessing many yang lines, so its outcome is as such. The clear distinction between ruler and subject, is it not evident? The "ju fu" in "Li Wu" is "lv xin"; being gentle, compliant, and maintaining the center is "si shun"; respecting the yang line "Shang Ji" is "shang xian." Therefore, its final outcome is "self-reliance is favored by heaven, auspicious and no disadvantage."

案 《傳》義皆以“履信”思順“尚賢”為上九之事，然《易》中以上爻終五爻之義者甚多，如《師》之“大君有命”，《離》之“王用出征”，《解》之“公用射隼”，皆非以上爻為王公也。《蒙》五爻而終其義爾，郭氏、鄭氏、王氏之說，皆與卦意、爻義合，胡氏最為恪守《本義》者，於此獨從郭氏諸說，則亦未允於心故也。

Li Guangdi remarked: Both Yichuan's Commentary on the Changes and the Benyi interpret "fulfilling trust," "thinking in order," and "honoring the virtuous" as matters concerning the top line (Shang Jiū). However, there are many examples in the Changes where the top line is used to conclude the meaning of the five lines, such as the Shī hexagram's Shang Liù, which says "the great sovereign issues a command," the Li hexagram's Shang Jiū, which says "the king uses military campaigns," and the Jie hexagram's Shang Liù, which says "the public shoots a falcon." In these cases, the top line is not regarded as the sovereign or noble. The Meng hexagram also concludes its meaning by following the meaning of the fifth line. The views of Guo Yong, Zheng RuXie, and Wang ZongChuan all align with the meaning of the hexagram and the line. Hu Bingwen, who is most faithful to the Benyi, adopts the views of Guo Yong and others in this instance, indicating that he could not fully accept the old interpretations in his heart.

謙.坤上.艮下程傳 《謙序卦》：“有大者不可以盈，故受之以謙。”其有既大，不可至於盈滿，必在謙損，故《大有》之後，受之以《謙》也。為封坤上艮下，地中有山也。地體卑下，山高大之物，而居地之下，謙之象也。以崇高之德，而處卑之下，謙之義也。

The hexagram "Qian" is depicted with the upper trigram being Kun and the lower trigram being Gen. Cheng Yi in his "Yichuan Commentary on the Changes" explains that the "Xu Guan Zhuan" discusses the hexagram "Qian": "When one possesses great things, one should not be complacent, hence the next hexagram is Qian." Since what is possessed is vast, it should not reach fullness, but rather retreat and diminish oneself, so after "Da You" comes "Qian." In terms of the hexagram structure, Kun is above and Gen is below, which represents a mountain hidden in the earth (the original text says "wei feng" but should be "wei gua"). The earth is of humble nature, while the mountain is a lofty object, yet it is placed below the earth, which exemplifies the image of humility. Placing lofty virtue in a humble position is the meaning of humility.

謙，亨，君子有終。本義 謙者有而不居之義，止乎內而順乎外，謙之意也。山至高而地至卑，乃屈而止於其下，謙之象也。占者如是，則亨通而有終矣。有終謂先屈而後伸也。

The Hexagram of Humility states: Humility, smooth and unimpeded, the superior man can maintain it to the end. Zhu Xi's "Benyi" says: Humility means possessing something but not claiming it; the Inner Trigram is Geng (Mountain) representing stillness, and the Outer Trigram is Kun (Earth) representing compliance. Stillness within and compliance without precisely express the meaning of humility. A mountain is high, while the earth is low, yet the mountain remains below the earth, which is the image of humility. If the person consulting the oracle can act thus, then he will have smoothness and a beginning as well as an end. "Having an end" means first bending and then extending.

程傳 謙有亨之道也，有其德而不居謂之謙。人以謙巽自處，何往而不亨乎？君子有終，君子志存乎說謙巽，達理故樂天而不競，內充故退讓而不矜，安履乎謙，終身不易，自卑而人益尊之，自晦而德益光顯，此所謂“君子有終”也。在小人則有欲必競，有德必伐，雖使勉慕于謙，亦不能安行而固守，不能有終也。

Cheng Yi in Yichuan's Commentary on the Changes says: Humility itself contains the way of success. Having such virtue but not boasting about it is called humility. If a person acts with humility and modesty in all situations, how could he not be successful? The saying "the gentleman has a lasting virtue" is because the gentleman's mind is at ease in humility and modesty (the original text has some errors and omissions): understanding the principles, he is content with heaven and fate and does not compete with others; his inner self is full, so he retreats and does not boast. He calmly follows the path of humility, never changing throughout his life. He remains humble, yet others respect him more; he keeps himself hidden, yet his virtue shines brighter. This is what is meant by "the gentleman has a lasting virtue." As for a petty person, whenever he has desires, he must compete; whenever he has virtue, he must boast. Even if he tries to imitate the virtue of humility, he cannot calmly practice it or firmly maintain it, so he cannot have a lasting virtue.

集說 馮氏椅曰：一陽五陰之卦，其立象也，一陽在上下者為《剝》、《復》，象陽氣之消長也；在中者為《師》、《比》，象眾之所歸也；至於三四在二體之際，當六畫之中，故以其自上而退處於下者為《謙》，自下而奮出乎上者為《豫》。此觀畫立象之本指也。

Collective commentary cites Feng Yi's explanation: whenever a single yang line and five yin lines form a hexagram, the way they take symbolic meaning is as follows: if the yang line is at the top or bottom, it represents the hexagrams of "Breaking Up" and "Return," symbolizing the retreat and growth of yang energy. If the yang line is in the second or fifth position, it represents the hexagrams of "Army" and "Following," symbolizing the gathering of people. As for the yang line in the third and fourth positions, these are exactly at the junction between the upper and lower trigrams, in the middle section of the six lines. Therefore, the one that descends from above to occupy the lower trigram is called "Humility" (yang in the third position), and the one that rises from below to reach the upper trigram is called "Joy" (yang in the fourth position). This is how one observes the hexagram's diagram to determine its original meaning.

案 《傳》義釋卦名，皆不取九三之義，實則成卦之由，在於九三，以《豫》卦反觀可見也。夫子《彖傳》所以不舉者，因周公爻辭與彖辭同，則三為成卦之主，其義易見爾。馮氏之說，可相補備。

Li Guangdi remarked: Both Yichuan's Commentary on the Changes and Benyi's interpretation of the hexagram name of Qian do not take into account the meaning of the third line, nine three. In reality, the key to the formation of this hexagram lies precisely in the third line. By viewing the hexagram Yu upside down, this becomes clear. The reason why Confucius' Commentary on the Judgment did not mention this aspect is that the wording of the third line, nine three, in the hexagram composed by the Duke of Zhou is the same as that of King Wen's hexagram statement. Therefore, nine three is the main line of the hexagram, and this meaning is inherently clear. Feng Yi's statement can serve to supplement this point.

初六，謙謙君子，用涉大川，吉。本義 以柔處下，謙之至也，君子之行也。以此涉難，何往不濟，故占者如是，則利以涉川也。

The Line Statement of the first line of the Qian hexagram says: A gentleman who is humble and humble again, using this to cross a great river, will be auspicious. Zhu Xi's "Ben Yi" states: The first line, being a yin and soft line in the lowest position, represents humility to the extreme, which is the conduct of a gentleman. Using such an attitude to overcome difficulties, where could one not cross? Therefore, if the person consulting the oracle can act in this way, it will be beneficial to cross the great river.

程傳 初六以柔順處《謙》，又居一卦之下，為自處卑下之至，謙而又謙也，故曰“謙謙”。能如是者，君子也，自處至謙，眾所共與也，雖用涉險難，亦無患害，況居平易乎？何所不吉也？初處謙而以柔居下，得無過於謙乎？曰：柔居下乃其常也，但見其謙之至，故為“謙謙”，未見其失也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Initial Sixth' possesses a gentle and compliant nature, and is located in the Qian hexagram, which is the hexagram of humility. Moreover, it is situated at the very bottom of the entire hexagram, placing itself at the lowest possible position. This is humility taken to the extreme, hence the term 'humility again and again.' A person who can do this is a gentleman. By placing himself at the very lowest, he is loved and praised by all. Even when used to cross over difficulties, there will be no calamity, let alone when in a peaceful situation. Then, how could there be any bad fortune? Someone asks: 'The line 'Initial Sixth' is already in the hexagram of humility, and it is a yin line in the lowest position. Is it not being too humble?' The answer is: A yin line in a lower position is its natural state. Here, it is only showing that it is humble to the extreme, hence 'humility again and again.' There is no indication of any inappropriate behavior.

集說 苟氏爽曰：初最在下，故曰“謙謙”也。胡氏一桂曰：“涉川”貴於遲重，不貴於急速，用謙謙之道以“涉川”，只是謙退居

Collecting sayings cite Xun Shuang's view: Initial Sixth is at the very bottom of the entire hexagram, so it is said "modest and humble." Collecting sayings also cite Hu Yigui's view: Crossing a great river values steadiness and composure, not haste for speed; using a modest and humble attitude to cross the river is also about retreating and keeping low... The original text here has a missing passage, and Hu's remarks are incomplete.

胡氏炳文曰：《謙》主九三，故三爻辭與卦辭皆稱“君子有終”。初亦曰“君子”，何也？三在下卦之上，“勞”而能“謙”，在上之君子也。初在下卦之下，謙而又謙，在下之君子也。在上者尊而光，在下者卑而不可踰，皆所以為君於之終也。“用涉大川，吉”，雖用以濟患可也，況平居乎？

Collected Commentaries cite Hu Bingwen's explanation: The Hexagram of "Modesty" takes the line nine in the third position as its main line. Therefore, both the line statement and the hexagram statement of line nine in the third say "the gentleman has a good ending." Initially, line six is also called "the gentleman," so why is that? Line nine in the third is at the top of the lower trigram, has merit but is willing to retreat modestly, thus being a gentleman in a high position. Line six at the beginning is at the bottom of the lower trigram, is modest and even more so, thus being a gentleman in a low position. The gentleman in a high position is respected and radiant, while the gentleman in a low position is humble and cannot be surpassed. These are the reasons why the gentleman can have a good ending. The line statement says "using it to cross great rivers, it is auspicious," meaning that it can be used to relieve difficulties, let alone ordinary days without trouble.

六二，鳴謙，貞吉。本義 柔順中正，以謙有聞，正而且吉者也，故其占如此。程傳 二以柔順居中，是為謙德積於中。謙德充積於中，故發於外，見於聲音顏色，故曰“鳴謙”。居中得正，有中正之德也，故云“貞吉”。凡“貞吉”，有為貞且古者，有為得貞則吉者，六二之“貞吉”，所自有也。集說 蘇氏軾曰：雄鳴則雌應，故《易》以陰陽唱和寄之於嗚。《謙》之所以為謙者三，六二其鄰也，上九其配也，故皆和之而鳴于謙。

The Line Statement of the Sixth Line of the Qian hexagram says: Humble virtue is revealed and brings fame, and maintaining correctness brings good fortune. Zhu Xi's "Benyi" says: The Sixth Line is soft and compliant and "in the center and correct," because of humility it gains fame, so it is a line that is both correct and brings good fortune, hence its divination is thus. Cheng Yi's "Yichuan Commentary on the Changes" says: The Sixth Line, being soft and compliant, is in the central position, which indicates that the virtue of humility is accumulated internally. When the virtue of humility is full within, it naturally manifests externally, appearing in sound and expression, hence it is called "Ming Qian" (humility expressed through sound). It is in the center and "in its proper position," possessing the virtue of being both central and correct, hence it is called "Zhen Ji" (maintaining correctness brings good fortune). All instances of "Zhen Ji" either refer to the line itself being both correct and bringing good fortune (the original text says "Zhen qie gu" but should be "Zhen qi gu"), or to the line being good fortune only when it maintains correctness. The "Zhen Ji" of the Sixth Line is due to its inherent nature. A collection of interpretations cites Su Shi saying: A male bird calls and the female bird responds, so the Book of Changes uses the character "Ming" (sound) to express the interaction between yin and yang. The realization of humility in the Qian hexagram is due to the Third Line, and the Sixth Line is its neighboring line, while the Sixth at the Top is its "responding" partner, so both lines respond to it and express humility through sound.

九三，勞謙，君子有終，吉。本義 卦唯一陽，居下之上，剛而得正，上下所歸，有功勞而能謙，尤人所難，故“有終”而“吉”。占者如是，則如其應矣。

The line statement of the third line of the Qian hexagram says: A gentleman who has merit but is humble and retreats can maintain this attitude to the end, thus achieving good fortune. Zhu Xi's "Ben Yi" explains: The entire hexagram has only one yang line, which is located at the top of the lower trigram, strong and "in the proper position," with all the other lines above and below converging towards it. Having merit yet being humble and retreating is something especially difficult for ordinary people to achieve, so it is "able to continue to the end" and "auspicious." If the person consulting the oracle can act in this way, they will receive results that are appropriate.

程傳 三以陽剛之德而居下體，為眾陰所宗，履得其位，為下之上，是上為君所任，下為眾所從，有功勞而持謙德者也，故曰”勞謙”。古之人有當之者，周公是也。身當天下之大任，上奉幼弱之主，謙恭自牧，夔夔如畏然，可謂有勞而能謙矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third, with the virtue of a yang yang, is located in the lower trigram and is honored by many yin lines. It is in a position that is appropriate, sitting above the lower trigram, being relied upon by the sovereign above and followed by the people below. It is a person who has meritorious deeds yet maintains humility. Therefore, it is called "lao qian" (laborious humility). Among the ancients, the one who deserves this line is the Duke of Zhou. He bore the heavy responsibility of the world on his shoulders, assisting the young and weak King Cheng above, yet he humbly restrained himself, appearing cautious and respectful. He truly can be said to have meritorious deeds yet retreated in humility.

既能“勞謙”，又須君子行之“有終”則“吉”。夫樂高喜勝，人之常情，平時能謙，固已鮮矣，況有功勞可尊乎？雖使知謙之善，勉而為之，若矜負之心不忘，則不能常久，欲其有終，不可得也。唯君子安履謙順，乃其常行，故久而不變，乃所謂有終，有終則吉也。九三以剛居正，能終者也。此爻之德最盛，故象辭特重。

Cheng Yi continued to say: If one can achieve "lao qian" (modest labor), it must be a gentleman who practices it, and only if one can maintain it to the end can one be "ji" (auspicious). It is natural for people to like high positions and to desire surpassing others; those who are usually modest and retreat are already rare, and even more so for those who have merited success and are inclined to self-conceit. Even if one understands that humility is good, and one tries to force oneself to be humble, as long as the thought of self-importance and self-conceit is not removed, it cannot last long, and one cannot achieve a beginning and an end. Only a gentleman who practices humility and gentleness as a natural way of conduct can maintain it over a long period, and this is what is meant by having a conclusion; having a conclusion brings auspiciousness. The third line is occupied by a yang yang and is in the proper position, thus it is the one who can maintain until the end. The virtue of this line is the most excellent, so the wording in the Image Commentary is particularly solemn.

集說 王氏弼曰：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。上承下接，“勞謙”匪懈，是以“吉”也。王氏宗傳曰：《謙》之成卦，在此一爻，故卦之德曰“君子有終”，而九三實當之。

Collective commentary cites Wang Bi's explanation: Nine in the Third is at the top of the lower trigram, and the position it occupies is appropriate. There are no other yang lines above or below to share the people's allegiance, so all the yin lines respect it. Its rank is higher than any other. It honors the sovereign above and receives the people below. It has merit but remains humble and diligent, so it is "auspicious." Collective commentary also cites Wang Zongping's explanation: The hexagram of Humility is formed precisely because of this line. Therefore, the moral quality of this hexagram is "the gentleman has a proper end," and the line that truly deserves this description is Nine in the Third.

胡氏炳文曰：文王卦辭，曰“謙：亨，君子有終”，周公於三之爻辭，山“吉”代亨字，謙之上加一“勞”字，蓋謙非難，勞而能謙為難，九三之勞，當在上位，而位止於下，所謂勞而能謙者也。《乾》之三以“君子”稱，《坤》之三以“有終”言，《謙》之三兼乾坤之占辭。蓋所謂“勞”者，即乾之“終日乾乾”，而《謙》則又坤之“含章”也。

Collected Commentaries cite Hu Bingwen's explanation: King Wen composed the Hexagram Statement of "Qian" as "Qian, smooth, the gentleman has a good ending." The Duke of Zhou, in the Line Statement of Nine in the Third, replaced the character "smooth" with "auspicious" (the original text had "mountain" instead of "with"), and added the character "lao" above "Qian." Being humble is not difficult, but having achievements and still being humble is hard. The achievement of Nine in the Third is sufficient for a higher position, yet its position stops at the Lower Trigram, which is exactly what is meant by having achievements and still being humble. The Hexagram "Qian" refers to Nine in the Third as "the gentleman," the Hexagram "Kun" refers to Six in the Third as "having a good ending," and the Hexagram "Qian" refers to Nine in the Third by combining the statements from both "Qian" and "Kun." The term "lao" refers to the continuous diligence of Nine in the Third in the Hexagram "Qian." Humility, on the other hand, is precisely the meaning of Six in the Third in the Hexagram "Kun," which refers to containing and concealing brilliance.

吳氏曰慎曰：諸儒皆以“君子有終”為句，然據初六“謙謙君子”，則此爻當“勞謙君子”為句，《象傳》明矣。六四，無不利，強謙。本義 柔而得正，上而能下，其占“無不利”矣。然居九三之上，故戒以更當發揮

Collected Commentaries cite Wu Yashen's statement: all schools of thought have interpreted "junzi you zhong" as a single sentence, but according to the sentence structure of "qianqian junzi" in the initial line, this line should be interpreted as "lao qian junzi" as a single sentence. The wording in the Image Commentary is clear. The line statement of the sixth line in the Qian hexagram says: there is no disadvantage, one should constantly display this attitude of humility. The original text says "qiang qian" but should be "hui qian". Zhu Xi's "Benyi" says: the sixth line is flexible and proper, located in the upper trigram yet it humbly submits to the lower, its divination is "wu bu li"; however, it is located above the ninth line in the third position, so it is warned to display it even more... The original text here is missing, and Zhu Xi's commentary is incomplete.

程傳 四居上體，切近君位，六五之君，又以謙柔自處，九三又有大功德，為上所任，眾所宗，而己居其上，當恭畏以奉謙德之君，卑巽以讓勞謙之臣，動作施為，無所不利於“撝謙”也。“撝”，施布之象，如人手之抽也。動息進退，必施其謙，蓋居多懼之地，又在賢臣之上故也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth is located in the upper trigram, closely adjacent to the position of the sovereign. Six in the Fifth, the sovereign, also maintains a humble and gentle disposition. Nine in the Third has established great merit and virtue, is relied upon by the sovereign and honored by the people, yet Six in the Fourth is positioned above Nine in the Third. It should therefore respectfully and cautiously serve the sovereign who embodies humility, while also humbly yielding to the virtuous minister who has labored in humility. Every action and every movement, every act and every deed, should be beneficial to the principle of humility. "Huī" means to spread or extend, like the movement of the arm when one waves it. Whether in motion or stillness, in advance or retreat, it must necessarily spread out the principle of humility, for it is precisely in a position of much anxiety and fear, and above the virtuous minister.

集說 梁氏寅曰：六四柔而得正，上而能下，可謂謙矣，“無不利”矣。然處近君之地，在功臣之上，故戒以更當發揮其謙也。世之人臣，固有執柔守正，不與物競者矣。然或暗於事理。辭受失宜，無功而受其祿，無實而處其名，若是者失謙之道矣，不可以不戒也。案 “無不利撝謙”，《本義》作兩句，《程傳》作一句，觀夫子《象傳》，則程說近是。

The collected interpretations cite Li Yin's view: the sixth line in the fourth position is gentle and compliant, and "in the proper position," though located in the upper part, it humbly submits to the lower part, thus demonstrating humility, and indeed "there is no disadvantage." However, since it is in a position close to the sovereign and above the ministers, it is warned to express humility even more. Indeed, there are ministers who maintain gentleness and correctness, not competing with others. But some people do not understand the principles, and fail to distinguish between what should be declined and what should be accepted. They receive salaries without merit, hold positions without achievements, thus losing the way of humility, which must be warned against. Li Guangdi remarks: the phrase "there is no disadvantage in humility" is divided into two sentences by the original text, but Yichuan's Commentary on the Changes treats it as one sentence. Refer to the reading method in Confucius' Image Commentary. Cheng Yi's interpretation is closer to the original meaning.

六五，不富以其鄰，利用侵伐，無不利。本義 以柔居尊，在上而能謙者也，故為不富而能以具鄰之象，蓋從之者眾矣。猶有未服者，則利以征之，而於他事亦無不利。人有是德，則如其占也。

The Line Statement of the sixth line of the fifth position in the Qian hexagram says: Without relying on wealth, one can lead nearby people, it is advantageous to go to war, and there is no disadvantage. Zhu Xi's "Ben Yi" says: The sixth line, a yao of flexibility, is in a position of honor, being above yet able to be humble and retreat, thus there is an image of leading nearby people without relying on wealth (the original text "ju lin" should be "qi lin"). Because those who follow him are already numerous. If there are still those who do not submit, then it is advantageous to go to war; as for other matters, there is no disadvantage. A person who possesses such virtue will have a divination result that corresponds with this.

程傳 富者眾之所歸，唯財為能聚人。五以君位之尊，而執謙順以接於下，眾所歸也，故不富而能有其鄰也。“鄰”，近也。“不富”而得人之親也。為人君而持謙順，天下所歸心也。然君道不可專尚謙柔，必須威武相濟，然後能懷服天下，故“利用”行“侵伐”也。威德並著，然後盡君道之宜，而無所不利也。蓋五之謙柔，當防於過，故發此義。

Cheng Yi in Yichuan's Commentary on the Changes says: The wealthy are followed by many people because wealth can gather people. The line Six in the Fifth, holding the noble position of the ruler, maintains humility and kindness to receive the people below. Naturally, people will follow him, so even without wealth, he can have the support of his neighbors. "Neighbor" refers to those nearby. Gaining the people's affection without wealth is because he is a ruler who maintains humility and kindness, so the whole world will be loyal to him. However, the way of being a ruler cannot be overly emphasizing humility and gentleness; there must be a balance with authority. Only then can the people be fully convinced and pleased, hence it says "favorable for military campaigns." When both authority and virtue are evident, the ruler fulfills his proper role, thus there is no disadvantage. The humility of the line Six in the Fifth should be guarded against being excessive, so this meaning is explained here.

集說 楊氏萬里曰：五以君上之尊，體謙柔之德，欲然不有其崇高富貴之勢，此一卦謙德之盛也。推不富之心，則其臣鄰翕然，焉往不利哉？“利用侵伐”，姑舉其大者。胡氏炳文曰：謙之一字，自禹征有苗，而伯益發之，六五一爻不言謙，而曰“利用侵伐”，何也？蓋不富者，六五虛中而能謙也；以其鄰者，眾莫不服五之謙也。如此而猶有不服者，則征之固宜。

The collected interpretations cite Yang Wanli's saying: the fifth line in the hexagram of humility, holding the exalted position of a ruler, exemplifies the virtue of humility and gentleness. It appears as if it does not possess the lofty power and wealth, which is the most profound expression of humility in the entire hexagram. If one extends this attitude of not relying on wealth, the subjects and neighboring states will all respond in unison, so how could there be any disadvantage? The statement "favorable for military campaign" merely points out the most significant example among them. The collected interpretations also cite Hu Bingwen's saying: the concept of humility has been clearly expressed since the time of Yu the Great's campaign against the Youmiao and Bo Yi's advice. The fifth line does not explicitly mention humility, yet it says "favorable for military campaign," because "not being rich" precisely reflects the humility of the fifth line being empty and humble; "with its neighbors" precisely indicates that all people willingly accept the humility of the fifth line. If there are still those who refuse to submit, then it is indeed appropriate to campaign against them.

上六，鳴謙，利用行師，征邑國。本義 謙極有聞，人之所與，故可用行師。然以其質柔而無位，故可以徵己之邑國而已。

The Line Statement of the Upper Sixth line of the Qian hexagram says: When virtue is humble and becomes known, it brings fame, and it is advantageous to mobilize troops to attack one's own fiefdoms. Zhu Xi's "Ben Yi" says: When humility reaches its extreme and brings fame, it is approved by the people, so it is advantageous to mobilize troops. However, because it is weak in nature and lacks a real position, it can only attack its own fiefdoms.

程傳六以柔處柔順之極，又處《謙》之極，極乎謙者也。以極謙而反居高，未得遂其謙之志，故至發於聲音。又柔處謙之極，亦必見於聲色，故曰“鳴謙”。雖居無位之地，非任天下之事。然人之行己，必須剛柔相濟。上，《謙》之極也，至於太甚，則反為過矣，故利在以剛武自治。“邑國”，己之私有。“行師”，謂用剛武。“征邑國”，謂自治其私。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is a Yin and flexible line situated at the extreme of flexibility and also at the extreme of the卦 of Humility. This is a person who has practiced humility to the utmost. Although humility is taken to the highest degree, he still occupies a high position, so his desire for humility and retreat cannot be fully realized, hence it is expressed through sound. Moreover, a Yin and flexible line at the extreme of humility must necessarily be manifested in sound and expression, hence it is said 'humility expressed through sound'. Although it is in a position without actual authority and does not bear the responsibilities of governing the world, a person's conduct and standing must involve the balance of strength and flexibility. The Sixth at the Top represents the extreme of humility, which when taken to excess becomes a deviation. Therefore, the beneficial approach is to use strength and martial vigor to regulate oneself. 'Yi guo' refers to one's private territory, 'xing shi' refers to the use of strength, and 'zheng yi guo' means to regulate one's private affairs and personal desires.

集說 楊氏時曰：君子行有不得，則反求諸己，故曰“利用行師征邑國”也。“邑國”，私於己者也。“征邑國”，自治也。不用剛克而能勝己之私者，未之有也。《朱子語類》：問：《謙》是不與人爭，如何？五上二爻，皆言“利用侵伐”，“利用行師”。曰：老子言大國下小國，則取小國，小國下大國，則取大國。又言抗兵相加，哀者勝矣。大抵謙自是用兵之道，只退處一步耳，如必也臨事而懼，皆是此意。何氏楷曰：所征止於“邑國”，毋敢侵伐，亦《謙》之象。

Collective commentary cites Yang Shi, who says: A gentleman, when his actions do not achieve the expected result, will look back and blame himself. Therefore it says, "It is advantageous to carry out military campaigns and conquer states." "States" refer to one's own private domain, and "conquering states" means self-discipline. There has never been someone who could overcome his own desires without employing force. Collective commentary cites The Words of Master Zhu: Someone asked: Humility is not competing with others, so why do the lines six in the fifth and six at the top both say "It is advantageous to invade and conquer" and "It is advantageous to carry out military campaigns"? Master Zhu said: Laozi said that a great country being humble towards a small country can gain the small country; a small country being humble towards a great country can be accepted by the great country. He also said that in a battle between two armies, the side that shows compassion will win. Generally speaking, humility is itself a strategy in warfare, merely retreating a step first; this is the meaning of Confucius' saying about being cautious and alert in facing affairs. Collective commentary cites He Kai, who says: The conquest is limited to one's own "states," and there is no invasion of others, which is the image of the hexagram of Humility.

總論王氏弼曰：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，未有居眾人之所惡，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”卑而不可踰，信矣哉！胡氏一桂曰：《謙》一卦，下三爻皆吉而無凶，上三爻皆利而無害，《易》中吉利，罕有若是純全者，《謙》之效固如此。

In summary, citing Wang Bi, the "Great Treatise" states that "good fortune, misfortune, regret, and hardship all arise from movement." The cause of movement is mostly due to competition for gain. Therefore, whenever there is food and drink, disputes inevitably arise, and disputes inevitably attract many people. There has never been someone who willingly occupies a position despised by others and is harmed by those who are eager to move; nor has there ever been someone who avoids competition and is nevertheless robbed by those who are competing. Therefore, although the six lines of the "Gentle" hexagram have lines that are "out of place," lack corresponding lines, and are weak lines overpowering strong ones, there is no misfortune, regret, or hardship, because the entire hexagram is based on humility. The "Commentary on the Judgment" says that humility "brings honor and brightness," and being in a low position yet unassailable, is indeed credible. Collecting various interpretations, citing Hu Yigui, the "Gentle" hexagram has the lower three lines all being good without misfortune, and the upper three lines all being beneficial without harm; the "Book of Changes" rarely has such pure and comprehensive good and benefit as this, for the nature of humility is indeed like this.