The Hexagram of Deliberation

豫.震上.坤下程傳 《豫序卦》：“有大而能謙必豫，故受之以豫。”承二卦之義而為次也。有既大而能謙，則有豫樂也。豫者，安和悅樂之義。為卦震上坤下，順動之象，動而和順，是以《豫》也。九四為動之主，上下群陰所共應也。坤又承之以順，是以動而上下順應，故為和豫之義。以二象言之，雷出於地上，陽始潛閉於地中，及其動而出地，奮發其聲，通暢和豫，故為豫也。

The hexagram Yu is composed of the upper trigram Zhen (Thunder) and the lower trigram Kun (Earth). Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains Yu as follows: "Having great virtue and yet being humble, one will surely be at ease, hence the next hexagram is Yu." This follows the order of the previous hexagrams Da You (Great Possession) and Qian (Humility). All who have great virtue and are humble will attain ease. Yu means peace, harmony, and joy. In terms of the hexagram structure, Zhen on top and Kun below represent the image of smooth movement; movement that is harmonious is called Yu. The ninth line in the fourth position is the main moving line of the entire hexagram, with all the yin lines above and below responding to it. Kun, with its gentle and yielding nature, supports it from below, so when it moves, the whole hexagram becomes harmonious and joyful. In terms of the upper and lower trigrams, thunder arises from the earth: yang energy was initially hidden and sealed within the earth, but when it emerges and breaks through the soil, it bursts forth with sound, leading to smoothness and joy, hence called Yu.

豫，利建侯行師。本義 豫，和樂也，人心和樂，以應其上也。九四一陽，上下應之。其志得行，又以坤遇震為順以動，故其卦為《豫》，而其占利以立君用師也。

The Hexagram Statement of 《Yu》 says: Yu is favorable for establishing feudal princes and mobilizing troops. Zhu Xi's 《Benyi》 says: Yu means harmony and joy, with people's hearts in harmony and joy, thus responding to the ruler above. The line Nine in the Fourth, being a yang line, has all the other lines responding to it, thus its aspirations can be carried out. Also, because the lower trine Kun meets the upper trine Zhen, it is moving in accordance with the trend, so this hexagram is called 《Yu》, and its divination indicates favorability for establishing rulers and employing military force.

程傳 豫，順而動也。豫之義，所利在於“建侯”“行師”。夫建侯樹屏，所以共安天下。諸侯和順，則萬民悅服；兵師之興，眾心和悅則順從而有功。故悅豫之道，利於建侯行師也。又上動而下順，諸侯從王，師眾順令之象。君萬邦，聚大眾，非和悅不能使之服從也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Yu means moving in accordance. The meaning of Yu is beneficial for 'establishing feudal lords' and 'marching troops'. Establishing feudal lords and setting up protective barriers is to jointly secure the world; when the feudal lords are harmonious, the people will be pleased and loyal. As for military campaigns, when the people's hearts are harmonious, they will obey orders and achieve great feats. Therefore, the way of joy and peace is beneficial for establishing feudal lords and mobilizing troops. Moreover, the upper trigram is Zhen (Thunder) and the lower trigram is Kun (Earth), which symbolizes the feudal lords obeying the king's orders and the troops following the commands. To govern all states and gather the people, one cannot achieve obedience without harmony and joy."

集說 孔氏穎達曰：謂之豫者，取逸豫之義。以和順而動，動不違眾，眾皆悅豫，故謂之豫也。動而眾悅，故利建侯。以順而動，故可以“行師”也。邱氏富國曰：《屯》有震無坤，則言“建侯”而不言“行師”，《謙》有坤無震，則言“行師”而不言“建侯”，此合震坤成卦，故兼之。

The collected interpretations cite Kong Yingda's explanation: the term "Yu" refers to ease and joy. By initiating action in a harmonious manner, one moves in accordance with the hearts of the people, bringing joy and comfort to all, hence it is called Yu. Because one action brings joy to all, it is favorable for establishing feudal lords; by moving in accordance with the situation, it is also suitable for military campaigns. The collected interpretations also cite Qiu Fuguo's explanation: The Zun hexagram has Zhen but not Kun, so it only mentions "establishing feudal lords" and not "military campaigns"; the Qian hexagram has Kun but not Zhen, so it only mentions "military campaigns" and not "establishing feudal lords"; the Yu hexagram combines both Zhen and Kun, hence both aspects are mentioned.

初六，鳴豫，凶。本義 陰柔小人，上有強援，得時主事，故不勝其豫而以自鳴，凶之道也，故其占程傳 初六以陰柔居下，四，《豫》之主也，而應之，是不中正之小人，處豫而為上所寵，其志意滿極，不勝其豫，至發於聲音。輕淺如是，必至於凶也。“鳴”，發於聲也。

The line statement of the initial line of the Yu hexagram says: To loudly proclaim joy and contentment to the point of forgetting one's form, leads to danger. Zhu Xi's "Benyi" states: The initial line is a weak and petty person, with strong support above, and during favorable times, it is in a position of power, so it is joyful and cannot restrain itself, displaying its joy openly. This is a way that invites misfortune, so its divination... the original text here is missing. Zhu Xi's passage is incomplete, and the text directly continues with Yichuan's Commentary on the Changes. Cheng Yi's "Yichuan Commentary" says: The initial line is a weak and petty person in a low position. The ninth line in the fourth position is the main line of the Yu hexagram, and it corresponds with the initial line. This is a person who is neither proper nor upright, living in a time of peace and receiving favor from above, becoming extremely satisfied and joyful, to the point where it cannot restrain itself and expresses itself through sound. Reaching such a superficial and shallow state, it is certain to lead to misfortune. "Ming" refers to making a sound.

集說 石氏介曰：四為《豫》之主，初與之相應，小人得志，必極其情慾以至於凶，形於聲鳴，豫之甚也。蘇氏軾曰：所以為《豫》者四也，而初和之，故曰“鳴”。己無以自樂，而恃其配以為樂，不得不凶。

Collective commentary cites Shi Jie's saying: Nine in the Fourth is the main line of the hexagram "Joyful Expectation," and Six at the Beginning corresponds with it. When petty men gain power, they will certainly indulge their desires to the extreme, thus inviting misfortune. This sense of satisfaction is expressed through loud noises, which is precisely the excess of joy. Collective commentary also cites Su Shi's saying: It is Nine in the Fourth that makes the hexagram "Joyful Expectation," and Six at the Beginning below corresponds with it, hence the term "sound." One has no basis for joy themselves, yet relies on the line that corresponds to them for pleasure, which cannot fail to be dangerous.

王氏應麟曰：“鳴謙”則“吉”，“鳴豫”則“凶”。“鳴”者，心聲之發也。龔氏煥曰：《豫》之初六，即《謙》上六之反對，故《謙》上六曰“鳴謙”，《豫》初六曰“鳴豫”。《謙》之上六應九三，故“鳴其謙”。《豫》之初六應九四，故不勝其豫以自鳴。《謙》而鳴則“吉”，《豫》而鳴則“凶”。

Collected Commentaries cite Wang Yinglin's explanation: "Ming Qian" leads to good fortune, while "Ming Yu" leads to misfortune. The term "Ming" refers to the expression of inner feelings. What is expressed determines the outcome. Collected Commentaries also cite Gongs Huan's explanation: The first line of the Yu hexagram is the reverse of the sixth line of the Qian hexagram. Therefore, the sixth line of Qian says "Ming Qian," and the first line of Yu says "Ming Yu." The sixth line of Qian corresponds with the third line of Qian, so its humility is expressed through sound; the first line of Yu corresponds with the fourth line of Yu, so it is joyful and cannot restrain itself, thus expressing itself proudly. Humility expressed through sound brings good fortune, while joy expressed through sound brings misfortune.

六二，介于石，不終日，貞吉。本義 《豫》雖主樂，然易以溺人，溺則反而憂矣。卦獨此爻中而得正，是上下皆溺於豫，而獨能以中正自守，其介如石也。其德安靜而堅確，故其思慮明審，不俟終日，而見凡事之幾微也。

The Line Statement of the Second Line of the sixth爻 in the Yu hexagram says: It is firm and upright like a stone, and without waiting for a full day, it clearly perceives things, maintaining uprightness brings good fortune. Zhu Xi's "Ben Yi" states: Although the Yu hexagram mainly represents joy and pleasure, joy easily leads to indulgence, and indulgence in turn becomes a source of worry. Among all the lines of the entire hexagram, only this line is both central and properly positioned. This shows that all other lines are immersed in ease and comfort, while this one alone maintains uprightness and firmness, being as upright and firm as a stone. Its virtue is quiet and steadfast, so its thoughts are clear and cautious. Therefore, it does not need to wait for a full day to perceive the subtle signs at the beginning of all things.

《大學》曰：安而後能慮，慮而後能得，意正如此。占者如是，則正而吉矣。

Zhu Xi's "The Original Meaning of the Zhou Changes" continues by saying that the "Great Learning" states "Only when the mind is at peace can one think clearly, and only when one thinks clearly can one attain understanding." That is, the mind must first be calm before one can think thoroughly, and only with thorough thinking can one achieve results. The hexagram line Six in the Second, by remaining in the center and uprightness and being able to foresee the beginning, is intended to convey the same meaning. If the person consulting the oracle can remain calm and self-controlled, and act according to the right opportunity, then what he holds onto is the correct path, and the outcome will naturally be auspicious.

程傳 逸豫之道，放則失正，故《豫》之諸爻，多不得正，才與時合也。唯六二一爻處中正，又無應，為自守之象。當豫之時，扭能以中正自守，可謂特立之操，是其節介如石之堅也。“介于石”，其介如石也。人之於豫樂，心悅之，故遲遲遂至於耽戀不能已也。二以中正自守，其介如石，其去之速，不俟終日，故“貞”正而“吉”也。處豫不可安且久也，久則溺矣。如二可謂見幾而作者也。

Cheng Yi in Yichuan's Commentary on the Changes says that the path of ease and enjoyment, once indulged, leads to losing the right way. Therefore, most of the six lines in the Yu hexagram are not "in proper position," which refers to the compatibility between the qualities of each line and the circumstances of the time. Only the sixth line in the second position is located in the middle of the lower trigram and is "centered and upright." There is also no corresponding line above it to influence it, thus symbolizing self-preservation. When the entire hexagram is in a state of ease and enjoyment, this line alone can maintain a centered and upright way, demonstrating an independent and upright character, as firm as stone. The line statement says "intermediate as stone," which refers to its integrity and firmness like stone. People generally like ease and enjoyment, so they delay and eventually become addicted and unable to stop. The sixth line in the second position maintains centered and upright conduct, remaining as firm as stone, thus quickly withdrawing without waiting for the end of a day. Therefore, it is judged as "upright" and "auspicious." One cannot remain in ease and enjoyment for long, for prolonged stay will inevitably lead to entanglement. Like this line, it is someone who acts immediately upon sensing the slightest sign.

夫子因二之見幾，而極言知幾之道，曰：“知幾其神乎，君子上交不諂，下交不瀆，其知幾乎！幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。《易》曰：‘介于石，不終日，貞吉。”介如石焉，寧用終日，斷可識矣。君子知微知彰，知柔知剛，萬夫之望”。夫見事之幾微者，其神妙矣乎！君子上交不至於諂，下交不至於瀆者，蓋知幾也。不知幾，則至於過而不已。交於上以恭巽，故過則為諂。交於下以和易，故過則為瀆。君子見於幾微，故不至於過也。

Confucius composed this passage because the Second Line (Six in the Second) was able to perceive the subtle signs. He thus explained the principle of "knowing the subtle signs" to its fullest extent. The Great Treatise says: If one can perceive the subtle signs, he is almost like a sage! A gentleman associates with superiors without flattery and with inferiors without arrogance, precisely because he understands the subtle signs. The term "a few" refers to the initial, extremely subtle indication of an event, the first hint before good or bad becomes evident. When a gentleman sees this slight indication, he acts immediately, without waiting for a whole day. The Book of Changes says, "Between the stone, not for a whole day, firmness brings good fortune." One is as firm as a stone, so why wait for a whole day? The judgment is clear, and the meaning is immediately apparent. A gentleman can see both the hidden and the obvious, understands both the soft and the strong, thus being looked up to by all people. Those who can perceive the initial signs are truly marvelous. A gentleman associates with superiors without flattery and with inferiors without arrogance, because he knows the subtle signs. If one does not know the subtle signs, he may go too far and not be able to stop: associating with superiors with respect and humility, if taken too far, becomes flattery; associating with inferiors with kindness and ease, if taken too far, becomes arrogance. A gentleman sees the proper measure at the very beginning, so he does not go too far.

所謂幾者，始動之微也，吉凶之端，可先見而末著者也。獨言吉者，見之於先，豈復至有凶也？君子明哲，見事之幾微，故能其介如石，其守既堅，則不惑而明，見幾而動，豈俟終日也？斷，別也，其判別可見矣。微與彰，柔與剛，相對者也，君子見微則知彰矣，見柔則知剛矣。知幾如是，眾所仰也，故贊之曰“萬人之望”。

Cheng Yi continued to explain: The term "ji" refers to the subtle beginning of a matter, the initial trace of good or evil, which can be foreseen but has not yet appeared. The Great Treatise only mentions "the premonition of good" but does not mention evil, because at the very beginning it is already clearly seen, so how could it ever reach the stage of evil. A gentleman is wise and enlightened, able to perceive the subtle signs of things, thus remaining firm as a stone. Since his holding on is solid, his mind is not confused and remains clear. Upon seeing the subtle signs, he immediately takes action, so he does not wait for a whole day. "Duan" means to distinguish, indicating that his discernment is clear and distinct. Hidden and evident, soft and strong, are all pairs of opposites. A gentleman, upon seeing the hidden, can infer the evident; upon seeing the soft, can infer the strong. In this way, understanding the subtle signs naturally commands the admiration of the people, so the Great Treatise praises him as "the hope of ten thousand people."

集說 王氏宗傳曰：凡人之情，於逸豫之事，心焉悅之，必至於耽戀而不舍，何者？有所溺故也。唯知幾之君子，其視樂豫之事，如將浼已，斷而識之，速而去之，又豈俟終日也哉？此其所以當《豫》之時而獲吉也。

"The Collected Sayings" cites Wang Zongcheng's explanation: ordinary people's nature tends to enjoy things that bring ease and pleasure; they like them and become attached, unwilling to let go, because they have already fallen into them. Only the gentleman who understands subtle matters views ease and pleasure as something to be feared, distinguishing clearly and withdrawing quickly, without waiting for a whole day to pass. This is precisely why the line Six in the Second, situated in the hexagram of Joy, is able to achieve good fortune.

六三，盱豫悔，遲有悔。 本義 “盱”，上視也。陰不中正，而近於四，四為卦主，故六三上視於四，而下溺於豫，宜有悔者也，故其象如此，而其占為事當速悔，若悔之遲，則必有悔也。

The line statement of the sixth line in the third position of the Yu hexagram is: "Looking up with regret, delaying brings regret." Zhu Xi explains in The Original Meaning of the Zhou Changes that "Xu" means looking up and gazing upward. The sixth line is a yao of yin, neither in the center nor in the proper position, yet it is adjacent to the ninth line in the fourth position, which is the main line of the entire hexagram. Therefore, the sixth line looks up yearningly toward the ninth line while also being immersed in indulgence, which inherently leads to regret. Given the hexagram's nature, the divination statement is: when encountering matters, one should quickly repent; if repentance is delayed, regret will certainly remain.

程傳 六三陰而居陽，不中不正之人也。以不中正而處豫，動皆有悔。“盱”，上視也，上瞻望於四，則以不中正不為四所取，故有“悔”也。四，《豫》之主，與之切近，苟遲遲而不前，則見棄絕，亦有悔也。蓋處身不正，進退皆有悔吝。當如之何？在正身而已。君子處己有道，以禮制心，雖處豫時不失中正，故無悔也。

Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line in the third position is a yin line occupying a yang position, which is a person who is neither in the center nor in the proper position. With such an unbalanced and improper nature, when one is in a time of ease and comfort, every action will bring regret. "Xu" means looking up, gazing upward at the ninth line in the fourth position; however, since oneself is not balanced and proper, the ninth line in the fourth position does not accept it, hence there is regret. The ninth line in the fourth position is the main line of the Yu hexagram, and it is very close to the sixth line in the third position. If the sixth line in the third position hesitates and does not move forward, it will be rejected by the ninth line in the fourth position, resulting in the same regret. In summary, if one's position is not correct, advancing brings regret and retreating also brings regret. So what should one do? One should correct oneself. A gentleman arranges himself according to proper principles, using rites to restrain his thoughts, so even when in a time of ease and comfort, he does not lose his center and correctness, thus there will be no regret.

集說 郭氏忠孝曰：處《豫》之道，戒在不能自立，而優遊無斷，睢盱上視而悅之，非介于石者也。遲疑而有待，非“不終日”者也。 胡氏炳文曰：二中而得正，三陰不中正。故“盱豫”與介石相反，“遲”與“不終日”相反，中正與不中正故也。六三雖柔，其位則陽，猶有能悔之意，然悔之速可也，“悔”之“遲”，則又必“有悔”矣。

"The Collection of Sayings" cites Guo Zhongxiao's view: during the time of ease and pleasure in the "Joy" hexagram, the most important thing is to be cautious against being indecisive and lacking self-discipline; staring upward in expectation of the Nine in the Fourth and feeling joy is not the same as being firm like "standing between stones." Being hesitant and waiting for the right moment is also not the same as being decisive as "not taking a whole day." Also citing Hu Bingwen: the Six in the Second is in the center and in the proper position, while the Six in the Third is a yao of阴 but not in the center and not in the proper position. Therefore, "staring upward in expectation" is exactly opposite to the "standing between stones" of the Six in the Second, and "hesitation" is exactly opposite to the "not taking a whole day" of the Six in the Second. The root of this difference lies in the distinction between being in the center and proper position versus not being in the center and not in the proper position. Although the nature of the Six in the Third is soft, it is in a yang position, so there is still room for repentance; however, the repentance must be quick. Once the repentance is delayed, it will inevitably lead to regret.

九四，由豫，大有得，匆疑，朋盍簪。 本義 九四，卦之所由以為《豫》者也，故其象如此，而其占為“大有得”，然又當至誠不疑，則朋類合而從之矣，故又因而戒之。“簪”，聚也，又速也。

The line statement for the fourth line of the Yu hexagram, line nine four, says: "By being in a state of preparation, there is great gain, do not doubt, friends gather like hairpins." (The original text reads "匆疑," which should be "勿疑.") Zhu Xi in The Original Meaning of the Zhou Changes explains that the fourth line is the key line that makes the entire hexagram Yu. Therefore, the symbolic representation is taken in this way, and the divination statement concludes with "great gain." However, it is also necessary to be sincere without suspicion, so that like-minded people will gather and follow him. Therefore, after the conclusion, there is an additional warning. "Zan" means gathering, and also implies speed.

程傳 《豫》之所以為豫者，由九四也，為動之主，動而眾陰悅順，為豫之義。四，大臣之位，六五之君順從之，以陽剛而任上之事，豫之所由也，故云“由豫”。“大有得”，言得大行其志，以致天下之豫也。

Cheng Yi in Yichuan's Commentary on the Changes says that the hexagram Yu is called Yu because of the line nine in the fourth. It is the moving master of the lower trigram Zhen, and once it moves, all the yin lines are joyful and obedient, which is the meaning of Yu. The fourth line is the position of a minister, and the line six in the fifth, the sovereign, is obedient to it. He uses his yang strength to bear the duties of the sovereign, and thus the joy of the world arises. Therefore, it is said 'by Yu'. The phrase 'great gain' means that he can greatly realize his aspirations and bring the world into peace and joy.

“勿疑，朋盍簪”，四居大臣之位，承柔弱之君，而當天下之任，危疑之地也，獨當上之倚任，而下無同德之助，所以疑也。唯當盡其至誠，勿有疑慮，則朋類自當盍聚。夫欲上下之信，唯至誠而已。苟盡其至誠，則何患乎其無助也？簪，聚也，簪之名簪，取聚髮也。

As for "Do not doubt, friends will gather like hair tied with a hairpin," this is because the Nine in the Fourth position holds a high official position, above a weak sovereign, and bears the heavy responsibility of the world, thus being in a dangerous and doubtful situation. Alone he bears the sovereign's trust, yet below him there are no loyal and united people to assist, which is why he feels doubt. At this time, he should only exert his utmost sincerity and not harbor doubts, for like-minded people will naturally gather. To achieve mutual trust between above and below, sincerity is all that is needed. If one truly puts forth sincere effort, why worry about lacking helpers? "Zan" means gathering, for the hairpin is named so because it gathers hair together.

或曰：卦唯一陽，安得同德之助？曰：居上位而至誠求助，理必得之。《姤》之九五曰“有隕自天”是也。四以陽剛迫近君位，而專主乎豫，聖人宜為之戒，而不然者，《豫》，和順之道也。由和順之道，不失為臣之正也。 如此而專主於豫，乃是任天下之事，而致時於豫者也，故唯戒以至誠勿疑。

Someone asked: The hexagram "Yù" (Joy) has only one yang line, so where does the helper of the same virtue come from? Cheng Yi answered: If one is in a position of authority and sincerely seeks help, by principle it must be obtained. The line "Nine in the Fifth" of the hexagram "Gòu" (Meeting) says "a falling star from heaven," which means exactly this. The line "Nine in the Fourth" of "Yù" is a strong yang line that closely approaches the position of the ruler, and it is exclusively devoted to the joy of the hexagram. By principle, the sage should have warned him, but he did not, because "Yù" is a hexagram of harmony and order. Following the path of harmony and order does not make one lose the proper role of a subject. To be exclusively devoted to "Yù" is to take on the affairs of the world and bring joy and harmony to all under heaven. Therefore, only a warning to be sincere and not suspicious is given.

集說 侯氏行果曰：為《豫》為主，眾陰所宗，莫不由之，以得其逸。體剛心直，志不懷疑，故得群物依歸，朋從大合，若以簪篸之固括也。 耿氏南仲曰：九四為震之主，以象言之，萬物莫不由雷以豫；以爻言之，五陰莫不由陽以豫，是以“大有得”也。“大有得”而“勿疑”，乃能協眾力以安其上，猶簪之總眾髮以安其冠。若自疑則眾斯睽矣，未聞疑事而有功者也。

"The Collected Commentaries" cite Hou Xingguo's statement: Nine in the Fourth is the main element of the "Joy" hexagram, the center of all the yin lines, and none can attain ease without going through it. It is strong and healthy, upright in heart, and free from suspicion, thus enabling all things to gather and gather together, like a hairpin that firmly binds the hair. It also cites Geng Nanzhong's statement: Nine in the Fourth is the main element of the "Thunder" hexagram. From the hexagram's image, all things are generated and flourish through the movement of thunder; from the yao position, all five yin lines gain ease through this yang line, hence it is said "greatly gain." Once "greatly gain" and yet "without doubt," it can unite the strength of the people to stabilize the sovereign, just as a hairpin gathers the hair to secure the cap. If one himself starts to doubt, the people will scatter; there has never been a case where suspicion could lead to success.

梁氏寅曰：“由豫”者，言人心之和豫，由四而致也。處近君之地，以剛而能柔， 蔡氏清曰：九四“由豫大有得”矣，又必戒以“勿疑明盍簪”者，誠心由豫任大責重，難以獨力，必得同德者以自輔。自古以聖哲之資，而居元臣之任者，如舜則舉八元八凱，伊尹周公，皆有俊義又吉人之助，諸葛孔明亦必開誠心以來諸賢之益，聖人命辭之意深矣哉！

"The Collection of Commentaries" cites Liang Yin's saying: what is meant by "by豫" is to explain that the joy and harmony of the human heart comes from the Nine in the Fourth; he is in a position close to the sovereign, with a strong and vigorous talent yet able to be gentle... (the original text here has a missing passage, and Liang Yin's words are incomplete). It also cites Cai Qing's saying: since the Nine in the Fourth has already "by豫 and gained great benefit," it still warns him "do not doubt the gathering of companions like hair tied together with a簪." This is because with sincere responsibility for the joy of the world, the task is great and the burden heavy, and it is difficult to bear alone; one must rely on the support of people with the same mind and virtue. Since ancient times, those with sage-like talents who held the highest advisory position, such as Yu Shun who appointed the Eight Virtuous Men and the Eight Wise Men, Yi Yin and the Duke of Zhou who had outstanding talents assisting them, and Zhuge Kongming who certainly openly and honestly sought the benefits of many virtuous men, have all understood this. How profound the intention of the sage in establishing the Great Treatise through words!

何氏楷曰：“簪”，聚也。簪之名簪，取聚髮也。或謂古冠服無簪，按《鹽鐵論》，神禹治水，遺簪不顧，非簪而伺？即弁服之笄是也。

"The Collection of Commentaries" cites He Kai's statement: "Zan" means to gather together. The reason why a hairpin is called a zan is because it is used to gather hair. Some people say that ancient hats and garments did not include hairpins; however, according to the "Salt and Iron Discussions," when Da Yu controlled the waters, he did not even turn back to pick up his fallen zan. If it was not a zan, what else could it be? In reality, it is simply the hairpin used in the弁服."

六五，貞疾，恆不死。 本義 當《豫》之時，以柔居尊，沈溺於豫，又乘九四之剛，眾不附而處勢危，故為“貞疾”之象。然以其得中，故又為常不死之象。即象而觀，占在其中矣。

The line statement of the sixth line of the hexagram Yu (Joy) says, "Upright, illness; constant, not dying." Zhu Xi in The Original Meaning of the Zhou Changes explains that this is during a time of ease and pleasure. The sixth line, which is yin and weak, occupies a position of honor, indulging in comfort and surpassing the strong line nine in the fourth. The people do not follow, and the situation is dangerous, hence the image of "Upright, illness" — maintaining the correct position yet as if suffering a long illness. However, because it is in the center of the upper trigram, it attains the image of "not dying" for a long time. From the hexagram's image, the divination is already contained.

程傳 六五以陰柔居君位，當《豫》之時，沈溺於豫，不能自立者也。權之所主，眾之所歸，皆在於四。四之陽剛得眾，非耽惑柔弱之君所能制也，乃柔弱不能自立之君，受制於專權之臣也，居得君位，貞也；受制於下，有疾苦也。六五尊位，權雖失而位末亡也，故云貞疾恆不死。言貞而有疾，常疾而不死，如漢魏末世之君也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line Six in the Fifth, with its Yin and soft nature, holds the position of a ruler at a time when ease and pleasure are appropriate. It becomes immersed in comfort and unable to stand on its own. The authority and the focus of the people's hearts lie with the line Nine in the Fourth. Nine in the Fourth is Yang and strong, and is not something that a weak, indulgent, and confused ruler can control. Thus, the weak ruler is controlled by the powerful minister. Holding the position of a ruler is 'Zhen' (uprightness); but being controlled by subordinates is like having a sickness. The line Six in the Fifth holds a high position, though its authority has been lost, yet its title remains. Therefore, it is said 'Zhen Ji, Heng Bu Si' — keeping uprightness yet suffering illness, enduring illness for a long time without dying. This is like the kings of the late Han and late Wei dynasties.

人君致危亡之道非一，而以豫為多。在四不言失正，由於五乃見其強逼者，四本無失，故於四言大臣任天下之事之義，於五則言柔順居尊、不能自立、威權去己之義，各據爻以取義，故不同也。若五不失君道，而四主於豫，乃是任得其人，安亨其功，如太甲成王也。

The path to a ruler's danger and downfall is not only one, but the most common comes from indulgence and pleasure. The fourth line does not say it is wrong, but it is only at the fifth line that the situation of being forced by powerful ministers becomes clear. This shows that the fourth line itself has no fault. Therefore, the fourth line discusses the meaning of ministers taking responsibility for the world, while the fifth line discusses the meaning of a gentle and compliant ruler who cannot stand on their own, losing their authority. Each line is interpreted according to its own context, so the explanations differ. If the fifth line has not lost the way of being a ruler, and the fourth line manages the pleasures of the world, then it is a case of proper use of people and enjoying peace and stability, just as Tai Jia did with Yi Yin and Cheng Wang did with the Duke of Zhou.

《蒙》亦以陰居尊位，二以陽為《蒙》之主，然彼吉而此疾者，時不同也。童蒙而資之於人，宜也；耽豫而失之於人，危亡之道也。故《蒙》相應，則倚任者也；《豫》相遇，則失權者也。又上下之心，專歸於四也。

The *Meng* hexagram also features a yin line in a position of honor, with the nine in the second line (nine two) serving as the main line of the *Meng* hexagram. However, where it brings good fortune elsewhere, here it leads to illness, due to differing circumstances. It is appropriate for the immature and ignorant to rely on others; but indulging in ease and abandoning authority to others is a path to ruin. Therefore, in the *Meng* hexagram, the six in the fifth line and the nine in the second line are in mutual response, indicating reliance and trust. In the *Yu* hexagram, the six in the fifth line and the nine in the fourth line are merely adjacent, indicating a loss of authority. Moreover, the hearts of both above and below are all focused on the nine in the fourth line.

集說 王氏宗傳曰：當逸豫之時，恣驕侈之慾，宜其死於安樂有餘也。然乘九四之剛，恃以拂弼於己，故得恆不死也。孟子曰：入則無法家拂士，出則無敵國外患者，國恆亡，然後知生於憂患，而死於安樂也。則六五之得九四，得法家拂士也。故雖當豫之時，不得以縱其所樂。唯不得以縱其所樂，則恆不死，宜也。夫當豫之時，而不為豫者，以正自守也，六二是也。當豫之時，而不得豫者，見正於人也，六五是也。此《豫》之六爻，唯六二、六五，所以不言豫焉。

"The Collected Sayings" cites Wang Zongcheng's explanation: at the time of indulgence and pleasure, one indulges in extravagant and arrogant desires, and should die from comfort and ease. However, the Sixth Line Five (six in the fifth) relies on the strength of the Ninth Line Four (nine in the fourth) to correct and assist itself, thus being able to remain long without dying. Mencius said: "Within the state, there are no wise ministers or men who can correct the ruler; outside, there are no rival states or external troubles, and the country will always perish." From this we understand that people are born in times of hardship and die in times of comfort. The Sixth Line Five receiving the Ninth Line Four means obtaining a loyal minister who upholds the laws and a minister who dares to correct. Therefore, even though one is in a time of ease and comfort, one cannot indulge in pleasures. Because one cannot indulge in pleasures, one can remain long without dying, which is natural. Those who are in the situation of "Yü" (anticipation) but do not indulge in pleasures are those who uphold the right path, which is the Second Line; those who are in the situation of "Yü" but cannot indulge in pleasures are those who are corrected by others, which is the Fifth Line. This is why, among the six lines of the "Yü" hexagram, only the Second and Fifth lines do not mention the word "Yü."

何氏楷曰：六五以柔居尊，當豫之時，易於沈溺，必戰兢畏惕，常如疾病在身，乃得恆而不死，所謂生於憂患者也。 案 王氏、何氏說，深得爻義。

"The Collection of Sayings" cites He Kai's view: the fifth line, which is in a position of honor, is occupied by a soft and weak entity, and it is precisely at the time of ease and pleasure that it is most prone to indulgence. Therefore, one must be cautious and always fearful, as if carrying a disease on one's body, in order to maintain longevity and avoid death. This is what is meant by being born in hardship. Li Guangdi comments: The interpretations of Wang Zongchuan and He Kai fully capture the meaning of this line.

上六，冥豫，成有渝，無咎。 本義 以陰柔居豫極，為昏冥於豫之象。以其動作，故又為其事雖成，而能有渝之象。戒占者如是，則能補過而無咎，所以廣遷善之門也。

The line statement for the sixth line at the top of the Yu hexagram says: "Ming Yu, Cheng You Yu, Wu Jiu." Zhu Xi in The Original Meaning of the Zhou Changes explains that a yin and flexible quality residing at the peak of ease and pleasure represents an image of being in darkness and沉迷 in enjoyment. Since it is still within a dynamic structure and there is some movement, it also represents an image of things that have already been completed but can still be changed. This warns the person seeking divination that if they can act in this way, they can correct their mistakes and avoid calamity. The sage uses this wording to open a wide path for people to correct their errors and improve themselves.

程傳 上六陰柔，非有中正之德，以陰居上，不正也，而當豫極之時。以君子居斯 集說 王氏應麟曰：冥於豫而勉其有渝，開遷善之門也；冥於升而勉其不息，回進善之機也。

Cheng Yi in Yichuan's Commentary on the Changes says, the sixth line at the top is yin and flexible, and does not possess the virtue of being upright and proper. To have a yin line in a high position is inherently not 'appropriate'. Moreover, it is precisely at the peak of indulgence. If a gentleman were in such a position... (the original text here is missing, and Cheng Yi's words are incomplete). 'Collected Sayings' cites Wang Yinglin saying: In the hexagram Yu, the sixth line at the top is immersed in indulgence and darkness, yet the sage specially encourages him to still be able to change, thus opening the door for people to correct their mistakes and become virtuous. In the hexagram Sheng, the sixth line at the top is immersed in ascending and darkness, yet the sage specially encourages him to persist without ceasing, thus recovering the opportunity for people to become good.

案 “貞疾”與“成有渝”兩爻之義，亦相為首尾，如人之耽於逸樂，而不能節其飲食起居者，是致死之道也。苟使縱其欲而無病，則將一病不支，而亡也無日矢。唯其常有疾也，故常能憂懼儆戒而得不死也。然所貴乎憂懼儆戒者，以其能改變爾。向也耽於逸樂，昏冥而不悟，殆將習與性成矣。今乃一變所為，而節飲食，慎起居，則可以復得其性命之理，豈獨不死而已乎？故於五不言無咎，而於上言之，所以終卦義而垂至戒也。

Li Guangdi remarked: The meaning of the lines "Zhen Ji" and "Cheng You Yu" are interrelated at the beginning and end. For example, if a person is addicted to pleasures, with no restraint in eating and living, he is taking the path to his own death. Suppose he indulges in excess but does not get sick; once he falls ill, he will be unable to support himself, and death is not far off. It is precisely because he is often ill that he remains constantly anxious and vigilant, thus being able to survive. However, the value of anxiety and vigilance lies in the fact that people can use them to change themselves. Previously, he was indulging in ease and comfort, ignorant and unaware, almost becoming accustomed to it. Now, by changing his old ways, restraining his diet, and being cautious in his daily life, he can return to the proper principles of life and death. This is not merely about surviving. Therefore, the line "Wu Jiao" is not mentioned in the line "Li Wu," but is only stated in "Shang Liu," to conclude the meaning of the entire hexagram and to issue the most important warning.

隨.兌上.震下 程傳 《隨序卦》：“豫必有隨，故受之以隨。”夫悅豫之道，物所隨也，《隨》所以次《豫》也。為卦兌上震下，兌為說，震為動，說而動，動而說，皆隨之義。女，隨人者也。以少女從長男，隨之義也。又震為雷，兌為澤，雷震於澤中，澤隨而動，《隨》之象也。

The hexagram "Following" has the upper trigram Dui (Lake) and the lower trigram Zhen (Thunder). "One line" refers to the notation of the hexagram. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that the "Sequence of Hexagrams" explains: "After joy comes following, hence it is followed by the hexagram of Following." The way of joy and delight is that all things are pleased to follow, so the hexagram of Following comes after the hexagram of Joy. In terms of the structure of the hexagram, Dui is on top and Zhen is at the bottom. Dui represents joy, and Zhen represents movement. First there is joy, then movement, and once moved, people become even more joyful, which conforms to the meaning of "Following." A young woman is naturally inclined to follow people, so the image of a young woman following the elder son also expresses the meaning of "Following." Furthermore, Zhen represents thunder and Dui represents a marsh. Thunder shakes within the marsh, causing the marsh water to rise and fall accordingly, which is the image of the hexagram of Following.

又以卦變言之，乾之上來居坤之下，坤之初往居乾之上，陽來下於陰也。以陽下陰，陰必說隨，為隨之義。凡成卦既取二體之義，又有取爻義者，復有更取卦變之義者，如《隨》之取義，尤為詳備。

From the perspective of 'changing hexagrams,' the top line of the Qian hexagram moves down to occupy the position beneath the Kun hexagram, while the first line of the Kun hexagram moves up to occupy the position above the Qian hexagram. This represents a yang line moving below a yin line. When a yang line is positioned beneath a yin line, the yin line will certainly be pleased and follow, which precisely matches the meaning of 'Following.' Generally, the formation of a hexagram takes into account the meanings of both the upper and lower trigrams, as well as the meanings of the lines. Sometimes it also considers the meaning of 'changing hexagrams.' The 'Following' hexagram exemplifies this approach particularly thoroughly.

隨，元亨，利貞，無咎。 本義 “隨”，從也。以卦變言之，本自困卦九來居初，又自《噬嗑》九來居五，而自《未濟》來者，兼此二變，皆剛來隨柔之義。以二體言之，為此動而彼說，亦隨之義。故為《隨》。

The hexagram statement of the "Following" hexagram is: "Original prosperity, beneficial to uprightness, no blame." Zhu Xi in The Original Meaning of the Zhou Changes says that "following" means to follow. In terms of hexagram transformation, this hexagram originally comes from the "Obstruction" hexagram with the ninth line moving down to the first position; it also comes from the "Breaking the Bones" hexagram with the ninth line moving up to the fifth position; and those coming from the "Not Yet Completed" hexagram involve both of these transformations. All three interpretations take the meaning of a strong line following a flexible line. In terms of the upper and lower trigrams, it is the trigram of Zhen (Thunder) on top and Dui (Lake) below, which also corresponds to the meaning of "following." Therefore, this hexagram is called "Following."

己能隨物，物來隨己，彼此相從，其通易矣，故其占為“元亨”。然必利於貞，乃得“無咎”。若所隨不正，則雖大亨而不免於有咎矣。《春秋傳》穆姜曰：“有是四德，隨而無咎，我皆無之，豈隨也哉”。今按四德雖非本義，然其下云云，深得占法之意。

One can follow others, and others can follow oneself; when both sides follow each other, it becomes easy to achieve harmony and success, so the divination text is interpreted as "original and prosperous" (yuan heng). However, it is necessary to be beneficial in maintaining the right path in order to avoid mistakes. If the object one follows is not upright, then even though there is great success, it will inevitably lead to calamity. The "Zuo Zhuan" records that Lu's Mu Jiang said: possessing the four virtues of originality, prosperity, benefit, and uprightness, one can follow others without error; but I lack all four, so how can I speak of "following" (sui)? Now it appears that although interpreting "yuan heng li zhen" as the four virtues is not in line with the original meaning of the "Yi," Mu Jiang's later remarks deeply reveal the intention behind the divination method.

程傳 隨之道。可以致大亨也。君子之道，為眾所隨，與己隨於人，及臨事擇所隨，皆隨也。隨得其道，則可以致大亨也。凡人君之從善，臣下之奉命，學者之徙義，臨事而從長，皆隨也。隨之道，利在於貞正。隨得其正，然後能大亨而“無咎”。失其正則有咎矣，豈能亨乎？

Cheng Yi in Yichuan's Commentary on the Changes says that the way of following and adhering can lead to great success. The way of the superior man is followed by others, following others oneself, and choosing whom to follow in matters, all are called "following." Following in accordance with the right path leads to great success. Whenever a ruler listens to good words, ministers carry out the ruler's commands, students conform to righteousness, and people follow the wise and elders in matters, these all belong to "following." The benefit of the way of following lies in maintaining correctness. Only when one follows the correct path can one achieve great success without error; once the correct path is lost, there will be mistakes, and how can there be success?

集說 石氏介曰：凡隨之義，可隨則隨。若唯隨之務，不以正道，安得亨乎？案 以二體言之，震剛下兌柔；以卦畫言之，剛爻下於柔爻，六十四卦中唯此一卦，此卦名為《隨》之第一義也。其象則如此貴下賤，以多問於寡，乃堯舜所謂舍己從人者， 初九，官有渝，貞吉，出門交有功。

"The Collection of Sayings" cites Shi Jie's statement: generally speaking, the meaning of "Following" is to follow when it is appropriate to follow. If one merely takes following as a virtue without adhering to the right path, how can one achieve success? Li Guangdi comments: considering the upper and lower trigrams, it is the strong and vigorous Zhen (Thunder) beneath the gentle and pleasant Dui (Lake); in terms of the hexagram's structure, it is a strong line situated below a flexible line—among the sixty-four hexagrams, only this one has such a configuration. This is the first meaning of naming the hexagram "Following." Its image is that the superior person is beneath the inferior, and the capable person seeks advice from the less capable, which is exactly what Yao and Shun referred to as abandoning one's own views and listening to others... (the original text here is missing, and Li Guangdi's commentary is incomplete). The line statement for the first nine (initial line) is: "The official has changed, remaining loyal brings good fortune; going out and meeting others brings success."

本義 卦以物隨為義，爻以隨物為義。初九以陽居下，為震之主，卦之所以為隨者也。既有所隨，則有所偏主而變其常矣。唯得其正則吉，又當出門以交，不私其隨，則有功也。故其象占如此，亦因以戒之。

Zhu Xi's "The Original Meaning of the Zhou Changes" says that the whole hexagram takes the meaning of taking others to follow oneself, while each line takes the meaning of oneself following others. The line "Initial Nine" is a yang line at the very bottom, which is the main line of the Zhen hexagram, and also the reason why the entire hexagram is called "Following." Since there is an object to follow, one is inevitably biased, thus changing the original standard. Only when what is followed is correct will it be auspicious. Also, one should go out and interact with others, not limit following to personal relationships, in order to achieve effectiveness. Therefore, the symbolic representation and the divinatory text are like this, and they are also used to warn the person who seeks divination.

程傳 九居隨時而震體，且動之主，有所隨者也。“官”，主守也。既有所隨，是其所主守有變易也，故曰“官有渝”。“貞吉”，所隨得正則吉也。有渝而不得正，乃過動也。“出門交有功”，人心所從，多所親愛者也。常人之情，愛之則見其是，惡之則見其非，故妻孥之言，雖失而多從，所憎之言，雖善為惡也。苟以親愛而隨之，則是私情所與，豈合正理？故出門而交，則有功也。“出門”，謂非私暱。交不以私，故其隨當而有功。

Cheng Yi in Yichuan's Commentary on the Changes says that the initial line, which is a yang line, is in a position of following and is also within the trigram Zhen (Thunder), making it the main line of action, belonging to the side that follows. "Official duty" refers to the responsibility one is entrusted with. Since there is an object to follow, the original duty one was responsible for has changed, hence the phrase "official duty changes." "Zhen Ji" means that following the right path brings good fortune; if the change is not proper, it is reckless movement. As for "going out to meet others and achieving success," the heart of a person tends to follow those they are close to and love. Common people's feelings often see only the good in someone they love and only the bad in someone they hate. Therefore, the words of one's wife and children, even if wrong, are often followed; the words of those one hates, even if good, are considered bad. If one follows only because of affection, that is being biased, which does not conform to reason. Therefore, when going out to meet people, one can achieve success. "Going out" refers to not being limited to close relatives. If one's interactions are free from personal bias, then following is appropriate and effective.

集說 孔氏穎達曰：人心所主謂之官。渝，變也。初九無應，無所偏繫，可隨則隨，是所執之志能渝變也。唯正是從，故貞吉也。所隨不以私，見善則往隨之，以此出門，交獲其功。 房氏喬曰：出門有功，先擇後交。

"The Collection of Sayings" cites Kong Yingda's explanation: what a person holds fast to in their heart is called "official" or "position." "Yu" means change. Since the Nine at the Beginning has no corresponding line above it, it is not attached to any particular one, allowing it to follow easily. This precisely shows that its held intention can adapt and change as needed. It only follows the correct path, hence "Zhen Ji" (upright fortune). The following is not based on private feelings; when encountering goodness, it follows it. With such an attitude, going out and interacting naturally brings about success. It also cites Fang Qiao's statement: the reason for success in going out and interacting lies in first clearly choosing before forming connections.

石氏介曰：陽在二陰之下，以剛下柔，孰不從之？故出門則人從之。 《朱子語類》：問：初九“官有渝，貞吉，出門交有功”，官是主字之義，是一卦之主首，變得正便吉，不正便凶。口，是如此。

"The Collection of Sayings" cites Shi Jie's statement: A yang line situated below two yin lines, with its strength and firmness subordinated to the softness and flexibility above, who would not follow him? Therefore, as soon as he goes out, he has followers. It also cites the "Zhu Zi Yu Lue" which records: Someone asked about the "official has changed, uprightness brings good fortune, going out to meet others brings merit" in the initial line. "Official" refers to the main meaning, being the first main line of the hexagram. If it changes to a correct position, it brings good fortune; if not, it brings misfortune. Zhu Xi answered: Exactly so. (The original text here mistakenly has 'says' written as 'mouth'.)"

張氏清子曰：“官”，主也。“渝”，變也。當隨之初，剛來下柔，為震之主，震，動也，官有渝，是主守有變動之象。隨時而動，有所變易，不能保其無偏也，故必變而從正則吉。出門而交，即“同人于門”之意。得隨之正而不牽於私，則有功而無失矣。

"The Collection of Sayings" cites Zhang Qingzi's explanation: "Official" means principal, and "change" means alteration. At the beginning of following, the strong line comes down and is below the flexible line, becoming the principal of the Zhen hexagram. Zhen represents movement, so "official has change" signifies the image of the principal undergoing alteration. Moving with the times and making changes cannot guarantee being free from bias, so it is auspicious to change and return to the correct path. Going out to meet people is the meaning of the initial line of the Tongren hexagram, "Tongren yu men." Holding to the correct path of following without being troubled by personal feelings leads to success without mishap."

俞氏琰曰：《隨》之六爻，專取相比相隨，不取其應。初九震體，震以剛爻為主，官也。官雖貴乎有守，然處隨之時，不可守常而不知變也。變者何？趨時從權，不以主自居也，故曰“官有渝”。初九乃成卦之主爻，主不可以隨人，故不言隨而言交。繫者，隨而攀戀不舍之義。六二、六三、上六，其性皆陰柔，而攀戀相隨不舍，故皆言繫。

"The Collected Sayings" cites Yu Yan's explanation: The hexagram of "Following" takes the meaning of adjacent and following as its focus, not the meaning of "response and correspondence." The initial line, "Initial Nine," is within the trigram of Zhen (Thunder), which is dominated by a strong line. This is referred to as "official." Although holding to principles is important for an official, when in a position of following, one should not rigidly adhere to conventions without flexibility. Flexibility refers to adapting to the appropriate circumstances and being able to adjust according to the situation, without maintaining an air of authority. Therefore, it is said, "The official changes." The initial line is the main line of the hexagram, and the main subject should not follow others, hence the line statement does not say "following" but "meeting." As for the character "xi" (to tie), it implies a sense of attachment and reluctance to let go within the act of following; the lines six two, six three, and upper six are all of a yin and soft nature, showing attachment and reluctance to let go, hence all three lines use the character "xi."

案 剛為陰主，故曰“官”，夫陽為主而陰隨之者，正也。今以剛而下柔，是其變也，故曰“官有渝”。然當隨而隨，變而不失其正者也，故可以得占，而“出門交有功”。

Li Guangdi remarked: The yang line is the master of the multitude of yin lines, so it is called "official." When yang takes the lead and yin follows, this is the normal situation and the correct example; now, however, the yang line is in a position below the yin line, which is a change from the normal situation, so it is said "the official changes." However, this is a situation where one should follow accordingly, and although there is a change, it does not lose its correctness, so it can attain a favorable divination. Moreover, "going out to meet others brings success."

六二，係小子，失丈夫。 本義 初陽在下而近，五陽正應而遠，二陰柔不能自守，以須正應，故其象如此，凶吝可知，不假言矣。

The Line Statement of the Second Line in the Hexagram of Following says, "Binding a young boy, losing the adult man." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Initial Nine is a Yang line, located below and close to it; the Nine in the Fifth is also a Yang line, which is properly matched with the Second Line but is far away. The Second Line is Yin and flexible, unable to hold on and wait for its proper match. Hence, the symbolic representation is as such. Its danger and shame are already evident, so there is no need to explain further.

程傳 二應五而比初，隨先於近，柔不能固守，故為之戒云：若“係小子”則“失丈夫”也。初陽在下，小子也；五正應在上，丈夫也。二若志繫於初，則失九五之正應， 六三，係丈夫，失小子。隨有求得，利居貞。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the second position corresponds with nine in the fifth position, yet it is closely adjacent to nine at the beginning. Following always begins from the near, and the weak line six in the second position cannot hold on to itself firmly, so the sage gives it a warning: if it is attached to the 'small son,' it will lose the 'husband.' Nine at the beginning is a yang line in the lower position, which is the 'small son'; nine in the fifth position is the corresponding line above, which is the 'husband.' If line six in the second position is attached to nine at the beginning, it will lose nine in the fifth position, its proper match... (the original text here is missing, and Cheng Yi's words are incomplete). The following is the statement of line six in the third position: 'Attached to the husband, losing the small son. Following with a request, it is advantageous to stay firm.'

本義 “丈夫”，謂九四。“小於”亦謂初也。三近繫四，而失於初，其象與六二正相反。四陽當任而己隨之，有求必得。然非正應，故有不正而為邪媚之嫌。故其占如此，而又戒以居貞也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says that the term "husband" here refers to nine in the fourth position, and "little son" still refers to nine at the beginning. Six in the third position is close to nine in the fourth, thus losing connection with nine at the beginning. The imagery corresponds exactly opposite to six in the second. Nine in the fourth is a yang line, properly bearing heavy responsibility. Six in the third going to follow him can obtain what it seeks. However, six in the third and nine in the fourth are not in the proper mutual response, so there is inevitably a suspicion of being improper and inclined to flattery and seeking favor. Therefore, the divination text makes such a judgment and specially warns him to maintain peace in the correct position.

程傳 “丈夫”，九四也。“小於”，初也。陽之在上者，丈夫也。居下者，小於也。 三雖與初同體而切近於四，故繫於四也。大抵陰柔不能自立，常親繫於所近者。上繫於四，故下失於初。舍初從上，得隨之宜也。

Cheng Yi in Yichuan's Commentary on the Changes says, "The term 'husband' refers to nine in the fourth position, and 'small person' refers to nine at the beginning. A yang line that is above is called a husband, and one that is below is called a small person. Six in the third, although sharing the lower trigram with nine at the beginning, is close to nine in the fourth, so it is associated with nine in the fourth. Generally, the nature of yin and flexibility cannot stand alone, and often they attach themselves to the person closest to them. Since it attaches itself to nine in the fourth above, it loses connection with nine at the beginning below. Abandoning nine at the beginning and following nine in the fourth is proper attachment."

上隨則善也，如昏之隨明，事之從善，上隨也。背是從非，舍明逐暗，下隨也。四亦無應，無隨之者也。近得三之隨，必與之親善，故三之隨四，有求必得也。人之隨於上而上與之，是得所求也。又凡所求者可得也，雖然，固不可非理枉道以隨於上，苟取愛說以遂所求，如此乃小人邪諂趨利之為也，故云“利居貞”。自處於正，則所謂有求而必得者，乃正事，君子之隨也。

Going upward to follow is beneficial: a person in darkness following one who is enlightened, acting in accordance with the good path, all these belong to following upward. Following what is wrong and abandoning brightness to chase darkness is following downward. Since there is no corresponding line above the Nine in the Fourth, it has no one to follow. Now it has nearby the Six in the Third to follow, so it must surely treat the Six in the Third with intimacy. Therefore, the Six in the Third follows the Nine in the Fourth, and whatever it seeks will surely be obtained. A person follows the superior and the superior is willing to give, thus fulfilling what is sought. Moreover, whatever is sought can be obtained. Though this is so, one must not violate reason or distort the right path to attach oneself to a superior, nor should one achieve one's desires by flattery. That is the behavior of petty persons who are deceitful and fawning, seeking personal gain. Therefore, the Line Statement says, "It is advantageous to dwell in uprightness." If one remains in the right path, then what is called "whatever is sought will be obtained" is the proper thing, the following of a gentleman.

集說 虞氏翻曰：陰隨陽，三之上無應，上繫於四，失初小子，故“係丈夫，失小子”。 王氏弼曰：雖體下卦，二己據初，將何所附？故舍初繫四，志在丈夫。四俱無應，亦欲於己隨之，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？故“利居貞”也。初處己下，四處己上，故曰“係丈夫，失小子”。 陸氏希聲曰：三非正而隨，其義可尚者，以承陽為順也。

"The Collected Commentaries" cite Yu Fan's interpretation: Yin follows Yang; since there is no corresponding line above the sixth line three, it can only attach itself to nine four above, thus losing the young man at the beginning, so the line statement says "attach to a husband, lose the young man." It also cites Wang Bi's view: although line six three is in the lower trigram, the initial nine has already been occupied by line six two, so to whom else can it attach? Therefore, it abandons the initial nine and attaches to nine four, focusing its heart on the husband. Nine four also has no corresponding line, and hopes for someone to follow it, so line six three fulfills its desire, hence the line statement says "following leads to obtaining." However, this following is not proper "corresponding," since attaching oneself to another makes one unable to act recklessly, hence the statement "favorable to maintain constancy." Initial nine is below, nine four is above, so it says "attach to a husband, lose the young man." It also cites Lu Xiusheng's view: line six three does not follow properly, yet its meaning still has merit, because it serves the Yang line, conforming to the principle of yielding.

九四，隨有獲，貞凶，有孚在道，以明，何咎。 本義 九四以剛居上之下，與五同德，故其占隨而有獲。然勢陵於五，故雖正而凶。 唯有孚在道而明，則上安而下從之，可以無咎也。占者當時之任，宜審此戒。

The line statement for the fourth line of the "Following" hexagram says, "Following and obtaining, firmness brings misfortune, having sincerity in the way, with clarity, there is no blame." Zhu Xi in The Original Meaning of the Zhou Changes explains that the fourth line, being a strong line, is located at the lowest position of the upper trigram and shares the same yang strength as the fifth line. Therefore, the judgment is that following leads to gain. However, its power surpasses the fifth line, so even though it is firm, there is still misfortune. Only when one maintains sincerity, acts in accordance with the right path, and handles matters wisely will the superior ruler be at ease and the people below be willing to follow. In this way, there will be no blame. If the person consulting the oracle is bearing the responsibilities of the present age, he should carefully understand this warning.

程傳 九四以陽剛之才，處臣位之極，若於“隨有獲”，則雖正亦凶。“有獲”，謂得天下之心隨於己。為臣之道當使恩威一出於上，眾心皆隨於君，若人心從己，危疑之道也，故“凶”。居此地者奈何？唯孚誠積於中，動為合於道，以明哲處之，則又“何咎”？

Cheng Yi in Yichuan's Commentary on the Changes says that the fourth line, which is in the position of a minister at the top, if it truly reaches the state of "following and gaining," then even if it maintains correctness, there will still be danger. What is meant by "gaining" is that the hearts of the people all turn to oneself. The duty of a minister is to let the grace and authority come from the sovereign, and for the hearts of the people to be directed toward the sovereign. If the people's hearts turn to oneself instead, then one has taken a dangerous and doubtful path, hence the warning of "danger." So what should one do in such a position? One should only accumulate sincerity within oneself, and every action should conform to the right path. If one maintains wisdom and clarity in one's own conduct, then there will be no mistakes.

古之人有行之者，伊尹、周公、孔明是也。皆德及於民而民隨之，其得民之隨，所以成其君之功，致其國之安，其至誠存乎中，是“有孚”也。其所施為無不中道，在道也。唯其明哲，故能如是，“以明”也。復伺過咎之有？是以下信而上不疑，位極而無逼上之嫌，勢重而無專權之過，非聖人大賢則不能也。

There were indeed people in ancient times who reached this level, such as I Yin, the Duke of Zhou, and Zhuge Kongming. Their virtue and benevolence extended to the people, and thus the people followed them. The reason they were able to gain the people's support was to accomplish the sovereign's achievements and secure the country's peace. Sincerity residing in the heart is called "having faith"; actions that are always in accordance with the middle way are called "being in the Dao"; only those who are wise and enlightened can achieve this, which is called "with clarity." How could there be any mistakes in such a case? Thus, the people below are convinced, and the sovereign above has no suspicions. Holding the highest position in the court without any suspicion of forcing the sovereign, wielding great power without any fault of overstepping authority—this is something that is not possible for anyone except the sages and great virtuous men.

其次如唐之郭於儀，威震主而主不疑，亦由中有誠孚，而處無甚失也，非明哲能如是乎？集說 虞氏翻曰：謂獲三也。 王氏弼曰：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，故曰“貞凶”。雖違常義，心存公誠，著信在道，以明其功，“何咎”之有？徐氏幾曰：六三九四，相比相從。三言有得者，得乎四也；四言“有獲”者，獲乎三也。

The next level is exemplified by Guo Ziyi of the Tang dynasty, whose prestige shook the sovereign yet the sovereign did not suspect him, because he maintained sincerity in his heart and did not make major mistakes in his conduct—only a wise and enlightened person could achieve this. "Ji Shuo" cites Yu Fan saying: "What is meant by 'having a gain' is to gain the sixth line in the third position." It also cites Wang Bi saying: "The nine in the fourth position is in the beginning of the upper trigram Dui (Joy), and below it are two yin lines. The sixth line in the third position comes to rely on him, and since he does not refuse it, this is called 'having a gain,' hence 'Suí yǒu huò' (Following with gain)." Although he is in the position of a minister and is not in his proper position, he gathers the people's hearts under himself, thus losing the way of a minister, hence 'Zhen xiong' (Gaining a dangerous situation). Although he goes against ordinary principles, if his heart is sincere and his honesty is evident in the right way, and he uses it to accomplish achievements, what fault could there be? It also cites Xu Ji saying: the sixth line in the third position and the nine in the fourth position are adjacent and follow each other; the sixth line in the third position says 'having a gain,' meaning gaining the nine in the fourth position; the nine in the fourth position says 'having a gain,' meaning gaining the sixth line in the third position.

龔氏煥曰：《隨》卦諸爻，皆以陰陽相隨為義，三四皆無正應，相比而相隨者也。 然六三上而從陽，理之正也，九四下為陰從，固守則凶。若心所孚信在於道焉，以明自處，“何咎”之有？案 郭氏、徐氏、龔氏之說，皆與卦意、爻義相合，龔氏尤簡明也。

"The Collection of Commentaries" cites Gongs Huan's view: In the "Following" hexagram, each line derives its meaning from the mutual following of yin and yang. The sixth line in the third position and the ninth line in the fourth position do not have proper corresponding pairs, but they are only adjacent and follow each other. However, the sixth line in the third position follows the yang line above, which is in accordance with the proper way of things; the ninth line in the fourth position is followed by a yin line below, and if it persists stubbornly, it will result in misfortune. If one's beliefs are on the right path and one maintains wisdom, then there will be no mistakes. Li Guangdi comments: The views of Guo, Xu Ji, and Gongs Huan all conform to the meaning of the hexagram and the meaning of the lines. Among them, Gongs Huan's explanation is especially clear and concise.

九五，孚于嘉，吉。 本義 陽剛中止，下應中正，是信於善也。占者如是，其古宜矣。 程傳 九五居尊得正而中實，是其中誠在於隨善，其吉可知。“嘉”，善也。自人君至於庶人，隨道之吉，唯在隨善而已。下應二之正中，為隨善之義。

The Line Statement of the fifth line of the "Following" hexagram says, "Believing in the good, it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes explains that the fifth line is a yang line that resides in the middle and uprightness of the upper trigram, and below it corresponds with the middle and uprightness of the second line, which is also a yin line. This represents the sincerity of believing in the good. If the person consulting the oracle can do so, then auspiciousness is naturally achieved. (The original text mistakenly says "middle stop" instead of "middle uprightness," and "its ancient" instead of "its auspicious.") Cheng Yi in Yichuan's Commentary on the Changes says that the fifth line is in the position of honor and is in the correct position and middle, and in the middle it is a solid yang line. This shows that the sincerity of the heart is entirely devoted to following the virtuous path, so auspiciousness is self-evident. "Good" refers to virtue. From the highest ruler down to the common people, the reason why the path of following is auspicious is only because they are following the virtuous. The fifth line corresponds with the second line, which is a middle and upright line, which is precisely the meaning of following the virtuous path.

集說 楊氏萬里曰：九五以陽剛居兌之中正，為一卦說隨之主，此聖君至誠樂從天下之善者也，吉孰大焉？“孚”，誠也。“嘉”，善也。 工氏應麟曰：信君子者，治之原。隨之九五曰“孚于嘉吉”。信小人者，亂之機。《兌》之九五曰“孚于剝有厲”。

"The Collected Commentaries" cite Yang Wanli's view: the fifth line of the upper trigram Dui (Lake) in the hexagram is a yang line in the central and upright position, which is the main line that brings joy throughout the hexagram. This precisely reflects the image of a sage ruler who delights in listening to good words from the people with sincere heart. What greater auspiciousness is there than this? "Fu" means sincerity, and "Jia" means good. It also cites Wang Yinglin's view: trusting the virtuous is the root of great peace and order, so the fifth line of the hexagram "Su" says "Fu yu Jia, Ji" (sincerity towards the good, auspicious); trusting the petty is the source of calamity and disorder, so the fifth line of the hexagram "Dui" says "Fu yu Po, You Li" (sincerity towards the petty, danger). (The original text mistakenly says "Gong Shi" instead of "Wang Shi".)

上六，拘係之，乃從維之。王用亨于西山。 本義 居《隨》之極，隨之固結而不可解者也。誠意之極，可通神明，故其占為“王用亨于西山”。”亨”亦當作祭享之享。自周而言，歧山在西。凡筮祭山川者得之，其誠意如是則吉也。

The line statement of the sixth line at the top of the "Following" hexagram says, "It is bound, then it is held fast. The king uses sacrifice at the western mountain." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line at the top is at the peak of the "Following" hexagram, representing a state of following that is firmly fixed and cannot be undone. When sincerity reaches its extreme, it can communicate with the divine, hence the line statement is "The king uses sacrifice at the western mountain." The character "亨" here should also be read as "sacrifice" as in worship. For the Zhou people, Mount Qi was located to the west. Anyone who consults about sacrificing to mountains and rivers and receives this line, as long as their sincerity is like that of the sixth line at the top, will have a favorable outcome.

程傳 上六以柔順而居《隨》之極，極乎隨者也。“拘係之”，謂隨之極，如拘持縻繫之。“乃從維之”，又從而維繫之也。謂隨之固結如此。“王用亨于西山”，《隨》之極如是。昔者太王用此道亨於業於西山，太王避狄之難，去豳來岐，豳人老稚扶攜以隨之如歸市。蓋其人心之隨，固結如此，用此故能亨盛其王業於西山。“西山”，岐山也。周之王業，蓋興於此。上居隨極，固為太過，然在得民之隨，與隨善之固，如此乃為善也，施於他則過矣。

Cheng Yi's Commentary on the Changes says that the sixth line at the top in the Hexagram of Following is a line that has reached the extreme of following. It is situated at the top of the Hexagram of Following, which represents following to the utmost. "Being bound and restrained" refers to following to the extreme, which feels as if one is bound and held back; "being further bound and fastened" means it is then further secured. This shows how firmly following can be. As for "the king uses it to offer sacrifices to the western mountain," this is exactly the depiction of following reaching its extreme. In the past, King Wen of the Zhou dynasty achieved great success by following this way of winning the people's hearts. King Wen moved from Bin to Qishan to avoid the troubles of the Di people, and the people of Bin followed him, old and young, like gathering for a market, all coming to join him. The people's following was so firm that it enabled the Zhou dynasty to flourish in Qishan. "The western mountain" refers to Qishan, where the Zhou dynasty's royal enterprise largely began. Although the sixth line at the top of the Hexagram of Following is considered excessive, when applied to the people's steadfast following and the firmness of following good things, it is actually a good thing. However, if applied to other matters, it would be excessive.