The Meaning of the Trigrams: The Book of Changes, Upper Volume, The Book of Strife

訟，上剛下險，險而健，訟。 本義 以璞德釋卦名義。 程傳 《訟》之為卦，上剛下險，險而又健也。又為險健相接，內險外健，皆所以為《訟》也。若健而不險，不生訟也。險而不健，不能訟也，險而又健，是以《訟》也。 集說 毛氏璞曰：上剛下險，以彼此言之。險而健，以一人言之。

The Commentary on the Judgment says: The hexagram of Strife has a strong upper trigram and a dangerous lower trigram. Since it is both dangerous and strong, it gives rise to strife. Zhu Xi's "Original Meaning" says that this is using "hexagram virtue" to explain the meaning of the hexagram name (the original text mistakenly writes "hexagram" as "pú"). Cheng Yi's Yichuan Commentary on the Changes says that the hexagram of Strife has a strong upper trigram and a dangerous lower trigram, which is dangerous yet strong; it is also dangerous and strong that are adjacent to each other. The inner part is dangerous and the outer part is strong, and these are the reasons for the hexagram of Strife. If there is only strength without danger, there would be no strife; if there is only danger without strength, there would be no power to engage in strife; only when both danger and strength are present does strife arise. "Collected Sayings" cites Mao Pu, saying that "upper strength and lower danger" refers to the two parties involved in a dispute, while "dangerous and strong" refers to the same person.

訟，有孚窒惕中吉，則來而得中也，終凶，訟不可咸也，利見大人，尚中正也，不利涉大川，入于淵也。 本義 以卦變卦體卦象釋卦辭。 程傳 《訟》之道固如是，又據卦才而言，九二以剛自外來而成《訟》，則二乃《訟》之主也。以剛處中，中實之象，故為“有孚”，處《訟》之時，雖有孚信，亦必艱阻窒塞而有惕懼，不窒則不成訟矣。又居險陷之中，亦為窒塞惕懼之義。

The Commentary on the Judgment says: The hexagram of Strife has sincerity but is obstructed, the mind remains cautious and fearful, and maintaining the middle is auspicious, because a strong line comes to occupy the center; if one persists in strife to the end, it will be inauspicious, for strife cannot be carried to completion; it is favorable to meet a great person, because it upholds the principle of centering and uprightness; it is not favorable to cross a great river, because it leads to self-imprisonment in a deep abyss (the original text says 'then comes' instead of 'then comes', and 'cannot be completed' instead of 'cannot be shared'). Zhu Xi's "Benyi" says that this uses the three aspects of 'hexagram transformation', 'hexagram structure', and 'hexagram imagery' to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of strife is inherently so; further, considering the quality of the hexagram: Nine Two, with a strong line coming from the outer trigram to the lower trigram to form the hexagram of Strife, thus Nine Two is the main line of the hexagram of Strife. A strong line occupying the center represents a solid and sincere center, hence it is called 'having sincerity'; in the midst of strife, even though one holds sincerity, one will certainly encounter difficulties and obstructions, and remain cautious and fearful; without obstructions, strife could not arise. Moreover, Nine Two is in a dangerous and trapped position, which also contains the meaning of obstruction and fear.

二以陽剛自外來而得中，為以剛來訟而不過之義，是以吉也。卦有更取成卦之由為義者，此是也。卦義不取成卦之由，則更不言所變之爻也。據卦辭，二乃善也。而爻中不見其善，蓋卦辭取其有孚得中而言，乃善也。爻則以自下訟上為義，所取不同也。

Nine Two is a yang line that comes from outside and occupies the central position, implying a strong but not excessive struggle, hence it is said to be auspicious. Some hexagrams derive their meaning from the process of their formation, and this hexagram is one of them. If the meaning of the hexagram does not rely on the process of its formation, then it does not specify which line has changed. According to the hexagram statement, Nine Two is good, but the line statement does not clearly show its merit. The hexagram statement refers to its sincerity and central position, hence it is considered good. The line statement, however, defines it based on the conflict between a lower and an upper element. The two statements approach the meaning from different angles.

訟非善事，不得已也。安可終極其事，極意於其事，則“凶”矣，故曰“不可成也”。“成”，謂窮盡其事也。“訟”者，求辯其是非也。辯之當，乃中正也，故“利見大人”。以所尚者中正也，聽者非其人，則或不得其中正也。中正大人，九五是也。與人訟者，必處其身於安平之地。若蹈危險，則陷其身矣。乃“入於深淵”也。卦中有中正險陷之象。

Strife is not a good thing; it is only resorted to when absolutely necessary. How can it be pushed to the extreme? If one exhausts all efforts in strife, it will lead to misfortune, hence the saying 'It cannot be completed.' 'Completion' refers to pushing an affair to its very end. Strife is about clarifying right and wrong; to do so properly depends on uprightness and correctness. Hence, 'It is advantageous to see a great man'—because what is esteemed is uprightness and correctness. If the person hearing the case is not the right person, then uprightness and correctness may not be achieved. The great man who embodies uprightness and correctness is the Nine in the Fifth. Those who engage in strife must place themselves in a secure and stable position; if they step into danger, they will be overwhelmed, which is called 'falling into the abyss.' This hexagram contains both the images of uprightness and correctness and of peril and entrapment.

集說 孔氏穎達曰：“剛來而得中”，輔嗣必以為九二者，凡上下二象，在於下象者則稱來。故《賁》卦云“柔來而文剛”，是離下艮上而稱柔來。今此云“剛來而得中”，故知九二也。且凡云來者，皆據異類而來。九二在二陰之中，故稱“來”。若於爻辭之中，亦有從下卦向上卦稱“來”也。故《需》上六“有不速之客三人來”，謂下卦三陽。 然《需》上六陰爻，陽來詣之，亦是非類而稱來也。

The "Collected Sayings" cites Kong Yingda's explanation, "the strong comes and occupies the center," and Wang Bi definitely interprets this as referring to Nine in the Second. The reason is that in the two trigrams above and below, the one in the lower trigram is called "coming." Therefore, the "Commentary on the Judgment" of the "Bian" hexagram says, "the flexible comes and adorns the strong," which refers to the trigram Li below and Gen above, and calls it "the flexible comes." Here, "the strong comes and occupies the center" indicates that it refers to Nine in the Second. Moreover, whenever "coming" is mentioned, it refers to the coming together of different elements. Nine in the Second is between two yin lines, so it is called "coming." In the "Line Statements," there are also instances where "coming" refers to moving from the lower trigram to the upper trigram. For example, the sixth line of the "Xu" hexagram says, "there are three uninvited guests who come," referring to the three yang lines in the lower trigram. The sixth line of "Xu" is a yin line, and the yang lines come to it, which is again a case of different elements coming together, hence called "coming."

劉氏牧曰：“剛來”，謂二也，性本剛，好勝而訟也。來居柔，能屈其性也。處中位，不失中道也。 王氏安石曰：彖言乎其才也，《訟》“有孚窒惕中吉”，此言九二之才也。“終凶”，此言上九之才也。“利見大人”，言九五之才也。“不利涉大川”，言一卦之才也。

Quoting Liu Mu, "Coming" refers to the Nine in the Second (nine two). It is inherently strong and ambitious, prone to contention; yet it resides in a flexible position, thus being able to temper its strong nature. Moreover, it is in the central position, so it does not lose the middle path. Quoting Wang Anshi, the commentary on the hexagram discusses the quality of the hexagram as a whole. The hexagram "Strife" says "With sincerity, obstruction, vigilance, and middle goodness," which refers to the quality of the Nine in the Second; "Ultimately, misfortune" refers to the quality of the Nine at the Top; "Beneficial to see a great man" refers to the quality of the Nine in the Fifth; and "Not beneficial to cross a great river" refers to the combined quality of the entire hexagram.

蔡氏清曰：“訟不可成”，以理言之，揚人之惡也，煩上之聽也，損己之德也，增俗之偷也。又人己之間，俱廢其業，雖得不償失也，此豈君子之所樂成者哉！謂之“不可成”，見其宜惕中也。

Cai Qing says, "A lawsuit cannot be completed." From the standpoint of reason: disputes involve exposing others' faults, burdening officials with the task of adjudication, damaging one's own virtue, and promoting a corrupt social custom. Moreover, both parties involved in a dispute neglect their proper duties; even if one wins, the loss outweighs the gain. How could this be something a gentleman would willingly pursue? The Commentary on the Judgment says, "It cannot be completed," clearly indicating that one should remain cautious and adhere to the middle path.

師，眾也。貞，正也。能以眾正，可以王矣。 本義 此以卦體釋師貞之義。“以”，謂能左右之也。一陽在下之中，而五陰皆為所以也。能以眾正，則王者之師矣。 程傳 能使眾人皆正，可以王天下矣。得眾心服從而歸正，王道止於是也。

The Commentary on the Judgment says: "Shi" refers to the people, and "Zhen" refers to the correct path; being able to lead the people along the correct path can achieve the imperial cause. Zhu Xi's "Benyi" says that this uses the "hexagram structure" to explain the meaning of the hexagram statement "Shi Zhen." "Yi" means being able to command and manage; a single yang line is in the center of the lower trigram, and the five yin lines are all under its command. Being able to lead the people to the correct path is the army of the king. Cheng Yi's "Yichuan Commentary on the Changes" says that if one can lead all people to the correct path, one can rule the world; gaining the hearts of the people who willingly follow the correct path is the essence of the Way of the King.

剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。 本義 又以卦體卦德釋“丈人吉無咎”之義。 ”剛中”，謂九二。“應”，謂六五應之。 “行險”，謂行危道。“頃”，謂順人心。此非有老成之德者不能也。“毒”，害也。師旅之興，不無害於天下，然以其有是才德，是以民悅而從之也。

The Commentary on the Judgment says: Nine in the Second is strong and vigorous, residing in the center, and has a corresponding line above. Though walking a dangerous path, it remains harmonious. By doing so, it causes some harm to the world, yet the people still follow. Thus, it attains good fortune and where is there any fault? Zhu Xi's "Benyi" says that this explanation uses the "structure of the hexagram" and the "virtue of the hexagram" to interpret the hexagram statement "The elder man is auspicious without blame." "Strong and central" refers to Nine in the Second, "corresponding" refers to Six in the Fifth corresponding with it, "walking a dangerous path" refers to following a difficult course, and "harmonious" (the original text mistakenly reads "qings") refers to following the people's will. This is not something that a mature and wise person cannot achieve. "Toxic" means causing harm: mobilizing troops and taking action inevitably brings some damage to the world, yet because the general possesses such ability and virtue, the people are willing to follow him.

程傳 言二也。以剛處中，剛而得中道也。六五之君為正應，信任之專也。雖“行險”道，而以順動，所謂義兵，王者之師也。上順下險，“行險而順也”。師旅之興，不無傷財害人，毒害天下，然而民心從之者，以其義動也。古者東征西怨，民心從也。如是故“吉”而無咎，“吉”，謂必克。“無咎”謂合義，“又何咎矣”，其義故“元咎”也。

Cheng Yi's Commentary on the Changes says that here it refers to Nine in the Second: a strong line in the central position, which is strong yet in the middle; the Six in the Fifth, the sovereign, corresponds with it properly, indicating trust and loyalty. Although it is proceeding along a dangerous path, it is initiated in accordance with reason, which is called the righteous army, the army of the king. The upper trigram is Kun, which is yielding, and the lower trigram is Kan, which is danger, so it is said 'to proceed through danger in a yielding manner.' When mobilizing troops, it is inevitable to consume resources and cause casualties, bringing harm to the world, yet the people's hearts still follow because the military action is in accordance with righteousness. In ancient times, King Tang of Shang marched eastward to conquer, and people in the west complained that he did not come first, which is an example of the people's hearts following. Therefore, it is 'auspicious' and 'without blame': 'auspicious' means certain victory, 'without blame' means in accordance with reason. The phrase 'why should there be blame?' is said from the perspective of reason, which inherently has no fault (the original text mistakenly wrote 'no blame' as 'original blame').

集說 游氏酢曰：用師之道，將以正天下之不正也，故師謂之徵。己則不正，其能正人乎。“剛中而應”，任將之道也。“行險而順”，興師之義也。仰順乎天，無違天以干時。俯順乎人，無咈人以從欲。興師之順如此，故能以眾正。以眾正之，則人皆知其欲正己而已，天下孰不趨於正哉！ 胡氏炳文曰：“毒”之一字，見得王者之師，不得已而用之。如毒藥之攻病，非有沈痾堅症，不輕用也，其指深矣。

"The Collection of Sayings" cites You Cuo's statement that the way of warfare is to correct the wrong in the world, so going to war is called "zheng" (military expedition). If oneself is not upright, how can one correct others? "Gang zhong er ying" refers to the method of entrusting generals, while "xing xian er shun" refers to the meaning of raising an army. Above, it follows the heavens, not violating the timing of heaven and acting rashly; below, it follows people, not opposing human feelings and indulging personal desires. When raising an army can reach such harmony, it can lead the people to righteousness. Using the strength of the people to correct the world, people all understand that it is merely correcting themselves, so who in the world would not tend toward righteousness? "The Collection of Sayings" also cites Hu Bingwen's statement. The character "du" (toxin) shows that the army of a king is only used when absolutely necessary, like using poison to treat illness. It is not used lightly unless facing a severe and stubborn illness. The meaning of this single character is profound.

比，吉也。 本義 此三字疑衍文。 比，輔也，下順從也。 本義 此以卦體釋卦名義。 程傳 “比吉也”，比者吉之道也。物相親比，乃吉道也。“比輔也”，釋比之義，比者相親輔也，下順從也。解卦所以為比也。五以陽居尊位，群下順從以親輔之，所以為《比》也。

The Commentary on the Judgment says: "Comparison is auspicious." Zhu Xi's "Basic Meaning" suggests that these three characters may be a later addition. The Commentary on the Judgment continues to explain that "comparison" refers to assistance, with all the lower lines following in harmony. Zhu Xi's "Basic Meaning" states that this is using the "structure of the hexagram" to explain the meaning of the hexagram's name. Cheng Yi's "Yichuan Commentary on the Changes" says that "comparison is auspicious" refers to the fact that mutual affinity itself is a way of auspiciousness; the mutual affinity and assistance of all things is the way of auspiciousness. "Comparison means assistance" explains the meaning of the character "比" (comparison), which refers to mutual affinity and assistance. "The lower lines are obedient" explains why this hexagram is called "Comparison": the ninth line in the fifth position, with a yang line in the exalted position, has all the lower lines following and affixing themselves to it, hence it is called "Comparison."

集說 孔氏穎達曰：“比吉也”者，言相親比而得吉也。“比輔也”者，釋比所以得吉。“下順從”者，謂從陰順從九五也。 《朱子語類》云：“比吉也”，也字羨，當云“比吉”，比輔也，下順從也。“比輔也”，解“比”字。“下順從也”，解“吉”字。

The "Collected Explanations" cite Kong Yingda's statement that "the virtue of comparison is auspicious" refers to the auspiciousness resulting from mutual affinity and comparison, while "comparison as support" explains why comparison leads to auspiciousness. "The lower ones are obedient" indicates that the multitude of yin lines are obedient to the ninth line in the fifth position (the original text reads "from yin" instead of "multitude of yin"). It also cites Master Zhu's "Classified Sayings," stating that the "also" in "the virtue of comparison is auspicious" is redundant and should be read as "comparison is auspicious. Comparison means support, and the lower ones are obedient." "Comparison as support" explains the character "比," while "the lower ones are obedient" explains the character "吉."

楊氏啟新曰：“下順從”以卦體言，實則兼上下眾陰，不曰上下而曰下者，以九五 原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。 本義 亦以卦體釋卦辭。“剛中”，謂五。“上下”，謂五陰。

According to Yang Qixin, "lower obedience" refers to the "hexagram structure," actually encompassing both the upper and lower yao. It does not mention upper and lower separately but only the lower, because of the absence of text in the original manuscript. The Commentary on the Judgment continues to say: the origin of divination lies in possessing original goodness, constancy, and uprightness without error, because nine five is strong and vigorous in the center. Unresting people come from all directions to follow, meaning that all the yao above and below correspond with it. Those who come later meet with misfortune, because its path has reached its end. Zhu Xi's "Ben Yi" says that this is also explaining the hexagram statement using the "hexagram structure": "strong and central" refers to nine five, and "upper and lower" refers to the five yin yao.

程傳 推“原筮”決相比之道，得“元永貞”而後可以“無咎”。所謂“元永貞”，如五是也。以陽剛居中正，盡比道之善者也。以陽剛當尊位為君德，“元”也。居中得正，能永而“貞”也。卦辭本泛言《比》道。《彖》言“元永貞”者，九五以剛處中正是也。

Cheng Yi in Yichuan's Commentary on the Changes says that in order to determine the way of mutual affinity through divination, one must possess the three qualities of "Yuan, Yong, and Zhen." Only then can there be no mistakes. The term "Yuan, Yong, and Zhen" refers to the Nine in the Fifth (nine-five) as the model. It is a yang line occupying the central and upright position, thus fully embodying the benefits of mutual affinity. To bear the honor of the superior position with yang strength is the virtue of a ruler, which is "Yuan." To reside in the center and maintain correctness, ensuring longevity and firmness, is "Yong" and "Zhen." The hexagram statement originally speaks generally about mutual affinity, but the Commentary on the Judgment points out "Yuan, Yong, and Zhen," referring specifically to the nine-five line, which is a yang line in the central and upright position.

人之生，不能保其安寧，方且來求附比。民不能自保，故戴君以求寧。君不能獨立，故保民以為安。不寧而來比者，上下相應也。以聖人之公言之，固至誠求天下之比，以安民也。以後王之私言之，不求下民之附，則危亡至矣。故上下之志，必相應也。

A person cannot preserve their own peace and security in the world, so they come to rely on relatives and close associates. Common people cannot protect themselves, so they support the ruler in order to seek peace; the ruler cannot exist in isolation, so they care for the people to achieve stability. When people come to seek peace and security by relying on others, it is precisely the mutual response between above and below. From the perspective of a sage's impartial heart, they originally seek the sincere support of all people to provide security for the people; from the perspective of later rulers' self-interest, if they do not seek the people's allegiance, danger and downfall will come. Therefore, the hearts of those above and below must inevitably correspond and resonate with each other.

在卦言之，上下群陰比於五，五比其眾，乃上下應也。眾必相比，而後能遂其生。天地之間，未有不相親比而能遂者也。若相從之志，不疾而後，則不能成比，雖夫亦凶矣。無所親比，困屈以致凶，窮之道也。

In terms of the hexagram, all the yin lines above and below are closely attached to the nine in the fifth, and the nine in the fifth is also closely attached to all the yin lines. This is called mutual correspondence between above and below. People must be closely attached to each other in order to fulfill their lives; in the universe, there has never been a case where people are not closely attached and yet can fulfill their lives. If the heart and will to follow do not come quickly and fall behind others, then there can be no close attachment. In that case, even a strong man would still face danger. If there is no close attachment, one becomes trapped, bent and shrinking, leading to misfortune, which is exactly the path of no way out.

集說 胡氏炳文曰：凡“應”字，多謂剛柔兩爻相應，此則謂上下五陰應乎五之剛，又一例也。《師》、《比》皆一陽五陰，《師》之應，謂五應二，將之任專也。《比》之應，則謂上下應五，君之分嚴也。

"The Collection of Sayings" cites Hu Bingwen's explanation that in the Book of Changes, the term "respond" usually refers to the mutual response between a yin and a yang line. However, here it refers to the response of the five yin lines to the yang line nine in the fifth position, indicating another type of convention. Both the "Military Campaign" and "Comparison" hexagrams consist of one yang line and five yin lines. In "Military Campaign," the response refers to the sixth line five responding to the second line nine, showing the exclusive responsibility of the general. In "Comparison," the response refers to all the lines above and below responding to the fifth line nine, showing the dignity of the ruler's position.

小畜，柔得位而上下應之，曰小畜。 本義 以卦體釋卦名義，“柔得位”，指六居四。“上下”，謂五陽。 程傳 言成卦之義也。以陰居四，又處上位，“柔得位”也。上下五陽皆應之，為所畜也。以一陰而畜五陽。能繫而不能固，是以為《小畜》也。彖解成卦之義，而加“曰”字者，皆重卦名文勢當然，單名卦唯革有曰字，亦文勢然也。

The Commentary on the Judgment says: The hexagram "Small Accumulation" is because the yao of yin nature are each in their proper positions and all the yang yao above and below correspond to it, hence it is called "Small Accumulation." Zhu Xi's "Benyi" explains that this uses the "hexagram structure" to explain the meaning of the hexagram name: "yin in proper position" refers to the yin yao being in the fourth position, and "above and below" refers to the remaining five yang yao. Cheng Yi's "Yichuan Commentary on the Changes" says this explains the principle of the hexagram's formation: a yin yao is in the fourth position and also in the upper trigram, hence it is called "yin in proper position"; the five yang yao above and below all correspond to it and are restrained by it. Using a single yin yao to restrain five yang yao can only bind them loosely and not firmly, hence it is called "Small Accumulation." When the Commentary on the Judgment explains the meaning of the hexagram, it adds the word "says," and wherever the hexagram name is repeated, the style of the text naturally follows this. In hexagrams named with a single character, only the hexagram "Revolution" uses the word "says," also due to the natural flow of the text.

集說 胡氏瑗曰：《小畜》卦有二義，六四以一陰得位，體無二陰以分其應，故上下五陽皆應之，是小者能畜矣。三陽在下而並進，四以一陰獨當其路，是小有所畜也。 此二義也。

"The Collection of Sayings" cites Hu Yuan's explanation that the hexagram "Small Accumulation" contains two meanings. First, the sixth line in the fourth position, being a single yao of yin in the correct position, has no other yin yao in the entire hexagram to correspond with it, so all five yang yao above correspond to it. This represents the small being able to restrain the great. Second, the three yang yao in the lower trigram all move upward, and the single yin yao at the fourth line blocks their path. This represents the small being accumulated. These are the two meanings.

健而巽，剛中而志行，乃亨。 本義 以卦德卦體而言，陽猶可亨也。 程傳 以卦才言也，內健而外巽，健而能巽也。二五居中，“剛中”也。陽性上進下復乾體，志在於行也。剛居中，為剛而得中，又為中剛，言畜陽則以柔巽，言能亨則由剛中。以成卦之義言，則為陰畜陽。以卦才言，則陽為剛中。才如是，故畜雖小而能亨也。

The Commentary on the Judgment says: The inner trigram is strong and the outer trigram is yielding, with a strong line in the center, thus the heart's will can be carried out, hence the smoothness. Zhu Xi's "Benyi" says that this refers to the "trigram virtue" and "trigram structure," explaining that yang can still be smooth. Cheng Yi's "Yichuan Commentary on the Changes" says that this refers to the quality of the trigram: the inner trigram is strong and vigorous, the outer trigram is yielding and compliant, thus strong and vigorous yet yielding and compliant; the lines nine two and nine five are located in the middle of the upper and lower trigrams, which is "strong and centered." The nature of yang is to ascend and strive forward, and the lower trigram is Qian (Heaven), so the heart's will is focused on action. A strong line in the center is both strong and centered, and the center position has strength: in terms of restraining yang, it relies on flexibility and yielding; in terms of achieving smoothness, it relies on strong and centered yang. From the meaning of forming the trigram, it is yin restraining yang; from the quality of the trigram, yang itself has strong and centered qualities. Because of this quality, even though the restraint is slight, it can still be smooth.

密雲不雨，尚往也。自我西郊，施未行也。 本義 “尚往”，言畜之未極其氣猶上進也。 程傳 畜道不能成大，如“密雲”而不成雨。陰陽交而和則相固而成雨，二氣不和， 集說 王氏逢曰：四以陰盛，有“密雲”之象。以柔止健，不能固陽，足以不雨，西郊陰地臣之類也。

The Commentary on the Judgment says: thick clouds gathering but no rain falling indicates that the yang energy is still moving upward; clouds coming from the western outskirts indicate that the grace has not yet been bestowed. Zhu Xi's "Benyi" says that "still going forward" refers to the restraining not yet reaching its extreme, and the yang energy continues to advance. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of restraining cannot achieve great results, just as thick clouds fail to form rain; when yin and yang interact harmoniously, they coalesce into rain, but when the two energies are not in harmony—here the original text is missing—"Jishuo" cites Wang Feng's saying that the sixth line, with excessive yin energy, presents the image of "thick clouds"; using softness to restrain strength cannot hold the yang energy, so rain does not fall; the western outskirts belong to the yin direction, representing the position of a minister.

楊氏時曰：卦五陽而一陰，則一陰為之主。四以陰居陰，“柔得位”也，為一卦之主，而上下應之，以陰畜陽也。陽大而陰小，小者畜也。此以六四一爻言之也，合一卦之才，則三陽健而進，一陰體巽而上行，九五剛得中，與之合志，則志行矣，是以亨也。

Ying Yangshi said that in a hexagram with five yang lines and one yin line, the single yin line is the main line of the hexagram. The line six in the fourth is a yin line in a yin position, which is 'flexible and in the right place,' thus becoming the main line of the hexagram. All the other lines respond to it, which is called 'the yin line containing the yang lines.' Yang is great and yin is small, and the one that contains is the small one, so it is called 'The Small Accumulation,' which is based on the single line six in the fourth. If we consider the overall nature of the hexagram, the lower trigram has three yang lines that are strong and advancing, while the single yin line is gentle and follows upward. The line nine in the fifth, a strong yang line, is also in the central position and agrees with it. Thus, the aspirations of all the yang lines can be carried out, so it is possible to achieve success.

項氏安世曰：陰陽之理，畜極則亨。畜之小者，雖未遽亨，及其成也，終有亨理。 以六爻言之，一柔得位，五陽應之。能繫其情，未能全制之也，故為《小畜》。以二卦言之，健而能巽，不激不亢，其勢必通。二五皆剛中，同心同德，其志必行，故有亨理，凡陰閉之極，則陽氣蒸而成雨。“密雲不雨”者，陰方上往，未至於極也。“自我西郊”者，方起於此，未至於彼也。此皆言所畜之小，然謂之“尚往”，則非不住，謂之未行。 則非不行，亨固在其中矣。此於人事為以臣畜君，終當感悟之象。 蔡氏清曰：“本義”“其氣猶上進”也，當以既雨既處來照看。此句全就雲雨說，不然，用不得氣字。

According to Xiang Anshi, the principle of yin and yang is that when something is accumulated to its extreme, it becomes smooth and unobstructed. If the accumulation is small, even though it cannot become smooth immediately, when it matures, it will eventually become smooth. In terms of the six lines, one flexible line taking its proper position and being responded to by five yang lines can only connect their feelings, but cannot fully control them, so it is called the Book of Changes, the Lesser Accumulation. In terms of the upper and lower trigrams, being strong and vigorous yet yielding, neither excessive nor overbearing, its trend is bound to be smooth. Nine two and nine five are both strong and central, with the same mind and virtue, so the aspirations of all the yang lines will certainly be realized, hence the principle of smoothness. Whenever yin energy is completely blocked, yang energy rises and transforms into rain. "Dense clouds without rain" indicates that yin energy is rising but has not yet reached its extreme; "from my western suburb" means that the clouds have just begun to rise from this side and have not yet reached the other side. All these show that the accumulation is still small. However, since it says "still going forward," it is not stationary; since it says "the action has not yet been carried out," it is not that it will never be carried out. Smoothness is already contained within it. In terms of human affairs, this is like a minister accumulating influence over the sovereign, eventually moving the sovereign's heart and making him realize the truth. According to Cai Qing, the "Original Meaning" says "its energy is still rising," which should be understood in conjunction with the line statement of upper nine, "rain has already fallen and settled." This sentence is entirely about clouds and rain; otherwise, the word "energy" would not be used.

履，柔履剛也。 本義 以二體釋卦名義。 集說 王氏申子曰，《履》以六三成卦，三之象下迫於二陽之進，上躡乎三陽之剛。 胡氏炳文曰：《本義》謂二體，見得是以兌體之柔，履乾體之剛，非指六三以柔而履剛也。 案 王氏胡氏二說不同，然當兼用，其義乃備。

The Commentary on the Judgment says: The hexagram "Foot" represents a soft element stepping on a hard one. Zhu Xi's "Basic Meaning" explains that this uses the upper and lower trigrams to explain the meaning of the hexagram. "Collected Sayings" cites Wang Shenzi saying that the hexagram "Foot" is formed by the line six in the third, and the image of six in the third is being forced by the advancement of two yang lines above and stepping on the strength of three yang lines below. It also cites Hu Bingwen saying that "Basic Meaning" refers to the two trigrams, indicating that it is the softness of the trigram Dui (Lake) stepping on the hardness of the trigram Qian (Heaven), and not merely referring to six in the third, a soft line stepping on a hard one. Li Guangdi comments: Wang and Hu have different views, but both should be taken into account together to fully understand the meaning of the hexagram.

說而應乎乾，是以履虎尾不咥人亨。 本義 以卦德釋彖辭。 程傳 兌以陰柔履藉乾之陽剛，柔履剛也。兌以說順應乎乾剛而履藉之，下順乎上，陰承乎陽，天下之正理也。所履如此，至順至當。雖“履虎尾”，亦不見傷害。以此履行，其“亨”可知。

The Commentary on the Judgment says: harmonious and joyful, responding to Heaven, thus one can tread on a tiger's tail without being bitten, and achieve success. Zhu Xi's "Benyi" says that this uses "guade" to explain the tianzhang. Cheng Yi's "Yichuan Commentary on the Changes" says that Dui, with its yin and flexibility, treads upon Qian's yang and strength, which is precisely the case of "flexible treading upon strong." Dui uses a harmonious and submissive attitude to respond to Qian's strength and tread upon it. The lower position submits to the upper, and yin supports yang. This is the proper way of the world. The way of treading is thus extremely smooth and appropriate. Even if one treads upon a tiger's tail, one will not be harmed. With such an attitude in action, achieving success is evident.

集說 游氏酢曰：卦以一柔進退履眾剛，故有“履虎尾”之象。然而“不咥人亨”者，說而應乎乾故也。夫敬以和，何事不行！君子之所履，苟在於是，則雖暴人之前無虞矣。 項氏安世曰：以兌說而“應乎乾”，則所行無忤。履雖危而不傷，莊周曰：虎媚養己者順也，唯柔順而說，則“履虎尾”而“不咥人”，且有能“亨”之理。

"The Collection of Sayings" cites You Cuo's explanation, saying that this hexagram depicts a yao of yin in the midst of many yangs, advancing and retreating with careful steps, hence the image of "treading on a tiger's tail." The reason why "it does not bite and is prosperous" is because it is harmonious and顺应 to Qian. Maintaining reverence and harmony, how could anything fail? If a gentleman's conduct is based on this, then even standing before a violent person would bring no worry. "The Collection of Sayings" also cites Xiang Anshi's explanation, saying that by the harmony of Dui responding to Qian, one's actions will not clash; although the treading is dangerous, there is no harm. Zhuangzi speaks of a tiger showing affection to its feeder because the feeder follows its nature; only by being gentle and harmonious can one tread on a tiger's tail without being bitten, and this embodies the principle of prosperity.

胡氏炳文曰：說而應乎乾，亦是以下體之兌，應上體之乾。若《蒙》曰“志應”，《師》曰“剛中而應”，是剛柔兩爻自相應。《比》、《小畜》上下應，是一爻為主，而眾爻應之。

Quoting Hu Bingwen, "Speaking and responding to Qian" also refers to the lower trigram Dui responding to the upper trigram Qian. For example, the hexagram Meng mentions "will responding," and the hexagram Shi mentions "strong and central with response," which refers to two yao, one yang and one yin, responding to each other. The hexagram Bi and the hexagram Xiao Xu mention that the upper and lower trigrams respond to each other, meaning one yao takes the lead while all the other yaos respond to it. The three cases follow different principles.

剛中正，履帝位而不疚，光明也。 程傳 九五以陽剛中正，尊“履帝位”，苟無疚病，得履道之至善光明者也，“疚”謂疵病，夾履是也。“光明”，德盛而輝光也。 集說 張氏浚曰：九五履乾正位，曰“剛中正”，剛健不息，體大中至正之道，以君臨天下，“履帝位而不疚”也。君臨天下者！其可危為大。蓋人君以一身撫馭海內，使所履一不正，而蹈於非禮，則政令紀綱弛於上，讒賊寇攘起子下。穆王命君牙曰：心之憂危，若蹈虎尾，涉於春冰是也。

The Commentary on the Judgment says: Nine in the Fifth is strong and upright, ascending to the imperial throne without any fault, thus it is bright. Cheng Yi's Commentary on the Changes says that Nine in the Fifth, with its yang strength, resides in the central and correct position, holds the supreme position as emperor, and as long as there is no fault, it has fulfilled the path of conduct to the highest perfection and thus is bright. "Jiu" refers to faults or defects, meaning that in practicing the path there is a mixture of incorrectness; "bright" means that the virtue is full and thus emits a radiance. "Ji Shuo" cites Zhang Jun who says that Nine in the Fifth stands on the correct position of Qian, thus it is called "strong and upright": strong and vigorous without ceasing, embodying the great central and correct way, used to rule the world, which is exactly "reigning as emperor without fault." The person who rules the world is most vulnerable to danger: the sovereign, with his single body, governs the four seas. If there is even one place where his conduct is not correct and he steps into what is improper, then above the imperial orders and regulations will relax, and below, flatterers and thieves will arise. The Book of Documents records that King Mu of Zhou appointed Jun Ya, saying that his inner anxiety and fear were like walking on a tiger's tail or on thin ice in spring, which precisely describes this.

泰，小往大來吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。 程傳 “小往大來”，陰往而陽來也，則是天地陰陽之氣相交，而萬物得遂其通泰也。在人則上下之情交通，而其志意同也。陽來居內，陰往居外，陽進而陰退也。乾健在內，坤順在外，為“內健而外順”，君子之道也。君子在內，小人在外，是“君子道長，小人道消”，所以為《泰》也。既取陰陽交和，又取“君子道長”，陰陽交和，乃君子之道長也。

The Commentary on the Judgment says: The hexagram Tai signifies that the small moves away and the great comes in, resulting in a favorable and smooth situation. This is because heaven and earth interact with each other, allowing all things to flow smoothly, and the upper and lower parts connect, leading to harmony of will. The inner trigram is yang and the outer trigram is yin; the inner is strong and vigorous while the outer is gentle and compliant. The inner is occupied by the gentleman and the outer by the petty person, thus the way of the gentleman grows and the way of the petty person declines. Cheng Yi's Commentary on the Changes states that "the small moves away and the great comes in" means that yin lines move outward and yang lines come inward, which is the mutual interaction of the yin and yang energies of heaven and earth. As a result, all things can achieve their proper development. In terms of human affairs, this means that the feelings between superiors and inferiors are communicated, and their intentions are aligned. The coming in of yang and the going out of yin signifies the advancement of yang and the retreat of yin. The strong and vigorous nature of Qian (Heaven) is within, while the gentle and compliant nature of Kun (Earth) is outside, which is called "inner strength and outer compliance." This is the way of the gentleman. The gentleman is within and the petty person is outside, which is called "the way of the gentleman grows and the way of the petty person declines." Therefore, this hexagram is called Tai. This hexagram takes both the meaning of the harmonious interaction of yin and yang and the meaning of the growth of the way of the gentleman. The harmonious interaction of yin and yang is itself the growth of the way of the gentleman.

集說 孔氏穎達曰：所以得名為《泰》者，由天地氣交，而生養萬物，物得大通，故云《泰》也。上下交而其志同，以人事象天地之交也。“內陽”“外陰”據其象，“內健”“外順”明其性，此就卦爻釋“小往大來吉亨”也。內君子而外小人，“君子道長，小人道消”，更就人事之中，釋“小往大來吉亨”也。

"The Collection of Commentaries" cites Kong Yingda's explanation, stating that this hexagram is named "Tai" because the energies of Heaven and Earth interact, giving birth to and nurturing all things, allowing all things to be greatly smooth and unimpeded, hence it is called "Tai." "When above and below interact and their intentions are the same" uses human affairs to illustrate the union of Heaven and Earth. "Inner Yang" and "Outer Yin" refer to the hexagram's image, while "Inner strength" and "Outer compliance" highlight its nature. This level explains "small things go away and great ones come, resulting in good fortune and smoothness" from the perspective of the hexagram's lines. "Inner君子 (gentleman) and outer小人 (petty person), the path of the gentleman grows longer, and the path of the petty person diminishes" further explains "small things go away and great ones come, resulting in good fortune and smoothness" from the perspective of human affairs.

項氏安世曰：《泰》、《否》、《彖》皆具三義。第一段，以重卦上下為義，子陰陽二氣，無所抑揚，但貴其交而已。第二段，以卦體內外為義，雖在內在外，各得其所，要是重內輕外，則已於陰陽有所抑揚矣。第三段，以六爻消長為義，至此則全是好陽而惡陰，以陽長陰消為福，則不止於抑揚而已。《否彖》依此推之，大抵諸卦皆然。如《小畜》之《彖》，“柔得位而上下應之”，是統論六爻五陽一陰也。“健而巽”，卻以兩卦言之。“剛中而志行”，又以九二九五兩爻言之。故《彖》之義無所不備，不可以一說通也。

Xiang Anshi said that the Commentary on the Judgment of the hexagrams Tai and Pǐ both contain three layers of meaning. The first layer takes the meaning from the upper and lower parts of the compound hexagram, and does not praise or criticize yin and yang, only focusing on whether they interact. The second layer takes the meaning from the internal and external parts of the hexagram, although it says that both internal and external parts are in their proper places, it actually favors the internal over the external, thus showing some praise and criticism of yin and yang. The third layer takes the meaning from the waxing and waning of the six lines, and here it is completely favorable to yang and adverse to yin, considering yang's growth and yin's decline as auspicious. This is not just praise and criticism anymore. The Commentary on the Judgment of the hexagram Pǐ can be similarly inferred. Generally, most hexagrams are like this. For example, the Commentary on the Judgment of the hexagram Xiao Xu says, "Flexible and in position, with all above and below responding to it" is a general statement about the six lines, five yang and one yin; "Strong and compliant" refers to the upper and lower trigrams; "Strong and central, with the will fulfilled" refers to the lines nine two and nine five. This shows that the meaning of the Commentary on the Judgment is comprehensive and cannot be explained with a single interpretation.

邱氏富國曰：天地之形不可交而以氣交，氣交而物通者，天地之《泰》也。上下之分不可交而以心交，心交而志同者，人事之《泰》也。陰陽以氣言，健順以德言，君子小人以類言，“內外”，釋“往來”之義。陰陽健順君子小人，釋“小大”之義。

Quiu Fuguo says that the forms of heaven and earth cannot be combined, but they can interact through qi, and the interaction of qi allows all things to flow smoothly, which is the Tai hexagram of heaven and earth; the distinction between king and minister cannot be confused, but they can interact through heart, and the interaction of hearts leads to shared aspirations, which is the Tai hexagram of human affairs. Yin and yang refer to qi, strength and gentleness refer to virtue, and gentleman and petty person refer to categories. The terms "inner and outer" explain the meaning of the hexagram statement "coming and going," while yin and yang, strength and gentleness, and gentleman and petty person explain the meaning of the hexagram statement "small and great."

王氏應瞵曰：君子道盛，小人自化。故舜湯舉皋伊，而不仁者遠。玉泉喻氏云，《泰》小人道消，非消小人也，化小人為君子也。 喬氏中和曰：有陽必有陰，有君子必有小人。必欲絕而去之，有是哉！善養身者，化痰邪為氣血。善治國者，化盔賊為良民而已矣。

Quoting Wang Yinglin, the gentleman's way flourishes, and the petty person is naturally influenced and transformed. Therefore, Shun appointed Gao Yao, and Tang appointed Yi Yin, and the unrighteous naturally withdrew. Yu Quan Yu Shi once said that the hexagram Tai discusses 'the petty person's path declines,' which does not mean eliminating the petty person, but transforming them into a gentleman. Quoting Qiao Zhonghe, there must be yin when there is yang, and there must be petty persons when there are gentlemen. To completely eradicate them is not reasonable. A person who is good at cultivating his body transforms phlegm and turbid qi into blood and qi; similarly, a good ruler does no more than transform thieves into good citizens.

否之匪人，不利君子貞。大往小來，則是天地不交，而萬物不通也。 上下不交，而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。 集說 胡氏瑗曰；內柔而外剛者，小人之體也。語曰：色厲而內荏，外有嚴厲之色，內有柔荏之心，此所以反君子之道也。

The Commentary on the Judgment says: The hexagram of "Opposition" encounters situations that are not favorable for a gentleman to maintain uprightness; the great ones go away and the small ones come in. This is because heaven and earth do not interact and thus all things are not in communication, and above and below do not interact and thus the world is as if there are no states. The inner trigram is yin and the outer trigram is yang, the inside is soft and weak while the outside is strong and firm, the inside employs petty people while the outside places gentlemen, thus the way of petty people grows and the way of gentlemen declines. "Collected Sayings" cites Hu Yuan saying that being internally soft and externally strong is exactly the nature of petty people. The Analects says "showing a fierce expression but being timid within," displaying an appearance of severity but harboring a weak and timid heart, which is precisely the opposite of the way of gentlemen.

李氏過曰：“否泰反其類”，故《否》之辭皆與《泰》反。 吳氏綺曰：六十四卦，獨《乾》、《坤》、《泰》、《否》四卦言陰陽。乾坤，陰陽也。 唯《泰》、《否》二卦，內外皆得乾坤之全體，故亦以陰陽言也。

Quoting Li Guo, the Zage Zhuan says, "The hexagram of Po is the opposite of the hexagram of Tai." Therefore, every sentence in the zhuang of the hexagram Po is opposite to that of the hexagram Tai. Quoting Wu Qi, among the sixty-four hexagrams, only the hexagrams Qian, Kun, Tai, and Po clearly mention the terms yin and yang. Qian and Kun themselves are yin and yang. The inner and outer trigrams of the hexagrams Tai and Po together form the complete trigrams of Qian and Kun, so they also use the terms yin and yang.

同人，柔得位得中而應乎乾，曰同人。 本義 以卦體釋卦名義。“柔”，謂六二，“乾”，謂九五。 程傳 言成卦之義。“柔得位”，謂二以陰居陰，得其正位也。五中正而二以中正應之，“得中而應乎乾”也。五剛健中正，而二以柔順中正應之，各得其正，其德同也，故為《同人》。五，乾之主，故云“應乎乾”。象取天火之象，而《彖》專以二言。

The Commentary on the Judgment says: The hexagram "Tong Ren" (Union with People) is called so because the yao of flexible nature is in the correct position and in the center, and it corresponds with the Heaven. Zhu Xi's "Ben Yi" explains that this uses the "hexagram structure" to explain the meaning of the hexagram name: "flexible" refers to the second line, "Heaven" refers to the fifth line. Cheng Yi's "Yichuan Commentary on the Changes" says this is explaining the meaning of the hexagram's formation. "Flexible in position" means the second line, which is a yao of flexible nature, is in a position of flexible nature, thus in its proper place; the fifth line is upright and correct, and the second line also corresponds with it with the virtue of being upright and correct, so it is called "in the center and corresponding with Heaven." The fifth line is the main line of the Heaven hexagram, so it is said "corresponding with Heaven." The "Great Image" takes the image of Heaven and fire, but the Commentary on the Judgment focuses specifically on the second line.

集說 項氏安世曰：同人以一柔為主，徒柔不能以同乎人也，必以天德行之，故雖“得位得中”，而必“應乎乾”，乃可謂之《同人》。至於“利涉大川”，則又曰此“乾行也”，明非柔之所能辨也。凡封之以柔為主者皆然，《履》之六三，不能以自亨也，必曰“應乎乾”，是以“履虎尾不咥人亨”。《小畜》之六四，不能以自亨也，必曰“剛中而志行乃亨”。《大有》之六五，不能以自亨也，必曰“應乎天而時行，是以元亨”。凡此皆柔為卦主。而其濟也必稱乾焉，此乾之所以為大與。

"The Collection of Commentaries" cites Xiang Anshi's view that the hexagram "Following" takes a yao of yin as its main line, but merely relying on yin is not enough to achieve harmony with others. It must be carried out through Heavenly Virtue. Therefore, although the line is "in its proper position and central," it still needs to "respond to Qian" in order to be called "Following." Regarding "favorable for crossing great rivers," it specifically points out that this is "the movement of Qian," indicating that it is not something the yin line can accomplish on its own (the original text says "辨" instead of "办"). All hexagrams that take a yin line as their main line are like this: in the hexagram "Following," the line six in the third cannot achieve success on its own, so it says "responding to Qian," hence "following the tiger's tail without being bitten is favorable." In the hexagram "Small Accumulation," the line six in the fourth cannot achieve success on its own, so it says "with a strong and central line, the will is fulfilled and thus favorable." In the hexagram "Great Possession," the line six in the fifth cannot achieve success on its own, so it says "responding to Heaven and acting at the right time, thus achieving great success." These are all cases where a yin line is the main line, but when achieving success, it necessarily refers back to Qian. This is precisely why Qian is considered great."

案 《傳》義皆以乾為專指九五，然若專指二五之應，恐不得謂之“同人于野”矣。 蓋乾者陽爻之通稱，一陰虛中，與五陽相應，此卦所以為《同人》也。不言上下應者，蓋陰陽居上體而為卦主，則可言上下應，如《比》如《小畜》如《大有》是也。若在下體，則但言應而已，《蒙》、《師》、《履》及此卦是也。

Li Guangdi remarked: Both the "Cheng Transmission" and the "Ben Yi" regard "Qian" as referring specifically to nine in the fifth line. However, if it only refers to the correspondence between six in the second line and nine in the fifth line, it would not be sufficient to express the broad meaning of "Tong Ren Yu Ye." In reality, "Qian" is a general term for yang lines. A yin line is empty and occupies the central position, corresponding with the five yang lines. This is the reason why the primary hexagram is called "Tong Ren." Here, the term "up and down correspondence" is not mentioned, because the yin line is located in the upper trigram and serves as the main element of the hexagram, thus allowing the statement of "up and down correspondence," as in the hexagrams "Bi," "Xiao Xu," and "Da You." If the yin line is in the lower trigram, then only the term "correspondence" is used, as in the hexagrams "Meng," "Shi," "Lv," and this hexagram.

同人曰。 本義 衍文。 程傳此三字羨文。 集說 孔氏穎達曰：稱“同人曰”，猶言同人卦曰也。 同人于野亨，利涉大川，乾行也，文明以健，中正而應，君子正也，唯君子為能通天下之志。 本義 以卦穗卦體釋卦辭，通天下之志，乃為大同。不然，則是私情之合而已，何以致“亨”而“利涉”哉！

The Commentary on the Judgment here includes the words "Tongren Yu" (Same People Statement). Zhu Xi's "Benyi" states that these three characters are extraneous, and Cheng Yi's "Yichuan Commentary on the Changes" also says that these three characters are redundant. The "Jishuo" cites Kong Yingda's statement, referring to "Tongren Yu" as equivalent to "Tongren Gu Yu" (Statement of the Tongren Hexagram). The Commentary on the Judgment then continues: to be the same as others in the open field and to be harmonious and prosperous, and to be beneficial for crossing a great river, this is the action of Qian (Heaven); to be civilized and strong, to reside in the center and maintain correctness, and to have harmony between superior and inferior, this is the correct path of the gentleman, and only the gentleman can unite the hearts of people throughout the world. Zhu Xi's "Benyi" explains that this uses "gu de" (hexagram virtue) (the original text mistakenly writes "sui" instead of "de") and "gu ti" (hexagram structure) to interpret the hexagram statement: only when one can unite the hearts of people throughout the world can it be considered great unity; otherwise, it is merely a union of private feelings, on what basis can it achieve "prosperity" and "beneficial for crossing a great river"?

程傳 至誠無私，可以蹈險難者，乾之行也。無私，天德也。又以二體言其義有文明之德而剛健，以中正之道相應，乃君子之正道也。天下之志萬殊，理則一也。君子明 案 上專以“乾行”釋“于野”“涉川”者，但取剛健無私之義也。下釋“利貞”，則兼取明健中正之義，蓋健德但主於無私而已。必也有文明在於先，而所知無不明。有中正在於後，而所與無不當。然後可以盡無私之義，而為君子之貞也。

Cheng Yi's Yichuan Commentary on the Changes says that sincerity without private desires allows one to tread through dangers, which is the conduct of Qian;无私 is the Heavenly Virtue. Further, considering the upper and lower trigrams, it explains the meaning as having the virtue of civilization and being strong and vigorous, using the principle of uprightness and correctness to correspond with each other, which is the proper path of the gentleman. The hearts and minds of people are varied, but the principles are one. The gentleman is clear—there is a missing text in the original. Li Guangdi comments: the first part uses the concept of "Qian's conduct" to explain "harmonizing with people in the wild" and "advantageous to cross a great river," taking only the meaning of strength and lack of private desires. The second part explaining "advantageous to be firm and correct" includes the meanings of civilization, strength, and uprightness and correctness. The virtue of strength is based only on the absence of private desires. However, one must first have civilization, then knowledge is clear and comprehensive; then, with uprightness and correctness, the people one interacts with are all appropriate; only then can one fully embody the meaning of无私, becoming the firm and correct virtue of the gentleman.