The Great Possession, Section on the Image, Upper Part

大有，柔得尊位大中，而上下應之，曰大有。 本義 以卦體釋卦名義，“柔”謂六五，“上下”謂五陽。 程傳 言卦之所以為《大有》也。五以陰居君位，“柔得尊位”也。處中，得“大中”之道也。為諸陽所宗，“上下應之”也。夫居尊執柔，固眾之所歸也。而又有虛中文明大中之德，故上下同志應之，所以為《大有》也。

The Commentary on the Judgment says: The hexagram "Great Possession" is because a yao of flexibility is in a position of honor and occupies the great center, and all the other yao above and below respond to it, hence it is called "Great Possession." Zhu Xi's "Basic Meaning" says that this is using the "hexagram structure" to explain the meaning of the hexagram name: "flexibility" refers to the sixth yao in the fifth line, and "above and below" refers to the other five yang yao. Cheng Yi's "Yichuan Commentary on the Changes" says that this explains why the hexagram is called "Great Possession": the sixth yao in the fifth line, being a yao of flexibility in the position of a ruler, is "flexibility in a position of honor"; being in the center of the upper trigram, it attains the way of great center; being honored by all the yang yao, it is "responded to by above and below." Being in a position of honor while holding the way of flexibility is originally the way that the people look up to; and furthermore, it has the virtues of humility, civilization, and great center, so that all above and below unite to respond to it, hence it is called "Great Possession."

集說 蘇氏軾曰：謂五也，大者皆見有於五，故曰《大有》。 郭氏忠孝曰：“柔得尊位大中”，謙以居之，不自滿假者也。以一柔而應五剛，所謂所寶唯賢，光天之下，萬邦黎獻，共唯帝臣。不如是，不足以為尚賢也。

"Ji Shuo" cites Su Shi's explanation, stating that the line "Six in the Fifth" refers to many strong yang elements being held by the yao in the fifth position, hence the title "Great Possession." It also cites Guo Zhongxiao's explanation, "A flexible line attains a high position and great virtue," meaning to occupy a position of honor with humility and without arrogance. A flexible line responding to five strong lines represents the idea in the "Book of Documents" of "valuing only the virtuous," and the grandeur described as "illuminating the whole world, reaching the furthest corners of the sea and the humble people, all nations and their people contributing as imperial subjects." Without such a state, one cannot truly honor the virtuous.

楊氏萬里曰：《同人》、《大有》，一柔五剛均也。柔在下者，曰“得位”，曰“得中”。 曰“應乎乾”，而為《同人》，我同乎彼之辭也。柔在上者，曰“尊位”，曰“大中”，曰“上下應”，而為《大有》，我有其大之辭也。

Quoting Yang Wanli, the hexagrams "Tong Ren" and "Da You" are both composed of one yao of yin and five yao of yang. When the yin yao is in the lower position, the Commentary on the Judgment says "it is in the right position," "it is in the center," and "it corresponds with Qian," thus naming it "Tong Ren," which expresses the attitude of me seeking commonality with others. When the yin yao is in the upper position, the Commentary on the Judgment says "it is in a respectful position," "it is great centralization," and "it corresponds with both above and below," thus naming it "Da You," which expresses the attitude of me possessing great abundance.

項氏安世曰：一陰在下，勢不足以有眾，能推所有以同乎人者也，故名曰《同人》。 一陰在上，人同乎我，為我所有者也，故名曰《大有》。《彖》於《同人》曰“應乎乾”，明我應之也。於《大有》曰“上下應之”，明人應我也。《履》卦柔在下，亦曰“應乎乾”。 《小畜》柔在上，亦曰“上下應之”。此可以推卦例矣。

Quoting Xiang Anshi, a yin line in the lower position lacks sufficient power to possess the people, so it can only lead its own to be the same as others, hence the name 'Tong Ren' (Union). A yin line in the upper position has others coming to be the same as me, thus being possessed by me, hence the name 'Da You' (Great Possession). The Commentary on the Judgment in 'Tong Ren' says 'respond to Qian,' indicating that I respond to others; in 'Da You' it says 'the upper and lower respond to each other,' indicating that others respond to me. In 'Lv' (Observance) where a flexible line is in the lower position, it also says 'respond to Qian'; in 'Xiao Xu' (Small Accumulation) where a flexible line is in the upper position, it also says 'the upper and lower respond to each other.' From this, one can understand the pattern of the hexagrams in the Book of Changes.

胡氏炳文曰：或曰：《小畜》亦五陽一陰之卦，主巽之一陰，則曰“小”。此主離之一陰，則曰“大”，何也？曰巽之一陰在四，欲畜上下五陽，其勢逆而難。離之一陰在五，而有上下五陽，其勢順而易。

Quoting Hu Bingwen, someone asked: The hexagram Xiao Xu also has five yang lines and one yin line, with the yin line of Xun as the main line, yet it is called "small"; while in the hexagram Da (Great) Xu, the yin line of Li is the main line, yet it is called "great." Why is this so? The answer is: The yin line of Xun is in the fourth position, wanting to restrain the five yang lines above and below, which is against the natural order and difficult; while the yin line of Li is in the fifth position, controlling the five yang lines above and below, which is in harmony with the natural order and easy.

其德剛健而文明，應乎天而時行，是以元亨。 本義 以卦德卦體釋卦辭。應天，指六五也。 程傳 卦之德，內“剛健”而外“文明”。六五之君，應於乾之九二。五之性柔順而明，能順應乎二。二，乾之主也，是應乎乾也。順應乾行，順乎天時也，故曰“應乎天而時行”。其德如此，是以“元亨”也。王弼云：不大通何由得《大有》乎？《大有》則必“元亨”矣。此不識卦義，離乾成《大有》之義，非《大有》之義，便有“元亨”。

The Commentary on the Judgment says: Its virtue is strong and vigorous, and it is civilized. It corresponds to Heaven and follows the proper time, so it is greatly prosperous. Zhu Xi's "Basic Meaning" says that this is using "hexagram virtue" and "hexagram structure" to explain the hexagram statement. "Corresponding to Heaven" refers to the line six in the fifth. Cheng Yi's Commentary on the Changes says that the virtue of this hexagram is strong and vigorous internally and civilized externally. The line six in the fifth, as the ruler, corresponds with the line nine in the second of the hexagram Qian. The line six in the fifth is gentle and compliant, and it is clear-sighted, able to follow and harmonize with the line nine in the second. The line nine in the second is the main line of Qian, so it is said to correspond with Qian. Following the movement of Qian is following the movement of Heaven, so it is said "corresponding to Heaven and acting in accordance with the time." With such virtue, it is therefore "greatly prosperous." Wang Bi says: How can it be greatly prosperous without being greatly open and unimpeded? If it is called "Great Possession," it must certainly be "greatly prosperous." This is not understanding the meaning of the hexagram: The hexagram "Great Possession" is formed by the combination of Li and Qian, and it is not that having the name "Great Possession" naturally brings about "great prosperity."

由其才故得“元亨”，《大有》而不善者，與不能亨者有矣。諸卦具“元亨利貞”，則《彖》皆釋為“大亨”，恐疑與《乾》、《坤》同也。不兼“利貞”，則釋為“元亨”，盡元義也。 “元”有大善之義，有“元亨”者四卦，《大有》、《蠱》、《升》、《鼎》也。唯《升》之《彖》誤隨它卦作大亨。曰：諸卦之元與乾不同，何也？曰：元之在乾，為元始之義，為“首出庶物”之義。它卦則不能有此義，為善為大而已，曰元之為大可矣。為善，何 集說 王氏弼曰：德應於天，則行不失時矣。“剛健”不滯，“文明”不犯，應天則大，時行無違，是以“元亨”。

It is because of its quality and virtue that it attains "Yuan Heng"; those who live in a time of great abundance but are not virtuous, or who fail to achieve success, also exist. All hexagram statements that include the four characters "Yuan Heng Li Zhen" are generally interpreted by the Commentary on the Judgment as "Da Heng", in order to prevent people from mistakenly thinking it is the same as in the Hexagrams Qian and Kun. For those that do not include "Li Zhen", they are interpreted as "Yuan Heng", fully explaining the meaning of "Yuan". "Yuan" contains the meaning of great virtue. The hexagram statements that mention "Yuan Heng" are four: Da You, Gu, Sheng, and Ding. Only the Commentary on the Judgment of Sheng mistakenly follows the interpretation of "Da Heng" as in the other hexagrams. Someone asks: the "Yuan" in each hexagram is different from that in Qian, so why is that? The answer is: "Yuan" in Qian means the beginning, meaning "to be the first among all things"; other hexagrams cannot have this meaning, they only mean being virtuous and great. Saying "Yuan" means great is acceptable. As for being virtuous, how—there is a missing text in the original. The "Ji Shuo" cites Wang Bi's view, saying that virtue should conform to heaven, and actions will not miss the right time; being strong and unyielding, yet civilized without overstepping, responding to heaven thus attaining greatness, acting in accordance with the time thus having no contradictions, therefore "Yuan Heng".

項氏安世曰：《同人》、《大有》兩卦，皆以離之中爻為主，而以乾為應者也。《同人》離在下，以德為主，故曰“應乎乾”者，應其德也。《大有》離在上，以位為主，故曰“應乎天而時行”者，應其命也。《履》兌在下，曰“應乎乾”。《大畜》艮在上，曰“應乎天”，亦卦例也。

Xiang Anshi said that the hexagrams "Tong Ren" and "Da You" both take the middle line of the Li hexagram as their main line, and the Qian hexagram as the corresponding one. In "Tong Ren," the Li hexagram is in the lower trigram, and it emphasizes virtue, so it says "respond to Qian," referring to the virtue of Qian. In "Da You," the Li hexagram is in the upper trigram, and it emphasizes position, so it says "respond to Heaven and act in accordance with the time," referring to the mandate of Heaven. The hexagram "Lv" has Dui in the lower trigram and says "respond to Qian," while the hexagram "Da Xu" has Gen in the upper trigram and says "respond to Heaven." These are all examples of the same pattern.

案 卦辭未有不根卦名而繫者，況柔中居尊，能有眾陽，是虛心下賢之君，而眾君子皆為之用，其亨孰大於是哉！《彖傳》又推卦德卦體以盡其縕，其實皆不出乎卦名之中也。《程傳》謂卦名未足以致“元亨”，由卦才而得“元亨”者，恐非《易》之通例。

Li Guangdi remarked: The hexagram statement cannot be detached from the hexagram name. Moreover, being gentle and compliant, occupying the central position and holding a high rank, it is able to attract all the yang lines, which represents a monarch who is humble and respectful to the virtuous, and all the gentlemen are willing to serve him. What greater success could there be than this? The Commentary on the Judgment further examines the "hexagram virtue" and "hexagram structure," exhaustively explaining the inner meaning, yet all of it remains within the scope of the hexagram name. The "Cheng Transmission" says that the hexagram name itself is insufficient to achieve "original and great success," and that it is the quality of the hexagram that brings about "original and great success." This seems to contradict the general principle of the Book of Changes.

謙，亨，天道下濟而光明，地道卑而上行。 本義 言《謙》之必“亨”。 程傳 濟當為際，此明《謙》而能“亨”之義。天之道，以其氣下際，故能化育萬物，其道光明，“下際”，謂下交也。地之道，以其處卑，所以其氣上行交於天，皆以卑降而“亨”也。

The Commentary on the Judgment says: The hexagram "Modesty" can be smooth and unimpeded because the heavenly way is to descend and bestow, thus becoming bright, and the earthly way is to be in a low position and thus ascend. Zhu Xi's "Benyi" says this explains that the hexagram "Modesty" must necessarily be smooth and unimpeded. Cheng Yi's "Yichuan Commentary on the Changes" says the character "ji" should be read as "ji", which clarifies the principle that modesty leads to smoothness. The way of heaven is that its qi descends and meets, thus being able to nurture all things, and its way is bright. "Downward meeting" means descending and meeting. The way of earth is that it is in a low position, thus its qi can ascend to meet heaven. Both are achieved through humility, thus leading to smoothness.

集說 項氏安世曰：“天道下濟而光明，地道卑而上行”，此以卦體釋卦辭也。九三乾也，降在下卦，是“下濟而光明”也。坤地道，處勢至卑，而升在上卦，是“卑而上行”也。“下濟”與“卑”，皆釋“謙”字。“光明”與“上行”，皆釋“亨”字。自人事言之，尊者行之則有光，即“天道下濟而光明”也。卑者行之則不可逾，即“地道卑而上行”也。始雖謙下，終必高明，是有終也。自天道虧盈以下，皆極言《謙》之必有後福。質之於天地神人之心，以明有終之義也。

"Ji Shuo" cites Xiang Anshi's explanation, saying, "The heavenly way descends and brings brightness, while the earthly way is lowly yet ascends." This uses the "hexagram structure" to explain the hexagram statement. The third line, Nine in the Third, belongs to Qian (Heaven), yet it is placed in the lower trigram, which is exactly "the heavenly way descending and bringing brightness." The trigram Kun represents the earthly way, which is in an extremely low position, yet it is placed in the upper trigram, which is exactly "lowly yet ascending." "Descending" and "lowly" both explain the character "qian" (humility), while "brightness" and "ascending" both explain the character "heng" (smoothness). In terms of human affairs, a noble person practicing humility brings brightness, which matches "the heavenly way descending and bringing brightness"; a humble person practicing humility does not exceed their station, which matches "the earthly way is lowly yet ascends." Although they start by being humble and yielding, they will ultimately become great and prominent, which is what the hexagram statement says "has a conclusion." From "the heavenly way depletes fullness" onwards, all emphasize that practicing humility will surely bring future blessings, using heaven, earth, spirits, and human hearts as evidence, to clarify the meaning of "has a conclusion."

邱氏富國曰：凡卦以一陽為主者，《彖傳》皆以剛言，《復》曰“剛反”，《豫》曰“剛應”，《師》、《比》曰“剛中”，《剝》曰“變剛”。《謙》主九三，而《彖》不言剛者，《謙》無用於剛也。用剛則不能謙矣，三有剛而不用，此其所以為《謙》也。

Quiu Fuguo says that in all hexagrams where a yang line is the main line, the Commentary on the Judgment discusses the matter from the perspective of "yang." The hexagram Fu says "yang returns," Yu says "yang responds," Shi and Bi say "yang is in the center," and Bao says "changing yang." The hexagram Qian, however, takes the line nine three as its main line, yet the Commentary on the Judgment does not mention the word "yang." This is because the hexagram Qian does not need yang—once yang is used, the meaning of Qian would be lost. The line nine three has yang but does not express it, which is precisely why it is called Qian.

蔡氏淵曰：“下濟而光明”，艮也。艮有光明之象，故《艮》之《彖》曰“其道光明”，謂艮陽止乎上，陰不得而掩之，故“光明”。“卑而上行”，坤也。

Quoting Cai Yuan, "lower flooding and brightness" refers to Gen. Gen originally has the image of brightness, so the Commentary on the Judgment of the Gen hexagram says "its way is bright," because the yang line of Gen stops at the upper position, and the yin lines cannot cover it, hence the brightness. As for "lowly but ascending," this refers to Kun.

天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。 本義 “變”，謂傾壞。“流”，謂聚而歸之。人能謙，則其居尊者，其德愈光，其居卑者，人亦莫能過，此君子所以“有終”也。

The Commentary on the Judgment says: The way of Heaven is to diminish when full and increase when humble; the way of Earth is to collapse when full and flow toward humility; the way of ghosts and spirits is to harm when full and bestow blessings when humble; the way of human beings is to dislike fullness and prefer humility. When humility is practiced in a position of honor, virtue becomes ever more brilliant; when humility is practiced in a position of lowliness, others cannot surpass. This is the reason why the gentleman can achieve a good ending. Zhu Xi's "Ben Yi" says, "Change" refers to overturning and ruin, and "flow" refers to gathering and coming towards it. When a person practices humility, the virtue of those in high positions becomes ever more brilliant, and those in low positions cannot be surpassed, which is why the gentleman can achieve a good ending.

程傳 以天行而言，盈者則虧，謙者則益，日月陰陽是也。以地勢而言，盈滿者傾變而反陷，卑下者流注而益增也。“鬼神”，謂造化之跡。盈滿者福害之，謙損者福祐之。 集說 崔氏憬曰：若日中則昃，月滿則虧，損有餘以補不足，天之道也。高岸為谷，深谷為陵，是以“變盈而流謙”，地之道也，朱門之家，鬼瞰其室，黍稷非馨，明德唯馨，是其義矣。滿招損，謙受益，人之道也。

Cheng Yi in Yichuan's Commentary on the Changes says, speaking of the movement of Heaven, the full will eventually be diminished, while the humble will gain; the waxing and waning of the sun and moon, and the increase and decrease of yin and yang, are examples of this. Speaking of the forms of the earth, the high and full will collapse and sink, while the low and humble will gather water and gradually rise. "Ghost and spirit" refers to the traces of creation; the full will bring calamity and harm, while the humble will bring blessings and protection. "Collected Sayings" cites Cui Jing, who says that the sun reaches its zenith and then begins to set westward, and the moon is full and then wanes; reducing excess to make up for deficiency is the way of Heaven. A high bank becomes a deep valley, and a deep valley becomes a hill, so it is said "transforming fullness into flow and humility," which is the way of Earth. As for the wealthy and powerful, ghosts and spirits secretly watch over their houses. The Book of Documents says that millet and millet are not fragrant, but only virtue is fragrant, which means this. "Fullness brings loss, humility brings gain," this is the way of human beings.

劉氏牧曰：降卑接下，名譽益隆，故其道光顯。辭貌卑遜，而志行剛正，故雖卑退而“不可逾”。 《朱子語類》云：天道是就寒暑往來上說，地道是就地形高下上說。鬼神言害福，是有些造化之柄，各自主一事而言耳。 問《謙》之為義，不知天地人鬼，何以皆好尚之。曰：太極中本無物，若事業功勞，於我何有。觀天地生萬物而不言所利，可見矣。

Quoting Liu Mu, one should lower oneself to accept those of lower status, and thus one's reputation becomes even more prominent, so his way becomes widely known and prominent; speaking and appearing humble and yielding, yet one's aspirations and conduct are strong and upright, so although one is humble, one is 'unreliable to be surpassed'. Quoting from the 'Zhu Zi Yu Le', the heavenly way is discussed in terms of the coming of cold and the arrival of heat, while the earthly way is discussed in terms of the high and low of terrain; when speaking of ghosts and spirits, their ability to bring calamity or blessing is because they hold some power over fate, each being in charge of one thing only. Someone asked about the meaning of 'Qian' (Humility), not understanding why heaven, earth, people, and ghosts all value it. Zhu Xi answered: originally, there is nothing in the Taiji, so what achievements and merits do they have to do with me? Just look at how heaven and earth nurture myriad things without boasting of their benefits, and you will understand.

又云，“謙尊而光，卑而不可逾”，以尊而行謙，則其道光。以卑而行謙，則其德不可逾。尊對卑言，伊川以謙對卑說非是，聖人九卦引此一句，看來大綱說。 蔡氏清曰：如日設而升，中而昃，月晦而弦，盈而蝕之類，天非有意於虧之益之也。 若論至無心處則雖人道，惡盈好謙，初亦何容心於好惡哉！在我者有以感召其好惡耳，可不慎哉！

It is also said, "When one is noble yet humble, his virtue shines brightly; when one is lowly yet humble, his virtue cannot be surpassed." Here, "noble" is contrasted with "lowly." I Ch'uan equated "humility" with "lowliness," which is not appropriate. The "Great Treatise" cites this sentence when discussing the nine trigrams, suggesting it is used in a general sense. Cai Ching said that just as the sun rises, reaches the zenith, and then sets westward, and the moon waxes from new to full and then wanes to a lunar eclipse, heaven does not intentionally diminish or increase them. If we consider the completely impartial aspect, even human nature dislikes fullness and prefers humility. Originally, was there any intention in liking or disliking? It is only that on our side there are things that attract good or evil. How can we not be cautious?

豫，剛應而志行，順以動，豫。 本義 以卦體卦德釋卦名義。 程傳 “剛應”，謂四為群陰以應，剛得眾應也。“志行”謂陽志上行，動而上下順從，其志得行也。“順以動豫”，震動而坤順，為動而順理，順理而動，又為動而眾順，所以《豫》也。 集說 胡氏炳文曰：建萬國，聚大眾，非順理而動，使人心皆和樂而從，不可也，故二者皆繫之豫。

The Commentary on the Judgment says: The hexagram Yu is called Yu because its strong lines have many lines responding to them, allowing the mind's aspirations to be carried out smoothly and in accordance with the way. Zhu Xi's Benyi explains that this uses the "hexagram structure" and "hexagram virtue" to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says that "strong line responding" refers to the line nine in the fourth position being responded to by many yin lines, with the strong line receiving the response of many lines; "aspiration fulfilled" refers to the yang line's aspirations being promoted upward, and once it moves, both above and below follow, thus achieving its aspirations. "Smooth movement leading to ease" refers to Zhen (Thunder) being active and Kun (Earth) being compliant, meaning that movement is in accordance with the way, and smooth movement leads to ease, and once there is movement, all people follow, thus forming the hexagram Yu. The "Collected Sayings" cites Hu Bingwen, who says that establishing vassal states throughout the land and gathering the people cannot be accomplished without smooth and harmonious movement that leads the people to follow joyfully, hence these two matters are both associated with the hexagram Yu.

案 《彖傳》中凡稱卦德。皆先內而後外，而其文義又各不同。其曰“而”者，兩字並重。如《訟》之“險而健”，既險又健也。《小畜》之“健而巽”，既健又巽也。《大有》“剛健而文明”，既剛健而又文明也。其曰“以”者，則重在上一字。如《同人》“文明以健”，重在“文明”字。此卦“順以動”，重在“順”字。其或以下一字為重者，則又變其文法，《復》卦“動而以順行”之類。

Li Guangdi remarked: In the Commentary on the Judgment, whenever the term "guade" (hexagram virtue) is mentioned, it always follows the order of the inner trigram first and then the outer trigram. The degree of emphasis in the wording varies. When the word "er" is used to connect two characters, both parts are given equal weight, such as in the hexagram "Song" which says "xian er jian" meaning both dangerous and strong; in "Xiao Xu" it says "jian er xun" meaning both strong and yielding; and in "Da You" it says "gang jian er ming wen" meaning both strong and virtuous. When the word "yi" is used, the emphasis is on the first character, such as in "Tong Ren" which says "ming wen yi jian" with emphasis on "ming wen," and in the primary hexagram it says "shun yi dong" with emphasis on "shun." Occasionally, when emphasis is placed on the second character, the sentence structure is changed, as in the hexagram "Fu" which says "dong er yi shun xing."

豫順以動，故天地如之，而況建侯行師乎。 本義 以卦德釋卦辭。 程傳 以“豫順而動”，則天地如之而弗違。況“建侯行師”，豈有不順乎？天地之道，萬物之理，唯至順而已。大人所以先天後天而不違者，亦順乎理而已。 集說 吳氏曰慎曰：“順以動”，所謂行其所無事也。“天地如之”，猶云“天且弗違”。

The Commentary on the Judgment says: The hexagram Yu follows the principle and acts accordingly, so the heavens and earth are like that; how much more so for matters such as establishing feudal princes and waging military campaigns. Zhu Xi's "Basic Meaning" says that this uses the concept of "hexagram virtue" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says that by following the principle and acting accordingly, Yu is able to act, just as the heavens and earth do without contradiction, and how much more so for "establishing feudal princes and waging military campaigns," which would not be in accordance with the principle. The way of heaven and earth, the principles of all things, are all one single principle of following the right course. The "Wenyan" section of the hexagram Qian says that a great man acts in accordance with the principle of the Earlier Heaven and heaven does not contradict him, and acts in accordance with the principle of the Later Heaven and follows the timing of heaven, so he does not contradict, but it is only because he follows the principle. The "Jishuo" cites Wu Yishen's saying that "acting in accordance with the principle" is what Mencius refers to as "acting as if doing nothing"; "heavens and earth are like that" is equivalent to saying "heaven does not contradict."

天地以順動，故日月不過，而四時不忒，聖人以順動，則刑罰清而民服，豫之時義大矣哉！ 本義 極言之而贊其大也。 程傳 復詳言順動之道。天地之運，以其順動，所以日月之度不過差，四時之行不愆忒。聖人以順動，故經正而民興於善，刑罰清簡而萬民服也。既言《豫》順之道矣，然其旨味淵永，言盡而意有餘也。故復贊之云，《豫》之“時義大矣哉”！欲人研味其理，優柔涵泳而識之也。“時義”，謂《豫》之時義。諸卦之時與義用大者，皆贊其“大矣哉”。

The Commentary on the Judgment says: Heaven and Earth move in accordance with the Way, so the sun and moon move without error, and the four seasons change without confusion; the sage moves in accordance with the Way, so punishments are simple and the people are loyal. The time and meaning contained in the hexagram of Yu are indeed great. Zhu Xi's "Benyi" says that this is pushing the principle to its extreme and praising its grandeur. Cheng Yi's Commentary on the Changes says that here the principle of moving in accordance with the Way is explained in detail: Heaven and Earth move because they follow the Way, so the sun and moon have their correct courses and the four seasons change without disorder; the sage moves in accordance with the Way, so the constant principle is upright and the people become virtuous, punishments are simple and the people are loyal. Having explained the principle of moving in accordance with the Way in Yu, and finding its meaning profound, the words have been spoken and the meaning remains, so another praise of "the time and meaning of Yu are indeed great" is added. This is to urge people to carefully reflect on the principle, to contemplate it calmly and thoroughly, and then understand it. "Time and meaning" refers to the time and meaning of Yu. Whenever a hexagram has great significance in its time, meaning, and application, the Commentary on the Judgment praises it with "great indeed."

《豫》以下十一卦是也，《豫》、《遯》、《姤》、《旅》言時義，《坎》、《睽》、《蹇》言時用，《頤》、《大過》、《解》、《革》言時，各以其大者也。 集說 項氏安世曰：《豫》、《隨》、《遯》、《姤》、《旅》，皆若淺事而有深意，故曰“時義大矣哉”！欲人之思之也。《坎》、《睽》、《蹇》，皆非美事，而聖人有時而用之，故曰“時用人矣哉”！欲人之別之也。《頤》、《大過》、《解》，《革》，皆大事大變也，故曰“時大矣哉”！欲人之謹之也。

From the Hexagram of Yu onwards, there are eleven hexagrams that are described in this way: Yu, Dun, Gou, and Lu discuss "the significance of time," Kan, Kui, and Jian discuss "the use of time," and Yi, Da Guo, Jie, and Ge discuss "time" itself, each speaking about their grand aspects. The "Collected Commentary" cites Xiang Anshi's saying that the hexagrams Yu, Su, Dun, Gou, and Lu seem to deal with superficial matters but contain profound meanings, hence the statement "the significance of time is great indeed," which urges people to think deeply. The hexagrams Kan, Kui, and Jian are not pleasant matters, yet the sage may sometimes have to use them, hence the statement "the use of time is great indeed" (the original text mistakenly writes "person" instead of "great"), which urges people to discern. The hexagrams Yi, Da Guo, Jie, and Ge all involve major events and transformations, hence the statement "time is great indeed," which urges people to be cautious.

吳氏澄曰：專言“時”者，重在”時字”，“時義”重在義字，“時用”重在用字。 蔡氏清曰；“時”之一字，貫六十四卦皆有，不止《豫》等諸卦耳。有時則有義，有義則有用。單言時，則義與用在其中矣。言義未嘗無用，言用未嘗無義，各就所切而言。

Quoting Wu Cheng, those who speak only of the term 'time' focus on the character 'time'; those who speak of 'the meaning of time' focus on the character 'meaning'; and those who speak of 'the application of time' focus on the character 'application'. Quoting Cai Qing, the character 'time' runs through all sixty-four hexagrams, present in none of them, and is not limited to a few hexagrams such as 'Yü'. When there is time, there is meaning; when there is meaning, there is application. Speaking only of 'time', the meaning and application are included within it. Speaking of meaning does not exclude application, and speaking of application does not exclude meaning; each speaks from the most essential aspect.

隨，剛來而下柔，動而說，隨。 本義 以卦變卦德釋卦名義。 集說 孔氏穎達曰：“剛”，謂震也。“柔”，謂兌也。震處兌下，是“剛來”“下柔”。 震動而兌說。既能下人，動則喜說，所以物皆隨從也。 胡氏瑗曰：震以動，其性剛。兌以說，其性柔。今震在兌下，是“剛來”而下於柔也。猶聖賢君子。以至剛之德，至尊之位，至貴之勢，接於臣而下於民。故賞罰號令一出於上，則民皆說而隨於下也。

The Commentary on the Judgment says: The hexagram of Following is characterized by a strong line coming to reside beneath a flexible line, and once it moves, it brings joy, hence it is called Following. Zhu Xi's "Basic Meaning" states that this explains the meaning of the hexagram using "hexagram transformation" and "hexagram virtue." The "Collected Sayings" cites Kong Yingda, who says that "strong" refers to Zhen (Thunder), and "flexible" refers to Dui (Lake); Zhen being beneath Dui signifies "a strong line coming to reside beneath a flexible line." Zhen represents movement, while Dui represents joy. Since it can subdue itself and submit to others, and once it moves it brings joy, all things follow it. It also cites Hu Yuan, who says that Zhen takes the image of movement, and its nature is strong; Dui takes the image of joy, and its nature is flexible. Now, with Zhen beneath Dui, it signifies a strong line coming to reside beneath a flexible line, just as a sage or virtuous person, with the strongest virtue, highest position, and greatest authority, accepts ministers and humbles himself before the people. Thus, when orders and commands are issued from above, the people below rejoice and follow accordingly.

王氏逢曰：上能下下，下之。所以隨上。貴能下賤，賤之所以隨貴。《隨》之義，剛下柔也。 王氏宗傳曰：陽剛非在下之物也，今也得《隨》之義，來下於陰柔，則是能以上下下，以貴下賤者也，物安得不隨之乎？動而說，此有所動，而彼無不說之謂也。彼無不說，則亦無不隨矣。

Quoting Wang Feng, those in high positions who are willing to humble themselves and take a lower position will have the people below follow them; those in esteemed positions who are willing to humble themselves and take a lower position will have the people below follow them. The essence of the hexagram "Following" lies in the strong yielding to the weak and the lower. Quoting Wang Zongcheng, yang is inherently not something that should be in a lower position; now by taking the meaning of "Following," it is placed below yin. This represents the ability of the superior to humble himself before the inferior, and the noble to humble himself before the humble. How could all things not follow him? "Moving and being joyful" means that when there is movement here, there is joy there; when there is joy there, there is no lack of following.

或曰：易家以《隨》自《否》來，《蠱》自《泰》來，其義如何？曰：非也。乾坤重而為《泰》、《否》，故《隨》、《蠱》無自《泰》、《否》而來之理。世儒惑於卦變，殊不知“八卦成列，因而重之”，而內外上下往來之義，已備乎其中。自八卦既重之後，又焉有所謂內外上下往來之義乎！

Someone asked: Those who study the Book of Changes say that the hexagram of Following comes from the hexagram of Non-Communion, and the hexagram of Restlessness comes from the hexagram of Great Passage. How should we understand this? Wang Zongchuan answered: This is incorrect. The hexagrams of Heaven and Earth are combined to form the hexagrams of Great Passage and Non-Communion, so there is no reason for Following and Restlessness to come from Great Passage and Non-Communion. Many scholars in the world of Confucianism are confused by the theory of hexagram transformation, completely unaware that the Great Treatise says 'the eight trigrams are arranged in order, and then combined again,' with the meaning of internal and external, upper and lower, and mutual movement already contained within. Once the eight trigrams have been combined, how can there be any further meaning of internal and external, upper and lower, and mutual movement?

蔣氏悌生曰：《程傳》謂說而動，動而說，皆《隨》之義。《朱於語錄》云：但當言 大亨貞無咎，而天下隨時。 本義 王肅本“時”作“之”，今當從之。釋卦辭，言能如是，則天下之所從也。

According to Jiang Tisheng, the Cheng Transmission holds that both "speaking and moving" and "moving and being pleased" express the meaning of the hexagram Following. However, the Zhu Zi Yu Lu says that only one should be discussed—there is a missing text in the original manuscript here. The Commentary on the Judgment then states: greatly achieving smoothness and maintaining uprightness without fault, the whole world follows the right time. Zhu Xi's Benyi says that in Wang Su's version, the character "time" is written as "of," and now we should follow Wang Su's version, reading it as "and the whole world follows." This explanation of the hexagram statement means that if one can achieve this, all people will follow.

程傳 卦所以為隨，以“剛來而下柔，動而說”也。謂《乾》之上九，來居《坤》之下。《坤》之初六，往居《乾》之上。以陽剛來下於陰柔，是以上下下，以貴下賤，能如是，物之所說隨也。又下動而上說，動而可說也，所以隨也。如是則可“大亨”而得正，能大亨而得正，則為“無咎”。不能“亨”，不得正，則非可隨之道，豈能使天下隨之乎？天下所隨者時也，故云“天下隨時”。

Cheng Yi in Yichuan's Commentary on the Changes says that this hexagram is called "Following" because "a strong line comes down to the soft, and movement brings joy." The upper line of Qian comes down to the position below the lower trigram Kun, while the lower line of Kun moves up to the position above the upper trigram Qian. A strong yang line coming to be below a soft yin line is to let the superior take a lower position and the noble one take a humble place. If this is done, all things will naturally be pleased and follow. Moreover, the lower trigram is Zhen (Thunder), which is movement, and the upper trigram is Dui (Lake), which is joy. When movement occurs, it brings joy, so it can lead people to follow. Thus, it can achieve great success and be in the right way. If one can achieve great success and be in the right way, there will be no mistakes. If one cannot achieve success or be in the right way, then it is not a path that can lead people to follow, how could the world follow him? The world follows the times, so it says "the world follows the times."

集說 孔氏穎達曰：大亨貞正，無有咎害，而天下隨之。以正道相隨，故隨之者廣。 若不以“大亨貞無咎”，而以邪僻相隨，則天下不從也。 喬氏中和曰：剛下柔而陽隨陰。以我隨物，則物自隨我，而動罔不說，此大亨之正道也。人同此心，天下有不隨之者哉！

"The 'Collected Explanations' cites Kong Yingda's view, stating that great success and smoothness, firmness and correctness, with no calamities or misfortunes, leads people to follow. By following the right path, one attracts many followers. If one fails to achieve 'great success, firmness, and no faults,' yet uses perverse means to gather followers, the world will not obey. It also cites Qiao Zhonghe's explanation, that a strong yang follows a yielding yin: I go first to comply with others, and others will naturally follow me. Every action brings joy, which is the correct path of great success. Since all people share the same heart, how could there be anyone who does not follow?"

隨時之義大矣哉。 本義 王肅本“時”字在“之”字下，今當從之。 程傳 君子之道，隨時而動，從宜適變，“不可為典要”。非造道之深，知幾能權者，不能與於此也，故贊之曰“隨時之義大矣哉”！凡贊之者欲人知其義之大，玩而識之也。 此贊《隨》時之義大，與《豫》等諸卦不同，諸卦“時”與“義”是兩事。

The Commentary on the Judgment says: The meaning of following the right time and acting accordingly is truly great. Zhu Xi's "Benyi" states that in Wang Su's version, the character "time" comes below "of," making it "the meaning of following the time is great indeed." Now we should follow this version. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of the gentleman is to act in accordance with the circumstances, moving toward what is appropriate and adapting to changes, just as the Great Treatise says, "It cannot be regarded as a fixed principle." Only those who are deeply proficient, capable of discerning subtle signs, and skilled in flexible responses can participate in such matters. Therefore, it is exclaimed, "The meaning of following the time is great indeed." Any place where there is praise is meant to make people understand the grand significance, to ponder it repeatedly and then grasp its meaning. Here, the praise is for the great significance of "following the time," which differs from the several other hexagrams like "Yu," where "time" and "meaning" are separate concepts.

蠱，剛上而柔下，巽而止，蠱。 本義 以卦體卦變卦德釋卦名義，蓋如此則積弊而至於蠱矣。 程傳 以卦變及二體之義而言，“剛上而柔下”，謂《乾》之初九，上而為上九，《坤》之上六，下而為初六也。陽剛，尊而在上者也，今往居於上。陰柔，卑而在下者也，今來居於下。男雖少而居上，女雖長而在下，尊卑得正，上下順理，治蠱之道也。由剛之上，柔之下，變而為艮巽。艮，止也。巽，順也，下巽而上止，止於巽順也，以巽順之道治蠱，是以“元亨”也。

The Commentary on the Judgment says: The hexagram of Gǔ is characterized by strong lines above and weak lines below, with the trigram Xun (Wind) being compliant and the trigram Gen (Mountain) being still, hence it is called Gǔ. Zhu Xi's "Benyi" explains that this hexagram's name is interpreted through the "structure of the hexagram," "change of the hexagram," and "virtue of the hexagram" — such a configuration, when accumulated over time, leads to corruption and decay, which is Gǔ. Cheng Yi's Commentary on the Changes states that, in terms of the "change of the hexagram" and the meaning of the upper and lower trigrams, "strong above and weak below" refers to the initial line of Qian (Heaven) moving upward to become the top line, and the top line of Kun (Earth) moving downward to become the initial line. Yang strength is naturally exalted and should be above, but now it is at the extreme upper position; Yin weakness is naturally humble and should be below, but now it is at the initial lower position. The trigram Gen (Mountain) represents a young male yet occupies the upper position, while the trigram Xun (Wind) represents an old female yet occupies the lower position. Thus, the roles of honor and humility are properly established, and the upper and lower positions are in proper order, which is the way to rectify Gǔ. Because of the strong above and weak below, the hexagram changes into Gen above and Xun below: Gen signifies stillness, and Xun signifies compliance. The lower Xun is compliant, and the upper Gen is still, thus it is stillness in compliance. Using the principle of compliance to rectify accumulated corruption, it is therefore able to achieve "original prosperity."

集說 集氏曰：“巽而止”者，巽而不為，因循至壞者也。 《朱子語類》云：“剛上”“柔下”，“巽而止”，此是言致蠱之由，非治蠱之道。 又云：龜山說“巽而止”乃治蠱之道，言當柔順而止，不可堅正，非唯不成道理，且非易彖文義，巽而止蠱，猶順以動豫，動而說隨，皆言卦義。

"The Jishuo" cites Jishi's explanation, saying that "flexible and still" refers to being overly flexible and passive, following the crowd and being careless, eventually leading to ruin. It also cites Master Zhu's "Yilu," stating that "strong above" and "soft below" along with "flexible and still" explain the causes of disorder, not the method to rectify it. It further says that Yang Guishan claimed "flexible and still" is the way to deal with disorder, suggesting one should be gentle and stop, not insist on correcting things, which not only makes no sense but also contradicts the meaning of the "Tuan Ci" of the Book of Changes. The structure of the phrase "flexible and still, disorder" is similar to "smooth movement, joy" and "movement with joy, following," all of which explain the meaning of the hexagram's name.

俞氏琰曰：巽固進退不決，苟非艮之止，亦未至於蠱，唯其巽而止，所以《蠱》也。 巽則無奮迅之志，止則無健行之才，於是事事因循。苟且積弊，而至於蠱，故曰“巽而止蠱”。蓋以卦德言致蠱之由，非飭蠱之道也。

Qu Yuan said that Xun is indeed characterized by hesitation and indecision in advancing and retreating, but without Gen's stillness, there would not be such corruption. It is precisely because Xun is yielding and Gen is still that the hexagram of Gu is formed. Xun lacks the spirit of vigorous action and speed, while Gen lacks the ability of strong and practical action. Thus, things are always carried out in a perfunctory and procrastinating manner, accumulating evils over time until they lead to decay. Therefore, it is said, "Yielding and still, Gu." This explanation uses the "hexagram qualities" to discuss the cause of Gu, not the method of rectifying it.

蠱，元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日， 本義 釋卦辭，治蠱至於“元亨”，則亂而復泊之象也。亂之終，治之始，天運然也。

The Commentary on the Judgment says: The hexagram "Gǔ" (Guilt) can achieve great success and smoothness, thus the world attains order; it is favorable to cross a great river, meaning that going forward will surely involve some great undertaking; three days before the Jia day and three days after the Jia day—here the original text is missing. The Commentary on the Judgment's sentence "The end leads to the beginning, this is the way of Heaven" is not included. Zhu Xi's "Benyi" explains this as interpreting the hexagram statement: rectifying the corrupt and achieving "Yuan Heng" (primordial success), which represents the image of returning from chaos to order. The end of chaos is precisely the beginning of order, which is how Heaven operates.

程傳 治蠱之道，如卦之才，則“元亨”而天下治矣。夫治亂者，苟能使尊卑上下之義正，在下者巽順，在上者能止齊安定之，事皆止於順，則何蠱之不治也，其道大善而亨也，如此則天下治矣。方天下壞亂之際，宜涉艱險以往而濟之，是往有所事也。夫有始則必有終，既終則必有始，天之道也。聖人知終始之道，故能原始而究其所以然。 要終而備其將然，“先甲”“後甲”而為之慮，所以能治蠱而致“元亨”也。

Cheng Yi in Yichuan's Commentary on the Changes says that if the method of rectifying chaos is carried out with the quality of this hexagram, it will achieve great success and bring order to the world. Those who deal with disorder and chaos should only ensure that the distinctions of honor and humility, and the hierarchy of superior and inferior, are properly established. Those below should be compliant and obedient, while those above should be able to stabilize and regulate, bringing peace and order. If everything is in harmony, how could chaos not be rectified? This path is extremely good and smooth, and thus the world can be restored to order. When the world is in a state of decay and turmoil, one should venture through difficulties to rescue it, which is what is meant by 'going to do something'. There is always a beginning and an end; once the end comes, there must be a new beginning. This is the way of heaven. The sage understands the principle of beginning and end, so he can trace back to the origin and investigate the reasons for things being so, and foresee the outcome to prevent potential changes. He plans ahead three days before and three days after the first day, thus being able to rectify chaos and achieve 'original prosperity' (yuan heng).

集說 楊氏萬里曰：蠱，壞矣。而曰“元亨而天下治”，何也？蓋亂為治根，《蠱》為飭源，雖然亂不自治，蠱不自飭，不植不立，不振不起，故利於濟大難，“往有事”也。 《朱子語類》云：“蠱元亨而天下治”，言《蠱》之時如此，必須是大善亨通而後天下治。

"The Collection of Sayings" cites Yang Wanli's view that "gu" means corruption. However, the Commentary on the Judgment says, "Original goodness and great prosperity lead to the governance of the world." This is because disorder is the root of order, and "gu" is the source of rectification. Nevertheless, disorder does not transform into order by itself, and "gu" does not rectify itself. Without support, it cannot stand; without revitalization, it cannot arise. Therefore, it is favorable to deal with great difficulties, which is why it says "going on with affairs." According to Master Zhu's "Classified Sayings," "gu" being "original goodness and great prosperity leading to the governance of the world" refers to the situation of the hexagram "gu," which must achieve great goodness and prosperity in order for the world to be governed.

胡氏炳文曰：“諸卦皆言往有功，《蠱》獨曰“往有事”。蠱者事也，事雖已治，不可以無事視之也。前事過中而將壞，即當為自新之圖，後事方始而尚新，即當致丁寧之意。亂之極而治之始，雖天運然也，亦人事致然也。

Quoting Hu Bingwen, other hexagrams say "going has merit," but the hexagram of Gu says "going has affairs." Gu means affairs. Although the matter has already been rectified, it should not be regarded as if nothing happened. In the first part, when the matter has passed the middle and is about to deteriorate, one should plan for self-renewal. In the second part, when the matter is just beginning and still fresh, one should repeatedly warn and advise. The transition from chaos to the beginning of order is, although due to heavenly destiny, also achieved through human effort.

龔氏煥曰：《蠱》卦辭言“先甲”“後甲”，《巽》卦辭言“先庚”“後庚”。事壞而至蠱，則當復始。甲者事之始，故《蠱彖傳》以“先甲”“後甲”，為終則有始地。事久而有弊，不可以不更。庚者事之變，故《巽》爻辭以“先庚”“後庚”為無初有終也。 夫事之壞而新之，是謂“終則有始”。事之弊而革之，是謂無初有終。終則有始，如創業之君，新一代之法度也。無初有終，如中興之主，革前朝之弊事也。

According to Gongs Huan, the Hexagram Statement of "Gǔ" mentions "first Jia" and "after Jia," while the Hexagram Statement of "Xun" mentions "first Geng" and "after Geng." When things have deteriorated into chaos, they should start anew. Jia is the first of the Ten Heavenly Stems and represents the beginning of things, so the Commentary on the Judgment of "Gǔ" uses "first Jia" and "after Jia" to explain "after the end comes the beginning." When things have existed for a long time and have developed problems, they cannot remain unchanged; Geng signifies change and represents transformation, so the Line Statement of "Xun" uses "first Geng" and "after Geng" to explain "without beginning there is an end." To start over from a state of disorder is called "after the end comes the beginning"; to eliminate existing problems is called "without beginning there is an end." "After the end comes the beginning" is like a founding monarch establishing a new system of laws; "without beginning there is an end" is like a rejuvenating monarch removing the corrupt policies of the previous dynasty.

俞氏琰曰：“往有事”者，當蠱壞之時，宜涉艱險而往有攸濟，不可處之於無事之域也。文子云：流水之不腐，以其逝故也。戶樞之不蠹，以其運故也。大抵器欲常用，久不用則蠹生。體欲常動，久不動則病生。《蠱》之時，止而不動，則天下之事，終於蠱而已矣，故勉之使往，不宜坐視其弊而弗救也。

Quoting Yu Yan, the phrase "going to do something" refers to the necessity of overcoming difficulties and taking action to provide relief when things are in a state of decay. The "Wenzi" says that flowing water does not rot because it is always moving; the door hinge does not get infested because it is always in motion. Generally speaking, objects need to be used frequently; if they are not used for a long time, they will get damaged. The body needs to be active; if it remains still for too long, illness will result. If one remains inactive during the time of "Gǔ," the affairs of the world will only continue to decay within the state of "Gǔ." Therefore, the Commentary on the Judgment encourages people to take action and not to remain passive in the face of problems without trying to resolve them.

臨，剛浸而長。 本義 以卦體釋卦名。 集說 王氏應麟曰：《陰符經》云，天地之道浸，故陰陽勝。愚嘗讀《易》之《臨》曰“剛浸而長”，《遯》曰“浸而長也”，自《臨》而長為《泰》，自《遯》，而長為《否》。 浸者漸也，聖人之戒深矣。 張氏清子曰：自《復》一陽生，積而至《臨》，則二陽長矣，故曰“剛浸而長”。《遯》者《臨》之反也，《臨彖》曰“剛浸而長”，《遯彖》不曰“柔浸而長”，而止曰“小利貞浸而長”，《易》不為小人謀也。

The Commentary on the Judgment says that the hexagram of "Approaching" represents the gradual growth of strong lines. Zhu Xi's "Basic Meaning" says that this is using the "hexagram structure" to explain the hexagram's name. The "Collected Sayings" cites Wang Yinglin saying that the "Classic of the Hidden Symbol" states "the way of heaven and earth gradually deepens, hence yin and yang prevail." I once studied the Book of Changes, and the hexagram of "Approaching" says "strong lines gradually grow," while the hexagram of "Retreating" says "gradually growing." From "Approaching" further growth becomes "Great Benefit," and from "Retreating" further growth becomes "Oppression." "Gradually" means gradually, and the deep intention of the sage's admonition is profound. Quoting Zhang Qingzi, from the hexagram of "Returning" where one strong line first arises, accumulating to "Approaching" there are two strong lines growing, hence it is said "strong lines gradually grow." "Retreating" is the reverse of "Approaching." The Commentary on the Judgment of "Approaching" says "strong lines gradually grow," but the Commentary on the Judgment of "Retreating" does not say "soft lines gradually grow," but only says "small benefit in uprightness, gradually growing." This shows that the Book of Changes does not plan for the small person.

說而順，剛中而應。 案 “剛浸而長，說而順，剛中而應”，皆釋卦名也。蓋“剛浸而長”，則陽道方亨。 有說順之德，則人心和附。剛中得應，則上下交叫志同：此其所以德洋及於天下，而足以有《臨》也。此亦如《泰》之取義，兼交《泰》與消長兩意，見正道之盛大。故夫子釋之曰“臨者大也”。若但以“臨”為陵逼小人之義，則於卦爻之辭多有所難通者。

The Commentary on the Judgment says: Harmonious and joyful, yet compliant, the strong line is in the center and corresponds with above and below. Li Guangdi comments: "The strong line gradually grows longer," "Joyful and compliant," and "The strong line is in the center and corresponds" are all explaining the meaning of the hexagram. The strong line gradually increases, the yang path is flourishing; possessing the virtue of harmony and compliance, the people's hearts are united; the strong line is in the center and has correspondence, thus above and below communicate and their wills are aligned (the original text has an extra character 'jiao' after 'jiao'). This is why it has the virtue of benefiting the whole world and is sufficient to be called 'Governing'. The meaning here is the same as in the hexagram Tai, containing both the idea of mutual harmony and the concept of increase and decrease, showing the grandeur of the correct path. Therefore, Confucius in the Commentary on the Order of Hexagrams says, "Governing means great." If one only takes 'Governing' to mean residing on a high hill and pressing down the petty person, then many parts of the hexagram's line statements would be difficult to understand.

大亨以正，天之道也本義 當剛長之時，又有此善，故其占如此也。 程傳 浸，漸也。二陽長於下而漸進也。下兌，上坤，和說而順也，剛得中道而有應助，是以能大亨而得正，合天之道，剛正而和順，“天之道也”。化育之功所以不息者，剛正和順而已。以此臨人臨事臨天下，莫不大亨而得正也。兌為說，說乃和也，《夬彖》云“決而和”。

The Commentary on the Judgment says: Greatly being prosperous and maintaining uprightness, this is the principle of Heaven. Zhu Xi's "Benyi" states that when the proper yang lines are growing, they also possess such advantages, hence the divination is thus. Cheng Yi's "Yichuan Commentary on the Changes" says, "Jin" means gradually: two yang lines are growing below and advancing step by step. The lower trigram is Dui (Lake), and the upper trigram is Kun (Earth), which is harmonious and gentle. The yang lines are in the middle and have the responding lines to assist, so they can be greatly prosperous and maintain uprightness, conforming to the principle of Heaven. Being strong and upright yet harmonious and gentle, this is exactly "the way of Heaven." The function of creation and generation thus never ceases, and it is merely the strength and harmony. Using such an attitude to govern people, affairs, and the world, there is nothing that cannot be greatly prosperous and achieve uprightness. Dui represents the image of taking pleasure, and pleasure is harmony, hence the Commentary on the Judgment of "Gua" says "decisive yet harmonious."

至于八月有凶，消不久也。 本義 言雖天運之當然，然君子宜知所戒。 程傳 《臨》二陽生，陽方漸盛之時，故聖人為之戒云。陽雖方長、然“至于八月”，則消而凶矣。八月，謂陽生之八月。陽始生於《復》，自《復》至《遯》凡八月，自建子至建未也。二陰長而陽消矣，故云“消不久”也。在陰陽之氣言之，則消長如循環，不可易也。以人事言之，則陽為君子，陰為小人，方君子道長之時。聖人為之誡，使知極則有凶之理而虞備之，常不至於滿極，則無凶也。

The Commentary on the Judgment says: There will be danger in the eighth month because the retreat of yang is imminent. Zhu Xi's "Benyi" says that although this is naturally the way of heaven, the gentleman should be aware of caution. Cheng Yi's "Yichuan Commentary on the Changes" says that the hexagram "Ling" represents the initial emergence of two yang lines, a time when yang energy is gradually increasing. Therefore, the sage established a warning: although yang is still growing, by the eighth month it turns to retreat and brings danger. The eighth month is counted from the initial emergence of yang. Yang begins with the hexagram "Fu," and from "Fu" to "Dun" spans eight months, that is, from the beginning of the Zi month to the beginning of the Wei month. At that time, two yin lines grow while yang begins to retreat, hence "retreat is not far off." In terms of the interaction between yin and yang, their waxing and waning cycle like a circle, unchangeable. In terms of human affairs, yang represents the gentleman and yin represents the petty person. When the way of the gentleman is growing, the sage established a warning to make him understand the principle that excess leads to danger, so that he can be prepared in advance, always maintaining a state of not reaching the extreme, thus avoiding danger.

集說 孔氏穎達曰：陽長之卦，每卦皆應“八月有凶”。但此卦名《臨》，是盛大之義，故於此卦特戒之耳。若以類言之，則陽長之卦，至其終末皆有凶也。 陸氏振奇曰：日陽象，月陰象。八，少陰之數。七，少陽之數。故言陰來之期曰“八月”，言陽來之期曰“七日”。

"The Collected Explanations" cites Kong Yingda's statement that for all hexagrams representing the growth of yang energy, there should be a warning of "calamity in August." However, this hexagram is named "Approaching," which implies grandeur, so the warning is specially emphasized here. If we follow this reasoning, all hexagrams representing the growth of yang energy will have a warning of calamity at their end. Also, according to Lu Zhenqi, the sun represents the image of yang, and the moon represents the image of yin; eight is the number of minor yin, and seven is the number of minor yang. Therefore, the period when yin comes is called "August," and the period when yang comes is called "seven days."

案 “八月”“七日”，說者多鑿。陸氏之說，最為得之。蓋陽數窮於九，則退而生少陰之八，陰數窮於六，則進而生少陽之七，七八者陰陽始生之數也。若拘拘於卦氣月候之配，則《震》、《既濟》之“七日”，與夫三日三年十年之類，皆多不可通者矣。

Li Guangdi remarked: "Regarding the eighth month and seventh day, most commentators have been speculative. Lu Zhenqi's explanation is most appropriate. The yang number reaches its peak at nine, then retreats to produce the lesser yin number eight; the yin number reaches its peak at six, then advances to produce the lesser yang number seven. Seven and eight are precisely the numbers of the initial emergence of yin and yang. If one insists on strictly matching the卦气 (gua qi, meaning the atmospheric or cosmic energies associated with trigrams) and the monthly cycles, then the 'seven days' mentioned in the Zhen hexagram and the Ji Ji hexagram, as well as references to three days, three years, and ten years, would mostly not make sense."