Image Commentary · The Tai Hexagram

天地交，泰。后以裁成天地之道，輔相天地之宜，以左右民。 本義 “裁成”以制其過，“輔相”以補其不及。 程傳 天地交而陰陽和，則萬物茂遂，所以泰也。人君當體天地通泰之象，而以“裁成天地之道，輔相天地之宜”，以左右生民也；“裁成”，謂體天地交奉之道，而裁制成其施為之方也，“輔相天地之宜”，天地通泰，則萬物茂遂，人君體之而為法制，使民用天時，因地利，輔助化育之功，成其豐美之利也。如春氣發生萬物，則為播植之法，秋氣成實萬物，則為收斂之法，乃輔相天地之宜，以左右輔助於民也。民之生，必賴君上為之法制，以教率輔翼之，乃得遂其生養，是左右之也。

The Image Commentary says: Heaven and Earth communicate with each other, which is the great image of the Hexagram Tai; the sovereign takes this as a model, regulates and completes the way of Heaven and Earth's operation, assists and coordinates with what is suitable for Heaven and Earth, to support the people. Zhu Xi's Benyi says: "Cai Cheng" means to restrain excess, and "Fu Xiang" means to supplement deficiency. Cheng Yi's Yichuan Commentary on the Changes says: When Heaven and Earth communicate and yin and yang harmonize, all things flourish smoothly, so it is called Tai. As a sovereign, one should observe the image of Heaven and Earth being in harmony, and use "Cai Cheng the way of Heaven and Earth, Fu Xiang what is suitable for Heaven and Earth" to support the people. What is meant by "Cai Cheng" is to understand the principle of the mutual communication between Heaven and Earth, and use it as a basis to make decisions and establish policies. What is meant by "Fu Xiang the suitability of Heaven and Earth" is that when Heaven and Earth are in harmony, all things flourish; the sovereign observes this and establishes laws and regulations, enabling the people to make use of the favorable seasons and the advantages of the land, to assist in the function of Heaven and Earth's nurturing, and to achieve abundant and beautiful results. For example, when the spring energy promotes the growth of all things, the sovereign establishes rules for sowing and planting; when the autumn energy causes all things to bear fruit, the sovereign establishes rules for harvesting and storing: this is assisting what is suitable for Heaven and Earth, to support the people. The livelihood of the people must rely on the sovereign to establish laws and regulations, to guide and lead them, and to support and protect them, so that they can smoothly sustain their lives. This is the meaning of "left and right."

集說 《朱子語類》云：“裁成”，是截作段子。“輔相”，是佐助它，大地之化，亻龍侗相續下來，聖人便截作段子，如氣化一年一周，聖人於它截作春夏秋冬四時。 蔡氏淵曰：氣化流行，亻龍侗相續，聖人則為之裁制，以分春夏秋冬之節，地形廣邈，經緯交錯，聖人則為之裁制，以分東西南北之限，此“裁成天地之道”也。春生秋殺，此時運之自然，高黍下稻，亦地勢之所宜，聖人則輔相之，使當春而耕，當秋而斂，高 拔茅征吉，志在外也。

The collected interpretations cite Master Zhu's words from the "Classical Sayings": "Cai Cheng" means to cut it into segments. "Fu Xiang" means to support it from the side. The creative transformations of Heaven and Earth are continuous and unbroken, flowing naturally. The sage divides them into sections, for example, the movement of Qi cycles through the four seasons in a year, and the sage divides it into spring, summer, autumn, and winter. (The original text "Ren Dong" is a misprint of "Long Dong," meaning the undivided and chaotic state; "Da Di Zhi Hua" should be "Tian Di Zhi Hua.") The collected interpretations also cite Cai Yuan's words: the movement and flow of Qi is continuous and unbroken, and the sage divides it, distinguishing the four seasons. The terrain is vast and distant, with intersecting meridians and parallels, and the sage divides it, distinguishing the four cardinal directions. This is "Cai Cheng Tian Di Zhi Dao." In spring, things grow; in autumn, they wither, which is the natural order of time. High ground is suitable for millet, low ground for rice, which is the natural suitability of the terrain. The sage then supports people by guiding them to plant in spring and harvest in autumn, on high ground... the original text is missing here, and Cai's words are incomplete. The text then directly continues with the "Image Commentary" on "Chu Ji": "Pulling out the grass brings good fortune; the mind is outside."

程傳 時將泰，則群賢皆欲上進，三陽之志欲進同也，故取茅茹彙征之象，志在外，上進也。 集說 楊氏萬里曰：君子之志，在天下，不在一身，故曰“志在外也”。 包荒得尚于中行，以光大也。

Cheng Yi in Yichuan's Commentary on the Changes says: When the time is about to become smooth and prosperous, many virtuous people wish to advance and be employed. The three yang lines in the lower trigram all share the same aspiration for advancement, so the image of "uprooting weeds with connected roots and advancing together" is taken. What is meant by "having aspirations beyond oneself" is to strive upward and forward. The collected interpretations cite Yang Wanli saying: The aspirations of a gentleman lie in the world, not in himself, hence it is said "having aspirations beyond oneself." The Image Commentary says: Being able to contain disorder and being in harmony with the middle path is because the line nine in the second position has a broad and open mind.

程傳 《象》舉包荒一句，而通解四者之義，言如此則能配合中行之德，而其道光明顯大也。 案 《傳》只舉“包荒”，非省文以包下。蓋“包荒”是治道之本，然“包荒”而得合乎中道者，以其正大光明，明斷無私，是以有“馮河”之決，有“不遐遺”乏照，有“朋亡”之公，以與“包荒”相濟，而中道無不合也。

Cheng Yi's Yichuan Commentary on the Changes says: The Image Commentary only mentions the phrase "bao huang", but in reality it explains the four layers of meaning of the Line Statement. The meaning is that one can only be worthy of the virtue that conforms to the middle path by doing so. Thus, the way he follows becomes bright and grand. Li Guangdi comments: The Image Commentary only cites "bao huang", but this is not done to save words by summarizing the following sentences. "Bao huang" is the fundamental principle of governing the country. However, to achieve "bao huang" while conforming to the middle path depends on a broad and open-minded spirit, clear judgment without private interests. Thus, there is the decisiveness of "feng he", the comprehensive observation of "bu xia yi", and the fairness of "peng wang". With these several aspects complementing "bao huang", the middle path is fully aligned.

無往不復，天地際也。 程傳 “無往不復”，言天地之交際也，陽降於下，必復於上，陰升於上，必復於下，屈伸往來之常理也。因天地交際之道，明《否》、《泰》不常之理，以為戒也。 案 “天地際”，只是言乾坤交接之際也。自卦言之，外卦為陰往，自爻言之，》外卦又為陰來。

The Image Commentary says: There is no going out without returning, which is precisely the boundary where heaven and earth meet. Cheng Yi's Yichuan Commentary on the Changes says: "There is no going without returning," which refers to the boundary where heaven and earth meet. When yang reaches the lower position, it must surely return to the upper position; when yin reaches the upper position, it must surely return to the lower position: this is the constant principle of bending and stretching, going and coming. By referring to the principle of the meeting of heaven and earth, it clarifies that the hexagrams of "Obstruction" and "Prosperity" are not fixed, serving as a warning to people. Li Guangdi comments: "Heaven and earth's boundary" merely refers to the dividing line where the trigrams of heaven and earth meet. Looking at the entire hexagram, the outer trigram is yin moving upward; looking at the yao positions, the outer trigram becomes yin moving downward. (The original text here has an extra book title mark, which is a mistake in the printed edition.)

翩翩不富，皆失實也。不戒以孚，中心願也。 本義 陰本居上，在上為“失實”。 程傳 “翩翩”，下往之疾，不待富而鄰從者，以三陰在上，皆失其實故也，陰本在下之物，今乃居上，是“失實”也。不待告戒而誠意相與者，蓋其中心所願故也，理當然者天也，眾所同者時也。

The Image Commentary says: flying swiftly in a group without being rich, indicates that the three yin lines have lost their substance; acting with mutual trust without being told, comes from inner desire. Zhu Xi's "Benyi" says: yin lines should be in the lower position, but now they are in the upper position, so it is called "losing substance." (The original text says "yin lines originally in the upper position," with "upper" being a mistake for "lower.") Cheng Yi's "Yichuan Commentary on the Changes" says: "Pian pian" refers to flying swiftly downward. One is not rich, yet nearby kindred follow, because the three yin lines are all in the upper position and have lost their substance. Yin lines are by nature things that should be in the lower position, but now they are in the upper position, which is "losing substance." Acting with mutual sincerity without being told, is because this is what they naturally desire. What is naturally right is heaven; what is shared by all is the time.

集說 李氏簡曰：爻言“不富”，象言“失實”，是皆不以富貴驕人，而有虛中無我之意也。鄰，類也。謂五與上也，故四五皆稱行願，在下卦之初，則明以匯交於上，在上卦之初，則明以鄰交於下，蓋“上下交而其志同”也。 俞氏琰曰：“失實”，與《蒙》六四遠實同，皆指陽為實也。陰之從陽，猶貧之依富也，今三陰在外而失所依，故曰“皆失實也”。願者，“上下交而其志同”也，泰之時，上下不相疑忌，蓋出其本心，故曰“中心願也”。

Collective commentary cites Li Jian's explanation: The line statement says "not rich," and the image commentary says "losing reality," both indicating not displaying wealth and dignity before others, implying humility and selflessness. "Neighboring" refers to similar elements, meaning the sixth line of the fifth position and the sixth line at the top. Therefore, both the sixth line of the fourth position and the sixth line of the fifth position mention "wishing to act": the first line of the lower trigram indicates using the status of similar elements to connect upwards; the first line of the upper trigram indicates using the status of neighboring elements to connect downwards. This is exactly what the commentary on the judgment refers to as "the upper and lower interact and their intentions are the same." Collective commentary cites Yu Yan's explanation: "Losing reality" is similar to the image commentary of the sixth line of the fourth position in the "Meng" hexagram, which says "far from reality," both treating the yang line as "reality." Yin lines following yang lines are like the poor relying on the rich; now three yin lines have reached the outer trigram, losing the object to rely on, hence saying "all have lost reality." The term "wishing" refers to "the upper and lower interact and their intentions are the same." In the "Tai" hexagram, the upper and lower do not suspect each other, which comes from the heart, hence saying "the heart wishes."

何氏楷曰：“失實”，即不富之謂。不富而其鄰從之者，以三爻皆不富而欲資於陽故也，不待期約而相孚，各出於其中心之所願欲也。 案 王弼以陰居上為“失實”，而傳義從之，考《易》中皆以陰陽分虛實，不因乎上下也，故凡陽爻為實為富，陰爻為虛為不富，則“失實”之為解不富，明矣。“失實”， 以祉元吉，中以行願也。

The collected interpretations cite He Kai's statement: "Loss of reality" means "not rich." If one is not rich, then nearby similar ones follow, because all three yin lines are not rich and all desire to obtain support from the yang lines. There is no need for prior agreement, as they trust each other naturally, each acting according to their own inner desire. Li Guangdi comments: Wang Bi regarded a yin line in a superior position as "loss of reality," and Cheng Yi's Yichuan Commentary on the Changes and Zhu Xi's Benyi both followed this interpretation. Examining the entire Zhou Changes, emptiness and reality have always been distinguished according to yin and yang, not according to position above or below. Therefore, all yang lines are considered "real" and "rich," while all yin lines are considered "empty" and "not rich." Thus, interpreting "loss of reality" as "not rich" becomes clear. "Loss of reality" ... the original text here is missing, and the commentary is incomplete. Below it directly connects to the "Image Commentary" on line six in the fifth position, "With blessings and great good fortune, it is in the center that one's wishes are fulfilled."

程傳 所以能獲祉福且元吉者，由其以中道合而行其志願也，有中德，所以能任剛中之賢，所聽從者，皆其志願也，非其所欲，能從之乎！ 集說 王氏宗傳曰：“中以行願”，謂以柔中之德，而行此志願以合乎下，故能受其祉福且元吉也，所謂“上下交而其志同”如此。 城復于隍，其命亂也。 本義 命亂故復否，告命所以治之也。 程傳 城復于隍矣，雖其命之亂，不可止也。

Cheng Yi's Yichuan Commentary on the Changes says: Six in the Fifth is able to attain blessings and great good fortune because it harmonizes with the lower trigrams through the middle path, thus fulfilling its aspirations. Possessing the virtue of being in the center, it is able to employ virtuous ministers who are strong and upright. Whatever it listens to conforms to its wishes—would it listen to anything it does not desire? Collected Commentaries cite Wang Zongping's saying: "Middle path to fulfill aspirations" means using the virtue of softness and being in the center to realize one's will and harmonize with the lower trigrams, thus attaining blessings and great good fortune. The "Commentary on the Judgment" states "the upper and lower interact and their wills are aligned," which is exactly this situation. The "Image Commentary" says: The city walls have collapsed back into the moat, because the government orders have become chaotic. Zhu Xi's Benyi says: Because the government orders are chaotic, they have turned back to blockage; the line statement of Upper Six says "the city announces orders," which is precisely relying on issuing commands to restore the situation. Cheng Yi's Yichuan Commentary on the Changes says: The city walls have already collapsed back into the moat. Even if one knows it is caused by chaotic government orders, it is already too late to stop it.

天地不交，否，君子以儉德辟難，不可榮以祿。 本義 收斂其德，不形於外，以闢小人之難，人不得以祿位榮之。 程傳 天地不相交通，故為否。否塞之時，君子道消，當觀否塞之象，而以儉損其德，闢免禍難，不可榮居祿位也。否者小人得志之時，君子居顯榮之地，禍患必及其身，故宜晦處窮約也。

The Image Commentary says: Heaven and Earth are not in communication, which is the "Great Image" of the Hexagram of Obstruction; the gentleman takes this as a model, retreating in virtue to avoid calamity, and should not display his official rank and position. Zhu Xi's "Original Meaning" says: One should conceal one's virtue, not revealing it outwardly, to avoid the harm from small men, so that others cannot use official rank and position to promote him. Cheng Yi's "Yichuan Commentary on the Changes" says: Heaven and Earth are not in communication, hence the Hexagram of Obstruction. In times of blockage, the way of the gentleman declines; one should observe the image of blockage, thus practicing frugality and retreating in virtue to avoid calamity, and should not glory in holding official rank. The Hexagram of Obstruction is precisely the time when small men are in power; if the gentleman still holds a prominent and glorious position, calamity will surely fall upon him, so he should conceal his light and cultivate himself in poverty.

拔茅貞吉，志在君也。 本義 小人而變為君子，則能以愛君為念，而不計其私矣。 程傳 爻以六自守於下，明君子處下之道，《象》復推明以象君子之心，君子固守其節以處下者，非樂於不進獨善也，以其道方否不可進，故安之耳。心固未嘗不在天下也，其志常在得君而進，以康濟天下，故曰“志在君也”。

The Image Commentary says: Pulling up the grass and clinging to its kind while maintaining uprightness brings good fortune, because the mind is set on the sovereign. Zhu Xi's "Benyi" says: If a petty person transforms into a gentleman, he will be fully devoted to loving the sovereign, no longer calculating his own private interests. Cheng Yi's "Yichuan Commentary on the Changes" says: The line statement takes the initial line, which remains firm in its lower position, to illustrate the principle of a gentleman being in a lower position. The Image Commentary further elaborates to highlight the mind of the gentleman. A gentleman remains firm in his conduct and contentedly stays in a lower position, not because he delights in not serving in office and only seeking personal cultivation, but because the way is blocked and he cannot be employed. His heart is never not concerned with the world; his aspiration is always to gain the sovereign's recognition and be appointed, so as to bring peace and relief to the people. Therefore, it is said, "his aspiration is for the sovereign."

集說 王氏弼曰：志在於君，故不苟進。 胡氏瑗曰：君子之志未嘗不在致君澤民也，雖當此否塞之時，引退守正，不苟務其進，俟時而後動者，亦志在致君澤民而已。 郭氏雍曰：先人曰：先大夫有言，居廟堂之高，則憂其民，處江湖之遠，則憂其君，蓋《泰》言志在外，《否》言志在君之意也。卦象以內為小人，而爻以初為君子，伊川所謂隨時取義，變動無常也。志在君者，君子儉德辟難，豈忘君者哉，君臣之義，如之何其廢之，故荷條之徒，聖人無取焉。

Collected interpretations cite Wang Bi's view: since the mind and will are fixed upon the sovereign, one does not act hastily for advancement. Collected interpretations cite Hu Yuan's view: the aspirations of the gentleman are never absent from assisting the sovereign and benefiting the people; even in times of obstruction, retreating to maintain the right path and not acting hastily for advancement, waiting for the right moment to act, the mind remains devoted to assisting the sovereign and benefiting the people. Collected interpretations cite Guo Yong's view: my father said that my grandfather once explained: when in high office at court, one worries about the people; when in distant places, one worries about the sovereign—this is precisely the meaning of the Tai hexagram's statement "aspiration is external" and the Po hexagram's statement "aspiration is toward the sovereign." In terms of the hexagram's inner trigram, it represents the petty person; but in terms of the line statement, it treats the first six as the gentleman. This is what Cheng Yi called "taking righteousness according to the time, and change being constant." So what is meant by "aspiration toward the sovereign"? The gentleman practices frugality and upholds virtue, avoids calamity—how could this be forgetting the sovereign? The great principle between sovereign and minister cannot be abandoned. Therefore, those like the man with the bamboo basket who retreat from the world, the sage does not take them as examples (the original text reads "he tiao" but should be "he yao").

於氏宗傳曰：時方否塞，故以匯守正於下，若反否而為泰，則亦如初九之以彙征矣，故初九之《象》曰“志在外”，初六之《象》曰“志在君”，以言行止雖繫於時，而君子之志於君，亦無往而不在也。 案 此爻本義主小人說，故欲其以愛君為念，然卦象雖分別大小，而爻辭則皆係以君子之義，朱子嘗答陳亮書云，就其不遇，獨善其身，以明大義於天下，使天下之人，皆知道義之正而守之，以待上之使令，是亦所以報不報之恩，豈必進為而撫世哉，正此 大人否亨，不亂群也。

The collected interpretations cite Wang Zongtian's saying (the original text says "Yu Shi", which is a mistake for "Wang Shi"): the current situation is one of blockage, so one can only stay in a lower position with like-minded people and uphold righteousness. If the blockage turns into openness, then one would be like the first line of the Tai hexagram, leading like-minded people to advance together. Therefore, the Image Commentary of the first line of the Tai hexagram says "the mind is directed outward," while the Image Commentary of the first line of the Po hexagram says "the mind is directed toward the ruler." This is to explain that although taking office or retreating depends on the situation, the gentleman's concern for the ruler remains constant wherever he goes. Li Guangdi comments: Zhu Xi's "Original Meaning" discusses this line from the perspective of the petty person, so he hopes that the petty person will remember his love for the ruler. However, although the hexagram distinguishes between great and petty, the line statements all express the meaning of the gentleman. Zhu Xi once answered Chen Liang's letter, saying that in his situation of not being successful, he could cultivate himself alone, clarify the great principles throughout the world, make everyone understand the righteousness and uphold it, waiting for the superior to send him on a mission. This is also a way of repaying the unrepayable favor, so why must one necessarily take office and manage the world? This is exactly the meaning. The original text here has a missing character, and the commentary is incomplete. The text continues directly with the Image Commentary of line six-two, "The great man remains blocked but remains unconfused in the crowd."

本義 言不亂於小人之群。 程傳 大人於《否》之時守其正節，不雜亂於小人之群類，身雖否而道之亨也，故曰“否亨”。不以道而身亨，乃道之否也，不云君子而云大人，能如是則其道大也。 集說 王氏宗傳曰：六二當上下不交之時，五雖正應，無由而通。“包承”，小人之常態也。乃若大人，則不以非道求合，身雖否而道亨，又豈務為包承之事，以雜亂於群流之中而不自知耶。

Zhu Xi's "Benyi" says: This is talking about him not mixing with the group of petty men. Cheng Yi's "Yichuan Commentary on the Changes" says: The Great Man maintains his proper conduct when in the state of "Pu" (Obstruction), not getting involved with the petty men, though his body may be in a state of obstruction, his way is still unimpeded, hence it is said "Pu is unimpeded." If one does not follow the correct path but only seeks personal success, that is truly the obstruction of the way. Here it does not say "junzi" (gentleman) but "daren" (great man), because when one can reach this level, his way becomes great. The collected interpretations cite Wang Zongping's saying: The second line is at the time when the upper and lower parts are not in communication. Although the ninth line in the fifth position is its proper corresponding line, it cannot be reached. What is called "bao cheng" (embracing and supporting) is the usual attitude of petty men. As for the Great Man, he would not use improper means to seek connection. Though his body is in a state of obstruction, his way is naturally unimpeded. How could he engage in such embracing and supporting, and mix with the crowd without self-awareness?

包羞，位不當也。 程傳 陰柔居否，而不中不正，所為可羞者處不當故也，處不當位，所為不以道也。 集說 王氏弼曰：用小道以承其上，而位不當，所以“包羞”也。

The Image Commentary says: Having shameful matters is because the "line position" is inappropriate. Cheng Yi's Yichuan Commentary on the Changes says: The line six in the third, with a yin and soft nature, is in a time of closure. It is neither in the center nor "in proper position," so its actions cause shame, precisely because its position is inappropriate; since the position is inappropriate, its actions do not follow the right path. Collected Commentaries cite Wang Bi saying: Using a lowly means to serve above, while the position is not appropriate, hence it is said "encapsulating shame."

有命無咎，志行也。 程傳 有君命則得“無咎”，乃可以濟否，其志得行也。 大人之吉，位正當也。 程傳 有大人之德，而得至尊之正位，故能休天下之否，是以吉也。無其位，則雖有其道，將何為乎，故聖人之位，謂之“大寶”。

The Image Commentary says: To carry out the mandate of the sovereign without error is because the will of the mind is put into practice. In Cheng Yi's Commentary on the Changes, it says: Only with the command of the sovereign can there be no error, and only then can one relieve the blocked situation, thus enabling the aspirations of the Nine in the Fourth to be realized. The Image Commentary says: The good fortune of the Great Man is because the Nine in the Fifth occupies the proper position. In Cheng Yi's Commentary on the Changes, it says: Possessing the virtue of the Great Man and holding the supreme and correct position, one can therefore stop the blockage throughout the world, thus attaining good fortune. If one does not hold that position, even with that way, what could be accomplished? Therefore, the sovereign's position is called the 'Great Treasure'.

否終則傾，何可長也。 程傳 否終則必傾，豈有長否之理，極而必反。理之常也，然反危為安，易亂為治，必有剛陽之才而後能也，故《否》之上九，則能傾否，《屯》之上六，則不能變屯也。 集說 何氏楷曰：“則”字要歸到人事，謂否極則當思所以傾之，何可使長否也，正責成於人之意。

The Image Commentary says: When closure reaches its extreme, overturning will occur, how can it remain closed for long? Cheng Yi's Commentary on the Changes says: When closure reaches its end, overturning is inevitable; how could there be permanent closure? When things reach their extreme, reversal is certain, this is the constant principle. However, transforming danger into security and chaos into order must be achieved through individuals with strong and vigorous qualities. Therefore, the Nine at the Top of the Gua of Obstruction can overturn the closure, but the Six at the Top of the Gua of Difficulty cannot change the difficulty. Collected Commentaries cite He Kai saying: The word 'then' should be understood in terms of human affairs, meaning when closure reaches its extreme, people should take measures to overturn it; how could one allow it to remain closed for long? This is precisely the meaning of entrusting the responsibility to people.

天與火，同人，君子以類族辨物。 本義 天在上而火炎上，其性同也，“類族辨物”，所以審異而致同也。 程傳 不云火在天下，天下有火，而云“天與火”者，天在上，火性炎上，火與天同，故為同人之義。君子觀《同人》之象，而“以類族辨物”，各以其類族，辨物之同異也，若君子小人之黨，善惡是非之理，物情之離合，事理之異同，凡異同者，君子能辨明之，故處物不失其方也。

The Image Commentary says: Heaven and fire rise together, which is the "Great Image" of the Hexagram of Fellowship; the gentleman takes it as a model, distinguishing groups by their kind and discerning things. Zhu Xi's "Basic Meaning" says: Heaven is above, and fire ascends, their nature being similar. "Distinguishing groups and discerning things" is to examine differences, thus achieving true similarity. Cheng Yi's "Yichuan Commentary on the Changes" says: It does not say "fire under heaven" or "heaven with fire," but rather "heaven and fire," because heaven is above and fire ascends, and fire and heaven are in harmony, thus forming the meaning of Fellowship. The gentleman observes the image of Fellowship, and thus "distinguishes groups and discerns things," classifying things according to their kind, distinguishing similarity and difference: such as the faction of gentlemen and petty men, the right and wrong of morality, the parting and uniting of human feelings, the similarity and difference of matters and principles. All distinctions of similarity and difference, the gentleman can discern clearly, so he does not lose the proper measure in dealing with people and things.

集說 虞氏翻曰：“方以類聚，物以群分”，君子和而不同，故於同人“以類族辨物”也。 《朱子語類》云：“類族”，是就人上說。“辨物”，是就物上說，天下有不可皆同之理，故隨它頭項去分別。

Collected Commentaries cite Yu Fan's explanation: The Great Treatise says "things are grouped by their kind and objects are classified by their category." A gentleman seeks harmony but not blind agreement, hence in the Hexagram of Fellowship, it says "grouping by kind and distinguishing objects." Collected Commentaries also cite Master Zhu's words: "Classifying by kind" refers to the human aspect, while "distinguishing objects" refers to the material aspect. Since there are inherently different principles in the world, things must be categorized one by one.

程傳 “出門同人”於外，是其所同者廣，無所偏私，人之同也，有厚薄親疏之異，過咎所由生也，既無所偏黨，誰其咎之。 集說 休氏希元曰：“出門同人”，是解“同人于門”，明於門為出門也，言出門外去同人，無私繫而能同人者也，內不失己，外不失人，又誰得而咎之。 何氏楷曰：同人于門，《傳》以“出門同人”釋之，加一出字而意愈明。

The text of the "Image Commentary" for the initial line "Initial Nine" states: "Going out to associate with others, who could blame him?" The original text is missing. Cheng Yi in his "Commentary on the Changes" says: going out to associate with others means that the scope of one's identification becomes broader, without partiality or private interests. When people associate with each other, once there are distinctions of closeness or distance, mistakes arise from there. Since there is no partiality or factionalism, who could blame him? The collected interpretations cite Lin Xi Yuan (the original text mistakenly says "Xu Shi" instead of "Lin Shi") saying: "Going out to associate with others" explains the line statement "Associating with others at the door," indicating that "at the door" means going out. It means going out of the door to associate with others, not bound by private feelings, and able to associate with others. Internally, he does not lose himself; externally, he does not lose others. Who could blame him? The collected interpretations also cite He Kai saying: the line statement says "Associating with others at the door," and the "Image Commentary" uses "Going out to associate with others" to explain it, adding the character "out," which makes the meaning clearer.

同人于宗，吝道也。 程傳 諸卦以中正相應為善，而在《同人》則為可吝，故五不取君義，蓋私比非人君之道，相同以私，為可吝也。 集說 姜氏寶曰：必出門然後無咎，若於宗，則門內之人而已，此所以吝也。

The Image Commentary says: To be the same only with one's own clan is a way that leads to shame and regret. Cheng Yi's Commentary on the Changes says: Other hexagrams are considered good when they are 'centered and upright' and 'mutually responsive,' but in the hexagram of 'Union,' it is instead considered shameful and regrettable, so the line nine in the fifth does not take the meaning of a sovereign. This is because partial affection and preference are not the way of a sovereign; to recognize others based on personal affection is shameful and regrettable. Collected Commentaries cite Jiang Bao's saying: One must go out to avoid fault; if one remains only within one's own clan, then one is merely among one's own family, which is precisely why it is shameful and regrettable.

案 凡《易》例，九五六二雖正應，然於六二每有戒辭，《比》之“不自失”，《萃》之“志未變”是也。在《同人》之卦，其應尤專，故曰“吝道”。言若同於情之專，而不同於理之正，則其道可吝，亦因占設戒之辭爾，非與卦義異也。但在卦則通言應眾陽，而不專指九五之應，在爻則偏言與五位相應，而因以發大公之義，各不相悖。

Li Guangdi remarked: In general, the Zhou Changes follow the pattern that the Nine in the Fifth and the Six in the Second, although they are the proper matching pair of "responding" lines, often have additional admonitions added to the Six in the Second. The Book of Changes says in the "Comparison" hexagram "do not lose oneself," and in the "Cessation" hexagram "the will remains unchanged," all belong to this category. In the "Harmony with Others" hexagram, the corresponding relationship between this pair is particularly exclusive, hence it is called "the way of shame." This means: if they are only the same in emotional exclusivity but not in the correctness of principles, then the path is shameful. This is again a warning set for the diviner's situation, not conflicting with the overall meaning of the hexagram. However, in terms of the whole hexagram, it is a general statement about the Six in the Second responding to the many Yang lines, not specifically referring to its correspondence with the Nine in the Fifth. In terms of the line statement, it focuses particularly on its correspondence with the Fifth position and then elaborates on the principle of impartiality. Both aspects speak separately and do not conflict with each other.

伏戎于莽，敵剛也，三歲不興，安行也。 本義 言不能行。 程傳 所敵者五，既剛且正，其可奪乎，故畏憚伏藏也，至於“三歲不興”矣，終安能行乎。 案 敵者，應也，若《艮》言“敵應”，《中孚》言“得敵”，皆謂應爻也。

The Image Commentary says: To hide troops in the grass and bushes is because the opposing side is strong; if they dare not act for three years, how can it be feasible? Zhu Xi's "Benyi" says: "An xing" means it is fundamentally not feasible. Cheng Yi's "Yichuan Commentary on the Changes" says: The opposing force of nine three is nine five, which is both strong and upright; how can it be possible to overcome? Therefore, one can only be fearful and hide troops, until "san sui bu xing," ultimately how can it be feasible? Li Guangdi notes: "Di" refers to "ying," like in the "Gen" hexagram it says "di ying," and in the "Zhongfou" hexagram it says "de di," both refer to the corresponding line.

乘其墉，義弗克也。其吉，則困而反則也。 本義 “乘其墉”矣，則非其力之不足也，特以義之弗克而不攻耳，能以義斷，困而反於法則，故吉也。 程傳 所以“乘其墉”而“弗克攻”之者，以其義之弗克也。以邪攻正，義不勝也，其所以得吉者，由其義不勝，困窮而反於法則也。二者，眾陽所同欲也，獨三四有爭奪之義者，二爻居二五之間也，初終遠，故取義別。

The Image Commentary says: Having climbed the city wall but not attacking, is because it is not possible to attack in terms of righteousness; it thus attains good fortune because it retreated frompredicament and returned to the principle. Zhu Xi's "Benyi" says: Having already climbed the city wall, it shows that it is not due to lack of strength, but because it is not justified by righteousness to attack. Being able to decide by righteousness, and retreating from困境 back to the principle, thus attains good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: The reason for "climbing the city wall" yet "not being able to attack" is because it is not possible to attack in terms of righteousness. Using the wrong to attack the right, one cannot win in terms of principle. It thus attains good fortune precisely because it cannot win in terms of righteousness, and inpredicament it returned to the principle. Six two is what all the yang lines desire, but only nine three and nine four have the implication of contention, because these two lines are exactly between two and five; initial nine and upper nine are far away, so their meanings differ.

同人之先，以中直也。大師相遇，言相剋也。 本義 “直”謂理直。 程傳 先所以“號咷”者，以中誠理直，故不勝其忿切而然也，雖其敵剛強，至用“大師”，然義直理勝，終能克之，故言“能相剋”也。相剋，謂能勝，見二陽之強也。

The Image Commentary says: To be the same as others yet to cry out in grief first, is because the inner heart is sincere and the principle is upright; to mobilize a great army and then meet the enemy, means that both sides rely on strength to overcome each other. Zhu Xi's "Benyi" says: "Straight" means that the principle is firm. Cheng Yi's "Yichuan Commentary on the Changes" says: The reason for crying out loudly at first is because the inner heart is sincere and the principle is upright, and one cannot restrain the anger and urgency, thus acting in this way. Though the opposing side is strong and thus a great army must be mobilized, yet because the principle is upright and the matter is favorable, it will ultimately prevail, hence saying "able to overcome." The so-called overcoming means being able to win, thus showing the strength of the two yang lines, nine three and nine four.

集說 董氏銖曰：雖大師相剋，而後相遇，亦以義理之同，物終不得而間之故也。 案 《易》凡言“號”者，皆寫心抒誠之謂，故曰“中直”，言至誠積於中也。當《同人》之時，二五正應，必以相剋而後相遇者，因外卦以反異歸同取象，無它旁取也。

Collecting sayings cites Dong Zhu's view: Although it relies on the victory of a great army to achieve union, this is because the two parties are originally in agreement in terms of righteousness; external things cannot ultimately separate them. Li Guangdi comments: In The Zhou Changes, wherever the term "号" appears, it refers to pouring out one's heart and expressing sincere intentions. Therefore, the Image Commentary says "zhongzhi" (upright and sincere), referring to the accumulation of utmost sincerity within the heart. When the hexagram of "Tongren" (Union) arises, the line six in the second and nine in the fifth are originally a proper match, yet they must first overcome each other before they can meet. This is because the outer trigram takes the image of "from being different to returning to the same," without implying any other meaning.

同人于郊，志未得也。 集說 蔡氏淵曰：未及乎野，非盡乎大同之道者也，故曰“志未得”。 案 卦外有野象，於野曰亨。而此爻但曰“無悔”，則知郊去野猶一間，而大同之志未得也，孔子可謂善讀周公之文矣。

The Image Commentary says: Being in the outskirts and sharing the same aspirations as others indicates that the heart's aspirations have not yet been fulfilled. Collected Commentaries cite Cai Yuan's saying: The outskirts are not as remote as the wilderness, showing that the principle of universal harmony has not yet been fully realized, hence it is said "the aspirations have not been attained." Li Guangdi explains: The hexagram presents an image of the wilderness, and the hexagram statement says "harmonizing with others in the wilderness, which is prosperous." However, the line statement for the top line only mentions "no regret," indicating that the outskirts are still one step away from the wilderness, and the aspiration for universal harmony has not yet been achieved. Confucius' composition of the Image Commentary can truly be considered as being adept at interpreting the line statements from the Duke of Zhou.

火在天上，大有。君子以遏惡揚善，順天休命。 本義 火在天上，所照者廣，為《大有》之象。所有既大，無以治之，則釁櫱萌於其間矣。天命有善而無惡，故遏惡揚善，所以順天，反之於身，亦若是而已矣。 程傳 火高在天上，照見萬物之眾多，故為大有。大有，繁庶之義。君子觀《大有》之象，以遏絕眾惡，揚明善類，以奉順天休美之命，萬物眾多，則有善惡之殊，君子享大有之盛，當代天工，治養庶類，治眾之道，在遏惡揚善而已，惡懲善勸，所以順天命而安群生也。

The Image Commentary says: Fire in the heavens represents the "Great Possession" hexagram's "Great Image." The gentleman takes inspiration from it, suppressing evil and promoting goodness, in accordance with the benevolent commands of heaven. Zhu Xi's "Benyi" says: Fire hanging high in the heavens shines over a wide area, hence the image of "Great Possession." Since what is possessed is vast, if not properly governed, calamity will arise within. Heaven's mandate is only good, not evil, so suppressing evil and promoting goodness is in harmony with heaven. Conversely, applying this principle to oneself, the reasoning is the same. Cheng Yi's "Yichuan Commentary on the Changes" says: Fire high in the heavens illuminates all things, hence it is called "Great Possession." "Great Possession" means abundant and numerous. The gentleman observes the image of "Great Possession" to eliminate all evils and promote all goodness, thus fulfilling the mandate of heaven. Since all things are numerous, there is a distinction between good and evil; when a gentleman possesses such abundance, he should act on behalf of heaven, governing and nurturing all beings. The method of governing many is simply to suppress evil and promote goodness: punishing evil and encouraging goodness is in accordance with heaven's mandate, bringing peace to all.

集說 王氏弼曰：大有，包容之象也。故遏惡揚善，成物之美，順夫天德休物之命。 司馬氏光曰：火在天上，明之至也，至明則善惡無所逃。善則舉之，惡則抑之，慶賞刑威得其當，然後能保有四方，所以“順天休命”也。

Collected interpretations cite Wang Bi's view: The hexagram "Great Possession" represents the image of inclusiveness, so it is necessary to restrain evil and promote good, completing the beauty of things, and following the mandate of Heaven to nurture all things with virtue. Collected interpretations cite Sima Guang's view: Fire in the heavens signifies the utmost brightness; when brightness reaches its peak, both good and evil have nowhere to hide. The good is elevated, the evil is suppressed, rewards and punishments are appropriately applied, and thus the world can be preserved, which is called "following the benevolent mandate of Heaven."

楊氏萬里曰：天討有罪，吾遏之以天，天命有德，吾揚之以天，吾何與焉，此舜禹有天下而不與也，故曰“順天休命”。《同人》離在下，而權不敢專，故止於類而辨，《大有》離在上，而權由己出，故極於遏而揚。

Collecting various interpretations, it is cited that Yang Wanli said: When Heaven wants to punish the guilty, I follow Heaven to restrain him; when Heaven wants to bestow a mandate upon the virtuous, I follow Heaven to commend him. How could I have any private intention? This is the attitude of Shun and Yu in possessing the world without claiming it as their own. Therefore, it is said "to follow Heaven's will and rest in the mandate." The hexagram of Tongren has the trigram Li (Fire) in the lower position, so it does not dare to hold power alone, thus it only goes so far as to distinguish kinds and categories; the hexagram of Dayou has the trigram Li (Fire) in the upper position, with power originating from itself, thus it can proceed to restrain evil and commend virtue.

大有初九，無交害也。 程傳 在《大有》之初，克念艱難，則驕溢之心，無由生矣，所以不交涉於害也。 集說 陸氏振奇曰：保終之道，慎於厥始，必有克艱於初。而後有天祐於終，故初曰《大有》初九，上曰《大有》上吉，獨本末見大有焉。

The Image Commentary says: The first line of the Great Possession hexagram, being still uninvolved, therefore has no misfortune. Cheng Yi's Commentary on the Changes says: Being at the beginning of Great Possession, one should always be mindful of the difficulty of affairs, so the thoughts of arrogance and excess cannot arise, thus not being connected with misfortune. Collected Commentaries cite Lu Zhenqi saying: The way to preserve the outcome lies in being cautious at the beginning. One must be able to regard oneself as difficult from the very start, then there will be the blessing of heaven at the end. Therefore, the Image Commentary on the first line says "Great Possession, the first line," and the Image Commentary on the top line says "Great Possession, the top line." Only at the beginning and the end does it specially emphasize the two characters "Great Possession."

黃氏淳耀曰：“無交言”者，以九居初，是初心未變，無交故無害也。若過此而有交，則有害矣，安得不慎終如始，而一以艱處之也。 大車以載，積中不敗也。 程傳 壯大之車，重積載於其中，而不損敗，猶九二材力之強，能勝《大有》之任也。

The collected interpretations cite Huang Chunyao's statement: The "Image Commentary" says "no mutual harm" (the original text reads "no mutual words," with "words" being a mistaken character for "harm"), because a yang line in the second position is the first thought that has not yet changed or become corrupted, so there is no involvement and thus no harm. If one goes beyond this step and becomes involved, harm will come. How then can one remain as cautious at the end as at the beginning, maintaining a difficult and careful attitude throughout? The "Image Commentary" says: Using a large cart is because heavy objects are loaded inside without causing the cart to collapse. Cheng Yi's "Yichuan Commentary on the Changes" says: A strong and sturdy cart, with heavy objects piled inside without being damaged, is analogous to the second line, which has strong material strength and can bear the responsibility of the hexagram "Great Possession."

集說 郭氏雍曰：道積於中，無所往而不利，如大車之不可敗也。 吳氏曰慎曰：積中不敗，與《詩》言“不輸爾載”相似。 公用亨于天子，小人害也。 程傳 公當用亨于天子，若小人處之，則為害也。自古諸侯能守臣節。忠順奉上者，則蕃養其眾，以為王之屏翰。豐殖其財，以待上之徵賦。若小人處之，則不知為臣奉上之道，以其為己之私，民眾財豐，則反擅其富強，益為不順。是小人大有則為害，又大 匪其彭，無咎，明辨皙也。

The collected interpretations cite Gu Yong's saying: When the principles are accumulated in one's heart, there is no obstacle wherever one goes, just as a heavy cart is not crushed. The collected interpretations also cite Wu Yashen's saying: "Accumulation does not fail," which is similar to the meaning of the "Book of Poetry" saying "Do not overturn your load." The "Image Commentary" says: A prince or duke presents tribute to the Son of Heaven and thus achieves success, but if a petty person were in this position, it would become a calamity. Cheng Yi's "Yichuan Commentary on the Changes" says: A prince or duke should present tribute to the Son of Heaven and thus achieve success; if a petty person were in this position, it would become a calamity. Since ancient times, the feudal lords who could maintain their loyalty and serve the Son of Heaven with sincerity have been able to increase their people and serve as a barrier for the royal house; they have also enriched their resources to provide for the state's taxes. If a petty person were in this position, he would not understand the principles of serving as a subject, but would only pursue his own private interests. When his people and resources grow, he would become arrogant and self-reliant, even more unwilling to obey. Thus, when a petty person becomes powerful, it becomes a calamity. Here the original text is missing, and Cheng's words are incomplete. The text then directly continues with the "Image Commentary" on line nine four: "Not its strength, no blame, because it is clearly discerned."

本義 “皙”，明貌。 程傳 能不處其盛而得無咎者，蓋有明辨之智也。皙，明智也。賢智之人，明辨物理，當其方盛，則知咎之將至，故能損抑，不敢至於滿極也。 集說 梁氏寅曰：謂之“明辨”，而又謂之“皙”者，見其明智之極也。

Zhu Xi's "Benyi" says: "Xi" refers to clarity and brightness. Cheng Yi's "Yichuan Commentary on the Changes" says: Being able to avoid being in the most flourishing position and thus remain without fault is because he possesses the wisdom to discern clearly. "Xi" means wisdom. A wise and enlightened person can clearly perceive the principles of things. When things are flourishing, he already foresees the coming of faults, so he restrains himself, reduces excess, and does not push things to their extreme. The collected interpretations cite Liang Yin's saying: Since he is called both "ming bian" (clear discernment) and "xi," it shows his wisdom has reached its peak.

厥孚交如，信以發志也。 本義 一人之信，足以發上下之志也。 威如之吉，易而無備也。 本義 太柔則人將易之，而無畏備之心。 程傳 下之志，從乎上者也，上以孚信接於下，則下亦以誠信事其上，故“厥孚交如”。由上有孚信，以發其下孚信之志，下之從上，猶響之應聲也，威如之所以吉者，謂若無威嚴，則下易慢而無戒備也，謂無恭畏備上之道。備，謂備上之求責也。

The Image Commentary says: That sincerity causes the superior and inferior to respond to each other, using sincerity to inspire the aspirations of all people. Zhu Xi's Benyi says: A person's sincerity is sufficient to inspire the aspirations of all above and below. The Image Commentary says: Displaying authority brings good fortune, because if one is always easygoing, people will not be on their guard. Zhu Xi's Benyi says: If one is too gentle, people will look down upon him and no longer have a sense of reverence and caution. Cheng Yi's Yichuan Commentary on the Changes says: The aspirations of those below are originally following those above. When the superior shows sincerity to the inferior, the inferior will also show sincerity to the superior. Therefore, it is said, "Their sincerity is mutual." Because the superior has sincerity, it inspires the sincerity of the inferior. The inferior follows the superior, like an echo responding to a sound. "Wear like" is good because if there is no authority, the inferior will be careless and not be on their guard. This refers to the inferior's respectful fear and vigilance towards the superior. The term "bei" here refers to being prepared for the superior's inquiries and demands.

附錄 孔氏穎達曰：“信以發志”者，釋“厥孚交如”之義，由己誠信發起其志，故上下應之，與之交接也，“易而無備”者，釋“威如之吉”之義，所以“威如”者，以己不私於物，唯行簡易，無所防備，物自畏之，故云“易而無備”。 案 孔氏之說亦有理，蓋言“威如”，則疑於上下相防矣，故申之曰：“易而無備”，明乎“遏惡揚善”，順理而行，非有所戒備也。

Appendix citing Kong Yingda's explanation: "Trust inspires the will" explains the meaning of "Jue Fu Jiao Ru." Because of his own sincerity, he inspires the aspirations of others, so that all above and below respond and interact with him. "Ease without preparation" explains the meaning of "Wei Ru Zhi Ji." He appears formidable because he is impartial to people, acting simply and without pretense, without setting up any defenses. People naturally respect him, hence "Ease without preparation." Li Guangdi comments: Kong's interpretation is reasonable. When one mentions "Wei Ru," people may easily suspect mutual vigilance between superiors and subordinates. Therefore, the Image Commentary adds "Ease without preparation" to indicate that "Suppressing evil and promoting good" is simply following the way, not being cautious or suspicious of others.

大有上吉，自天祐也。 程傳 《大有》之上，有極當變。由其所為順天合道，故“天祐”助之，所以吉也。 君子滿而不溢，乃“天祐”也。《繫辭》復申之云：“天之所助者順也，人之所助者信也，履信思乎順，又以尚賢也，是以自天祐之，吉無不利也。 ”“履信”，謂履五。五虛中，信也，“思順”，謂謙退不居，“尚賢”，謂志從於五。《大有》之世，不可以盈豐，而復處盈焉，非所宜也，六爻之中，皆樂據權位，唯初上不處其位，故初九“無咎”，上九“無不利”，上九在上，履信思順，故在上而得吉，蓋自天祐也。

The Image Commentary says: The good fortune of the top line in the hexagram Great Possession comes from the protection of heaven. In Yichuan's Commentary on the Changes by Cheng Yi, it says: The top line of Great Possession has reached its extreme and by reason should change. Because its actions are in accordance with the way of heaven and conform to the principles of righteousness, heaven protects and helps it, thus achieving good fortune. A gentleman is full but does not overflow, which is called 'heaven's protection'. The Great Treatise further explains: 'What heaven helps is order; what people help is trust. To walk in trust and think of order, and to honor the virtuous, thus one receives the protection of heaven, and all things are favorable.' What is meant by 'walking in trust' is that the line nine is on top of line six. Line six is empty in the middle and not solid, which is the image of trust. What is meant by 'thinking of order' is to be humble and not take credit for one's position. What is meant by 'honoring the virtuous' is to follow the will of line six. In the time of Great Possession, one should not seek fullness again. If one occupies a position of fullness, it would be inappropriate. Among the six lines, all others are eager to occupy positions of power, but the first line and the top line do not take positions. Therefore, the first line says 'no blame', and the top line says 'no disadvantage'. The top line is at the highest position, yet practices trust and thinks of order, thus achieving good fortune in the highest position, which is indeed the protection of heaven.

集說 項氏安世曰：《象傳》曰：《大有》上吉，明事關全卦，非止上爻也，此猶《師》之上六，論師之事，至此而終，其言“大君”，蓋指六五，非謂上六為大君也。 趙氏彥肅曰：五能尊上，此《大有》所以上吉也，君之大有，極於尊賢。

Collective commentary cites Xiang Anshi's statement: The Image Commentary says "The Great Possession top line is auspicious," indicating that this relates to the entire hexagram, not merely the top line. This is similar to the top line of the "Military Campaign" hexagram, which concludes the discussion on military matters; the "great ruler" mentioned there actually refers to the fifth line, not meaning that the top line itself is the great ruler. Collective commentary also cites Zhao Yansu's statement: The fifth line is able to honor the ninth line above, which is precisely why the "Great Possession" hexagram is "auspicious at the top"; the ruler's "Great Possession" reaches its peak when respecting the virtuous.

地中有山，謙。君子以裒多益寡，稱物平施。 本義 以卑蘊高，謙之象也。“裒多益寡”，所以稱物之宜而平其施，損高增卑，以趨於平，亦謙之意也。 集說 《朱子語類》：問：“裒多益寡”，是損高就低使教恰好，不是一向低去。曰：大抵人多見得在己者高，在人者卑，謙則抑己之高，而卑以下人，便是平也。

The Image Commentary says: Within the earth there are hidden mountains, which is the great image of the卦 of Humility; the gentleman takes this as a model, reducing the excess and supplementing the deficiency, measuring the proper amount and making the distribution even. In his Commentary on the Original Meaning, Zhu Xi says: Using the lowly earth to contain the lofty mountain is precisely the image of humility. "Reducing the excess and supplementing the deficiency" means to measure the appropriateness of things and make the distribution even; reducing the high and increasing the low to approach equality is also the meaning of humility. Collected Commentaries cite the Sayings of Master Zhu: Someone asked, "Reducing the excess and supplementing the deficiency" means lowering the high to match the low, making it exactly balanced, not simply lowering everything. Zhu Xi answered: Generally, people tend to think their own side is high and others' side is low. Humility means suppressing one's own highness and humbly yielding to others, which is called levelness.

馮氏椅曰；凡《大象》皆別立一意，使人知用《易》之理，“裒多益寡，稱物平施”，俾小大長短，各得其平，非君子謙德之象，乃君子治一世使《謙》之象也，《彖》與六爻無此意。

Collected Commentaries cite Feng Yi's saying: All the "Great Images" (Da Xiang) present an additional meaning, enabling people to understand the principles of the Zhou Changes. "Gather much and give little, measure things and distribute evenly" aims to ensure that all things, big or small, long or short, are balanced and just. This is not an image representing the virtue of humility in the self of a gentleman, but rather an image depicting a gentleman governing the world and guiding the people to practice humility and mutual concession. This layer of meaning is not found in the Commentary on the Judgment or the statements of the six lines of the hexagram.

蔡氏清曰：以卑蘊高，謙之象也。此與上本義山至高而地至卑，乃屈而止於其下不同。上所謂謙者主山言，謂高而能下也，此主地言，謂地雖卑，而中之所蘊則高，內充而外欿也。

The collected interpretations cite Cai Qing's view: using something lowly to contain something lofty is the image of humility. This passage differs from Zhu Xi's explanation in the Commentary on the Judgment, where he says, "Mountains are extremely high while the earth is extremely low, yet the mountain bends and rests beneath the earth." The previous discussion of humility is based on the mountain, explaining how something originally lofty can humble itself to be below. Here, however, the discussion is based on the earth, explaining that although the earth is lowly, it contains something extremely lofty within, being full inside yet appearing empty on the outside.

楊氏啟新曰：人之常情，自高之心常多，下人之心常寡，不裒而益之，則自處太高，處人太卑，而物我之間，不得其平。故抑其輕世傲物之心，而多者不使之多，增其謙卑遜順之意。而寡者不使之寡，多者裒之，則自視不見其有餘，寡者益之，則視人不見其不足。而物我之施，各得其平矣，茲其為君子之謙與。

Collective commentary cites Yang Qixin's view: people's natural feelings often incline toward self-importance and arrogance, while the desire to be content in a lower position is rare. If one does not reduce the excess and make up for the deficiency, one will place oneself too high and others too low, thus losing balance between oneself and others. Therefore, one should suppress the mind that looks down upon others and looks down on external things, so that the excess does not become more. At the same time, one should cultivate the attitude of humility, yielding, and obedience, so that the deficiency does not become less. When the excess is reduced, one will not feel overly superior; when the deficiency is made up, one will not feel inferior to others. In this way, the giving and receiving between oneself and others becomes balanced, which is probably what the gentleman means by humility.

案 諸說皆說向謙本義上，唯馮氏以為推說，亦可相備。 謙謙君子，卑以自牧也。 程傳 “謙謙”，謙之至也，謂君子以謙卑之道自牧也。自牧，自處也，《詩》云“自牧歸荑”。

Li Guangdi remarked: The previous interpretations all focus on the original meaning of humility, but only Feng Yi considered that the "Great Image" presents another layer of reasoning. This view can also be considered alongside the others for reference. The "Image Commentary" says: A gentleman who is humble and humble again uses humility to raise and care for himself. Cheng Yi's "Yichuan Commentary on the Changes" states: "Qianqian" means humility to the extreme, referring to a gentleman using the way of humility to raise and care for himself. "Zi mu" means self-cultivation; the "Book of Songs · Bei Wind · Jingnü" contains the line "zi mu gui ti," and the usage of the character "mu" can be referred to for understanding.

集說 孔氏穎達曰：“牧”，養也。解“謙謙君子”之義，恆以謙卑自養其德也。 王氏宗傳曰：“謙”，卑德也。初，卑位也。養德之地，未有不基於至卑之所，所養也至，則愈卑而愈不卑矣，此自養之方也。

Collected Explanations cite Kong Yingda's commentary: "Pasture" means to nurture. This explains the meaning of "modest gentleman," indicating that he constantly uses humility to cultivate his virtue. Collected Explanations cite Wang Zongcheng's commentary: "Humility" is the virtue of being lowly, and "Six at the Beginning" is the position of being lowly. The place where virtue is cultivated has never been based on anything other than the most humble position; when cultivation is complete, one becomes more humble yet appears even more exalted, which is precisely the way to self-cultivation.

張氏栻曰：“謙謙君子，卑以自牧”，如牧牛羊然，使之馴服，方可以言謙。今人往往反以驕矜為養氣，此特客氣，非浩然之氣也。 俞氏琰曰：爻辭“謙謙”句點，爻《傳》乃以“君子”綴於“謙謙”之下，謂“謙謙”乃君子之德，非君子則不能“謙謙”也。

Collecting Sayings cites Zhang Shi's saying: "A modest gentleman, humble in self-cultivation," just as herding cattle and sheep, only when they are tamed and obedient can one speak of humility. Nowadays people often mistakenly take arrogance and self-importance as cultivation of character; this is merely a temporary superficial politeness, not the great steady spirit mentioned by Mencius. Collecting Sayings also cites Yu Yan's view: the Line Statement breaks at "modestly modest," while the Image Commentary attaches the words "gentleman" beneath "modestly modest," indicating that "modestly modest" is the virtue of a gentleman, something that only a gentleman can achieve.

鳴謙貞吉，中心得也。 程傳 二之謙德，由至誠積於中，所以發於聲音，中心所自得也，非勉為之也。 集說 胡氏瑗曰：“中心得”者，言君於所作所為皆得諸心，然後發之於外，故此謙謙皆由中心得之，以至於聲聞流傳於人，而獲至正之吉也。

The Image Commentary says: Humility as a virtue is expressed through sound and speech, and by maintaining correctness one attains good fortune, because there is genuine attainment within. Cheng Yi's Commentary on the Changes says: The humility of the Second line comes from the utmost sincerity stored within the heart, so it naturally manifests in sound and speech. This is something attained from within, not forced. Collected Commentaries cite Hu Yuan saying: The phrase 'centered attainment' means that a gentleman's actions are first attained in the mind, and then expressed outwardly. Therefore, this modest virtue comes from the heart, leading to a reputation that spreads to the people, and attaining extremely upright good fortune (the original text 'junyu' should be 'junzi').

勞謙君子，萬民服也。 程傳 能“勞謙”之君子，萬民所尊服也。《繫辭》云：“勞而不伐，有功而不德， 集說 吳氏澄曰：“萬民服”，謂有終而吉也。 俞氏琰曰：爻辭本以“勞謙”句點，爻《傳》又以君子二字屬之，言勞而能謙，乃君子之德，非君子則不能如是也。

The Image Commentary says: A gentleman who has meritorious deeds yet remains humble and yielding will be obeyed by all the people. In his Commentary on the Changes, Cheng Yi says: A gentleman who is diligent and humble is revered and obeyed by all the people. The Great Treatise says: 'Diligent yet does not boast, has meritorious deeds yet does not take credit...' The text here is missing, and Cheng's quotation is incomplete. The text continues directly with the collected interpretations. The collected interpretations cite Wu Cheng saying: The phrase 'the people obey him' refers to his ability to achieve a good outcome and thus attain good fortune. The collected interpretations also cite Yu Yan saying: The line statement originally had a pause at 'diligent and humble,' and the Image Commentary connected the words 'gentleman' together, indicating that having meritorious deeds yet remaining humble is the virtue of a gentleman, something that a non-gentleman cannot achieve.

無不利撝謙，不違則也。 本義 言不為過。 程傳 凡人之謙，有所宜施，不可過其宜也。如六五“或用侵伐”是也，唯四以處近君之地，據勞臣之上，故凡所動作，摩不利於施謙，如是然後中於法則，故曰“不違則”也，謂得其宜也。 集說 《朱子語類》云：“不違則”，言不違法則，“撝謙”是合如此，不是過分事。

The Image Commentary says: Practicing humility and yielding without any hindrance is because it does not violate the principle. Zhu Xi's "Benyi" says: This refers to the fact that his humility is not excessive. Cheng Yi's "Yichuan Commentary on the Changes" says: The humility of ordinary people should be applied with proper measure; it should not exceed the proper limit. For example, the line statement of the sixth line in the fourth position says, "Perhaps it is appropriate to use military force." Only the sixth line in the fifth position is close to the position of the sovereign and is above a minister who has great merit, so every action is appropriate for practicing humility. (The original text "mo bu li" should be "mi bu li.") Thus it conforms to the principle, so it is said "not violating the principle," meaning it is just and appropriate. The collected interpretations cite "Zhu Zi Yu Lian" saying: "Not violating the principle" means not violating the law and regulations; "shi qian" (humility) should be practiced in this way, and it is not excessive.

利用侵伐，征不服也。 程傳 徵其文德謙巽昕不能服者也，文德所不能服，而不用威武，何以平治天下？非人君之中道謙之過也。 集說 何氏楷曰；“侵伐”非黷武，以其不服，不得已而征之，正以釋征伐用謙之義。

The Image Commentary says: It is appropriate to use military force to attack those who refuse to submit. Cheng Yi's Commentary on the Changes says: Those being attacked are precisely those who cannot be influenced by virtue and humility. If virtue cannot influence them, and they also refuse to use force, by what means can the world be pacified and governed? That would not be in the middle way of a ruler, but rather an excess of humility. Collected Commentaries cite He Kai saying: 'Invasion and warfare' is not about excessive military aggression; it is only when the other side refuses to submit that one is compelled to attack. This precisely explains why the Book of Changes' chapter on Humility still mentions warfare.

鳴謙，志未得也。可用行師，征邑國也。 本義 陰柔無位，才力不足，故其志未得，而至於行師，然亦適足以治其私邑而已。 程傳 謙極而居上，欲謙之志未得，故不勝其切至於鳴也。雖不當位，謙既過極，宜以剛武自治其私，故云“利用行師，征邑國”也。

The Image Commentary says: The virtue of humility is expressed through sound and speech, indicating that the mind's intention has not yet been fulfilled; although it may be used for military action, it is only for subduing one's own small feudal states. Zhu Xi's "Benyi" says: The Sixth at the Top is阴柔 and lacks a substantive position, with insufficient ability, so the mind's intention has not been realized; even if it reaches the point of military action, it is only sufficient for managing one's own private territory. Cheng Yi's "Yichuan Commentary on the Changes" says: Humility has reached its extreme and is located at the top, so the intention to be even more humble cannot be realized, leading to an inability to restrain the earnestness, thus manifesting in sound and speech. Although the position is inappropriate and humility has gone too far, it is now appropriate to use strength and decisiveness to manage one's own affairs, hence it says "It is advantageous to use military force, to subdue one's own feudal states."

集說 項氏安世曰：六二“鳴謙”，《象》以“中心”解之，上六“鳴謙”，《象》以“志”解之，《豫》之初六“鳴豫”，《象》又以“志”解之，然則凡言鳴者皆志也，志有憂有樂，皆寓於鳴。當豫之時，人志以從上為樂，當謙之時，人志在下，不以上為樂也。 谷氏家傑曰：上之“鳴謙”，外雖有聲譽，而其心則欿然不自滿足，志猶未得也。“志未得”，正是謙處。

Collecting sayings cites Xiang Anshi's view: the "ming qian" in line six two, is explained by the "xin zhong" in the Image Commentary; the "ming qian" in line upper six, is explained by "zhi" in the Image Commentary; the "ming yu" in line initial one of the Yu hexagram, is also explained by "zhi" in the Image Commentary. It is evident that whenever "ming" is mentioned, it refers to the mind and will. The mind and will have both sorrow and joy, all expressed through this one sound of "ming." When in the Yu hexagram, people's mind and will find joy in following those above; when in the Qian hexagram, people's mind and will rest below, not finding joy in being above. Collecting sayings cites Gu Jiajie's view: the "ming qian" in line upper six, although has a reputation outside, feels empty and unsatisfied within, and the will still feels unfulfilled. This "zhi wei de" is precisely his place of humility.

何氏楷曰：“志未得”者，上居《謙》之極，方自視歉然，而猶以其謙為未足，如益贊於禹滿損謙益之意。 案 《象傳》意，言上六之“鳴謙”，由其中心之志，欿然不自滿足故也，是以雖 雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。

Collected Commentaries cite He Kai's explanation: what is meant by "the will has not yet been attained" is that the sixth line at the top is located at the peak of the Hexagram of Humility, and it is conscious of its own insufficiency, still feeling that its humility is not enough. This is similar to the meaning in the "Great Yu谟" of the "Book of Documents," where Yi advised Yu, saying "excess leads to loss, humility brings benefit." Li Guangdi comments: The meaning of the Image Commentary is to explain that the "humble call" of the sixth line at the top comes from its inner feeling of insufficiency and lack of self-satisfaction. Therefore, although... the original text is missing here, the commentary is incomplete. The text then directly continues with the "Great Image" section of the Hexagram of Joy, which states "Thunder emerges from the earth, Joy. The former kings used music to honor virtue, offering it to the Supreme Deity, to be paired with ancestors and forebears."