The Trigram of Following

兌下，乾上。履虎尾，不咥人，亨。咥，直結反。兌，亦三畫卦之名。一陰見於二陽之上，故其德為說，其象為澤。履，有所躡而進之義也。以兌遇乾，和說以躡剛強之後，有履虎尾而不見傷之象，故其卦為履，而占如是也。人能如是，則處危而不傷矣。

The hexagram "Lu" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The hexagram statement says: walking on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. "Xie" is pronounced "zhi jie fan." Zhu Xi explains that Dui is also the name of a trigram composed of three lines, with a yin line appearing above two yang lines, so its trigram virtue is harmony and joy, and its symbolic image is a marsh. "Lu" means to walk forward by stepping on. Using the harmony and joy of Dui to meet the strength and vigor of Qian, it is like walking behind a strong person with a pleasant expression, hence the image of walking on a tiger's tail without being bitten. Therefore, the hexagram is named "Lu," and the divination is interpreted in this way. If a person can be gentle and harmonious, even when in a dangerous situation, they will not be harmed.

《彖》曰：履，柔履剛也。以二體釋卦名義。說而應乎乾，是以「履虎尾，不咥人，亨」。說，音悅。以卦德釋《彖辭》。剛中正，履帝位而不疚，光明也。又以卦體明之，指九五也。《象》曰：上天下澤，履，君子以辯上下，定民志。《程傳》備矣。

The *Commentary on the Judgment* of the *Gua* *Lü* says: "Lü" means that the flexible and yielding follows the strong and firm. Zhu Xi says this explains the meaning of the *Gua* name by referring to the two lines above and below. The *Commentary on the Judgment* also says: by responding to the firm and vigorous *Qian* with a harmonious and joyful attitude, it is thus said "to walk on the tiger's tail, without being bitten, and to be successful." "Say" is read as "joy." Zhu Xi says this explains the *Gua* statement by referring to the "Gua De." The *Commentary on the Judgment* further says: the yang line is in the center and in the correct position, the person is in the position of the ruler, and has no guilt in his heart, thus he can be upright and bright. Zhu Xi says this is again based on the "Gua Body," referring to the fifth line. The *Great Image* of the *Gua* *Lü* says: above is Heaven, below is Marsh, thus it is *Lü*. The gentleman uses this to distinguish the ranks above and below, and to stabilize the people's minds. Zhu Xi says: this point has already been explained thoroughly by Cheng Yi's *Yi* *Transmission*.

《傳》曰：「天在上，澤居下，上下之正理也。人之所履當如是，故取其象而為履。君子觀履之象，以辯別上下之分，以定其民志。夫上下之分明，然後民志有定。民志定，然後可以言治。民志不定，天下不可得而治也。古之時，公卿大夫而下，位各稱其德，終身居之，得其分也。位未稱德，則君舉而進之。士修其學，學至而君求之。皆非有預於己也。農工商賈勤其事，而所享有限。故皆有定志，而天下之心可一。後世自庶士至於公卿，日志於尊榮；農工商賈，日志於富侈；億兆之心，交騖於利，天下紛然，如之何其可一也。欲其不亂，難矣。此由上下無定志也。君子觀履之象，而分辯上下，使各當其分，以定民之心志也。」

Cheng Yi's "Commentary on the Book of Changes" says: Heaven is above, marsh is below, which represents the proper order between superior and inferior. Human beings should also follow this principle, so the image of this situation was used to establish the hexagram "Footsteps" (Lu). A gentleman observes the image of the hexagram "Footsteps" to distinguish the proper roles between superiors and inferiors, and to stabilize the people's minds. When the roles between superiors and inferiors are clear, the people's minds have a place to rest; when the people's minds are stable, governance is possible; when the people's minds are unsettled, the world cannot be properly managed. In ancient times, from the marquises, ministers, and scholars down to the common people, each person's position was in accordance with his virtue, and he remained in that position for life, receiving what was appropriate for his role. If a person's position was still not suitable for his virtue, the ruler would promote him; scholars only needed to cultivate their learning, and when their learning was complete, the ruler would naturally seek them out. These things were not achieved through personal striving or seeking. Farmers, artisans, and merchants each diligently pursued their own occupations, and their consumption had a fixed limit, so everyone's minds were stable, and the hearts of the people could be united. However, in later times, from ordinary scholars up to the marquises and ministers, people constantly desired honor and prestige; farmers, artisans, and merchants constantly desired wealth and luxury. The thoughts of millions of people all rushed toward personal gain, causing the world to be in chaos, how could it ever be unified? To prevent disorder is difficult. This is entirely because there is no stability in the minds of superiors and inferiors. Therefore, a gentleman observes the image of the hexagram "Footsteps" to distinguish between superiors and inferiors, so that everyone can be content with their proper roles, thus stabilizing the people's minds.

初九，素履，往無咎。以陽在下，居履之初，未為物遷，率其素履者也。占者如是，則往而無咎也。《象》曰：素履之往，獨行願也。九二，履道坦坦，幽人貞吉。剛中在下，無應於上，故為履道平坦，幽獨守貞之象。幽人履道而遇其占，則貞而吉矣。《象》曰：「幽人貞吉」，中不自亂也。

The line statement for the first line (初九) says: proceeding in an orderly and proper manner, going forward without fault. Zhu Xi says: the first line, which is a yang line in the lowest position, is at the beginning of 'walking' and has not yet been influenced by external things; it merely follows its own inherent nature. If the person seeking the oracle proceeds in this way, going forward will not result in fault. The small image commentary for the first line says: proceeding in an orderly and proper manner, is to carry out one's own aspirations alone. The line statement for the second line (九二) says: the path is smooth and wide, and the person who lives in seclusion and maintains correctness will be auspicious. Zhu Xi says: the second line is a yang line in the middle, located in the lower trigram, and there is no corresponding line above, hence the image of a smooth and wide path and a person living in seclusion who maintains correctness. If a person who lives in seclusion and follows the correct path attains this line, they will maintain correctness and gain auspiciousness. The small image commentary for the second line says: 'the person in seclusion maintains correctness and is auspicious,' because the second line is in the middle, and the mind does not become confused.

六三，眇能視，跛能履，履虎尾，咥人，凶，武人為于大君。跛，波我反。六三不中不正，柔而志剛，以此履乾，必見傷害，故其象如此，而占者凶。又為剛武之人，得志而肆暴之象，如秦政、項籍，豈能久也。《象》曰：「眇能視」，不足以有明也。「跛能履」，不足以與行也。咥人之凶，位不當也。「武人為于大君」，志剛也。九四，履虎尾，朔心朔心，終吉。朔心，山革反，音色。九四亦以不中不正，履九五之剛。然以剛居柔，故能戒懼而得終吉。《象》曰：「朔心朔心，終吉」，志行也。

The line statement for the third line says: One eye is blind yet thinks it can see, one foot is lame yet thinks it can walk, stepping on the tiger's tail, the tiger bites, resulting in danger; a warrior becomes a great ruler. "B跛" is read as "bo wo fan". Zhu Xi says: The third line is neither in the center nor in the proper position, it is inherently weak but has a strong will, thus going against the strength of Heaven, inevitably leading to harm, hence the symbolism, and the diviner who encounters this is warned of danger. It also represents a fierce warrior who, once in power, acts recklessly, like Qin Shi Huang Ying Zheng or Xiang Ji, who cannot last long. The small image commentary of the third line says: "Miao neng shi" meaning the vision is not sufficient to see clearly; "bo neng lu" meaning the foot power is not enough to walk alongside others; the danger of being bitten by the tiger is due to the improper position of the third line; "wu ren wei yu da jun" meaning the will is overly fierce. The line statement for the fourth line says: Stepping on the tiger's tail, being cautious repeatedly, finally achieving good fortune. "Shuo xin" is read as "shan ge fan", which sounds like "se", meaning fear and vigilance. Zhu Xi says: The fourth line is also not in the center nor in the proper position, yet it steps after the strong of the fifth line; fortunately, it is a strong yang quality in a yin position, thus being cautious and finally achieving good fortune. The small image commentary of the fourth line says: Being cautious and finally achieving good fortune is because its will is put into action.

九五，夬履，貞厲。夬，古快反。九五以剛中正履帝位，而下以兌說應之，凡事必行，無所疑礙。故其象為夬決其履，雖使得正，亦危道也。故其占為雖正而危，為戒深矣。《象》曰：「夬履，貞厲」，位正當也。傷於所恃。上九，視履考祥，其旋元吉。視履之終，以考其祥，周旋無虧，則得元吉。占者禍福，視其所履而未定也。《象》曰：元吉在上，大有慶也。若得元吉，則大有福慶也。

The line statement for the fifth line: acting decisively and resolutely, maintaining uprightness yet still facing danger. "Guai" is read as "gu ku fan." Zhu Xi said: the ninth line at the fifth position, with the virtue of a strong and upright yang, holds the position of a ruler. Below it is the harmonious and joyful "Dui" trigram responding, so in all affairs, one acts immediately without hesitation or obstruction. Therefore, the image is taken as decisive action. Even though the action conforms to the right path, it is still a dangerous path. Therefore, the divination indicates that although it is right, it is still dangerous, with a deep warning. The small image commentary for the fifth line says: acting decisively while maintaining uprightness still brings danger, precisely because its position is too upright. Zhu Xi added: the downfall comes from overconfidence. The line statement for the top line: reviewing the entire journey, examining omens of good or bad fortune, if all is complete and without deficiency, then it is highly auspicious. Zhu Xi said: standing at the end of "Lv" (to tread), looking back on the entire journey, examining its auspicious signs, if everything is complete and without flaw, then one attains the highest good fortune. The fortune or misfortune of the diviner depends entirely on his previous actions, not predetermined beforehand. The small image commentary for the top line says: the highest good fortune appears at the top line, which is great fortune and blessing. Zhu Xi said: if one truly attains the highest good fortune, then it is a great blessing.

乾下，坤上。泰：小往大來，吉亨。泰，通也。為卦天地交而二氣通，故為泰。正月之卦也。小，謂陰。大，謂陽。言坤往居外，乾來居內。又自《歸妹》來，則六往居四，九來居三也。占者有陽剛之德，則吉而享矣。

The hexagram Tai has the trigram Qian (Heaven) as its upper trigram and the trigram Kun (Earth) as its lower trigram. The hexagram statement says: the small goes out, the great comes in, resulting in auspiciousness and smoothness. Zhu Xi said: Tai means smoothness. This hexagram represents the union of heaven and earth with the mutual communication of yin and yang energies, hence it is called Tai. In the twelve changing hexagrams, it corresponds to the first lunar month. "Small" refers to yin, and "great" refers to yang, meaning that the trigram Kun moves to the outer trigram and the trigram Qian moves to the inner trigram. If we look at the hexagram transformation, Tai comes from the hexagram Guimei. In Guimei, the line six in the third moves up to the fourth position, and the line nine in the fourth moves down to the third position. If the person divining possesses the virtue of yang strength, they will achieve auspiciousness and smoothness.

《彖》曰：「泰，小往大來，吉亨」，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。長，丁丈反。《否》卦同。《象》曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。財、裁同。相，息亮反。左，音佐。右，音佑。財成以制其過，輔相以補其不及。

The Commentary on the Judgment of the Hexagram Tai says: "Tai means small things receding and great things coming in, which is auspicious and smooth." This is because heaven and earth are in mutual communication, and all things are unimpeded. The ruler and subjects are in communication and their hearts are in harmony. The inner trigram is yang and the outer trigram is yin. Inside is strong and vigorous, outside is soft and compliant. The gentleman is in charge internally, while the petty person retreats externally. The way of the gentleman grows day by day, while the way of the petty person declines day by day. "Growth" is read as "ding zhang fan." The same pronunciation appears in the Hexagram Pu. The Great Image Commentary says: heaven and earth are in mutual communication, which is Tai. The sovereign thus regulates the way of heaven and earth's generation and transformation, and assists in what is suitable for heaven and earth, thus supporting the people. "Cai" and "cái" are homophones. "Xiang" is read as "xi liang fan." "Zuo" is pronounced as "zuo," and "you" is pronounced as "you." Zhu Xi says: "Cai cheng" means to restrain the excess of the way of heaven and earth; "fu xiang" means to supplement its deficiency.

初九，拔茅茹以其匯，征吉。茹，人餘反。匯，於位反，音胃。《否》卦同。三陽在下，相連而進，拔茅連茹之象，征行之吉也。占者陽剛，則其征吉矣。郭璞《洞林》讀至「匯」字絕句，下卦放此。《象》曰：拔茅征吉，志在外也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。馮，音憑。九二以剛居柔，在下之中，上有六五之應，主乎泰而得中道者也。占者能包容荒穢，而果斷剛決，不遺遐遠，而不暱朋比，則合乎此爻中行之道矣。《象》曰：「包荒」、「得尚于中行」，以光大也。

The line statement for the first line (Initial Nine): Pulling up wild grass, the roots are connected and pulled out together, moving forward with like-minded people, traveling is auspicious. The character "茹" is pronounced "ren yu fan," and "汇" is pronounced "yu wei fan," which sounds like "wei." The same pronunciation applies in the "Pu" hexagram. Zhu Xi said: The three yang lines in the lower trigram are connected and moving forward, which resembles the situation of pulling up wild grass with roots connected, thus traveling is naturally auspicious; if the person divining has the virtue of yang strength, then this journey will be auspicious. Guo Pu's "Dong Lin" reads the character "汇" with a pause, and the first line of the "Pu" hexagram is also read in the same way. The small image commentary for the first line says: Pulling up wild grass and traveling auspiciously is because the mind is directed outwardly toward progress. The line statement for the second line (Nine in the Second): It can contain chaos and filth, dare to walk across the river, does not abandon distant people, does not form cliques for private gain, thus it follows the middle path. "冯" is pronounced "ping," meaning to walk across the river on foot. Zhu Xi said: Nine in the Second, with a yang quality in a yin position, is in the middle of the lower trigram, and above it is line five, which corresponds with it, making it a line that upholds "Tai" and maintains the middle path. If the person divining can contain chaos and filth, act decisively and resolutely, neither neglecting distant people nor favoring cliques, then it conforms to the middle path of this line. The small image commentary for the second line says: "Containing chaos" and "reaching the middle path" is because the virtue of Nine in the Second is bright and extensive.

九三，無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。將過於中，泰將極而否欲來之時也。恤，憂也。孚，所期之信也。戒占者艱難守貞，則無咎而有福。《象》曰：「無往不復」，天地際也。六四，翩翩，不富以其鄰，不戒以孚。已過乎中，泰已極矣，故三陰翩然而下復，不待富而其類從之，不待戒令而信也。其占為有小人合交以害正道，君子所當戒也。陰虛陽實，故凡言不富者，皆陰爻也。《象》曰：翩翩不富，皆失實也。「不戒以孚」，中心願也。陰本居下，在上為失實。

The line statement for line three (nine in the third): There is no straight path that does not incline, nor is there a journey that does not return. To remain upright in hardship brings no fault, and there is no need to worry about the realization of one's expectations, for blessings will naturally come from daily sustenance. Zhu Xi said: Line nine in the third is about to cross over the middle of the lower trigram, which is precisely when the hexagram Tai is approaching its end and the hexagram Po is about to arrive. "Xu" means worry, and "fu" means the realization of what is expected. This is a warning to the diviner: to remain upright in hardship will lead to no fault and bring blessings. The small image commentary for line three says: "No going without returning" refers to the boundary where heaven and earth meet. The line statement for line four (six in the fourth): It descends swiftly, without relying on wealth, yet neighbors follow naturally; without admonition, mutual trust is established. Zhu Xi said: Line six in the fourth has already passed the center of the hexagram, and Tai has reached its peak, so the three yin lines in the upper trigram descend gracefully and return. There is no need for wealth, for like-minded people will follow naturally, and no need for command, for trust is mutual. The divination for this line indicates the gathering of small people who move about and threaten the righteous path, which is precisely what the gentleman should be cautious about. Yin is empty and yang is full, so in the Yi, whenever it says "not rich," it refers to yin lines. The small image commentary for line four says: "Gracefully descending, not rich," is because they have all lost their fullness; "without admonition, yet trust is established," is due to inner willingness. Zhu Xi said: Yin should be in the lower position, but now it is in the upper, so it is called losing fullness.

六五，帝乙歸妹，以祉元吉。以陰居尊，為泰之主。柔中虛己，下應九二，吉之道也。而帝乙歸妹之時，亦嘗占得此爻。占者如是，則有祉而元吉矣。凡經以古人為言，如高宗、箕子之類者，皆放此。《象》曰：「以祉元吉」，中以行願也。上六，城復于隍。勿用師，自邑告命，貞吝。復，房六反。下同。泰極而否，城復于隍之象。戒占者不可力爭，但可自守，雖得其貞，亦不免於羞吝。《象》曰：「城復于隍」，其命亂也。命亂故復否，告命，所以治之也。治，平聲。

The line statement for the fifth line: King Wen of Yin, Emperor Yi, married off a young maiden, thus receiving blessings and great good fortune. Zhu Xi said: The fifth line, with a yin line in the exalted position, is the main line of the Qian (Heaven) trigram in the Tai (Peace) hexagram; it is gentle and compliant, residing in the center and being humble and open to others, and it corresponds with the second line, which is the way to achieve good fortune. When Emperor Yi married his sister, he also obtained this line. If the person consulting the oracle can act in this way, they will receive blessings and great good fortune. In the Book of Changes, whenever ancient people are cited, such as in the Ji Ji (Completion) hexagram mentioning Emperor Gaozong, or in the Ming Yi (Darkness over Light) hexagram mentioning Ji Zi, they should be interpreted in the same way. The small image commentary for the fifth line says: thus receiving blessings and great good fortune, because the fifth line resides in the center and can realize its own wishes. The line statement for the sixth line at the top: The city walls collapsed and were filled into the dry ditch below the city. Do not use military force, but only issue decrees within one's own territory, and even if one remains upright, there is still shame and regret. "Fu" is read as "Fang Liu Fan", and the same pronunciation applies to the following text. Zhu Xi said: When Tai reaches its extreme, it turns into the hexagram Po (Obstruction), hence the image of the city walls collapsing into the dry ditch. This is a warning to the person consulting the oracle: at this time, one should not strive forcefully, but rather remain self-contained. Even if one remains upright, there is still shame and regret. The small image commentary for the sixth line at the top says: "The city walls collapsed into the dry ditch," indicates that the decrees have already become chaotic. Zhu Xi said: because the decrees have become chaotic, it turns into obstruction, and "giving orders" is the means to rectify it. "Zhi" is read in the level tone.

坤下，乾上。否之匪人，不利君子貞，大往小來。否，備鄙反。否，閉塞也，七月之卦也。正與《泰》反，故曰匪人，謂非人道也。其占不利於君子之正道。蓋乾往居外，坤來居內，又自《漸》卦而來，則九往居四，六來居三也。或疑「之匪人」三字衍文，由《比》六三而誤也。《傳》不特解，其義亦可見。

The hexagram "Pu" has the lower trigram as Kun (Earth) and the upper trigram as Qian (Heaven). The hexagram statement says: in a time of blockage, human affairs cannot be realized, it is not favorable for the gentleman to maintain correctness. The great goes out and the small comes in. "Pu" is pronounced "bei bi fan". Zhu Xi says: "Pu" means blockage. In the twelve changing hexagrams, it corresponds to the seventh month, which is exactly opposite to the hexagram "Tai". Therefore, it is said "fei ren", meaning this is not in accordance with the way of being human. Its divination indicates it is not favorable for the gentleman's correct path. Because Qian moves to the outer trigram and Kun comes to the inner trigram; from the perspective of "hexagram change", it also originates from the hexagram "Jian". In "Jian", the line nine in the third moves up to the fourth position, and the line six in the fourth moves down to the third position. Some people suspect that the three characters "zhi fei ren" are extra additions, possibly mistakenly inserted from the line statement of the line six in the third of the hexagram "Bi". The "Commentary on the Judgment" does not specifically explain these three characters, but their meaning can be inferred.

《彖》曰：「否之匪人，不利君子貞，大往小來」，則是天地不交，而萬物不通也；上下不交，而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。《象》曰：天地不交，否，君子以儉德辟難，不可榮以祿。闢，音避。難，去聲。收斂其德，不形於外，以避小人之難。人不得以祿位榮之。

The Commentary on the Judgment of the Hexagram of Non-Communication says: "Non-communication is not for people, it is not advantageous for the gentleman to maintain his constancy, great things go away and small things come in." This refers to the heavens and earth not interacting, and all things not communicating, the ruler and ministers not interacting, and the world appearing as if there is no country. The inner trigram is yin and the outer trigram is yang, inside is soft and weak, outside is hard and strong, small people are in power inside, and the gentleman is excluded outside, the way of small people grows day by day, and the way of the gentleman declines day by day. The Great Image Commentary says: heaven and earth not interacting, this is called Non-Communication. The gentleman therefore should gather his virtue and avoid calamity, and should not use official rank to make himself prominent. "辟" is pronounced as "avoid," and "难" is read in the falling tone. Zhu Xi says: gathering virtue and not displaying it outwardly, to avoid calamity brought by small people; in this way, others cannot use salary and titles to honor him or entice him.

初六，拔茅茹以其匯，貞吉亨。三陰在下，當否之時，小人連類而進之象，而初之惡則未形也，故戒其貞則吉而亨。蓋能如是，則變而為君子矣。《象》曰：拔茅貞吉，志在君也。小人而變為君子，則能以愛君為念，而不計其私矣。六二，包承，小人吉，大人否，亨。陰柔而中正，小人而能包容承順乎君子之象，小人之吉道也。故占者小人如是則吉，大人則當安守其否而後道亨。蓋不可以彼包承於我，而自失其守也。《象》曰：「大人否，亨」，不亂群也。言不亂於小人之群。

The line statement for the first line (initial six): Pulling up wild hemp, the roots are connected, and with like-minded people, they are drawn out together. If one remains upright and correct, it will be auspicious and smooth. Zhu Xi said: Three yin lines are in the lower trigram, which is the time of blockage, indicating the image of petty people gathering together and advancing. However, since the first line is at the very bottom, its evil has not yet shown, so it is warned that if it remains upright and correct, it will be auspicious and smooth. If this is done, petty people will be transformed into gentlemen. The small image commentary for the first line says: Pulling up wild hemp and remaining upright brings auspiciousness, because the mind is fixed upon the sovereign. Zhu Xi explained: Once petty people become gentlemen, they will think of loving the sovereign and not be concerned with private gain. The line statement for the second line (six in the second): Being inclusive and compliant, petty people gain auspiciousness, and the great person remains at ease in blockage, and their way becomes smooth. Zhu Xi said: The second line is yin and flexible, and upright, indicating the image of petty people being inclusive and compliant with the gentleman. This is the way for petty people to gain auspiciousness. Therefore, if the person divining is a petty person, this will be auspicious; if it is a great person, they should remain at ease during the time of blockage, and then their way will be smooth. The key point is: one should not lose one's integrity just because the other person is being inclusive and compliant. The small image commentary for the second line says: "The great person is in blockage, yet it is smooth," because the great person does not mix with petty people. Zhu Xi explained: it is because the great person is not disturbed by the group of petty people.

六三，包羞。以陰居陽而不中正，小人志於傷善而未能也，故為包羞之象。然以其未發，故無凶咎之戒。《象》曰：「包羞」，位不當也。九四，有命，無咎，疇離祉。否過中矣，將濟之時也。九四，以陽居陰，不極其剛，故其占為有命無咎，而疇類三陽，皆獲其福也。命，謂天命。《象》曰：「有命，無咎」，志行也。

The third line statement says: The mind holds a shameful matter. Zhu Xi explains: The third line, being a yin line in a yang position, is neither in the center nor in the proper position. It represents a petty person who harbors intentions to harm the virtuous but lacks the ability to act, hence the image of concealing shame. Since it has not yet manifested, the line statement does not issue a warning of misfortune. The Small Image Commentary of the third line says: "Holding shame," because it is in an improper position. The fourth line statement says: Acting in accordance with the mandate of heaven, there is no fault, and all similar ones will share in the blessing. Zhu Xi explains: The hexagram of "Obstruction" has already passed, and it is the time when change toward success is about to occur. The fourth line, being a yang line in a yin position, does not push strength to its extreme, so the judgment is that it acts in accordance with the mandate of heaven without fault, and the three yang lines that are similar to it will all receive blessings. Here, "mandate" refers to the mandate of heaven. The Small Image Commentary of the fourth line says: "There is a mandate, no fault," because its aspirations are put into effect.

九五，休否，大人吉。其亡其亡，繫于苞桑。苞，與包同。古《易》作「包」。陽剛中正以居尊位，能休時之否，大人之事也。故此爻之占，大人遇之則吉。然又當戒懼如《繫辭傳》所云也。《象》曰：大人之吉，位正當也。上九，傾否。先否後喜。以陽剛居否極，能傾時之否者也。其占為先否後喜。《象》曰：否終則傾，何可長也。

The line statement for the fifth line (nine five): Resting in this time of blockage, the great person attains good fortune. One must constantly think of "about to perish, about to perish" in order to be as firm as a vine tied to the roots of a mulberry tree. "Bao" and "Bao" are the same character; ancient editions of The Zhou Changes wrote it as "Bao." Zhu Xi said: Nine five, with its yang strength and central uprightness in the exalted position, is able to end the current blockage; this is something only a great person can accomplish; thus, the divination for this line is that a great person encountering it will have good fortune. However, one should also be mindful of the warning given in the Great Treatise, always keeping in mind the fear of impending ruin. The small image commentary for nine five says: The great person attains good fortune because the position of this line is appropriate. The line statement for the top line (nine at the top): Turning over this time of blockage, first there is blockage and then there is joy. Zhu Xi said: Nine at the top, with its yang strength in the extreme position of The Book of Changes, is the person who can reverse the current state of blockage, so the divination is that first there is blockage and then there is joy. The small image commentary for nine at the top says: When blockage reaches its extreme, it must be overturned; how could it last forever?

離下，乾上。同人于野，亨。利涉大川，利君子貞。離，亦三畫卦之名。一陰麗於二陽之間，故其德為麗、為文明；其象為火、為日、為電。同人，與人同也。以離遇乾，火上同於天，六二得位得中，而上應九五，又卦唯一陰而五陽同與之，故為同人。於野，謂曠遠而無私也，有亨道矣。以健而行，故能涉川。為卦內文明而外剛健，六二中正而有應，則君子之道也。占者能如是，則亨，而又可涉險。然必其所同合於君子之道，乃為利也。

The hexagram "Tong Ren" has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The hexagram statement says: to be the same as others in the wilderness, it is smooth; it is favorable to cross a great river, and favorable for the gentleman to maintain uprightness. Zhu Xi said: Li is also the name of the trigram composed of three lines. A single yin line is attached between two yang lines, so its trigram virtue is attachment and civilization, with the image of fire, sun, and lightning. "Tong Ren" means to be the same as others. When Li meets Qian, the nature of fire ascending is the same as heaven. The line six two is in the proper position and in the center, and it corresponds upward with nine five. Moreover, the entire hexagram has only one yin line, and the five yang lines all correspond with it, so it is called "Tong Ren." "In the wilderness" refers to being in a distant and open place without private motives, which inherently contains the way of smoothness. By acting with the virtue of strength and uprightness, one can cross a great river. In terms of the structure of the hexagram, the inner part is civilized and the outer part is strong and upright. Six two is upright and has a proper correspondence, which is exactly the way of the gentleman. If the diviner can do so, he will be smooth and can cross dangerous places; but the object of the union must conform to the way of the gentleman, which is beneficial.

《彖》曰：「同人」，柔得位得中而應乎乾，曰同人。以卦體釋卦名義。柔，謂六二。乾，謂九五。同人曰。衍文。「同人于野，亨，利涉大川」，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。以卦德、卦體釋卦辭。通天下之志，乃為大同；不然，則是私情之合而已，何以致亨而利涉哉？《象》曰：天與火，同人，君子以類族辨物。天在上而火炎上，其性同也。類族辨物，所以審異而致同也。

The *Commentary on the Judgment* of the *Hexagram of Fellowship* says: "What is meant by 'Fellowship' is that the yao of flexibility is both properly positioned and in the center, and it corresponds to the yang of Qian. Therefore, it is called Fellowship." Zhu Xi explains that this is using the "structure of the hexagram" to explain the meaning of the hexagram name: "flexibility" refers to the line Six in the Second, and "Qian" refers to the line Nine in the Fifth. Zhu Xi judges the three characters "Fellowship says" in the text to be an addition. The *Commentary on the Judgment* also says: "Fellowship in the fields, prosperous, advantageous for crossing great rivers," which is the virtue of Qian, the strong and dynamic, in promoting action; being civilized and strong, residing in the center and upright, and corresponding with each other, this is the correct path of the gentleman. Only the gentleman can unite the hearts of people throughout the world. Zhu Xi says this combines the "virtue of the hexagram" and the "structure of the hexagram" to explain the hexagram statement: to unite the hearts of people throughout the world is called great fellowship; otherwise, it is merely a private union, by what right can it lead to prosperity and advantage in crossing great rivers? The *Great Image Commentary* says: Heaven and fire, this is the *Hexagram of Fellowship*. The gentleman uses this to classify by kinship and distinguish by things. Zhu Xi says: Heaven is above and fire ascends, their nature is the same; classifying by kinship and distinguishing by things is precisely through examining differences to achieve true fellowship.

初九，同人于門，無咎。同人之初，未有私主。以剛在下，上無繫應，可以無咎。故其象占如此。《象》曰：出門同人，又誰咎也？六二，同人于宗，吝。宗，黨也。六二雖中且正，然有應於上，不能大同而繫於私，吝之道也。故其象占如此。《象》曰：「同人于宗」，吝道也。

The line statement for the first line (Initial Nine): When one goes out, he is the same as others, and there is no fault. Zhu Xi said: Initial Nine is at the beginning of the hexagram "Same People," and has not yet a biased object; it is yang and resides at the very bottom, with no corresponding yang above, so there is no fault, both the symbolic meaning and the divination are like this. The Small Image Commentary for the first line says: When one goes out, he is the same as others, who could blame him? The line statement for the second line (Six in the Second): Only within one's own clan and allies does one become the same as others, which brings shame. Zhu Xi said: "Clan" is the same as "party." Although Six in the Second is both central and in the proper position, there is a corresponding yang above, the fifth line, so it cannot widely become the same with all people and is bound by private matters, which is the way leading to shame, both the symbolic meaning and the divination are like this. The Small Image Commentary for the second line says: "Becoming the same with others within the clan," is a way of shame.

九三，伏戎于莽，升其高陵，三歲不興。莽，莫蕩反。剛而不中，上無正應，欲同於二而非其正，懼九五之見攻，故有此象。《象》曰：「伏戎于莽」，敵剛也。「三歲不興」，安行也？言不能行。九四，乘其墉，弗克攻，吉。墉，音庸。剛不中正，又無應與，亦欲同於六二，而為三所隔，故為乘墉以攻之象。然以剛居柔，故有自反而不克攻之象。占者如是，則是能改過而得吉也。《象》曰：「乘其墉」，義弗克也。其吉，則困而反則也。乘其墉矣，則非其力之足也，特以義之弗克而不攻耳。能以義斷，困而反於法則，故吉也。

The line statement for the third line says: The army is hidden in the grassy wilderness, and then climbs up the high hill to look around, but remains inactive for three years. "Mang" is pronounced "Mou Dang Fan." Zhu Xi explains that the third line is yang and not in the central position, has no proper corresponding line above, wants to be the same as the second line but is not proper, and is afraid of being attacked by the fifth line, hence this image. The small image commentary for the third line says: "Hiding the army in the wilderness" is because the opposing line five is too strong; "remaining inactive for three years" where else can it go? Zhu Xi explains that this indicates it is entirely impossible. The line statement for the fourth line says: Having climbed the enemy's city wall, yet finally did not launch an attack, which is auspicious. "Yong" is pronounced "Yong." Zhu Xi explains that the fourth line is yang but not in the middle or proper position, has no corresponding line, also wants to be the same as the second line, but is blocked by the third line, hence the image of climbing the city wall to attack; yet it is yang in a yin position, hence also the image of self-reflection and finally not attacking. If a person is in such a situation, he can change his ways and gain auspiciousness. The small image commentary for the fourth line says: "Climbing the city wall" refers to the moral principle that attacking is not permissible; its auspiciousness is due to returning to the proper way in a difficult situation. Zhu Xi explains that since it has already climbed the city wall, it is evident that the strength is sufficient, but it knows that it is not proper by moral principle, hence does not attack. Being able to judge by moral principle and returning to the proper way in difficulty, thus attains auspiciousness.

九五，同人先號咷而後笑，大師克相遇。號，戶羔反。咷，道刀反。《旅》卦同。五剛中正，二以柔中正，相應於下，同心者也，而為三四所隔，不得其同。然義理所同，物不得而間之，故有此象。然六二柔弱而三四剛強，故必用大師以勝之，然後得相遇也。《象》曰：同人之先，以中直也。大師相遇，言相剋也。直，謂理直。上九，同人于郊，無悔。居外無應，物莫與同，然亦可以無悔，故其象占如此。郊，在野之內，未至於曠遠，但荒僻無與同耳。《象》曰：「同人于郊」，志未得也。

The line statement for the fifth line says: It is the same as others. First, it cries out loudly and then laughs, mobilizes a large army to overcome obstacles, and finally meets. "Hao" is pronounced "hu gao fan," and "tiao" is pronounced "dao dao fan," and the same pronunciation is used in the "Travel" hexagram. Zhu Xi explains: The fifth line is a strong yang line that is upright and central, and the second line is a weak yin line that is upright and central. The second line is below and corresponds directly with it, originally a pair with the same purpose, but is blocked by the third and fourth lines. At first, they cannot meet. However, in terms of meaning and principle, those who are the same will not be separated by external things, hence this image. However, the second line is weak, while the third and fourth lines are strong, so a large army must be used to defeat them before they can meet. The small image commentary for the fifth line says: At the beginning of the same people, the reason for crying first is because the fifth line is in the center and has the right principle. The meeting of the army refers to the mutual combat and victory. Zhu Xi explains that "zhi" means the principle is correct. The line statement for the top line says: In the suburbs, it is the same as others, without regret. Zhu Xi explains: The top line is outside the hexagram and has no corresponding line, so there is no one to meet with it. However, it can still be without regret, as the image and judgment are like this. "Jiao" is within the wild, not yet distant, but just desolate and without people to meet. The small image commentary for the top line says: "Same people in the suburbs" indicates that the heart's desire has not yet been fulfilled.

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

The hexagram Da You has the trigram Qian (Heaven) as its lower trigram and Li (Fire) as its upper trigram. The hexagram statement says: Da You, great possession, is greatly smooth and unimpeded. Zhu Xi said: The term "Da You" refers to possessing in a broad and great manner. Li (Fire) being above Qian (Heaven) represents fire in the sky, illuminating everything. Moreover, the line Six in the Fifth, being a yin line in the尊 position and in the center, is responded to by the five yang lines, hence the name Da You. The strength and vigor of Qian and the brightness of Li, combined with the Six in the Fifth holding the尊 position and corresponding to the heavenly way, inherently contain the way of smoothness. If the person divining possesses such virtue, they will achieve great goodness and smoothness.

《彖》曰：「大有」，柔得尊位大中，而上下應之，曰大有。以卦體釋卦名義。柔，謂六五。上下，謂五陽。其德剛健而文明，應乎天而時行，是以元亨。以卦德、卦體釋卦辭。應天，指六五也。《象》曰：火在天上，大有，君子以遏惡揚善，順天休命。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。

The *Commentary on the Judgment* of the *Great Possession* hexagram says: "What is meant by 'Great Possession' is that a yao of flexibility occupies a position of honor and resides in the great center, with all the other yang yao above and below responding to it, hence it is called Great Possession." Zhu Xi says this is using the "structure of the hexagram" to explain the meaning of the hexagram name: "flexibility" refers to the sixth line in the fifth position, and "above and below" refers to the other five yang yao. The *Commentary on the Judgment* also says its virtue is strong and vigorous and civilized, responding to the heavenly way and following the proper time, hence it is great and smooth. Zhu Xi says this is combining the "virtue of the hexagram" and "structure of the hexagram" to explain the hexagram statement, "responding to heaven" refers to the sixth line in the fifth position. The *Great Image* says: fire in the sky, this is *Great Possession*. The gentleman thus restrains evil deeds and promotes good deeds, following the heavenly command of beauty and goodness. Zhu Xi says: fire in the sky, its range of illumination is wide, which is exactly the image of Great Possession. Since what is possessed is vast, if not properly managed, evils will arise within it. Heaven's mandate is only good and not evil, hence restraining evil and promoting good is following heaven; conversely, applying this to oneself, the principle is the same.

初九，無交害，匪咎，艱則無咎。雖當大有之時，然以陽居下，上無繫應，而在事初，未涉乎害者也，何咎之有？然亦必艱以處之，則無咎。戒占者宜如是也。《象》曰：《大有》初九，無交害也。九二，大車以載，有攸往，無咎。剛中在下，得應乎上，為大車以載之象。有所往而如是，可以無咎矣。占者必有此德，乃應其占也。《象》曰：「大車以載」，積中不敗也。

The line statement for the first line (Initial Nine): There has been no involvement in calamity, so there is no fault, but one must be in a state of difficulty and caution to avoid fault. Zhu Xi said: Although it is at the time of great possession, the Initial Nine is a yang line in the lowest position, with no corresponding yang line above, and it is at the beginning of things, having not yet encountered calamity, so how could there be fault? However, one must still be cautious and careful in order to avoid fault, which is a warning to the person consulting the oracle to act in this way. The Small Image Commentary for the first line says: In the Hexagram of Great Possession, the Initial Nine has not yet encountered calamity. The line statement for the second line (Nine in the Second): Using a large cart to carry goods, going forward, there is no fault. Zhu Xi said: The Nine in the Second is a yang line in the middle, located in the lower trigram, and it corresponds with the Six in the Fifth, thus there is an image of a large cart that can carry heavy loads; going forward in this way, there is no fault. The person consulting the oracle must possess such virtue to be worthy of this divination. The Small Image Commentary for the second line says: "Using a large cart to carry," means that all that has been accumulated is within the cart, and will not be overturned.

九三，公用亨于天子，小人弗克。亨，《春秋傳》作「享」，謂朝獻也。古者，亨通之亨，享獻之享，烹飪之烹，皆作「亨」字。九三居下之上，公侯之象。剛而得正，上有六五之君，虛中下賢，故為亨于天子之象。占者有其德，則其占如是。小人無剛正之德，則雖得此爻，不能當也。《象》曰：「公用亨于天子」，小人害也。

The third line statement says: A marquis presents offerings to the Son of Heaven, which a petty person cannot bear. Zhu Xi says: "The character '亨' is cited in the 'Spring and Autumn Annals: Zuo Zhuan' as '享', referring to the offerings presented by feudal lords when they pay homage to the Son of Heaven. In ancient times, the character '亨' was used to mean both smoothness, offerings, and cooking." The third line is located at the top of the lower trigram, symbolizing a marquis; it is yang and occupies the correct position, and above it is the fifth line, a noble ruler who is humble and values virtuous people, thus presenting an image of offering to the Son of Heaven. If the person seeking divination possesses such virtue, the interpretation will be as such; petty persons lack the virtue of being strong and upright, so even if they obtain this line, they cannot bear the responsibility. The Small Image Commentary of the third line says: "The marquis presents offerings to the Son of Heaven," but if a petty person attains this, it will bring misfortune.

九四，匪其彭，無咎。彭，蒲光反，音旁。「彭」字，音義未詳。《程傳》曰「盛貌」，理或當然。六五柔中之君，九四以剛近之，有僭逼之嫌。然以其處柔也，故有不極其盛之象，而得無咎。戒占者宜如是也。《象》曰：「匪其彭，無咎」，明辨晰也。晰，明貌。

The fourth line statement says: Not exhausting one's strength to the utmost, there is no blame. "Peng" is pronounced "Pu Guang Fan," similar to "Pang." Zhu Xi says: The pronunciation and meaning of the character "Peng" are not clearly established. Cheng Yi, in his "Book of Changes Commentary," interprets it as meaning "a grand appearance," which may be reasonable. The sixth line is a gentle and central ruler, and the ninth line, being strong and yang, is adjacent to it, which might give the appearance of overstepping. Fortunately, it is in a yin position, so it shows the image of not exhausting its strength, thus avoiding blame. This is a warning to the person consulting the oracle to restrain oneself accordingly. The small image commentary of the fourth line says: "Not exhausting one's strength, there is no blame," because the fourth line understands clearly. Zhu Xi explains: "Xi" means being clear and discerning.

六五，厥孚交如，威如，吉。大有之世，柔順而中，以處尊位。虛己以應九二之賢，而上下歸之，是其孚信之交也。然君道貴剛，太柔則廢，當以威濟之，則吉。如其象占如此，亦戒辭也。《象》曰：「厥孚交如」，信以發志也。一人之信，足以發上下之志也。威如之吉，易而無備也。易，以豉反。太柔，則人將易之，而無畏備之心。上九，自天佑之，吉，無不利。大有之世，以剛居上，而能下從六五，是能履信思順而尚賢也。滿而不溢，故其占如此。《象》曰：《大有》上吉，自天佑也。

The line statement for the fifth line says: His sincerity is mutually communicated, and he can maintain dignity, resulting in good fortune. Zhu Xi says: In the time of great abundance, the fifth line is gentle and resides in the center, occupying a position of honor. It humbly accepts the virtue of the second line, and both above and below are attracted to it. This is the mutual communication of sincerity. However, the way of a ruler values decisiveness; if one is overly gentle, it can lead to failure. Therefore, using dignity is necessary to achieve good fortune. This is both an interpretation and a warning. The small image commentary of the fifth line says: "His sincerity is mutually communicated," which means using sincerity to inspire the aspirations of all. Zhu Xi says: A person's sincerity is sufficient to inspire the aspirations of those above and below. The small image commentary also says: There is good fortune because of dignity. If one is overly approachable, people will not be cautious. "Yi" is read as "yi chi fan." Zhu Xi says: If one is overly gentle, people will be careless and no longer have a sense of fear or caution. The line statement for the top line says: The blessing from heaven descends, resulting in good fortune, with no adverse outcomes. Zhu Xi says: In the time of great abundance, the top line, being yang and occupying the highest position, yet humbly follows the fifth line, demonstrates the practice of sincerity, the preservation of gentleness, and the admiration of virtue. It is full but does not overflow, hence the favorable judgment. The small image commentary of the top line says: The top line of "Da You" is good because it receives the blessing of heaven.

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

The Hexagram of Humility has the lower trigram Gèn (Mountain) and the upper trigram Kūn (Earth). The Hexagram Statement says: Humility, smooth and prosperous, the gentleman can achieve a good ending. Zhu Xi said: What is meant by humility is having virtue but not claiming it. The inner trigram Gèn represents stopping, and the outer trigram Kūn represents following. Being able to restrain oneself internally and to follow others externally is the meaning of humility. Mountains are originally the highest, and earth is originally the lowest. Now the mountain is brought down to rest beneath the earth, which is the symbolic representation of humility. If the person divining can act in this way, he will be smooth and prosperous and achieve a good ending. What is meant by 'having a good ending' is first bending and then being able to extend.

《彖》曰：「謙，亨」，天道下濟而光明，地道卑而上行。上，時掌反。言謙之必亨。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。惡，烏路反。好，呼報反。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。《象》曰：地中有山，謙，君子以裒多益寡。稱物平施。裒，蒲侯反。稱，尺證反。施，始豉反。以卑蘊高，謙之象也。裒多益寡，所以稱物之宜而平其施，損高增卑以趣於平，亦謙之意也。

The *Commentary on the Judgment* of the *Book of Changes* says: "Humility is conducive to success." This is because the heavenly way descends to assist all things and becomes ever more luminous, while the earthly way is lowly but its energy ascends. The word "上" is read as "shí zhǎng fǎn." Zhu Xi explains: this is saying that humility certainly leads to success. The *Commentary on the Judgment* also says: the heavenly way diminishes when it is full and increases when it is humble; the earthly way collapses when it is full and flows toward humility; the spirits bring calamity when they are full but bestow blessings upon the humble; human feelings detest fullness but favor humility. A person who is humble, when in a high position, sees his virtue grow more illustrious; when in a low position, no one can surpass him. This is why the gentleman achieves a good ending. The word "恶" is read as "wū lù fǎn," and "好" is read as "hū bào fǎn." Zhu Xi explains: "变" means collapse, and "流" means gathering and flowing toward it. When a person is humble, the virtue of one in a high position becomes ever more illustrious, and the one in a low position is not surpassed by anyone. This is precisely the reason why the gentleman achieves a favorable ending. The *Great Image* says: a mountain is hidden within the earth, which is the image of *Humility*. The gentleman thus reduces the excess and increases the deficiency, measures things, and ensures that giving and receiving are balanced. The word "裒" is read as "pú hóu fǎn," "称" is read as "chǐ zhèng fǎn," and "施" is read as "shǐ chǐ fǎn." Zhu Xi explains: the image of a mountain hidden within the earth is precisely the symbol of humility. Reducing the excess and increasing the deficiency is to measure things and ensure that giving and receiving are balanced. Cutting the high and filling the low to achieve balance is precisely the meaning of humility.

初六，謙謙君子，用涉大川，吉。以柔處下，謙之至也。君子之行也，以此涉難，何往不濟？故占者如是，則利以涉川也。《象》曰：「謙謙君子」，卑以自牧也。六二，鳴謙，貞吉。柔順中正，以謙有聞，正而且吉者也。故其占如此。《象》曰：「鳴謙，貞吉」，中心得也。

The line statement for the first line (Initial Six): A gentleman who is humble and humble again, relying on this virtue to cross the great river, is auspicious. Zhu Xi said: Initial Six, being yin and soft, is located at the very bottom, and is humble to the extreme, which is the way of a gentleman. Using this virtue to overcome difficulties, how could there be any obstacle? Therefore, if the person divining can act in this way, it will be beneficial to cross dangerous situations. The Small Image Commentary of Initial Six says: "A gentleman who is humble and humble again," is using a humble attitude to cultivate himself. The line statement for the second line (Six in the Second): The virtue of humility is known and has a reputation, and by maintaining the correct position, it is auspicious. Zhu Xi said: Six in the Second is soft and gentle, and upright, and through humility, its reputation spreads. This is a line that is both upright and auspicious, so the divination is thus. The Small Image Commentary of Six in the Second says: "Humble virtue is proclaimed, and the virtue is auspicious," because this virtue of humility comes from the heart and naturally brings about benefit.

九三，勞謙君子，有終吉。卦唯一陽，居下之上，剛而得正，上下所歸，有功勞而能謙，尤人所難，故有終而吉。占者如是，則如其應矣。《象》曰：「勞謙君子」，萬民服也。六四，無不利，扌為謙。扌為，呼回反，與揮同。柔而得正，上而能下，其占無不利矣。然居九三之上，故戒以更當發揮其謙，以示不敢自安之意也。《象》曰：「無不利，扌為謙」，不違則也。言不為過。

The third line statement says: A gentleman who has merit but remains humble will have a favorable outcome, which is auspicious. Zhu Xi explains: The entire hexagram has only one yang line, which is in the upper position of the lower trigram. It is strong and in the correct position, with all the yin lines above and below converging towards it. Having merit yet remaining humble is the most difficult to achieve, so it can have a favorable outcome and be auspicious. If the person consulting the oracle can act in this way, the result will correspond with this. The Small Image Commentary of the third line says: "A gentleman who is diligent and humble," all the people will obey him. The fourth line statement says: There is no disadvantage; one should promote the virtue of humility. "扌为" is read as "hu hui fan," which is the same as the character "挥." Zhu Xi explains: The fourth line is yin and in the correct position, and although it is in the upper trigram, it can humble itself towards the lower trigrams, so the divination naturally has no disadvantage. However, since it is above the third line, it is advised to further promote the virtue of humility to show that it does not rest in self-satisfaction. The Small Image Commentary of the fourth line says: "There is no disadvantage,扌为谦," which does not violate the principles. Zhu Xi explains: This means it is not excessive.

六五，不富以其鄰。利用侵伐，無不利。以柔居尊，在上而能謙者也，故為不富而能以其鄰之象。蓋從之者眾矣，猶有未服者，則利以征之，而於他事亦無不利。人有是德，則如其占也。《象》曰：「利用侵伐」，征不服也。上六，鳴謙，利用行師，征邑國。謙極有聞，人之所與，故可用行師。然以其質柔而無位，故可以徵己之邑國而已。《象》曰：「鳴謙」，志未得也。「可用行師」，征邑國也。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。

The fifth line statement says: Without relying on wealth, neighbors will follow spontaneously. It is advantageous to mobilize troops for a campaign, there is no disadvantage. Zhu Xi says: The fifth line, being a yin and flexible line in a noble position, is situated above yet humble and respectful, thus symbolizing the ability to lead neighbors without relying on wealth. Those who follow are already numerous. If there are still those who do not submit, it is advantageous to launch military campaigns, and doing other things will also be without disadvantage. If a person possesses such virtue, the divination should be interpreted in his favor. The small image commentary of the fifth line says: "It is advantageous to launch military campaigns," referring to the campaign against those who do not submit. The sixth line statement says: Humble virtue is known and praised, it is advantageous to mobilize troops to attack one's own subordinate states and territories. Zhu Xi says: When humility reaches its peak and reputation spreads abroad, it is praised by the people, thus making military action appropriate; however, because it is a yin and weak line without a real position, it can only attack its own subordinate territories. The small image commentary of the sixth line says: "Mingqian" means the heart's aspiration has not yet been realized; "It is advantageous to use troops" refers only to attacking one's own subordinate territories. Zhu Xi says: The sixth line is yin and weak, without a position, lacking both ability and strength, thus its aspirations have not yet been realized; even if military action is taken, it is only sufficient to manage its own private territory.

坤下，震上。豫：利建侯行師。豫，和樂也。人心和樂以應其上也。九四一陽，上下應之，其志得行，又以坤遇震，為順以動，故其卦為豫，而其占利以立君用師也。《彖》曰：「豫」，剛應而志行，順以動，豫。以卦體、卦德釋卦名義。豫順以動，故天地如之，而況建侯行師乎？以卦德釋卦辭。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。極言之而贊其大也。

The hexagram 《Yü》has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The hexagram statement says: "Yü" is favorable for enfeoffing feudal lords and mobilizing troops. Zhu Xi says: "Yü" means harmony and joy, indicating that people's hearts are harmonious and joyful, and they respond to those above. The entire hexagram contains only one yang line, the ninth in the fourth position, while the five yin lines all respond to it, thus enabling its aspirations to be carried out. Moreover, with Kun meeting Zhen, it is a case of softness and compliance followed by action, hence the name 《Yü》. The judgment indicates that it is favorable for establishing a ruler and using military force. The Commentary on the Judgment says: "What is meant by 'Yü' is that the yang is responded to by all the yin, thus enabling the aspirations to be carried out. Softness and compliance followed by action is called Yü." Zhu Xi says this is an explanation of the meaning of the hexagram name based on both the structure and the virtue of the hexagram. The Commentary on the Judgment further says: Yü is movement in accordance with the way, hence even heaven and earth are like this; how much more so enfeoffing feudal lords and mobilizing troops? Zhu Xi says this is an explanation of the hexagram statement based on the virtue of the hexagram. The Commentary on the Judgment also says: Heaven and earth move in accordance with the way, hence the sun and moon move without error, and the four seasons change without disorder; the sage moves in accordance with the way, hence punishments are simple and the people obey. The significance of 《Yü》in the context of the present situation is indeed great. Zhu Xi says: This is taking the reasoning to its utmost, praising its grandeur.

《象》曰：雷出地奮，豫，先王以作樂崇德，殷薦之上帝，以配祖考。雷出地奮，和之至也。先王作樂，既象其聲，又取其義。殷，盛也。初六，鳴豫，凶。陰柔小人，上有強援，得時主事，故不勝其豫而以自鳴，凶之道也。故其占如此。卦之得名，本為和樂，然卦辭為眾樂之義，爻辭除九四與卦同外，皆為自樂，所以有吉凶之異。《象》曰：初六「鳴豫」，志窮凶也。窮，謂滿極。

The Great Image of the Hexagram "Eyu" says: Thunder arises from the earth and all things are stirred up, which is called "Eyu." The former kings thus composed music and emphasized virtue, solemnly sacrificing to the Supreme Deity and offering ancestral spirits as partners. Zhu Xi said: Thunder emerging from the earth and all things being stirred up indicates the extreme of harmonious energy; the former kings composed music, taking the image of thunder and the meaning of being stirred up. "Yin" means grandeur. The line statement of the first line says: Excessively expressing joy aloud, which brings misfortune. Zhu Xi explained: The first line is a yin and weak person, with a strong nine in the fourth above, temporarily in power and in charge, thus reveling in joy and expressing it loudly, which is the way to invite misfortune, hence the judgment. Zhu Xi also pointed out: This hexagram is named based on the meaning of harmony and joy, but the hexagram statement speaks of sharing joy with others, while the line statements, except for the fourth line which shares the same meaning as the whole hexagram, all speak of personal indulgence in joy, hence the different fortune and misfortune. The Small Image Commentary of the first line says: The first line "expressing joy aloud" is due to the exhaustion of the mind leading to misfortune. Zhu Xi explained: "Exhaustion" means fullness to the extreme.

六二，介于石，不終日，貞吉。豫雖主樂，然易以溺人，溺則反而憂矣。卦獨此爻中而得正，是上下皆溺於豫，而獨能以中正自守，其介如石也。其德安靜而堅確，故其思慮明審，不俟終日，而見凡事之幾微也。《大學》曰：「安而後能慮，慮而後能得。」意正如此。占者如是，則正而吉矣。《象》曰：「不終日，貞吉」，以中正也。

The line statement for line six two says: It is upright and firm, like a stone; one does not need to wait until the end of a day to see clearly. To maintain uprightness brings good fortune. Zhu Xi says: The hexagram of Joyful Auspices, although primarily about harmony and joy, has the danger that joy can easily overwhelm people. Once one becomes immersed in it, it turns into a source of worry. Among all the lines in the hexagram, only line six two is both central and properly positioned. All the other lines are immersed in joy, but this line alone maintains its uprightness and firmness, like a stone. Its virtue is quiet and firm, so its thoughts are clear and cautious. Therefore, it can discern the subtle initial signs of things without waiting until the end of a day. The Classic of Great Learning says: 'Only when one is at peace can one think clearly; only when one thinks clearly can one achieve success.' This is exactly what it means. If the person divining can do this, they can maintain uprightness and gain good fortune. The small image commentary for line six two says: 'Not waiting for the end of a day, uprightness brings good fortune,' because line six two is central and upright.

六三，盱豫悔，遲有悔。盱，況於反。盱，上視也。陰不中正而近於四，四為卦主，故六三上視於四，而下溺於豫，宜有悔者也。故其象如此，而其占為事當速悔。若悔之遲，則必有悔也。《象》曰：盱豫有悔，位不當也。九四，由豫，大有得。勿疑，朋盍簪。簪，側林反。九四，卦之所由以為豫者也。故其象如此，而其占為大有得。然又當至誠不疑，則朋類合而從之矣。故又因而戒之。簪，聚也，又速也。《象》曰：「由豫，大有得」，志大行也。

The line statement for the third line says: Looking up to others for joy brings regret; if regret is delayed, true regret will remain. "Xu" is read as "kuang yu fan." Zhu Xi says: "Xu" means looking up and gazing upward. The third line, being a yin line in a yang position, is neither central nor upright, and is adjacent to the fourth line, which is the main line of the hexagram. Therefore, the third line looks up to the fourth line, but also becomes immersed in pleasure, thus causing regret. The imagery is as such, and the divination suggests: when encountering matters, one should quickly repent; if repentance is delayed, regret will certainly remain. The small image commentary for the third line says: looking up for joy and having regret is due to an improper position. The line statement for the fourth line says: the joy of the entire hexagram comes from this line, resulting in great gain. Do not suspect, and like hairpins gathering hair, similar friends will quickly gather. "Zan" is read as "ce lin fan." Zhu Xi says: the fourth line is the line that makes the hexagram become "Yü" (Joy), so the imagery is as such, and the divination suggests great gain; yet one must be sincere and not suspect, for similar friends will gather and follow. "Zan" means gathering, and also implies speed. The small image commentary for the fourth line says: "From joy, great gain" is because its aspirations are greatly realized.

六五，貞疾，恆不死。當豫之時，以柔居尊，沈溺於豫，又乘九四之剛，眾不附而處勢危，故為貞疾之象。然以其得中，故又為恆不死之象。即象而觀，占在其中矣。《象》曰：六五「貞疾」，乘剛也。「恆不死」，中未亡也。上六，冥豫。成有渝，無咎。渝，以朱反。以陰柔居豫極，為昏冥於豫之象。以其動體，故又為其事雖成，而能有渝之象。戒占者如是，則能補過而無咎，所以廣遷善之門也。《象》曰：冥豫在上，何可長也？

The line statement for the fifth line (Six in the Fifth): A long illness that does not heal, yet the person does not die. Zhu Xi said: At the time of indulgence, the fifth line, being a yin line in a position of honor, is immersed in pleasure, and sits upon the yang line in the fourth position. The people do not follow her, and she is in a dangerous situation, hence the image of a long illness. However, since she is in the center, there is also the image of not dying. Based on this image, the divination is determined. The Small Image Commentary for the fifth line says: The fifth line 'maintains the illness' because it is riding upon the yang line above; 'remains alive constantly' because the virtue of being in the center has not been lost. The line statement for the sixth line at the top (Six at the Top): Being dazed and lost in pleasure. Although the matter has already been accomplished, it can still be changed, and there is no fault. 'Yu' is read as 'yi Zhu fan'. Zhu Xi said: The sixth line at the top, being a yin line in the extreme position of 'Yu', is an image of being dazed and lost in ease and pleasure. Because it is the moving body of Zhen, there is also the image of a matter already accomplished but still capable of change. This is a warning to the diviner: if one can change in time, one can correct the mistake and have no fault, which is exactly what the sage does to encourage people to improve themselves and open wide the path to goodness. The Small Image Commentary for the sixth line at the top says: Being dazed and lost in pleasure and being at the very top, where can one last long?

震下，兌上。隨：元亨，利貞，無咎。隨，從也。以卦變言之，本自《困》卦九來居初，又自《噬嗑》九來居五，而自《未濟》來者，兼此二變，皆剛來隨柔之義，以二體言之，為此動而彼說，亦隨之義，故為隨。己能隨物，物來隨己，彼此相從，其通易矣，故其占為元亨。然必利於貞，乃得無咎。若所隨不貞，則雖大亨而不免於有咎矣。《春秋傳》：「穆姜曰：『有是四德，隨而無咎；我皆無之，豈隨也哉？』」今按四德雖非本義，然其下云云，深得占法之意。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: "Following, greatly prosperous, favorable to upholding the correct path, without fault." Zhu Xi explains: "Following means to follow along." In terms of "hexagram transformation," it originally comes from the hexagram Guan (Obstruction) with a yang line descending to the first position, and also from the hexagram Shihe (Breaking the Bones) with a yang line descending to the fifth position. If considered to come from Weijie (Not Yet Completed), it includes both transformations, both indicating the meaning of yang strength descending to follow yin softness. In terms of the upper and lower trigrams, it is that side shaking and the other side delighting, which also expresses the meaning of following. Therefore, the hexagram is named "Following." One can follow external things, and external things can also follow oneself, with mutual following, making communication easy, hence the judgment is greatly prosperous. However, it must be favorable to uphold the correct path in order to avoid fault. If the object being followed is not correct, even if it is greatly prosperous, fault is inevitable. The "Spring and Autumn Zuo Zhuan" records: "Mu Jiang said: 'Possessing the four virtues of originality, prosperity, benefit, and correctness, following others can avoid fault; I have none of these, how can I be considered as following?' " Zhu Xi's commentary says: Although interpreting originality, prosperity, benefit, and correctness as the four virtues does not conform to the original meaning of the Zhou Changes, Mu Jiang's words below very well capture the essence of divination.

《彖》曰：隨，剛來而下柔，動而說，隨。下，遐嫁反。說，音悅。以卦變、卦德釋卦名義。大亨，貞無咎，而天下隨時。王肅本「時」作「之」，今當從之。釋卦辭，言能如是，則天下之所從也。隨時之義大矣哉。王肅本「時」字在「之」字下，今當從之。《象》曰：澤中有雷，隨，君子以嚮晦入宴息。雷藏澤中，隨時休息。

The *Commentary on the Judgment* of the *Hexagram of Following* says: "Following is when the yang line comes down to be beneath the yin line, and there is a movement of zhen (thunder) and the joy of dui (lake). "Down" is read as "xia jia fan," and "say" is read as "yue." Zhu Xi explains that this combines the concept of "change of the hexagram" and "the virtue of the hexagram" to explain the meaning of the hexagram name. The *Commentary on the Judgment* also says: "Greatly open and smooth, holding to the correct position without error, thus the world follows." Zhu Xi points out that in Wang Su's version, the character "shi" is written as "zhi," and we should follow Wang Su's version; this sentence explains the hexagram statement, saying that when this is achieved, it is what the people of the world follow. The last sentence of the *Commentary on the Judgment* says: "The meaning of following is truly great." Zhu Xi also points out that in Wang Su's version, the character "shi" is below "zhi," and we should also follow Wang Su's version. The *Great Image Commentary* says: "Thunder within a marsh, this is *Following*; the gentleman thus rests and retires indoors when the sky turns dusk." Zhu Xi says: "Thunder hidden within the marsh is precisely following the season to rest."

初九，官有渝，貞吉。出門交有功。卦以物隨為義，爻以隨物為義。初九，以陽居下，為震之主，卦之所以為隨者也。既有所隨，則有所偏主而變其常矣，惟得其正則吉。又當出門以交，不私其隨，則有功也。故其象占如此，亦因以戒之。《象》曰：「官有渝」，從正吉也。「出門交有功」，不失也。六二，係小子，失丈夫。初陽在下而近，五陽正應而遠，二陰柔不能自守以須正應，故其象如此，凶吝可知，不假言矣。《象》曰：「係小子」，弗兼與也。

The line statement for the first line (Initial Nine): The matter under consideration has undergone a change; maintaining uprightness brings good fortune. Going out to meet people and engaging in social interactions will result in success. Zhu Xi said: The entire hexagram takes the meaning of "all things follow me" and each line takes the meaning of "I follow external things." The first line, with a yang line at the very bottom, is the main line of the Zhen hexagram, and also the line that makes the hexagram become the "Following" hexagram. Since there is something to follow, it will focus on one side and change the usual state; only by maintaining uprightness will there be good fortune. Also, one should go out to meet people and interact with others, not limiting following to private relationships, in order to achieve success. Therefore, the symbolic representation and the divination judgment are like this, and it is also a warning. The Small Image Commentary for the first line says: "The official has changed," which is because following the right path brings good fortune; "going out to meet people brings success," which is because there will be no loss. The line statement for the second line (Six in the Second): Those who are attached to the young lose the mature man. Zhu Xi said: The yang line of the first line is below and close, while the yang line of the fifth line is above and distant; the second line is yin and soft, unable to hold on and wait for the proper response, so there is such an image, which is dangerous and brings shame and disgrace, which does not need to be stated explicitly. The Small Image Commentary for the second line says: "Being attached to the young" is because one cannot attend to both sides.

六三，係丈夫，失小子，隨有求得，利居貞。丈夫，謂九四。小子，亦謂初也。三近繫四而失於初，其象與六二正相反。四陽當任而己隨之，有求必得，然非正應，故有不正而為邪媚之嫌。故其占如此，而又戒以居貞也。《象》曰：「係丈夫」，志舍下也。舍，音扌舍。

The line statement for the third line says: It is connected to an adult man, losing the young one, following and making requests will lead to success, it is advantageous to maintain peace and uphold correctness. Zhu Xi says: 'The adult man' refers to the nine in the fourth position, and 'the young man' also refers to the nine at the beginning. The six in the third position is close to the nine in the fourth and abandons the nine at the beginning, which is the opposite of the six in the second. The nine in the fourth is a yang line, occupying the proper position for responsibility, and the six in the third follows it, thus having requests fulfilled; but since they are not in a correct correspondence, there is a risk of being improper and inclined to flattery, hence the judgment is as such, and it also warns to maintain peace and uphold correctness. The Small Image Commentary of the third line says: 'Connected to the adult man' indicates that the mind has abandoned the one below, the beginning. 'Abandon' is read as 'abandon'.

九四，隨有獲，貞凶，有孚在道，以明，何咎？九四以剛居上之下，與五同德，故其占隨而有獲。然勢陵於五，故雖正而凶。惟有孚在道而明，則上安而下從之，可以無咎也。占者當時之任，宜審此戒。《象》曰：「隨有獲」，其義凶也。「有孚在道」，明功也。九五，孚于嘉，吉。陽剛中正，下應中正，是信於善也。占者如是，其吉宜矣。《象》曰：「孚于嘉，吉」，位正中也。

The fourth line statement says: Following along and gaining something, even when maintaining correctness there is still danger; as long as one's heart is sincere and one's actions conform to the right path, and one is also clear-sighted, what fault could there be? Zhu Xi says: The fourth line, with a yang strength in the lowest position of the upper trigram, shares the same virtue as the fifth line, so the divination indicates following along and gaining something; but its power intrudes upon the fifth line, so even when maintaining correctness there is danger. Only when one holds sincere faith, acts in accordance with the right path, and is also clear-sighted, will the superior ruler feel at ease and the people below be willing to follow, thus avoiding any fault. If the diviner is in a position of great responsibility, he should carefully consider this warning. The small image commentary of the fourth line says: 'Following along and gaining something' refers to a dangerous situation in terms of righteousness; 'having sincerity in the right path' is the result of clear insight. The fifth line statement says: Sincerely following the good, it is auspicious. Zhu Xi says: The fifth line is yang strength that is central and upright, and the line it corresponds to, the second line, is also central and upright, which is firm faith in goodness. If the diviner can do this, obtaining auspiciousness is natural. The image commentary of the fifth line says: 'Sincerely following the good, it is auspicious' because the position of the fifth line is both central and upright.

上六，拘係之，乃從維之。王用亨于西山。居隨之極，隨之固結而不可解者也。誠意之極，可通神明，故其占為王用亨于西山。亨，亦當作祭享之享。自周而言，岐山在西，凡筮祭山川者得之。其誠意如是，則吉也。《象》曰：「拘係之」，上窮也。窮，極也。

The line statement for the sixth line at the top says: bind it and wrap it tightly with ropes. The king holds a worship ceremony on the western mountain. Zhu Xi explains: the sixth line at the top is at the extreme of the hexagram of following. It represents a situation where following becomes firmly bound and cannot be undone. When sincerity reaches its extreme, it can communicate with the spirits, hence the judgment is that the king holds a worship ceremony on the western mountain. The character '亨' here should also be read as '享', meaning worship. From the Zhou people's directional perspective, Mount Qi is located to the west. Those who consult about worshiping mountains and rivers will receive this line. If sincerity can reach this level, it brings good fortune. The Small Image Commentary of the sixth line at the top says: 'bind and wrap it' indicates that the way of following has reached the highest point and is exhausted. Zhu Xi explains: 'exhausted' means reaching the extreme.