The Trigram of Following

【兌下乾上，中互巽離】姤、夬。履為一陰五陽卦，自姤夬二卦來：姤初升三，夬上降三。虞氏上九爻注曰：三上易位，故其旋元吉。蓋謂自夬來也。履虎尾，不咥人，亨。一陰見二陽之上曰兌，兌下乾上，卦名為履者，言兌往上履乾也。履，躡也；咥，齧也。卦中有虎象，虎為咥人之物，履其尾而人不為所咥，故亨通也。

The primary hexagram has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The intermediate trigrams are Xun (Wind) and Li (Fire). The hexagram of Lu is a hexagram with one yin line and five yang lines. It comes from the hexagrams Guo and Guai: in Guo, the first line moves up to the third position; in Guai, the top line moves down to the third position. Yu Fan explained in his commentary on the top line nine, "the third line and the top line exchange positions, so the line statement says 'its rotation brings great good fortune.'" This refers to the hexagram Lu coming from Guai. The hexagram statement says: walking on a tiger's tail, the tiger does not bite, hence success. Duolong'a explains: a yin line appearing above two yang lines forms Dui, which is the lower trigram, and Qian is the upper trigram. The name "Lu" is derived from Dui moving upward to tread on Qian. "Lu" means to tread, and "die" means to bite. The hexagram contains an image of a tiger. Tigers are fierce beasts that bite, yet when someone treads on its tail, they are not bitten, hence success.

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正，履帝位而不疚，光明也。此卦何以名履？履者，以下履上之謂，乃兌柔履乾剛也。而又曰虎者何也？五以乾剛而居君位，乾為龍、虎，故乾卦兼言風虎。君既象龍而又象虎，故革五又言虎變。且大君之威懍然難犯，故韓子曰批龍鱗，而卦象曰履虎尾也。五為虎，四為尾，兌柔履之。

The Commentary on the Judgment says: "To walk" means to use softness to tread on firmness. The trigram Dui represents joy and harmony, and it corresponds to Qian above, so it treads on the tiger's tail, but the tiger does not bite, hence the situation is smooth and prosperous. Nine in the Fifth is firm and upright, ascending to the throne with an unshaken conscience, because his virtue is bright. Duolong'a explains: why is this hexagram called "To Walk"? "To walk" means to tread with the lower position on the upper position, that is, the softness of Dui treading on the firmness of Qian. Then why is there a tiger mentioned? Because Nine in the Fifth, with a firm line of Qian in the position of the sovereign, and since Qian represents both dragon and tiger, the "Wenyan" of Qian mentions "Cloud follows the dragon, wind follows the tiger," thus both dragon and tiger are mentioned. The sovereign is like both dragon and tiger, so in the hexagram Gai, Nine in the Fifth says "The great man changes like a tiger." Moreover, the sovereign's dignity is formidable and cannot be offended, hence Han Feizi says "To criticize the dragon's scales," and this hexagram image is "To tread on the tiger's tail." Nine in the Fifth is the tiger, Nine in the Fourth is the tiger's tail, and the soft line of Dui treads upon it from below.

夫虎尾可履而虎口宜防，虎尾掉則首回，虎口張則必咥。上乾為首，下兌為口，虎口咥人，豈不謂凶？而曰不咥人者，蓋以兌為口而又為說，兌說應乾，以柔事剛，不攖其怒，故致亨也。然下履五則謂之履虎尾，而五自履則謂之履帝位。帝者，君也，乾為君即帝也。九五剛而不柔，中而不偏，正而無私，有此三德以履帝位，何有於疚？疚，病也。為其居乾之中，乾為大明，陽光炳耀，故無隱慝耳。

Although one may step on the tiger's tail, one must not neglect to guard against the tiger's mouth: when the tiger's tail swings, its head turns around; when the tiger opens its mouth, it will certainly bite. The upper trigram is Qian, representing the head, and the lower trigram is Dui, representing the mouth. If the tiger's mouth bites, is it not ominous? However, the Hexagram Statement says "it does not bite." This is because Dui represents the mouth and also signifies harmony and joy. Dui responds to Qian with a harmonious and joyful attitude, serving the strong with flexibility and gentleness, without provoking its anger, thus achieving success. However, stepping on the nine in the fifth position is called "stepping on the tiger's tail," while the nine in the fifth position itself, which is being tread upon, is called "stepping on the imperial throne." "Imperial" refers to the ruler, and Qian represents the ruler, who is also called the emperor. The nine in the fifth is strong but not weak, centered but not biased, upright and free of private desires. Possessing these three virtues to ascend to the imperial throne, how could there be any illness? "Jiu" means illness. Because it is located in the middle of Qian, which is great brightness, illuminated by sunlight, there is no hidden evil or wrongdoing.

象曰：上天下澤，履，君子以辨上下，定民志。《爾雅》曰：禮，履。曰天尊澤卑，上乾下兌之卦，禮文秩然，故君子體此卦象，辨上下之分，以定民之心志。互離文明，故曰辨；兌為附決，故曰定。《禮》曰：君臣上下父子兄弟，非禮不定。是其義也。

The Great Image Commentary says: Above is Heaven, below is Marsh, which is the image of the卦 of Footsteps. The gentleman takes this image as a model, distinguishing the proper roles between superior and inferior, thus calming the people's minds. The Er Ya explains "ritual" as "footsteps," meaning that ritual is what people actually practice. Heaven is exalted and Marsh is humble, so the卦 with Heaven above and Marsh below represents a well-ordered ritual. Therefore, the gentleman observes this image, clarifies the boundaries between superior and inferior, and uses it to calm the people's hearts. The interacting trigrams are dominated by Li (Fire), which signifies civilization, hence "clarifying." Dui (Lake) signifies attachment and decisiveness, hence "settling." The Book of Rites, The Rules of Propriety, says, "Between ruler and subject, superior and inferior, father and son, and siblings, without ritual there can be no peace," which is precisely this meaning.

初九：素履，往無咎。卦之所以名履者，謂以兌履乾；而卦之所以成兌者，謂以姤初升三。姤之巽易為履之兌，則此履而前往者，巽之素也。初距五遠，無履尾之危，能安其素，往不踰分，故無咎。象曰：素履之往，獨行願也。

The first line statement says: By following the simple and unadorned way, one walks without fault. This hexagram is called "Footsteps" because it represents using the trigram Dui (Lake) to step on the trigram Qian (Heaven). The lower trigram becomes Dui because the first line of the hexagram Gou (Meeting) has moved up to the third position. The trigram Xun (Wind) in Gou has been replaced by the trigram Dui in this hexagram, so now walking according to "Footsteps" is in the nature of Xun, which is "simple" or "original." The first line is far from the fifth line, so there is no danger of stepping on a tiger's tail. It can remain in its original nature, move forward without exceeding its proper bounds, thus having no fault. The Small Image Commentary says: To walk by the simple way is to act alone in fulfilling one's own will.

九二：履道坦坦，幽人貞吉。二五俱陽，不能相應，是能擇道以自履者。二為兌中，兌於地為剛滷，鹵地平衍，故道曰坦坦，坦，寬平也。兌位正西，西地多陰，則為幽人。履坦坦之道，是幽人能正其履，不肯蹈危，故吉。象曰：幽人貞吉，中不自亂也。不自亂，言不自亂其履也。

The line statement for the second line says: The path is broad and level, and the solitary person who remains upright attains good fortune. Both the second line and the fifth line are yang lines, and they cannot respond to each other. This is like a person who can choose his own path. The second line is in the center of the trigram Dui. The Book of Changes says that Dui is "its nature on the earth is firm and saline." Saline land is level and open, so it is said the path is "broad and level" — "broad" means level and wide. The trigram Dui is located in the direction of due west, where yin energy is abundant, so it is like the solitary person. Walking on a broad path means the solitary person keeps his steps upright and does not take risks, thus attaining good fortune. The Small Image Commentary says: The solitary person remains upright and attains good fortune because his mind is not disturbed. What is meant by "not disturbed" is that he does not confuse his steps.

六三：眇能視，跛能履，履虎尾，咥人，凶，武人為于大君。三以陰柔而居陽位，是妄履者。三在卦為正兌，兌為小，僅得離目之半，是目眇也，眇，小目也。三在姤為正巽，巽為股，今易為兌，兌為毀折，則股已傷，是足跛也。既眇且跛，而欲恃互離之目、互巽之股以為能視能履，陰僭自用而履虎尾，適當兌口，口必咥人，其凶立見。夫智能避險，固為保身之哲；而志在犯難，亦為致身之勇。剛健果敢，不懼虎咥，捍衛社稷，視死如歸，為大君得其宜矣。蓋兌在西為金，又互離為甲冑戈兵，故曰武人也。三與上應，上為乾，乾為大君也。

The line statement for the third line says: Although the eyes are half-blind, one thinks oneself able to see; although the legs are lame, one thinks oneself able to walk; stepping on a tiger's tail, being bitten by the tiger, danger arises; a warrior serves the sovereign. The third line, with its yin and flexible nature, occupies a yang position, making it a person who moves about recklessly. In the primary hexagram, the third line belongs to the correct form of the trigram Dui, which represents 'smallness.' It only has half the vision of the trigram Li, so it is like having small eyes, which is called '眇' (small eyes). In the hexagram Gou, the third line belongs to the correct form of the trigram Xun, which represents the thighs. Now it has changed to Dui, which represents destruction, so the thighs are already injured, making it like having a limp. Being both blind and lame, yet relying on the vision of the trigram Li and the thighs of the trigram Xun, one thinks oneself able to see and walk. With its yin and flexible nature, it oversteps its bounds and acts on its own, stepping on the tiger's tail, and ends up in the tiger's mouth, which certainly bites, so danger immediately appears. However, looking at it from another angle: having wisdom to avoid danger is indeed wise for self-preservation; having a determination to face difficulties is not without being brave in sacrifice. Being strong, decisive, and fearless of being bitten by the tiger, defending the state and regarding death as if returning, serving the sovereign is exactly appropriate. Dui is in the west and belongs to metal, and with the trigram Li representing armor and weapons, it is said 'warrior.' The third line corresponds with the top line nine, and the upper trigram is Qian, which represents 'great sovereign.'

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。位不當者，陰居陽位也，陽居陰位義同。志剛者，剛不避危，武人事君，志宜如是也。九四：履虎尾，愬愬終吉。五為虎，三履之，四亦履之，同在五後，即同履虎尾。而三凶四吉者，以三柔而居剛位則躁妄，四剛而居柔位則謹畏，是四之所以終吉者，以愬愬故也。愬愬，孟氏作虩虩，懼貌。《繫辭傳》曰：四多懼。《春秋傳》曰：天威不違【脫顏字】咫尺。可於履四見之。象曰：愬愬終吉，志行也。

The Small Image Commentary says: A person with one eye thinks he can see, but in reality he cannot see clearly; a person with a limp thinks he can walk, but in reality he cannot walk alongside others; the danger of being bitten comes from being in the wrong position; a warrior serving the sovereign is characterized by a strong will. What is meant by "position is not appropriate" refers to a yin line occupying a yang position; when a yang line occupies a yin position, the principle is the same. What is meant by "strong will" is being resolute without avoiding danger—this is how a warrior should serve the sovereign. The statement about the fourth line says: Walking on a tiger's tail, being cautious and alert, ultimately leads to good fortune. The fifth line is the tiger, and the third line and the fourth line both step on it. Since both lines are after the fifth line, they are both described as "walking on a tiger's tail." However, the third line is凶 (dangerous) while the fourth line is吉 (auspicious), because the third line, being a yin line in a yang position, acts hastily and recklessly; the fourth line, being a yang line in a yin position, acts cautiously and with fear. The fourth line ultimately brings good fortune because it is "susu" (anxious and fearful). The Mengxi version of the text reads "xuxu," meaning fearfulness. The Great Treatise says "the fourth line is often fearful," and the Zuo Zhuan has the saying "the heavenly mandate does not fail to be near the face" (the original text is missing the character "face"), which can all be verified in the fourth line of the Fulu hexagram. The Small Image Commentary says: being cautious and ultimately auspicious, means that the mind's intention can be carried out.

九五：夬履，貞厲。五以剛中而居陽位，所應所輔無一非剛，有斷決而無游移，此卦辭所以曰虎也。於【於：乾】氏曰：夬，決也。居中履正，為履貴主，萬方所履，一決於前，恐夬失正，恆懼危厲，故曰夬履貞厲。象曰：夬履貞厲，位正當也。位正當者，陽居陽位也，後放此。

The fifth line statement says: With a resolute attitude, he treads the path, upholding correctness while being aware of danger. The fifth line is a strong line in the center and in a yang position, and all lines that correspond and support it are also strong lines. His actions are decisive without hesitation, which is why the hexagram statement compares him to a tiger. Gan Bao says: "Guai" means to decide (the original text reads "Yu Shi," but the collation notes say "Yu" should be "Gan"). The fifth line is in the center and acts rightly, making it the most exalted main line in the Lu hexagram. The path followed by all under heaven is determined by him at the forefront. Because of this, he fears losing the correct path when making decisions, so he constantly harbors a sense of danger, which is why the line statement says "Guai Lu, Zhen Li." The Small Image Commentary says: "Guai Lu Zhen Li" means the position is correct. What is meant by "correct position" is that a strong line is in a strong position; the following examples follow this pattern.

上九：視履考祥，其旋元吉。考，稽也；旋，轉也。履為以下躡上，五為履主，下爻皆履五者，至上則在五前，故不能上履而祇宜下視。上於夬為兌，上與三易，則下為兌而上轉為乾。三為互離之中，離目主視，三上正應，是以離目而視我之祥善也。虞氏曰：乾為祥。乾為大始，是謂之元。然夬上原非乾，而今之為乾，乃由夬上與三一旋轉得之，兌轉為乾，故元吉也。象曰：元吉在上，大有慶也。以夬之三易為履之上，陽為元，故吉，吉不在三而在上也。

The line statement for the top line says: Looking back on the path one has traveled, examining its fortune and misfortune, turning around, great fortune arises. "Kao" means to examine, and "xuan" means to turn back. The卦 of "Lǚ" (Following) is characterized by stepping on what is above, and the line nine in the fifth position is the main line of the Lǚ hexagram; all the other lines are stepping on this line. When reaching the top line, it is now before the line nine in the fifth, so it can no longer step upward, and must turn back to look downward. The top line of the "Guài" (Breaking) hexagram belongs to the trigram "Dui" (Lake). When the top line and the third line exchange positions, the lower trigram becomes Dui and the upper trigram becomes Qian. The line six in the third position is within the trigram Li (Fire), which represents the eye and subjective vision. The third line and the top line correspond directly, so it is using the eye of Li to look back upon one's own good qualities. Yu Fan says that Qian represents auspiciousness. Qian is also the "great beginning" of all things, so it is called "yuan." However, the upper trigram of the Guài hexagram was originally not Qian; now it has become Qian, which is precisely due to the exchange of the top line and the third line of Guài. Dui transforms into Qian, hence "yuan jí" (great auspiciousness). The Small Image Commentary says: "Yuan jí" appears at the top position, which brings great blessings. By replacing the third line of Guài with the top line of Lǚ, the yang line becomes "yuan," hence auspicious; this auspiciousness is not in the third line but in the top line.

【乾下坤上，中互震兌】陽息陰消卦。此卦為乾坤合體，而主之者乾，乾消坤也。泰：小往大來，吉亨。六爻俱陽為純乾，為四月卦；得乾之半，上猶為坤，為正月卦。然乾在坤下，則陽上息，卦名為泰。泰，通也。天氣上升，地氣下降，陰陽合和【合和：和合】，故通也。小謂陰，大謂陽。自內之外曰往，自外之內曰來。小者外往，大者內來，故吉亨。

The primary hexagram has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth), with the intermediate trigrams Zhen (Thunder) and Dui (Lake). This hexagram belongs to the category of "Yang increases, Yin decreases." The hexagram is composed of the trigrams Qian and Kun, with Qian being the dominant one, indicating that Qian is retreating and diminishing against Kun. The hexagram statement says: "Tai," meaning small things go outward and large things come inward, resulting in good fortune and smoothness. Duolong'a explains: when all six lines are yang, it is pure Qian, corresponding to the fourth month. The Tai hexagram has only half of Qian, with the upper trigram still being Kun, corresponding to the first month. However, since Qian is below Kun, the yang energy rises upward, hence the name "Tai," which means communication or smoothness. "Tai" signifies the flow of energy. The heavenly energy rises and the earthly energy descends, with yin and yang harmonizing, thus achieving smoothness. "Small" refers to yin, and "large" refers to yang. Moving from the inner trigram to the outer trigram is called "going out," and returning from the outer trigram to the inner trigram is called "coming in." Therefore, small things go out and large things come in, resulting in good fortune 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。卦何以謂之泰？以小者前往，大者下來也。乾為天，坤為地；乾在內為下，坤在外為上；乾剛為健，坤柔為順；乾陽為君子，坤陰為小人。君子居內則漸進，是長也；小人居外則漸退，是消也。陽長陰消，運會昌盛，國家太平，故曰泰。

The Commentary on the Judgment says: The Tai hexagram says, "Small things go away and great things come in, which is auspicious and smooth." This refers to the mutual interaction between heaven and earth, allowing all things to flow smoothly, and the mutual harmony between above and below, leading to aligned aspirations. The inner trigram is yang and the outer trigram is yin; the inner trigram is strong and vigorous, while the outer trigram is gentle and compliant; the inner trigram represents the gentleman, while the outer trigram represents the petty person. The way of the gentleman gradually grows, while the way of the petty person gradually declines. Duolong'a explains: Why is this hexagram called "Tai"? Because small things move forward and great things descend. Qian represents heaven and Kun represents earth; Qian is in the inner trigram and thus occupies the lower position, while Kun is in the outer trigram and thus occupies the upper position; Qian is strong and thus represents strength, while Kun is gentle and thus represents compliance; Qian, the yang trigram, symbolizes the gentleman, while Kun, the yin trigram, symbolizes the petty person. When the gentleman is in the inner trigram, he advances step by step, which is called "growth"; when the petty person is in the outer trigram, he retreats step by step, which is called "decline." The growth of yang and the decline of yin indicate a flourishing era and national peace, hence the name "Tai."

象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。荀氏曰：坤氣上升以成天道，乾氣下降以成地道。天地二氣若時不交則為閉塞，今既相交，乃□泰。鄭氏曰：泰，通也；財，節也；輔相左右，助也。以者，取其順陰陽之節，為出內之政，春崇寬仁，夏以長養，秋教收斂，冬勑蓋藏，皆可以成物助民也。虞氏曰：震為左，兌為右，坤為民。

The Great Image Commentary says: Heaven and Earth interacting with each other is called Tai; the ruler takes this image as a model, shaping the way of Heaven and Earth, assisting in what is appropriate, and thus supporting the people. Xun Shuang said: The earth energy rises to form the heavenly way, and the heavenly energy descends to form the earthly way. If the energies of Heaven and Earth do not interact continuously, there will be blockage; now that they have interacted, it becomes Tai (the original text here has a missing character, marked as □). Zheng Xuan said: "Tai" means communication, "Cai" means restriction, and "Fu Xiang" and "Zuo You" all refer to assistance. What is meant by "yi" (to use) is to carry out policies of input and output in accordance with the regulation of yin and yang: in spring, to emphasize benevolence and kindness; in summer, to assist in growth and nurturing; in autumn, to teach the people to restrain; in winter, to urge collection and storage. These can achieve all things and assist the people. Yu Fan said: Zhen represents the left, Dui represents the right, and Kun represents the people.

初九：拔茅茹，以其匯，征吉。初與四應，四為互震，震為蕃鮮，象茅；初居互震之下，是茅之茹也。茹，茅根；匯，類也。三陽連類，如茅茹然。陽動前行，象茅之拔，是茅以有所引而居地上也。夫茅之拔也連其茹，如賢之征也以其匯，謂二三前往連及於初也。前徵交陰，故吉。象曰：拔茅征吉，志在外也。外，外卦，應四也。

Initial line statement: Pulling up a bundle of reeds, their roots and tendrils rise together; moving with like-minded people, it is auspicious. Initial line nine corresponds with line four six, which is in the changing trigram Zhen, representing flourishing and tender grass and trees, exactly like reeds. "Ru" refers to the root of reeds, and "hui" refers to like-minded people. The three yang lines in the lower trigram form a group, like the roots of reeds entwined together. Yang lines naturally move forward, just as reeds are pulled up by force. When pulling up reeds, their roots are inevitably pulled up together, just as virtuous people entering officialdom usually go together with like-minded people. "With its hui" means that line two nine and line three nine move forward, pulling line one nine along with them. Moving forward and meeting with the yin line above, so it is auspicious. The Small Image Commentary says: Pulling up reeds and moving forward brings auspiciousness, because the mind is directed outward. "Outward" refers to the outer trigram, which is the correspondence with line four six.

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。二為乾中，五為坤中，二上應五，有似乾天覆坤地者。坤地曰荒，故曰包荒。二為乾陽，五為坤陰，陰水象，是謂之河。坤地廣遠曰遐。朋，同類也。荀氏曰：河出於乾，行於地中，陽性慾升，陰性慾承，不用舟航自可濟之，故曰馮河。二陽自二升五，道雖遼遠，而乾剛善行，不能止之，故曰不遐遺。三陽為朋，二不為同類所□，故曰朋亡。二為內卦之中，上往交五，故曰中行。夫包荒則量寬，馮河則力勇，不遐遺則敏，朋亡則公，此所以能上交成泰也。象曰：包荒，得尚于中行，以光大也。乾為大明，陽光大也。

The line statement for the second line says: It can encompass chaos and filth, can walk across rivers on foot, does not abandon distant places, and does not form private factions; only then is it worthy of 'walking the middle path'. The second line is in the middle of the upper trigram, and the fifth line is in the middle of the lower trigram. The second line corresponds with the fifth line, just as the trigram of Heaven covers the trigram of Earth. The trigram of Earth represents the vast and distant land, so it is said 'encompassing chaos'. The second line is the yang of the trigram of Heaven, and the fifth line is the yin of the trigram of Earth. Yin is like water, so it is called 'river'. The vastness of the Earth is called 'distant'; 'friends' refer to similar kinds. Xun Xiang said: The river originates from Heaven, flows through the middle of the Earth. Yang tends to rise, yin tends to be receptive, so crossing the river without boats or rafts is possible, hence 'crossing the river on foot'. The second line, as a yang line, rises from the second position to the fifth, though the path is distant, the strength of Heaven is good at movement, so nothing can stop it, hence 'not abandoning the distant'. The three yang lines in the lower trigram are originally of the same kind, but the second line is not hindered by its kind, hence 'friends vanish' (the original text has a missing character, marked as '□'). The second line is in the middle of the inner trigram, moving upward to meet the fifth line, hence 'walking the middle path'. Being able to encompass chaos and filth shows a broad mind, daring to cross rivers on foot shows courage, not abandoning distant places shows prompt action, and not forming private factions shows impartiality; precisely because it possesses these four qualities, it can ascend to meet the fifth line and achieve 'Great Peace'. The Small Image Commentary says: Being able to encompass chaos and be worthy of the middle path is because of the brightness and grandeur of virtue. Heaven is great brightness, and the radiance of yang is naturally grand.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。宋氏曰：位在乾極，應在坤極。地平極則險陂，天行極則還復，是治極亂萌，盛極衰伏，不可不預為之防也。惟宜持之以人事，保之以小心，艱難守正，又何有咎？雖外與陰接，若可憂恤，而有孚信以感之，積誠中實，亦自獲福，飲食俱安。三為互兌之中，兌為口，故云食。虞氏曰：乾為福。從知保泰之道，在乎能盡人事，不可徒諉之天運矣。象曰：無往不復，天地際也。際，交際，三為坤乾之交也。

The third line statement says: There is no straight path that remains level without turning into a slope, nor is there a journey that proceeds without turning back; in hardship, maintaining the right path brings no fault, there is no need to worry about one's sincerity, and there will be blessings in food and drink. Song Zhong says: The position of the third line is at the top of the Qian trigram, and the line it corresponds to is at the top of the Kun trigram. When the earth reaches its level, it turns into a dangerous slope; when the heavens reach their course, they turn back to their origin; this is when governance reaches its peak and disorder begins to sprout, when prosperity reaches its peak and decline is already hidden, so one cannot fail to be vigilant. The only way is to rely on human effort to support and to be cautious in guarding; in hardship, holding fast to the right path, where could there be any fault? Although the third line is outside and adjacent to a yin line, it seems cause for worry, but if one uses sincerity to move the other, and keeps sincerity in the heart without being hollow, one will naturally receive blessings, and even food and drink will be secure. The third line is in the mutual trigram of Dui, which represents the mouth, so it refers to 'food'. Yu Fan says Qian represents blessings. From this, we can see that the way to preserve peace lies in doing one's utmost as a human being, and not relying solely on heavenly fortune. The Small Image Commentary says: There is no journey that proceeds without turning back, because this is the place where heaven and earth meet. 'Ji' means meeting, and the third line is exactly where the Kun and Qian trigrams meet.

六四：翩翩不富，以其鄰，不戒以孚。下既連匯上往，上亦翩翩下應。翩翩，群飛向下貌。四為坤陰，陽實陰虛，虛則不富。夫富所以致養，陰虛不富，未有不欲藉陽之富以為富者。四應初，比三，初三皆鄰，而初三又皆陽，以鄰為富，陰之所孚。陽實為孚，陰虛亦為孚，故不待告戒而自孚也。上欲交下，蓋如此。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。陽為實，上卦皆陰，故曰皆失實。中心願者，願下交也。

The line statement for the fourth line says: It flies down gracefully but is not rich, yet it can carry along its neighbor; without being told, it is trusted by others. The three lower yang lines have already connected and moved upward, so the upper yin line also flies down gracefully to respond. "Pian pian" refers to the way a group of birds fly down. The fourth line is yin in the earth trigram, so it is yin and empty. Empty means not rich. Wealth is originally for nourishing others, but yin is empty and not rich, so it naturally desires to borrow the richness of yang to become rich. The fourth line corresponds to the first line and is adjacent to the third line, both of which are yang lines; thus, it treats its neighbors as a source of wealth, which is exactly what a yin line relies on. Yang is solid and represents "trust," and yin is empty and also represents "trust," so there is no need for mutual instruction and they naturally trust each other. The upper wants to connect with the lower, and this is exactly the situation. The Small Image Commentary says: Flying down gracefully but not rich, indicates that all the lines above have lost the solidity of yang. Trusting without being told comes from the heart's desire. Yang is solid, and the upper trigram is entirely yin, so it says "all have lost solidity." The term "center wish" refers to the willingness to descend and connect with yang.

六五：帝乙歸妹，以祉元吉。五為坤中，又為互震，下應互兌，有帝乙歸妹之象。虞氏曰：震為帝，坤為乙，帝乙，紂父；歸，嫁也；震為兄，兌為妹；祉，福也。九家易曰：五應於二，當下嫁二，婦人謂嫁曰歸。二欲上行，五欲下歸，陰陽和合，其交彌固，受乾之福，以得乾元吉也。象曰：以祉元吉，中以行願也。五為坤中，中行於下，願交二也。

The line statement for the fifth line says: The emperor Yi marries off his young maiden, thus gaining blessings and achieving great good fortune. The fifth line is located in the center of the坤 (Earth) trigram and is also in the mutual trigram Zhen (Thunder). It corresponds downward with the mutual trigram Dui (Lake), forming the image of 'emperor Yi marrying off his sister.' Yu Fan says: Zhen represents the emperor,坤 represents Yi, 'emperor Yi' refers to the father of King Zhou of Shang; 'returning' means marriage; Zhen represents the elder brother, Dui represents the younger sister; 'zhi' means blessings. The Nine Schools' Commentary says: The fifth line corresponds with the second line, so according to the principle, it should marry the second line. A woman's marriage is called 'returning.' The second line wishes to move upward, while the fifth line is willing to descend and marry, achieving harmony between yin and yang. Their connection becomes even stronger. The fifth line receives the blessings symbolized by Qian (Heaven), thus obtaining Qian's 'original good fortune.' The Small Image Commentary says: Thus gaining blessings and achieving great good fortune is because the fifth line, being in the center of the坤 trigram, promotes the middle path downward, which is a willing connection with the second line.

上六：城復于隍，勿用師，自邑告命，貞吝。虞氏曰：隍，城下溝，有水稱池，無水稱隍。坤為城，陽息至上，坤象毀壞，故曰隍。夫築城鑿池，所以防亂，至太平已久，則有聽其傾圮者，是城復于隍，泰極象也。坤又為師，為邑，乾為言曰告命。陰將消盡，勿用坤師，惟自坤邑以告乾命。蓋陽息至此始為純乾，不宜貞固守之以致羞咎。泰為陽息陰消卦，四五兩爻義取天地相交，而消息之旨乃獨於上發明之，詳繹經文可見也。象曰：城復于隍，其命亂也。亂，治也。《書》曰：惟以亂民。又曰：予有亂臣十人。言命之治亂也。

The statement for the top line says: The city wall collapses back into the moat, do not go to war, issue orders from within the city, even if one remains steadfast, shame and regret will still arise. Yu Fan says: "Huang" refers to the moat below the city, and if it has water, it is called "Chi," but if it does not have water, it is called "Huang." The Earthly element represents the city, and the Yang energy grows to the upper position, thus the image of the Earth is destroyed, hence "Huang." Building walls and digging moats is originally for preventing disorder; when times of peace last too long, people allow things to decay, which is called "the city returns to the moat," which is the image of Tai reaching its extreme. The Earth also represents the army and the city, while the Heaven represents speech, hence "issue orders." At this time, Yin is about to be exhausted, so it is not appropriate to use the army represented by Earth, but rather to issue the Heaven's orders from within the Earth's city. Because the Yang energy has grown to this point and will become pure Heaven, one should not stubbornly remain unchanged and thus invite shame and blame. Tai is the hexagram of "Yang ceasing and Yin diminishing," with the fourth and fifth lines representing the union of Heaven and Earth. However, the principle of "increase and decrease" is specifically emphasized in the top line—this can be clearly seen by reading the text carefully. The Small Image Commentary says: the city wall collapsing back into the moat indicates that the commands have become disordered. The character "luan" (disorder) also includes the meaning of "governance": the Book of Documents says "only to govern the people," meaning to manage them; it also says "I have ten disorderly ministers," meaning ten ministers who govern the state. Here, it refers specifically to the governance and disorder of commands.

【坤下乾上，中互巽艮】陰息陽消卦。此卦為乾坤分體，主之者坤，坤消乾也。泰否皆母卦，凡三陽三陰卦皆自泰否來。否之匪人，不利君子貞，大往小來。六爻俱陰為純坤，為十月卦；坤乾分立，為七月卦。然坤在內，乾在外，乾消坤息，卦名否。否，塞也。天氣上浮，地氣下沈，陰陽隔閡，故塞也。陰結逼陽【陰結逼陽：陰往結陽】，小人用事，君子欲守正則不能利【脫和字】焉。匪人，即小人也。

The lower trigram of this hexagram is Kun (Earth) and the upper trigram is Qian (Heaven). In the middle, the interacting trigrams are Xun (Wind) and Gen (Mountain). This hexagram belongs to the category of "yin increasing and yang decreasing." This hexagram has Qian and Kun as separate trigrams, with Kun as the dominant one, indicating that Kun is retreating from Qian. The hexagrams Tai and Po are both "mother hexagrams." All hexagrams with three yang lines and three yin lines originate from Tai and Po. The hexagram statement says: The situation of the hexagram Po is such that those encountered are not proper people, which is not favorable for the gentleman to maintain correctness. The great ones go out, while the small ones come in. Duolong'a explains: When all six lines are yin, it is pure Kun, corresponding to the tenth month. When Kun and Qian are separate, it corresponds to the seventh month. In this hexagram, Kun is inside and Qian is outside. Qian is retreating while Kun is growing, hence the name of the hexagram is "Po." "Po" means blockage. The heavenly energy rises upward, while the earthly energy sinks downward, and yin and yang are separated, hence the blockage. Yin energy gathers and presses against yang energy (the original text says "yin gathers and presses yang," but the collation note suggests it should be "yin moves to gather yang"). Small people are in power, and the gentleman who wishes to maintain correctness does not find it easy. The term "non-person" refers to small people.

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。卦之所以名否者，以上下不交，與泰反也。象曰：天地不交，否，君子以儉德辟難，不可榮以祿。宋氏曰：天地不交，猶君臣不接。天氣上升而不下降，地氣沈下又不上升，二氣相隔，故云否也。君子體陽消之義以儉德，體陰息之義以闢難也。儉德謂儉損其德，乾為德，以乾漸消，故云儉。坤為亂，是謂之難，陰息消陽，故宜闢之。闢、避同。

The Commentary on the Judgment says: The hexagram of 'Opposition' encounters unrighteous people, which is unfavorable for the gentleman to maintain uprightness. The great things move outward and the small things move inward, which is why heaven and earth do not interact and all things are not in harmony, and the upper and lower do not interact and the world cannot become a state. Inside is yin and outside is yang, inside is soft and outside is strong, inside is the petty person and outside is the gentleman. The way of the petty person grows day by day, while the way of the gentleman declines day by day. Duolong'a explains: This hexagram is called 'Opposition' because the upper and lower do not interact, which is exactly the opposite of the hexagram of 'Prosperity'. The Great Image says: Heaven and earth do not interact, which is called 'Opposition'; the gentleman takes this image as a model, restrains his talents and virtue to avoid calamity, and should not pursue honor and rank for personal gain. Song Zhong says: Heaven and earth not interacting is like the ruler and ministers not communicating. The heavenly qi rises but does not descend, and the earthly qi descends but does not rise, the two qi are separated from each other, so it is called 'Opposition'. The gentleman understands the meaning of 'declining yang' and restrains his virtue, understands the meaning of 'ceasing yin' and avoids calamity. What is called 'frugality in virtue' is to restrain and lower one's virtue. The trigram Qian represents virtue, but now Qian is gradually declining, so it is called 'frugality'. The trigram Kun represents calamity, which is called 'difficulty'; yin qi grows and yang qi declines, so one should avoid it. 'Bì' and 'bì' are the same.

初六：拔茅茹，以其匯，貞吉亨。初陰猶微，尚易挽回，誠如拔茅連茹，以其類守正而不前往以侵陽，則吉，雖當否時，猶亨通也。蓋三至五為互巽，巽為茅，茅根下生於坤土，互艮之手拔之，故曰拔茅茹。泰曰徵者，言陽往也；否曰貞者，言陰守正不進也。象曰：拔茅貞吉，志在君也。初與四應，四乾為君，小人志在君，是小人之貞也。

The line statement for the first line of six: Pulling up wild grass, its roots and tendrils come up in clusters; accompanying like-minded ones to maintain correctness, it is auspicious and smooth. The yin energy of the first line is still weak and easily corrected; if it can indeed be like pulling up wild grass by its roots, accompanying like-minded ones to hold to the correct path and not advance to interfere with the yang line, then it is auspicious; even though in a time of blockage, it remains smooth. In terms of symbolic imagery: the third to fifth lines form the mutual trigrams of Xun, which symbolizes grass; the roots of the grass grow downward into the earth symbolized by Kun, and then are pulled up by the hand symbolized by Gen in the mutual trigrams. Therefore, it is said 'pulling up the roots of wild grass.' The line statement for the first line of nine in the Tai hexagram says 'going forward,' referring to the yang line moving forward; the line statement for the first line of six in the Po hexagram says 'maintaining correctness,' referring to the yin line holding to correctness and not advancing. The Small Image Commentary says: pulling up the roots and maintaining correctness brings auspiciousness, indicating the mind is fixed on the superior. The first line of six corresponds with the fourth line of nine, which belongs to Qian and symbolizes the sovereign; the thoughts of the petty person are also fixed on the superior, which is what the petty person can achieve in terms of 'maintaining correctness.'

六二：包承，小人吉，大人否亨。下承上曰承。二位居中，為坤之主，倘能包裹上下二陰，以上承五，使小人各安其位，小人則無所失而吉，五之大人亦不至為群陰所侵，時雖否塞，猶亨通焉。夫小人亦豈能吉？然在否時不害君子，則小人自吉。易固不為小人謀而為君子謀，即所以全小人，聖人愛人以德之意深遠矣。象曰：大人否亨，不亂群也。陰息以亂陽群，雲不亂者，賴有二之包故也，故大人處否時猶亨通也。六三：包羞。三欲效二之包，而位非中，故羞。象曰：包羞，位不當也。

The line statement for line six-two says: It is inclusive and submissive to the superior, so the petty person gains good fortune, while the great person, though in a closed situation, can still achieve success. To support above is called 'bearing up'. Six-two is in the middle of the lower trigram, which is the main element of the earth trigram. If it can include both the upper and lower yin lines and together support nine-five, allowing each petty person to be in their proper place, then the petty person will not suffer any loss and thus gain good fortune. Nine-five, the great person, will not be attacked by the many yin lines. Although the situation is closed, success is still possible. How can the petty person be considered 'good fortune'? It is because, in a closed situation, it does not harm the gentleman. Thus, the petty person naturally gains good fortune. The Book of Changes does not plan for the petty person but for the gentleman, yet in this way, it actually preserves the petty person. The intention of the sage to love people with virtue is indeed profound. The Small Image Commentary says: The great person achieves success in a closed situation because the many yin lines are not confused. The growth of yin would normally disturb the yang, but here it says 'not confused', which is due to the inclusive nature of six-two. Therefore, the great person can still achieve success even in a closed situation. The line statement for line six-three says: It attempts to be inclusive but ends up in shame. Six-three also wants to imitate six-two's inclusiveness, but because its position is not central, it ends up in shame. The Small Image Commentary says: Inclusive yet causing shame, due to improper position.

九四：有命無咎，疇離祉。四居坤乾之介，卦之名否在此。四為乾初，乾為命，四陽未消，是為有命。倘陰再進，命豈長有？然此時則尚有命，即雲無咎，以上尚有三陽也。三陽同類稱疇，疇，儔也；離，麗也；祉，福也。同儔皆離福祉，不至見陵於陰，是否而未至於極矣。象曰：有命無咎，志行也。有志行事以濟否也。

The fourth line statement says: If one follows the mandate of heaven, there will be no fault. Those of the same kind can all rely on blessings. The fourth line is located at the boundary between the earth and heaven trigrams, and the whole hexagram is called 'Opposition' because of this. The fourth line is the first line of the heaven trigram, and heaven represents command. At this time, the yang energy of the fourth position has not yet been eliminated, so it is said 'there is a mandate.' If the yin energy were to advance further, where would this 'mandate' be? But at present, there is still a mandate, so it is said 'there is no fault'—because there are still three yang lines above it. Three yang lines of the same kind are called 'chou,' which means companions. 'Li' means to attach or rely, and 'zhi' means blessings. The companions can all rely on blessings, and will not be oppressed by yin energy. This shows that although the situation is oppositional, it has not yet reached the extreme of opposition. The Small Image Commentary says: Having a mandate and no fault means that one's will can be carried out. This means that there is still a will to do something, to reverse the situation of opposition.

九五：休否，大人吉，其亡其亡，繫于苞桑。陰消陽謂之否，而陰未及四，則五尚安，猶是否之休者。休，美也。五以陽居君位，是為大人。大人得二之承，則僅能亨；大人得四之庇，則又克吉。然而天命難保，人事宜修，勵精圖治，不敢或怠，常恐其亡，則國家之安如以巽繩繫巽木，儼然有苞桑之固。苞，植也。荀氏曰：桑者，上玄下黃，以象乾坤，乾職在上，坤體在下，雖欲消乾，其本體不能亡也。象曰：大人之吉，位正當也。上九：傾否，先否後喜。傾，仄也，猶毀也。否極將復，必有起而傾此否者。運必否而始傾，是否已在先；否既傾而即不否則喜，故在後。先否後喜，天運不長否也。象曰：否終則傾，何可長也。

The line statement for the fifth line says: It brings a halt to the situation of blockage and separation, and the great person is auspicious; constantly thinking of "it is about to perish, it is about to perish," the country can be as firm as something tied to the roots of a dense mulberry tree. Yin energy retreating and yang energy being called "否" (blockage), but Yin has not yet reached the fourth position, so the fifth line remains secure, which is the "rest" in the middle of "否." "Rest" signifies goodness. The fifth line, with a yang line in the position of the ruler, is exactly the "great person." The great person receives the support of the second line, which allows for success; only when also receiving the protection of the fourth line can it be auspicious. However, the mandate of heaven is hard to maintain, and human affairs should be diligently cultivated: striving for excellence, never relaxing even a little, constantly fearing the country's impending ruin. In this way, the country's stability is like a rope symbolized by Xun tied to a tree symbolized by Xun, as firm as a dense mulberry tree's roots. "Bao" refers to the dense growth of roots. Xun Shuang said: The mulberry tree has green on top and yellow below, which resembles Qian and Kun. Qian's function is above, and Kun's form is below. Although Yin wishes to eliminate Qian, Qian's essence will never be lost. The Small Image Commentary says: The great person attains auspiciousness because the position is proper. The line statement for the top line says: The situation of blockage and separation is overturned, first being blocked, then being joyful. "Ting" means tilting, which is to destroy. When "否" reaches its extreme, it will turn back, and someone will surely rise to overturn this situation of blockage. Fate must first be blocked before it can be overturned, so "否" comes first; once "否" is overturned, it is no longer "否," thus bringing joy, so "joy" comes after. First being blocked, then being joyful, shows that heaven's course will not allow blockage to last long. The Small Image Commentary says: When "否" reaches its end, it must be overturned, how could it last long?

【離下乾上，中互乾巽】夬、姤。同人為一陰五陽卦，自夬姤二卦來。蜀才曰：此本夬卦，九二升上，上六降二。虞氏於此卦九五爻注曰：姤，遇也。是謂此卦自姤來也。同人于野，亨，利涉大川，利君子貞。一陰麗二陽之中曰離，下離上乾，卦名同人。野，寬曠之處。《爾雅》曰：牧外謂之野。虞氏曰：乾為野。野者，人聚之所，故曰同人于野。人既相同，則必亨通，雖涉大川之險亦利。但人之同者多近私暱，惟君子能持正，故曰利君子貞也。

The primary hexagram has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The intermediate trigrams are Qian and Xun. This hexagram belongs to the category of one yin and five yang lines, and it arises from the transformation of the hexagrams Guai and Gou. Shu Cai said: originally it was the hexagram Guai, with the line Nine in the Second moving up to the top position and the line Six at the Top moving down to the second position. Yu Fan explained in his commentary on the line Nine in the Fifth that "Gou means meeting," indicating that this hexagram comes from the hexagram Gou. The hexagram statement says: to harmonize with people in the wilderness, it is smooth; it is favorable to cross a great river; it is favorable for the gentleman to maintain uprightness. Duolong'a explained: a single yin line attached between two yang lines forms Li (Fire). In this hexagram, Li is at the bottom and Qian is at the top, hence the name "Tongren" (Harmonizing with People). "Wilderness" refers to a broad and open place. The Er Ya says, "the area outside of pasture is called wild," and Yu Fan said Qian represents the wilderness. The wilderness is a place where people gather, hence the phrase "Tongren yu ye" (harmonizing with people in the wilderness). Since people are harmonizing with each other, it is smooth, even if they face the danger of crossing a great river, it is beneficial. However, harmony between people often arises from private affection and closeness, only the gentleman can uphold uprightness, hence the statement "li junzi zhen" (favorable for the gentleman to maintain uprightness).

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也。惟君子為能通天下之志。卦何以名同人？蓋同人自姤夬來也。姤柔在下，陰居陽位，未云得位；天柔在上，雖云得位，未云得中。惟以姤夬二柔易居同人之二，柔既得位，柔又得中，以離之中應乾之中，陰陽相應，有大同之象，故曰同人也。

The Commentary on the Judgment says: The Hexagram of Fellowship, the yao of the yin lines are in the correct position and also in the central position, and they correspond with Qian, so it is called "Fellowship." The Commentary on the Judgment then explains the Hexagram Statement "Fellowship in the fields, smooth, advantageous for crossing great rivers," saying that this is due to the vigorous movement of Qian. Inner culture and outer strength, being in the central position and correct position, and mutual correspondence, this is the correct path of the gentleman; only the gentleman can unify the hearts of people throughout the world. Duolong'a explains: why is this Hexagram called "Fellowship"? Because Fellowship comes from the transformation of Guo and Guai Hexagrams. In the Hexagram of Guo, the yin line is at the very bottom, with yin in a yang position, so it cannot be said to "be in the correct position"; in the Hexagram of Guai, the yin line is at the very top, although it is said to be in the correct position, it cannot be said to be in the central position (the original text says "the heavenly yin is at the top," "heavenly" should be a mistake for "Guai"). Only by moving the yin lines from Guo and Guai to the second position of Fellowship can the yin line be in the correct position and also in the central position, with the central line of Li corresponding to the central line of Qian, yin and yang mutually responding, thus producing the image of universal harmony, so it is called "Fellowship."

而同人卦辭曰同人于野亨者，蓋言同人者，同於人也。鄭氏曰：乾為天，離為火，卦體有巽，巽為風。天在上，火炎上而從之，是其性同於天也。火得風然後炎上益熾，是猶人君在上施政教，使天下之人和同而事之。以是為人和同者，君之所為也，故謂之同人。風行無所不徧，徧則會同之德大行，故曰同人于野亨。

The Hexagram Statement says, "To harmonize with people in the fields, it is prosperous." This refers to "harmonizing with people" meaning to harmonize with the people. Zheng Xuan explains: Qian represents Heaven, Li represents Fire, and the structure of the hexagram contains Xun, which represents Wind. Heaven is above, and Fire rises upward, following Heaven. This shows that the nature of Fire is similar to Heaven. When Fire is combined with Wind, it burns upward even more vigorously. This is like a ruler above administering laws and regulations, making all people unite in heart to serve him. The actions of the ruler are what enable people to harmonize, so this hexagram is called "Harmonizing with People." Wind spreads everywhere, reaching all places, and the virtue of harmonizing with people is widely practiced in the world, hence it is said, "To harmonize with people in the fields, it is prosperous."

夫同人之亨，非僅同於郊野，兼且通乎險阻。以乾同離，即是以陽應陰。水陰象，陽下涉之，如涉川然。乾原健於行，下有正應，則行愈駛。巽為木，乾金剋制之，離體中虛象舟，故曰利涉大川乾行也。第恐統言之曰人，不無苗莠之異；僅名之曰同，或有黨比之嫌。惟有明健之德，乃可以言同人，乃可以言君子之同人。內卦離明，外卦乾健，二五中正相應，有君子守正之象，故曰利君子貞也。人同則志通，志通天下始為大同，通天下之志惟君子能之，故同人宜法君子也。

The reason why the hexagram of "Harmony with Others" is favorable is not only because one can harmonize with people in the open fields, but also because one can overcome obstacles. Using the trigram Qian (Heaven) to harmonize with Li (Fire) means using yang to respond to yin. Water is an image of yin, and a yang line moving downward through it is like crossing a river. Qian is naturally vigorous in movement, and below it there is a proper correspondence, so movement becomes even more rapid. Xun represents wood, and Qian belongs to metal, which can control wood—cutting wood can make a boat. The trigram Li has a hollow center, which exactly resembles a boat. Therefore, the Commentary on the Judgment says, "It is favorable to cross great rivers, because of the movement of Qian." However, merely saying the word "person" is not enough, as people may be of mixed quality; and simply saying "harmony" may give the appearance of forming cliques. Therefore, one must possess the virtue of civilization and strength before one can talk about "harmony with others," and only then can one speak of harmonizing in the manner of a gentleman. The inner trigram Li represents brightness, and the outer trigram Qian represents strength. The line Six in the Second corresponds properly with Nine in the Fifth, which is a proper and upright image of a gentleman maintaining correctness. Therefore, it says, "It is favorable to maintain uprightness." When people's hearts are in harmony, their aspirations become connected; when aspirations are connected throughout the world, this is called "great harmony." Only a gentleman can unify the hearts and aspirations of the world, so when discussing "harmony with others," one should take the gentleman as the model.

象曰：天與火，同人，君子以類族辨物。荀氏曰：乾舍於離，相與同居，故曰同人也。蓋乾成於巽，乾復索坤中為離，乾離同體，故曰天與火。虞氏曰：乾為族，為物，乾三陽同類曰類族，離火為明以辨之。初九：同人于門，無咎。初欲同二，初與二比，前行即得見之，離中虛象門，故曰同人于門。象曰：出門同人，又誰咎也。凡門以內為室，人伏室內，何由得同？故言同人者在出門，出門即同人，其時尚無私意，故無咎之者。

The Great Image says: Heaven and fire are close to each other, which is called the Principle of Fellowship; the gentleman takes this as a model, gathering by kind and distinguishing by things. Xun Shuang said: Heaven is located within fire, the two being in the same room, so it is called "Fellowship." Heaven forms the body of Wind, and Heaven also takes the middle line from Earth to form fire; Heaven and fire are originally of the same body, so it is said "Heaven and fire." Yu Fan said: Heaven represents kind and things; the three yang lines of Heaven are of the same kind, so it is called "classifying by kind." Fire represents brightness, using it to distinguish things. The line statement of initial nine: Going out and joining with people, there is no fault. Initial nine wishes to join with six two, and initial and two are adjacent; taking one step forward, they meet. The middle line of fire is empty, symbolizing a door, so it is said "joining with people at the door." The Small Image says: Going out and joining with people, who would blame him? Whatever is within the door is called "room," people hiding in the room, by what right can they join with others? Therefore, to join with people, one must go out; once one goes out and joins with people, at that time there is no private heart, so no one blames him.

六二：同人于宗，吝。二為卦主，此眾陽所欲同者。虞氏曰：乾為宗。荀氏曰：宗者，眾也。三據二陰，二與四同功，五相應，初相近，上下眾陽皆欲與二為同，故曰同人于宗。陰道貞靜，從一而終，今宗同之，有吝疵矣。象曰：同人于宗，吝道也。

The line statement for the second line says: It only harmonizes with people within its own clan, and there is some regret. The second line is the main line of the hexagram, and all the yang lines desire to harmonize with it. Yu Fan says that the trigram Qian represents the clan, and Xun Shuang says that 'clan' means the multitude. The third line is pressing upon the second line, which is a yin line. The second line and the fourth line are in the position of ministers and have similar functions. The fifth line corresponds directly with it, and the first line is close to it. Therefore, all the yang lines above and below desire to be the same as the second line, hence the statement 'harmonizing with the clan.' The yin principle lies in uprightness and stillness, and one should remain faithful to one's path. Now that the entire clan is harmonizing with it, it brings about some regret. The Small Image Commentary says: Harmonizing only within the clan is a path that brings regret.

九三：伏戎于莽，升其高陵，三歲不興。卦惟一陰，初上與二對易，二五相應，故皆曰同人。若三與四，既不相應，又不對易，則是求同而不得者。三體為離，離為甲冑戈兵，是謂之戎；三又為互巽，巽為伏，為草木，是謂之莽，莽，叢木也。巽為股，為高，歷乾二之【之：爻】求同於上，是為升高。陵，大阜曰陵，乾位西北，郊野而高，故曰高陵。夫暗藏兵戎，登高遠望，以求上同而不得同主，徒勞智力，雖至三歲之久，猶不能興起，是同亦不可強求矣。象曰：伏戎于莽，敵剛也；三歲不興，安行也。三上皆陽，兩陽相敵，故曰敵剛。安行者，言安能前行求同也。

The line statement for the third line says: Hide weapons in the grassy wilderness, ascend a high hill to look out, but for three years nothing is launched. The entire hexagram has only one yin line: the first line and the top line can exchange positions with the second line, and the fifth line corresponds directly with the second line, so these lines all speak of 'harmony'. However, the third and fourth lines do not correspond with the second line, nor can they exchange positions, so they belong to the case of seeking harmony but failing to find it. The third line belongs to the trigram of Li, which symbolizes armor and weapons, hence 'war'. The third line is also part of the trigram of Xun, which represents concealment, and also symbolizes grass and trees, hence 'wilderness'—'wilderness' refers to dense vegetation. Xun also symbolizes the thigh and height, and the third line ascends over the two lines of Qian to seek harmony, hence 'ascending high' (the original text says 'Qian two', but the note suggests 'yao' should be used instead of 'zhi'). 'Ling' refers to a large hill; Qian is located in the northwest, which is a remote area with high ground, hence 'high hill'. Concealing weapons and ascending high to look out, seeking harmony but failing to find an object of harmony, wasting effort in vain; even after three years, nothing is launched—this shows that 'harmony' cannot be forced. The Small Image Commentary says: hiding weapons in the wilderness is because the opponent is also strong; three years without action is because it is impossible to move forward. The third and top lines are both yang lines, two strong lines opposing each other, hence 'opposing strength'. The phrase 'safe journey' means where can one go to seek harmony?

九四：乘其墉，弗克攻，吉。墉，虞氏作庸，巽為庸，庸墉同。《詩》曰：以作爾庸。毛傳曰：庸，城也。四為互巽之末，則巽之墉實為其墉。四乘其墉，攻初求同，則其力亦甚勇矣。究之巽為進退，為不果，四弗勝初，退而弗攻乃吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。兩陽相敵，四宜弗能克初，困而反求已，與二遇，得同人之準則矣。

The fourth line statement says: Ascending one's own city wall, yet finally not launching an attack, it is auspicious. "Yong" (city wall), in Yu Fan's version, is written as "Yong" (ordinary), which corresponds to the trigram Xun (Wind). The "Yong" (ordinary) and "Yong" (city wall) are interchangeable. The Book of Poetry has the line "to build your city wall," and Mao Heng explains that "Yong" is the same as "city." The fourth line is located at the end of the interacting trigram Xun, so the city wall represented by Xun is its own city wall. The fourth line ascends the city wall to attack the first line in order to compete for the same object, and its strength is also bold. However, the nature of Xun is to be indecisive and hesitant, so the fourth line cannot overcome the first line and thus retreats and does not attack anymore, which is auspicious. The Small Image Commentary says: Ascending the city wall, by virtue it should not be conquered; it is auspicious because after being trapped, it returns to the right path. Two yang lines are in opposition, and the fourth line originally cannot overcome the first line; after being in a difficult situation, it turns to itself and meets the second line six, which conforms to the principle of "Tong Ren" (Harmonizing with Others).

九五：同人先號咷而後笑，大師克相遇。楚謂兒泣不止曰噭咷。號，呼也；克，勝也。虞氏曰：巽為號咷。五欲同二而為三四所間，不能遽遇，故先號；然二為正應，終必同之，故後笑。二自姤夬相易，姤巽為號，夬兌為笑，兌之德說也。陽剛位中，用大師以勝之，《說卦傳》曰：戰乎乾。故曰大師。乾德至健，故曰克，克則相遇，遇則同矣。象曰：同人之先，以中直也；大師相遇，言相剋也。乾其動也直，五位中，故曰中直，中直故號咷求同也。上九：同人于郊，無悔。虞氏曰：乾為郊。郊較野則狹也。居上無位，不得遂大同之志，僅能無悔而已。象曰：同人于郊，志未得也。

The line statement for the fifth line says: It harmonizes with others, first crying out loudly, then laughing; it deploys a great army to overcome obstacles, eventually meeting. In Chu, the continuous crying of a child is called "jiao tao"; "hao" means calling out, and "ke" means overcoming. Yu Fan says the trigram Xun represents crying. The fifth line wants to harmonize with the second line, but is blocked by the third and fourth lines, so it first cries; however, the second line is its proper match, so eventually it laughs. The second line is derived from the trigrams Guo and Guai, which are interchanged: Guo has the trigram Xun representing crying, and Guai has the trigram Dui representing laughter, because Dui's virtue is joy. The fifth line is yang and occupies the central position, thus using a great army to overcome obstacles; the "Say卦传" says "fighting in Qian," so it is called "great army." The virtue of Qian is extremely strong and upright, so it is called "ke"; being able to overcome allows meeting, and meeting means harmonizing. The "Small Image Commentary" says: The fifth line first cries because it is upright and strong in the center; the meeting of the great army is said to depend on overcoming obstacles. The "Great Treatise" says Qian "moves straight," and the fifth line is in the central position, so it is called "central and upright." Because it is central and upright, it cries out to seek harmony. The line statement for the top line says: Meeting with others in the outskirts, without regret. Yu Fan says Qian represents the outskirts. The outskirts are narrower than the wilderness. The top line is at the top of the entire hexagram but lacks a real position, so it cannot achieve the aspiration of "universal harmony," only being able to reach a state without regret. The "Small Image Commentary" says: Meeting in the outskirts is because the heart's aspiration has not yet been realized.

慧珠閣原本，岫巖多隆阿雯溪。周易上經（四）。

This volume is based on the original edition from "Hui Zhu Ge," authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi. The following interpretations pertain to the fourth section of the Upper Canon of the Zhou Changes, specifically the six hexagrams: Da You, Qian, Yu, Sui, Gu, and Lin.

【乾下離上，中互乾兌】夬、姤。大有為一陰五陽卦，自夬、姤二卦來：夬上降五，姤初升五。大有：元亨。乾下離上，卦名大有。陽為大，陰有之，則所有者大。如大居上，有眾賢人輔以成治，故元善亨通也。

The hexagram "Da You" (Great Possession) has the trigram Qian (Heaven) below and Li (Fire) above, with the trigrams Qian and Dui (Lake) appearing in the middle. The transformation of this hexagram comes from "Guai" (Breaking Up) and "Gou" (Meeting). "Da You" is a hexagram with one yin line and five yang lines. The upper yin line of "Guai" descends to the fifth position, and the lower yin line of "Gou" ascends to the fifth position, both resulting in "Da You." The hexagram statement says, "Da You, Yuan Heng." Qian is below and Li is above, hence the name "Da You." Yang lines are called "Da" (great), and now a single yin line possesses all the yang lines, so its possession is great. It is like a superior person who has a group of virtuous ministers assisting him in achieving governance, thus achieving great success and smoothness.

彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。大者何？陽也。陽大陰小，《大畜》《大過》《大壯》之言大皆同。而云大有者，一陰為柔，居天位為尊，居五位曰中；又自夬、姤來，夬陰居上，姤陰居下，夬陰下降，姤陰上升，上下相易以為此卦之五，即是上下相應。眾陽應陰，則一陰於以有眾陽也，故曰大有也。再以卦德言之，乾為健，健則剛；離為明，明有文。以卦體言之，五為卦主，下應乾天，天之行不失其時，五之應天亦不失其時也，是以元亨也。

The Commentary on the Judgment says: "Great Possession, the flexible line attains a high position, is great and central, and is responded to by above and below, thus called Great Possession. Its virtue is strong and vigorous and civilized, responding to heaven and acting in accordance with the seasons, thus achieving the beginning and the flourishing." The term "great" refers to the yang lines. Yang is great, and yin is small. The term "great" in the hexagrams Great Accumulation, Great Excess, and Great Strength all mean this. This hexagram is called "Great Possession" because the single yin line is flexible, and it occupies the fifth line, which is the position of the Son of Heaven, thus called "high"; it is also in the center of the upper trigram, thus called "central." Furthermore, looking at the transformation of the hexagram, the primary hexagram comes from Great Judgment and Great Meeting: in Great Judgment, the yin line is at the top, and in Great Meeting, the yin line is at the bottom. The yin line in Great Judgment descends, and the yin line in Great Meeting ascends, and they exchange positions to form the sixth line of this hexagram, which is exactly what the Commentary on the Judgment refers to as "responded to by above and below." All the yang lines respond to this single yin line, so this single yin line possesses all the yang lines, hence it is called "Great Possession." In terms of the hexagram's virtue: the virtue of Qian is strength, and strength is firmness; the virtue of Li is brightness, and brightness has cultural expression. Together, they form "strong and vigorous and civilized." In terms of the hexagram's structure: the sixth line is the main line of the hexagram, responding to the lower trigram Qian, which represents heaven. Heaven's movement never fails to follow its proper order. The sixth line responding to heaven also does not fail its proper time, which is "responding to heaven and acting in accordance with the seasons," thus achieving "the beginning and the flourishing."

象曰：火在天上，大有。君子以遏惡揚善，順天休命。火愈高則明愈遠，火在天上，明無不照，故象大有。虞氏曰：乾為善，坤為惡。蓋言陽善陰惡也。大有一陰中藏，象遏惡；眾陽外見，象揚善。陰德主順，居五天位，故曰順天。乾為命，陽為美，故曰休命。

The Great Image Commentary says: "Fire in the heavens, Great Possession. The superior person uses this to suppress evil and promote good, following the mandate of heaven." Fire rises higher and illuminates farther; the fire trigram, located above the heavens, shines everywhere, hence the image of "Great Possession." Yu Fan says that Qian represents good and Kun represents evil—meaning yang represents good and yin represents evil. The entire hexagram of Great Possession contains only one yin line, deeply hidden among the five yang lines, just like suppressing evil; the five yang lines are revealed externally, just like promoting good. Yin's virtue is characterized by obedience, and this yin line is located at the fifth line, the heavenly position, hence it is said "following heaven." Qian has the image of "command," and yang contains the meaning of beauty, hence it is said "resting on the good command," meaning following the beautiful command of heaven.

初九：無交害，匪咎，艱則無咎。大有者，有賢人也。欲有賢人，則自有交始。五為君位，君貴得人，故眾陽皆為五有。若初為民位，其所有不與五同，故其交亦與五異。五貴有交，而初則宜無交；五以有交而有孚，初以無交而無害。夫初在姤與五對易，未嘗無交，既易為五，則五之交孚者在二，初不與五應，故曰無交也。自有其有，不與物交，則是不有私黨以致災禍者，是無交乃正所以無害。害者，禍也。無位而蓄私有，重則致害，輕亦得咎。有其所有，固匪咎，倘不艱以處之，則往往得咎，是不可輕心以處此矣。象曰：大有初九，無交害也。二則有交，則無交者惟大有之初九，蓋言位卑不宜有交也。

The line statement for the first line (Initial Nine) says: "No harm comes from lack of association, it is not a fault, but if difficult, there is no fault." The term "Great Possession" refers to possessing virtuous talents. To possess virtuous talents, one must begin with association and interaction. The fifth line is the position of the ruler, and for a ruler, the most important thing is to gain people's support, so all the yang lines belong to the sixth line. As for the first line, which is in the position of the common people, what it possesses is different from the ruler's, so the way of association is also different: the fifth line should widely associate, while the first line should not associate. The fifth line gains people's trust through association, while the first line avoids harm through non-association. In the hexagram of "Meeting," the first line originally exchanged positions with the fifth line, so it was not entirely without interaction. However, since it has now become "Great Possession," the one who forms trust with the fifth line is the second line. The first line does not have a direct correspondence with the fifth line, so it is said "no association." By keeping to what is appropriate and not associating with external matters, one avoids forming private factions and causing trouble. "No association" is precisely the reason for "no harm." "Harm" means disaster. Without a position yet possessing private wealth, one may suffer serious disaster or even minor blame. Keeping to one's proper share is naturally not a fault, but if one does not handle matters with diligence and caution, one may still incur blame. Therefore, one must not be careless in this position. The Small Image Commentary says: "In the Great Possession hexagram, the first line has no harm from lack of association." The second line still speaks of "association," but the first line of "Great Possession" speaks of "no association," indicating that those in low positions should not widely associate.

九二：大車以載，有攸往，無咎。二為乾中，陽體中實，故所有愈大。馬氏曰：乾為大車。以大車載其所有，以前往應五，是不自私其有者，故無咎。象曰：大車以載，積中不敗也。不敗者，言乾車至健，能勝載，不慮折軸也。

The line statement for the second line says: "A great carriage carries, there is a place to go, no blame." The second line is in the middle position of the lower trigram Qian, and since it is a yang line, it is full and strong. Therefore, it has greater strength. Ma Rong said that Qian takes the image of a "great carriage." Using a great carriage to carry one's own wealth and talents, going to join the ruler at the fifth line, this is not keeping all things for oneself, hence no blame. The Small Image Commentary says: "A great carriage carries, accumulating in the middle does not fail." What is meant by "not failing" is that the carriage of Qian is extremely strong and firm, capable of carrying heavy loads, without fear of the axle breaking in the middle of the journey.

九三：公用亨于天子，小人弗克。亨，享通。京氏曰：獻也。大有至三，較二猶盛，三亦宜不自有其有，以上獻於天子。三為大臣位，曰公，陽德主施，故云用享。而三又為互兌，兌為小，是為小人。小人貪婪專利，多私其有，弗能以所有上獻於君。克，能也。蓋言用享於天子惟君子能之，小人不能也。象曰：公用亨于天子，小人害也。爻辭僅曰弗克，象傳直言曰害，位為大臣而有私積，宜戒哉。

The third line statement says: "The public presents offerings to the Son of Heaven, but the petty person cannot do so." "Hen" and "Xiang" are interchangeable, and Jing Fang says it refers to presenting offerings. When the hexagram Da You reaches the third line, its possession is more abundant than in the second line. The third line should not regard its possessions as private property, but instead present them upward to the Son of Heaven. The third line is in the position of a minister, so it is called "gong" (public). The virtue of yang is primarily about giving, so it is said "yong xiang" (to use offerings). However, the third line is also in the mutual trigram Dui, which takes the image of "small," so it becomes "xiao ren" (petty person). Petty persons are greedy and monopolize wealth and profit, often keeping their possessions for themselves and cannot present them to the sovereign. "Ke" means to be able. This means that presenting offerings to the Son of Heaven can only be done by the virtuous, not by petty persons. The Small Image Commentary says: "The public presents offerings to the Son of Heaven, but the petty person is harmful." The line statement only says that petty persons "cannot" do so, but the Image Commentary directly states that it is "harmful" — to hold a position of minister and yet hoard wealth is something that should be a warning.

九四：匪其彭，無咎。彭，多貌。《詩》曰：行人彭彭。傳曰：多皃。四位愈高則有愈多，位愈高則愈危，有愈多則愈險，是宜自損其有，故曰匪其彭，謂以其彭為非，不敢私有也。蓋四為正離，離體虛，虛其所有，不自滿假，如是則進不逼君，退守有餘，故無咎。象曰：匪其彭無咎，明辨晳也。四體為離，離明以辨之，故不以過盛致咎也。

The line statement for the fourth line says: "Not its abundance, no blame." "Abundance" refers to having a lot. The Book of Poetry, Qi Wind, "Zai Qu" has the line "travelers in procession," which the Mao Commentary explains as "a great number." The fourth line is in a high position, so it has more; the higher the position, the more dangerous; the more one possesses, the more perilous. Therefore, it should reduce its possessions, hence "Not its abundance," meaning to regard this "abundance" as something not to be possessed. The fourth line is in the middle of the upper trigram, Li, which is the trigram of fire. The middle of Li is empty, symbolizing the emptying of one's possessions and not being self-satisfied. In this way, moving forward does not pressure the sovereign, and retreating leaves room, so there is no blame. The Small Image Commentary says: "Not its abundance, no blame, clear discernment." The trigram of the fourth line is Li, using the brightness of Li to discern matters, so it does not bring blame due to excessive prosperity.

六五：厥孚交如，威如，吉。離體中虛象孚，五以離孚下交眾陽，則至信感人，自能有眾陽之有以成其大。特恐陰柔居尊，孱弱不振，宜以威如濟之，有威可畏，是德力兼備於一人也，故吉也。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。易，簡易。既曰威如，又曰無備者，則是威如非殘酷，無備非怠玩，但使綱紀整肅，歡不下移，至信待人，坦白之衷昭然若揭，不必督責以示威，而天下已畏懼之不敢慢矣。

The line statement of the fifth line says: "His sincerity is mutual, his authority is firm, thus it is auspicious." The middle of the Li hexagram is empty, symbolizing sincerity. The fifth line, being yin, uses the sincerity of Li to connect with the yang lines below. Thus, sincere virtue can move people's hearts, and naturally transform all the yang into its own, thereby achieving its "greatness." However, there is a concern that a yin line in a position of honor may be weak and ineffective, so it should use authority to compensate. Authority that is feared indicates both virtue and strength, hence it is auspicious. The Small Image Commentary says: "His sincerity is mutual, sincerity inspires the will; the auspiciousness of firm authority is due to simplicity without preparation." Here, "easy" means simple. It says there should be authority, yet it says there is no need for vigilance. This shows that the authority mentioned is not cruelty, and the lack of preparation is not negligence. As long as the principles are clear and strict, authority does not descend or spread, and sincerity is shown to others, with an open and upright heart, then there is no need for supervision to show authority. People will naturally revere and not be disrespectful.

上九：自天佑之，吉，無不利。佑，助也。上為天位，夬以上六居五，是上以天助五矣。夫能助君者為賢，而五履孚信，居柔順以尚之，乃得上九之助。大有至於天佑，不僅得賢，且兼得天，此大有之極則也，故吉無不利也。象曰：大有上吉，自天佑也。大有至有天佑，則夫有人之所有者不足言矣，故曰大有上吉。

The line statement for the top yang line says: "If heaven supports you, it is auspicious and nothing will be detrimental." "Support" means to help. The top yang line is in the position of heaven. The hexagram of Great Possession comes from the hexagram of Decision. The top yin line of Decision moves down to the fifth position, which represents heaven supporting the fifth line. Those who can assist the ruler are considered virtuous. The fifth line practices sincerity and honors the top yang line with its gentle virtue, thus receiving the support of the top yang line. The hexagram of Great Possession has reached the point of being supported by heaven, not only obtaining the help of a virtuous person, but also receiving heavenly assistance. This is the ultimate state of Great Possession, hence it is auspicious and nothing will be detrimental. The Small Image Commentary says: "Great Possession is most auspicious, for it is supported by heaven." When the hexagram of Great Possession is supported by heaven, possessing only what others possess is insignificant, hence it is said "Great Possession is most auspicious."