Humility

【艮下坤上，中互震坎】剝、復。謙為一陽五陰卦，自剝、復二卦來：剝上降三，復初升三。虞氏曰：彭城蔡景君說剝上來之三。此僅舉一偏言之。謙：亨，君子有終。謙，讓也，致恭也，不自伐也，屈己下物也。《禮》曰：禮者自卑而尊人。則謙實合嘉會之禮，故曰亨。《禮》又曰：君子退讓以明禮。是謙為美德，惟君子能之，故曰君子有終。虞氏曰：君子謂三，卦之中，一陽內卦之終。蓋君子能守謙，能得謙義。艮居坤下，有謙象也，故艮下坤上之卦名謙。

The hexagram "Qian" has the trigram Gen (Mountain) below and Kun (Earth) above. In the middle, it contains the trigrams Zhen (Thunder) and Kan (Water). The transformation of this hexagram comes from the hexagrams "Bo" and "Fu": "Qian" is a hexagram with one yang line and five yin lines. The top line of "Bo" descends to the third position, and the first line of "Fu" ascends to the third position, both forming "Qian." Yu Fan says that Pengcheng person Cai Jingjun's view is that the top line of "Bo" moves to the third position—this only shows one aspect of the change. The hexagram statement says, "Qian, smooth, the gentleman has a good ending." "Qian" means humility, respect, not boasting, and subordinating oneself to others. The "Book of Rites" says, "Ritual is to be humble oneself and honor others." This shows that humility is in line with the "ritual of harmonious meetings," hence it is "smooth." The "Book of Rites" also says, "The gentleman retreats and yields to clarify ritual." This shows that humility is a virtue, and only the gentleman can achieve it, hence it is said, "the gentleman has a good ending." Yu Fan says that "the gentleman" refers to the line nine in the third position: nine in the third position is in the middle of the six lines, which is the only yang line, and also the final position of the inner trigram. The gentleman can maintain humility and understand its meaning. The mountain Gen is hidden beneath the earth Kun, which exactly represents the image of humility, so the hexagram with Gen below and Kun above is named "Qian."

彖曰：謙亨，天道下濟而光明，地道卑而上行。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，卑而不可踰，君子之終也。謙何以雲亨也？大傳曰：兼三才而兩之，故易六畫而成卦。是分六爻為三才：初二為地道，三四為人道，五上為天道。卦惟一陽，則自剝之上來。上為天道，今乃下居於三，是為天道下濟；天道本明，下降為艮，艮之陽光外見，仍不掩其明。又自復之初來，初為地道，今乃上居於三，是為地道上行；地道雖卑，上升為三，三以人道居中，則不覺其卑。

The Commentary on the Judgment says: "Humility brings success, because the way of Heaven descends and shines brightly, and the way of Earth is low but ascends upward. The way of Heaven reduces excess and benefits humility, the way of Earth transforms excess and flows toward humility, the spirits and gods harm excess and bless humility, and the way of human beings hate excess and favor humility. Humility elevates and shines, it is lowly yet cannot be surpassed, and this is the end of the gentleman." Why does the Hexagram of Humility say "success"? The Great Treatise says: "Combining the three elements and dividing them into two, thus the Book of Changes has six lines forming a hexagram." This divides the six lines into the three elements: the first and second lines belong to the way of Earth, the third and fourth lines belong to the way of human beings, and the fifth and top lines belong to the way of Heaven. The primary hexagram has only one yang line, which comes from the top line of the Hexagram of Splitting. The top line originally belonged to the way of Heaven, but now it descends to the third position, which is called "the way of Heaven descends." The way of Heaven was originally bright, but when it descends and becomes the form of K'un, the light of K'un is revealed externally and still cannot be hidden. This single yang line can also be seen as coming from the first line of the Hexagram of Return. The first line originally belonged to the way of Earth, but now it ascends to the third position, which is called "the way of Earth is low but ascends upward." Although the way of Earth is low, after ascending to the third position, which belongs to the way of human beings and is in the center of the six lines, it no longer seems low.

且陽為盈，陰為虛，虛則為謙，盈則非謙。當在剝復未易之時，兩陽分居於外，陽見為盈；乃剝以上陽下來居三，是天道之盈虧矣；復以初陽上往居三，是地道之盈變矣。而乾陽為神，坤陰為鬼，復剝之陽皆移，不使外見，坤又為害，三居坤下，是害盈也。三與四為人道，剝復之陽移居於三，藏眾陰中，三又在四之下，是惡盈也。

Furthermore, a yang line is "full," and a yin line is "empty." Empty means humility, while full is not humble. When the hexagrams of "Bao" and "Fu" have not yet changed, two yang lines are located outside the hexagram. Yang appearing outside is "full." When the upper yang line of "Bao" moves down to the third position, this is "the way of heaven diminishes fullness." When the initial yang line of "Fu" moves up to the third position, this is "the way of earth transforms fullness." The yang of Qian represents the spirit, and the yin of Kun represents the ghost. The yang lines of "Bao" and "Fu" have moved from their positions, no longer appearing outside. Moreover, Kun has the image of "harm." The third line lies beneath Kun, which is "ghosts and spirits harm fullness." The third and fourth lines belong to human affairs. When the yang lines of "Bao" and "Fu" move to the third position, they are hidden among the yin lines. Since the third line is below the fourth, this is "human affairs detest fullness."

夫虧盈乃所以益下之謙，變盈乃所以流通其謙。害與福反，所害在盈，故所福在謙；惡與好反，所惡在盈，故所好在謙。則是一陽伏居陰中，陽光內耀，是尊而且光；艮居坤下，而艮山隱崇地中，雖卑而不可踰。彼盈者必中蹶，而謙德可終身，是以君子有終也。虞氏曰：乾為盈，坤為虛；乾為福為好，坤為害為惡；乾為神，坤為鬼。卦有一陽多取乾象，卦有一陰多取坤象，此易例也。

"The concept of 'deficit and surplus' is used to enhance the humility of those below, while 'change of surplus' is used to circulate that humility. 'Harm' is opposite to 'good'; since what is harmed is surplus, what is blessed must be humility. 'Evil' is opposite to 'good'; since what is disliked is surplus, what is favored must be humility. Thus, a yang line hidden among many yin lines, with yang's brilliance shining inward, is 'honorable and bright'. The trigram Gen (Mountain) situated below Kun (Earth) is high and majestic yet hidden beneath the earth, hence 'lowly yet unpassable'. Those who are self-satisfied will eventually fall, while humility can be maintained throughout life, hence 'the gentleman has a lasting virtue'. Yu Fan said: Qian represents surplus, Kun represents emptiness; Qian represents blessing and goodness, Kun represents harm and evil; Qian represents the divine, Kun represents the demonic. In any hexagram with only one yang line, the image of Qian is mostly taken, and in any hexagram with only one yin line, the image of Kun is mostly taken. This is the general rule of the Book of Changes."

象曰：地中有山，謙。君子以裒多益寡，稱物平施。劉氏曰：地中有山，以高下下，故曰謙。謙之為道，降己升人，山本地上，今居地中，亦降體之義，故為謙象也。裒，取也。陽多陰寡，剝以上益三，復以初益三，故曰裒多益寡。剝復兩陽上下居之則偏，易之居中則平，故曰稱物平施也。

The Great Image Commentary says: "A mountain within the earth, humility. The superior man thus takes much and gives little, measuring things and distributing them fairly." Liu Huan says: A mountain hidden within the earth indicates placing the high beneath the low, hence called "humility." The principle of humility involves lowering oneself and raising others. A mountain normally on the earth is now within the earth, which also signifies lowering oneself, hence the symbol of humility. "Pou" means to take. A yang line is full, hence "much," while a yin line is empty, hence "little." The hexagram "Bao" uses its top line to benefit the three lines below, and the hexagram "Fu" uses its first line to benefit the three lines above. Thus it is said "take much and give little." In the hexagrams "Bao" and "Fu," the yang lines are respectively at the top and bottom, which are biased positions; when they are placed within the hexagram, they become balanced. Thus it is said "measure things and distribute them fairly," meaning to assess things and give them out equitably.

初六：謙謙君子，用利涉大川，吉。初居下位，謙也；乃以復之初陽讓歸於三，則又為謙。陰柔居下，謙也；乃以陰柔上承陽剛，則又為謙，故曰謙謙。謙而又謙，惟君子能之。雖二至四為互坎，卦之通體亦象大坎，坎水為川。初以復之下陽往三成坎，是三之為謙，由於初之涉川以成者，故曰用涉大川吉也。初六謙謙君子，卑以自牧也。牧，養也。初位下，故曰卑。

The line statement of the first line says: "A modest gentleman, using this to cross a great river, is auspicious." The first line is in the lowest position, and being itself modest is already a form of humility. Moreover, it gives the yang line from the first line of the hexagram "Fu" to the third position, making it even more humble. Being yin and soft in a low position is already modest, and further it accepts the yang above, thus being even more modest. Therefore, it is said "modest and modest again." Only a gentleman can be modest twice. The second line to the fourth line together form the structure of the hexagram Kan, and when looking at the entire hexagram, it also resembles a great Kan. Kan represents water, and water is a river. The first line sends the yang line from the lower position of the hexagram "Fu" to the third position to form Kan, showing that the third line's modesty is achieved through the first line's crossing of the great river. Therefore, it is said "using this to cross a great river, auspicious." The Small Image Commentary says: "The first line, a modest gentleman, is humble and self-disciplined." "Mù" means to raise or nurture, meaning to cultivate oneself through humility. The first line is in the lower position, so it is said "humble."

六二：鳴謙，貞吉。謙之德有於中，而謙之名己聲於外。二與三比，陰陽唱和，故謙曰鳴。前又為互震，震為善鳴，以遙為之應，是謙不必自白，而稱譽已遠播矣，故貞吉。象曰：鳴謙貞吉，中心得也。謙得於心，貞以守之，二得中，故以謙鳴也。

The line statement for line six two says: "Ming qian, zhen ji." The virtue of humility resides in the heart, yet the reputation of humility has already spread outward. Line six two is adjacent to line nine three, with one yin and one yang interacting and harmonizing, hence the term "ming" (sound) is used for humility. Before it there is the mutual trigram zhen, which has the image of being good at making sounds, and it resonates from afar. This shows that the virtue of humility does not need to be proclaimed, yet praise has already spread far and wide, so holding to the correct path brings good fortune. The Small Image Commentary says: "Ming qian zhen ji, zhongxin de ye." The virtue of humility is obtained from within, and it is maintained by uprightness, and since line six two is in the middle of the lower trigram, it can achieve a reputation through humility.

九三：勞謙君子，有終吉。卦惟一陽，而居互坎之中，坎為勞卦，是謙而又勞者。事功曰勞，實有其勞，復恭以下人以行謙讓，又為艮終，故有終吉也。象曰：勞謙君子，萬民服也。陰為民，一陽居中，上下五陰皆服之。

The line statement of the third line says: "A modest and diligent gentleman will have a favorable ending." The entire hexagram contains only one yang line, which is located in the middle of the interacting trigrams' Kan (Water). The "Commentary on the Changes" refers to Kan as the "Labor hexagram," so this line represents a person who is both modest and diligent. Establishing achievements is called "labor," and the third line indeed has accomplishments, yet it still humbly places itself below others to practice humility. It is also the final position of the Gen (Mountain) trigram, which signifies the completion of all things, so it can "have a favorable ending" and thus achieve good fortune. The "Small Image Commentary" says: "A modest and diligent gentleman, the people will all submit to him." The yin lines symbolize the people, and a single yang line in the center has the five yin lines above and below it all submitting to it.

六四：無不利，撝謙。撝，手指撝也。四以陰居柔位，而聽三之指撝者，言無所不利於指撝以謙也。蓋三為艮，艮為手為指，四從順之以聽指撝，故利。象曰：無不利撝謙，不違則也。三為謙主，謂之則；四聽三之指撝，故曰不違。

The line statement of the fourth line says: "There is no disadvantage in being humble and yielding." "Huī" means to gesture with the hand. The fourth line, being a yin line in a yin position, follows the guidance of the third line. This indicates that it is advantageous to act in accordance with guidance and practice humility. The third line is part of the mountain trigram, which symbolizes the hand and the act of pointing. The fourth line follows and obeys it, thus benefiting. The Small Image Commentary says: "There is no disadvantage in being humble and yielding, because it does not violate the rule." The third line is the main embodiment of the virtue of humility in the entire hexagram, which is referred to as the "rule." The fourth line follows the guidance of the third line, hence it is said "does not violate."

六五：不富以其鄰，利用侵伐，無不利。五以柔順之德居謙尊位，己雖不富，而以臣鄰之富為富。蓋陽實陰虛，坤又為虛，故曰不富。三為卦主，非五正應，故曰其鄰。此君上之謙也。君有謙德，自克服眾，而或有不服者，則以坤之眾與互震之鼓、互坎之弓輪侵伐以征之，亦未有不利者。夫謙讓則無競，而侵伐則為爭，然謙成於德而效必見諸事，侵伐乃事之大者，用侵伐而亦利，其它則未有不利者矣，此謙之極則也。象曰：利用侵伐，征不服也。

The line statement of the fifth line says: "Not rich but sharing with neighbors, advantageous for invasion and warfare, there is no disadvantage." The fifth line, with its gentle and compliant virtue, occupies the exalted position in the hexagram of "Modesty." Although it is not rich itself, it considers the wealth of its neighboring ministers as its own. Yang lines are full, while Yin lines are empty, and the trigram坤 (Kun) is symbolic of emptiness, hence it is said "not rich." The third line is the main line of the entire hexagram, but it is not the proper corresponding line to the fifth line; it is only nearby, hence it is referred to as "its neighbor." This is the modesty practiced by those in high positions. When a ruler possesses the virtue of modesty, he naturally gains the hearts of the people. If there are still those who do not submit, then he may use the multitude of the trigram坤 (Kun), the drum of the trigram震 (Zhen), and the chariot and bow of the trigram坎 (Kan) to wage war against them, and there will be no disadvantage. Modesty is originally about not competing, yet warfare is about competing. However, modesty is achieved through virtue, and its effects must be manifested in achievements. Warfare is a major achievement, and even military campaigns are advantageous; thus, all other matters will certainly be beneficial. This is the ultimate expression of the virtue of modesty. The Small Image Commentary says: "Advantageous for invasion and warfare, to subdue those who do not submit." This refers to the subjugation of those who refuse to comply.

上六：鳴謙，利用行師，征邑國。二言鳴謙，上亦言鳴謙。二以比三而鳴，上以應三而鳴，三為陽，二上為陰，陰陽唱和，故皆曰鳴。二之鳴謙則吉，上之鳴謙亦利。但二之吉，則是以謙正己；上之利，則是以謙正人。蓋二在復為震，震為善鳴，前有互震以遙應之，故曰鳴謙，居中位，故曰貞吉。若上在剝，雖與三易，又與二應，而在互震之外，正坤之上位，既彌高，故鳴彌遠，利用坤師以征邑國。坤為眾曰師，坤又為邑為國。夫利侵伐，上利行師，五於不服者皆征之，上則僅徵其邑國，上之氣象較五則狹矣，然其謙而獲效則一也。象曰：鳴謙，志未得也，可用行師征邑國也。志未得故鳴也。坎為心志，二為互坎，故曰中心得；上在互坎之外，故曰志未得。

The line statement of the sixth line at the top says: "Ming Qian, it is advantageous to use troops, and to campaign against the city-states." Both the second line and the sixth line at the top mention "Ming Qian." The second line "Ming Qian" is because it is adjacent to the third line, while the sixth line at the top "Ming Qian" is because it corresponds with the third line. The third line is yang, while the second and sixth lines are yin; one yin and one yang harmonize with each other, so both are called "Ming." The "Ming Qian" of the second line brings good fortune, while the "Ming Qian" of the sixth line at the top brings advantage. However, the good fortune of the second line comes from using humility to correct oneself, while the advantage of the sixth line at the top comes from using humility to correct others. The second line, in the hexagram "Fu," belongs to the trigram Zhen, which is good at making sounds, and there is also a distant Zhen trigram in the interacting trigrams that corresponds with it, so it is called "Ming Qian." It is in the central position of the lower trigram, so it is called "Zhen Ji." The sixth line at the top, in the hexagram "Bo," although it has exchanged positions with the third line and corresponds with the second line, is located outside the interacting trigram Zhen and is at the topmost position of the trigram Kun. Since its position is higher, its sound travels further, so it is advantageous to lead the troops of Kun to campaign against the city-states. Kun represents the multitude, so it is called "Shi" (military); Kun also has the imagery of a city and a state. The fifth line is advantageous for invasion, while the sixth line at the top is advantageous for military campaigns: the fifth line campaigns against all that is不服 (disobedient), while the sixth line at the top only campaigns against its own city-state, which is a narrower scope, yet it achieves the same result through the virtue of humility. The Small Image Commentary says: "Ming Qian, the will has not yet been fulfilled, it is advantageous to use troops and campaign against the city-states." This is because the will has not yet been fully realized, so it makes a sound. The trigram Kan symbolizes the will, and the second line is located within the interacting trigram Kan, so it is called "Zhongxin De" (the will is fulfilled); the sixth line at the top is located outside the interacting trigram Kan, so it is called "Zhi Wei De" (the will has not yet been fulfilled).

【坤下震上，中互坎艮】復、剝。豫為一陽五陰卦，自復、剝二卦來：復初升四，剝上降四。虞氏曰：復初之四。豫：利建侯行師。逸樂為豫，怡說為豫，先事而備亦為豫。震動而以坤順承之，則象逸樂；雷出地上，萬物困蘇，則象怡說。至於內卦之坤為國，外卦之震為侯，坤又為眾，震又為長子，坤之國震侯居之，坤之眾長子帥之，則象建侯行師，乃先事而為之備也，故上震下坤之卦名豫。

The hexagram 《豫》 has the trigram 《Kun》 (Earth) below and 《Zhen》 (Thunder) above. In the middle, it contains the trigrams 《Kan》 (Water) and 《Gen》 (Mountain). The transformation of the hexagram comes from 《Fu》 and 《Bo》. 《Yü》 is a hexagram with one yang line and five yin lines. The line 9 at the beginning of 《Fu》 moves up to the fourth position, and the line 9 at the top of 《Bo》 moves down to the fourth position, both forming 《Yü》. Yu Fan said: the line 1 of 《Fu》 moves to the fourth position. The hexagram statement says: "Yü is favorable for establishing feudal lords and marching in military campaigns." Ease and joy is called "Yü," joy and delight is called "Yü," and preparation in advance is also called "Yü." Thunder moves above while Earth is flexible and receptive below, like ease and joy. Thunder sounds on the ground, and all things awaken from theirpredicament, like joy and delight. Looking at the inner trigram 《Kun》 as the state and the outer trigram 《Zhen》 as the feudal lords; 《Kun》 also represents the common people, and 《Zhen》 also represents the eldest son: the state of 《Kun》 is guarded by the feudal lord of 《Zhen》, and the common people of 《Kun》 are led by the eldest son of 《Zhen》. This is the image of "establishing feudal lords and marching in military campaigns," which also means preparation in advance. Therefore, the hexagram with 《Zhen》 above and 《Kun》 below is named 《Yü》.

彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。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。彖傳曰：吾於卦體卦德而得豫意焉。卦為五陰一陽，四為卦主而眾陰應之，中為互坎，坎為志，震為行，是為剛應而志行。震德動也，坤德順也，是為順以動。陰應陽象豫，動而順亦象豫，故曰豫也。夫天體動亦象震，地承天亦象順，是豫順以動，天地猶如此也，而況建侯行師，可不順以動以得說豫之意乎。

The Commentary on the Judgment says: "Yü, the yang responds to the yin and the will is carried out, moving in accordance with the principle of yielding, hence Yü. Because Yü is moving in accordance with the principle of yielding, the heavens and the earth are like this, and how much more so for establishing feudal lords and leading armies. The heavens and the earth move in accordance with the principle of yielding, so the sun and moon do not exceed their courses, and the four seasons do not err; the sage moves in accordance with the principle of yielding, so punishments are clear and the people are obedient. The meaning of the time of Yü is great indeed." The Commentary on the Judgment seems to be saying: I have understood the meaning of "Yü" from the structure of the hexagram and its moral qualities. The primary hexagram has five yin lines and one yang line, with nine four as the main line, and all the yin lines respond to it; the intermediate trigrams produce the trigram Kan, which symbolizes the mind, and Zhen, which symbolizes action, which is "the yang responds to the yin and the will is carried out." The nature of Zhen is movement, and the nature of Kun is yielding, which is "moving in accordance with the principle of yielding." The yin responding to the yang symbolizes harmony and joy; moving while being yielding also symbolizes harmony and joy, hence the name Yü. The movement of the heavens is movement, which corresponds to the image of Zhen; the earth supporting the heavens is yielding, which corresponds to the image of Kun; even the heavens and the earth move in accordance with the principle of yielding, how much more so for human affairs such as establishing feudal lords and leading armies, which must also move in accordance with the principle of yielding to achieve the meaning of harmony and joy.

九家易曰：建侯所以興利，行師所以除害。興利除害，是民所豫樂者也。是知天地未有不順動者，天地惟順動，故日月合度，四時合序。虞氏曰：過謂失度，忒差迭也。震為日門，坎為月，震春坎冬，坤丁秋夏，順以動故不過不忒。推之聖人治天下，聖人惟順動，故刑罰清明，萬民說服。坎為律，象刑罰；坤為民。順以動故清，故說。天地順動得豫之時，聖人順動得豫之義，豫之時義大矣。

The Nine Schools of the Book of Changes say: dividing the land to grant fiefs is for the benefit of the people, and going to war is to eliminate evils; promoting benefits and removing evils are things the people rejoice in. From this we can know that heaven and earth do not move without following the principles; heaven and earth move only in accordance with the principles, so the sun and moon move in accordance with their measures, and the four seasons change in proper order. Yu Fan said: "Overstepping" refers to losing the measure, and "error" refers to a mistake in the sequence; Zhen represents the gate of the sun rising, Kan symbolizes the moon; Zhen corresponds to spring, Kan corresponds to winter, and Kun encompasses autumn and summer. Moving in accordance with the principles, so the sun and moon do not lose their measures, and the four seasons do not make mistakes. By this reasoning, the sage governing the world: the sage moves only in accordance with the principles, so punishments are clear and just, and the people are pleased. Kan represents laws, symbolizing punishment; Kun represents the people. Moving in accordance with the principles, so punishments are simple and clear, hence the people are pleased. Heaven and earth moving in accordance with the principles is the time of "Yù"; the sage moving in accordance with the principles is the meaning of "Yù", hence it is said, "The time and meaning of Yù are great."

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。鄭氏曰：奮，動也。雷動於地上，萬物乃豫也。以者，取其喜佚動搖，猶人至樂則手欲鼓之，足欲舞之也。崇，充也。殷，盛也。薦，進也。上帝，天帝也。王者功成作樂，以文得之者作鑰舞，以武得之者作萬舞，各崇其德而為制。祀天帝以配祖考者，使與天同饗其功也。故孝經云：郊祀后稷以配天，宗祀文王於明堂以配上帝，是也。震為樂為帝，艮為宗廟為鬼冥為門，故豫有作樂薦帝配祖象也。

The Great Image Commentary says: "Thunder arises from the earth, and it is the卦 of Joy." The former kings used music to honor virtue, offering great sacrifices to the heavenly emperor, and pairing the ancestors with him. Zheng Xuan said: "Fen" means movement. Thunder shaking the earth causes all things to rejoice. Therefore, the use of the character "以" refers to joy and delight, like people dancing and clapping when extremely happy. "Chong" means to fill up, "Yin" means grand, "Jian" means to present, and "Shangdi" is the heavenly emperor. When a king's achievements are completed, he composed music: those who gained the empire by virtue composed the "Yuewu" music, and those who gained it by military strength composed the "Wanwu" music. Each established their own system to honor their own merits. Sacrificing to the heavenly emperor with ancestors as partners allows the ancestors to share in this achievement along with the heavenly emperor. Therefore, the "Xiao Jing" says: after sacrificing to heaven at the southern altar with Houji as the partner, and in the Bright Hall, the ancestral worship of Wen Wang is paired with the heavenly emperor, which is exactly this meaning. The "Zhen" trigram has the imagery of music and the heavenly emperor, and the "Gen" trigram has the imagery of ancestral temples, spirits, and gates, so the "Yu" hexagram has the imagery of composing music, offering sacrifices to the heavenly emperor, and pairing with ancestors.

初六：鳴豫，凶。初與四應，以陰應陽，故鳴豫。鳴謙為德，故吉；鳴豫則荒，故凶。陰柔無實，是己無可豫而徒仰人以為豫者。象曰：初六鳴豫，志窮凶也。六二：介于石，不終日，貞吉。逸豫之事最易溺人，惟無繫應者乃能不為所溺。二居互艮之初，艮為小石，其介如石，所守堅矣。坤為迷，互艮為止，坤迷未終，艮忽止之。虞氏曰：坤為夕，故不終日。見幾早矣，靜則有守，動則有識，故貞吉。象曰：不終日貞吉，以中正也。

The line statement of the first line says: "Ming Yu,凶." The first line corresponds with the fourth line, with a yin line responding to a yang line, hence called "Ming Yu." In the hexagram of "Qian," "Ming Qian" represents virtue, hence it is auspicious; however, here "Ming Yu" refers to indulgence and idleness, hence it is inauspicious. The first line is yin and soft, lacking substance, and has no inherent joy, relying only on others for pleasure. The Small Image Commentary says: "The first line's Ming Yu indicates a depleted will, leading to misfortune." The line statement of the second line says: "Between stones, not lasting a day, uprightness brings auspiciousness." Ease and pleasure easily lead to indulgence, only those who are not connected to others can avoid being overwhelmed by them. The second line is at the beginning of the interacting trigrams of Gen, which represents small stones; its virtue is as firm as stone, and its holding on is extremely firm. The hexagram of Kun has the image of confusion, while the interacting trigrams of Gen have the image of stopping; confusion has not yet reached its extreme, and Gen stops it. Yu Fan says that Kun represents dusk, hence "not lasting a day." This is discerning the subtle and perceiving things early: being steadfast in stillness and having insight in action, hence uprightness brings auspiciousness. The Small Image Commentary says: "Not lasting a day, uprightness brings auspiciousness, because it is upright and just."

六三：盱豫，悔，遲有悔。盱，張目上視也。四為豫主，三則瞻望仰視，羨人之豫，是志在逸樂者，宜其有悔。夫悔固生於豫，而悔實生於遲。三為坤終，坤為迷，不能如二之介于石；三又為互坎，坎為疑，不能如二之不終日。游移不決，故有悔。象曰：盱豫有悔，位不當也。

The line statement of the third line says: "Looking up in expectation, regret follows, and delay brings further regret." "Looking up" means opening one's eyes wide and looking upward. The fourth line is the main line of the Hexagram of Joy. The third line looks up, envying others' ease and comfort, which is the behavior of someone who is solely preoccupied with pleasure. Naturally, regret follows. Although regret arises from indulgence in ease, it is actually more due to hesitation and delay. The third line is at the end of the earth element, and the earth element is associated with confusion, so it cannot be as firm as the second line; the third line is also within the interacting element of water, and the water element is associated with doubt, so it cannot be as decisive as the second line. Hesitation and indecision thus lead to regret. The Small Image Commentary says: "Looking up in expectation brings regret, because the position is inappropriate."

九四：由豫，大有得，勿疑，朋盍簪。四自剝之上與復之初易而為豫，是四之豫有由也，故曰由豫。一陽為眾陰所附，是以一陽得眾陰也，故曰大有得。所得既多，則其所豫亦異，使無誠意以聯屬之，則以有得而聚者，復或因多疑而散。惟是互坎之疑，互艮止之，使之勿疑，則坤朋之合如簪之括髮，聚之以成豫矣。簪，聚會也。坤為眾，四以一陽聚上下五陰，朋盍之象。象曰：由豫大有得，志大行也。

The line statement of the fourth line says: "From joy, there is great gain, do not doubt, friends gather like hair tied with a hairpin." The fourth line of the hexagram is formed by exchanging the top line of the hexagram of "Splitting Apart" with the first line of the hexagram of "Returning," resulting in the hexagram of "Delight." This shows that the joy in this hexagram has its origin, hence "from joy." A single yang line being attached by many yin lines indicates that one yang line gains the support of many yin lines, hence "great gain." With such great gain, the joy he enjoys is different from others; however, if he does not sincerely unite people, those who gather because of his gain may disperse due to excessive suspicion. Fortunately, the interacting trigrams Kan (Water) represents doubt, while the interacting trigram Gen (Mountain) stops it, preventing doubt. Thus, the gathering of the five yin lines above and below by the single yang line of the fourth line is like hair being tied with a hairpin, gathering together to achieve harmony and joy. "Zan" means gathering. The trigram Kun (Earth) represents the multitude, and the fourth line, with a single yang line, gathers the five yin lines above and below, symbolizing the gathering of friends. The Small Image Commentary says: "From joy, there is great gain, the will is greatly realized."

六五：貞疾，恆不死。五以陰居尊位，既不甘從四以豫，而下乘陽剛為互坎，坎為心病，是謂之疾，蓋常若有疾在身者。然而懼危者安，懼辱者榮。內卦為坤，坤為死，五以陰中不與二應；五又為互震，震為反生，故得恆不死。是疾大有裨於人，則宜貞守此疾矣。孟子曰：生於憂患，死於安樂。即此義也。象曰：六五貞疾，乘剛也；恆不死，中未亡也。得中故未亡。

The line statement of the fifth line says: "Zhen ji, heng bu si." The fifth line, being a yin and flexible line in a high position, is unwilling to follow nine four in indulgence, yet it is below a yang and strong line, and is located within the inter-trigram Kan, which represents heart disease. Therefore, it is called "ji," as if constantly carrying an illness. However, those who fear danger are safe, and those who fear disgrace become prominent. The inner trigram is Kun, which symbolizes death, but the fifth line, being yin and centered, does not correspond with the second line. Yet it is also located within the inter-trigram Zhen, which represents returning and revival. Therefore, it can remain alive for a long time. This "disease" is actually beneficial to people, and one should maintain this sense of fear. The "Mengzi" says: "Born in hardship, die in comfort." This is exactly the meaning. The "Small Image Commentary" says: "The fifth line is zhen ji, because it rides on a strong line; it remains alive, because it is centered and has not perished." Because it is centered and not biased, it will not perish.

上六：冥豫成，有渝，無咎。上與三應，三為坤上。虞氏曰：坤為冥。豫至於上，則豫已極，復以陰柔處之，是豫而冥者，故曰冥豫。上在剝為艮，說卦傳曰：成言乎艮。則艮為成。今乃上與四易，以艮之成為震之動，是豫之成者已變。渝，變也。人安逸樂則過滋生，改變成跡則過可補，故曰成有渝無咎也。象曰：冥豫在上，何可長也。豫不可長，宜變以補過也。

The statement of the top line says: "Being immersed in pleasure, there is a change, and there is no blame." The top line corresponds with the third line, and the third line is located above the earth element. Yu Fan says: the earth element governs darkness and confusion. When pleasure reaches the top line, it has reached its extreme, and using a yin and flexible approach to deal with it, this is being immersed in pleasure and becoming confused and unclear, so it is called "immersion in pleasure and confusion." The top line in the "Breaking Up" hexagram belongs to the mountain element. The "Discourse on the Divination of the Hexagrams" says, "The completion is expressed in the mountain," indicating that the mountain has the meaning of "completion." Now, the top line exchanges positions with the fourth line, transforming the mountain's "completion" into the thunder's "movement," showing that the already completed state of pleasure has changed. "Change" means alteration. When people are content with ease and pleasure, mistakes will grow; if they are willing to change the established ways, mistakes can be corrected, hence it is said, "there is a change in completion, and there is no blame." The "Small Image Commentary" says, "Being immersed in pleasure at the top, how can it last long?" Indulgence in ease cannot last, and one should change in time to correct mistakes.

【震下兌上，中互巽艮】否。隨為三陰三陽卦，自否來。虞氏曰：否上之初。蜀才曰：此本否卦，剛自上來居初，柔自初而升上。隨：元亨利貞，無咎。隨，從也。下從上，後從前，皆曰隨。此卦震下兌上。鄭氏曰：震，動也；兌，說也。內動之以德，外說之以言，則天下之民咸慕其行而隨從之，故謂之隨也。既見隨從，能長之以善，通其嘉禮，和之以義，乾之以正，則功成而有福；若無此四德，則有凶咎焉。

The hexagram "Following" has Zhen (Thunder) below and Dui (Lake) above, with the intermediate lines forming Xun (Wind) and Gen (Mountain). The transformation of this hexagram comes from "Opposition": "Following" is a hexagram with three yin and three yang lines. Yu Fan says that the top line of "Opposition" moves down to the first position. Shu Cai says that this hexagram originally was "Opposition," with the yang lines moving down from above to the first position and the yin lines moving up from the first position to the top. The hexagram statement says: "Following, original virtue, great success, advantageous to maintain, advantageous to be sincere, no blame." "Following" means to follow, whether the lower follows the upper or the rear follows the front, is called "following." Since this hexagram has Zhen below and Dui above, Zheng Xuan says that Zhen represents movement and Dui represents joy; internally, it moves people with virtue, and externally, it pleases people with words, so the people all admire his conduct and follow him, hence it is called "Following." Once people have followed, one should use goodness to promote them (original virtue), use auspicious rites to connect with them (great success), use righteousness to harmonize them (advantageous to be sincere), and use the correct path to lead them (advantageous to be sincere), thus achieving success and having good fortune; if one lacks these four virtues of original virtue, great success, advantageous to be sincere, and advantageous to be sincere, there will be danger and mistakes.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時，隨時之義大矣哉。卦名隨者何？以隨自否來，否乾之上下來坤初，是謂之剛來下柔。坤變為震，震為動；乾變為兌，兌為說。震動於內以從外，而外以兌說應之，故曰隨也。第震之德為動，而象又為雷；兌之德為說，而象又為澤。震位正東，卦時為二月；兌位正西，卦時為八月。二月雷乃發聲，出於澤中；八月雷始收聲，入於澤中。夫震，陽也；兌，陰也。陰宜從陽，而今陽轉從陰者，隨時之義也。時行則行，時止則止，惟能隨時，乃克大通貞正無咎，大哉隨時之義也。

The Commentary on the Judgment says: "Following, the strong comes down to the soft, moves and is joyful, thus following. Great success, with uprightness, brings no fault, and the world follows the times. The meaning of following the times is great indeed." Why is this hexagram called "Following"? Because it comes from the hexagram "Opposition": the top line of the upper trigram Heaven (Qian) moves down to the first position of the lower trigram Earth (Kun), which is called "the strong comes down to the soft." Earth (Kun) becomes Thunder (Zhen), which is active; Heaven (Qian) becomes Lake (Dui), which is joyful. Thunder (Zhen) is active within and moves to follow the outer trigram, while the outer trigram responds with the joy of Lake (Dui). Thus it is called "Following." Furthermore, Thunder (Zhen) has the virtue of movement and is symbolized by thunder; Lake (Dui) has the virtue of joy and is symbolized by marsh. Thunder is located in the direction of Due East, and its hexagram energy corresponds to the second month; Lake is located in the direction of Due West, and its hexagram energy corresponds to the eighth month. In the second month, thunder begins to sound and arises from the marsh; in the eighth month, thunder begins to subside and returns to the marsh. Thunder is yang, Lake is yin. Normally yin should follow yang, but now it is yang that follows yin, which precisely reflects the meaning of following the times. When the time is right to act, act; when the time is right to stop, stop. Only those who follow the times can achieve great success, maintain uprightness, and avoid fault. The meaning of following the times is indeed great."

象曰：澤中有雷，隨。君子以嚮晦入宴息。翟氏曰：晦者，冥也。雷者，陽氣，春夏用事，今在澤中，秋冬時也，故君子象之。日出視事，其將晦冥，退入宴寢而休息也。此卦自否來，乾之上陽入於坤下，乾為人，坤主藏，又為晦，嚮晦宴息象也。

The Great Image Commentary says: "There is thunder in a marsh, which symbolizes following. The superior person thus follows the darkness and retires to rest." Zhai Xuan explains: "Darkness" refers to dimness; thunder represents yang energy, which prevails in spring and summer. Now thunder is hidden within the marsh, indicating the season of autumn and winter. Therefore, the superior person takes this as a model: he attends to affairs during the day when the sun rises, and retires to his inner chamber to rest as the sky grows dark. This hexagram arises from the hexagram of "Non-communication." The yang line of the top line of Qian enters beneath the body of Kun. Qian symbolizes people, while Kun represents storage and darkness, which is the image of retiring indoors at dusk to rest.

初九：官有渝，貞吉，出門交有功。官，主也。虞氏曰：震為主。而云有渝者，以初自否之上來，今之為官，乃由否變得之者也。變陰為陽，變柔為剛，故貞吉。夫震為主而又為出，隨象以後隨前為義，初宜隨二，二為互艮，艮為門，初宜出之以締交焉。初為震主，陽剛有才，自能擇交，不至失人以流於濫也，蓋有功矣。象曰：官有渝，從正吉也；出門交有功，不失也。

The line statement of the first line says: "The official changes, remaining loyal brings good fortune, going out to meet people brings success." "Official" refers to the ruler, and Yu Fan says that Zhen represents the ruler. The reason for saying "change" is because the first line originally was the top line of the "Pu" hexagram, which descended to become the ruler of the hexagram, thus being obtained through the transformation from "Pu." It changes from yin to yang, from soft to strong, so remaining loyal brings good fortune. Zhen, as the ruler, also has the image of "going out"; the meaning of the "Su" hexagram is following after the preceding, so the first line should follow the second line. The second line is in the mutual structure of Gen, which represents a gate, so the first line should go out to meet people. The first line is the ruler of the Zhen structure, yang and strong with ability, naturally knowing how to choose the right people to associate with, not mixing up people and not falling into indiscriminate association, thus achieving success. The "Small Image Commentary" says: "The official changes, following the correct path brings good fortune; going out to meet people brings success, without losing the right path."

六二：係小子，失丈夫。二陰居陰位，是不能正所隨而有所繫者。蓋隨以前行後隨為義，二前為三，三為陰，是小子；二後為初，初為陽，是丈夫。二既見繫於在前之小子，必至失其在後之丈夫。丈夫固不可失，而小子偏又見繫，二在陰柔無主也。象曰：係小子，弗兼與也。小子丈夫不能兼與，有所繫必宜有所失也。

The line statement for the second line says: "Attach to the young man, and lose the elder." The second line, being a yin line in a yin position, is a person who cannot properly choose the person they follow and thus becomes attached. The meaning of the hexagram "Following" is based on the principle of the one in front leading and the one behind following. The second line is preceded by the third line, which is also a yin line, so it is called "the young man"; the second line is followed by the first line, which is a yang line, so it is called "the elder." Since the second line is attached to the young man in front, it inevitably loses the elder behind. The elder should not be lost, yet it is lost because the second line is yin and lacks firmness. The Small Image Commentary says: "Attach to the young man, and do not take both." The young man and the elder cannot both be attended to; by attaching to one, the other is inevitably lost.

六三：係丈夫，失小子，隨有求得，利居貞。三上無應，四以陽剛居三之上，是為丈夫；二為陰柔在三之下，是為小子。繫上丈夫，失下小子，得隨道矣。夫有隨則必有求，而有求又必欲有得。前為陽，陽剛內實，又為互巽，巽為近利市三倍，求固有得，但利居貞正，不可為二所移。蓋三為陰，恐其失守，故以居貞勖之。象曰：係丈夫，志舍下也。下謂二也。

The line statement of the third line says: "Attach to the superior man, abandon the inferior person, follow and have a request, it is advantageous to stay firm and upright." The third line does not have a proper correspondence with the sixth line above, but the fourth line, which is a yang line, is located above it. This is called "the superior man." The second line, which is a yin line, is located below it. This is called "the inferior person." Attaching to the superior man and abandoning the inferior person is in accordance with the way of following. When one follows, there must be a request, and when there is a request, there must be a desire for gain. The fourth line is a yang line, which is strong and internally full, and it is located within the trigram Xun. The "Commentary on the Changes" says that Xun "is associated with profit and gain threefold." Therefore, when there is a request, there will certainly be a gain. However, it is still advisable to remain in a stable and upright position, and not to be swayed by the second line. Since the third line is itself a yin line, there is a fear that it may not be able to hold on, so "stay firm and upright" is used to encourage it. The "Small Image Commentary" says: "Attach to the superior man, the mind abandons the inferior person." "The inferior person" refers to the second line.

九四：隨有獲，貞凶，有孚在道以明，何咎。陽實陰虛，四為陽，故三以隨四為有得；五亦為陽，故四以隨五為有獲。獲，得也，即功也。五多功，故隨五有獲也。四為大臣位，臣位高則多危，臣有功則震主，倘不善以自處，貞守所獲，則有獲適以滋戾，凶可立至。惟宜以陽實為孚，陽光為明，孚信充實，達於道路。四為互艮，艮為徑路，故曰在道。忠誠之衷，君喻之，雖有所獲，何有於咎。象曰：隨有獲，其義凶也；有孚在道，明功也。大臣隨至於有獲，宜凶也。明功者，明其有獲，致君喻之。

The statement of the fourth line says: "Following and obtaining, firmness brings misfortune; with sincerity in the path and clarity, what harm is there?" A yang line is full, while a yin line is empty. Since the fourth line is yang, the third line follows it and is called "having gain." Since the fifth line is also yang, the fourth line follows it and is called "obtaining." "Obtaining" means gaining, which is achievement. The "Great Treatise" says that the fifth line "produces much achievement," so following the fifth line brings gain. The fourth line is in the position of a minister, and a minister in a high position is more dangerous. If a minister has achievement, it may disturb the sovereign. If he is not good at self-cultivation and clings stubbornly to his gain, then obtaining leads to disaster and danger comes immediately. Only by taking the fullness of yang as sincerity and the brightness of yang as clarity, allowing sincerity and trust to be full within and to be communicated along the path, can one avoid misfortune. The fourth line is in the mutual structure of Gen, which represents a narrow path, so it is said "in the path." If the sovereign understands the sincerity of the minister, then even though there is gain, there will be no harm. The "Small Image Commentary" says: "Following and obtaining, its meaning is ominous; having sincerity in the path, it clarifies achievement." A minister following the sovereign and reaching the point of obtaining is by nature dangerous. What is called "clarifying achievement" is to make one's achievement clear and known to the sovereign.

九五：孚于嘉，吉。五以兌說為隨之主，是以嘉美之德求孚於人，而人亦信而隨之。嘉，美也。虞氏曰：陽稱嘉。五位正，故吉。象曰：孚于嘉吉，正中也。上六：拘係之，乃從維之，王用亨于西山。上在事位之外，乃以隨之，故為五所繫。繫之不已，又從而維繫之。蓋隨者後隨前也，卦至於上，卦爻已盡，前無所隨，而五為互巽，為繩，故以維繫為隨也。夫所以維之，實欲用之。五為君位，為王；兌為西，互艮為山，是為西山；兌又為巫，為口舌，禱祀之象，是為用亨。亨，享通，祭也。上位已盡，故不言隨。五欲用賢，必欲隨上，王用上以享祀名山，以為百神之主，故變隨而言拘繫從維也，此隨之極則也。象曰：拘係之，上窮也。上窮無所隨，故為五拘係之。

The line statement of the fifth line says: "Trust in the good, it is auspicious." The fifth line, with the virtue of the trigram Dui (Lake), becomes the main element of the hexagram Zui (Following). It is using good virtue to gain people's trust, and people indeed believe and follow him. "Jia" means beauty. Yu Fan said that a yang line is called "Jia." The fifth line is in the correct position, so it is auspicious. The small image commentary says: "Trust in the good, it is auspicious, because it is in the correct center." The line statement of the sixth line at the top says: "He is bound, then he is tied up, the king uses him to sacrifice at the western mountain." The sixth line is outside the position of official duties, yet still follows, so it is bound by the fifth line. Binding is not enough, so it is further tied up. The hexagram Zui (Following) is following the preceding, but when it reaches the top line, all six lines have been exhausted, and there is nothing more to follow. However, the fifth line is in the trigram Xun (Wind), which represents a rope, so using a rope to tie up represents following. The reason for tying him up is really to employ him. The fifth line is the king's position, so it is called "king." Dui is in the west, and the interacting trigram Gen (Mountain) represents a mountain, so together they form "western mountain." Dui also represents a shaman and speech, which is the image of worship and sacrifice. Therefore, "Heng" is used, which is the same as "Xiang" (sacrifice). The sixth line has reached the end of the line position, so it is no longer called "following." The fifth line wants to employ the virtuous, so it wants to follow the sixth line. The king uses the sixth line to sacrifice at the famous western mountain, making him the master of all spirits. Therefore, it changes "following" to "binding" and "tying up," which is the ultimate expression of the way of following. The small image commentary says: "He is bound, because he has reached the extreme." The sixth line is at the extreme position, having nothing more to follow, so it is bound by the fifth line.

【巽下艮上，中互震兌】泰。蠱為三陽三陰卦，自泰來。九家易曰：此卦本泰。虞氏曰：泰初之上，故剛上；坤上之初，故柔下。蠱：元享【享：亨】，利涉大川，先甲三日，後甲三日。春秋傳曰：血蟲為蠱，谷之飛亦曰蠱。在周易，女惑男，風落山，謂之蠱。女，陽物而晦時，淫則生內熱惑蠱之疾。是蠱為惑也。而序卦傳乃曰：蠱者，事也。則何也？蓋此卦巽下艮上，巽順而繼以艮止，是因怠緩回惑以釀成事。至事已成，則宜事事以止事焉，故曰蠱者事也。

The Hexagram of "Gǔ" (Guilt) has the trigram Xun (Wind) below and Gen (Mountain) above, with the trigrams Zhen (Thunder) and Dui (Lake) emerging in the middle. This hexagram arises from the transformation of the Hexagram Tai (Great Attainment): "Gǔ" is a hexagram with three yang lines and three yin lines. The "Nine Families' Commentary" says that this hexagram originally belonged to Tai; Yu Fan says that the first line of Tai moves up, so it is "yang above," and the upper line of Kūn (Earth) moves down to the first position, so it is "yin below." The hexagram statement says: "Gǔ, original attainment (the original text says 'enjoyment,' but it should be 'attainment'), beneficial for crossing great rivers, three days before the first day of the month, and three days after the first day of the month." The "Zuo Zhuan" says that bloodworms in the abdomen are called "Gǔ," and also that when grain is infested by worms and they fly out, it is called "Gǔ." In the "Zhou Yi," when a woman deceives a man or when a great wind causes mountains and trees to fall, it is called "Gǔ." It also says that women, who are yang, when they are in a state of darkness and indulge excessively, will develop internal heat and confusion, leading to "Gǔ" illness. Thus, "Gǔ" means confusion. However, the "Xu Gua Zhuan" says, "Gǔ means affairs," so why is that? Because this hexagram has Xun below and Gen above. First, Xun's flexibility and compliance, then Gen's stillness and cessation, exactly because of laziness and slowness, and confusion and circling, things have become problematic. When the problem has already arisen, one should then take action seriously, using action to stop the problem, hence "Gǔ means affairs."

夫事事乃以求亨，而事事於多事，則得大亨。然事既成為蠱，事豈易治？惟不易治，而愈宜有以治之，不避艱難，不辭險阻，大川在前，剛健者始能涉之，治蠱如此，乃克雲利。又必審於事先以要其終，慎於事後以原其始，如是，蠱不終於蠱而得大通，故曰先甲三日後甲三日也。

Doing things is originally to seek smoothness and success, but in times of much turmoil, the results are even more significant, hence achieving "original smoothness" (yuan heng). However, once things have deteriorated into chaos ("gu"), they are not easy to rectify. Precisely because they are difficult to fix, one should all the more strive to address them: not avoiding difficulties, not shying away from dangers; when a great river blocks the way, only the strong and resolute dare to cross it. Rectifying accumulated evils requires such courage, and only then can the concept of benefit ("li") be discussed. At the same time, one must thoroughly examine the situation before taking action, to foresee the outcome; even after success, one should remain cautious to trace back the causes. In this way, accumulated evils will not continue to worsen, but can be restored to a state of great smoothness. Hence, it is said, "three days before the first day of the month, and three days after."

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。艮巽合卦所以名蠱者，以蠱自泰來也。以泰之初往居坤上，是為剛上；以泰之上來居乾下，是為柔下。剛上為艮，柔下為巽，巽順以釀成事，而艮又止之，故曰蠱也。事事俱壞則曰蠱，而事其事則求亨，治事則必亨，而治蠱則亨曰元。蠱曰元亨者，蓋事事於無事之日，則事小功微；而事事於有事之秋，則事半功倍。蠱固不易治，惟勇於治蠱者能事其所事，則事事振作，事事奮興。

The Commentary on the Judgment says: "Gǔ, the strong above and the yielding below, flexible yet still, hence Gǔ. Gǔ is originally prosperous and brings order to the world. It is advantageous to cross great rivers, for it signifies going forward to attend to matters. Three days before the first day of the month, and three days after, the end leads to the beginning, as is the way of heaven." The hexagram called Gǔ arises from the combination of Gen and Xun. It comes from the hexagram Tai: the first line of Tai moves up to the top of the坤 body, which is called "the strong above"; the top line of Tai moves down to the bottom of the乾 body, which is called "the yielding below." The strong above becomes Gen, and the yielding below becomes Xun; the yielding and flexible nature of Xun leads to disorder, while Gen stops it, hence the name Gǔ. When everything is ruined, it is called Gǔ. To work diligently is to seek prosperity; governing affairs naturally brings prosperity, and governing accumulated disorders brings even greater prosperity, hence the term "original prosperity" (yuan heng). Therefore, the hexagram Gǔ says "original prosperity" because when things are peaceful, the tasks are small and the achievements are small; but when there are many affairs, the efforts are more effective. Although accumulated disorders are difficult to deal with, only those brave enough to tackle them are willing to take on the responsibilities, thus leading to vigorous action in all things.

初往之上，中歷二陰，水陰象，是謂之川，而得互震之動、巽風之助，涉此大川，亦未有不利者。夫事必有其終，而事事貴謀其始。先甲三日，辛壬癸也，為十干之終；後甲三日，乙丙丁也，為十干之始。蠱之終為泰之始，上來下往，有徹終徹始審慎以治之象。治蠱以大力，復濟之以遠謀，則蠱治矣。以是知治事之大者乃可以得大亨，則蠱之元亨乃天下治也。

The first line of the Tai hexagram moves upward to the top position, passing through two yin lines in the process. Water is yin, and yin lines symbolize water, hence it is called "Chuan" (river). Furthermore, it receives the dynamic energy of the mutual trigram Zhen (Thunder) and the assisting power of Xun (Wind), enabling it to cross this great river without any difficulty. This is why it is said "it is advantageous to cross the great river." Any undertaking must have an end, and it is especially important to plan its beginning. "Three days before the initial day" refers to Xin, Ren, and Gui, which are the last three heavenly stems. "Three days after the initial day" refers to Yi, Bing, and Ding, which are the first three heavenly stems. The end of the Gu hexagram is precisely the beginning of the Tai hexagram. The top line descends and the first line ascends, forming an image of continuous and careful governance. Governing accumulated disorders requires great effort and also long-term planning, thus the disorders are resolved. From this we can understand that only those who can shoulder the responsibility of governance can achieve great success, so the "original prosperity" of the Gu hexagram refers to the world being thus governed.

利涉大川者，以泰之初往前居坤，中歷互兌之澤。虞氏曰：坤為事。是往有事也。先甲三日後甲三日終則有始者，乾為大始，坤為大終，泰坤來初，泰乾往上，上為蠱之終，是蠱之終自【自：有】泰之始。上又為泰之乾，乾為天，乃天行也。毋自安於蠱而不事事也。

The phrase "favorable for crossing great rivers" is because in the Hexagram Tai, the first line moves into the lower trigram坤 (Earth), passing through the mutual trigram兑 (Lake), which represents water and marsh. Yu Fan said that坤 represents affairs, so it is "going towards affairs." The phrase "three days before the first day of the month, three days after the first day of the month, the end leads to the beginning" is because the Great Treatise says that Qian represents "great beginning" and坤 represents "great end." In the Hexagram Tai, the top line of坤 moves to the first position, while the first line of Qian moves to the top position. The top position is the end of the Hexagram Gu, so the end of Gu contains the beginning of Tai (the original text had "自" but should be "有"). The top position is also where the Qian trigram is located in Tai, and Qian represents Heaven, which is "Heaven moving." In summary, do not be content with accumulated problems and be unwilling to act.

象曰：山下有風，蠱。君子以振民育德。風氣主散，為山所阻，則風令不行，有蠱象焉。君子觀之而欲振民：泰坤為民，坤易為巽，巽風之鼓盪如振，故曰振民也。又欲育德：泰乾為德，乾易為艮，艮山之靜涵如育，故曰育德也。

The Great Image Commentary says: "Under the mountain, there is wind; this is the hexagram of蛊. The superior person thus inspires the people and cultivates virtue." Wind naturally tends to spread out, but when blocked by a mountain, its command cannot spread, indicating an image of accumulated evils. Seeing this image, the superior person wants to inspire the people: In the hexagram of Tai, the earth (Kun) represents the people, and when Kun transforms into Xun (wind), the wind's movement is like stimulation, hence "inspire the people." Also, the superior person wants to cultivate virtue: In the hexagram of Tai, heaven (Qian) represents virtue, and when Qian transforms into Gen (mountain), the mountain's stillness is like nurturing, hence "cultivate virtue."

初六：幹父之蠱，有子，考無咎，厲終吉。夫不治事以釀成蠱，天下之大有之，即一家之中亦有之。一家之尊莫大於父，初原為泰之乾，乾為父，易乾為巽成蠱，乾象不見，則父已亡，父死稱考。父有遺事未治，是謂之蠱；父有蠱，是父有咎；父咎父未能補，則望子有以乾之。虞氏曰：乾，正蠱事也。泰乾為父，坤為事，故幹父之蠱。父死稱考，有子考變得正，故無咎厲終吉也。象曰：幹父之蠱，意承考也。意承考者，謂子善承考意，猶曰父之蠱，父意欲乾之，今子乃承其意耳。

The first line statement says: "To rectify the accumulated disorder of the father, there is a son; the father has no blame, though there is danger, ultimately it is auspicious." When people refuse to act and allow problems to accumulate, this can be seen on a large scale throughout the world and on a small scale within a family. Within a family, the most respected is the father. The first line originally belongs to the Qian trigram in the Tai hexagram, where Qian symbolizes the father. When Qian transforms into Xun to form the Gu hexagram, the Qian image disappears, indicating that the father has died — after the father's death, he is called "kao." The father left behind matters that were not properly addressed, which is called "gu"; if the father has gu, it means the father had a mistake; since the father cannot himself correct his mistake, he relies on his son to rectify it. Yu Fan says: "Gan" refers to rectifying accumulated disorder; in the Tai hexagram, Qian represents the father and Kun represents the matter, so it is said "to rectify the father's disorder"; after the father's death, he is called "kao," and with a son, the father's mistake can be transformed into correctness, thus "no blame" is achieved, although there is danger, it will ultimately be auspicious. The Small Image Commentary says: "To rectify the father's disorder, it means to carry on the father's intention." What is meant by carrying on the father's intention is that the son is good at continuing the father's will — the father left behind accumulated disorder, and the father himself also wanted to correct it; now the son is merely continuing the father's wish to do so.

九二：幹母之蠱，不可貞。二為陰位，居巽女之中，又次於父，是母也。卦為蠱，是母亦有蠱也。幹母之蠱，宜因事補救，不可貞守一轍，持常道以繩之。禮曰：事親有隱無犯。又曰：先意承志，諭父母於道。皆不可貞之義也。象曰：幹母之蠱，得中道也。

The second line statement says: "To rectify the mother's disorder, one should not be steadfast." The second line is in a yin position and is located within the trigram Xun (Wind), which represents the elder daughter. Its position is only after the father, so it symbolizes the mother. This hexagram is "Gǔ" (Guilt), indicating that the mother also has accumulated faults. To correct the mother's mistakes, one should adapt to the situation and make timely corrections, rather than being rigid and applying fixed rules. The "Book of Rites" says: "In serving one's parents, one should conceal one's own thoughts and avoid direct confrontation." It also says that one should anticipate the parents' intentions and follow them, guiding them toward the right path. These are all expressions of the meaning of "not being steadfast." The "Small Image Commentary" says: "To rectify the mother's disorder, one follows the middle path."

九三：幹父之蠱，小有悔，無大咎。三以陽居陽位，居互震互兌之間，震為決躁，兌為附決，是勇於幹父蠱者。夫事親宜順，過剛則非，故小有悔；而以為幹父蠱也，故無大咎。象曰：幹父之蠱，終無咎也。爻辭曰無大咎，象傳曰終無咎，甚言蠱之不可不乾，所以勖人見義勇為也。

The third line statement says: "To rectify the father's mistakes, there is a small regret, but no great misfortune." The third line is a yang line in a yang position, located between the interacting trigram Zhen (Thunder) and the interacting trigram Dui (Lake). The "Commentary on the Changes" says Zhen "represents decisiveness and impetuosity" and Dui "represents attachment and decisiveness," so this line represents someone who is brave in correcting his father's mistakes. Serving one's parents should be done with flexibility and gentleness; being overly strong is not appropriate, hence "a small regret." However, since it is for the purpose of correcting the father's accumulated faults, there is no great misfortune. The "Small Image Commentary" says: "To rectify the father's mistakes, ultimately there is no misfortune." The line statement says "no great misfortune," but the image commentary directly states "ultimately no misfortune," emphasizing strongly that accumulated faults should not be left uncorrected, and encouraging people to act courageously when faced with righteousness.

六四：裕父之蠱，往見吝。四為互兌正艮，兌說而濟以艮止，是不能事其事者。於父之蠱，不惟不能幹之，且寬裕以處之矣。虞氏曰：裕不能爭也。孔子曰：父有爭子，則身不陷於不義。四陰體弱，故裕父之蠱，不能幹蠱，已失事親之道，如此前往皆吝疵也。象曰：裕父之蠱，往未得也。未得者，謂未得事父之道也。

The line statement for the fourth line says: "Being lenient toward the father's mischief, going forward leads to regret." The fourth line is located in the mutual trigram Dui (Lake), and also corresponds to the upper trigram Gen (Mountain). Dui represents joy, while Gen signifies stillness, so this line represents someone who is incapable of taking on responsibilities. Regarding the accumulated evils left by the father, he is not only unable to correct them, but instead lets them go unchecked with ease. Yu Fan says that "Yu" means being unable to advise. Confucius said, "If a father has a son who dares to dispute, then the father will not fall into unrighteousness." The fourth line is a yin line, which is weak in nature, so it can only tolerate the father's accumulated evils. Being unable to correct the accumulated evils already means that the person has lost the proper way of serving the parents. If he continues forward, he will encounter regret and shortcomings everywhere. The Small Image Commentary says, "Being lenient toward the father's mischief, going forward does not reach it." What is meant by "not reaching" is that he has not attained the proper way of serving the father.

六五：幹父之蠱，用譽。五為尊位，位尊則蠱易乾。二為正應，用二以輔之。傳曰：二多譽。用二是為用譽。蠱與譽反，至於有譽，則蠱已化，善聲遠聞，事事咸理矣，此何如干者。象曰：幹父用譽，承以德也。父有蠱，子以德承之，是用譽也。

The line statement of the fifth line says: "To rectify the accumulated evils of the father, one gains praise." The fifth line holds a noble position, and because of its high status, it is easier to correct accumulated evils. The nine in the second line is in a proper correspondence with it, so it can be entrusted with assisting. The Great Treatise says that the second line "has much praise," so employing the nine in the second line is "using praise." "Gǔ" (accumulated evils) and "yù" (praise) are exactly opposite. Being able to reach a state of good reputation indicates that the accumulated evils have been resolved, and the good name spreads far and wide, with everything properly managed—what an excellent way of rectifying! The Small Image Commentary says: "To rectify the father's accumulated evils and gain praise, it is because of the virtue carried forward." The father left accumulated evils, and the son inherits with virtue, which is "using praise."

上九：不事王侯，高尚其事。為不治事以釀成蠱，為幹蠱乃於以有事。其始則祇見為蠱而不見事，其終則漸見為事而不見蠱。幹蠱至五，已能用譽，則蠱已化；至於上，事事皆治，無蠱可乾，此時則宜退居山林，自勵清節。泰乾之下居於坤上，乾為君稱王侯，坤為事易為艮以止之，故曰不事王侯。坤上易下為巽，巽為高，乾下上升為艮，居坤之上，是為高尚其事，此以不事為事也，蓋天下自此太平矣。象曰：不事王侯，志可則也。不事王侯，其清風高節可以感人，可以化俗，志可為法，惟無事故以志見也。

The statement of the top line says: "Not serving princes and dukes, but holding high aspirations." Because he refuses to act, corruption accumulates; because he corrects the corruption, he achieves accomplishments. At the beginning, one only sees the corruption but not the accomplishments, but by the end, one gradually sees only the accomplishments and not the corruption. When the correction of corruption reaches the fifth line, it is already possible to "use reputation," and the corruption is resolved; when it reaches the top line, all matters have been properly managed, and there is no more corruption to correct. At this point, one should retreat to the mountains and forests, cultivating a pure and lofty character. The "Tai" hexagram has the lower yao of Qian moving up to be above Kun: Qian symbolizes the sovereign, who can be called a prince or duke; Kun symbolizes affairs, now transformed into Gen and stopped. Therefore, it is said "not serving princes and dukes." The upper yao of Kun moves down to become Xun, which has the image of "high"; the lower yao of Qian rises to become Gen, located above Kun, which is "holding high aspirations," meaning taking non-action as action. Thus the world becomes peaceful. The "Small Image Commentary" says: "Not serving princes and dukes, his aspirations are worthy of emulation." A person who does not serve princes and dukes, his clean and lofty character can move people's hearts and change customs; his aspirations are sufficient to be a model. It is precisely because he does not take on responsibilities that his value is seen only in his aspirations.