Gentle Ascendancy (Hexagram 11) · Heaven Below, Earth Above

《泰》：小往大來，吉，亨。《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。《象》曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。

The hexagram Tai is composed of the trigram Qian above and Kun below. The heavenly energy descends and the earthly energy ascends, and the two energies interact and harmonize, hence it is called Tai, meaning prosperity and smoothness. The hexagram statement says: the small (yin) moves outward, the great (yang) comes inward, which is auspicious and smooth. The commentary on the judgment explains: "Tai, small going out and great coming in, auspicious and smooth" refers to the harmonious union of heaven and earth energies leading to the smooth flow of all things, and the harmony between sovereign and minister, superior and inferior, with aligned intentions. This hexagram has a yang trigram inside and a yin trigram outside. The inner trigram is strong and vigorous, the outer trigram is soft and compliant, with the inner part representing the gentleman and the outer part representing the petty person. This reflects the situation where the way of the gentleman is increasing and the way of the petty person is decreasing. The great image commentary says: the union of heavenly and earthly energies is the image of the hexagram Tai. The sovereign takes this as a model, shaping the way of heaven and earth's movement, assisting in the suitability of their nurturing, and using it to guide and help the people.

初九，拔茅茹，以其匯。征吉。《象》曰：“拔茅征吉”，志在外也。九二，包荒，用馮河，不遐遺。朋亡，得尚于中行。《象》曰：“包荒，得尚于中行”，以光大也。九三，無平不陂，無往不復。艱貞無咎。勿恤其孚，于食有福。《象》曰：“無往不復”，天地際也。

Chu Jiupu pulled up a tuft of grass, along with its roots and all its kindred, symbolizing that a virtuous person entering officialdom must recommend fellow virtuous individuals, and thus proceeding is auspicious. The Xiao Xiang says: "Pulling up the grass brings auspiciousness," because his mind is oriented toward the world outside. Nine in the Second, being yang and in the center, is the leader in governing a state of peace: capable of embracing desolation, filth, and corruption, with the decisiveness of wading across a river on foot, without abandoning or neglecting distant people; also able to avoid forming cliques or private connections, thus being worthy of the middle and upright path. The Xiao Xiang says: "Embracing desolation, he is worthy of the middle path," because his virtue is bright and vast. Nine in the Third is located at the boundary between the outer and inner trigrams, where there is no continuous flatness without inclination, nor continuous movement without return; he can maintain uprightness amidst difficulties and thus will not commit mistakes. There is no need to worry about his sincerity not being believed, for in matters of food and drink, there will be natural blessings. The Xiao Xiang says: "No going without returning," because this is precisely the place where the heavens and earth, yin and yang, meet and turn.

六四，翩翩，不富以其鄰，不戒以孚。《象》曰：“翩翩，不富”，皆失實也。“不戒以孚”，中心願也。六五，帝乙歸妹，以祉元吉。《象》曰：“以祉元吉”，中以行願也。上六，城復于隍，勿用師，自邑告命。貞吝。《象》曰：“城復于隍”，其命亂也。

Six in the Fourth and below, three yin lines descend gracefully and in succession, with the line itself empty and not rich, yet it can lead nearby similar lines into action. There is no need for admonition, and they follow each other with sincerity. The Xiao Xiang says: "Pian pian, bu fu" because the yin lines are hollow and not full; "Bu jie yi fu" is due to a shared inner desire. Six in the Fifth, being yin and soft, occupies a high position and corresponds with Nine in the Second. This is like King Di Yi of the Shang dynasty, who married his sister to a virtuous man, humbling himself to associate with him, thus obtaining blessings and great good fortune. The Xiao Xiang says: "Yi zhi yuan ji" because it realizes its wishes by upholding the middle path. Upper Six is the time when Tai reaches its peak and is about to turn into Pi. The city walls collapse and return to the壕 of the city; at this time, it is not advisable to mobilize troops, but only to issue orders from one's own fief. Even if one remains upright, there is still regret. The Xiao Xiang says: "Cheng fu yu huang" because the government orders have already become chaotic.

《否》：否之匪人，不利君子貞，大往小來。《彖》曰：“否之匪人，不利君子貞，大往小來。”則是天地不交而萬物不通也，上下不交而天下無邦也；內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。《象》曰：天地不交，“否”。君子以儉德辟難，不可榮以祿。

The hexagram "Pu" has the lower trigram "Kun" (Earth) and the upper trigram "Qian" (Heaven), which is exactly the opposite of the hexagram "Tai". In "Pu", the heavenly energy rises and the earthly energy sinks, and the two energies do not meet, thus causing blockage. The hexagram statement says: in a time of blockage, it is not in harmony with the way of human beings, it is not advantageous for the gentleman to maintain uprightness and self-cultivation. The great (yang) moves outward, while the small (yin) comes inward. The commentary on the judgment explains: "Pu zhi fei ren, bu li jin zhu zhen, da wang xiao lai" means that the energies of heaven and earth do not combine, and thus all things are not smooth. The upper and lower do not meet, and the world is as if there are no states. In this hexagram, the inner trigram is yin and the outer trigram is yang. The inner trigram is weak, and the outer trigram is strong. The inner part contains small people, and the outer part contains gentlemen. This is exactly the situation where the way of small people grows increasingly, while the way of gentlemen gradually declines. The great image commentary says: the energies of heaven and earth do not meet, which is the image of the hexagram "Pu". The gentleman takes this as a model, practicing a virtue of frugality and restraint to avoid calamity, and should not seek the glory of official rank and honor.

初六，拔茅茹以其匯。貞吉，亨。《象》曰：“拔茅貞吉”，志在君也。六二，包承，小人吉，大人否。亨。《象》曰：“大人否亨”，不亂群也。六三，包羞。《象》曰：“包羞”，位不當也。

Chu Liu uses the same metaphor of "pulling out wild hemp connected by its roots" as the initial line of the Tai hexagram, but in the opposite direction: in a time of blockage, virtuous people are drawn together and retreat to maintain righteousness, so upholding righteousness brings good fortune and leads to success. The Xiao Xiang says: "Pulling out wild hemp, uprightness brings good fortune," indicating his mind remains devoted to the state rather than private gain. Line six two is a yin and flexible line that is upright and proper, capable of embracing and following those above; small people seek good fortune by flattery, but great men prefer to remain in blockage rather than compromise, thus achieving success. The Xiao Xiang says: "A great man achieves success in blockage," because he does not mix with small people. Line six three is yin and flexible, neither proper nor upright, always flattering, concealing shameful matters. The Xiao Xiang says: "Concealing shame," because its position is inappropriate.

九四，有命，無咎，疇離祉。《象》曰：“有命無咎”，志行也。九五，休否，大人吉。其亡其亡，繫于苞桑。《象》曰：大人之吉，位正當也。上九，傾否，先否後喜。《象》曰：否終則傾，何可長也。

Nine in the Fourth is yang and strong at the top, following the mandate of heaven to overcome the situation of blockage, and will not commit any mistakes; all like-minded people will share in the blessings. The Small Image says: "There is a mandate, no blame," meaning his aspirations are realized. Nine in the Fifth is yang and upright, occupying the noble position, capable of stopping the blockage, thus the great man attains good fortune; yet he still remains constantly mindful of "about to perish, about to perish," so that the state's fortune is as firm as a rope tied to the roots of a cluster of mulberry trees. The Small Image says: the great man attains good fortune because he occupies the central and upright sovereign position. Upper Nine resides at the extreme of blockage, completely overturning the situation of blockage, first being blocked and then turning into joy. The Small Image says: when blockage reaches its extreme, it must be overturned; how could such a situation last long?

《同人》：同人于野，亨。利涉大川。利君子貞。《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。唯君子為能通天下之志。《象》曰：天與火，同人。君子以類族辨物。

The hexagram Tongren (Union) has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). Li represents fire and brightness, while Qian represents heaven and strength. "Tongren" means to unite with others and to combine people into one. The hexagram statement says: to unite with people in the vast wilderness, it is smooth; it is beneficial to cross great rivers and dangerous terrain, and it is beneficial for the gentleman to maintain uprightness. The commentary on the judgment explains: "Tongren" is when the yao (line) six two, which is a yin line in the correct position and in the center, corresponds to the yang line nine five of Qian, hence it is called Tongren. The hexagram statement of Tongren says "Tongren yu ye, xing" (to unite with people in the wilderness, it is smooth), which is achieved by practicing the virtue of Qian's yang strength. The inner trigram is bright and the outer trigram is strong, with six two and nine five in the correct and central positions corresponding to each other, which is the correct path of the gentleman. Only the gentleman can unify the hearts of people throughout the world. The great image commentary says: heaven is above and fire ascends, both moving upward, which is the image of the hexagram Tongren; the gentleman takes this as a model, distinguishing kinship and different things, so that similarity and difference each have their proper place.

初九，同人于門，無咎。《象》曰：“出門同人”，又誰咎也。六二，同人于宗，吝。《象》曰：“同人于宗”，吝道也。九三，伏戎于莽，升其高陵，三歲不興。《象》曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。

Chu Ji is at the beginning of harmony and equality, going out of the door to harmonize with others without partiality, thus not making mistakes. The Xiao Xiang says: Only after going out of the door does he harmonize with others, so who would blame him? Li Er is yin and flexible, yet she only harmonizes with people within her own clan, which is too narrow, hence the regret. The Xiao Xiang says: "Harmonizing with one's clan," this is a path that leads to regret. Ji San is overly yang and wants to compete with Li Er, but cannot overcome Ji Wu, so he hides his troops in the wilderness and climbs a high hill to spy, and for three years dares not take action. The Xiao Xiang says: "Hiding the soldiers in the wilderness" is because the opposing Ji Wu is too strong; "Three years without rising" means how can he act safely like this?

九四，乘其墉，弗克攻，吉。《象》曰：“乘其墉”，義弗克也。其“吉”，則困而反則也。九五，同人先號咷而後笑，大師克，相遇。《象》曰：同人之先，以中直也。大師相遇，言相剋也。上九，同人于郊，無悔。《象》曰：“同人于郊”，志未得也。

Nine in the Fourth also wanted to compete with Six in the Second, had already climbed onto the other's wall, but finally failed to conquer it; precisely because he failed to conquer, he turned back, hence it is auspicious. The "Xiaoxiang" says: "Climbing the wall" refers to the fact that by virtue it was never right to conquer; its "auspiciousness" lies in returning to the right path when in困境. Nine in the Fifth is yang and upright, originally in proper response with Six in the Second, but was blocked by the two yangs in positions Three and Four, so he first cried out in grief, later finally laughed; he mobilized a large army to defeat the obstructing forces, and the two were finally able to meet. The "Xiaoxiang" says: the reason for the initial crying out in the "Tongren" hexagram is that Nine in the Fifth stays in the center and maintains integrity; "a great army meeting" means that one must overcome obstacles to come together. Upper Nine is at the end of the hexagram, and in the distant suburbs he seeks harmony with others, though there is no like-minded companion, he does not regret. The "Xiaoxiang" says: "Tongren in the suburbs" indicates that his aspiration to harmonize with the world has not yet been realized.

《大有》：元亨。《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。《象》曰：火在天上，“大有”。君子以遏惡揚善，順天休命。

The hexagram "Great Possession" has the upper trigram Qian (Heaven) and the lower trigram Li (Fire). It consists of five yang lines and one yin line. The sixth line in the fifth position, which is a yin line, occupies the exalted position and governs the five yang lines. Its possession is extremely great, hence the name "Great Possession." The hexagram statement consists of only two characters: "Great" and "Smooth." The Commentary on the Judgment explains: "Great Possession" refers to the yin line in the fifth position attaining a noble position and occupying the great central path. The five yang lines above and below all respond to it, hence the name "Great Possession." The virtue of this hexagram is that the lower trigram is strong and vigorous, and the upper trigram is civilized and harmonious. It follows the heavenly way and operates in accordance with the proper order of time, thus achieving great smoothness. The Great Image Commentary says: Fire in the heavens, illuminating all things without limit, this is the image of the hexagram "Great Possession." The gentleman takes inspiration from this, suppressing evil and promoting goodness, following the benevolent commands of heaven.

初九，無交害匪咎。艱則無咎。《象》曰：大有初九，無交害也。九二，大車以載，有攸往，無咎。《象》曰：“大車以載”，積中不敗也。九三，公用亨于天子，小人弗克。《象》曰：公用亨于天子，小人害也。

Chu Ji is at the beginning of the Dàyǒu hexagram, and has not yet interacted with others, so there is no harm, and it is not a fault. However, wealth easily leads to arrogance and indolence. As long as one maintains a constant awareness of hardship and vigilance, there will be no fault. The Xiao Xiang says: The initial line of the Dàyǒu hexagram has not yet caused harm from interaction. Jièr is a yang line in the center, like a strong cart capable of carrying heavy loads, moving forward without fault. The Xiao Xiang says: "A cart is used for carrying," because what is carried is in the center and stable, so it does not overturn or fail. Ji sān is a yang line that is correct and occupies the position above the lower trigram, like a feudal lord presenting tribute to the Son of Heaven and receiving a banquet. Such a position and responsibility are beyond the capacity of a petty person. The Xiao Xiang says: A feudal lord can present tribute to the Son of Heaven; if a petty person were in this position, it would lead to harm.

九四，匪其彭，無咎。《象》曰：“匪其彭，無咎。”明辨晢也。六五，厥孚交如威如，吉。《象》曰：“厥孚交如”，信以發志也。“威如之吉”，易而無備也。上九，自天祐之，吉，無不利。《象》曰：大有上吉，自天祐也。

Nine in the Fourth is close to the position of the sovereign. "Peng" signifies grandeur, and if one does not take pride in fullness, there will be no fault. The Small Image says, "Not being Peng, there is no fault," because he is discerning, clear-minded, and knows how to restrain himself. Six in the Fifth, though yin and soft, holds the position of honor, and uses sincerity to connect with above and below, while maintaining authority, thus it is auspicious. The Small Image says, "His sincerity is widely recognized," meaning using sincerity to inspire the hearts of others; "The auspiciousness of authority" is because if one is overly approachable and lacks vigilance, he will be looked down upon, so authority must be combined with gentleness. Nine at the Top, occupying the extreme of Great Possession, remains humble and respectful, thus receiving the protection of Heaven, which is auspicious and without any disadvantage. The Small Image says that the top line of Great Possession is auspicious because it is protected by Heaven.

《謙》：亨。君子有終。《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，卑而不可逾，君子之終也。《象》曰：地中有山，謙。君子以裒多益寡，稱物平施。

The hexagram "Qian" is composed of the earth above and the mountain below. The mountain is naturally high and great, yet it is placed beneath the earth, symbolizing humility and retreat. The hexagram statement says: it is smooth and prosperous; the gentleman can maintain humility throughout and thus achieve a good ending. The commentary on the judgment explains: humility brings smoothness and prosperity. The heavenly way flows downward to assist all things and its virtue is bright; the earthly way resides in humility yet its energy rises upward. The heavenly way causes the full to be diminished and the humble to be increased; the earthly way causes the full to collapse and change, and the humble to be filled and flow. Ghosts and spirits harm the full but bless the humble; human feelings dislike the full and favor the humble. Humility allows a person to hold a high position and become even more illustrious, or to be in a low position and still have no one surpass him. This is why the gentleman can achieve a good ending. The great image commentary says: a high mountain is hidden within the earth, which is the image of the hexagram "Qian." The gentleman takes inspiration from this, reducing the excess and supplementing the deficiency, weighing things appropriately to ensure fairness in giving and receiving.

初六，謙謙君子，用涉大川，吉。《象》曰：“謙謙君子”，卑以自牧也。六二，鳴謙，貞吉。《象》曰：“鳴謙貞吉”，中心得也。九三，勞謙君子，有終，吉。《象》曰：“勞謙君子”，萬民服也。

Chu Li Ju Qian Zhi Zui Xia, Shi Qian Er You Qian De Jun Zi, Ping Zhe De Xing Qu Du Du Da He Xian Zu, Ji. The Xiao Xiang says: "Qian Qian Jun Zi," which means a modest gentleman who cultivates his virtue with humility. Li Er Yin Rou Zhong Zheng, Qian De Yi Fa Yu Sheng Ming, Wei Ren Shou Cheng, Shou Zheng Ze Ji. The Xiao Xiang says: "Ming Qian Zhen Ji," indicating that this virtue of humility is genuinely internal rather than external display. Ji San Shi Quan Gua Wei Yang Yao, You Da Gong Gao Er Ren Qian Tui, So Shen Neng Bao You Hao Jing Ju, Ji. The Xiao Xiang says: "Lao Qian Jun Zi," precisely because he does not boast about his achievements, the people therefore sincerely admire him.

六四，無不利，捴謙。《象》曰：“無不利，捴謙”，不違則也。六五，不富以其鄰，利用侵伐，無不利。《象》曰：“利用侵伐”，征不服也。上六，鳴謙，利用行師征邑國。《象》曰：“鳴謙”，志未得也。“可用行師”，征邑國也。

Six in the Fourth is yin and flexible, and it holds the correct position above Nine in the Third. It can therefore carry out and practice the virtue of humility, and there is no disadvantage. The Small Commentary says, "There is no disadvantage, carrying out humility," because it does not violate the principle of humility. Six in the Fifth is yin and flexible, holding a position of honor, yet it is not rich, but it can gain the allegiance of the neighboring lines. For those who still do not submit, it is advantageous to use military force, and there is no disadvantage. The Small Commentary says, "It is advantageous to launch military campaigns," referring to the subjugation of those who do not submit. Six at the Top is at the extreme of humility, its reputation for humility is widespread, yet its aspirations are not yet fulfilled. At this time, it is advantageous to raise an army to subdue its own subordinate states. The Small Commentary says, "Calling out in humility," indicating that its aspirations have not yet been realized; "It is advantageous to use military force," meaning that the campaign is limited to those within its own territory who do not submit.

《豫》：利建侯行師。《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！《象》曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。

The hexagram Yu is composed of the earth below and thunder above. Thunder arises from beneath the earth, its sound and energy spreading widely, hence it is called Yu, which also signifies harmony and preparation. The hexagram statement says: It is advantageous to grant fiefs to princes and to mobilize troops. The commentary on the judgment explains: Yu means that the strong line nine in the fourth position gains the response of the many yin lines, thus enabling its aspirations to be carried out. Acting in accordance with the situation, it is called Yu. The hexagram Yu represents movement in accordance with the right time; even heaven and earth operate in this way, so how much more so for human affairs such as granting fiefs to princes and mobilizing troops? Heaven and earth move in accordance with the right time, so the sun and moon move without error, and the four seasons change without deviation. The sage moves in accordance with the right time, so punishments are simple and the people are obedient. The timing and meaning contained in the hexagram Yu are indeed profound. The great image commentary says: Thunder arises from beneath the earth, and all things are stirred into action, which is the image of the hexagram Yu. The ancient kings took this as a model, creating music to honor virtue, offering solemn sacrifices to the heavenly deities, and honoring ancestors as partners in the sacrifice.

初六，鳴豫，凶。《象》曰：“初六鳴豫”，志窮凶也。六二，介于石，不終日，貞吉。《象》曰：“不終日貞吉”，以中正也。六三，盱豫，悔，遲有悔。《象》曰：“盱豫不悔”，位不當也。

The initial line, Six at the Beginning, is a yin and flexible line at the bottom, and it corresponds with the nine in the fourth position. It is content and shows off its happiness, making it known to all, which leads to misfortune. The Small Commentary says, "Six at the Beginning is joyful," indicating that its heart has reached the extreme of indulgence, thus causing misfortune. The second line, Six in the Second, is a yin and flexible line that is upright and firm, like a stone. It acts when it sees an opportunity, making decisions without waiting for the whole day to pass. By maintaining correctness, it brings good fortune. The Small Commentary says, "Not waiting for the whole day, firmness brings good fortune," because it is in the central position and maintains correctness. The third line, Six in the Third, is a yin and flexible line that is neither upright nor correct. It looks up eagerly to the nine in the fourth position in search of happiness, inevitably leading to regret. If it hesitates further without change, the regret will deepen. The Small Commentary says, "(The original text here reads 'Looking up with joy, no regret,' but the character 'not' does not match the meaning of 'regret' in the line statement, and it is suspected to be a mistake for 'of,' but it is recorded as is without change.)" The reason for this is that the position of this line is inappropriate.

九四，由豫，大有得，勿疑。朋盍簪。《象》曰：“由豫大有得”，志大行也。六五，貞疾，恆不死。《象》曰：“六五貞疾”，乘剛也。“恆不死”，中未亡也。上六，冥豫，成有渝。無咎。《象》曰：“冥豫”在上，何可長也？

Nine in the Fourth is the only yang line in the entire hexagram, and the happiness of the world arises from him, so he gains greatly; as long as he does not suspect others, his friends will gather to him as hair is gathered by a hairpin. The Small Image says, "By being joyous, he gains greatly," because his aspirations are greatly realized. Six in the Fifth, though yin and gentle, occupies a high position and oversteps the strength of Nine in the Fourth, leading to loss of authority, like a long illness. However, since it remains in the center without losing its position, it does not ultimately lead to death. The Small Image says, "Six in the Fifth is steadfast in illness," because it oversteps the strong line; "constant survival," because the virtue of being in the center has not been lost. Upper Six resides at the extreme of Joy, immersed in dark and indulgent pleasures; but since the matter has reached its extreme and can change, there will be no fault. The Small Image says, "Dark joy" and being at the highest position, how can such a situation last long?

《隨》：元亨，利貞，無咎。《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！《象》曰：澤中有雷，隨。君子以嚮晦入宴息。

The hexagram "Following" is composed of the trigram Zhen (Thunder) above and Dui (Lake) below. Zhen represents movement, and Dui represents joy. "Following" means to follow. The hexagram statement says: greatly smooth and unimpeded, favorable to maintaining the correct course, thus there will be no mistakes. The commentary on the judgment explains: "Following" is when a yang line comes from outside and is placed below a yin line, and once it moves, it brings joy, hence it is called "Following." Being greatly smooth and unimpeded, maintaining the correct course without mistakes, all things under heaven will follow the trend of the times; the meaning of following the trend is indeed profound. The great image commentary says: thunder is hidden within the lake and rests, which is the image of the hexagram "Following"; the gentleman takes inspiration from this, and when the sky turns dark in the evening, he enters the house to rest, his daily routine follows the natural timing.

初九，官有渝，貞吉，出門交有功。《象》曰：“官有渝”，從正吉也。“出門交有功”，不失也。六二，係小子，失丈夫。《象》曰：“係小子”，弗兼與也。六三，係丈夫，失小子，隨有求，得。利居貞。《象》曰：“係丈夫”，志舍下也。

Chujiu is at the beginning of following, and the matters it oversees have changes; as long as one remains upright, it will be auspicious, and going out to meet people outside the family will lead to success. The Xiao Xiang says: "The official has changed," meaning that following the right path brings auspiciousness; "Going out to meet people brings merit," meaning not being biased. Liuer is yin and flexible, upright, and close to Chujiu, the "young man," thus losing Wuwu, the "husband." The Xiao Xiang says: "Binding the young man," meaning one cannot gain both. Li-san connects with Ji si, the "husband," thus abandoning Chujiu, the "young man"; following and seeking something will bring gain; yet it is still better to remain in place and be upright. The Xiao Xiang says: "Binding the husband," meaning abandoning the lower Chujiu in terms of heart and will.

九四，隨有獲，貞凶。有孚在道，以明，何咎？《象》曰：“隨有獲”，其義凶也。“有孚在道”，明功也。九五，孚于嘉，吉。《象》曰：“孚于嘉吉”，位正中也。上六，拘係之，乃從維之，王用亨于西山。《象》曰：“拘係之”，上窮也。

The ninth line in the fourth position is close to the ruler and the people follow it, thus gaining much. Even if one remains upright, there is danger, because it easily invites suspicion. As long as one maintains sincerity, acts in accordance with the right path, and handles affairs wisely, what fault could there be? The "Small Image" says, "Following leads to gain," which inherently contains danger. "Sincerity in the right path" brings about the benefits of wisdom. The ninth line in the fifth position is yang and upright, and its sincerity is directed toward good and virtuous people and deeds, hence it is auspicious. The "Small Image" says, "Sincerity toward the good brings auspiciousness," because it occupies a proper and central position. The sixth line at the top is at the extreme of following, and the following has reached its peak, like imprisoning a person and binding them with ropes. In the past, King Wen was sincerely sacrificing at the western mountains, binding the people's hearts. The "Small Image" says, "Imprisoning and binding," because following has reached its extreme position.

《蠱》：元亨。利涉大川，先甲三日，後甲三日。《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。《象》曰：山下有風，蠱。君子以振民育德。

The hexagram "Gǔ" has the lower trigram Xùn (Wind) and the upper trigram Gèn (Mountain). "Gǔ" originally refers to vessels left for a long time and infested with insects, and by extension, it signifies accumulated evils and the need for reform. The hexagram statement says: great success; it is favorable to cross a great river and undertake tasks. Actions should be carefully considered three days before and three days after the day of Jia. The commentary on the judgment explains: "Gǔ" is when the strong lines are above and the weak lines are below, with the lower trigram being flexible and the upper trigram being stagnant, following old evils, thus resulting in "Gǔ." Reforming accumulated evils and achieving great success brings the world into order. "Favorable to crossing a great river" means that going forward will surely lead to some great undertaking. "Three days before and three days after the day of Jia" means that the end of one matter is the beginning of another, which is the law of heaven's movement—establishing new laws must first thoroughly examine the evils, and after implementation, the effects must be checked. The great image commentary says: mountain beneath wind, wind blocked by the mountain and turning back, causing many things to decay, this is the image of the hexagram "Gǔ." The gentleman takes this as a model, to assist the people and cultivate virtue.

初六，幹父之蠱，有子，考無咎。厲，終吉。《象》曰：“幹父之蠱”，意承考也。九二，幹母之蠱，不可貞。《象》曰：“幹母之蠱”，得中道也。九三，幹父之蠱，小有悔，無大咎。《象》曰：“幹父之蠱”，終無咎也。

Chu Li Ju Gu Zhi Shi, Ji Bi Shang Qian, Neng Kuang Zheng Fu Bei Li Ye De Bi Bing; You Zhang Yang Zi, Xian Fu Bu Jian Lian Guo. Sui You Wei Li, Zhong Shou De Ji. "Gan Fu Zhi Gu", Qi Yong Yi Zai Cheng Ji Xian Fu De Xin Zhi, Er Bu Shi Gong Jie Xian Ren. Jiu Er Yang Gang Ju Zhong Er Ying Li Wu Zhi Rou, Kuang Zheng Mu Bei Li Ye De Bi Bing; Du Mu Bu Yi Guo Mei Gang Zhi Gu Zhao Ji Jian Ji Yan. "Gan Mu Zhi Gu", Yin Wei Qi Neng De Zhong He Zhi Dao, Gang Rou Xiang Ji. Jiu San Yang Gang Guo Shen, Kuang Zheng Fu Bei Zhi Bi Er Shi Yu Ji Qie, Hui You Xiao Xiao Hui Hen, Dan Bu You Da Guo. "Gan Fu Zhi Gu", Yin Qi Xin Yin Wei Zheng, Zhong Jing Bu You Guo.

六四，裕父之蠱，往見吝。《象》曰：“裕父之蠱”，往未得也。六五，幹父之蠱，用譽。《象》曰：“幹父用譽”，承以德也。上九，不事王侯，高尚其事。《象》曰：“不事王侯”，志可則也。

Six in the Fourth is weak and lacks strength; it merely tolerates and allows the faults of the father to develop, leading inevitably to regret. The Xiao Xiang says, "Generously indulging the father's disorder," indicating that proceeding in this way will bring no benefit. Six in the Fifth, though weak, holds a position of honor and corresponds with Nine in the Second. It corrects the faults of the father and gains a good reputation. The Xiao Xiang says, "Honoring the father with reputation," because he inherits the ancestral legacy through virtue. Nine at the Top is at the end of the hexagram, detached from the affairs of governing the disorder. It does not serve the king or marquis, valuing personal integrity higher than rank and position. The Xiao Xiang says, "Not serving the king or marquis," and such a mindset is worthy of being emulated by the world.

《臨》：元亨，利貞。至于八月有凶。《彖》曰：臨，剛浸而長，說而順，剛中而應。大亨以正，天之道也。“至于八月有凶”，消不久也。《象》曰：澤上有地，臨。君子以教思無窮，容保民無疆。

The Hexagram "Governing" consists of the Earthly Trigram below and the Lake Trigram above. Two yang lines are at the bottom gradually increasing and governing the four yin lines above. "Governing" means to be above and govern below, to rule over the humble with authority. The Hexagram Statement says: greatly prosperous and smooth, favorable to maintaining the correct path; but by the eighth lunar month, when yin grows and yang declines, there is danger. The Commentary on the Judgment explains: "Governing" is the gradual growth of yang energy, the lower trigram being harmonious and the upper trigram being gentle. Nine in the Second, a yang line in the middle, corresponds with Six in the Fifth. Being greatly prosperous and maintaining the correct path, this is the pattern of the heavens. "As for the danger in the eighth lunar month," it means the growth of yang cannot last, and its decline is near. The Image Commentary says: the lake is above the earth, the earth is below the lake, thus forming the image of "Governing." The gentleman takes this as a model, his mind in teaching the people is boundless, his capacity to protect the people is limitless.

初九，咸臨，貞吉。《象》曰：“咸臨貞吉”，志行正也。九二，咸臨，吉，無不利。《象》曰：“咸臨吉無不利”，未順命也。六三，甘臨，無攸利；既憂之，無咎。《象》曰：“甘臨”，位不當也。“既憂之”。咎不長也。

Initial line nine is yang and strong, upright and in harmony with line six four, governing below with the way of mutualsympathetic response, and if it maintains uprightness, it will be auspicious. The small image says, "Salty approach with uprightness is auspicious," indicating that his intentions and actions are upright. Line nine two is yang and strong, in the center, and in harmony with line six five, also governing below with the way of mutualsympathetic response, which is auspicious and there is no disadvantage. The small image says, "Salty approach is auspicious without any disadvantage," meaning that he does not merely obey the superior command, but takes on the virtue of strong and moderate self-reliance. Line six three is yin and weak, not in the center nor upright, governing below with a sweet and flattering attitude, which brings no benefit; however, if it can be anxious and change, it will not commit mistakes. The small image says, "Sweet approach," because it is in an inappropriate line position; "having been anxious about it," then the mistake will not continue.

六四，至臨，無咎。《象》曰：“至臨無咎”，位當也。六五，知臨，大君之宜，吉。《象》曰：“大君之宜”，行中之謂也。上六，敦臨，吉，無咎。《象》曰：“敦臨之吉”，志在內也。

Six in the Fourth is a yin and flexible line that is in the correct position. It is closely connected to the Lower Trigram and corresponds with Nine at the Beginning, thus being close and directly facing downwards, without error. The Small Image says, "Approaching to the utmost without blame," because its position is appropriate. Six in the Fifth, though yin and flexible, holds the position of honor and employs the virtue of Nine in the Second. This is wise governance over the people, which is exactly how a great ruler should act, hence it is auspicious. The Small Image says, "The proper conduct of a great ruler," referring to acting in accordance with the middle path. Six at the Top, although at the extreme of the hexagram, can still be sincere and kind to the people, hence it is auspicious and without error. The Small Image says, "The auspiciousness of sincere approach," because his mind remains connected to the two yang lines in the Lower Trigram, being close to the virtuous without abandoning himself.

《觀》：盥而不薦。有孚顒若。《彖》曰：大觀在上，順而巽，中正以觀天下，觀。“盥而不薦，有孚顒若”，下觀而化也。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。《象》曰：風行地上，觀。先王以省方觀民設教。

The hexagram Guan is composed of the lower trigram Kun (Earth) and the upper trigram Xun (Wind). Two yang lines are above and four yin lines are below, looking up. "Guan" means both showing to the people below and looking up to the superior. The hexagram statement says: it is like the moment after washing hands for worship but before offering the sacrifice, when the heart is filled with sincere reverence, and people look up to its solemn and dignified appearance. The Commentary on the Judgment explains: a great object of observation is high above, with the lower trigram being gentle and the upper trigram being humble, displaying the virtue of uprightness and correctness to the world, hence called Guan. "Guàn ér bù jiàn, yǒu fú yōng ruò" means the people below observe and are influenced. Observing the divine workings of heaven, the four seasons change without error; sages take this divine way to establish education, and the world becomes obedient. The Image Commentary says: wind moves over the earth, reaching everywhere, which is the image of Guan; the ancient kings took this as a model, touring the land, investigating the people's conditions, and carrying out education.

初六，童觀，小人無咎，君子吝。《象》曰：“初六童觀”，“小人”道也。六二，窺觀，利女貞。《象》曰：“窺觀女貞”，亦可醜也。六三，觀我生，進退。《象》曰：“觀我生進退”，未失道也。

Chu Liu is at the very bottom and far from the Nine in the Fifth, so its view is like that of a child, shallow and limited. This is not a fault for a petty person, but if a gentleman is like this, it would be regrettable. The Xiao Xiang says: "Chu Liu's view is like a child's," which is the way of a petty person. Li Er is yin and柔 and upright, yet it is in the inner trigram, so it can only peek through a door crack, with limited vision. Such insight is considered proper for a woman confined within. The Xiao Xiang says: "Peeking through the door, the woman's virtue is firm," but if a man is like this, it is shameful. Li San is at the junction of the inner and outer trigrams, and it reflects on its own actions and gains to decide whether to advance or retreat. The Xiao Xiang says: "Observing my own life, I advance or retreat," being able to examine oneself and act accordingly, there is no deviation from the right path.

六四，觀國之光，利用賓于王。《象》曰：“觀國之光”，尚賓也。九五，觀我生，君子無咎。《象》曰：“觀我生”，觀民也。上九，觀其生，君子無咎。《象》曰：“觀其生”，志未平也。

Six in the Fourth is closest to Nine in the Fifth, and can closely observe the brilliant civilization of the country, at this time it is advantageous to serve the royal court with the courtesy of a guest. The Small Image says: "Observing the light of the country," meaning such a person is honored as an upper guest. Nine in the Fifth, being yang and upright in the center, holds the position of honor, and is the object of observation and admiration throughout the world. He reflects on his own actions and teachings; as a gentleman who self-examines in this way, he will not commit mistakes. The Small Image says: "Observing my life," meaning observing one's own actions, is actually testing from the customs and practices of the people. Nine at the Top, residing at the end of the hexagram, though not in the proper position, is still observed by the world, and he also examines his own deeds; as a gentleman who self-examines in this way, he will not commit mistakes. The Small Image says: "Observing his life," meaning his mind is still not calm and secure, and he still keeps the world's observation in mind.

《噬嗑》：亨。利用獄。《彖》曰：頤中有物曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。《象》曰：雷電，噬嗑。先王以明罰敕法。

The hexagram Shìkě is composed of the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). All six lines of the hexagram are evenly distributed, with a single yang line at the fourth position in the middle, resembling something held in the mouth. "Shì" means to bite, and "kě" means to close, implying that biting through an obstruction allows upper and lower parts to come together. The hexagram statement says: "It is smooth, favorable for resolving legal cases." The Commentary on the Judgment explains: When something is blocking the mouth, it is called Shìkě. Only by biting through it can one achieve smoothness. This hexagram has a balanced distribution of yang and yin lines. The lower trigram represents movement, while the upper trigram represents brightness. Thunder and lightning work together, producing a powerful and noticeable effect. The yin line at the fifth position is in the center and moves upward to a position of honor. Although it is yin in a yang position, which is not appropriate, it is particularly suitable for judging legal cases—its clarity is like lightning, and its decisiveness is like thunder. The Image Commentary says: Thunder and lightning interact, which is the image of the hexagram Shìkě. The ancient kings took this as a model, clarifying punishments and regulating laws.

初九，屨校滅趾，無咎。《象》曰：“屨校滅趾”，不行也。六二，噬膚滅鼻，無咎。《象》曰：“噬膚滅鼻”，乘剛也。六三，噬臘肉遇毒，小吝，無咎。《象》曰：“遇毒”，位不當也。

Chujiu is at the very bottom of the hexagram, representing someone who is being punished rather than the one inflicting punishment, wearing wooden leg irons that cover his toes completely; this is a light punishment meant as a warning, so there is no mistake. The Xiao Xiang says: "Shoes and leg irons cover the toes," meaning he cannot proceed further on the path of wrongdoing. Liuer is yin and flexible, and the punishment is applied to something soft and easily managed, like biting into tender flesh, going deep enough to even sink into the nose; although the punishment is severe, there is no mistake. The Xiao Xiang says: "Biting into flesh and destroying the nose," because Liuer is overpowering Chujiu's strength, so it has to bite deeply and strongly. Li-san is yin and not in the center or upright, and the person being punished is stubborn, like biting into dried meat and tasting poison; there is some regret, but no mistake. The Xiao Xiang says: "Meeting poison," because the line is in an improper position, and its authority is insufficient to control others.

九四，“噬乾胏，得金矢。利艱貞，吉。《象》曰：“利艱貞吉”，未光也。六五，噬乾肉得黃金。貞厲，無咎。《象》曰：“貞厲無咎”，得當也。上九，何校滅耳，凶。《象》曰：“何校滅耳”，聰不明也。

Nine in the Fourth is yang and strong, its governance even more firm, like biting dry meat with bone and encountering a copper arrowhead—ancient lawsuits required the payment of arrows as collateral. At this time, it is advantageous to maintain uprightness amidst difficulties, resulting in good fortune. (The original text has an extra quotation mark before this line, and it is retained as is.) The Small Commentary says, "It is advantageous to be firm and cautious," meaning that the achievements are not yet prominent, so caution is still needed. Six in the Fifth, being yin and gentle, holds the position of honor and follows the middle path, like biting dry meat and finding gold—ancient lawsuits required the payment of copper weights as collateral. By maintaining uprightness and being aware of danger, there will be no mistakes. The Small Commentary says, "Uprightness amidst danger brings no blame," because its handling is appropriate. Nine at the Top occupies the extreme of the噬嗑 hexagram, representing someone who has accumulated great evil and guilt, carrying a heavy wooden collar that covers his ears, resulting in misfortune. The Small Commentary says, "A wooden collar covering the ears," indicating that although his hearing is intact, he refuses to listen to advice and lacks understanding, leading to great guilt that cannot be pardoned.

《賁》：亨。小利有攸往。《彖》曰：賁亨，柔來而文剛，故亨。分，剛上而文柔，故小利有攸往。剛柔交錯，天文也。文明以止，人文也。觀乎天文，以察時變；觀乎人文，以化成天下。《象》曰：山下有火，賁。君子以明庶政，無敢折獄。

The hexagram 贲 has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). "B贲" means ornamentation. The hexagram statement says: It is smooth; going forward is advantageous in small matters. The commentary on the judgment explains: The reason why 贲 is smooth is that the yao of flexibility comes down to ornament the yao of strength, thus it is smooth; also, the yao of strength goes up to ornament the yao of flexibility, thus it is advantageous only in small matters. The intermingling of strength and flexibility forms a harmonious pattern, which is the literary beauty of heaven; using the virtue of civilization and knowing when to stop, this is the literary beauty of man. Observing the literary beauty of heaven, one can examine the changes of the four seasons; observing the literary beauty of man, one can educate the people and establish customs. The great image commentary says: Below the mountain there is fire, and the firelight illuminates the grass and trees in the mountain, which is the image of the hexagram 贲; the gentleman takes this as a model, clearly examining various government affairs, but does not rely solely on the brightness of ornamentation to decide criminal cases.

初九，賁其趾，舍車而徒。《象》曰：“舍車而徒”，義弗乘也。六二，賁其須。《象》曰：“賁其須”，與上興也。九三，賁如，濡如，永貞吉。《象》曰：“永貞之吉”，終莫之陵也。

Chu Ji is at the very bottom, adorning his own toes, preferring to walk on foot rather than ride a carriage that is not appropriate. The Xiao Xiang says: "To abandon the carriage and walk on foot" means that by virtue, one should not ride that carriage, and to be content with walking is to uphold integrity. Liuer is yin and flexible, closely attached to Ji San, like a mustache growing attached to the chin, its elegance follows the person it is attached to. The Xiao Xiang says: "To adorn the mustache" means to rise together with the one above, Ji San. Ji San, a yang line, is in between two yin lines, adorned with brilliance and moist brightness, and by maintaining a long and upright virtue, it is auspicious. The Xiao Xiang says: "The auspiciousness of long uprightness" is because by maintaining long uprightness, ultimately no one can oppress him.

六四，賁如皤如，白馬翰如。匪寇，婚媾。《象》曰：六四，當位疑也。“匪寇婚媾”，終無尤也。六五，賁于丘園，束帛戔戔，吝，終吉。《象》曰：“六五之吉”，有喜也。上九，白賁，無咎。《象》曰：“白賁無咎”，上得志也。

Six Four and Initial Nine were originally in proper correspondence, but Nine Three blocked their connection, so the ornamentation became plain and white, and a rider on a white horse came swiftly. The one coming is not a robber, but a suitor. The Xiao Xiang says: Although Six Four is in a proper position, it is troubled by obstruction; "Not a robber but a suitor," there will be no mistake. Six Five, being a yin and soft line in a noble position, uses the ornamentation on simple places like hills and gardens. The silk used is meager and small, seeming stingy, but it values simplicity and frugality, and ultimately attains good fortune. The Xiao Xiang says: "The good fortune of Six Five" is something to be pleased with. Upper Nine is at the extreme of贲, returning to plain white without ornamentation, thus there is no mistake. The Xiao Xiang says: "White贲 without blame" is when those in high position return to simplicity and achieve their aspirations.

《剝》：不利有攸往。《彖》曰：剝，剝也。柔變剛也。“不利有攸往”，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。《象》曰：出附於地，剝。上以厚下安宅。

The Hexagram of "Splitting" has the Earth below and the Mountain above. Five yin lines are below pressing upon the single yang line above, indicating that the yang energy is about to be exhausted. "Splitting" means peeling off or wearing away. The Hexagram Statement says: It is not advantageous to go somewhere. The Commentary on the Judgment explains: "Splitting" refers to the wearing away of the yang lines by the yin lines. "It is not advantageous to go somewhere" is because the power of the petty person is increasing. At this time, one should only be gentle and submissive, and remain still, as this is the meaning derived from the image. The gentleman values the cycle of decline, growth, fullness, and reduction, because this is the natural law of the heavens. The Image Commentary says: A mountain attached to the earth and about to collapse, this is the image of the Hexagram of "Splitting" (the original text says "emerging from the earth," but the commonly used version says "mountain," so it is recorded as is). Those in positions of authority should take this as a model, treating the people below with kindness to secure their own position.

初六：剝床以足，蔑貞凶。《象》曰：“剝床以足”，以滅下也。六二：剝床以辨，蔑貞凶。《象》曰：“剝床以辨”，未有與也。六三：剝之，無咎。《象》曰：“剝之無咎”，失上下也。

Chu Liu is the beginning of decay, starting from the foot of the bed, the righteous path is extinguished, resulting in misfortune. The Xiao Xiang says, "Peeling the bed from the foot," indicating the destruction begins from the lowest part. Liu Er has reached the part where the bed frame meets the foot, the righteous path is extinguished, resulting in misfortune. The Xiao Xiang says, "Peeling the bed at the joint," because it has no support above or below. Liu San is also in the process of decay, but it alone corresponds with Shang Jiǔ, thus not following the mass of the yin lines, so there is no fault. The Xiao Xiang says, "Peeling without blame," because it has distanced itself from the yin lines above and below and is aligned with the yang."

六四：剝床以膚，凶。《象》曰：“剝床以膚”，切近災也。六五：貫魚以宮人寵，無不利。《象》曰：“以宮人寵”，終無尤也。上九：碩果不食，君子得輿，小人剝廬。《象》曰：“君子得輿”，民所載也。“小人剝廬”，終不可用也。

Six in the Fourth has decayed to the skin of the person on the bed, which is ominous. The Small Image says: "Decay has reached the skin," indicating that disaster is imminent. Six in the Fifth, being a yin line in a position of honor, can lead all the yin lines to follow and support Nine at the Top. This is like stringing a row of fish together or like the palace concubines receiving the Emperor's favor in order, each fulfilling her proper role, resulting in no disadvantage. The Small Image says: "The palace attendants receive favor," thus there will be no mistakes. Nine at the Top is the only yang line in the entire hexagram, like the remaining large fruit on the tree branch that has not been eaten, containing the seed of renewal. Therefore, the gentleman gains the support of the people as if he were riding in a carriage, while the petty person even loses his own dwelling. The Small Image says: "The gentleman receives a carriage," meaning the people willingly carry and support him; "The petty person loses his dwelling," meaning the petty person ultimately becomes useless and destroys his own home.

《復》：亨。出入無疾。朋來無咎。反復其道，七日來復，利有攸往。《彖》曰：“復，亨”。剛反，動而以順行。是以“出入無疾，朋來無咎”。“反復其道，七日來復”，天行也。“利有攸往”，剛長也。復，其見天地之心乎。《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The hexagram Fu is composed of the trigram Zhen (Thunder) below and Kun (Earth) above. A single yang line arises from among five yin lines, symbolizing the return of yang at the winter solstice. The hexagram statement says: "It is smooth. There is no illness in going out or coming in, and friends of the same kind come without fault. Going and returning follow a regular course, returning after seven days, which is favorable for going somewhere." The commentary on the judgment explains: "Fu, smooth," refers to the return of yang energy, which moves in accordance with the right way, hence "there is no illness in going out or coming in, and friends come without fault." "Returning and following the same path, returning after seven days," this is the pattern of the heavenly way — from the hexagram Guo where one yin line arises, through the changes of six lines, to Fu, which is the seventh. "It is favorable to go somewhere," because yang is growing. From the hexagram Fu, we can roughly see the fundamental principle of the ceaseless generation of heaven and earth. The great image commentary says: Thunder is hidden in the earth, and yang energy begins to move but has not yet manifested, which is the image of Fu. The ancient kings took this as a model, closing the borders on the winter solstice, stopping merchants from traveling, and the sovereign not touring the land, in order to nurture the newly arising yang energy.

初九，不遠復，無祗悔，元吉。《象》曰：“不遠之復”，以修身也。六二，休復，吉。《象》曰：“休復之吉”，以下仁也。六三，頻復，厲，無咎。《象》曰：“頻復之厲”，義無咎也。

Chu Jiushou is the main line of Fu卦, which indicates a return to the right path after a short distance, without causing great regret, thus it is very auspicious. The Xiao Xiang says: "Returning shortly," which refers to the effort of self-cultivation — correcting mistakes immediately, without letting them accumulate. Liù Èr is yin and flexible, upright, able to approach the initial line Chu Jiushou and return to the virtuous path, which is a good return, thus it is auspicious. The Xiao Xiang says: "Auspicious return," because it is able to humble oneself and associate with benevolent and virtuous people. Liù Sān is yin and flexible, but not upright, repeatedly returning yet repeatedly stumbling, although there is danger and hardship, in terms of its intention to return to the virtuous path, it still does not commit any fault. The Xiao Xiang says: "Repeated returns with hardship," but in terms of righteousness, it is without fault.

六四，中行獨復。《象》曰：“中行獨復”，以從道也。六五，敦復，無悔。《象》曰：“敦復無悔”，中以自考也。上六，迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。《象》曰：“迷復之凶”，反君道也。

Six in the Fourth is located in the middle of the five yin lines. It is the only one that corresponds with Nine at the Beginning, and thus can alone return to the correct path among the many yin lines. The Small Image says, "Returning alone in the middle," because it follows the Way rather than its own kind. Six in the Fifth, though yin and in a position of honor, upholds the middle path, and returns to the good path with a sincere and steadfast heart, thus having no regret. The Small Image says, "Returning sincerely without regret," because it can examine itself with the middle path. Six at the Top is at the extreme of returning but is confused and does not return, hence it is凶 (dangerous), leading to both natural disasters and human calamities. Using this state to go to war will result in a great defeat, involving the sovereign in danger, and for a period of ten years, the country will be unable to go to war. The Small Image says, "The danger of being confused in returning," because it violates the Way of the sovereign.