The hexagram Xiao Xu (Hexagram 4) consists of the trigram Qian (Heaven) above and Xun (Wind) below.

乾下巽上。小畜：亨，密雲不雨，自我西郊。所畜小故。彖曰：小畜，柔得位而上下應之，曰小畜。位非中正故。健而巽，剛中而志行，乃亨。密雲不雨，尚往也。自我西郊，施未行也。西方收斂之地，故以懿文徳為貴。象曰：風行天上，小畜。異於觀矣。君子以懿文徳。始於自益。

The hexagram of Xiao Xu is composed of the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: It is smooth, with thick clouds gathering but no rain falling, clouds coming from the western suburbs. Zhang Gen explains: Because the power being accumulated is still small. The Commentary on the Judgment says: In the hexagram of Xiao Xu, the sixth line in the fourth position, which is a yao of yin, is in the correct position, and all five yang yao above and below respond to it, hence called Xiao Xu. Zhang Gen says: Because the position of the sixth line in the fourth is not in the center and does not maintain correctness. The Commentary on the Judgment says: It is strong and vigorous yet humble, with a yang yao in the center and its aspirations being carried out, hence it is smooth. Thick clouds without rain indicate that the yang energy is still moving upward; clouds coming from the western suburbs indicate that the grace has not yet been extended. Zhang Gen says: The west is the place where all things are gathered and stored, so this hexagram values cultivating refined virtue. The Great Image says: Wind moving across the sky, which is Xiao Xu. Zhang Gen says: This is quite different from the hexagram Guan (Observation), which says "wind moving across the earth." The Great Image says: The gentleman takes this as a model, cultivating his refined virtue. Zhang Gen says: This should start with self-improvement.

初九，復自道，何其咎，吉。象曰：復自道，其義吉也。小畜之初，有應於上，吾斯未信，量力而止，豈徒免賊夫之譏，且無自傷之患。九二，牽復，吉。象曰：牽復在中，亦不自失也。雖無初自知之幾，亦免夫三不勝任之辱。九三，輿說輻，夫妻反目。象曰：夫妻反目，不能正窒也。重剛不中，其理固然。然身不行道，不行於妻子，況能任重乎？盆成括是已。

The first line statement says: Returning to one's own proper path, where could there be a mistake, it is auspicious. The Small Image Commentary says: Returning to one's own proper path, by reason it is auspicious. Zhang Gen explains: In the initial stage of small accumulation, the first line has the fourth line corresponding to it, but it is like Zidao Kui who said, "I have not yet fully trusted this," measuring one's own strength and stopping. In this way, it not only avoids the criticism of "stealing another man's son," but also avoids self-inflicted calamity. The second line statement says: Being pulled along to return, it is auspicious. The Image Commentary says: Being pulled along to return and occupying the central position, one does not lose oneself. Zhang Gen says: Although the second line does not possess the initial sensitivity of the first line, it still avoids the disgrace of the third line. The third line statement says: The spokes of the chariot fall off, husband and wife turn against each other. The Image Commentary says: Husband and wife turning against each other is because they cannot properly regulate and restrain their household. Zhang Gen says: The third line has two overlapping strong lines without occupying the central position, so this is inevitable. Moreover, since one does not walk the proper path, even one's wife and children cannot be controlled, how can one bear great responsibility? This is exactly the case of Peng Cheng Kuai as mentioned by Mencius.

六四，有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。上雖貞孚，所畜未大，以弱制強，不免於傷，懼以終始，庶可無咎。九五，有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。居位得中而乃攣如，不能獨富，所畜小故也。上九，既雨既處，尚徳載，婦貞厲，月幾望，君子征凶。象曰：既雨既處，徳積載也；君子征凶，有所疑也。懿徳之極，雖可施為，所畜者小，當思危滿，與夫大畜之上九異矣。

The line statement for the fourth line says: With sincerity in heart, the calamity of bloodshed is removed, and the feeling of caution is dispelled, there will be no mistake. The Small Image Commentary says: With sincerity and the removal of caution, it is in harmony with the will of the superior. Zhang Gen explains: Although the superior is upright and sincere, the accumulated strength is still not great enough. To restrain the strong with the weak, there will inevitably be some damage. Only by maintaining caution throughout can one manage to avoid mistakes. The line statement for the fifth line says: With sincerity in heart and connecting with others, sharing prosperity with neighbors. The Image Commentary says: With sincerity and connecting with others, it is not to monopolize prosperity. Zhang Gen says: The fifth line is in the central position, yet still needs to connect with others and cannot be prosperous alone, precisely because its accumulated strength is small. The line statement for the top line says: The rain has already fallen, the matter has already been settled, this is due to virtue accumulated to its full extent; a woman holding to this will be in danger, the moon is nearly full, and for a gentleman to go to war at this time will be dangerous. The Image Commentary says: The rain has already fallen, the matter has already been settled, this is due to virtue accumulated to its full extent; the danger for a gentleman to go to war is due to doubt. Zhang Gen says: Virtue has reached its peak, although one can take action, the accumulated strength is still limited. At this time, one should think about danger and fullness, which is completely different from the top line of the Great Accumulation hexagram, "What is the great path in the sky."

兌下乾上。履虎尾，不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人，亨。剛莫如虎而柔能勝之，禮之可尚如此。剛中正，履帝位而不疚，光明也。上健下順，盡為辟之義。象曰：上天下澤，履。君子以辨上下，定民志。正名分為本。

The hexagram of "Foot" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The hexagram statement says: stepping on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. The Commentary on the Judgment says: "To step" means the soft following the hard. Because it is harmonious and顺应 Qian, it steps on the tiger's tail without being bitten, hence it is smooth and prosperous. Zhang Gen explains: there is no more fierce than a tiger, yet the gentle can overcome it, and this is the value of propriety. The Commentary on the Judgment says: Nine in the Fifth is strong, upright, and just, ascending to the throne with an unshaken heart, and shining brightly. Zhang Gen says: above is strong, below is gentle, thus the principle of being a ruler is fully explained. The Great Image Commentary says: above is Heaven, below is Lake, which is "Foot." The gentleman takes it as a model, distinguishing the positions of above and below, and calming the people's hearts. Zhang Gen says: everything should be based on proper position.

初九，素履往，無咎。象曰：素履之往，獨行願也。所謂無入而不自得。九二，履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。上無應而不比於三，依乎中庸，遁世不見知而不悔者也。六三，能視，跛能履，履虎尾，咥人，凶。武人為于大君。有其志而無其才，處非其位而不度時之可否者也，惟於武人為宜，職在犯難故也。象曰：能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。

The first line statement says: To act with one's original nature and simple heart will not lead to mistakes. The Small Image Commentary says: To act simply and proceed is to fulfill one's own aspirations alone. Zhang Gen explains: This is what the Doctrine of the Mean refers to as 'being at ease in all situations'. The second line statement says: The path is smooth, and the person who lives in seclusion maintains correctness and brings good fortune. The Image Commentary says: The person who lives in seclusion maintains correctness and brings good fortune, because his mind remains undisturbed. Zhang Gen says: The second line has no proper matching line, nor does it approach the third line, and it only acts according to the middle way. This is exactly the kind of person who retreats from the world, remains unknown, yet does not regret. The third line statement says: To look with an eye that is blind, to walk with legs that are lame, and to step on a tiger's tail and be bitten, brings danger; this refers to a warrior attempting to act as a great ruler ('can see' originally lacks the character 'miao'). Zhang Gen says: Such a person has the spirit but lacks the ability, occupies an inappropriate position, and does not consider the feasibility of the situation. Such a nature is only suitable for a warrior, because the duty of a warrior is to take risks and face danger. The Image Commentary says: To look with an eye that is blind does not mean to see clearly; to walk with legs that are lame does not mean to walk properly; the danger of being bitten is due to an improper position; a warrior attempting to act as a great ruler is due to excessive ambition.

九四，履虎尾，訴訴，終吉。所謂在上位不陵下，在下位不援上者也。象曰：訴訴終吉，志行也。九五，夬履，貞厲。象曰：夬履貞厲，位正當也。履而泰然後安，五以剛克者也，其來泰乎？上九，視履考祥，其旋元吉。乾剛之極，下應乎三，所謂和而至者，其是之謂乎？進極當返，物之理也。象曰：元吉在上，大有慶也。徳之基故。

The fourth line statement says: Treading on a tiger's tail, being cautious and fearful, eventually leads to good fortune. Zhang Gen explains: This is the kind of person described in the Doctrine of the Mean, who does not oppress those below when in a high position, nor flatter those above when in a low position. The Small Image Commentary says: Being cautious and fearful yet ultimately achieving good fortune, indicates that one's aspirations are carried out. The fifth line statement says: A strong and decisive action on the ground, maintaining correctness may still involve danger. The Image Commentary says: A strong and decisive action, maintaining correctness involves danger, because the line is in the proper position of honor. Zhang Gen says: Only when the action reaches a state of ease and stability can it be secure; the fifth line is a person who achieves success through strength, and it is likely that it will move towards the Qian hexagram next. The top line statement says: Reviewing one's journey to examine good or bad fortune, if the movement is complete and harmonious, it is a great good fortune. Zhang Gen says: The top line is at the extreme of the Qian hexagram's strong yang, and it corresponds with the sixth line in the third position. The Book of Rites says 'harmonious and reaching its full extent,' which probably refers to this. When reaching the extreme, one should return, which is the natural order. The Small Image Commentary says: Great good fortune while being in a high position, brings great blessings. Zhang Gen says: Because rites are the foundation of virtue.

上經：泰、否、同人、大有、謙、豫、隨、蠱、臨、觀。乾下坤上。泰：小往大來，吉，亨。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。上下交而其志同，然後為泰，非咸有一徳其可乎？象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。泰者中和之極致也，爕理寅亮，此正其時，非君聖臣賢千載之會，不可與此。

This volume includes the hexagrams: Tai, Pi, Tongren, Dayou, Qian, Yu, Sui, Gu, Lin, and Guan. The structure of the Tai hexagram has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth). The hexagram statement says: the weak and yin move outward, the strong and yang move inward, which is auspicious and smooth. The Commentary on the Judgment says (originally missing the character "彖"): Tai is when the small moves outward and the great comes inward, which is auspicious and smooth. This is because heaven and earth interact and all things become connected, and the upper and lower parts communicate and share the same will. The inner part is yang and the outer part is yin, the inner part is strong and vigorous while the outer part is soft and compliant, the inner part is the gentleman and the outer part is the petty person. The way of the gentleman grows day by day, while the way of the petty person declines day by day. Zhang Gen explains: only when the upper and lower parts communicate and share the same will can Tai be achieved; without the ruler and ministers all having the same virtue, how could this be possible? The Great Image Commentary says: the interaction of heaven and earth is Tai. The ruler takes this as a model, regulates and completes the way of heaven and earth, supports and coordinates with the suitability of heaven and earth, to protect the people. Zhang Gen says: Tai is the ultimate of harmony and balance. Regulating the yin and yang, respecting and honoring the mandate of heaven, is exactly what should be done at this time. Without the rare meeting of a sage ruler and virtuous minister, there is no qualification to participate in such a cause.

初九，拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。不出不足以為君子。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。不如是不足以致中和、位天地、育萬物。尚中行，大有為之君，成光大可顯之業。象曰：包荒，得尚于中行，以光大也。中行之事，包荒為尤難。

The first line statement says: Pulling up wild grass, the roots are pulled out together, similar things are connected and move together, going on a military campaign is auspicious. The small image commentary says: Pulling up wild grass and going on a military campaign is auspicious, because the will is outside. Zhang Gen explains: If one does not go out to act, he is not qualified to be a gentleman. The second line statement says: Being able to include and tolerate chaos, daring to walk across a great river on foot, not missing distant people, not forming factions for private gain, only then is one qualified to walk the middle path. Zhang Gen says: Without doing this, one cannot reach the state of harmony, stabilize the heavens and earth, and cultivate all things. What is meant by valuing the middle path is that a great and accomplished ruler achieves a grand and illustrious achievement. The image commentary says: Being able to include and tolerate chaos and being qualified to walk the middle path, is because the mind is bright and vast. Zhang Gen says: Among the things of walking the middle path, 'including and tolerating chaos' is the most difficult to achieve.

九三，無平不陂，無往不復，艱貞無咎。日中則昃，月盈則食，惟亂乃能有其治，惟亡乃能保其存。勿恤其孚，于食有福。上下之交於此已極，茍患失之，將焉用彼相哉？象曰：無往不復，天地際也。

The third line statement says: There is no constant level without inclination, no constant movement without return; to remain upright in hardship will not result in error. Zhang Gen explains: When the sun reaches noon it begins to set, when the moon is full it begins to wane; only by constantly thinking of disorder can one preserve order, and only by constantly thinking of loss can one preserve existence. The line statement continues: There is no need to worry, for as long as one is sincere, there will be blessings in the enjoyment of official salary. Zhang Gen says: The communication between above and below has reached its peak here; if one only worries about losing official position, then what is the use of having ministers to assist? The Small Image Commentary says: There is no constant movement without return, because here is the boundary where heaven and earth meet.

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。南有嘉魚，太平君子至誠樂與賢者共之之詩。斷章言翩翩者鵻，烝然來思，言人主至誠與賢，久而格於天下，則賢者元事於引去；若鵻然誠有所託，則翩然來矣。其義與泰之六四同。蓋泰之君能下下不已，故賢者始則以其彚征，終則以其鄰至，非利祿之謂也，蓋欲行其道以遂其素志云耳。

The line statement for the fourth line says: It flies down lightly, not rich but accompanied by neighbors, without needing instruction there is mutual trust. The small image commentary says: It flies down lightly without being rich because the three yin lines above have lost the yang essence; without needing instruction there is trust because it comes from the heart. Zhang Gen explains: The poem "Nan You Jia Yu" from the "Small Ya" section of the "Book of Songs" is a poem about the sincere willingness of virtuous gentlemen to share with the wise. Taking the lines "Pian pian zhe Zhu, Zheng ran lai si" to illustrate: the ruler sincerely treats the virtuous, and over time, this moves the world, so the virtuous no longer wish to retreat; just as the doves, if there is a true place to rely on, naturally come in flocks. This meaning is similar to that of the fourth line of the Tai hexagram. Probably because the ruler of Tai can continuously humble himself and treat the virtuous with respect, the virtuous first come out of their own kind, and finally come with their neighbors; this is not for the sake of wealth and rank, but to promote their own way and realize their lifelong aspirations.

六五，帝乙歸妹，以祉元吉。王公尊賢，於是為盛。象曰：以祉元吉，中以行願也。蓋惟皇極可以斂五福於身而敷錫於庶民。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。物極則反，理之必然，惟聖人然後持滿有道。

The line statement of the fifth line says: King Yi married off his daughter, thus obtaining blessings and great good fortune. Zhang Gen explains: The king and ministers honor the virtuous, and this is the most complete expression of that practice. The Small Image Commentary says: Thus obtaining blessings and great good fortune, this is achieving one's aspirations through the middle path. Zhang Gen says: Perhaps only the "Huang Ji" (the "Classic of Documents")'s "Huang Ji" can gather the five blessings into oneself and distribute them universally to the people. The line statement of the top sixth line says: The city walls collapse and people return to the moat, do not go to war, only issue orders within one's own territory, maintaining correctness but with regret. The Small Image Commentary says: The city walls collapsing and returning to the moat indicates that the orders have already become chaotic. Zhang Gen says: When things reach their extreme, they must reverse, this is a natural law; only the sage knows how to hold a full vessel without spilling it.

坤下乾上。否之匪人。言否之匪人，則泰之必得君子可知。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，上下不交而天下無也。變志言無，極論其弊。內陰而外陽，內柔而外剛。變健順而言剛柔，推本其所自也。內小人而外君子，小人道長，君子道消也。象曰：天地不交，否。君子以儉徳辟難，不可榮以祿。逺害莫若儉，全生莫若容。

The hexagram of "Pu" has the lower trigram as "Kun" (Earth) and the upper trigram as "Qian" (Heaven). The hexagram statement says: in times of blockage, the person in power is not the right one. Zhang Gen explains: saying that in the time of "Pu" the person in power is not the right one, in reverse it shows that in the hexagram of "Tai" the gentleman must certainly have gained the position. The hexagram statement continues: it is not favorable for the gentleman to maintain his correct path; the strong yang moves outward, while the weak yin moves inward. The "Commentary on the Judgment" says: in times of blockage, the person in power is not the right one, it is not favorable for the gentleman to maintain his correct path; the strong moves outward, the weak moves inward. This is when heaven and earth do not interact, and all things are not communicated; when above and below do not communicate, the world cannot be a state (the word "state" is missing after "world"). Zhang Gen says: the "Commentary on the Judgment" changes the wording to say "no," which points out the extreme of the evils of this era. The "Commentary on the Judgment" says: inside is yin and outside is yang; inside is soft and outside is strong. Zhang Gen says: here it does not say "strong and gentle" but instead says "strong and weak," aiming to trace back to their origins. The "Commentary on the Judgment" says: inside is the petty person and outside is the gentleman; the way of the petty person grows day by day, while the way of the gentleman declines day by day. The "Image Commentary" says: when heaven and earth do not interact, this is "Pu." The gentleman takes it as a model, practicing frugality and avoiding calamity, not using official rank to show off. Zhang Gen says: there is no better way to avoid calamity than frugality, and no better way to preserve life than to be tolerant.

初六，拔茅茹，以其彚，貞吉，亨。象曰：拔茅貞吉，志在君也。於否見聖人惡亂之深、憂君之切、愛民之志。處下則相與守正以養其徳，在位則包承委順以伺其隙；隙未可乘，則辭尊居卑以俟之；有隙可治，則引其黨類以決之；決之能退，則戒懼以守之，務本以絶之：是無念而不在於君也。雖然，惟有大人之才然後可以預此，不然則適以益亂而已，黨錮之君子是已。

The line statement for the first line says: Pulling up the wild grass, the roots are pulled out together, similar things are connected, keeping to the correct path brings good fortune and smoothness. The small image commentary says: Pulling up the wild grass and keeping to the correct path brings good fortune, indicating the mind is fixed on the sovereign. Zhang Gen explains: From the hexagram of opposition, we can see the sage's deep hatred of disorder, his deep concern for the sovereign, and his sincere care for the people. A gentleman in a low position encourages others to keep to the correct path in order to cultivate virtue; if he is already in a position of authority, he should be tolerant and compliant in order to wait for the right opportunity. If the opportunity is not yet ripe, he should resign from his high position and retreat to a lower position to wait; when the opportunity for rectification arises, he should recommend like-minded people to make decisions together; after the wicked are removed, he should be cautious and fearful in maintaining the situation, and deal with the root cause to cut off the source of disaster: this is how all thoughts are focused on the sovereign. Although this is so, only those with great talent and strategy are qualified to participate in this; otherwise, they will only deepen the disorder. The example of the Eastern Han dynasty's party persecution is a case in point.

六二，包承，小人吉，大人否亨。在位故曰否亨。象曰：大人否亨，不亂群也。遵養之義。六三，包羞。象曰：包羞，位不當也。才不足以有為則已矣，而固位不去，何辱如之？九四，有命無咎，疇離祉。象曰：有命無咎，志行也。否道革故，可顯治之，彚貞之人可同升矣。九五，休否，大人吉，其亡其亡，繫于苞桑。不愼必復亂。象曰：大人之吉，位正當也。

The line statement for the second line says: containing and accommodating, following and yielding, the small person is fortunate, while the great person is in a state of blockage but still finds success. Zhang Gen explains: because the great person is still in position, it is said 'the situation of non-communication is successful.' The Small Image Commentary says: the great person is in a state of non-communication but finds success, because he does not associate with the small person. Zhang Gen says: this is what the Book of Poetry refers to as 'adhering to cultivation and waiting for the right time,' temporarily withdrawing and waiting for the right opportunity. The line statement for the third line says: containing and accommodating shame. The Small Image Commentary says: containing and accommodating shame, is due to the improper position. Zhang Gen says: if one's ability is insufficient and there is no achievement, that is acceptable, but if one still clings to the position unwilling to leave, what is more disgraceful than that? The line statement for the fourth line says: upholding the mandate of heaven, without error, the like can attach and gain benefit. The Small Image Commentary says: upholding the mandate of heaven without error, is the realization of one's aspirations. Zhang Gen says: the situation of non-communication has now turned, it is now possible to openly take action, and those who remain upright among the like can be appointed together. The line statement for the fifth line says: making the blockage cease, the great person is fortunate; thinking 'it is over, it is over,' one can be as firm as a rope tied to the roots of a mulberry tree. Zhang Gen says: without caution, one will certainly fall back into disorder. The Small Image Commentary says: the great person's fortune is due to the proper position in the exalted place.

上九，傾否，先否後喜。象曰：否終則傾，何可長也。傾者，絶其本根之謂。因其已傾之勢而傾之，宜若易為，而小人之黨根結深固，所以難也，可不愼哉！君子自謂為君子而謂小人為小人，小人亦自謂為君子而謂君子為小人，是以人主常不能勝其惑。然則如之何而辨之？惟察其所從之小大而已矣。從其大體為君子，從其小體為小人。上能尊君，下能愛民，是從其大體者也；上則阿君，下則虐民，是從其小體者也。觀其所從之小大，觸類而長之，則君子小人之實不能逃矣。然泰之君固無此患，特在否之時為尤難也，此所以獨言匪人不言大人者如此。

The line statement for the topmost line says: A situation of collapse and blockage, first blocked then joyful. The Small Image Commentary says: When blockage reaches its extreme, collapse will occur; how can it last long? Zhang Gen explains: What is meant by 'collapse' is that even its root is cut off. Taking advantage of its already collapsed state to overthrow it seems easy, but the followers of the small person are deeply rooted and entangled, so in reality it is difficult. How can one not be cautious? A gentleman considers himself a gentleman and calls the small person a small person, while the small person also considers himself a gentleman and calls the gentleman a small person. Therefore, the ruler often cannot distinguish and is easily misled by this confusion. Then how can one distinguish? Just look at whether he follows the great principle or the small principle. Following the great principle is the gentleman, following the small principle is the small person. To honor the sovereign above and care for the people below is following the great principle; to flatter the sovereign above and harm the people below is following the small principle. By observing whether he follows the great or the small, one can then extend this reasoning to reveal the true nature of the gentleman and the small person. However, the ruler of the Hexagram Tai does not have such worries, but only in the Hexagram Pu is it especially difficult. This is why the Hexagram statement only says 'non-person' and does not say 'great person'.

離下乾上。同人于野，亨，利渉大川，利君子貞。同人之道，以柔為主然後有所合，以善為宗然後有所成，以廣為貴然後有所濟，以正為守然後有所立，觀夫損益三友斯可見矣。彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。柔不能自行，必同乎乾然後能有濟。文明以健，中正而應，君子正也。唯君子為能通天下之志。通天下之志，非中正不可。象曰：天與火，同人。君子以類族辨物。道不同不相為謀。火炎上而天下覆，同人如之。

The hexagram of Tong Ren has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The hexagram statement says: to be in harmony with people in the wilderness, it is smooth, favorable for crossing a great river, favorable for a gentleman to maintain uprightness. Zhang Gen explains: the principle of being in harmony with people should be based on flexibility and gentleness, then people will be willing to join; it should be based on goodness as the goal, then there will be success; it should value breadth and generosity, then it can benefit others; it should maintain uprightness, then it can stand firm. Looking at Confucius' three kinds of beneficial friends and three kinds of harmful friends, this principle becomes clear. The Commentary on the Judgment says: in the hexagram of Tong Ren, the line six two, with a yao of flexibility, is in the correct position and in the center, and corresponds with the nine five of Qian, so it is called Tong Ren. The Commentary on the Judgment explains the hexagram statement: the phrase "Tong Ren in the wilderness, smooth, favorable for crossing a great river" is due to Qian in action. Zhang Gen says: flexibility cannot act on its own, it must harmonize with Qian, then there can be achievement. The Commentary on the Judgment says: civilized and strong, staying in the center and uprightness, with harmony above and below, this is the correct way of the gentleman; only the gentleman can communicate the hearts of people across the world. Zhang Gen says: to communicate the hearts of people across the world, it is essential to be upright and just. The Great Image says: Heaven and Fire share the same upward movement, thus it is called Tong Ren. The gentleman takes this as a model, distinguishing things according to their kind. Zhang Gen says: if the paths are different, there is no need to discuss together. Fire rises upward and Heaven is above covering, this is the same principle as being in harmony with people.

初九，同人于門，無咎。象曰：出門同人，又誰咎也。雖未能慮，然可以免矣。六二，同人于宗，吝。象曰：同人于宗，吝道也。二為同人之主。案：辭柔得位得中而應乎乾，故二為同人之主，惟其為卦主而偏同於所繫應，故為吝。原本二字誤作然，今改正。是以為吝。九三，伏戎于莾，升其髙陵，三歳不興。剛而不中，其弊如此。象曰：伏戎于莾，敵剛也；三歳不興，安行也。

The line statement for the first line says: When going out, one harmonizes with others and does not commit any mistakes. The small image commentary says: When going out and harmonizing with others, who would blame you? Zhang Gen explains: Although the first line is not yet capable of deep planning, it has already avoided mistakes. The line statement for the second line says: Only harmonizing within one's own clan, which is regrettable. The small image commentary says: Only harmonizing within the clan is a path that leads to regret. Zhang Gen says: The second line is the main line of the Hexagram of Mutual Harmony. (Commentary by the editors of the Siku Quanshu: The Commentary on the Judgment says, "The yin line is in the correct position and in the center, and corresponds to the Heaven line," so the second line is the main line of the Hexagram of Mutual Harmony. It is precisely because it is the main line yet is biased and only harmonizes with its corresponding line that it becomes regrettable. The original edition mistakenly wrote "ran" instead of "er," which is now corrected.) Therefore, it is regrettable. The line statement for the third line says: The troops are hidden in the grass, and the general climbs up the high hill to look around, for three years he does not dare to take action. Zhang Gen says: The third line is overly strong and not in the center, and this is the problem. The small image commentary says: Hiding the troops in the grass is because the opponent is too strong; not daring to take action for three years is where one still dares not really act.

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。以陽處陰，故不曰悔亡而言吉，聖人貴遷善如此。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。五恃居尊，不能屈己以與二，為三所阻，戰乃勝焉，我直故也。上九，同人于郊，無悔。象曰：同人于郊，志未得也。志雖未得，亦無憾矣。

The fourth line statement says: Having climbed the enemy's city walls, yet finally not attacking, it is auspicious. The Small Image Commentary says: Climbing the city walls without attacking is in accordance with the principle of not attacking; it is auspicious because it has returned to the right path after being in a difficult situation. Zhang Gen explains: The fourth line, being a yang line in a yin position, does not say "regret is gone" but directly says "auspicious," showing how the sage values changing mistakes into good deeds. The fifth line statement says: Being in harmony with others, initially weeping and wailing, later laughing and rejoicing, after mobilizing a large army and achieving victory, we finally meet. The Image Commentary says: Being in harmony with others initially weeping is because the fifth line is in the center and sincere; the army finally meeting indicates overcoming the obstacles. Zhang Gen says: The fifth line relies on its position of honor, unwilling to humble itself to approach the second line, blocked in the middle by the third line, fought a battle and won, relying on its righteousness. The top line statement says: Meeting with others in the outskirts, there is no regret. The Small Image Commentary says: Meeting with others in the outskirts indicates that the heart's intention has not yet been realized. Zhang Gen says: Although the heart's intention has not yet been realized, there is nothing to regret.

乾下離上。大有：元亨。曰：大有，柔得尊位大中，而上下應之，曰大有。此同人之在上者，大舜之事。其徳剛健而文明，應乎天而時行，是以元亨。王公之尊賢，其效如此。象曰：火在天上，大有。惟明可以有大。君子以遏惡揚善，順天休命。重明顯幽，退姧進良，是謂天命，非明之大者不預焉。

The hexagram Dà Yǒu (Great Possession) has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Great is the passage." The Commentary on the Judgment says (originally missing the character "彖"): The fifth line, which is a yao of flexibility, attains a high position, is central and expansive, and all five other yao respond to it, hence it is called Great Possession. Zhang Gen explains: This is the same as the hexagram Tong Ren (Union with Others), where the ruler of harmony and unity rises to the top, equivalent to the kind of affairs of Yu舜. The Commentary on the Judgment says: Its virtue is strong and civilized, following the heavenly way and operating in accordance with the seasons, hence great passage. Zhang Gen says: Kings and princes honor the virtuous, and this is the result. The Great Image says: Fire in the heavens, which is Great Possession. Zhang Gen says: Only through clear insight can one possess the vast. The Great Image says: The gentleman takes it as a model, suppressing evil and promoting goodness, following the heavenly mandate of beauty. Zhang Gen says: By penetrating the hidden through thorough clarity, repelling villains and promoting the virtuous, this is called following the heavenly mandate; only those who have reached the extreme of clarity are qualified to participate.

初九，無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。居大有之初，無上下之交，惡未盡退，害之者眾，非我之咎，能勿汲汲於進，乃免於患。九二，大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。託付之重，惟中可免焉，泰之九二同意。九三，公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。寵遇之盛，惟有徳乃堪，是以河陽之狩，君子猶有遺恨焉。

The line statement for the first line says: There is no interaction, so there is no harm, and it is not a mistake; although in a difficult situation, if one remains self-restrained, there will be no fault. The small image commentary says: In the hexagram of Great Possession, the first line has no harm from lack of interaction. Zhang Gen explains: The first line is at the beginning of Great Possession, and there is no interaction above or below; evil has not yet completely receded, and many people want to harm it. This is not its own fault; as long as it does not urgently seek advancement, it can avoid calamity. The line statement for the second line says: Using a big cart to carry goods, going somewhere, there is no mistake. The image commentary says: Using a big cart to carry goods, it is accumulated in the middle and will not overturn. Zhang Gen says: The responsibility entrusted is heavy, and only by maintaining the center can one avoid failure, which is the same meaning as the second line of the hexagram of Great Reversal. The line statement for the third line says: The marquis presents tribute to the Son of Heaven, but the petty person cannot bear such a task. The image commentary says: The marquis presents tribute to the Son of Heaven, but the petty person doing it becomes a calamity. Zhang Gen says: The favor of the ruler is so great, only the virtuous can bear it; therefore, Duke Wen of Jin summoned the Son of Heaven, and the Spring and Autumn Annals vaguely referred to it as 'the Son of Heaven hunted at He Yang', and the gentleman has regret about this matter to this day.

九四，匪其彭，無咎。夙夜匪懈以事一人之謂。象曰：匪其彭無咎，明辨晰也。所以能保其身。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。不如是不足以大有為。上九，自天佑之，吉無不利。象曰：大有上吉，自天佑也。此伊周之事，所謂臣罔以寵利居成功，公孫碩膚是已。蓋大有之時，天之所助者能遏惡揚善，人之所助者以厥孚交如，上九能履發志之信而思體命之順，則推賢遜能，何往而不利哉。

The fourth line statement says: Not displaying one's grandeur will not result in fault. Zhang Gen explains: This is what the Book of Poetry says, "Diligently and without relaxation, serving one person." The Small Image Commentary says: Not displaying grandeur and having no fault, is to understand matters clearly and see things thoroughly. Zhang Gen says: Therefore, one can preserve oneself. The fifth line statement says: His sincerity causes harmony between above and below, and he also has authority, resulting in auspiciousness. The Image Commentary says: Sincerity causing harmony is using sincerity to inspire the hearts of others; the auspiciousness of authority is because he is approachable and does not need to be guarded against. Zhang Gen says: Without this, one cannot achieve great accomplishments. The top line statement says: Being protected by heaven, it is auspicious and beneficial in all directions. The Image Commentary says: The auspiciousness of the top line in the Great Possession hexagram is because heaven protects it. Zhang Gen says: This is equivalent to the kind of matters handled by Yi Yin and the Duke of Zhou, which is what the Book of Documents says, "A minister should not take honor and profit as a result of success." The Book of Poetry praises the Duke of Zhou with "Gong Sun Shuo Fu" meaning the same. Generally, when there is great possession, what heaven supports is the person who restrains evil and promotes good, and what the people support is the person who can inspire others through sincerity. Since the top line can both practice sincerity that inspires people's hearts and understand and follow the mandate of heaven, then promoting the virtuous and humbly retreating, where could there be any place that is not accessible?

艮下坤上。謙：亨，君子有終。君子所以有終，惟君子為能終。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。多者裒之，寡者益之，謙之政；高高下下，無偏無陂，謙之事。由是觀之，聖人所謂謙者，豈過於中庸之謂哉？

The hexagram of Qian is composed of the lower trigram Gen (Mountain) and the upper trigram Kun (Earth). The hexagram statement says: "It is smooth, and the gentleman can achieve a good ending." Zhang Gen explains: "The gentleman can achieve a good ending, and only the gentleman can maintain humility throughout." The Commentary on the Judgment says (originally missing the character "彖"): "Humility is smooth, because the heavenly way flows downward and becomes more luminous, and the earthly way is in a low position but its energy rises upward. The heavenly way reduces fullness and increases humility, the earthly way changes fullness and flows into humility, the spirits reduce fullness and bestow blessings upon humility, and human nature dislikes fullness and prefers humility. A humble person in a high position sees his virtue shine more brightly, and in a low position, no one can surpass him; this is the good ending of the gentleman." The Great Image Commentary says: "A mountain within the earth, this is humility." The gentleman takes it as a model, reducing excess and supplementing deficiency, measuring things and making giving fair. Zhang Gen says: "Reducing some of the excess and supplementing some of the deficiency is the policy of humility; letting the high remain high and the low remain low, without partiality or bias, is the achievement of humility." From this, can we see that the humility spoken of by the sages is something beyond the middle way?

初六，謙謙君子，利渉大川，吉。難猶可渉，況其它乎？象曰：謙謙君子，卑以自牧也。謂之牧者，去其驕悍之謂。六二，鳴謙，貞吉。喜也，故戒於不正。象曰：鳴謙貞吉，中心得也。九三，勞謙君子，有終吉。吐哺握髮之事，其勞如此，非君子能有始卒乎？象曰：勞謙君子，萬民服也。

The line statement for the first line says: A gentleman who is humble and modest should cross a great river, which is auspicious. Zhang Gen explains: If a gentleman can cross such a dangerous river, what else could be difficult? The Small Image Commentary says: A gentleman who is humble and modest cultivates himself with a lowly attitude. Zhang Gen says: The reason it is called 'pasture' is to eliminate his arrogance. The line statement for the second line says: Humble virtue is expressed through reputation, and maintaining the correct path brings auspiciousness. Zhang Gen says: This is a commendable thing, so 'not correct' is used to warn him. The Small Image Commentary says: Humble virtue expressed through reputation and maintaining the correct path comes from truly possessing humility in the heart. The line statement for the third line says: A gentleman who is diligent and humble will have a good ending and is auspicious. Zhang Gen says: The Duke of Zhou, who once ate one meal and had to leave three times to attend to guests, and once bathed and had to stop three times to attend to guests, was so diligent. If he was not a gentleman, who could maintain consistency? The Small Image Commentary says: A gentleman who is diligent and humble will have all the people under his rule.

六四，無不利，撝謙。可以有為矣。象曰：無不利撝謙，不違則也。當故謂之則。六五，不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。干戈省厥躬，惟謙之主為至。上六，鳴謙，利用行師，征邑國。怒也，二爻已應故。象曰：鳴謙，志未得也；可用行師，征邑國也。雖異乎無不利，然亦可用征邑國，謙無不通如此。

The fourth line statement says: There is nothing that is not beneficial, and the virtue of humility is fully expressed. Zhang Gen explains: At this point, one may take action. The Small Image Commentary says: Expressing the virtue of humility without any hindrance is in accordance with the principles. Zhang Gen says: This is properly handled, so it is called 'rule'. The fifth line statement says: Though not wealthy oneself, one can lead neighbors, it is suitable for military campaigns and there is nothing that is not beneficial. The Image Commentary says: It is suitable for military campaigns, which refers to attacking those who do not submit. Zhang Gen says: Using military force requires self-reflection, and only the ruler of the Qian hexagram can reach this level. The top sixth line statement says: The virtue of humility is expressed through reputation, it is suitable for military action, and one should attack one's own city and territory. Zhang Gen says: This is an expression of anger, because the second line already responded in advance. The Image Commentary says: 'Ming Qian' means the mind has not yet been realized; it is suitable for military action, which refers to attacking one's own city and territory. Zhang Gen says: Although this differs from the 'no disadvantage' of the fourth line, it can still be used to attack territories, and thus the virtue of humility is universally applicable.

坤下震上。豫：利建侯行師。順天下之慾以賞罰，何不利之有？曰：豫，剛應而志行，順以動，豫。非剛應而志行，則其順為於譽容悅而已。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。所謂殺之而不怨，於刑如此，其它可知。豫之時義大矣哉。存亡之幾。象曰：雷出地奮，豫。先王以作樂崇徳，殷薦之上帝，以配祖考。雷出地則萬物皆奮而和悅，是之謂豫，樂之感人如之。先王作樂非偽為也，凡以象成而已，故可以薦上帝、配祖考，而神祇祖考安樂之。

The hexagram Yu is composed of the lower trigram Kūn (Earth) and the upper trigram Zhèn (Thunder). The hexagram statement says: It is appropriate to establish feudal lords and mobilize troops. Zhang Gen explains: To act in accordance with the will of the people in rewarding and punishing, what could be harmful? The Commentary on the Judgment says (originally missing the character "Tuán"): The fourth line of the hexagram Yu, which is a strong line, is supported by both above and below, thus its aspirations are carried out. To act in accordance with the people's will, this is what is called Yu. Zhang Gen says: If a strong line does not receive support and its aspirations are not realized, then the so-called "following the people's will" would merely be seeking fame and flattery. The Commentary on the Judgment says: Yu is about acting in accordance with the right timing. Therefore, even heaven and earth act in this way, and how much more so establishing feudal lords and mobilizing troops? Heaven and earth act in accordance with the right timing, so the sun and moon move without error, and the four seasons change in order. The sage acts in accordance with the right timing, so punishments are simple and the people obey. Zhang Gen says: This is exactly what Mencius said about killing someone who does not resent it. If punishment is like this, what else can be imagined? The Commentary on the Judgment says: The significance of the timing in the hexagram Yu is very great. Zhang Gen says: This is precisely the critical point of survival or destruction. The Great Image Commentary says: Thunder arises from beneath the earth and resounds, which is Yu. The former kings took this as a model, creating music to honor virtue, and solemnly presenting it to the heavenly gods, with ancestors accompanying. Zhang Gen says: Thunder arises from beneath the earth, and all things become vigorous and joyful, which is called Yu. Music moves the hearts of people in the same way. The former kings created music not for show, but to symbolize the completed achievements. Therefore, it can be presented to the heavenly gods and shared with the ancestors, and the heavenly gods and ancestors all enjoy this joy.

初六，鳴豫，凶。象曰：初六鳴豫，志窮凶也。當豫之時，上下皆怠，惟四以剛毅有以厲俗，而二能以中正自守，見稱知幾，其它皆未免於悔吝。而初居豫始，鳴為好樂者也，故有志窮之凶焉。人無逺慮，必有近憂，其為人也多暇逸者，其出入不逺者矣。六二，介于石，不終日，貞吉。象曰：不終曰貞吉，以中正也。惟中正故能知幾。

The line statement for the first line says: To display indulgence and pleasure, it is dangerous. The small image commentary says: The first line displaying indulgence and pleasure is because the mind has reached its limit and thus brings danger. Zhang Gen explains: When indulgence and pleasure are prevalent, all people become slack and lazy. Only the fourth line, which is strong and resolute, is capable of reviving the customs. The second line can maintain the middle and uprightness and is therefore called "knowing the subtle signs." The other lines are inevitably accompanied by regret and sorrow. The first line is at the beginning of indulgence and immediately expresses a preference for pleasure, thus bringing danger. If a person lacks long-term planning, he will certainly face immediate troubles. If a person is always idle and comfortable, how far he can go is evident. The line statement for the second line says: Upright and firm like a stone, deciding before the day is over, maintaining uprightness brings good fortune. The image commentary says: Deciding before the day is over and maintaining uprightness brings good fortune because it is both central and upright. Zhang Gen says: Only those who are central and upright can perceive subtle signs.

六三，盱豫，悔遲有悔。象曰：盱豫有悔，位不當也。據非其位，最近於四而驕蹇自若，能勿悔乎？九四，由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。才足以矯世厲俗者也，上下由之以保其安存，何疑之有？六五，貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。四為輔故。上六，□豫成，有渝，旡咎。象曰：□豫在上，何可長也。豫極矣，茍不知懼，禍斯及之。

The line statement for the third line says: Looking up with a longing face for ease and pleasure, regret comes too late and regret will come again. The small image commentary says: Regret comes from seeking pleasure and looking up, which is an improper position. Zhang Gen explains: The sixth line is in an improper position, close to the ninth line in the fourth position yet still arrogant and complacent, how could there not be regret? The line statement for the fourth line says: All the ease and pleasure of the entire hexagram comes from it, great gain is achieved, no doubt is needed, friends gather like hair fastened with hairpins. The image commentary says: Ease and pleasure come from it, great gain is achieved, which means the will is greatly extended. Zhang Gen says: The ninth line in the fourth position has the ability to correct the customs and encourage the people, both above and below rely on it to maintain stability, what is there to doubt? The line statement for the fifth line says: Keeping illness, yet remaining alive for a long time. The image commentary says: The fifth line keeps illness because it is above the strong line; remaining alive for a long time is because the middle path has not been lost. Zhang Gen says: Because the ninth line in the fourth position is supporting it. The line statement for the top line says: Being immersed in ease and pleasure and things have already gone too far, if it can change, there will be no mistake (the character before 'Yù' is missing, according to The Zhou Changes it should be 'Míng'). The image commentary says: Being immersed in ease and pleasure at the top of the hexagram, how can it last long? Zhang Gen says: Ease and pleasure have reached their extreme, if one does not know fear, disaster will come immediately.

震下兌上。隨：元亨利貞，無咎。隨時之義，惟是四徳乃可無咎，此其所以大。曰：隨，剛來而下柔，動而說，隨。非剛來而下柔，則其動而悅也，乃小人之隨耳。大亨貞無咎，而天下隨時。惟大亨貞天下無咎，而後天下隨之。隨時之義大矣哉。象曰：澤中有雷，隨。君子以嚮晦入宴息。莫動於雷而息於澤，隨時故也，君子嚮晦亦如之，蓋不得不然耳。

The hexagram of following is composed of the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: Greatly prosperous, favorable to maintaining the correct path, without error. Zhang Gen explains: To explain the principle of following the trend, only those who possess the four virtues of originality, prosperity, benefit, and uprightness can avoid error, which is why this hexagram is called great. The Commentary on the Judgment says (originally missing the character "彖"): Following is when a strong line descends and submits to a yielding line below, and one movement brings joy, hence it is called following. Zhang Gen says: If a strong line does not descend and submit to a yielding line below, then even if it moves and brings joy, it would be merely the following of a petty person. The Commentary on the Judgment says: Greatly prosperous, maintaining the correct path without error, thus all under heaven follow the trend. Zhang Gen says: Only when there is great prosperity, maintaining the correct path, and the world without error, will the people follow him. The Commentary on the Judgment says: The meaning of following the trend is of great importance. The Great Image Commentary says: Thunder within a lake, that is following. The gentleman takes it as a model, retreating indoors when the sky grows dark. Zhang Gen says: Nothing is more active than thunder, yet when it is within a lake it becomes still, because it follows the sequence of time; a gentleman retreating indoors when the sky grows dark is the same, indeed it is unavoidable.

初九，官有渝，貞吉。從道不從君之謂。出門交有功。吾豈匏瓜之義。象曰：官有渝，從正吉也。茍不從正，則徒亂舊章耳。出門交有功，不失也。惟體震之才，故能無所繫而隨時焉，故曰隨無故也，二三俱失之矣。六二，係小子，失丈夫。象曰：係小子，弗兼與也。初切近，勢不得不從，罪在不能兼與爾。六三，係丈夫，失小子。隨有求得，利居貞。舍小從大，何求不乎？象曰：係丈夫，志舍下也。

The first line statement says: The object being followed has changed, and maintaining correctness brings good fortune. Zhang Gen explains: This is what Xunzi refers to as 'following the Dao rather than the ruler'. The line statement says: Going out to associate with others can lead to achievements. Zhang Gen says: This is the meaning of Confucius' 'Am I not like a gourd that hangs empty?' meaning he does not wish to remain idle. The Small Image Commentary says: The object being followed has changed, and following the correct path brings good fortune. Zhang Gen says: If one does not follow the correct path, then it is just a pointless disturbance of the existing rules. The Small Image Commentary says: Going out to associate and achieving success is not losing one's measure. Zhang Gen says: It is only because the initial line is the beginning of the Zhen trigram, which is flexible and responsive, that it can be unbound and adapt at any time, hence the Miscellaneous卦 says 'Following without reason'. The lines of six two and six three both lose this quality. The line statement of six two says: Holding on to the young, one loses the old. The Small Image Commentary says: Holding on to the young is not being able to attend to both. Zhang Gen says: The initial line is adjacent to it, and the situation forces it to follow, its mistake is only in being unable to attend to both. The line statement of six three says: Holding on to the old, one loses the young; following with some desire can lead to success, and it is suitable to stay in place and maintain correctness. Zhang Gen says: If one gives up the small and follows the great, what cannot be obtained? ('Get' is missing after 'not'). The Small Image Commentary says: Holding on to the old is abandoning the lower in terms of heart.

九四，隨有，貞凶。務為容悅之謂。有孚在道，以明，何咎。權以濟事乃可。象曰：隨有，其義凶也；有孚在道，明功也。九五，孚于嘉，吉。從諫弗咈之謂。象曰：孚于嘉吉，位正中也。以剛下柔，惟正之聽，此興王之事。上六，拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。所謂三分天下有其二以服事商，其見困於羑里所以為亨歟？隨時之義大矣哉，惟文王盡之。

The fourth line statement says: Following and obtaining something, staying true to the right path is dangerous (the character 'obtain' is missing after 'follow'). Zhang Gen explains: This refers to being overly flattering to those above. The line statement continues: Keeping sincere intentions and following the right path, using wisdom to handle affairs, where could there be a mistake? Zhang Gen says: One must understand flexibility to accomplish things. The Small Image Commentary says: Following and obtaining something, by nature it is dangerous; keeping sincere intentions and following the right path, this is the effect of wisdom. The fifth line statement says: Treating goodness with sincerity brings good fortune. Zhang Gen says: This is listening to advice without resistance. The Small Image Commentary says: Treating goodness with sincerity brings good fortune, because the line is both upright and central. Zhang Gen says: Placing a strong person in a position below a flexible one, only listening to correct opinions, this is what those who rise to establish a kingdom do. The sixth line at the top says: He is captured and bound, then further restrained, the king holds a sacrifice on the western mountain. The Small Image Commentary says: Capturing and binding him, this is following the path to its end. Zhang Gen says: This is what Confucius refers to when King Wen said, 'I have divided the world into three parts and hold two, serving the Yin dynasty.' He was imprisoned in Youli, precisely because of this he achieved success. The significance of following the trend is profound, only King Wen achieved it to its fullest extent.

巽下艮上。蠱：元亨，利涉大川，先甲三日，後甲三日。雖飭弊之事，然戒於欲速。曰：蠱，剛上而柔下，巽而止，蠱。此蠱之所由生。蠱元亨而天下治也。惟元亨然後治。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。物極當反故。象曰：山下有風，蠱。所謂風落山，有掃除之象。君子以振民育徳。振民謂作而新之，肓徳謂養而成之。

The hexagram of Gu is composed of the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). The hexagram statement says: Greatly smooth and unimpeded, suitable for crossing a great river; three days before and three days after the day of Jia should be carefully attended to. Zhang Gen explains: Although this is a matter of rectifying accumulated evils, one must beware of rushing to achieve results. The Commentary on the Judgment says (originally missing the character "彖"): The hexagram of Gu has strong lines above and yielding lines below, being modest and stopping forward, thus forming Gu. Zhang Gen says: This is the reason for the occurrence of Gu. The Commentary on the Judgment says: The hexagram of Gu is greatly smooth and unimpeded, thus the world is governed. Zhang Gen says: Only after great smoothness can governance be achieved. The Commentary on the Judgment says: Suitable for crossing a great river, is because going forward there is something to be done. Three days before and three days after the day of Jia, the end is also the beginning, which is the movement of the heavenly way. Zhang Gen says: Because when things reach their extreme, they should turn back. The Great Image Commentary says: Mountain beneath wind, which is Gu. Zhang Gen says: This is what the common saying means, that the wind blows down things from the mountain, symbolizing the removal of accumulated evils. The Great Image Commentary says: The gentleman takes this as a model, to invigorate the people and cultivate virtue. Zhang Gen says: Invigorate the people means to encourage them and renew them, cultivate virtue means to nurture them and enable them to become capable ("育" was originally "肓", a character similar in form and mistakenly written).

初六，幹父之蠱，有子，考無咎，厲終吉。象曰：幹父之蠱，意承考也。繼述之始，能以意承，損益潤澤歸於至當，所以為有子。雖危何傷？大而天下，小而一家，其義一也。巽之體故。九二，幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。貞則咈矣。九三，幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。志在愛親故。

The line statement for the first line says: Correcting the faults left by the father, having such a son, the father would not have faults; although there is danger, in the end it is auspicious. The small image commentary says: Correcting the faults left by the father is to follow the father's original intention. Zhang Gen explains: At the beginning of inheriting the family's legacy, being able to carry on according to the father's original intention, reducing where necessary, adding where necessary, and making improvements, all leading to the most appropriate state, is what is called 'having a son'. Although there is danger, what harm is there? Whether governing the world or managing a household, the principle is the same. This is because the first line belongs to the trigram Xun, which is naturally humble and compliant. The line statement for the second line says: Correcting the faults left by the mother, one should not be overly rigid. The image commentary says: Correcting the faults left by the mother should be in accordance with the middle way. Zhang Gen says: Being overly rigid would be against the mother's intention. The line statement for the third line says: Correcting the faults left by the father, there is some regret, but no great mistake. The image commentary says: Correcting the faults left by the father, in the end there will be no mistake. Zhang Gen says: Because his intention is to love his parents.

六四，裕父之蠱，往見吝。一於從命，異夫意承矣。象曰：裕父之蠱，往未得也。審其所從之謂孝。六五，幹父之蠱，用譽。所謂立身行道，揚名於後世者也。象曰：乾父用譽，承以徳也。與君子愛人以徳之徳同。由是觀之，裕父者其姑息之謂乎？上九，不事王侯，髙尚其事。於家可知。象曰：不事王侯，志可則也。當蠱之時，雖不宜外，而猶能固守其節，志亦可尚矣。

The fourth line statement says: Being lenient and allowing the faults left by the father to continue will eventually lead to regret. Zhang Gen explains: To be entirely obedient to the father's will is entirely different from following the father's intention. The Small Image Commentary says: To allow the father's faults to continue in this way is not feasible. Zhang Gen says: To carefully examine what one should obey is called filial piety. The fifth line statement says: Correcting the faults left by the father and thus gaining praise. Zhang Gen says: This is what the Classic of Filial Piety refers to as establishing oneself and practicing the right path, thereby gaining a good reputation in later generations. The Small Image Commentary says: Correcting the father's affairs and gaining praise is to inherit through virtue. Zhang Gen says: This 'virtue' is the same as the 'virtue' mentioned in the Book of Rites, 'the gentleman loves others with virtue.' From this, it seems that those who are entirely lenient and permissive towards their fathers are probably indulgent. The top ninth line statement says: Not serving the prince and valuing one's own conduct higher. Zhang Gen says: His behavior at home can be imagined. The Small Image Commentary says: Not serving the prince, this resolve can be taken as a model. Zhang Gen says: In times of corruption, although he is not suitable to serve outside, he can still remain steadfast in his conduct, and this resolve is also commendable.

兌下坤上。臨：元亨利貞。君臨之道，當具四徳。至于八月有凶。當制於未亂。曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。向於泰矣。至于八月有凶，消不久也。盈虛消息，必至之序故。象曰：澤上有地，臨。君子以教思無窮，容保民無強。此所以為大。

The hexagram of Qian is composed of the lower trigram Dui and the upper trigram Kun. The hexagram statement says: Greatly prosperous and smooth, favorable to maintaining correctness. Zhang Gen explains: The principle of a ruler governing the world should possess the four virtues of originality, prosperity, benefit, and constancy. The hexagram statement continues: By August there will be danger. Zhang Gen says: Therefore, one should impose restraint before disorder arises. The Commentary on the Judgment says (the character '彖' is missing in the original): The hexagram of Qian has yang strength gradually increasing, harmonious and gentle, with the yang lines in the center and the yin and yang lines in mutual correspondence, thus being greatly prosperous and upright, which is the principle of heaven. Zhang Gen says: This has already approached the hexagram Tai. The Commentary on the Judgment says: By August there will be danger, meaning that the yang energy will decline and will not last long. Zhang Gen says: Fullness and emptiness, decline and growth, are inevitable sequences. The Great Image Commentary says: A marsh on top of earth is Qian. The gentleman takes this as a model, his mind in teaching is boundless, and his protection of the people has no boundaries (the character '强' should be '疆' below '无'). Zhang Gen says: This is why it is called great.

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。初應四者也，故正則吉；二應五者也，茍能審其所有，何不利之有？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。兌之體故。六四，至臨，無咎。象曰：至臨無咎，位當也。至誠與賢，無所娼忌，異夫竊位者矣，夫如是而後可以免。六五，知臨，大君之宜，吉。舍己從人，堯舜之事。象曰：大君之宜，行中之謂也。惟行中然後可為大。上，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。乃心罔不在王室之謂。

The first line statement says: To govern the people with a responsive heart, maintaining correctness brings good fortune. The small image commentary says: To govern the people with a responsive heart, maintaining correctness brings good fortune, is because the mind is upright. The second line statement says: To govern the people with a responsive heart, brings good fortune, and nothing is adverse. The small image commentary says: To govern the people with a responsive heart, good fortune and nothing adverse, is because it has not entirely followed the orders above. Zhang Gen explains: The first line corresponds to the fourth line, so maintaining correctness brings good fortune; the second line corresponds to the fifth line, so as long as one can examine one's own situation, what could be adverse? The third line statement says: To govern the people with sweet words, brings no benefit; since one is already anxious about this, there will be no mistake. The small image commentary says: To govern the people with sweet words, is because the line is not appropriate; since one is already anxious, the mistake will not be prolonged. Zhang Gen says: Because the third line belongs to the trigram of Dui, which governs speech and joy. The fourth line statement says: To personally approach and govern the people, there will be no mistake. The small image commentary says: To govern the people personally without mistake, is because the line is appropriate. Zhang Gen says: To be sincere in heart and associate with the virtuous, without any jealousy or suspicion, this is different from those who usurp high positions; only in this way can one avoid mistakes. The fifth line statement says: To govern the people with wisdom, this is the appearance of a great ruler, bringing good fortune. Zhang Gen says: To abandon one's own views and listen to others, this is the kind of thing that Yao and Shun did. The small image commentary says: The appearance of a great ruler, refers to acting in the middle way. Zhang Gen says: Only by acting in the middle way can one be called great. The sixth line statement says: To govern the people with sincerity, brings good fortune, and there will be no mistake (the character 'six' is missing after 'upper'). The small image commentary says: The good fortune of governing the people with sincerity, is because the mind is placed on the virtuous in the inner trigram. Zhang Gen says: This is what the Book of Documents says: 'The mind is not absent from the royal house.'

坤下巽上。觀：盥而不薦，有孚顒若。化人之道，誠為本。曰：大觀在上，順而巽，中正以觀天下。所以為大觀。盥而不薦，有孚顒若，下觀而化也。所謂不言而信。觀天之神道而四時不忒，聖人以神道設教而天下服矣。所謂神道者何哉？誠而已矣。故曰：天地為大矣，不誠不能化萬物；聖人為智矣，不誠不能化萬民。象曰：風行地上，觀。先王以省方觀民設教。此之謂順而巽。

The hexagram Guan (Observation) has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). The hexagram statement says: At the moment after washing hands for worship but before offering the sacrifice, the sincerity in the heart is overflowing, causing a solemn reverence. Zhang Gen explains: The way to influence people is based on sincerity. The Commentary on the Judgment says (originally missing the character "彖"): Great observation is exalted above, gentle and humble, with the virtue of uprightness and correctness, allowing all under heaven to observe and revere. Zhang Gen says: This is why it is called "Great Observation." The Commentary on the Judgment says: After washing hands but before offering the sacrifice, the sincerity is so profound that it causes solemn reverence, and when the people observe and revere, they are influenced. Zhang Gen says: This is what is meant by influencing people without words. The Commentary on the Judgment says: Observing the divine workings of heaven, which operate without error through the four seasons, the sage follows this divine way to establish education, and thus all under heaven submit. Zhang Gen says: What is this divine way? It is simply the character "sincerity." Therefore, the heavens and earth are great, but without sincerity they cannot nurture all things; the sage is wise, but without sincerity he cannot educate the people. The Great Image says: Wind moves over the earth, which is observation. The ancient kings took this as a model, touring the land, observing the people's conditions, and establishing education. Zhang Gen says: This is called being gentle and humble.

初六，童觀，小人無咎，君子吝。君子人之所觀者也。象曰：初六童觀，小人道也。六二，窺觀，利女貞。所觀非故。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。六四，觀國之光，利用賓于王。伊傅之事。象曰：觀國之光，尚賓也。

The line statement of the first line says: Observing like a child's shallow view, it is not a fault for a petty person, but a regret for a gentleman. Zhang Gen explains: Because a gentleman is the object of others' admiration. The Small Image Commentary says: The childish observation of the first line is the way of a petty person. The line statement of the second line says: Peeping through a crack, it is suitable for a woman to maintain her proper conduct. Zhang Gen says: Because what she is observing is not a proper subject. The Small Image Commentary says: Peeping and maintaining proper conduct, even for a gentleman, is shameful. The line statement of the third line says: Observing one's own actions to decide whether to advance or retreat. The Small Image Commentary says: Observing oneself to decide on advancement or retreat, is not losing the right path. The line statement of the fourth line says: Observing the brilliant appearance of the whole country, it is suitable to be a guest of the king. Zhang Gen says: This is similar to the case of Yi Yin and Fu Yue being respectfully hired by the Shang king. The Small Image Commentary says: Observing the country's brilliance, is to honor and welcome the virtuous.

九五，觀我生，君子無咎。象曰：觀我生，觀民也。雖中正以觀天下，然觀我生而已，道未宏也，與知臨之義異矣，故無咎而已。上九，觀其生，君子無咎。道有餘而無其位，然不怨天，不尤人，自信而已，咎之所以免。象曰：觀其生，志未平也。所謂天未欲平治天下，如欲平治天下，舍我其誰哉。

The line statement for the fifth line says: Observing one's own actions, the gentleman thus acts without error. The small image commentary says: Observing oneself is actually observing the people. Zhang Gen explains: Although the nine in the fifth possesses the virtue of being in the center and upright, allowing the people to look up to it, it does no more than examine itself. Its way is not yet grand enough, differing from the fifth line of the Qian hexagram, which is "knowing the approach." Therefore, it can only be said to have no error. The line statement for the top line says: Observing the actions of others, the gentleman thus acts without error. Zhang Gen says: The top nine has sufficient virtue but lacks the corresponding position. Yet it does not blame heaven or accuse others, only seeking self-confidence. This is why it is free from error. The small image commentary says: Observing the actions of others is when the mind is not yet tranquil. Zhang Gen says: This is what Mencius refers to, that heaven does not yet wish for the world to be at peace. If heaven wished for the world to be at peace, who in the present age besides me?

上經：噬嗑、賁、剝、復、無妄、大畜、頤、大過、坎、離。震下離上。噬嗑：亨，利用獄。除間之謂。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。剛柔分足以有別，動而明足以有察，雷電合而章足以大畏民志，柔得中而上行則有哀矜之心而無並制罔差之患，其於獄也何有？使其當位，豈特用獄而已哉。象曰：雷電，噬嗑。氣於是通，二月之卦。先王以明罰敕法。所以噬嗑當如此。

This volume includes the hexagrams:噬嗑, 贲, 剥, 复, 无妄, 大畜, 颐, 大过, 坎, 离. The hexagram 噬嗑 has the lower trigram 震 and the upper trigram 离. The hexagram statement says: It is smooth and favorable for the administration of justice. Zhang Gen explains: This refers to removing obstacles in the middle. The Commentary on the Judgment says: Having something in the mouth is called 噬嗑. When the teeth bite together, it is smooth. The yao lines are arranged with yang and yin in the upper and lower positions, and when they move, there is brightness. Thunder and lightning combine to show clearly. The yin line is in the center and moves upward, even though its position is not appropriate, it is still favorable for the administration of justice. Zhang Gen says: The arrangement of yang and yin is sufficient to distinguish right and wrong; movement and brightness are sufficient to understand the case clearly; thunder and lightning combining to show clearly are sufficient to greatly intimidate the people's hearts; the yin line in the center moving upward shows a compassionate and considerate attitude, and there is no problem of wrongful punishment or excessive punishment; thus, how difficult is it to handle cases? If the positions of the yao lines were even more appropriate, then what they could do would not be limited to the administration of justice only. The Image Commentary says: Thunder and lightning, that is 噬嗑. Zhang Gen says: Yang energy begins to become smooth at this time, which is the hexagram of the second month. The Image Commentary says: The former kings took it as a model, to clarify punishments and regulate laws. Zhang Gen says: The handling of 噬嗑 matters should be like this.

初九，屨校滅趾，無咎。象曰：屨校滅趾，不行也。誅以馭過之義。六二，噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。不得不爾。六三，噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。才不足故。

The first line statement says: Wearing shackles on the feet, covering the toes, there is no fault. The Small Image Commentary says: Wearing shackles on the feet covering the toes, is to prevent him from going astray. Zhang Gen explains: This is what the "Rites of Zhou" says, "punish lightly to control excess," using a small punishment to restrain minor faults. The second line statement says: Biting the tender meat, biting deep enough to remove the nose, there is no fault. The Image Commentary says: Biting the tender meat deep enough to remove the nose, is because it is above the strong line. Zhang Gen says: It is a matter of circumstances that forces such effort. The third line statement says: Biting the dry and tough meat, encountering poison, there is some regret, but no fault. The Image Commentary says: Encountering poison, is due to improper position. Zhang Gen says: Because his ability is insufficient.

九四，噬乾胏，得金矢，利艱貞，吉。金矢猶所謂束矢。象曰：利艱貞吉，未光也。六五，噬乾肉，得黃金，貞厲，無咎。黃金猶所謂鉤金。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。是所謂怙終。趾下耳上，各從其類。

The fourth line statement says: "Bite the dry meat with bone, and you bite out a metal arrowhead; it is appropriate to maintain uprightness in hardship, and it is auspicious." Zhang Gen explains: "The 'gold arrow' here refers to the 'bundle of arrows' that the accused must present in judicial cases according to the Zhou Li." The Small Image Commentary says: "It is appropriate to maintain uprightness in hardship and it is auspicious, because the Way has not yet become prominent." The fifth line statement says: "Bite the dry meat, and you obtain gold; maintaining uprightness while being cautious of danger, there will be no mistake." Zhang Gen says: "The 'gold' here refers to the 'measure of gold' that the accused must present in judicial cases according to the Zhou Li." The Small Image Commentary says: "Maintaining uprightness while being cautious of danger and having no mistake, this is proper handling." The top line statement says: "Shoulder the shackles, covering the ears, which is dangerous." The Small Image Commentary says: "Shouldering shackles and covering the ears, this is being deaf and unwilling to listen." Zhang Gen says: "This is what the Shang Shu calls 'hu zhong,' relying on power and persisting in wrongdoing." The punishments in the first line are applied to the feet, and in the top line to the ears, each following the location of the line.