The Hexagram of Non-Positivity

坤下乾上。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。天地之道，各守其所，上下不相通志，而非人道之治。陰在內而陽失時，內其柔邪而外其剛直，小人爭內而君子踈逺也。時否閉矣，無復人之道也。小人道長，不利君子正，為小人疾也。是以大善之事往，而小惡之事來也。

The Hexagram of "Opposition" has the lower trigram as Kun (Earth) and the upper trigram as Qian (Heaven). The Hexagram Statement says: In a time of opposition, the righteous are not in power, which is unfavorable for the gentleman to maintain his integrity. Great things go out while small things come in. The Commentary on the Judgment says: In a time of opposition, the righteous are not in power, which is unfavorable for the gentleman to maintain his integrity. Great things go out while small things come in. This is when heaven and earth do not interact, and all things cannot flow smoothly. The upper and lower parts do not communicate, and the world is as if there are no states. Yin is within while Yang is outside, softness is within while firmness is outside, the petty person is within while the gentleman is outside. The way of the petty person grows increasingly, while the way of the gentleman gradually declines. The commentator explains: Heaven and earth each remain in their own place, the hearts of above and below do not communicate, which is not the way of human governance. Yin is within while Yang loses its opportunity, the soft and wicked are placed within while the upright and strong are placed outside. The petty persons strive to enter the inner part while the gentlemen are distanced and rejected. The situation is already closed off, and there is no longer any human way. The way of the petty person grows, which is unfavorable for the gentleman to maintain his integrity, because the petty persons are resentful of them. Therefore, great and good things depart, while small and evil things arrive.

象曰：天地不交，否。君子以儉德辟難，不可榮以祿。上下隔塞，其志不通，其道不行也，則動而見疑矣。故晦道薄德，懼時之用，以避其患也。初六，拔茅茹，以其彚，貞吉亨。象曰：拔茅貞吉，志在君也。易也者，聖人所以體其時，而利其行也。天地不交，君子不榮以祿。夫吉凶生乎動，動其始，則其終不能禁矣。處否初位，而愼其動，得君乃行。故牽類而守正，終?其吉亨也。

The Image Commentary says: When heaven and earth do not interact, it is a state of non-communication, which is called '否'. The gentleman takes this as a model, practicing frugality and self-restraint to avoid calamity, and not seeking honor through official position. The commentator explains: When there is separation between superior and inferior, communication is blocked, and aspirations cannot be expressed, and principles cannot be implemented. At this time, any action will be suspected. Therefore, the gentleman conceals his way and presents his virtue in a humble manner, fearing being appointed in such a time, and thus avoids disaster. The Line Statement of the initial line says: Pulling up a bundle of wild grass, the roots are connected and a cluster of similar plants is drawn out. To maintain uprightness brings good fortune and smoothness. The Image Commentary says: Pulling up wild grass and maintaining uprightness brings good fortune, because the mind is attached to the sovereign. The commentator explains: The Book of Changes is a book used by the sage to observe the times and facilitate action. When heaven and earth do not interact, the gentleman does not seek honor through official position. Good fortune and misfortune arise from action. Once one acts rashly at the beginning, it is difficult to control later. The initial line is in the first position of the '否' hexagram, and thus must be cautious in its actions, waiting for the sovereign's trust before taking office. Therefore, it draws in similar ones and maintains uprightness, ultimately achieving good fortune and smoothness.

六二，包承，小人吉。大人否，亨。象曰：大人否亨，不亂群也。柔履順中，承其上，小人得一時之中，故獲一時之吉。君子得其大中也，當其否也，不能包承於上，亦不能非小人，必避世異俗，安卑保命而已，故雖否而終通也。

The Line Statement of the Second Line says: To be inclusive and submissive in a single way is auspicious for the petty person; the superior person remains content in a state of blockage and thus achieves success. The Image Commentary says: The superior person remains content in a state of blockage and achieves success because he does not mix with the group of petty persons. The commentator explains: The Second Line is soft and submissive, residing in the central position of the Lower Trigram, and supports what is above. At this time, the petty person temporarily attains the central position and thus gains temporary auspiciousness. The superior person adheres to the great central path. In times of blockage, he cannot be overly inclusive and submissive to above, nor can he openly criticize the petty persons. He can only withdraw from this world, differ from the common ways, remain in a low position, and preserve his life. Thus, even in a time of blockage, he ultimately attains success.

六三，包羞。象曰：包羞，位不當也。位陽也，而陰處之。包承，柔佞之過也，是以羞辱及矣。九四，有命，無咎。疇離祉。象曰：有命無咎，志行也。上近至尊，下據其民，咎以專也。五之休否，有命任已，卑以奉上，正以率下，其志得行，亦又何咎。誰麗其福乎，乃巳之致也。

The Line Statement of the Third Line says: It is involved in disgrace. The Image Commentary says: Being involved in disgrace is because of an improper position. The commentator explains: The Third Line should be occupied by a Yang line, but it is instead occupied by a Yin line. It is overly accommodating and submissive, showing excessive softness and flattery, so disgrace falls upon itself. The Line Statement of the Fourth Line says: Carrying out the commands of the sovereign without error, all similar ones will share in the blessing. The Image Commentary says: Carrying out the commands of the sovereign without error is because its will is put into effect. The commentator explains: The Fourth Line is close above the Supreme and below the people. It would normally be guilty of overstepping authority. The Fifth Line is about to end the blocked situation, and it receives a command. It serves the superior with humility and governs the people with uprightness, thus its will is put into effect, so how could there be any error? Who shares in this blessing? It is itself that brings it about.

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。大人者知存亡之道也。群小並進雖可全正，雖得尊位憂其危亡。順而從之，不敢以力，息於否之時也，其道乃固矣。正當其位，物猶不陵，故保其吉，而終遇也。上九，傾否，先否後喜。象曰：否終則傾，何可長也。否之終否，其傾矣。極終則變，何可以久。君子當其極，故先否也。困極以道通也，故後喜也。

The Line Statement of the Nine in the Fifth says: When the situation is blocked and stagnant, the Great Man is fortunate. He must always maintain the vigilance of "about to perish, about to perish," in order to be as firm as a vine tied to the roots of a mulberry tree. The Image Commentary says: The Great Man's fortune is due to his proper position. The commentator explains: The Great Man is one who understands the principles of survival and demise. Although many petty persons rise together, he can still preserve his correctness, even though he holds a high position, and still worries about danger and decline. He follows the situation and is flexible, not using force. In times of blockage, he stops his actions, and thus his way of standing is secure. His position is proper, so external forces cannot oppress him, and thus he can maintain his fortune, eventually waiting for the time of prosperity. The Line Statement of the Nine at the Top says: The blocked situation is overturned; first there is blockage, then there is joy. The Image Commentary says: When blockage reaches its end, it must be overturned; how can it last long? The commentator explains: When blockage reaches its end, it must be overturned. When things reach their extreme, they must change; how can they last long? The gentleman happens to be at this extreme, so he first experiences blockage; when hardship reaches its extreme, relying on the correct path leads to openness, so later there is joy.

離下乾上。同人，于野，亨。利涉大川，利君子貞。彖曰：同人于野，柔得中而應乎乾，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。天下之器大矣，其為務多矣。治之而不謬者，其唯同人乎。所以同其同而無方也。二一陰也，得中而群陽歸焉，能得物之情，故曰同人。其德乾之德也。下之功，上使之也。為上能同於下者，鮮矣。能同之，則其德大矣，其務成矣，其聖人之功歟。上之不與，雖下求其同不可得也。非文明辨於內，剛健行於外，中正而相應者，不能同也。此君子之正而能通天下之志也。

The Hexagram of "Union with Others" has the Lower Trigram Li (Fire) and the Upper Trigram Qian (Heaven). The Hexagram Statement says: To unite with others in the open fields, it is smooth, favorable for crossing great rivers, favorable for the gentleman to maintain uprightness. The Commentary on the Judgment says: To unite with others in the open fields, the yao of Yin is in the central position and corresponds with the Upper Trigram Qian, hence it is called Union with Others. The Hexagram Statement says "To unite with others in the open fields, it is smooth, favorable for crossing great rivers," which is the action of Qian. Civilized and strong, residing in the center and maintaining uprightness while corresponding with each other, this is the proper way of the gentleman. Only the gentleman can reach the hearts of people throughout the world. The commentator explains: The objects of the world are so vast, and the affairs to be handled are so numerous, only the way of "Union with Others" can manage them without error. It is able to unite with others because it is not confined to one aspect. The line Six Two is the only Yin line in the entire hexagram, residing in the center and being embraced by all the Yang lines, capable of understanding the actual conditions of all things, hence it is called Union with Others. Its virtue is the virtue of Qian. The achievements below are driven by those above; those who are above and can unite with those below are very rare. Truly uniting with others, virtue becomes vast, and affairs are accomplished, which is probably the achievement of the sage. If those above do not participate, even if those below earnestly seek union, it cannot be achieved. Only those who are civilized and discerning within, strong and acting outwardly, residing in the center and corresponding with each other, can unite. This is the proper way of the gentleman, and it is also the reason why he can reach the hearts of people throughout the world.

象曰：天與火，同人。君子以類族辨物。天體大也，火體小也。火曰炎上，同於天也。必時曦燥，而後盛乎，俟天之與也。上下之位旣列，得其同，則上能與下也。君子象之，而類其族，辨其物。志可同者與之，不遺其細者也，則天下何有焉。

The Image Commentary says: Heaven and fire combine to form the hexagram of Fellowship. The gentleman takes this as a model to distinguish kinship and clarify matters. The commentator explains: Heaven is vast in form, while fire is small in form; yet fire's nature is to ascend and burn upward, thus corresponding to Heaven. Fire must wait for the clear, warm, and dry season to burn brightly, which is waiting for Heaven's assistance. Once the positions above and below are established, mutual harmony is achieved when the superior is willing to give to the inferior. The gentleman takes this image as a model, gathering kinship and distinguishing matters: wherever there is a shared heart and mind, he associates with them, not missing even the smallest category. Thus, what is there in the world that cannot be accomplished?

初九，同人于門，無咎。象曰：同人于門，又誰咎也。卦一陰，而近者多得也，或尊而保之也。初比於二，不繫其常，出門同之，無與爭者，得之先也，誰之咎矣。六二，同人于宗，吝。象曰：同人于宗，吝道也。不能大同，守宗獨應，失其於野之義，可惜也已。

The line statement of the initial nine says: Going out and harmonizing with others, there will be no mistakes. The image commentary says: Going out and harmonizing with others, who would blame you? The commentator explains: The entire hexagram has only one yin line. The lines close to it mostly gain something, some are protected by the superior position. The initial nine is close to the six in the second, but does not adhere to the conventional response line relationship. It goes out and harmonizes with the people, and no one competes with it, because it moves ahead first, so who would blame it? The line statement of the six in the second says: Only harmonizing with one's own clan, there is hardship. The image commentary says: Only harmonizing with one's own clan, this is the way to hardship. The commentator explains: The six in the second cannot harmonize with all under heaven, only guarding its own clan and responding alone to the nine in the fifth, losing the original meaning of 'harmonizing with people in the fields', which is truly regrettable.

九三，伏戎于莽，升其高陵，三歲不興。象曰：伏戎于莽，敵剛也。三歳不興，安行也。情繫者，德之累也。妄興者，凶之道也。居下之長，而據尊之應，潛構兵戎，以敵於五。在下之上，曰髙陵也。至五而三，象三歳也。五勝而不能興也。禍自致也，安所行哉。

The line statement of the third line says: Hide the military forces in the grass and bushes, and climb up the high hill to observe, but for three years dare not take action. The image commentary says: Hide the military forces in the grass and bushes because the enemy is too strong; not taking action for three years, where else can one go? The commentator explains: Being emotionally attached is a burden to virtue; rash military action is a path to misfortune. The third line is the eldest among the three lines of the lower trigram, yet it occupies the position of the responding line which should belong to the superior position, secretly gathering military forces to oppose the ninth line in the fifth position. It is located at the topmost line of the lower trigram, hence it is called 'high hill'. From the third to the fifth there are three positions, hence it is symbolized as 'three years'. The ninth line in the fifth position has the upper hand, so it ultimately cannot take action. The misfortune is self-inflicted, where else can one go?

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。與三攻，以求二，乘其墉也，猶隔之矣。二可得乎，其義固不克也。求之不得也，困而反其則矣，乃遇其吉也。

Nine in the Fourth Line Statement says: Having climbed the enemy's city walls, but not launching an attack, is auspicious. The Image Commentary says: Climbing the city walls, by virtue, should not involve attack; it is auspicious because, inpredicament, it has returned to the proper principle. The commentator explains: Nine in the Fourth originally intended to join Nine in the Third to attack and win over Six in the Second, so it climbed the city walls; but the walls still kept it outside. Can Six in the Second be obtained? By virtue, it cannot be captured. Pursuing without success, it thus returned to the principle of what should be maintained inpredicament, and thus encountered auspiciousness.

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。剛健中正，求其同而為治也。夫求其同，固有不同者矣，故下剛。有役其公而私其同焉，以力正之。未獲其志，故先號咷而後笑也。非私也，求其治而中直以正也。剛而難遇也。之而後合，同人之道也。

The line statement of the fifth line says: To harmonize with others, one begins by loudly weeping and later turns to laughter, needing to deploy a large army to overcome obstacles in order to meet the person one is destined to meet. The Image Commentary explains: The reason for weeping first is that the nine five occupies the central position of the upper trigram and is upright in heart; the meeting of armies refers to the mutual struggle between the two sides. Commentators believe: The nine five, with its yang strength and virtue, resides in the central position of the upper trigram, thus being both central and upright. It seeks harmony with all people in order to govern the world. Any pursuit of harmony will inevitably meet those who are unwilling to be in harmony, so the yang lines in the lower trigram interfere from within. Some people use the name of the public to appropriate harmony for their own benefit, so the nine five has to use force to correct them. The heart's intention has not yet been realized, hence the initial wailing and weeping, followed by laughter. This is not for private gain, but to achieve universal order, by maintaining a central and upright attitude to correct others. Yang and yang are inherently difficult to meet, so one must first break through obstacles before they can come together, which is the way of harmonizing with others.

上九，同人，于郊無悔。象曰：同人于郊，志未得也。居其外也。已過其內，無與同者，患爭之，悔則免矣。求同無與，志何得也。

The line statement of Upper Nine says: Being in harmony with people in the outskirts of the city, there will be no regret. The image commentary explains: Being in harmony in the outskirts signifies that one's aspirations have not yet been realized. Commentators believe: Upper Nine is located at the outermost position of the entire hexagram, having already passed beyond the internal part of the hexagram, and there is no one with whom it can be in harmony. It is distant from the troubles of contention, thus avoiding regret. However, seeking harmony without a companion, how can one's aspirations be considered realized?

乾下離上　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。柔得大中之位，而上下歸焉，無有逺邇，皆大有之也。其德剛健而行，文明以辨，大位德應於天，以時行，是以大亨也。

The hexagram Great Possession has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: Great Possession, most favorable. The commentary on the judgment explains: In the hexagram of Great Possession, the one yao that is yin occupies the honorable fifth position, resides in the center of the upper trigram, and all five yang yao above and below respond to it, hence it is called "Great Possession." Its virtue is strong and vigorous, and it also possesses the beauty of civilization. It corresponds to the heavenly way and follows the trend of the times, thus being most favorable. The commentator holds that the yao six in the fifth position, with a gentle and harmonious virtue, occupies the honorable position and resides in the center. All the yao above and below are attached to it, and whether near or far, they are all under its possession. This is what is meant by "Great Possession." The lower trigram Qian has the virtue of strength and progress, while the upper trigram Li has the virtue of civilization and the ability to discern right and wrong. The virtue of the superior position corresponds with the heavens, and follows the trend of the times, thus achieving great favorability.

象曰：火在天上，大有。君子以遏惡揚善，順天休命，明得其時，上無不容也。善者，道之大也，故揚之。惡者，道之小也，故遏之。上舉其善則惡止矣。君子順其時，美其命而已，故大有之也。

The Image Commentary says: Fire high in the heavens represents the image of the Great Possession hexagram. The gentleman thus understands the need to restrain evil and commend virtue, following heaven to fulfill the beautiful mandate of heaven. The commentator explains: The fire in the upper position is bright and timely, allowing those in superior position to encompass all. Virtue is the great aspect of the great way, so it should be commended; evil is the small aspect of the great way, so it should be restrained. Those in superior position merely need to promote virtue, and evil will naturally cease. The gentleman merely follows the trend and fulfills the beautiful mandate given by heaven, thus achieving great success.

初九，無交害，匪咎。艱則無咎。象曰：大有，初九，無交害也。夫欲其豐，害物以求有者，斯害來矣。此害之交也。咎可逃乎。初得於主，始有之矣，守其分而不躁，難其志以自保，則終有大而無咎也。未涉於交害矣。易所以戒。大有，剛健之初，先逺害而利，自至矣。

The line statement of initial nine says: not engaging with calamity, cannot be considered as a mistake; being able to hold on to hardship and caution, will not have any fault. The image commentary explains: in the first line of the Great Possession hexagram, not engaging with calamity. Commentators believe: if one desires personal wealth, yet gains it by harming others, calamity will follow, which is engaging with calamity, so how can such a mistake be avoided? The initial nine gains the trust of the sixth five, having just begun to possess something. As long as it remains loyal and does not rush forward, focusing its mind on hardship and self-preservation, it will ultimately gain much without fault, because it has not involved itself in 'engaging with calamity'. The Zhou Changes uses this line to warn: at the beginning of the Great Possession hexagram, which is strong and vigorous, first distance oneself from calamity, and benefits will naturally come.

九二，大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。剛健之中，力之大者也。上之所任事，委於中，致逺，不泥也。

The Line Statement of Nine in the Second says: Using a large cart to carry goods, proceeding forward, there will be no mistake. The Image Commentary explains: Using a large cart to carry goods is because the cargo is centered on the cart and will not overturn. Commentators believe: Nine in the Second, with a Yang force located in the center of the Lower Trigram, is the most powerful line. The ruler of the Upper Line Five entrusts affairs to it, and when matters are entrusted to a minister in the center, they can be transported to a distant place without getting stuck.

九三，公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。為下之長，富有其民，公之位也。為五所有，志達乎尊，以奉其主也。小人不可用也。以上之柔德，則不克，通而謀其害之矣。大有，容之也。御小人者，其道異乎，可大有之而不任也。

The line statement of nine three says: The marquis and duke present tribute to the Son of Heaven and thus communicate with him, while the petty person is incapable of doing so. The image commentary explains: The marquis and duke present tribute to the Son of Heaven; if the petty person is in this position, he will become a calamity. The commentator notes: Nine three is the superior line of the lower trigram, possessing wealth for the people of a region, which is the position of the marquis and duke. It belongs to six five, whose aspirations are directed toward the superior position, and who use it to serve their sovereign. This position is not suitable for a petty person. With the gentle virtue of six five above, the petty person will not be influenced, but will instead take advantage of the opportunity to plot harm. In the great prosperity of the world, there is a focus on inclusiveness, so the petty person can also be tolerated. However, the method of managing the petty person differs from that of managing the gentleman. One can include the petty person within one's domain, but cannot entrust him with important responsibilities.

九四，匪其彭，無咎。象曰：匪其彭，無咎。明辨晳也。柔得尊位，而上下咸願應之以時，近親難處之地也。能知禍福之端，畏天下之所覩。如非在五旁，兢以自警，不敢怙恃，可無咎矣。非明辨者不能至也。可謂智矣。剛能處柔者也。

Nine in the Fourth Line Statement says: Without expanding one's own prestige, there will be no fault. The Image Commentary explains: Not displaying great power without calamity is because one can discern matters clearly and has clear insight. Commentators believe: Six in the Fifth occupies a noble position with gentle and harmonious virtue, and all the other lines are willing to respond and align with it in due time. Nine in the Fourth is adjacent to the sovereign's position, and is in a situation that is both close and difficult to handle. It can perceive the signs of fortune and misfortune, revere the attention of the people, and appears as if not being close to the sovereign. It is cautious and self-aware, not relying on favor, thus avoiding fault. Only those who can discern matters clearly can achieve this. It can be said to be wise. This is the manifestation of a yang line being able to dwell in a yin position.

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。以柔德而居主位，虛中孚誠民亦奉其誠也。志交信矣。何所備乎。故易然，而保其尊。威如，而獲其吉也。

Six in the Fifth Line Statement says: He associates with others with sincerity and does not lose his dignity, thus achieving auspiciousness. The Image Commentary explains: Associating with sincerity is using sincerity to inspire the aspirations of the people; having dignity and achieving auspiciousness is because he is approachable and open, requiring no vigilance. The commentator notes: The Sixth Line in the Fifth position, with a gentle and compliant virtue, occupies the position of the ruler. His inner self is tranquil and he holds sincerity in his heart. The people also serve him with sincerity. The hearts of ruler and subjects are connected through sincerity, so what need for vigilance? Therefore, he is approachable yet maintains his position of honor, appearing naturally dignified, thus achieving auspiciousness.

上九，自天佑之，吉。無不利。象曰：大有，上吉，自天佑也。剛居極上，尊柔奉之，可謂上賢而順高，而得終。履其信也。得其終也。內符於天，與天合德也。則自天佑之矣。何不利焉。

The line statement of the upper ninth line says: receiving protection from heaven, auspicious, there is no disadvantage. The image commentary explains: the auspiciousness of the upper ninth line in the Great Possession hexagram comes from the protection of heaven. The commentator notes: the upper ninth line, being a yang line, occupies the highest position in the hexagram. The sixth line, which is a yin line, reveres and supports it. This can be said to be valuing the virtuous and being obedient to the high virtue, thus being able to achieve a good ending. It practices sincerity and attains a favorable outcome. Its inner nature conforms to the way of heaven, harmonizing with the virtue of heaven, so heaven naturally protects it. What disadvantage could there be?

艮下坤上　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，卑而不可踰，君子之終也。陽，天也，而下其陰，是以謙。無不通。君子所以保終也。天之道，寒暑日月也。盈則虧之，損則益之。地之道，山川丘陵谷也。髙則傾之，卑則受之。鬼神依人，謙則福之，盈則禍之。人道惡盈，盈則慢之，以人惡已。謙則下人，故人好也。尊而謙之，益光大矣。卑而謙之，人莫之踰。君子所以保終也。

The hexagram "Qian" has the lower trigram Gen (Mountain) and the upper trigram Kun (Earth). The hexagram statement says: "Qian, smooth and unimpeded, the gentleman can maintain a good end." The commentary on the judgment explains: "Qian is smooth and unimpeded because the principle of Heaven is to descend and bestow, thus shining brightly; the principle of Earth is to be lowly and thus the earth's energy ascends. The way of Heaven is to reduce fullness and increase humility; the way of Earth is to change fullness and flow into humility; the spirits and gods reduce fullness and bestow blessings on humility; human nature dislikes fullness and prefers humility. The virtue of humility makes the exalted more illustrious and the humble unassailable, which is why the gentleman can maintain a good end." The commentator notes: "Yang is originally Heaven, but now it is placed below Yin, so it is called Qian. There is nothing that cannot be achieved, and the gentleman relies on it to preserve the end. The principle of Heaven is shown in the coming of cold and heat, the waxing and waning of the sun and moon; when full, it allows it to wane, and when waned, it allows it to increase. The principle of Earth is shown in mountains, rivers, hills, and valleys; the high is made to collapse, and the low is made to receive. The spirits and gods rely on human affairs; when people are humble, they bestow blessings, but when people are self-satisfied, they bring calamity. Human nature dislikes self-satisfaction; self-satisfaction leads to looking down on others, and others then dislike oneself. Humility allows one to humble oneself and serve others, so everyone loves it. When one is in a high position and is humble, virtue becomes more illustrious; when one is in a low position and is humble, others cannot surpass. This is why the gentleman can preserve a good end."

象曰：地中有山，謙。君子以裒多益寡，稱物平施。山下於地，而得地中，謙也。君子謙以下人，得人心也。多者損己，以聚之寡者減己，以益之稱物而平施。不失其常乃平也。

The Image Commentary says: A mountain hidden within the earth represents the image of the卦 of Humility. The gentleman learns from this to reduce excess and increase deficiency, to measure things and distribute fairly. The commentator explains: A mountain is naturally higher than the earth, but now it is situated within the earth, which is exactly humility. The gentleman, with a humble attitude, humbles himself to accommodate others, thus gaining the people's hearts. The party with more should reduce itself to gather all, and the party with less should also reduce itself to seek supplementation. By measuring each situation and distributing evenly, without losing the constant standard, true fairness is achieved.

初六，謙謙君子，用涉大川，吉。象曰：謙謙君子，卑以自牧也。柔以處下，謙之謙也。君子用謙於初，自養其德，雖涉難而吉也。

The Line Statement of Chiu Liu says: A gentleman who is humble and modest, with such virtue, can cross a great river and it will be auspicious. The Image Commentary explains: A gentleman who is humble and modest cultivates himself with a lowly attitude. The commentator notes: Chiu Liu, being a yao of flexibility in the lowest position of the entire hexagram, represents the humility of humility. A gentleman who maintains humility at the beginning of things uses it to cultivate his virtue, and even when facing difficulties, he can achieve auspiciousness.

六二，鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。陽者眾陰之所求也。二承而親之，旣得於心，聲以發外，謙而鳴之，辭也。守中而不敢自大，得正之吉也。

The Line Statement for Six in the Second says: Humble virtue is known and spreads, and maintaining uprightness brings good fortune. The Image Commentary explains: Humble virtue is expressed and uprightness is maintained, thus obtaining good fortune, because there is genuine attainment within. Commentators believe: In a single hexagram, the yang lines are the objects of pursuit by many yin lines. Six in the Second is above Nine in the Third and is close to it, which is 'comparison' (bi). Since there is already genuine attainment within, the voice is expressed outwardly, and humility is expressed in words, which is 'humble virtue' (ming qian). It is in the center of the Lower Trigram and is in the proper position and uprightness, thus being able to maintain the center and not become arrogant, thus obtaining good fortune from uprightness.

九三，勞謙君子，有終吉。象曰：勞謙君子，萬民服也。居下之上，為眾之，則勤於正，眾雖勞，而謙厚之至也。謙以保位，萬民服也，故得保其終，吉矣。

The third line statement says: A diligent and humble gentleman can maintain a good ending and achieve auspiciousness. The Image Commentary explains: A diligent and humble gentleman is followed by all the people. The commentator notes: The third line is in the highest position of the lower trigram, serving as a model for all. It diligently follows the right path, while the people though laborious, it remains extremely humble. By using humility to preserve its position, all the people naturally follow, thus being able to maintain the end and achieve auspiciousness.

六四，無不利，撝謙。象曰：無不利，撝謙。不違則也。謙以在位，不僭不偪，不違其則者也。以之奉五，而待於三，奉事得宜，指撝皆從，無不利也。謙敬之利，道之然也。

The Line Statement of the Fourth Line says: There is no disadvantage; one can display humility throughout. The Image Commentary explains: There is no disadvantage and one can display humility because one does not violate the principles. The commentator notes: The Fourth Line, with a humble attitude, holds a position close to the sovereign. It neither oversteps nor forces itself, thus not violating the established rules. It serves the sovereign, the Fifth Line, with humility, and also honors the meritorious Third Line, the Nine. Its conduct is appropriate, and all its actions are followed by others. Therefore, there is no disadvantage. The benefits brought by humility and respect are inherent in the nature of things.

六五，不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。柔居上位，止而順之，謙也。柔之過，盜之心生，故至用師也。居尊而著于謙，得眾之道也，故不待富鄰而利以侵伐也。

Six Five Line Statement says: Though not wealthy oneself, one can lead nearby people, it is advantageous to go to war, there is no disadvantage. The Image Commentary explains: It is advantageous to go to war, because it is to attack those who do not submit. Commentators believe: Six Five, a yao of flexibility, is in a high position, able to restrain itself and follow the people, this is humility. However, being overly flexible and gentle may attract the desire of others, hence the need to use military force. Being in a position of honor and known for humble virtue, this is the way to gain the support of the people, thus there is no need to use wealth to win over neighboring states, and one can smoothly go to war.

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。上雖應三，二近相與，故中心未得也。徒聲鳴而已。然正應無爭，辭謙無怨，是以外助也。分眾受命，才堪征邑國而已，非不利者也。

The line statement of the sixth line at the top says: "The virtue of humility is widely known, it is advantageous to go to war, and to attack one's own fiefdom." The Image Commentary explains: "The virtue of humility is proclaimed, indicating that the heart's aspirations have not yet been fulfilled, so it is still advantageous to go to war and attack the fiefdom." The commentator notes: Although the sixth line at the top has a proper 'response' with the third line, the second line is closer to the third line and thus more harmonious with it. Therefore, the sixth line at the top does not truly feel content, and what remains is only a reputation without real achievement. However, since it originally has a proper response with the third line, they do not compete with each other, and their words are humble without causing resentment, so they can receive external support. It can only obtain a portion of the troops, receive orders to go to war, and is sufficient to attack its own small fiefdom. This does not constitute an adverse situation.

坤下震上　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。陰者小人之道也。治之者，非君子歟。眾陰而陽御之，非當大位則有兵戰之事。文之不當理也。其用師而豫乎，剛應而眾從之也。豫先而當得其順動者也。順以動，故天地如之，日月之迭明也。四時之更，變也。聖人以順動，而天下服也。非聖人不能得順動之時義也。

The Hexagram of Joy has the Lower Trigram as坤 (Earth) and the Upper Trigram as震 (Thunder). The Hexagram Statement says: Joy is favorable for enfeoffing feudal lords and mobilizing troops. The Commentary on the Judgment explains: The Hexagram of Joy is about the Yang line interacting with the other lines and thus the will can be carried out, acting in accordance with the principles, which is called Joy. Joy is movement in accordance with the right time, so the movement of heaven and earth is also like this, and how much more so for matters such as enfeoffing feudal lords and mobilizing troops. Heaven and earth move in accordance with the right time, so the sun and moon move without losing their course, and the four seasons change without error. The sage moves in accordance with the right time, so punishment is clear and the people are loyal. The situation of the Hexagram of Joy is indeed significant. Commentators say: Yin represents the way of the petty person. Who can govern the petty person, if not the gentleman? Many Yin lines are governed by one Yang line. If this Yang line is not in the proper position, there will inevitably be military conflict, which is due to the failure of cultural governance. Therefore, the Hexagram of Joy speaks of using military force because the Yang line in the fourth position interacts with the other lines and thus the people follow it. Only by properly preparing for all things in advance can one achieve the effect of moving in accordance with the right time. Moving in accordance with the right time, so heaven and earth are like this: the sun and moon alternate in shining, and the four seasons take turns changing. The sage moves in accordance with the right time, and the world is thus brought under his rule; without the sage, one would not understand the timing and significance of moving in accordance with the right time.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。雷始發震奮而出地，物遂其豫也。震先而得其樂乎，故謂豫之。為樂得於心，而形見於外，興物而動其情，曰樂。故先王之有天下者，樂也。禮平天下之志，以修諸內也。故合其鍾、鼔、竽、瑟、管、磬之聲而與眾共樂也。禮者，重本崇德而敬其上也，故禘郊宗祖皆崇有德，而配之上帝天神焉。以與眾同敬而節諸外也，故作樂崇德，殷薦上帝，合禮樂之化，設內外之敎，而天下順也。

The Image Commentary says: Thunder arises suddenly from beneath the earth, which is the image of the Yu hexagram. The former kings thus composed music and revered virtue, offering it solemnly to the Supreme Deity and allowing ancestors to share in the sacrifice. Commentators believe: Thunder begins to shake and rise, breaking through the earth, and all things thus proceed smoothly, which is the meaning of Yu. There is first the movement of shaking, then harmony and joy, hence it is called Yu. Music arises from the heart and is expressed outwardly, it moves all things and stirs human nature. Therefore, when the former kings ruled the world, they used music to calm people's hearts, and used rites to regulate the aspirations of all people and cultivate their inner selves. Thus they combined the sounds of various instruments such as bells, drums, sheng, zithers, bamboo pipes, and磬, and shared joy with the people. The function of rites is to value the fundamental and honor virtue, and to show reverence to those above. Hence, the rites of the禘, the郊, and the ancestral temples all honor virtuous persons, allowing them to share in the worship of the Supreme Deity and the heavenly spirits, thus enabling all people to express their respect and maintain external restraint. Composing music to honor virtue, offering solemn sacrifices to the Supreme Deity, and combining the teachings of rites and music, establishing both internal and external education, the world naturally becomes obedient.

初六，鳴豫，凶。象曰：初六，鳴豫，志窮，凶也。初有上應，樂有得志也。夫君子之心，靜而自居。知得喪之終始，而不遷其正，故其樂不極，其憂不沮，何患之及哉。小人之始得志，誇其大而極其志，極而不及，於禍者無之。

The line statement for the first line (initial line) says: Excessively displaying one's joy without restraint leads to danger. The image commentary explains: The initial line's joy is expressed in a loud and unrestrained manner, indicating that the mind has reached its limit, hence the danger. Commentators believe: The initial line corresponds properly with the fourth line (nine in the fourth), so it mistakenly believes itself to be joyful and successful. A gentleman's heart is calm and self-disciplined, understanding that gains and losses have their beginning and end, and does not change his righteous path because of this. Therefore, his joy does not reach an extreme, and his sorrow does not depress him; what calamity could befall him? A petty person, upon gaining a little success, boasts of his power and indulges his desires to the utmost, without knowing when to restrain himself; there is no calamity that does not befall him.

六二，介于石，不終日，貞吉。象曰：不終日，貞吉。以中正也。卦一陽也。眾陰競之，以求豫也。二得順而中正，物至而順，豫至而樂，不遷其正也，故介如石堅，難以茍變。感之至，後動也。得吉之先也，其先知者不疾而速獲其吉也。安用其終日乎。

The Line Statement for Six in the Second says: It is upright and firm like a stone, needing no whole day to make a decision, and by maintaining correctness it brings good fortune. The Image Commentary explains: Not waiting for the whole day and maintaining correctness to gain good fortune is because it is in the center of the Lower Trigram and is in the correct position. Commentators believe: The Yu hexagram has only one yang line, the Nine in the Fourth, and all the yin lines are striving to approach it in pursuit of comfort. The Six in the Second is both gentle and compliant, and is in the center and in the correct position. When external things come, it responds; when joy comes, it also rejoices, but does not change its correct path. Therefore, it is firm like a stone, difficult to compromise or change. It waits until the response reaches its peak before acting, thus being able to prepare before good fortune arrives. Such a person who is aware before others does not act hastily but acts quickly and thus gains good fortune. Why would it need to wait for a whole day?

六三，盱豫悔，遲有悔。象曰：盱豫有悔，位不當也。四經，始之地也。而三統下，卦之主而不當位，是以遲速皆不中也。盱而遽來，柔涉乎諂也。遲而後至，疑懼旅於眾也。是以悔矣。

The line statement of the sixth line says: Looking with wide eyes and eagerly seeking pleasure will result in regret; hesitating and not moving forward will also result in regret. The Image Commentary explains: Looking eagerly and hesitating brings regret because the position is inappropriate. The commentator notes: The fourth line is the starting point of the hexagram of Joy. The sixth line governs the lower trigram and is originally the main element of the lower trigram. However, it occupies a yang position with a yin line, thus being in an inappropriate position and losing its 'correctness'. Whether coming early or coming late is not appropriate. Looking eagerly and rushing forward shows weakness and almost servility; coming after hesitation shows doubt and mingling with the crowd. Both situations are inappropriate, hence causing regret.

九四，由豫，大有得，勿疑，朋盍簪。象曰：由豫，大有得。志大行也。一陽而能濟眾也。而上下應之，所以得豫，皆由之也。復何疑焉。旣順以動之，天下附之。則智者為謀，勇者為力，皆相朋合，簪而來仕矣。

The fourth line statement says: The joy and security of all people come from it; there is great gain, no need for suspicion, and friends will gather like hair tied with a hairpin. The Image Commentary explains: Gaining joy and great benefit comes from the extension of one's aspirations. The commentator notes: The fourth line is the only yang line in the hexagram, yet it is able to benefit all people. All the other lines respond to it, and the world's joy and security come from it, so there is no need for suspicion. Since it acts in accordance with the way of things, the world submits to it. Therefore, wise people offer counsel, brave people offer strength, and they come together like a faction, gathering in like hairpins to serve it.

六五，貞疾，恆不死。象曰：六五，貞疾，乘剛也。恆不死，中未亡也。四剛動也。眾之歸柔，無德乘之，正乃疾也。守恆於中，其義不死已，存其尊也。

The Line Statement of the fifth line says: guarding a long-term illness, yet remaining alive for a long time. The Image Commentary explains: the fifth line holds onto the illness because it is overpowering the yang line above; remaining alive for a long time is because it has not lost its central position. The commentator notes: the fourth line is a yang line that is active and strong, yet the people are attached to the weak fifth line; the fifth line lacks corresponding virtue, yet it oversteps over the yang line, which is the root of its illness. Fortunately, it can maintain the central position of the upper trigram for a long time, and according to reason, it does not yet reach destruction, and the position of respect is preserved.

上六，冥豫成，有渝無咎。象曰：?豫，在上何可長也。剛得志而豫，五正疾矣。而又上之，處於豫外，不知時之豫，昧於豫之成也。何可長哉。變而知歸，得無咎矣。

The line statement of the sixth line at the top says: Being immersed in comfort and ignorance has already become a habitual state; if there is a change, there will be no mistake. The image commentary explains: Being immersed in comfort and ignorance while occupying a high position, how can such a situation last long? The original text here has a missing character, written as '?Yu', and it is retained as per the original version. The commentator believes: The fourth line, which is yang and strong, brings comfort to the people, and the fifth line has already become a long-term illness due to this. The sixth line at the top, however, goes even further, being at the outermost part of the Yu hexagram. It does not understand where the comfort came from at that time, and is also ignorant of the fact that comfort has already become a fixed situation. How can such a situation last long? If there is flexibility and awareness to turn back, there will be no calamity.

震下兌上　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。剛來而下於柔，得其情，隨。而治之大通者也。剛中正，動而說，利而正，夫何咎哉。夫隨，多失正，正則寡。隨，動說而隨大，亨不失其正，而無咎者，大人也。而天下隨之矣。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: Following is most smooth, favorable to maintaining the right course, and there will be no mistakes. The commentary on the judgment explains: The hexagram of Following is when a yang line comes forward and submits to a yin line, causing movement and joy, which is the meaning of Following. It is greatly smooth and maintains the right course, without calamity, as all things in the world follow the trend of the times. The significance of following is indeed great. Commentators believe: When a yang line comes forward and willingly submits to a yin line, it understands human feelings and governs by following human feelings, thus achieving great smoothness. The yang lines are both in the center and in the correct position, acting in a way that brings joy, which is favorable and upright. How could there be any mistakes? Generally, those who follow are often prone to losing the right path, and few can maintain it. The hexagram of Following is both active and joyful, with many followers, yet it remains upright and smooth without mistakes. Only a great person who is both virtuous and in the proper position can achieve this, so the world follows him.

象曰：澤中有雷，隨。君子以嚮晦入宴息。雷下於澤之中也。雷隨於澤，澤隨於雷。君子得物之情，而隨正之。則物來隨已正也。何所憂哉。故向暮入宴息，安之時也。

The Image Commentary says: There is thunder within a great marsh, which is the image of the following hexagram. The gentleman thus understands that when the sky darkens, he should go indoors to rest. Commentators believe that thunder falls into the great marsh, and the marsh follows the thunder; the thunder also follows the marsh. The gentleman observes the true nature of all things and corrects them according to their inherent nature. Thus, all things come to follow him and return to their proper place, so what is there to worry about? Therefore, when the sky grows dark, one enters the room to rest, for this is indeed the proper time for rest.

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。隨主於見，可而變也。不隨則不吉。隨而喪本，亦不吉。初無專應得其理也。剛不失正，得其吉也。與二相得，出門交有功也。非應而合之，不失其隨，時之宜，不隨則獨立無功矣。

The line statement for initial nine says: The matter under its charge has changed, and by maintaining uprightness it brings good fortune; going out to meet people and engaging with them brings effectiveness. The image commentary explains: Although the matter has changed, it follows the right path, hence the good fortune; going out to meet people brings effectiveness because it does not lose the person to follow. Commentators believe that following is important in understanding the situation and following where appropriate. To never follow is not auspicious, and to follow without keeping the root is also not auspicious. Initial nine does not have a fixed corresponding line, yet it conforms to the principle of following; it maintains uprightness with its yang strength, thus achieving good fortune. It is closely connected with the adjacent line six two, which is why going out to meet people brings effectiveness. Although not in the correct position, it still comes together, which does not lose the meaning of following, and is a timely action; if one never follows, it would be isolated and ineffective.

六二，係小子，失丈人。象曰：係小子，弗兼與也。不顧其應，與時相得，動說相與，得隨之宜。五體隨而不戀初，遇之而有交。故二無凶，吉之戒也。

The Line Statement of the Second Line says: clinging to the young initial nine, one loses the mature nine five. The Image Commentary explains: clinging to the young is because one cannot attend to both ends at the same time. The commentator notes: the Second Line does not pay attention to the nine five, which is originally corresponding to it, but instead joins with the nearby initial nine in a timely manner, causing mutual joy and interaction, which also conforms to the way of following. The nine five, by itself, understands the meaning of following and does not solely attach to the initial nine. The Second Line meets the initial nine and has some interaction, so the Second Line does not encounter danger. This line serves as a warning to hold fast to the auspicious path.

六三，繫丈人，失小子。隨有求得，利居，貞。象曰：係丈夫，志舍下也。隨不繫於常也。三近於四，而遂相附得，隨也。四亦不逆求，所得也專，正而居，志合逺附，得所利也。

The Line Statement of the Third Line says: Being attached to the older Nine in the Fourth, one loses the younger Six at the Beginning; following and seeking leads to gain, and it is advantageous to remain in a stable and upright position. The Image Commentary explains: Being attached to a husband signifies that the mind has abandoned the lower Six at the Beginning. Commentators believe that following does not fixate on a particular object. The Sixth Three is close to the Nine in the Fourth, so they rely on each other and harmonize, which is following. The Nine in the Fourth does not reject its attachment, so the Sixth Three gains exclusively; remaining in a stable and upright position, the mind aligns with what is distant and finds support, thus obtaining the proper benefit.

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。得三而附，有獲者，私擅其民，正之凶也。以隨之時，協隨之義，竭誠奉主，立功明道，皆上之有也。夫何咎哉。

Nine in the Fourth Line Statement says: Following along and gaining something, even if one remains upright, there is still danger; as long as one's heart is sincere, one's actions are in accordance with the right path, and one understands things clearly, what fault could there be? The Image Commentary explains: Gaining through following, according to principle, is dangerous; being sincere and following the right path, is to manifest achievements. Commentators believe: Nine in the Fourth gains the support of Six in the Third, so 'having gain' refers to taking the people for oneself. Even if one remains upright, danger is unavoidable. If one can follow the timing of the following卦, act in accordance with the principle of following, fully sincere in serving the superior, establishing achievements and clarifying the right path, and attributing all of this to the superior, then what fault could there be?

九五，孚于嘉，吉。象曰：孚于嘉，位正中也。剛德居尊，有應而不繫，盡下之宜，大通者也。中正而保位，利而貞也。信向於隨之嘉吉，則下皆隨之矣。

The Line Statement of the Fifth Line (Nine Five) says: To treat the virtuous with sincerity brings good fortune. The Image Commentary explains: Sincerity toward the virtuous is because it is properly positioned and centered. Commentators believe: Nine Five, with its yang strength, occupies the exalted position. Though it has a corresponding line, it is not bound by it. It can follow the appropriate course of each lower line as much as possible, thus achieving great success. It is both centered and upright while holding the position of the ruler, which is advantageous and maintains correctness. With sincere devotion to the most virtuous among the followers, it attains good fortune, and the people below naturally follow it.

上六，拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。隨者，下而隨也。下而隨之乃治，非大正之義也。治誠而不隨，則以力制可也。六無附而保其上，守於險阻可拘之，乃從維之，以力而後至服，而通命於逺志，治也。

The line statement of the sixth line at the top says: He was captured and bound, then further restrained with ropes. The king conducted sacrifices on the western mountain. The image commentary explains: Capturing and binding is because the sixth line has reached the extreme. Commentators believe: 'Following' means the lower follows the upper. Governance is achieved through the lower following the upper, but this is not the most proper principle. If governance is sincere and the other still refuses to follow, then force can be used to subdue him. The sixth line has no support and only desires to preserve its position, holding fast to a dangerous position, so it can be captured and restrained with ropes. Using force to make it submit, and then spreading the decree to distant places where the hearts have not yet been won over, this is also a form of governance.