The I Ching or Book of Changes by Hellmut Wilhelm Page B

One can load great responsibility upon such persons, and this is necessary in important undertakings.
Nine in the third place means:
A prince offers it to the Son of Heaven.
A petty man cannot do this.
    A magnanimous, liberal-minded man should not regard what he possesses as his exclusive personal property, but should place it at the disposal of the ruler or of the people at large. In so doing, he takes the right attitude toward his possession, which as private property can never endure. A petty man is incapableof this. He is harmed by great possessions, because instead of sacrificing them, he would keep them for himself. 3
Nine in the fourth place means:
He makes a difference
Between himself and his neighbor.
No blame.
    This characterizes the position of a man placed among rich and powerful neighbors. It is a dangerous position. He must look neither to the right nor to the left, and must shun envy and the temptation to vie with others. In this way he remains free of mistakes. 4
Six in the fifth place means:
He whose truth is accessible, yet dignified,
Has good fortune.
    The situation is very favorable. People are being won not by coercion but by unaffected sincerity, so that they are attached to us in sincerity and truth. However, benevolence alone is not sufficient at the time of POSSESSION IN GREAT MEASURE. For insolence might begin to spread. Insolence must be kept in bounds by dignity; then good fortune is assured.
Nine at the top means:
He is blessed by heaven.
Good fortune.
Nothing that does not further.
    In the fullness of possession and at the height of power, one remains modest and gives honor to the sage who stands outsidethe affairs of the world. By this means one puts oneself under the beneficent influence descending from heaven, and all goes well. Confucius says of this line:
    “To bless means to help. Heaven helps the man who is devoted; men help the man who is true. He who walks in truth and is devoted in his thinking, and furthermore reveres the worthy, is blessed by heaven. He has good fortune, and there is nothing that would not further.”

15. Ch’ien / Modesty

    This hexagram is made up of the trigrams Kên, Keeping Still, mountain, and K’un. The mountain is the youngest son of the Creative, the representative of heaven on earth. It dispenses the blessings of heaven, the clouds and rain that gather round its summit, and thereafter shines forth radiant with heavenly light. This shows what modesty is and how it functions in great and strong men. K’un, the earth, stands above. Lowliness is a quality of the earth: this is the very reason why it appears in this hexagram as exalted, by being placed above the mountain. This shows how modesty functions in lowly, simple people: they are lifted up by it.
THE JUDGMENT
MODESTY creates success.
The superior man carries things through.
    It is the law of heaven to make fullness empty and to make full what is modest; when the sun is at its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir itrises toward a new dawn. In obedience to the same law, the moon when it is full begins to wane, and when empty of light it waxes again. This heavenly law works itself out in the fates of men also. It is the law of earth to alter the full and to contribute to the modest. High mountains are worn down by the waters, and the valleys are filled up. It is the law of fate to undermine what is full and to prosper the modest. And men also hate fullness and love the modest.
    The destinies of men are subject to immutable laws that must fulfill themselves. But man has it in his power to shape his fate, according as his behavior exposes him to the influence of benevolent or of destructive forces. When a man holds a high position and is nevertheless modest, he shines with the light of wisdom; if he is in a lowly position and is modest, he cannot be passed by. Thus the superior man can carry out his work to the end without boasting of what he has