The Great Strength Hexagram

大壯。大壯，乾下震上。四陽盛長，大者壯盛，故為大壯。乾剛震動，以剛而動，大壯之義；又雷之威震於天上，大壯之象，故為大壯。大壯次遯。按，《序卦》：遯者，退也。物不可以終遯，故受之以大壯。遯為違去，壯為壯盛，消而復長，違去之後仍復壯盛。遯則必壯，大壯所以次遯也。全彖以陽壯之時亨不待言，唯利於得正。天地之情，亦不過正大而已。

The Great Strength hexagram has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The entire hexagram has four lines at the bottom which are all yang, indicating a great and vigorous growth of yang energy. This is called "Great Strength" because the yang aspect is at its peak of strength. In terms of the trigram qualities, Qian represents strength and firmness, while Zhen represents movement and shaking. By using strength to initiate action, this is the meaning of "Great Strength." In terms of the trigram imagery, the power of thunder resounds in the heavens, which is also an image of Great Strength. Therefore, the hexagram is named Great Strength. Great Strength follows the hexagram Duan (Retreat). The "Sequence of Hexagrams" says: "Things cannot continue to retreat, hence it is followed by Great Strength." "Retreat" means to turn away and withdraw, while "strength" means vigorous growth. After the retreat of yang energy, it must necessarily revive again; after withdrawal, it will again become strong. When retreat reaches its limit, it must turn to strength, so Great Strength comes after Retreat. The overall meaning of the hexagram's statement is: when yang energy is strong, success is already implied and does not need to be mentioned again. What is important is whether one can maintain the correct path. The actual situation of heaven and earth is nothing more than the two words "correct" and "great."

六爻當陽壯之時，多以處陰位為美。九四乃壯之所以為壯者，以不極其剛許其決藩。二亦履柔能守者也，故貞吉。初三皆以剛居剛，躁進過暴，所以征凶而羸角也。若上之二陰，則五以柔中受陽之壯，故可以無悔；若上以柔居柔，則以不能壯者而用壯，所以有不能退不能遂之戒也。此全卦六爻之大略也。

The six lines of the hexagram are in a time of strong yang energy, and it is usually considered favorable for the line to be in a yin position. The fourth line, nine four, is the line that makes the hexagram become "strong," because it does not push yang to the extreme, so it is allowed to achieve "breaking through the barriers." The second line, nine two, is also on a yin position and can maintain itself, so it is said to be "upright and auspicious." The first line, nine one, and the third line, nine three, are both yang lines in yang positions, acting rashly and overly violently, so one is凶 when going to war, and the other is like a sheep's horn caught in the barriers. As for the two upper yin lines: line five, six five, is gentle and in the center, receiving the strong yang energy, so it has no regret; line six, upper six, is in a yin position with yin energy, inherently unable to be strong yet insists on being strong, so there is a warning of "not being able to retreat or advance." This is the general trend of the six lines of the hexagram.

大壯。利貞。大謂陽也。四陽盛長，大者壯盛，二月之卦也。陽壯則亨不待言，但利於正而已。六爻初三正而二四不正，而四為成卦之主，喜其震動得時，又恐以剛動而失其正也，故戒之。又大壯與遯相綜之卦。陰之進不正，則小人得以凌君子，故遯言小者利於貞；陽之進不正，則君子不能勝小人，故大壯言大者利於貞也。

The Hexagram Statement says: "Great Strength, favorable to uprightness." "Great" refers to Yang. Four Yang lines are flourishing strongly, and the "great" aspect is at its peak of strength, corresponding to the second month in the twelve hexagrams of the changing cycle. Since Yang is already strong, success is not in question; what matters is the favor of uprightness. Among the six lines, the first line and the third line are in proper position and thus upright, while the second line and the fourth line are not in proper position. The fourth line is the main line of this hexagram. On one hand, it is joyful that it is active at the right time, but on the other hand, there is concern that it may act recklessly due to its strength and thus lose the path of uprightness. Therefore, the Hexagram Statement issues a warning. Furthermore, Great Strength and Retreat are complementary hexagrams (each is the reverse of the other). When Yin advances without uprightness, the small person can oppress the superior person, hence Retreat says "the small one is favorable to uprightness." When Yang advances without uprightness, the superior person cannot overcome the small person, hence Great Strength says "the great one is favorable to uprightness."

彖曰：大壯，大者壯也。剛以動，故壯。以卦體言，四陽盛長，大者壯也；以卦德言，乾剛震動，所以壯也。卦體則勢壯，卦德則理壯，此皆以釋卦之名義也。大壯利貞，大者正也。正大而天地之情可見矣。所以大者，以其正也。陽正陰邪，陽大陰小，若不正則非大矣。天地無不覆載，無不生成，其情不過正大。大者正，大字指陽；下正大二字就理言。雷在地中，天地生物之機未露，有以見天地之心；雷在天上，天地生物之心已達，有以見天地之情。

The Commentary on the Judgment says: "Great Strength, great in strength. Strong and active, hence strength." From the structure of the hexagram, four strong yang lines are vigorously growing, which is "great in strength." From the nature of the hexagram, the strong yang in the lower position and the moving zhen (thunder) in the upper position are the reasons for its strength. The structure refers to the vigorous momentum, while the nature refers to the moral strength. Both sentences are used to explain the meaning of the hexagram's name. The Commentary on the Judgment also says: "Great Strength is favorable to uprightness, for the great is upright. Uprightness and greatness reveal the truth of heaven and earth." It is called "great" because it is "upright." Yang is upright, while yin is perverse; yang is great, while yin is small. If it is not upright, it cannot be called great. Heaven and earth cover and sustain all things, generate and nourish all things, but their true nature is simply "uprightness and greatness." The "great" in "great is upright" refers to the yang line, while the "upright and great" in the next sentence refers to the moral aspect. This also needs to be compared with the hexagram Fu (Return). The hexagram Fu has thunder beneath the earth, and the mechanism of heaven and earth generating life has not yet appeared, from which we can see the "heart" of heaven and earth. The hexagram Da Zhuang has thunder above the earth, and the mechanism of heaven and earth generating life has already become manifest, from which we can see the "emotion" of heaven and earth.

象曰：雷在天上，大壯。君子以非禮勿履。人之克己，能如雷在天上，則威嚴果決，非禮在所必去矣。曰勿履，猶禁止之辭；弗，則自不為矣。雷在天上，聲勢之壯；非禮弗履，義理之壯。

The Great Image Commentary says: "Thunder above the sky, Great Strength. The gentleman acts in accordance with propriety and does not step on what is improper." A person who disciplines himself can be as resolute and formidable as thunder resounding in the sky, thus surely eliminating anything that is not in accordance with propriety. The text says "do not step on," which carries a prohibitive tone; if it were said "do not step on naturally," that would mean doing it without effort, representing a higher level of attainment. Thunder above the sky represents strength in terms of momentum; not stepping on what is improper represents strength in terms of moral principle. What the gentleman seeks is precisely this latter kind of strength.

初九：壯于趾，征凶有孚。初陽在下，當壯時而急於進，有壯于趾之象。征凶有孚，言進必取凶也。此以剛居剛，剛之過者也。象曰：壯于趾，其孚窮也。言必困窮。九二：貞吉。以陽居陰，非正也，然所處得中，不恃其剛，使因中求正，非禮弗履，則吉矣。王注謂居中得位（文瀾本作「居得中位」）以陽居陰，履謙不亢，是以貞吉，亦通。象曰：九二貞吉，以中也。中則不恃壯妄進也。

The first line statement says: "Strong at the toes, going forward brings danger but with sincerity." The first line is a yang line in the lowest position of the hexagram, which is the time of strength. However, it is eager to move forward, symbolizing strength at the toes. "Going forward brings danger but with sincerity" means that such hasty advancement will certainly lead to danger. It is a yang line in a yang position, which is overly strong. The Small Image Commentary says: "Strong at the toes, sincerity is exhausted." This means it will certainly fall into hardship. The second line statement says: "Uprightness brings good fortune." The second line is a yang line in a yin position, which is not upright by nature. However, it is in the center, not relying on its strength. If it can use this "center" to achieve "uprightness," and refrain from doing anything against propriety, it will be auspicious. Wang Bi explains that the second line is in the center and in the right position (the text in the Wenlan edition reads "in the center position"), with a yang line in a yin position, practicing humility and not being overbearing, thus achieving upright goodness. Chen Menglei also finds this explanation reasonable. The Image Commentary says: "The second line's upright goodness is due to its being in the center." By maintaining the center, it will not rely on strength to advance recklessly.

九三：小人用壯，君子用罔，貞厲。羝羊觸藩羸其角。罔，宜如不思則罔之罔，冒昧而進也。過剛不中，當壯之時，在小人用之以為壯，君子用之為罔而已。血氣之剛，無禮之勇，雖以九居三，正亦危矣。三四五為兌有羊象；三欲應上而隔於四，震為竹木，有藩象；陽剛欲進，有角象；為四所困，有羸象。此恃壯輕進而取困者也。象曰：小人用壯，君子罔也。小人之壯，非真壯也。在小人以為壯，在君子則不過冒昧妄行而已，其困不待言矣。

The line statement for the third line says: "The petty person uses strength, the superior person uses confusion, being firm and dangerous. A ram strikes against a fence and gets its horns entangled." The character "罔" should be understood as in the "Analects" where "learning without thinking leads to confusion," referring to a state of ignorance and blind advancement. The third line is overly strong and not centered, situated in a time of vigorous strength: in the hands of the petty person, this strength is regarded as strength; in the hands of the superior person, it is merely reckless action. Relying on the strength of passion and acting with rude courage, even though the yang line is in a yang position and thus considered correct, it is still dangerous. In terms of imagery, the third, fourth, and fifth lines form the trigram Dui (Lake), which has the image of a ram; the third line wishes to correspond with the top line but is blocked by the fourth line, and Zhen (Thunder) represents bamboo and wood, symbolizing a fence; the excessive yang energy striving forward has the image of a ram's horn; being blocked by the fourth line results in the image of the horns being entangled. This describes someone who relies on strength and acts recklessly, thus bringing about self-imposed difficulties. The Small Image Commentary says: "The petty person uses strength, the superior person is confused." The strength of the petty person is not real strength; to the petty person it is showing off strength, but to the superior person it is confusion and reckless action, and thus falling into difficulty is inevitable.

九四：貞吉悔亡，藩決不羸，壯于大輿之輹。九四前二陰，震為大塗；附（文瀾本「附」作「互」）兌為附決，有潘決之象。輹，車之中乾也，輹壯則車強。四變坤，下乘三陽，有大輿壯輹之象。以陽居陰，疑於不正；所處非中，似乎有悔。然當壯之時，為壯之主，以剛居柔，行不違謙，不極其剛，不失其壯，故凡事得正則吉，悔可亡也。

The line statement for the fourth line, "Nine in the Fourth": "Zhen Ji Hui Wang, Fan Jue Bu Ling, Zhuang Yu Da Yu Zhi Fu." Before the fourth line are the fifth line, "Six in the Fifth," and the sixth line, "Six at the Top," both yin lines. The upper trigram is Zhen, symbolizing a great road. Looking further at the intercalated trigram (the text says "mutual trigram" in the Wenlan edition), Dui represents attachment and destruction, so there is an image of a fence being broken through. "Fu" is a transverse wooden beam under the carriage, and a strong "Fu" makes the carriage sturdy. When the fourth line changes, the upper trigram becomes Kun, which represents a large cart. Below it are three yang lines, so there is an image of "a large cart with a strong Fu." The fourth line is a yang line in a yin position, seeming to be out of proper place. It is not in the central position, so it seems there should be regret. However, at this time of strength, it is the main line of the whole hexagram's strength. With its strong and vigorous nature in a gentle and yielding position, it acts without going against humility and retreat. It does not use its strength to the extreme and does not lose its strength. Therefore, as long as things are in accordance with the right way, they will be auspicious, and regret will disappear.

所以然者，前臨二陰如藩之決，無阻隔之勢；後乘三陽，如輹之壯，有大行之具也。貞吉悔，咸九四同，但在咸為不得其正，故有憧憧往來之戒；在壯又為不極其剛，所以有藩決不羸之喜也。又大畜九二在三陽之中，為六五正應所畜，故有脫輹之象；壯則九四在三陽之上，六五陰勢方衰，故有壯輹之象也。

This is because it faces two yin lines in front, like a fence having been broken through, with no further obstruction ahead; and it is supported by three yang lines behind, like a strong axle, providing the means for a long journey. The phrase "Zhen Ji Hui Wang" is the same as in the Xian hexagram's line nine in the fourth position (the text here may be missing a "Wang" after "Hui"), but in Xian, line nine in the fourth position is not properly aligned, hence the warning of "chaotiously coming and going." In Da Zhuang, however, since it does not push yang to its extreme, it instead brings the joy of "the fence being broken through without the horn being entangled." Comparing it with Da Xu: in Da Xu, line nine in the second position is sandwiched between three yang lines and is restrained by the properly aligned line six in the fifth, hence the image of the axle falling off. In Da Zhuang, line nine in the fourth position is situated above three yang lines, and the yin strength of line six in the fifth is waning, hence the image of a strong axle. Using the same image of the axle, fortune or misfortune depends entirely on the position.

象曰：藩決不羸，尚往也。九二但能自守而已，四則可以往矣。六五：喪羊于易，無悔。全卦似兌，多取象於羊。羊性牴觸，外柔內剛。五又互兌，有羊象。易，宜作疆場之場。卦以陽盛名大壯，而六五無陽，以柔居尊，不能牴觸，或失其壯，有喪羊于易之象。然陽勢方盛，陰柔不敵，理之宜也，故亦得無悔。

The Small Image Commentary says: "The fence is broken but the animal is not exhausted, still it can go forward." Nine in the Second can only defend itself, but Nine in the Fourth is already able to move forward freely. The Line Statement of Six in the Fifth says: "Losing a sheep in the field, no regret." The overall shape of the Great Strength hexagram is similar to the Dui hexagram, so it often uses the image of sheep—sheep are naturally resistant, appearing gentle on the outside but strong inside. Six in the Fifth is located within the mutual structure of Dui, hence the image of sheep. The character "易" should be read as "field," referring to the pastureland. This hexagram is named for its strong Yang energy, but Six in the Fifth is a Yin line, not possessing Yang strength. It is gentle and occupies a high position, thus unable to resist. This is like losing one's own share of strength, hence the image of losing a sheep in the field. However, since Yang energy is still strong and Yin is naturally weaker, this is a logical outcome, hence there is no regret.

象曰：喪羊于易，位不當也。以陰居陽，又在尊位，過於畏縮，宜有所喪。上六：羝羊觸藩不能退，不能遂，無攸利，艱則吉。全卦有羊象，壯終動極，有觸藩不能退之象；質柔非壯，有不能遂之象；猶幸不剛，不敢妄進，有艱難自守之象；一變為大有，有終得吉之象。蓋以柔居剛，不能剛而強為剛，則無利；若能量己詳審，猶可得吉也。

The Small Image Commentary says: "Losing a sheep through ease, because the position is not appropriate." The line six in the fifth holds a yin line in a yang position and is in a noble position, yet it is overly timid and yielding, thus it should suffer a loss. The line six at the top says: "A male sheep collides with a fence, unable to retreat or advance, there is no benefit, but hardship brings good fortune." The entire hexagram has the image of a sheep: line six at the top is at the end of strength and the extreme of movement, thus there is the image of a male sheep colliding with a fence and unable to retreat; its nature is yin and weak, not strong, thus there is also the image of being unable to advance; fortunately, it is not strong, and does not dare to advance recklessly, thus there is the image of holding on to itself in hardship; when line six changes, the entire hexagram becomes Great Possession, thus there is the image of ultimately achieving good fortune. In summary, holding a yin line in a yang position, originally not strong yet pretending to be strong, brings no benefit; if one can assess oneself and be cautious and thorough, it is still possible to achieve good fortune.

象曰：不能退不能遂，不詳也；艱則吉，咎不長也。質本非剛，見剛之壯亦從之，不詳審故也。艱難自守，久則變矣，故雖有咎不長也。臨三變泰，大壯上變大有，故咎皆不長也。

The Small Image Commentary says: "Unable to retreat, unable to advance, this is not auspicious; hardship brings good fortune, and the misfortune does not last long." The essence of the upper sixth line is originally not strong, and seeing the yang lines flourishing, it follows along, which is due to its lack of careful and thorough examination. If it can maintain itself through hardship, over time the situation will naturally change, so even if there is a mistake, it will not last long. This can be compared with the卦 of Qian: the sixth line of Qian changes to Tai, and the sixth line of Da Zhuang changes to Da You. Both say "the misfortune does not last long," and the reason is that after the change of the line, the situation turns towards smoothness.

全卦當陽壯之時，必以正得吉，不正則雖壯不可恃也。六爻又皆以不恃壯者為吉，人未有違謙越禮能全其壯者也。故方壯之始，宜如二之貞吉，不宜如初之壯趾；方壯之盛，宜如四之決藩，不宜如三之羸角。居壯之位，無壯之才，因不免於有喪；處壯之極，有不敢恃壯之心，庶幾其終得吉。君子但當以正大為心，不宜以用罔取困也。

Chen Menglei's general discussion: The entire hexagram is in a period of strong yang energy, and one must rely on uprightness to achieve good fortune; if not upright, even though strong, it is unreliable. All six lines emphasize that "not relying on strength" brings good fortune, and no one has ever been able to preserve their strength by violating humility and propriety. Therefore, in the initial stage of rising strength, one should be like Nine in the Second, upholding uprightness and achieving good fortune, and not like Nine at the Beginning, who rushes forward recklessly with strength in his toes. In the peak stage of strength, one should be like Nine in the Fourth, breaking through the barriers, and not like Nine in the Third, who gets entangled in the fence like a ram's horn. As for Six in the Fifth, although occupying a position of strength, lacking the ability of strength, inevitably leading to loss. Upper Six, located at the end of strength, fortunately maintains the mind of not relying on strength, thus barely hoping for final good fortune. The gentleman should only keep the two words "uprightness and grandeur" in mind, and not act blindly and foolishly like Nine in the Third, leading to self-imposed difficulties.

晉。晉卦，下坤上離。日出地上，進而益明。以綜卦言之，明夷之離在下，今則進而上行，故為晉。不言進而言晉者，進但有前進之義，無明之義，晉則進而光明故也。晉次大壯。按，《序卦》：物不可以終壯，故受之以晉。晉者，進也。既壯無止，理必進，以至於極。晉所以次大壯也。

The hexagram Jin is composed of the lower trigram Kun (Earth) and the upper trigram Li (Fire). The sun rises from the ground, becoming brighter as it moves forward. From the perspective of the conjugate hexagram, Mingyi (Darkness) has Li in the lower trigram, but now Li advances and rises to the upper trigram, hence it is called Jin. It does not say "Jin" because it only means "to advance," which implies movement without brightness, while "Jin" signifies advancing while emitting light. The hexagram Jin follows Da Zhuang. The "Xu Guan Zhuan" states: "Things cannot remain strong forever, hence it is followed by Jin. Jin means advancement." Once something has reached its peak of strength, it will not stop, and by nature it must continue to advance until it reaches its extreme, hence Jin comes after Da Zhuang.

全彖取方盛明之時，以坤順之臣，上接離明之君，而君復以柔進居尊，是以有功臣受寵之象。六爻以五為主，專取柔進之義。五自下而升，已進者也，故往吉無不利。下三爻皆欲進者，九四以剛間之，故有鼫鼠之象。三與五近，下接二柔，志在上行，眾莫能間，故悔亡。二去五漸遠，憂不得進，故愁。初最遠於五，應四反為所抑，故摧。上居卦之窮，無可進矣，故有吉而不免於吝。此全卦六爻之大略也。

The entire hexagram statement reflects a time of great brightness and prosperity. It portrays a minister, like the Earth (Kun), who is gentle and compliant, ascending to serve a wise and enlightened ruler, represented by the Fire (Li). This ruler, however, occupies a high position through a subtle and yielding approach, thus symbolizing the favor bestowed upon capable ministers. The focus of the six lines is on the fifth line, which embodies the meaning of "gentle compliance and upward progress." The fifth line originally rises from below to reach its position, indicating that it has already reached its proper place, hence the statement "moving forward is auspicious, and there is no disadvantage." The lower three lines all desire upward movement, but the fourth line, being strong and yang, blocks the way, thus producing the image of a "mouse with five claws." The third line is close to the fifth line and is connected to two yin lines below, striving upward with determination, so it is said "regret disappears." The second line is further away from the fifth line and feels anxious about not being able to advance, hence "grief." The first line is farthest from the fifth line and corresponds with the fourth line, thus being suppressed, hence "ruin." The top line is at the very end of the hexagram, with no further progress possible, so although it is auspicious, it also carries a touch of regret. This outlines the general trend of the six lines in the hexagram.

晉。康侯用錫馬蕃庶。晝日三接。晉，進也。康侯，能致一世於康寧之侯也。錫馬蕃庶，言受賜之多；畫日三接，言親禮之至也。坤有土有民，有康侯象；坤為牝馬為眾，有錫馬蕃庶象；離為日為中虛，坤為眾為文，有畫日三接之象。全卦明出地上，為盛明之時，坤順附於離明，則君臣道合。六五柔中虛己之君，當明盛之時，臣以功進，君以恩接，故禮遇之隆如此。占者得之，有是德者，宜受是寵也。

The Hexagram Statement says: "Jin. The well-being Duke uses the gift of many horses, being received three times in one day." "Jin" means advancement. "The well-being Duke" refers to a feudal lord who brings peace and stability to the world. "The gift of many horses" indicates that the rewards received are extremely abundant; "being received three times in one day" means that the ruler attends to him three times in a single day, showing the utmost closeness and courtesy. In terms of symbolic meaning:坤 represents land and people, thus symbolizing a feudal lord;坤 also represents female horses and multitude, thus symbolizing the gift of many horses; Li represents the sun, with the central line empty, and坤 represents multitude and ornamentation, thus symbolizing being received three times in one day. The entire hexagram represents the rising light emerging from the earth, a time of flourishing and prosperity. The softness and compliance of坤 adhering to the clarity and wisdom of Li represents the harmony between ruler and minister. The line Six in the Fifth is a ruler who is gentle and virtuous, and who humbly waits for others. At this time of clarity and prosperity, ministers advance by their merits, and the ruler shows them great honor and courtesy, thus reaching such a level of honor. If one receives this hexagram, as long as they truly possess such virtue, they should receive such favor.

彖曰：晉，進也。釋卦名義。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。以卦象言之，以離乘坤，明出地上，此賞罰清明之時也；以卦德言之，坤順麗乎離明，順德之臣附於大明之君也；以卦綜言之，明夷下卦之離，進而為上卦之離，柔中此虛己之君也。康侯遇是時，有是德，遇是君，是以有用錫馬蕃庶畫日三接之象也。

The Commentary on the Judgment says: "Jin means advancement." This sentence explains the meaning of the hexagram's name. The Commentary continues: "Light emerges from the earth, following and attaching to great brightness, the flexible and advancing moves upward, thus the well-governed lord is given many horses, and is received three times in a single day." In terms of the hexagram's image, the trigram Li (Fire) is above the trigram Kun (Earth), with light rising from the earth, indicating a time of clear rewards and punishments. In terms of the hexagram's virtue, the flexible and yielding nature of Kun adheres to the illuminating wisdom of Li, symbolizing virtuous ministers who submit to the enlightened sovereign. In terms of the hexagram's reverse, the trigram Li rising in the lower trigram of Mingyi (Light in Darkness) becomes the upper trigram of Jin (Advance), with the line six in the fifth, a yin line in the center, representing a sovereign who humbly awaits the people. The well-governed lord, encountering such an era, possessing such virtue, and serving such a sovereign, thus attains the image of "being bestowed with many horses and receiving three times in a single day."

象曰：明出地上，晉。君子以自昭明德。日本明也，然入地則晦，出地則明矣；人之德性本明也，物慾蔽之則昏，自強不息則昭矣。至健莫如天，君子以之自強；至明莫如日，君子以之自昭。《程傳》專就去蔽致知言之，然兼力行言亦可，蓋此即《大學》所謂明明德也。

The Great Image Commentary says: "The sun emerges from the earth, symbolizing the state of advancement. The gentleman takes this as a model to illuminate his own virtue." The sun is inherently bright, but when it is beneath the earth, it appears dark; when it rises above the earth, it becomes visible. Human virtue is also originally bright, but it becomes obscured by worldly desires and thus dim, and only through self-cultivation and ceaseless effort can it be fully manifested. The most vigorous is heaven, and the gentleman takes this as a model for self-strengthening; the most luminous is the sun, and the gentleman takes this as a model for illuminating his virtue. Cheng Yi's Commentary on the Changes explains this sentence primarily from the perspective of removing obstructions and promoting knowledge. Chen Menglei believes that it can also be interpreted from the perspective of practical implementation, as this is precisely what the Great Learning refers to as "illuminating the bright virtue."

初六：晉如摧如，貞吉，罔孚，裕，無咎。居初應四，欲進者也。但所居既不中正，所應又不中正。四互二三為艮為止，有在下始進而見摧抑之象；與四正應，貞吉之象；互坎為狐疑，罔字之象；坤土寬廣，初在下，有寬裕無咎之象。蓋當卑下之位，使以人之未信而慼慼不能自安，則有咎矣。故摧如在彼，吾不可以不貞；罔字在彼，而吾不可以不裕。蓋初以陰居陽非正，故戒以唯貞則吉；才柔志剛非裕，故戒之以唯裕則無咎。此君子之受抑而守正，以俟時者也。

The line statement for the first line (Initial Six) says: "Advancing as if crushed, remaining loyal brings good fortune, no trust, abundance, no blame." The first line corresponds with the fourth line (Nine in the Fourth), indicating a desire to advance. However, the first line is neither in the center nor in the proper position, and the fourth line is also neither in the center nor in the proper position. The fourth line, together with the second and third lines, forms the trigram Gen (Mountain), which signifies stopping. Thus, there is an image of "a strong force being crushed and restrained" as it tries to advance. Since the first and fourth lines are in a correct correspondence, there is an image of maintaining correctness and thus obtaining good fortune. The trigram Kan (Water), which signifies suspicion, is also present in the mutual trigrams, representing "no trust." The trigram Kun (Earth) represents the vast and generous earth, and since the first line is at the very bottom, there is an image of abundance and ease, leading to no blame. One should know that when a person is in a low position, if they become anxious and troubled because others do not trust them, they will indeed bring about mistakes. Therefore, being crushed and restrained is something imposed upon me by others; I should not therefore abandon correctness. Not being trusted is also something from the other side; I should not therefore fail to be generous. The first line, being a yin line in a yang position, is not correct, so it is warned that only by maintaining correctness can it bring good fortune. It is naturally soft and weak but has a strong and urgent heart, so it is not naturally generous; thus, it is warned that only by being generous can it avoid blame. This describes the manner of a gentleman who is oppressed yet remains correct, waiting patiently for the right time.

象曰：晉如摧如，獨行正也；裕無咎，未受命也。獨行正，言雖摧不可失其正也。寬裕以處，何以無咎，以未受君命，無官守言責故也。若已受命而不見信，則一日不可居矣，安得寬裕以曠其官乎。初居最下，應四不應五，有未受命之象。

The Small Image Commentary says: "The progress of the state is like something being crushed, yet it maintains its correctness; being affluent without blame is because it has not yet received the mandate." What is meant by "maintaining correctness" is that even if one is crushed, one should not abandon one's righteousness. As for why being affluent without blame does not lead to fault, it is because at this time one has not yet received the mandate of the sovereign. There is no official responsibility, nor is there a duty to make recommendations. If one has already received the mandate and is in office but is not trusted, then one should not stay for a single day, how could one talk about being affluent and at ease, occupying a position without doing anything? The line Six at the Beginning is located at the very bottom of the entire hexagram, and it corresponds to Nine in the Fourth rather than the sovereign's position of Six in the Fifth, which clearly reflects the image of "not yet having received the mandate."

六二：晉如愁如，貞吉，受茲介福，于其王母。二與五非正應，三四五互為坎為加憂，故有欲進而愁之象。然二居中得正，故許以貞吉。又五以陰居柔尊，有王母之象；上下同德，亦有受福之象。二不以應之有無為吉凶，而以在我不失其正為吉，故始雖若愁如，而終乃受福也。初與二，進身之始，皆言貞吉。初未有貞，言貞，勉之也；二本貞，因其貞而欲其固守之也。聖人慾人始進之必以正也如此。

The line statement for the second line (六二) says: "Advancing as if in sorrow, the line is auspicious, receiving this intermediate blessing from the Queen Mother." The second line and the fifth line are both yin lines, and they are not in a proper mutual response. The trigrams three, four, and five form Kan, which represents worry and sorrow, hence the image of advancing upward while feeling sorrowful. However, the second line is in the center of the lower trigram and is in the proper position, so it is permitted to be "auspicious and faithful." Moreover, the fifth line, being a yin line in a noble position, represents the image of the Queen Mother, a female elder. Both upper and lower are characterized by gentle and compliant virtue, thus also indicating the reception of great blessings. The second line does not take the presence of a proper response as the basis for auspiciousness or inauspiciousness, but rather considers maintaining its proper position as auspicious. Therefore, although it initially seems to be in sorrow, it ultimately receives blessings. Both the first line (初六) and the second line are in the beginning stage of advancement, and their line statements both say "auspicious and faithful." The first line, which has not yet reached the state of faithfulness, says "faithful" as an encouragement; the second line, which is already faithful, says "faithful" to affirm and urge it to hold on firmly. The sage wishes for people to definitely follow the correct path from the very beginning of their official careers, being so meticulous in their concern.

象曰：受之介福，以中正也。二本中正，與初不同，故得言受福也。六三：眾允，悔亡。三不中正宜有悔，然居坤體之上，與下二陰皆欲上進，是以為眾所允而悔亾也。坤為眾，有眾象；順之極，有允象。居下之上，眾陰之長，康侯之謂也。從此上進，則麗乎大明矣，故無摧愁之象，而不中正之悔可無也。

The Small Image Commentary says: "Receiving this moderate blessing is due to uprightness and correctness." The hexagram line six in the second is originally in the central position and in the correct place, which is different from the situation of line six at the beginning, so it is appropriate to receive blessings. The line statement of line six in the third says: "The people approve, regret disappears." Line six in the third is neither in the central position nor in the correct place, so it should have regret; however, it is in the highest position of the lower trigram, and together with the two lower yin lines, it desires to advance, thus gaining the approval of the people, and regret disappears. The trigram坤 represents the people, so there is an image of "the people"; its flexibility and submissiveness reach the extreme, hence there is an image of "approval." It is located above the lower trigram, being the leader of the yin lines. The hexagram statement's mention of "the healthy prince" refers exactly to this line. Advancing further, it attaches itself to the great bright sovereign, so it does not have the image of being crushed like line six at the beginning or the worry like line six in the second. Even the regret caused by not being in the central and correct position can be absent.

象曰：眾允之志，上行也。上附於大明之君也。九四：晉如鼫鼠，貞厲。九四互二三為艮，有鼠象。不中不正而居高位，三陰上進而己間之，貪位而忌能者。鼫鼠，田間食粟豆者，貪而畏人者也。其象如此，雖正亦危，況不正乎。

The Small Image Commentary says: "The aspirations of the people, ascending upwards." The reason why the sixth line in the third position can gain the approval of many is because its aspiration is to ascend and align with the great enlightened sovereign. The line statement for the ninth line in the fourth position says: "Advancing like a鼫鼠, remaining steadfast is dangerous." The ninth line in the fourth position, together with the second and third lines, forms the trigram Gen, which represents a mouse. Therefore, there is an image of a mouse. It is neither in the central position nor in a proper position, yet it occupies a high position. The three yin lines below wish to advance, but they are blocked by this line in the middle. This line represents someone who is greedy for power and jealous of the capable. A鼫鼠 is a large mouse that steals grain and beans in the fields, greedy and afraid of people. Since its image is like this, even if it remains steadfast, it is dangerous, let alone the fact that it is not in a proper position.

象曰：鼫鼠貞厲，位不當也。不中不正，以間柔進之三陰，皆不當也。六五：悔亡，失得勿恤，往吉無不利。以陰居陽宜有悔矣，然以大明在上，下皆順從，故悔可亡也。當進之時，易生得失之心；大明之中而才柔，易有得失之累，故戒以勿恤。言但當用其明於所當明，去其一切計功謀利之心，持此以往，自吉而無不利也。

The Small Image Commentary says: "The鼫鼠 is firm and dangerous, because its position is improper." The Nine in the Fourth is neither in the center nor in the proper position, and it also obstructs three soft and advancing yin lines, so it is inappropriate in all respects. The Line Statement of the Six in the Fifth says: "Regret disappears, do not worry about loss or gain, going forward is auspicious and beneficial without exception." The Six in the Fifth, being a yin line in a yang position, should naturally have regret; however, it holds the great brightness of virtue at the top, with all the lines below obeying it, so regret can be dispelled. When advancing, people are most prone to be concerned about gains and losses; the Six in the Fifth, although in the central position of great brightness, has a weak quality, making it more susceptible to being troubled by gains and losses. Therefore, the Line Statement advises it not to worry. This means: one should only use one's wisdom and discernment in the appropriate places, and remove all thoughts of calculating merits and seeking private benefits; with such an attitude, proceeding forward will naturally be auspicious and beneficial without exception.

三陰為四所間，有失象；終與五合，有得象；離火無定體，或得或失之象；互坎加憂，恤之象；五變不成坎，勿恤之象；變乾健行，往吉之象。五柔疑於進，故勉以往吉。失得勿恤者，立心宜然；吉無不利，又理勢之必然也。

From the perspective of taking images: the three yin lines below are separated by nine in the fourth, indicating the image of 'loss'; they eventually reunite with six in the fifth, indicating the image of 'gain'; li belongs to fire, which has no fixed form, exactly reflecting the image of either gaining or losing; the mutual structure contains kan, which represents worry, indicating the image of 'caution' or concern; after the change, six in the fifth no longer forms kan, thus indicating 'no need for caution'; after the change, it becomes qian, which represents strength and action, indicating 'favorable to go forward'. Six in the fifth is yin and soft, so it may hesitate in advancing, hence the line statement uses 'favorable to go forward' to encourage it. 'Loss and gain, no need for caution' speaks to the mindset one should hold, while 'favorable without any adverse result' is the inevitable outcome of reason and circumstances.

象曰：失得勿恤，往有慶也。心惟無私，乃自有慶。有純王之心，乃有純王之化也。上九：晉其角，維用伐邑，厲吉無咎，貞吝。角，剛而居上者也。上九剛進之極，有晉其角之象。應三坤為土，有邑象；離為戈兵，有伐之之象。剛躁之極，他無可用，惟以伐其私邑。過剛雖不無危厲，然以陽制陰，有必勝之勢，故吉而無咎。但離明在上，所照不遠，僅治小邑，則雖正亦吝矣。他卦皆取扶陽抑陰，此獨不足於剛。

The Small Image Commentary says: "Do not worry about loss or gain, for going forward brings blessings." If one's heart is free from selfish thoughts, blessings will naturally come; only with the sincere mind of a pure king can there be the genuine teachings of a king. The line statement for Upper Nine says: "The stag's horn, used only to attack the city, danger and good fortune, no blame, but keeping upright is regretful." "Horn" refers to something hard and long at the top. Upper Nine is strong and advancing to the extreme, hence the image of "advancing to the horn." The corresponding line Six in the Third belongs to the Earth trigram, which represents land and has the image of a city. The Upper Trigram is Fire, which represents weapons, hence the image of warfare. When strength and impatience reach their peak, there is no room for other uses, only the use of force against one's own private territory. Though excessive strength may bring some danger, using yang to control yin has a certain advantage, so it is auspicious and without fault. However, the brightness of Fire is high above, but its reach is limited, sufficient only to govern a small city. Thus, even when maintaining correctness, there is still regret. Most other hexagrams support yang and suppress yin, but this hexagram alone is suspicious of excessive yang.

四有鼫鼠之厲，上有貞吝之戒，所以然者，卦取柔進上行，離明以柔為主故也。象曰：維用伐邑，道未光也。離體光明，今不能光被天下，而僅治一邑故也。全彖當明盛之時，有功德之臣，以柔順受寵於離明之君，晉道之盛者也。君子難進易退，故六爻宜柔而不宜剛。遯尾厲，惡其後也；晉其角厲，惡其先也。晉角之躁、鼫鼠之貪，皆以剛而失者也。

Nine in the Fourth has the danger of the 'five-footed rat,' and Nine at the Top has the warning of 'uprightness and hardship.' This is because this hexagram follows the path of yielding and advancing. It is based on the brightness of the sun and is dominated by yin and softness. The Small Image Commentary says, 'It is only suitable for attacking a city, the way is not yet bright.' Nine at the Top originally belongs to the trigram of fire, which has brightness, but now it is not able to illuminate the whole world, only able to govern a single city, so it is said that its way is not yet bright. Overall, the hexagram statement describes a time of prosperity and brilliance, where virtuous ministers, with the virtue of yielding, are favored by the wise and enlightened sovereign. This is the most flourishing state of the hexagram of Progress. A gentleman finds it difficult to advance and easy to retreat, so the six lines should be soft rather than strong. In the hexagram of Retreat, the first line 'Retreating at the tail' has danger, because it lags behind; in the hexagram of Progress, the top line 'Advancing with the horn' has danger, because it rushes ahead. The impatience of advancing with the horn and the greed of the five-footed rat are both due to being too strong and inappropriate.

四陰爻，則在上者宜有得失勿恤之心，人自進附於我；在下者宜有寬裕貞正之守，我乃可進而受寵於君。故未受命則以裕而無咎，已受命者則以貞而受福，而居下之上者，亦必由信友而獲上。凡以柔進上行，道宜如此也。又按，需卦九五一陽在位，三陽在下卦反為需；晉則以陰居五，三陰在下卦乃為晉。則君子宜以剛德自強，而進退之際，宜柔順不宜剛躁，以可見矣。

Now looking at the four yao of yin: the six in the fifth position, which is in a high position, should hold the mind of not being troubled by gains or losses, and people will come to submit of their own accord. The six in the first, second, and third positions, which are in lower positions, should maintain the measure of being affluent and upright, and only then can they advance and gain the favor of the sovereign. The initial six, which has not yet been appointed, relies on being affluent and thus avoids mistakes; the six in the second, which has already been appointed, relies on uprightness to receive great blessings; and the six in the third, which is above the lower trigram, must first gain the trust of its peers before it can obtain support from above. All those who advance with the virtue of flexibility and gentleness should follow this principle. Chen Menglei adds: the need hexagram has one yang yao in the honorable position and three yang yao in the lower trigram, and thus becomes "need," which means waiting. The jin hexagram has a yin yao in the fifth position and three yin yao in the lower trigram, and thus becomes "jin," which means advancement. This shows that although gentlemen should cultivate the virtue of strength and diligence, in matters of advancement, retreat, choice, and decision, they should prefer flexibility and gentleness rather than being impetuous and aggressive. This point is now clearly understood.

明夷。明夷，下離上坤。是入地中，明傷而暗。以人事言之，則昏君在上，明者見傷之時也，故為明夷。明夷次晉。按，《序卦》：晉者，進也。進必有所傷，故受之以明夷。進之不已，必有所傷，理自然也。明夷所以次晉也。

The hexagram Mingyi has the lower trigram Li (Fire) and the upper trigram Kun (Earth). It symbolizes the sun sinking into the earth, with light being harmed and turning into darkness. In terms of human affairs, this represents a foolish ruler sitting in power, while the wise person suffers harm. Hence, it is called "Mingyi" — "yi" means injury. Mingyi comes after the hexagram Jin. The "Xu Guan Zhuan" says: "Jin means advancement. Advancement inevitably leads to injury, hence it is followed by Mingyi." To advance without stopping will surely lead to injury, which is a natural principle, so Mingyi follows Jin.

全彖言處明夷之道，在艱難而不失其正。文王箕子，後世之法也。然以二體言之，則離明為坤暗所傷；以六爻言之，則上一爻為暗君，下五爻皆為所傷。初去上最遠，垂翼而已；二傷股則害已深，而居中去上猶遠，故猶可拯也；三與上應，則以明而能去其暗者矣；四已入暗而淺，猶有可去之道；五則迫逐受傷，惟有自晦而已。此處明夷，隨其遠近淺深不同如此。

The entire hexagram statement discusses the way to maintain righteousness in a time of darkness and hardship. King Wen and Ji Zi are examples for future generations to follow. If we look at the upper and lower trigrams, the brightness of Li is harmed by the darkness of Kun. If we look at the six lines, the top line is a dark ruler, and the five lines below are all people who have been harmed. The first line is farthest from the top line, but only lowers its wings to avoid harm. The second line is injured on the thigh, the damage is already serious, but since it is in the central position and still far from the top line, it can still be rescued. The third line corresponds with the top line, and is a person who can use brightness to dispel darkness. The fourth line has already entered the darkness but not deeply, so there is still a way to leave. The fifth line is injured by being forced to chase, and the only way left is to hide oneself. This shows that in a time of darkness, each person's situation differs according to how far they are from the source of trouble and the depth of their injury, so their methods of dealing with it also differ.

明夷。利艱貞。以全卦言，日入地中，明而見傷；以六爻言，下五皆為上六所傷。占者得此，在艱難委曲以守其正，亦以自晦其明也。不必專指六五一爻。彖曰：明入地中，明夷。離日在坤地之下，此以卦象釋卦名也。

The Hexagram Statement says: "Mingyi, beneficial to endure hardship and maintain uprightness." Considering the whole hexagram, the sun has sunk into the earth, and its light is injured; considering the six lines, the five lines below are all injured by the sixth line at the top. When one obtains this hexagram, the approach is to endure hardship, be flexible in adversity, and maintain one's uprightness, while keeping one's wisdom concealed. This statement applies generally to the entire hexagram and does not necessarily refer specifically to the fifth line. The Commentary on the Judgment says: "The light enters the earth, hence Mingyi." The image of Li, symbolizing the sun, is located beneath the image of Kun, symbolizing the earth, thus explaining the name of the hexagram through its symbolic imagery.

內文明而外柔順，以蒙大難，文王以之。離明坤順，卦德如是。文王內有文明之德，不失其已；而外柔順以事紂，得免於禍，故雖見囚於紂而終得釋也。利艱貞，晦其明也。內難而能正其志，箕子以之。以六五一爻之義釋卦辭。內難，謂為紂近親，六五近於上六者也。文王箕子皆晦其明者，而箕子佯狂受辱，故艱貞於箕子尤切。象曰：明入地中，明夷。君子以蒞眾，用晦而明。自昭明德，以治己也；用晦而明，以治人也。不以察察為明，而寬容之中物情自照，用晦而明也。

The Commentary on the Judgment says: "Inner civilization and outer gentleness and compliance, thus enduring great difficulties, King Wen used this." The lower trigram is Li, meaning brightness, and the upper trigram is Kun, meaning compliance, which exactly matches the nature of the hexagram. King Wen of the Zhou dynasty held within him the virtue of civilization and never lost himself; externally, he acted with gentleness and compliance in serving King Zhou, thus avoiding disaster, so although he was imprisoned in Youli by Zhou, he was eventually released. The Commentary on the Judgment also says: "It is advantageous to endure hardship and maintain uprightness, for this is to conceal one's brightness. Facing inner difficulties yet maintaining one's correct aspirations, the Duke Ji used this." This explanation refers to the meaning of the fifth line, which is yin. The term "inner difficulties" refers to being a close relative of Zhou and suffering hardship, which corresponds to the fifth line being adjacent to the top line. Both King Wen and the Duke Ji concealed their wisdom, but the Duke Ji went further by feigning madness and enduring humiliation, so the term "enduring hardship and maintaining uprightness" is especially fitting for the Duke Ji. The Great Image says: "Brightness entering the earth, darkness. The superior man thus governs the people, by using obscurity to achieve clarity." The hexagram Jin speaks of "self-displaying virtue," which is used for self-cultivation; here it speaks of "using obscurity to achieve clarity," which is used for governing others. Not treating everything with strict scrutiny as clarity, but allowing things to naturally reveal themselves through tolerance and understanding, this is what is meant by "using obscurity to achieve clarity."

初九：明夷于飛垂其翼，君子于行，三日不食，有攸往，主人有言。離為雉，有飛鳥之象；在下見傷猶淺，有飛而垂巽之象。行、往，皆去也。主人，所之之地主我者也。君子見幾而作，行而三日不得食，然寧不食，不可以不行，行重於食故也。所往之地主我者，或訝其去之早然寧（文瀾本「早然寧」作「非宜、是」）主人有言，不可以不往。君子之獨見，非眾人所知也。《大全》以為伯夷太公之事，近之。

The line statement for the initial yang line, "Initial Nine," says: "The bright夷 flies, hanging its wings, the gentleman goes on his way, three days without food, there is a going forward, the host speaks." Since the trigram Li represents a pheasant bird, there is an image of a flying bird; since the initial nine is at the very bottom, the injury it suffers is still shallow, hence the image of flying with hanging wings. In the line statement, "going" and "going forward" both refer to leaving. "The host" is the person who takes him in at his destination. The gentleman, seeing the signs, immediately departs, and goes three days without food; yet he prefers to suffer hunger rather than stay, because going or not going is more important than eating. When he arrives at the new place, the host may be surprised that he left too early ("or wonder that his going is not appropriate" in the Wenlan edition), and thus the host has something to say; nevertheless, he cannot stay. The gentleman's unique insight is not something ordinary people can understand. The "Complete Commentary on the Zhou Changes" compares this to the cases of Bo Yi and Tai Gong avoiding King Zhou, which is somewhat similar.

象曰：君子于行，義不食也。去就以義，不食其實祿亦義也。六二：明夷，夷于左股，用拯馬壯吉。君臣一體，故明夷以人身取象。上為首而四腹心，二股肱也。二變為乾，有馬象。傷股，害於行矣；而左股，則傷未切。得馬之壯者，則救之速，可以去矣。蓋二較近於初，而猶有三四五之隔，故傷未甚而猶可救也。所謂吉者，得免而已，非可有為也。如文王賴散宜生有美女奇物之獻，以脫羑里之囚也。

The Small Image Commentary says: "A gentleman in action, upholds righteousness and does not accept sustenance." Whether to go or stay depends on righteousness, and not accepting that salary also comes from righteousness. The line statement for the second line says: "Darkness overcomes, the left thigh is injured, using a strong horse brings good fortune." The ruler and subject are one body, so the卦 of Darkness Overcoming uses the human body as a symbol: the upper sixth line is the head, the fourth line is the abdomen, and the second line is the thigh and arm. When the second line changes, the lower trigram becomes Qian, which represents a horse, hence the image of a horse. Injury to the thigh hinders movement; however, since the injury is to the left thigh, it is not critical. If one receives a strong horse, rescue will be swift and escape possible. The second line is closer to the upper sixth line than the initial ninth line, but still separated by the third, fourth, and fifth lines, so the injury is not severe and can still be recovered from. The "good fortune" mentioned here simply means escaping danger, not that one can act effectively. It is like King Wen's escape from Youli prison, which was made possible by San Yisheng's contribution of beautiful women and treasures.

象曰：六二之吉，順以則也。居中得正，二之則也。九三：明夷于南狩，得其大首，不可疾貞。離居南為戈兵，有南狩象；上失位而居最高，有大首象。九三以剛居剛，明之極而屈於至暗之下，正與上六為應，故有嚮明除害、得其首惡之象。以明伐昏似正矣，然此事間不容髮。天命已絕，則為獨夫；一日之間天命未絕，猶為天子，不可以為正，而急疾行之也。離性暴，故戒之。此湯武之事也。

The Small Image Commentary says: "The good fortune of line six in the second is due to following the principle." Line six in the second is in the center and in the proper position, which is the principle it upholds. The line statement for line nine in the third says: "In the southern hunt, brightness is obscured, capturing the chief offender, one should not act hastily in maintaining the correct course." In the Later Heaven Trigrams, Li is located in the south and also symbolizes weapons such as halberds and spears, hence the image of a southern hunt. Line six at the top is out of position and resides at the highest place, hence the image of the chief offender. Line nine in the third, with a yang line in a yang position, has brightness reaching its peak but is placed beneath the utmost darkness, and it corresponds directly with line six at the top, hence the image of turning toward brightness to remove evil and capturing the chief offender. Using brightness to attack darkness seems to conform to the right path, but the matter is delicate as fine as a hair. If heavenly mandate has already been cut off, then the person is merely a solitary tyrant; as long as there is still one day that heavenly mandate has not been cut off, he remains the Son of Heaven, and thus cannot act rashly in asserting correctness. Since Li is fierce in nature, the line statement specifically warns against this. This refers to events like those of King Tang of Shang and King Wu of Zhou.

象曰：南狩之志，乃大得也。志在救命去害，非利天下也。必有湯武之志乃可也。六四：入于左腹，獲明夷之心，出於門庭。坤為腹。左者，隱僻之所，又右前而左後。六四隔六五，是五入其右，四入其左矣。四在坤體之下，四變互巽為入，有入于左腹之象。陰偶為門，互震為足為動，四柔而得正，居闇尚淺，有獲明夷之心出門庭之象。

The Small Image Commentary says: "The aspiration of going south to hunt is a great gain." Its intention is to save the people's lives and eliminate evils, not to seize the world for personal gain; one must truly possess the heart of Tang of Shang and Wu of Zhou to do so. The line statement for the fourth line says: "Enter the left abdomen, gain the mind of Mingyi, and emerge from the gate." The trigram坤 represents the abdomen. "Left" refers to a secluded place, and in terms of direction, right is forward and left is backward. The fourth line and the top line are separated by the fifth line, so the fifth line enters on the right, and the fourth line enters on the left. The fourth line is at the very bottom of the坤 trigram, and when it changes, the interacting trigrams form巽, which represents entering, hence the image of "entering the left abdomen." A yin line is broken into two lines, symbolizing a gate; the interacting trigrams include震, which represents feet and movement. The fourth line is a yin line in the proper position, and although it is in darkness, it is not very deep, hence the image of "understanding the mind of the ruler of Mingyi and emerging from the gate."

《程傳》謂邪臣以隱僻結君心，而後行之於外也。按，卦以明見傷，邪臣得意，非明夷之義。《本義》謂得意而遠去，然大臣去國非得意之事。《大全》以微子之行遯言之。微子，紂至親，故知紂幽僻之事，至悉知其心意，決不可輔，故去之也。

Cheng Yi's commentary in Yichuan's Commentary on the Changes interprets this line as: wicked ministers use secret means to bind the ruler's mind, then carry out their evil schemes outside. Chen Menglei's annotation refutes this, saying that this hexagram discusses the injury of light; interpreting it as wicked ministers gaining power does not conform to the original meaning of 'mingyi' (light in darkness). Zhu Xi's The Original Meaning of the Zhou Changes interprets it as 'gaining the ruler's heart but departing far away,' but a minister leaving his country is not something to be considered as gaining power. The Zhou Changes Comprehensive Commentary uses the example of Wei Zi's departure to explain this line: Wei Zi was the closest relative of Zhou, so he knew most clearly about Zhou's hidden and secret deeds. Until he fully understood Zhou's mind and decided it was impossible to continue assisting him, he resolutely left. Chen Menglei adopts exactly this interpretation.

象曰：入于左腹，獲心意也。凡人心腹中事難知，今入于左腹，已深知其心意也。六五：箕子之明夷，利貞。明夷以象暗主，高而失位者也，故於上九象君，而五不言君。然居坤之中，近至暗之主，同體而親，宗臣之象。以柔居中，陰居陽位，自晦其明者，故為箕子之象。以六居五，疑於不貞，故戒占者如箕子之貞乃可耳。彖言艱貞，此獨言貞者，蓋如箕子，則艱不待言矣。

The Small Image Commentary says: "Entering the left abdomen, obtaining the mind." Things deeply hidden in the heart are the hardest to understand. Now, having reached the "left abdomen," it means the person's thoughts have been thoroughly understood. The line statement for the fifth line says: "Jizi's brightness obscured, beneficial to uprightness." The Mingyi hexagram uses the top line to symbolize a dark ruler, who is a person of high rank but has lost his position, so the image of the ruler is placed on the top line (the original text here says "upper nine"). The fifth line is no longer considered the ruler's position. The fifth line is within the earth trigram, closely adjacent to the most dark ruler, sharing the same trigram and being close, which represents the image of a minister of the same clan. It holds a yin line in the central position, and is a yin line in a yang position, indicating someone who conceals his wisdom. Therefore, the image of Jizi is used. Since it is a yin line in the fifth position, people may doubt whether it can be upright. Therefore, the line statement warns the diviner: one should be like Jizi and maintain uprightness. The hexagram statement says "difficult uprightness," but here it only says "uprightness," because in the situation of Jizi, the "difficult" is already implied and does not need to be repeated.

象曰：箕子之貞，明不可息也。明可晦不可息者，若失其貞則明息矣。上六：不明晦，初登于天，後入于地。以陰居坤之極，有不明而晦之象。下五爻以明而受夷者，上則晦而夷人者也。上居高位而夷人，有登於天之象；終則自傷而墜厥命，有入於地之象。

The Small Image Commentary says: "Jizi's uprightness, brightness cannot be extinguished." Wisdom may be concealed, but cannot be extinguished; once one loses uprightness, wisdom is extinguished. The line statement of the sixth line at the top says: "Not bright in darkness, first ascending to heaven, later descending to earth." The sixth line at the top, with a yin line in the extreme position of the坤 body, symbolizes darkness and confusion. The fifth line represents a person with wisdom who is harmed, while the sixth line represents a person in darkness who harms others. Being in a high position and harming others, it has the image of "first ascending to heaven"; eventually harming oneself and losing the mandate of heaven, it has the image of "later descending to earth."

象曰：初登于天，照四國也；後入于地，失則也。照四國，以位言之，言居其位宜有其明也。而後乃入於地，失其明，不足為四方之則也。六二受人之夷者，以順則而自全其明；上六夷人者，以失則而自墜厥命。《大全》以此爻為紂之事也。合全卦而論之，凡亂世君臣皆有此象。後人因商周之事有可擬合者，故因彖傳文王箕子之言、五爻箕子之占，因逐爻擬其人其事以明之。而聖人作易立教，初非以紀商周之事也。

The Small Image Commentary says: "At first ascending to heaven, it illuminates the four states; later descending into the earth, it loses its way." The phrase "illuminating the four states" refers to the position: being in that position, one should possess the virtue of illumination befitting that place, thereby enlightening the four surrounding states. However, later it falls into the earth, losing its brightness, and is no longer able to serve as a standard for the four states. Six Two is the party being harmed, preserving its brightness by following the principles. Upper Six is the party causing harm, losing the principles and thus losing the mandate of heaven. The Zhou Yi Comprehensive Commentary takes this line as referring to King Zhou. Considering the whole hexagram, all rulers and ministers in times of chaos have such an image. Later scholars, because the historical events of the late Shang and early Zhou dynasties can be compared, follow the words in the Commentary on the Judgment mentioning King Wen and Ji Zi, as well as the divination phrase "Ji Zi's brightness obscured" in Six Five, and thus assign each line to a particular person or event to explain it. In reality, the sages composed the Yi to teach, not to record the history of the Shang and Zhou dynasties.