Interpreting the hexagram.

解卦，下坎上震，動於險外，出乎險也，故為患難解散之象。又震雷坎雨，陰陽交感，和暢解散，故為解。解卦次蹇。蹇者，難也。物不可以終難，故受之以解。難極必解散，所以次蹇也。全彖以解散之後，利於平易安靜，不宜久為煩擾。然小人者亂之根也，故六爻之義主於去小人。六三一陰為小人，非據以致天下兵者，諸爻皆欲去之。二之獲狐，獲三也。四之解拇，解三也。上之射隼，射三也。五之有孚，亦退三也。唯初六才柔位卑，不任解難而在解時，無咎而已。此全彖六爻之大指也。

The hexagram "Jie" (Release) has the lower trigram Kan (Water) and the upper trigram Zhen (Thunder). The movement of thunder occurs outside the danger of water, indicating that one has already emerged from peril, hence the image of troubles being dispersed. Also, Zhen represents thunder and Kan represents rain; thunder and rain working together signify the interaction of yin and yang, and the stagnant energy is thus smoothly dispersed, hence the name "Jie" (Release). The hexagram "Jie" follows "Jian" (Obstruction). The "Xu Gua Zhuan" says: "Jian means difficulty. Things cannot remain difficult forever, hence it is followed by Jie." Things will not always be in difficulty; when difficulty reaches its extreme, it must dissipate, which is why Jie follows Jian. The overall meaning of the hexagram is: after troubles have been dispersed, it is favorable to be easy and peaceful, and not to engage in prolonged disturbances. However, small people are the source of disorder, so the meaning of each line focuses on removing small people. The yin line at the third position is the small person, which occupies an improper position and thus brings forth the weapons of the world, so the other lines all aim to remove it: line nine two "field hunting three foxes" refers to capturing the third line; line nine four "loose the big toe" refers to removing the third line; line six six "shooting the falcon" refers to shooting at the third line; line six five "having sincerity" also aims to make the third line retreat. Only line six one is gentle and in a low position, not taking responsibility for resolving difficulties, yet encountering the time of resolution, so having no fault is enough. This is the main meaning of all six lines of the hexagram.

解：利西南。無所往，其來復，吉。有攸往，夙吉。解，難之散也。在險能動，出乎險之外，故為解。難既解，則宜於平易安靜，不可久為煩擾。其卦上震下坎，後天亦居東北之位，與坤亦對。蹇與解相綜，褰在險中，故言利西南，兼言不利東北。解已出險外，則但言利西南，而不利東北可不必言矣。無所往其來復者，復東北也。難已解，故復亦吉也。有所往，往西南也。夙，早也。若可往西南，又以早為吉也。蹇上卦之坎，來解為下卦，而二（「二」當作「五」，從文瀾本）仍居中，有來復吉之象。蹇下卦艮，綜解為上卦之震，反艮止為震動，有所往而夙之象。震東方日之初出，故曰夙吉。

The hexagram statement says: "Jie: Advantageous to the southwest. If there is no place to go, returning is favorable. If there is a place to go, going early is favorable." "Jie" means the dispersion of difficulties. Being in a dangerous situation yet able to act and eventually escape from it is called "Jie." Once the difficulties have been removed, it is suitable to be peaceful and quiet, not to engage in prolonged disturbances. This hexagram has Zhen above and Kan below. In the Later Heaven Trigram directions, Zhen is in the east and Kan is in the north, which is the northeast direction, facing the southwest direction of Kun. The hexagrams Jian and Jie are inverted to each other, forming a "complementary hexagram." Jian is still trapped in danger, so the hexagram statement says "advantageous to the southwest" and also mentions "unfavorable to the northeast." Jie has already escaped from danger, so it only says "advantageous to the southwest," and "unfavorable to the northeast" does not need to be mentioned again. "Its coming back" in "there is no place to go, its coming back" refers to returning to the northeast. Once difficulties are resolved, returning is also favorable. "Going" in "if there is a place to go" refers to going to the southwest. "Suo" means early. If one can go to the southwest, then going early is favorable. From the complementary hexagram perspective: The upper trigram of Jian, Kan, when inverted becomes the lower trigram of Jie, Zhen, while the nine five (originally written as "two," according to the Wenlan Pavilion edition it should be "five") remains in the central position, which is the image of "returning to the northeast and being favorable." The lower trigram of Jian, Gen, when inverted becomes the upper trigram of Jie, Zhen. From the stillness of Gen to the movement of Zhen, this is the image of "going" and being favorable to "going early." Zhen is in the east, the place where the sun first rises, so it is said "going early is favorable."

彖曰：解，險以動，動而免乎險，解。以卦德釋卦名義也。蹇遇險而止，才之不足也。解遇險而動，才之有餘也。屯動乎險中，難之未平。解動乎險外，則難之已散也。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。

The Commentary on the Judgment says: "Jie, danger with movement, movement and escape from danger, Jie." This uses the qualities of the upper and lower trigrams to explain the meaning of the hexagram name. The hexagram Jian signifies encountering danger and stopping, indicating insufficient ability; the hexagram Jie signifies encountering danger and being able to move forward, indicating sufficient ability. The hexagram Zun has movement within danger, indicating that difficulties have not yet been resolved; the hexagram Jie has movement outside danger, indicating that difficulties have already been dispelled. The Commentary on the Judgment then says, "Jie benefits the southwest, going to gain the people." "Its coming back is auspicious, for it attains the center." "Going somewhere brings early auspiciousness, for going brings achievement," which is an explanation of each sentence of the hexagram statement.

以卦綜釋卦辭。坤為眾，西南入於坤體，故為得眾。得中有功，《本義》《大全》皆謂指九二，時解從之。然六爻獨重九二，未得其解。愚意謂指兩陽爻也。無所往則來復，取坎之得中。有所往則貴夙，取震之能動。

This section uses the concept of hexagram综 to explain the hexagram statement.坤 represents the multitude, and the southwest is the position of坤. Moving toward the southwest means entering the body of坤, hence it is said "to gain the support of the people." As for "to gain the center" and "to have merit," both The Original Meaning of the Zhou Changes and The Complete Collection of the Zhou Changes consider these specifically referring to nine two (九二). The common interpretation at that time followed this meaning; however, the hexagram of 解 has six lines, and there is no particular emphasis on nine two alone, making this explanation unsatisfactory. I believe it refers to both nine two and nine four, the two yang lines: when there is nowhere to go, returning is taken as the meaning of nine two in the trigram Kan (water) gaining the center; when there is a destination, it is important to act early, which refers to the dynamic nature of the trigram Zhen (thunder).

蹇上卦之坎，來解下卦，仍在下卦之中。來復得中，所以吉也。蹇下卦之艮，綜為解之震。震動有為，所以有功也。聖人於患難方平之際，不欲人以多事自疲，亦不欲人以無事自怠。故得中則不養禍，亦不擾民矣。有功則惡不滋，難永息矣。

The upper trigram of Jian is Kan, which comes down to become the lower trigram of Xie. The line Nine in the Second remains in the middle of the lower trigram, returning to the center, thus it is said to be auspicious. The lower trigram of Jian, Gen, when reversed, becomes the upper trigram Zhen of Xie. Zhen represents active movement and action, thus it is said to have merit. The sage, when the hardship is just about to be resolved, does not want people to be overly active and cause exhaustion, nor does he want people to be idle and lead to negligence. Being able to maintain the center means neither indulging in evils nor disturbing the people. Being able to have merit means that evils will not grow again, and hardship can be permanently eliminated.

天地解而雷雨作，雷雨作而百果草木皆甲拆，解之時大矣哉。雲雷為屯，故雷雨作為解。窮冬之時，陰陽固結不通。及陰陽交泰，則百果草木或甲或拆。天地所以成化功也。此極言而贊其大也。

The Commentary on the Judgment also says: "When heaven and earth are unblocked and thunder and rain arise, thunder and rain arise and all fruits and grasses and trees split open their husks. How great is the time of resolution!" Clouds condensing on top of thunder without dispersing is the hexagram Zun (Obstruction), but when thunder and rain have already fallen, it is the hexagram Jie (Resolution). In the depths of winter, yin and yang are closed and uncommunicating; but when yin and yang meet and harmonize, all fruits and grasses and trees either split open their husks or crack their shells to grow. Heaven and earth accomplish the function of nurturing and transforming through this process of resolution and dispersion, so the Commentary on the Judgment strongly praises the great significance of the time of resolution.

象曰：雷雨作，解。君子以赦過宥罪。雷者天之威，雨者天之澤。威中有澤，刑獄之有赦宥也。有過者，赦而不問可也。罪惡而赦之，非義也。矜其無知，宥而從輕而已（文瀾本「宥而從輕而已」作「而罪疑從輕」）。此所以推廣天地之仁也。雷雨交作，天地以之解萬物之屯。赦過宥罪，君子以之解萬民之難。故襍卦曰解緩也。

The Great Image Commentary says: "Thunder and rain arise, and the hexagram of Resolution emerges. The superior person thus pardons mistakes and forgives crimes." Thunder represents the authority of heaven, and rain represents the grace of heaven; authority combined with grace is like the judicial system that includes both pardon and forgiveness. For those who have committed mistakes, pardoning them and not pursuing further is appropriate; however, for genuine crimes, universal pardon would be unjust. In such cases, one should show mercy for their ignorance and forgive with leniency. (The Wenlan Pavilion edition of this sentence reads "and in cases of doubt, the lighter punishment is chosen.") This is precisely extending the compassion of heaven and earth. Thunder and rain combine to resolve the blockages of all things in the world; pardoning mistakes and forgiving crimes allows the superior person to resolve the difficulties of the people. Therefore, the Miscellaneous Hexagram Commentary says, "Resolution means to be lenient" — the meaning of "Resolution" is to be lenient and gentle.

初六：無咎。震陽動於險上，初與為應。卦之所藉以解散者，何咎之有。又方解之初，宜安靜而休息之，故爻辭簡以示意。象曰：剛柔之際，義無咎也。初柔四剛。際，過也。難之方解，不宜過剛過柔，以剛柔相際為得宜也。

"Initial Six: No blame." The upper trigram Zhen (Thunder) has its yang energy stirring above the lower trigram Kan (Water), which represents danger. Initial Six corresponds with Nine in the Fourth, and the whole hexagram can rely on this to dispel difficulties, with Initial Six also playing a part, so how could there be any blame? Moreover, at the very beginning of removing difficulties, one should remain calm and rest, so the line statement only uses two characters to briefly indicate the meaning. The Small Image Commentary says, "At the meeting of yang and yin, there is no blame." Initial Six is yin, Nine in the Fourth is yang, and "meeting" means connection. When difficulties are just being removed, it is not appropriate to be overly yang or overly yin. The most suitable is the mutual connection of yang and yin, so there is no blame in terms of principle.

九二：田獲三狐，得黃矢，貞吉。狐者，邪媚之獸。《本義》謂卦凡四陰，除六五君位，餘三陰，狐之象也。今按，三陰爻，上得正而初在下有應，爻辭皆不深貶。唯三不中不正，又無正應，又居下卦之上，猶小人以邪媚居高位者。當解之時，小人而在高位，在所必去。唯二以陽剛能去之。

"Nine in the Second: Hunting three foxes in the field, obtaining a yellow arrow, the line is auspicious." Foxes are evil and fickle beasts. The "Original Meaning of the Zhou Changes" states that the entire hexagram has four yin lines; excluding the six in the fifth position, which is the ruler's position, the remaining three yin lines represent the image of "three foxes." Now, among these three yin lines, the six at the top is in a proper position, and the six at the beginning is at the bottom and corresponds with the nine in the fourth position; the line statement does not criticize them severely. Only the six in the third position is neither central nor proper, has no proper correspondence above it, and is located above the lower trigram, resembling a petty person who occupies a high position through improper means. When dealing with difficulties, such a petty person in a high position must be removed. Among the entire hexagram, only the nine in the second position, with its yang strength, is capable of removing it.

又坎為狐。六三居三之位，故有田獲三狐之象。黃，中色。矢，直物。九二居中，有剛直之德，有得黃矢之象。九居二若非正，而中，自無不正矣，故曰貞吉。此大臣得君，能去邪佞以行其中直之道者也。象曰：九二貞吉，得中道也。居中自能守正也。

From the perspective of taking images: Kan represents a fox, and six three is precisely in the third position, so there is the image of 'capturing three foxes in the field.' 'Yellow' is the central color among the five colors, and 'arrow' is a straight object; nine two is in the center of the lower trigram and possesses the virtue of firmness and straightness, so there is the image of 'obtaining a yellow arrow.' Although a yang line is in the second position, which is a yin position, it seems not proper, but since it is in the center, being in the center naturally does not mean being improper, so it says 'the matter is auspicious.' This line speaks of a minister gaining the trust of the sovereign, being able to remove evil ministers, and thus promoting his path of uprightness and firmness. The 'Small Image Commentary' says 'being on the center path,' which precisely means that those who are in the center naturally can maintain uprightness.

六三：負且乘，致寇至，貞吝。以六居三，在下卦之上。坎為輿，有負荷之小人而乘車之象。二視三為狐，上視三為隼，四視三為拇，群起而攻，有致寇至之象。六三非貞而言貞者，高位乃君所與，亦貞也。雖以正得之，亦可羞也，唯避而去之可也。卦以解名，解難莫要於解小人，故諸爻皆欲解三，而三亦唯有自解而去，則寇亦解矣。

"Six in the Third: Carrying burdens yet riding in a carriage, leading enemies to come, constancy brings regret." The yao six, a yin line, occupies the third position, which is at the top of the lower trigram. The trigram Kan represents a carriage, so there is an image of a petty person who should be carrying heavy burdens yet riding in a carriage. Nine in the Second sees it as a fox, Six at the Top sees it as a falcon, and Nine in the Fourth sees it as a foot趾. All the lines come together to attack it, which is the image of "leading enemies to come." Although the yao six is not in the correct position, the line statement says "constancy," because its high position is granted by the superior, so in terms of rank it is considered proper. However, even if it has come to this position through proper means, sitting in this position is still shameful. Only by stepping down and leaving would it be good. This hexagram is named "Release," and the most important thing in releasing difficulties is to remove petty persons. Therefore, all the lines want to remove the yao six. The yao six can only resign and leave, and the external difficulties will naturally be resolved.

象曰：負且乘，亦可醜也。自我致戎，又誰咎也。負無可丑，負且乘，則可丑。戎由自致，不言凶而凶可知。九四：解而拇，朋至斯孚。按，《本義》以拇為初，朋為二。按，王注以拇為三，朋為初。皆未當。

The Small Image says: "Carrying burdens and riding in a carriage, this is what is shameful. Bringing war upon oneself, who else can be blamed?" Carrying burdens alone is not shameful, but carrying burdens while riding in a carriage is shameful. Warfare is self-inflicted, so although the Line Statement does not explicitly say "misfortune," misfortune can be inferred. "Nine in the Fourth: Removing the big toe, friends come and trust follows." According to The Original Meaning of the Zhou Changes, "big toe" refers to the First Line and "friends" refers to the Second Line; Wang Bi's commentary, however, takes "big toe" as the Third Line and "friends" as the First Line. Both interpretations are unsatisfactory.

今以朋指二，拇指三。蓋震為足，三在足下，有拇象。二與四同陽剛之德，四居大臣之位，宜與二同心以解難者。三以小人間之，解去三之拇，則二得以上比於四，同類之朋可相信矣。此大臣之去邪黨，以親善類者也。象曰：解而拇，未當位也。以九居四而與三比，故曰未當。設若居三居初，則得正而與二比。居五，則得當而與二同德矣。觀象傳，益見解拇宜指三。

I now take "朋" to refer to Nine in the Second and "拇" to refer to Six in the Third. The upper trigram Zhen represents the foot, and Six in the Third is located below Zhen, the foot, thus giving the image of a toe. Nine in the Second and Nine in the Fourth are both yang and virtuous, and Nine in the Fourth holds the position of a minister, who should work together with Nine in the Second to resolve difficulties. However, because Six in the Third, the small person, is in between them, they are separated. Therefore, to resolve the issue, Six in the Third, the "拇," must be removed, allowing Nine in the Second to connect with Nine in the Fourth. This enables the virtuous to trust each other. This line describes a minister removing evil influences and drawing close to the virtuous. The Small Image Commentary says, "It is not in the proper position." A yang line in the fourth position and in relation to Six in the Third indicates it is not in the proper position. If it were in the third or first position, it would be correct and able to connect with Nine in the Second. If it were in the fifth position, it would be in the proper position and share the same virtue with Nine in the Second. From this statement in the Small Image Commentary, it is clear that the "拇" referred to in "解拇" should be Six in the Third.

六五：君子維有解，吉。有孚于小人。按，《本義》卦凡四陰而六五當君位，與三陰同類者，必解而去之，則吉也。孚，驗也。君子有解，以小人之退為驗也。按，王注居尊履中而應乎剛，可以有解而獲吉矣。以君子之道解難釋險，小人雖闇猶知服之而無怨矣。

"Six in the Fifth: The gentleman maintains a state of release, which is auspicious. There is sincerity toward the petty person." According to The Original Meaning of the Zhou Changes, the entire hexagram has four yin lines, with six in the fifth occupying the position of the ruler. The other three yin lines are of the same type, so it is necessary to remove them in order to achieve auspiciousness; "faith" means verification. When the gentleman achieves release, the retreat of the petty person serves as the verification. Furthermore, Wang Bi's commentary states that six in the fifth occupies the exalted position and follows the middle path, and also corresponds with nine in the second, which is strong. Therefore, it is able to achieve release and gain auspiciousness. Using the way of the gentleman to remove difficulties and dispel dangers, even though the petty person is dull, they still know to be convinced and not to generate resentment.

今時解皆從《本義》，謂人君以去小人為驗也。然詳王注語意，釋有孚尤明順。六五當君位而得中，亦得稱君子。然五陰柔，非能解者。以應陽剛之二，能獲三狐。比陽剛之四，能解其拇。是能逐惡之賢臣，而五能信任之，故曰有解也。五維能任二四以解難，凡卦中諸陰皆信服而退聽。此賢君能用賢臣以除患，使小人畏服者也。象曰：君子有解，小人退也。從《本義》作退去之退，從註疏作退聽之退。可兼。

The current common interpretations follow The Original Meaning, considering it to mean that a ruler removes small people as a verification. However, upon careful examination of Wang Bi's annotations, they provide a particularly clear and smooth explanation of "having sincerity." The sixth line, which holds the position of a ruler, can be called "gentleman"; but the sixth line is of a yin and soft nature, and itself lacks the ability to resolve difficulties. It corresponds below to the yang and strong line nine in the second, which can "capture three foxes"; and it is adjacent above to the yang and strong line nine in the fourth, which can "remove its thumb." These two lines are both virtuous ministers capable of expelling villains. Since the sixth line can trust them, it is said to "have resolution." The sixth line only needs to employ the second and fourth lines to resolve difficulties, and all the yin lines in the hexagram will naturally be convinced and retreat. This line speaks of a virtuous ruler who uses virtuous ministers to eliminate troubles, making villains fear and submit. The Small Image Commentary says, "A gentleman has resolution, the small person retreats." The character "retreat" can be read as "retreating away" according to The Original Meaning, or as "listening and retreating" according to the traditional annotations; both meanings can coexist.

上六：公用射隼于高墉之上，獲之無不利。上六居卦之最上，又震體，故有公象。三居下卦之上，互二四為離為飛鳥，有隼在高墉之象。上與三非應，則敵也，有射隼于高墉之上之象。九二剛中，視三柔而不中，象狐之邪媚。上柔正，視三居剛不正，又象隼之鷙害。繫辭以三為小人，以上為藏器待時之君子。六爻唯上獨正故也。

"Upper Six: The public shoots a falcon on a high wall and obtains it without any disadvantage." Upper Six is at the top of the entire hexagram and belongs to the trigram Zhen (Thunder), which represents the elder son and the feudal prince, hence the image of "public." Six Three is at the top of the lower trigram, and from Two to Four it forms the trigram Li (Fire), which represents flying birds, hence the image of a falcon perching on a high wall. Upper Six and Six Three are both yao of the yin type, and they do not form a proper mutual response, so they become enemies, hence the image of shooting a falcon on a high wall. Nine Two is a yang line that is in the correct position, and it sees Six Three as a yin line that is not in the correct position, like the cunning of a fox; Upper Six is a yin line that is in the correct position, and it sees Six Three as a yin line occupying a yang position, which is inappropriate, like the fierce harm of a predatory bird—the difference in the images arises because the observers are in different positions. The "Great Treatise" considers Six Three as a petty person and Upper Six as a gentleman who waits for the right time to act, because among the six lines only Upper Six is in the correct position.

易於震動多有戒辭，今曰無不利。蓋自坎來，經歷多難。所謂待時而動者，動必不妄也。象曰：公用射隼，以解悖也。三竊位而不應，悖逆者也，故解之宜速也。此卦彖傳及二爻四爻五爻上爻，所見皆與《本義》不同，非敢求異，姑存疑義耳。

In the Book of Changes, whenever the trigram Zhen (Thunder) appears, there are often warnings of caution and vigilance. Here, however, it says "there is no disadvantage." This is because the sixth line at the top comes from the lower trigram Kan (Water) and has experienced many difficulties on the way up. It is exactly what the Great Treatise says, "waiting for the right time to act." When one acts, it will certainly not be reckless. The Small Image Commentary says, "the public uses an arrow to shoot a falcon, to remove the contradiction." The sixth line in the third place occupies an improper position and does not correspond with the superior line, thus being a person of rebellion. Therefore, removing such a person should be done quickly rather than slowly. Regarding the Commentary on the Judgment of the卦 of Jie (Release) and the lines nine in the second, nine in the fourth, six in the fifth, and six at the top, my interpretations differ from those in The Original Meaning of the Zhou Changes. I do not intend to be novel or different, but merely to temporarily preserve these doubtful interpretations.

損卦，下兌上艮。取損下益上之義，其說有四。山體高澤體深，下深而上益高，一也。澤在山下，其氣上通，潤及草木，二也。下為兌說，三爻皆上應，說以奉上，三也。損下乾剛而益柔，益上坤柔而成剛，四也。

The hexagram "Loss" has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). It signifies the concept of "reducing the lower to benefit the upper," which has four interpretations: first, the mountain is high and the lake is deep; the deeper the lake, the higher the mountain appears; second, the lake is below the mountain, and its vapor rises to nourish the grass and trees on the mountain; third, the lower trigram Dui represents joy, and all three lines correspond to the upper trigram, indicating joy in serving those above; fourth, in terms of change, the hexagram "Loss" comes from "Great Peace," where the lower trigram's strong line is removed, making the lower part soft, and the upper trigram's soft position is enhanced, making the upper part strong.

損上益下謂之益，損下益上謂之損。譬損牆上之土以培基，則安益也。取牆基之土以增其高，必危損矣。散君惠（文瀾本「散君」作「君施」）以結民心，益也。剝民以奉其上，損矣。故卦名損。損次解。按，《序卦》，解者，緩也。緩必有所失，故受之以損。縱緩必失，失則有損，損所以次解也。

Reducing what is above to increase what is below is called "Yi", while reducing what is below to increase what is above is called "Sun". For example: taking soil from the top of a wall to reinforce its foundation makes the wall more stable, which is Yi; taking soil from the foundation to raise the top of the wall will certainly lead to danger, which is Sun. Dispersing the ruler's grace to gather the people's support is Yi; exploiting the people to serve those above is Sun. Therefore, this hexagram is named "Sun". The hexagram "Sun" comes after "Jie". According to the "Xu Gua Zhuan": "Jie means to loosen. When something is loosened, there must be a loss, hence it is followed by Sun." Indulgence and looseness inevitably lead to loss, and loss is Sun, which explains why "Sun" follows "Jie".

全彖以損所當損則得，而要之於時。六爻則下三爻皆知損者，上三爻皆損中受益者。蓋損者聖人不得已而用之，唯合於時則得。若不宜損而損，則所損又不待言矣。此全卦之大旨也。

The overall meaning of the hexagram is: what is lost is indeed what should be lost, and this is considered appropriate, but the key lies in the word "time." Looking at the six lines, the lower three lines are those that understand self-restraint and self-sacrifice, while the upper three lines are those that benefit during the process of loss. Because "loss" is originally a means that sages resort to only when forced, and only when it is appropriate for the time is it considered proper. If something should not be lost yet one insists on losing it, the resulting harm is even more severe. This is the main idea of the entire hexagram.

損：有孚，元吉，無咎，可貞，利有攸往。損為減省之義。以人事言之，損下益上，損內益外，剝民奉君，皆是也。損非人情所欲，故必損所當損，使人皆有孚信之心。則有樂從之吉，無貪鄙之咎。可垂諸萬世而貞，可通行天下而利有攸往也。占辭繁而不殺。蓋以損之事，本未能大善而吉，未必可固守，未必可有往。唯損所當損而至於有孚，則兼得之。故損，不可不慎也。

The Hexagram Statement says: "Loss: There is sincerity, great good fortune, no misfortune, it is proper to maintain constancy, beneficial to go somewhere. "Loss" means reduction. In terms of human affairs, reducing from below to benefit above, reducing internally to benefit externally, and exploiting the people to serve the ruler, all fall under the concept of loss. Loss is not something people naturally desire, so one must reduce what should be reduced, so that everyone will have sincere trust and follow willingly; thus there will be good fortune in willing obedience, no faults of greed and hoarding, and it can be passed down for generations and be beneficial throughout the world. This statement lists these points in succession without omission, because the act of loss itself may not necessarily lead to great good fortune, may not be something that can be maintained, and may not allow for movement forward. Only by reducing what should be reduced and achieving sincere acceptance from the people can all these benefits be obtained together. Therefore, when carrying out the act of loss, one must not be careless.

曷之用，二簋可用享。曷，何也，問答之辭。言當損之時何所用乎。雖以二簋之薄，可用以享而無害於禮矣。彖曰：損，損下益上，其道上行。以卦體釋卦名義。損益二卦，皆損有餘以補不足也。損乾之九四曰損上，損乾之九三曰損下。蓋陽實陰虛，損下體本乾皆實，在所當損。上體本坤皆虛，在所當益。此所以損下益上而合於道之當然也。

The Hexagram Statement also says: "What should be used? Two bowls of food are sufficient for sacrifice." "曷" is "何," indicating a self-questioning and self-answering tone: When the situation of "Loss" arises, what should be used? The answer is that even with only two bowls of simple food, it can be used for sacrifice without violating propriety. The Commentary on the Judgment says: "Loss means reducing the lower part to benefit the upper part, and this principle operates upward." This explains the meaning of the hexagram through its structure. The hexagrams of "Loss" and "Gain" both involve reducing excess to supplement deficiency: reducing the upper part of the trigram Qian (Heaven) in the fourth line is called "loss from above," while the hexagram of "Gain" arises from "Obstruction," and it reduces the upper part of Qian's fourth line to benefit the first line. Reducing the lower part of the trigram Qian in the third line is called "loss from below," while the hexagram of "Loss" arises from "Greatness," and it reduces the lower part of Qian's third line to benefit the sixth line at the top. Yang lines represent substance, while Yin lines represent emptiness. In this hexagram, the lower trigram is originally Qian, with all three lines being substantive, thus requiring reduction. The upper trigram is originally Kun, with all three lines being empty, thus requiring benefit. This is why "loss from below to benefit above" is in accordance with the natural order.

損而有孚，元吉無咎，可貞，利有攸往。曷之用，二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。當其可之謂時。二簋之用，時當損故也。以卦爻推之，凡損剛益柔皆有時，非剛皆所宜損也。以天下之理推之，凡損其盈，益其虛，益極復盈而損，損極復虛而益，皆隨時以行，雖聖人不能違乎時也。

The Commentary on the Judgment continues: "Through reduction there is sincerity, great good fortune without blame, consistent uprightness, and advantage in going forward. What is used? Two bowls of food can be offered in sacrifice. Two bowls should be used at the right time. Reduction of the strong and increase of the weak should also occur at the right time. Reduction and increase, fullness and emptiness, all proceed in harmony with the time." The term "time" refers to appropriateness. The reason why offering two bowls of simple food in sacrifice is feasible is because the situation is appropriate for reduction. In terms of the hexagram and its lines, any reduction of the strong and increase of the weak must be considered in relation to the time, not that the strong should always be reduced. In terms of the principles of the world, wherever there is reduction of fullness and increase of emptiness, when increase reaches its extreme it turns into fullness and thus requires reduction, and when reduction reaches its extreme it turns into emptiness and thus requires increase. All these actions are carried out in accordance with the time; even sages cannot go against the time.

象曰：山下有澤，損。君子以懲忿窒欲。忿易發難制，故曰懲。懲者，懲於今而戒於後也。欲之起甚微，故曰窒。窒者，遏絕之使不行，思禮義以勝之也。君子觀山之象以懲忿。蓋忿之來氯湧如山，況多忿如少男乎，故懲忿當如摧山。觀澤之象以窒慾。蓋欲之溺浸淫如澤，況多欲如少女乎，故窒慾當如防澤。忿之不懲，必至於遷怒。欲之不窒，必至於貳過。君子修身所當損者，莫切於此。

The Great Image Commentary says: "A mountain beneath a marsh, loss. The superior person uses this to punish anger and restrain desire." Anger is easily aroused and hard to restrain, hence the use of the character "惩" (punish), which means to punish it immediately and serve as a warning for the future. The emergence of desire is extremely subtle, hence the use of the character "窒" (block), which means to block it off so that it cannot proceed, overcoming it through thoughts of propriety and righteousness. The superior person observes the upper trigram,艮 (mountain), to punish anger: anger rises high and steep like a mountain, and since艮 represents the young male, who is naturally prone to anger, punishing anger should be like toppling a mountain. The superior person observes the lower trigram,兑 (marsh), to restrain desire: desire spreads widely and deeply like a marsh, and since兑 represents the young female, who is naturally prone to desire, restraining desire should be like building a dike to prevent the marsh from overflowing. If anger is not punished, it will inevitably lead to venting it on others; if desire is not restrained, it will inevitably lead to repeating past mistakes. The two things that the superior person should most urgently reduce in self-cultivation are none more important than these.

初九：已事遄往，無咎，酌損之。初九當損下益上之時，而以剛居剛，處於有餘，上應六四。故宜輟其所為之事，速往以益四則為無咎。然當損之初，又不宜自損之過。故當酌其淺深之時宜，庶不自傷其本量也。象曰：已事遄往，尚合志也。尚，上通。上與四合，宜速往也。

"Initial Nine: Having completed the task, go quickly without blame, and reduce it appropriately." Initial Nine is at the beginning of the process of reducing from below to benefit above, and since it is a yang line in a yang position, it has sufficient ability. It corresponds with Six Four above, so it should stop its current task and go quickly to benefit Six Four, thus avoiding blame. However, at the beginning of reduction, it is not appropriate to reduce too much, so it should measure carefully and act according to the timing, to avoid harming its own essence. The Small Image Commentary says, "It still aligns with the will," where "Shang" is the same as "Shang" meaning above, indicating that Initial Nine aligns with the will of Six Four above, so it is appropriate to go quickly.

九二：利貞，征凶，弗損益之。二剛中，無有不正。然不能自守而妄進，則不正矣，故戒以征凶也。弗損益之，蓋損己益人者，益止於所損。以弗損為益，其益已無方。初曰酌損，二則弗損者。初以剛居剛，勢處有餘，在所宜損。二以剛居柔，已得其中，又為說體，若過損以益上，是屈己以取媚，非貞者矣。故弗損者，不變其所守也。然以陽剛與六五相應，剛柔相濟，五已受其益，是弗損而有以益之也。

"Nine in the Second: It is advantageous to maintain correctness, going forward brings danger, and one should not harm oneself to benefit others." Nine in the Second is strong and occupies the central position, originally having nothing incorrect; but if it cannot hold fast to itself and rashly advances, it becomes incorrect, so the line statement warns it against "going forward brings danger." As for "not harming oneself to benefit others": whenever one harms oneself to increase others, the gain is at most equal to the loss; if one can benefit others without harming oneself, the gain has no limit. Initially, Nine at the Beginning says "moderate loss," while Nine in the Second says "no loss," because Nine at the Beginning is yang in yang, with excess power and position, originally belonging to those who should be reduced; Nine in the Second is yang in yin, already occupying the central position, and is in the form of Dui (Joy), if it excessively harms itself to please those above, it becomes bending oneself to flatter, which is not being upright. Therefore, "no loss" is precisely not changing what it holds fast to. Yet it is yang and corresponds with Six in the Fifth, combining yang and yin, and Six in the Fifth has already received its benefit, which is benefiting others without harming oneself in reality.

象曰：九二利貞，中以為志也。居二處說，疑於非正。中以為志，不以損為益則正矣。六三：三人行則損一人，一人行則得其友。此爻獨言損之義。天地間陰陽對待，唯兩而已，三則餘其一而當損。

The Small Image Commentary says, "It takes the middle as its aspiration." Nine in the Second, being a yang line in a yin position, and situated in the trigram Dui (Lake), which represents joy, is easily suspected of being improper. However, it aspires to uphold the middle, not viewing self-reduction as a way to benefit others, which is proper. "Six in the Third: When three people walk, one is lost; when one walks, he finds a friend." This line focuses on the meaning of "loss" itself. In the universe, yin and yang correspond in pairs, and the norm is to have pairs. When there are three, one is in excess, and the excess must be reduced.

蓋兩相與則專，三則雜而亂。下卦本乾，損上爻以益坤，三人行而損一人也。一陽上而一陰下，一人行而得其友也。上與三以剛柔相易而謂之損者，但言其減一耳。夫子繫辭以男女媾精言之，即指三上二爻。程傳又謂初二二陽，四五二陰同德相比，三與上應，皆兩相與。則又因夫子之言而推之六爻，以廣得友之義也。

When two trigrams intersect, the relationship is devoted and sincere; when three are involved, it becomes complicated and chaotic. The hexagram "Loss" comes from "Greatness" (泰). The lower trigram is originally Heaven (乾), and "Loss" removes the top line of Heaven (the line nine in the third position) to add it to the upper trigram Earth (坤), which is called "three people walking and one is lost." One yang line moves up and one yin line moves down, which is called "one person walking and finding a friend." The line six at the top and nine in the third position originally exchange yin and yang, but they are called "Loss," simply because it refers to the removal of one line. Confucius in the "Great Treatise" explains this line by comparing it to the union of male and female with their vital energies, referring specifically to the lines three and six. Cheng Yi in his "Commentary on the Changes" says that the lines nine at the beginning and nine in the second, both yang, share the same virtue and are in harmony, and the lines six in the fourth and six in the fifth, both yin, also share the same virtue and are in harmony. The line six in the third and the line six at the top are also in correspondence. This is extending Confucius' explanation to all six lines, broadening the meaning of "finding a friend."

象曰：一人行，三則疑也。一人行而得一人為友，三則疑其所與，理當損去其餘也。然細繹此爻取象，不過謂有餘在所當損，損而得當，則為得友耳。夫子繫辭以男女言之，蓋陰陽對待，不容或過。猶男女有偶，不容或叅。故道有所宜損者耳。非謂取友者，有取於二而不容有三也。若以辭害意，則不可通矣。

The Small Image Commentary says, "One person walking, three would cause doubt." When one person walks and meets another, with three people present, there is doubt about whom to follow. By principle, the extra person should be removed. However, upon careful consideration of the imagery of this line, it simply means that those who have excess should give up some, and if they do so appropriately, it is called "gaining a friend." Confucius, in the Great Treatise, uses the analogy of male and female because yin and yang are paired, and there can be no third party, just as male and female form a pair and cannot include a third. Therefore, there is a need for reduction in accordance with principle. This does not mean that friendship can only be formed between two people and not among three. If one is too literal and hinders the true meaning, the explanation becomes incoherent.

六四：損其疾，使遄有喜，無咎。四變互坎為心病，疾之象。卦取損下益上，四在上卦，宜不言損矣。然居損之時，在上之下，與剛相應，是能自損其陰柔之疾，以受陽剛之益者也。惟速則善而無咎矣。四與初皆言遄。蓋初方舍其事而速於益四，四亦必急去其疾以受初之益。若彼方汲汲，此乃悠悠，非受益者矣。初曰遄往，四曰使遄。初之過四，有以使之也。此能變化氣質以受益者也。占者能如是，則無咎矣。

"Six in the Fourth: Reduce the illness, so that quickly there is joy, no blame." When the fourth line changes, it produces the trigram Kan, which represents heart disease, thus symbolizing "illness." This hexagram takes the meaning of reducing from below to benefit above. The fourth line is already in the upper trigram, so by convention it should not mention "reduction." However, it is during the time of reduction, located below the upper trigram and corresponding with a yin line below, indicating someone who can reduce their own yin and flexible illness to accept the benefit of yang strength. It is only good to act quickly, thus avoiding blame. Both the first line and the fourth line mention the word "quickly": the first line's yang line quickly comes to increase the fourth line, and the fourth line must also quickly remove its own illness to accept the benefit of the first line. If one is hasty on one side and slow on the other, it cannot be considered as someone who benefits. The first line says "go quickly," and the fourth line says "make it quick," precisely because the first line comes to the door itself, having the effect of urging the fourth line. This is someone who can change their nature to accept benefits; if the person divining can do this, there will be no blame.

象曰：損其疾，亦可喜也。疾本無可喜，能因人而損之，亦可喜也。六五：或益之，十朋之龜弗克違，元吉。自二至上，中虛其體，似離而大，有十朋之龜之象。按，《食貨志》兩貝為朋。元龜長尺二寸，大貝十朋。朋直二百一十六，十朋直二千一百六十，大寶也。二應於五，而二既守正，以弗損為益。五虛中居尊，以受天下之益。若不知其益之所自來者，故曰或益之。而有其德則其實亦有不得辭者，故曰弗克違，元吉。

The Small Image Commentary says, "Reducing the illness, this is also something to rejoice in." The illness itself is not something to rejoice in, but being able to reduce it with the help of others is something to rejoice in. "Six in the Fifth: Perhaps it is increased, ten turtle shells of the first class cannot be avoided, original good fortune." From Nine in the Second to Nine at the Top, the middle is empty while the upper and lower parts are full, forming the shape of an enlarged Li trigram. Li is associated with the turtle, so there is the image of "ten turtle shells." According to the "Food and Goods Annals" of the "Book of Han," two shells make up one "peng," and the original turtle is one foot two inches long, worth ten "peng" of large shells. One "peng" is worth 216 coins, so ten "peng" is worth 2,160 coins, which is a very precious treasure. Nine in the Second and Six in the Fifth are in correspondence. Nine in the Second can maintain correctness and uses "not self-reduction" as a way to benefit others. Six in the Fifth is empty in the middle and occupies a high position, using it to receive the benefits from the world. These benefits come naturally, and the recipient seems not to know where they come from, so it is said "perhaps it is increased." However, the recipient indeed has such virtue, and in reality, they cannot refuse, so it is said "the ten turtle shells cannot be avoided, original good fortune."

象曰：六五元吉，自上祐也。德能動天，天祐之也。上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。按，《本義》謂上九受益之極，欲自損以益人。然惠而不費，不待損己，然後可以益人也。惠而不費，則惠廣矣，故又曰得臣無家。今時解皆從之。

The Small Image Commentary says, "Six in the Fifth: original good fortune, aided by Heaven above." This means that virtue can move Heaven, and Heaven will then protect him. "Nine at the Top: not diminishing or increasing, no blame, firm good fortune, advantageous to go somewhere, gaining a minister without a family." According to The Original Meaning of the Zhou Changes, the Nine at the Top has benefited to the extreme and wishes to reduce himself to benefit others. However, giving without depletion does not require first reducing oneself in order to benefit others. Giving without depletion spreads the favor widely, hence it is also said, "gaining a minister without a family." The current common interpretation follows this explanation.

然上雖損卦之終，不得遽言損上益下之事。且上正受下之益者，又不得反言益人。按，王注處損之終，上無所奉。損終反益，剛德不損。處損之極，尚夫剛德，為物所歸，故曰得臣。天下為一，故無家也。此解雖不言益下，而於受益之義亦未明。

However, the upper ninth line, although it is at the end of the "Loss" hexagram, cannot immediately be said to be doing the action of "reducing above to benefit below"; moreover, the upper ninth line is precisely the line that receives the increase from below, so it should not be reversed to say that it benefits others. Note: Wang Bi's commentary says: The upper ninth line is at the end of the loss, and there is nothing above it to offer; when loss reaches its extreme, it turns into benefit, and the strong virtue is not diminished; being at the extreme of loss yet still upholding strong virtue, it is the gathering point for all things, hence it is called "obtaining the minister"; the world is one body, hence it is called "without a family." This explanation, although not explicitly stating that it benefits below, still fails to clearly explain the meaning of "benefit."

愚意此弗損益之與二爻不同。二爻言不損己以益人，此則不損人以自益也。蓋上爻乃損下卦之陽，益此爻之陰而成上九。今既稱九，則無可益。下應六三，三亦不容復損矣。蓋在全卦為損之極，在此爻為受益之極。故以不損於三為益也。損下之極，不復過損，於義無咎。

I thought that the phrase "Frugality does not harm or benefit" from the top line, and the meaning of "Nine in the Second" is different. "Nine in the Second" refers to not reducing oneself while benefiting others, whereas the top line refers to not reducing others to increase oneself. Since the top line originally became the top line by removing the yang line from the lower trigram and adding to its yin position, now that it is called "Nine," there is no more room for further increase. It corresponds to the sixth line in the third place, which also cannot be reduced further. In the whole hexagram, this is the extreme of reduction; in this line, it is the extreme of benefit. Therefore, it uses not reducing the sixth line in the third place as "benefit." Reducing below to the extreme but not overdoing it in reduction is morally correct.

然以九居上，疑於不正，故戒以唯貞剛吉。蓋取民有制，非若蠲租市惠之為，如是則利有所往矣。上以三為臣，三與上應，有得臣之象。然不過求於三，非以三為私有者，有得臣無家之象。若陳氏之以家量貸民以固人心，則意在得臣，實以為其家矣。得臣而非以為家，亦受益之中而自寓貶損之意者。如此則於損卦之義較合，姑以此備闕疑。

However, a yang line in a superior position is easily suspected of being improper, so the line statement warns that it can only be auspicious if it maintains proper conduct and upholds integrity. Taking from the people must be done with a certain standard and regulation, unlike reducing taxes or buying favor through artificial means. If done in this way, it would be beneficial for movement forward. The upper nine (上九) takes the sixth three (六三) as its minister, and the sixth three corresponds with it, which is the image of "obtaining a minister." However, it does not excessively demand from the sixth three, nor does it regard the sixth three as its private property, which is the image of "obtaining a minister without claiming it as one's own." For example, during the Spring and Autumn period, the Chen family of the state of Qi used large measures to lend grain and small measures to collect it, thereby winning the people's favor. This was an intentional act of "obtaining a minister," but in reality, it amounted to claiming the people as their own. To obtain a minister without claiming them as one's own is to benefit while still implying self-restraint. This explanation aligns more closely with the meaning of the Hexagram of Loss (损卦), and I have recorded it here as a possible interpretation to preserve the doubt.

象曰：弗損益之，大得志也。不損於下，為眾所歸，其益乃大，得其志矣。全彖當損之時，必信服於人心，乃得其當。故下三爻主損，皆知損者。初以爻位俱剛而可損，然在初剛宜酌。二爻剛位柔則不必損下以益上矣。三正當損者也。上三爻皆受益者。四自損以受人之益者也。五不求益而下樂損以益之者也。上已受益而不欲過損於下矣。損非美事，而得其道則皆吉，此彖辭所以詳言之也。

The Small Image Commentary says, "Not reducing or increasing, great success is achieved": not reducing the lower part, thus gaining the allegiance of the people, it gains great benefit, and its aspirations are fulfilled. In general, during a time of loss, it is necessary to gain the sincere loyalty of the people, which is considered proper. Therefore, the lower three lines focus on loss, and they are all those who understand self-reduction—initial nine is yang and is in the beginning, it is strong but appropriate for careful consideration; nine two is a yang line in a yin position, so it does not need to reduce the lower to benefit the upper; six three is the one that truly should be reduced. The upper three lines are all those who benefit—six four reduces its own illness to accept the benefit of others; six five does not seek benefit, but the lower is willing to reduce itself to increase it; upper nine has already benefited, so it does not wish to reduce the lower further. Loss is not a good thing, but as long as it follows its principles, all six lines are auspicious, which is why the hexagram statement explains it in detail step by step.

益卦，震下巽上。以卦象言之，風烈則雷迅，雷激則風怒，兩相助益，所以為益。以其義言，損下謂之損，則益下謂之益。以陽爻益坤之下爻，所以謂之益也。益卦次損。按，《序卦》，損而不已必益，故受之以益。

The hexagram Yi is composed of the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). In terms of the imagery, strong winds intensify the sound of thunder, and the sound of thunder intensifies the wind, with both reinforcing each other, hence the name "Yi" (Benefit). In terms of meaning, reducing the lower part is called "Sun" (Loss), so increasing the lower part is called "Yi" (Benefit). This hexagram is formed by adding a yang line to the lowermost line of the Kun trigram, hence it is called "Yi." The hexagram Yi follows the hexagram Sun. According to the "Xu Guan Zhuan," "If loss continues without ceasing, benefit will inevitably follow, hence it is followed by Yi."

蓋損卦天下富實之象。下實上虛，宜有所損以奉君。益卦朝廷富實之象。上實下虛，宜有所損以惠民。然損下謂損，損上謂益者，蓋民貧則上無所寄，民富則上無可憂。故損下君子反以為自損，損上反以為自益也。損益循環，理之自然，益之所以次損也。

The hexagram "Loss" represents the situation of the world being rich and full: the lower trigram is full while the upper trigram is empty, so it is appropriate to reduce the people's resources to serve the ruler. The hexagram "Gain" represents the situation of the court being rich and full: the upper trigram is full while the lower trigram is empty, so it is appropriate to reduce the court's resources to benefit the people. It is the same kind of reduction, but reducing the people is called "Loss," while reducing the ruler is called "Gain." This is because when the people are poor, the ruler has no support; when the people are wealthy, the ruler has no worries. Therefore, reducing the people is seen by the君子 as a loss for himself; reducing the ruler is seen as a gain for himself. Loss and Gain generate each other in a cycle, which is the natural way of things. This is why the hexagram "Gain" follows the hexagram "Loss."

全彖言益則無所不利。彖傳即君之及民，又推之學問造化，以贊其義之大。六爻下三爻皆受益者。初受四之益，必有以受之，故利大作。二受五之益而爻位皆陰，故宜永貞。三不中正不得當益，而當益下之時，故以凶事為益也。上三爻處益而當損者。四以順下之動為益。五以至誠感人為益。上處益之際，不能損己，反以求人，則或擊之矣。此全卦六爻之大指也。

The Hexagram Statement says that whenever "Benefit" occurs, there is no disadvantage. The Commentary on the Judgment first discusses the ruler benefiting the people, then extends this to learning and the workings of nature, praising the great significance of "Benefit." Among the six lines, the lower three lines all receive benefit: the first line receives benefit from the fourth line, and must make real efforts to deserve it, so it is favorable to "great action"; the second line receives benefit from the fifth line, and since both the line and its position are yin, it is favorable to "eternal uprightness"; the third line is neither central nor upright and should not receive benefit, but it is precisely the time for increasing benefit to the lower part, so it must be tempered with dangerous matters, which in turn becomes beneficial. The upper three lines are in the midst of benefit and should be willing to sacrifice: the fourth line benefits by following the movement of the lower part; the fifth line benefits by sincere appeal to others; the top line is at the end of benefit and refuses to sacrifice, turning instead to seek benefit from others, and thus faces attack. This is the main idea of the entire hexagram.

益：利有攸往，利涉大川。益，增益也。當益之時，無所不利，以行則利往，以濟則利涉也。二五皆居中得正，故利往。震巽皆木，舟行之象，故利涉。人君能以益下為心，贈處常處變無所不利矣。

The Hexagram Statement says: "Benefit: It is advantageous to go forward, and advantageous to cross great rivers." "Benefit" refers to increase or gain. When there is increase, nothing is disadvantageous: using it for action is advantageous for going forward, and using it for crossing great rivers is also advantageous. Both the Second line (Six Two) and the Fifth line (Nine Five) are in the center and upright, hence it is said "advantageous to go forward." The trigrams Zhen (Thunder) and Xun (Wind) in the "Commentary on the Hexagrams" belong to wood, and wood has the image of a boat, hence it is said "advantageous to cross great rivers." A ruler should always intend to increase the welfare of the people; whether in ordinary times or in times of change, there will be no disadvantage.

彖曰：益，損上益下，民說無疆。自上下下，其道大光。此以卦體釋卦名義也。損乾之下爻，益坤之下爻，有人君損所有，以惠民之象。民說之自無窮矣。陽爻居下，陰爻居上，有人君居九重之上，降已以下其下之象。則非私恩小惠之為，其道光眀顯著矣。說道光，何益如之。

The Commentary on the Judgment says: "Benefit, by reducing the upper and benefiting the lower, the people are delighted without limit. To descend from above to the lower, his way shines brightly." This uses the structure of the hexagram to explain the meaning of the hexagram name. The hexagram of Benefit comes from the hexagram of Opposition. It reduces the lower yao of the upper trigram Qian and adds it to the lower trigram Kun, symbolizing a ruler who reduces his own resources to benefit the people. The people's joy is boundless. A yang line descending to the lower position and a yin line ascending to the upper position symbolizes a ruler who resides in the highest position yet is willing to humble himself and attend to his subjects. This is not a private favor or minor kindness, but a great way that naturally shines brightly. The people are delighted, and the ruler's way is brilliant. What benefit could be greater than this?

利有攸往，中正有慶。利涉大川，木道乃行。此又以卦體卦象釋卦辭也。以卦體言之，五以中正應二，二亦以中正應五。君臣同德，天下受其福慶，所以利有攸往也。以卦象言之，木為舟，有濟險之才。震巽皆木。君臣同德，上下一心。不獨可以處常，且可濟變。木道之行也。

The Commentary on the Judgment also says: "It is advantageous to go somewhere, for the middle and the correct position bring good fortune. It is advantageous to cross great rivers, for the way of wood is then carried out." This is again using the structure of the hexagram and its imagery to explain the hexagram statement. In terms of the structure, nine in the fifth is in the middle and correct position and responds to six in the second, while six in the second is also in the middle and correct position and responds to nine in the fifth. Thus, the ruler and minister share the same virtue, and the whole world receives blessings, hence "it is advantageous to go somewhere." In terms of the imagery, wood can be used to make boats, which have the function of crossing dangerous waters, and both zhen and xun belong to wood. When ruler and minister share the same virtue and ruler and subject are united in heart, they can not only maintain stability but also overcome changes—this is what is meant by "the way of wood is then carried out."

益，動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。又以二卦之德，推之學問言之。則內卦震動，奮發有為。外卦巽順，潛心遜志。其進也無疆矣。以二卦之體推之造化言之。震剛卦之一陽在下，天陽之下施也。巽柔卦之一陰居四，地陰之上生也。萬物並育，其益無方矣。凡此之益皆道也。道皆時也，損與益皆合乎時而已。此皆以極贊益之大也。象曰：風雷，益。君子以見善則遷，有過則改。遷善當如風之速，改過當如雷之猛。又雷與風有交相助益之勢。速於遷善則過當益寡，決於改過則善當益純。學問之益，莫大乎此。

The Commentary on the Judgment says: "Benefit, movement and compliance, advancing daily without limit. Heaven gives, earth produces, its benefit has no fixed direction. The way of benefit is to go with the times." This uses the virtues of the upper and lower trigrams to explain learning: the inner trigram Zhen represents movement and initiative, indicating active effort; the outer trigram Xun represents compliance and humility, indicating quiet and modesty; with active effort and open-mindedness, progress naturally has no end. It also uses the structure of the upper and lower trigrams to explain the workings of nature: Zhen is a strong trigram, with its single yang line at the bottom, representing the yang energy of heaven descending; Xun is a gentle trigram, with its single yin line at the fourth position, representing the yin energy of earth ascending; the interaction of yin and yang leads to the flourishing of all things, and the benefits received have no limits. All these "benefits" are part of the Dao, and the Dao is always in harmony with the times. Whether it is loss or gain, it ultimately depends on the right timing. These words strongly praise the great nature of "benefit." The Great Image says: "Wind and Thunder, Benefit. The gentleman learns from good and changes, and corrects his mistakes." To move toward goodness should be as swift as wind, and to correct mistakes should be as decisive as thunder. Moreover, wind and thunder naturally support each other: swift movement toward goodness naturally reduces mistakes, and decisive correction of mistakes naturally increases goodness. The gains from learning and self-cultivation are nothing greater than this.

初九：利用為大作，元吉無咎。陰小陽大。初剛在下，與四正應。六四近君，信任乎初，正受上之益者。又震體主動，故有利用大作之象。蓋初以在下受上之益，非大有作為無以報效，故利用大作。然所作不盡善，未免於有咎矣。越分圖事必出萬全，得盡善之吉，乃可無咎也。他卦元吉以效言，此以功言。象曰：元吉無咎，下不厚事也。初在下位，本不當任重大之事。不盡善，不足以免咎。

"Initial Nine: It is advantageous to undertake great undertakings, resulting in the highest good without blame." In the Book of Changes, yin represents smallness and yang represents greatness. Initial Nine is a strong line located at the very bottom, corresponding with Six in the Fourth; Six in the Fourth is close to the position of the ruler and trusts Initial Nine. Initial Nine is the one who receives the benefits from above. Moreover, since it belongs to the trigram Zhen (Thunder), which represents movement, there is an image of "advantageous to undertake great undertakings." Initial Nine, being in a lower position, receives benefits from above. Without undertaking great endeavors, it cannot repay these benefits. Therefore, it is advantageous to achieve great success. However, if the undertaking is not fully accomplished, it is bound to lead to blame. As a lower line attempting to pursue great matters beyond its proper role, it must be fully secure and achieve the highest good ("original good") to avoid blame. In other hexagrams, "original good" usually refers to the outcome, but in this line, it refers to the accomplishment of the task. The Small Image Commentary says, "the lower line does not bear heavy responsibilities." Initial Nine, being in a lower position, should not bear major responsibilities. If it does not accomplish the task fully, it cannot escape blame.

六二：或益之，十朋之龜弗克違，永貞吉。王用享于帝吉。二以柔順中正上應乎五，又當益下之時。此爻即損五之綜，故象占亦同。在損曰元吉，此曰永貞吉。則位有剛柔之分，分有君臣之異也。二已得正，恐陰柔不能固守，則非為下受益之道，故戒以永貞。二非君位，自王者占之，則為享帝之吉占。亦以下而受上之益也。若自人臣占之，則事君如事天之義也。象曰：或益之，自外來也。外不專指五。五固正應，而二之柔順中正，人孰不願益之。或者，眾無定主之辭。

"Six Two: Perhaps it is increased, ten tortoises of the kind used for divination cannot be avoided, to maintain sincerity forever is auspicious. The king uses sacrifice to the supreme deity and it is auspicious." Six Two is flexible, obedient, upright, and corresponds to Nine Five above. It also coincides with the time when the lower part is being increased. This line is the reversed line of Six Five in the Hexagram of Reduction, so its symbolic image and divinatory statement are the same. The line Six Five in Reduction says "original auspiciousness," but here it says "maintaining sincerity forever is auspicious," because there is a difference between the yao positions of yin and yang, and between the roles of sovereign and subject. Six Two has already attained the correct position, but it fears that its yin and flexible nature cannot maintain it permanently, which would not be in line with the way of receiving benefits from below. Therefore, it warns it to "maintain sincerity forever." Six Two is not the position of the sovereign, so if a king divines this line, it becomes an auspicious omen for the king to sacrifice to the supreme deity. The king sacrificing to heaven is also receiving benefits from above while being in a lower position. If a subject divines this line, it means serving the sovereign as if serving heaven. The Small Image Commentary says, "Perhaps it is increased, from outside." This "outside" does not exclusively refer to Nine Five: Nine Five is indeed its proper corresponding line, but Six Two is both flexible and upright, so who would not wish to increase it? The word "perhaps" indicates that many people wish to increase it, but does not specify a particular person.

六三：益之用凶事，無咎。有孚中行，告公用圭。三爻多凶。六三陰柔，不中不正，不當得益者。然當益下之時，與上為應。而上立心勿恆，故有益之以凶事之象。警戒震動，使之困心衡慮，以增益其所不能也，如此可以無咎。

"The third line: Using gain for a dangerous matter, there is no blame. With sincere faith in the middle, the public is informed with a jade tablet." The third line of the hexagram is generally associated with misfortune. The third line is yin and soft, neither central nor upright, and is not naturally suited to receive gain. However, it is precisely a time when the lower part is being increased, and above it is the ninth line at the top, which corresponds with it. The ninth line at the top has an unstable mind, being fickle and changeable. This creates an image of using dangerous matters to increase the third line. The warning from the ninth line at the top causes the third line to be troubled in mind and blocked in thought, thus enhancing its originally inadequate abilities. In this way, there is no blame."

六爻中虛，有孚之象。三四皆居全卦之中，中行之象。上卦主益下者。上勿恆而五居位，非可告者。唯四近君，在三之上，有公象。震為玉圭，所以通信。三知上之所以警戒震動我者，益我也。信之篤而行之必合乎中，以通信於上，故有有孚中行，告公用圭之象。如此，則三有受益之道矣。

The entire hexagram has the middle three lines empty, which represents the image of "Zhongfu" (sincerity). The third and fourth lines are exactly in the center of the hexagram, symbolizing the image of "zhong xing" (acting in the middle). The upper trigram is originally responsible for benefiting the lower trigram, but the upper ninth line lacks consistency in its intention, and the ninth line in the fifth position holds the position of a ruler, so they are not direct channels for communication. Only the sixth line in the fourth position is close to the ruler and above the sixth line in the third position, thus representing the image of "gong" (public). Zhen represents jade, and a bi is a jade token used to express sincere intentions. The sixth line in the third position understands why the upper ninth line warns and causes self-movement, which is actually for self-benefit. Therefore, the sixth line in the third position has deep faith and will certainly act in the middle way. Then, by using the sixth line in the fourth position, the sincere intention is conveyed upward, hence the image of "having sincerity and acting in the middle, informing the ruler with a bi." In this way, the sixth line in the third position gains a path to benefit.

象曰：益用凶事，固有之也。困心衡慮則有之固也。六四：中行，告公從，利用為依遷國。三四在全卦之中，故皆言中行。四互二三為坤，有國象。中行告公，三告四也。從者，四從三也。巽為入，有從之之象。四本損之三，遷為益之四。依者，三依四，四依五也。故有為依遷國之象。

The Small Image Commentary says, "Benefit is used for calamitous affairs, which is a fixed principle." Things gained through hardship and obstruction in the mind are more firmly held. "Six in the Fourth: To act in the middle, to inform the sovereign and be followed, it is advantageous to rely on and move the state." The third and fourth lines are in the middle of the entire hexagram, so both are described as "acting in the middle." The sixth line in the fourth position forms with the second and third lines the structure of the hexagram of Kun, which represents earth, symbolizing "state." "Acting in the middle to inform the sovereign" refers to the sixth line in the third position informing the sixth line in the fourth position, and "follow" means the sixth line in the fourth position listens to the sixth line in the third position. Xun represents entry, symbolizing following and listening to words. The sixth line in the fourth position originally occupied the position of the ninth line in the third of the hexagram of Zhen, but has moved to become the sixth line in the fourth of the hexagram of Yi. "Relying" refers to the sixth line in the third relying on the sixth line in the fourth, and the sixth line in the fourth relying on the ninth line in the fifth, hence the image of "relying and moving the state."

言四以益三為心，合於中行，故三告之而見從也。三之告四，欲得所依以受益也。而古者遷國以益下，亦必有所依而後能立。如邢依齊，許依楚之類。今四上遷依於五，以柔依剛，以弱依強。四得所依矣，三亦得所依矣。遷國使民有所依，此自損以益下之大者也。象曰：告公從，以益志也。志在益下，故告於公而見從也。

This refers to the fact that the line six in the fourth position intends to increase the strength of the line six in the third, which aligns with the middle path. Therefore, the line six in the third comes to report, and it is heeded. The line six in the third reports to the line six in the fourth in order to find support to receive the increase. In ancient times, when states moved their capitals, it was for the convenience of the people, and they also needed support to establish the state, as seen in the case of the state of Xing moving to Yiyi and relying on Qi, or the state of Xu moving repeatedly and relying on Chu. Now, the line six in the fourth ascends and relies on the line nine in the fifth, thus relying on the strong with softness and the weak with strength. The line six in the fourth gains support, and so does the line six in the third. Moving the capital to provide the people with support is the greatest example of self-sacrifice to benefit the people. The Small Image Commentary says, "Reporting to the superior and being heeded, it increases the will." The line six in the fourth originally had the will to benefit the people below, so upon the line six in the third reporting, it is heeded.

九五：有孚惠心，勿問元吉。有孚惠我德。九五以剛中與二相應，天下皆受其益者也。故言上苟有信，以實心惠於下，不問而元吉可知矣。蓋我以實心惠下，則下亦實心感我之惠以為德也。自施者言心，惠出於心，非口惠也。自受者言德，德實及民，民皆感德，非邀結也。九五益之主，自損以益下者。至於惠我德，則不特益下，而上已大益矣。

"Nine in the Fifth: With sincerity, benefiting with a kind heart, no need to inquire, great good fortune. With sincerity, benefiting me with virtue." Nine in the Fifth, with the virtue of a strong and central position, corresponds with Six in the Second. The whole world benefits from it, so those in authority, if they have sincerity and genuinely benefit the people below, do not need to inquire further; great good fortune can be determined. When I sincerely benefit the people below, they in turn sincerely remember my kindness and regard it as virtue. From the perspective of the one giving the benefit, "heart" refers to the sincerity of the benefit, not just verbal kindness. From the perspective of the one receiving the benefit, "virtue" refers to the actual benefit reaching the people, who sincerely remember it, not through deliberate manipulation. Nine in the Fifth is the main line of the hexagram that benefits others. It sacrifices itself to increase the welfare of the people below. When it reaches the level of "benefiting me with virtue," it is not only benefiting the people below, but the one in authority also gains great benefit.

象曰：有孚惠心，勿問之矣。惠我德，大得志也。大德不德，不必問也。自損益民，君志大得，則上之益亦大矣。上九：莫益之，或擊之，立心勿恆，凶。按，《本義》以陽居益之極，求益不已，故莫益而或擊之。立心勿恆戒之。

The Small Image Commentary says: "With sincere faith and a benevolent heart, there is no need to ask. When I bestow my virtue upon others, this is a great fulfillment of one's aspirations." A person of great virtue does not consider himself virtuous, so he does not need to seek. By reducing his own excess to benefit the people, the ruler's aspirations are greatly fulfilled, and thus the ruler gains much. "Upper Nine: No one benefits it, some attack it, the mind is not constant, misfortune." According to The Original Meaning of the Zhou Changes, Upper Nine is a Yang line in the extreme position of the hexagram Yi, constantly seeking benefit, so no one benefits it, but some attack it; "the mind is not constant" is the warning given by the sage.

按，大全朱子云此處可疑，且闕之。今細按，卦以損上益下故名曰益，則下三爻皆言受益，上三爻宜言損上。四遷國，正自損以益下者。五雖陽爻而居中得正，故為能自損以受益者。獨上不中不正，以陽居益之極。雖與三應，而不自損以益下。則不獨不能受益，且有反擊之凶矣。卦以益名而反攻擊者，蓋為上者始終以損上益下為心，則立心有恆，終當受益。若始能自損，終反求益，則立心勿恆。不但無益，自當致凶矣。

According to the Zhou Yi Daquan, Master Zhu pointed out that this passage is doubtful and therefore left it unaddressed. Now, upon careful examination: this hexagram is named Yi because of the principle of "reducing from above to benefit below." Therefore, the lower three lines all discuss receiving benefits, while the upper three lines should discuss self-reduction. The line six in the fourth position, "migrating the state," is exactly an instance of self-reduction to benefit below. The line nine in the fifth position, although a yang line, is in the center and upright, so it is able to reduce itself and thus receive benefit in return. Only the line nine at the top is neither central nor upright, and although it is a yang line in the extreme position of Yi, even though it corresponds with the line six in the third, it is unwilling to reduce itself to benefit below. In this way, it not only fails to receive benefit, but instead incurs a dangerous attack. The hexagram is named Yi, yet the lines face attack, because if those in high positions always keep the principle of reducing above to benefit below, their intention is constant and they will eventually gain benefit. But if they start by reducing themselves, yet at the end turn around to seek benefit from others, their intention is inconsistent, and they will not gain benefit, naturally leading to danger.

此與損之上爻皆有極而必變之意。損卦損下益上為損。然上爻不損下，則損極而益之漸也。益卦以損上益下為益。至上爻反有求於下，則益極而損之漸也。損益循環，猶否泰之相因也。象曰：莫益之，偏辭也。或擊之，自外來也。

This line and the top line of the "Loss" hexagram both contain the idea that when things reach an extreme, they will change. The "Loss" hexagram represents loss through reducing the lower to benefit the upper, yet its top line does not take from below, which is a sign that loss has reached its extreme and is about to turn into gain. The "Gain" hexagram represents gain through reducing the upper to benefit the lower, yet its top line turns to seek from below, which is a sign that gain has reached its extreme and is about to turn into loss. Loss and gain alternate and generate each other, just as the "Obstruction" and "Prosperity" hexagrams are cause and effect to each other. The "Small Image Commentary" says: "Not benefiting others, this is a partial statement. Or striking it, coming from outside."

本義莫益之者，猶從其求益之偏辭而言也。若究而言之，則又有擊之者矣。按，此於偏辭句亦未眀。竊意上不損己以益下，上之偏也。自外來，即繫辭所謂莫之與則傷之者至之意。此卦三爻四爻上爻，雖說有可通，而不無牽強。來注蘇傳亦多異同，未見的確。姑合諸家酌其近理者如此。

The Original Meaning of the Zhou Changes explains that "No one benefits it" is merely a phrase referring to an obsessive pursuit of benefit; if we go to the root of it, there will be those who attack it. Note that the phrase "partial expression" is still not clear. In my own opinion, the upper ninth line is unwilling to reduce itself to benefit the lower, which is the partial nature of the upper ninth line. As for "coming from outside," this is what the Great Treatise says: "If no one supports it, then those who harm it will come." When no one is willing to be close to it, those who harm it will come to it. The third, fourth, and upper lines of the Beneficial Hexagram, although interpretations by different schools are also coherent, are inevitably forced. Lai Zhide's commentary and Su Shi's Commentary on the Changes differ greatly from each other, and there is no fixed conclusion. Here, I will briefly summarize the views of various schools and choose those that seem to be in line with reason as above.