The Great Strength hexagram (Qian below, Zhen above)

大壯，利貞。

The Hexagram Statement of the Great Strength says: Yang is strong and flourishing, suitable for holding to the correct path.

大謂陽，君子之類也。大壯，謂大者壯也。以一卦之體言，則四陽盛長而過中為大壯；以二卦之徳言，則乾之徳為剛，震之徳為動，剛以動也，剛以動亦為壯盛之勢也。以其壯而形諸作用，則利於正。正則為君子，為以義理用事者也；不正則為小人，為以血氣用事者也。正則為王道，不正則為霸術矣。文武一怒而安天下之民，大壯之正者也；齊桓晉文威制諸夏，亦可謂壯矣，然假之而已，非正也。

"The term 'Da' refers to Yang, which represents the gentleman class. 'Da Zhuang' means that when Yang is strong, it becomes vigorous. Looking at the structure of one hexagram, four Yang lines grow vigorously from the bottom and surpass the middle position, hence it is called 'Da Zhuang.' Looking at the virtues of the upper and lower trigrams, the virtue of Qian is firm and strong, and the virtue of Zhen is movement. Combined, this is 'Gang Yi Dong,' meaning firmness followed by movement, which is exactly the vigorous momentum. When this vigor is applied to actual actions, it must be appropriate to uphold righteousness. Those who uphold righteousness are gentlemen, who act according to principles; those who do not uphold righteousness are petty people, who act on impulse. Upholding righteousness is the Way of the King, while not upholding righteousness is the method of the hegemon. King Wen of Zhou and King Wu of Zhou, in their anger, brought peace to the people, which is the correct application of 'Da Zhuang.' Qi Huan Gong and Jin Wen Gong used their power to subdue the feudal lords of the Central Plains, which can also be considered vigorous, but that was merely borrowed authority, not the true righteousness."

如言君子和而不流，強哉矯！中立而不倚，強哉矯！國有道不變塞焉，強哉矯！國無道至死不變，強哉矯！皆大壯之正也。若暴虎馮河，死而無悔，失其正矣。大者本所以為正，正為大者所有之道，非假於外求也，特以不察而自失其正者有之。

As the Zhongyong says: The gentleman is level and harmonious yet not swayed by the times, how strong is that! He remains neutral and unbiased, how strong is that! When the state is clear and upright, he does not change his conduct; when the state is corrupt, he remains steadfast to his principles until death, how strong is that! These are the proper ways of the Great Strength (Dazhuang). As for the criticism in the Lunyu of empty-handed tiger fighting, wading rivers on foot, and dying without regret, that is losing the proper way. Yang that is great inherently possesses the proper way; "properness" (zheng) is the way inherent in the great yang, and does not need to be borrowed from outside. It is only that some people, through lack of careful examination, have lost this properness themselves.

天地之情，正大而已，生長收蔵，與時消息，皆正大之道也，此大壯之不可不利於正也。正則盡人道以合乎天道矣。聖人先天而天弗違，後天而奉天時，盡其正大之作用而已矣，一失其正，則與天地不相似而非率性之道也。雷在天上，有大壯之象，非禮弗履，則真能用其壯矣，顏子之非禮勿視聽言動是也。然必至明能察其幾，然後能以至健而致其決也；知之不明，則非禮之禮、非義之義，安能自擇？

The true nature of heaven and earth is simply "uprightness and grandeur." Growth, flourishing, gathering in, and closing off follow the four seasons, increasing and decreasing accordingly, all following the path of uprightness and grandeur. This is why the hexagram Great Strength is not unsuitable for uprightness. Upholding uprightness means fulfilling human morality to align with heavenly principles. The "Words and Phrases" of the hexagram Qian says that the sage "acts before heaven does not contradict it, and follows heaven's timing after it has acted," which is simply bringing this uprightness and grandeur to its fullest extent. Once uprightness is lost, one no longer resembles heaven and earth, and thus fails to meet the "Middle Way" saying that "following nature is the Way." "Thunder above the sky" is the image of the hexagram Great Strength. The "Great Image Commentary" says that the gentleman thus "does not act without propriety," meaning he never takes a step that is not in accordance with propriety, which is truly using his strength. Yan Hui's "not looking, listening, speaking, or acting without propriety" is exactly like this. However, one must have eyesight so clear that even the slightest details can be perceived, before one can make a decisive judgment with extreme strength. Without clear insight, how can one distinguish between things that seem proper but are not, and things that seem right but are not?

趾在下而進壯於動者也。初九陽剛，當大壯之時，固欲用其壯者也，然位次最下，以壯進動而欲大有所為，則壯于趾之象也。以是而行，則凶可信有矣。凡人臣之疏逺未信者，欲勇於去君側之惡，以天下事自任，則動取窮極，一蹶而僕，此壯趾征凶之義也。

The toes are the lowest part of the human body, yet they are the first to exert force when moving forward. Initially, the line "Initial Nine" (Chu Jiū) represents yang strength, which is exactly the time of the hexagram "Great Strength" (Dà Zhuàng). It naturally desires to display its strength. However, its position is the lowest, so it pushes forward with strength, aiming for great achievements, which symbolizes "strength in the toes" (Zhuàng Yú Zhǐ). Such action inevitably brings danger. Any minister who is distant from the ruler and has not yet gained the ruler's trust, blindly dares to remove the evil people around the ruler, takes on the great affairs of the world alone, and acts rashly, thus pushing himself into a desperate situation, and once he falls, he cannot rise again. This is the meaning of the line statement "strength in the toes, going forward brings danger" (Zhuàng Yú Zhǐ, Zhēng Xióng). Yang Jue was the person who submitted a memorial in a humble position to earnestly advise the ruler, and was later imprisoned. When writing about this line, there must be a deep self-reflection within him.

九二以陽居陰，本非正也，然所處得中，則上應六五，當大壯之時而承之以有為者，率不失乎天下之至理，是能以義理用事者也。如此則以九居二者未為不可，適見其為得正而吉矣。凡居其位而能盡其所當為之事，則其位為所宜居而為正矣；居其位而不能盡其所當為之事，則其位為非所宜居而為不正矣。九二貞吉，聖人言簡而義精矣。

Nine Two holds a yang line in a yin position, which by itself is not considered correct. However, it is in the central position, and it corresponds upward with Six Five. At the time of Great Strength, it accepts the mandate of the sovereign to act, and generally does not contradict the ultimate principles of the world. This is the way of a person who acts according to righteousness. In this way, holding a yang line in the second position is not improper, and it precisely shows that it is correct and auspicious. Generally, if someone occupies a position and fulfills completely the duties of that position, then that position is the one he should occupy, which is called correct; if someone occupies a position but does not fulfill the duties of that position, then that position is not the one he should occupy, which is called incorrect. The line statement of Nine Two only says 'Zhen Ji' (uprightness and auspiciousness), and the sage's wording is concise yet its meaning is subtle.

九三過剛不中，當大壯之時，在小人則為用壯焉，狼瞫馳秦師而死是也；在君子則為用罔焉，君子固以義理用事者，然或有忘其深逺之慮而忽於禍機之防者矣，張柬之謂武三思如几上肉而不足畏者是也。以是為正道而守之，則亦危矣，如羝羊觸藩而羸困其角，則智竭力窮，人得而制之矣。五王以禍自及，而唐之宗社幾於危亡，則用壯用罔所致也。

Nine in the Third is overly strong and not centered, precisely at the time of the Great Strength hexagram: when it falls on a small person, it is the line statement that says 'the small person uses strength'—relying solely on force. This is like Wang Shen, a single chariot rider from Jin State, charging into the Qin army and dying in battle. When it falls on a gentleman, it becomes 'the gentleman uses nothing'—seeing calamity as nonexistent. Though gentlemen are those who act according to righteousness, they may also forget long-term considerations and neglect the mechanisms to prevent calamity. For example, Zhang Jianzhi of the Tang Dynasty said Wu Sanzhi was merely meat on the chopping block and not worth fearing, which is an instance of this. To regard such an attitude as the correct path is also dangerous, just as the line statement says of a ram ramming a fence and getting its horns stuck. At that point, wisdom is exhausted and strength is depleted, and others can then subdue him. Zhang Jianzhi and the other five princes thus brought upon themselves great calamity, almost causing the Tang Dynasty's ancestral temples and state sacrifices to collapse. This is precisely the result of following the paths of 'using strength' and 'using nothing'.

九四當大壯之時，以陽居陰，為不得其正，是用壯而不以道者也。聖人以其陽剛之才可以有為，又時當大壯則易於振奮，故勉其能貞則吉，而以陽居陰之悔可以亡之。貞者，天下之達道也，慎修而有得焉，則為聖哲之作用矣，何吉之不可致？何悔之不能亡乎？至是則裁處百為，隨感而應，視天下之事皆有可乗之幾，伸縮變通之妙用在我而不窮矣，藩決不羸之象也；其才徳足以任天下之至重焉，壯于大輿之輹之象也。至是則為體用全備之事業矣。聖人之敎九四，亦不得中行而與狂狷之意也。

At the time of the Great Strength (Da Zhuang), the fourth line (Nine in the Fourth) is in a position where a yang line is in a yin place, not in the correct position, representing strength without following the right path. The sage encourages it because it has the capability of a strong yang line and is in a time of great strength, which is easy to be inspired. Therefore, it is advised that if it can maintain the correct path, it will be auspicious, and the regret caused by being in a yin place can be eliminated. "Zhen" is the universal path for all things. If one is cautious in cultivation and gains insight, that is the conduct of the sage. Then, how can auspiciousness not come? How can regret not be dispelled? When reaching this point, one can handle all matters with ease, responding to the world's needs, seeing opportunities everywhere, and having the ability to adapt and change endlessly. This is the line statement "Fen Ju Bu Ling" — the image of a fence being broken but the horn not getting stuck. The ability and virtue are sufficient to bear the heaviest responsibilities, which is "Zhuang Yu Da Yu Zhi Fu" — the image of the axle's rabbit being strong and powerful. At this stage, the body and function are complete and perfect. The sage teaches the fourth line in this way, also implying the meaning from the Analects that if one cannot find those who follow the middle path, one should retreat and work with the unrestrained and the restrained.

卦之體似兊，有羊象焉，故九三、六五、上六皆取其義。羊則內剛外柔而喜觸者也。六五以柔居剛而得其中，所持者平易之道也。剛壯則或過於激烈而有牴觸之失，平易則不能牴觸，為喪羊于易矣。他卦以柔居五者或為過於柔，大壯之時則為得中矣。況自四以下皆為五所用，諸爻之剛即五之剛也。眾賢以剛徳同奮而明作有功，人主以柔中而制之而惇大成裕，則何悔之有？如光武之時，寇恂、賈復皆以剛壯用事者也，世祖以柔道制之，或息其忿爭，或戒其黷武，卒皆得其用而成中興之業，此喪羊于易無悔之義也。

The hexagram Da Zhuang has four yang lines at the bottom and two yin lines at the top, forming a shape similar to the hexagram Dui (Lake), which represents a sheep. Therefore, the lines nine in the third, six in the fifth, and six at the top all take the image of a sheep. A sheep is an animal that is strong inside but gentle on the outside, and it likes to use its horns to push against others. The line six in the fifth holds a yin line in a yang position and is in the central position, thus upholding a path of simplicity and peace. A strong person may sometimes become overly aggressive and inclined to conflict, while a gentle person does not engage in conflict. This is what the line statement "losing the sheep in ease" means — in a state of ease, the aggressive nature of the sheep is lost. In other hexagrams, having a yin line in the fifth position might be considered too weak, but in the hexagram Da Zhuang, it is exactly appropriate. Moreover, all the yang lines from nine in the fourth downward are used by six in the fifth. The strength of each line is the strength of six in the fifth. Many virtuous ministers, with their strong and vigorous virtue, all strive together, being clear in their duties and achieving great accomplishments. The ruler, with his gentle and moderate nature, governs them. He is broad-minded, generous, and at ease, so there is no regret. Just as during the time of Emperor Guangwu of Han, Kou Xun and Jia Fu were both strong and vigorous in their duties. Emperor Guangwu used a gentle approach to manage them, either calming their disputes or warning them not to engage in excessive warfare. In the end, they all fulfilled their roles and achieved the great rejuvenation of the Han dynasty. This is exactly what "losing the sheep in ease, no regret" means.

上六處壯之終、動之極，其過動用壯之餘習則固在也，故觸藩而不能退。然壯之終則將失其壯，動已極則動或不能繼而有止矣，況其質本柔弱，故不能遂其進也。由其用壯過動而失之輕易也，亦何所利哉？若能反其所為，艱以處之，則得吉。大抵天下之事，莫不成於難而敗於易，以為難則可以無難處之事，以為易則憂即至矣。艱之一言，乃聖人示人以存誠之基本，而轉災為祥之機也。

The Sixth at the Top is at the end of strength and the extreme of action. The old habit of restlessness and arrogance still remains, so the line statement says, "A ram butts against a fence, unable to retreat." However, when strength reaches its end, it must be lost; when action reaches its extreme, it may not proceed further and must stop. Moreover, its nature is inherently soft and weak, so it also "cannot proceed." All of this is due to arrogance and restlessness, and viewing things as too easy. What benefit can there be? If one can reverse this approach and deal with matters with difficulty and caution, then good fortune can be attained. Therefore, the line statement says, "Difficulties bring good fortune." Generally speaking, the world's affairs are successful when viewed as difficult and fail when viewed as easy. Viewing things as difficult means there is nothing difficult to handle; viewing things as easy brings immediate worries. The character "difficult" is precisely the fundamental teaching of the sage regarding cultivating sincerity and reverence, and it is also the key to transforming misfortune into good fortune.

九三剛而得正，君子之類也，應上六。上六居壯之極，則用壯以制君子之小人。當小人用壯以制君子，謀隠交合，而君子者其勢固不能以自全矣，故宻其機、慎其動，猶懼不能免禍。九三過剛不中，則任氣自裁而視之蔑如也，是當小人用壯之時而君子如九三者則用罔也。象曰：「小人用壯，君子罔也。」非有小人用壯而猶不可用罔，況小人用壯，君子所當深慮也，而顧可以用罔乎？

Nine Three is yang and occupies the correct position, belonging to the category of the gentleman. It corresponds with Six at the Top. Six at the Top is at the extreme of strength, representing a petty person who relies on his strength to suppress the gentleman. When petty persons rely on their strength to suppress gentlemen and conspire secretly while colluding with each other, the gentleman is already in a difficult position to protect himself. Therefore, he must be cautious in his plans and careful in his actions, yet even then, he may still suffer misfortune. However, Nine Three is overly strong and not in the center, acting on impulse and making decisions independently, disregarding the petty persons entirely. This is precisely when petty persons are strong, and such a gentleman as Nine Three would instead 'use罔'—treating danger as if it did not exist. The 'Small Image Commentary' says: 'Petty persons use their strength, the gentleman is ignorant.' It does not mean that when petty persons are strong, the gentleman can 'use罔'; moreover, when petty persons are strong, it is precisely the time when the gentleman should be deeply cautious. How can he then 'use罔'?

晉，康侯用錫馬蕃庶，晝日三接。

The Hexagram Statement of 《Jin》 says: Advancing upward and rising in rank, the feudal lords who bring stability to the state receive many chariots and horses as a grant, and are received by the Son of Heaven three times in one day.

晉，進而上也。世道之升於隆平，道徳之躋於髙明，人臣之以事覲君，皆此義也。日出地上，有其時矣；順而麗乎大明，有其徳矣；柔進而上行，有其事矣。康侯，安國之侯也，當此之時，徳備功成而進謁於君，是以有錫馬蕃庶、晝日三接之寵賚也。有其時而無其徳，有其徳而無其事，皆不足以與此。

"The hexagram 'Jin' signifies advancement and upward movement. It represents a time when the world is ascending to prosperity and peace, and morality has reached a high level. It also refers to ministers presenting their achievements to the sovereign. The sun rising from the earth indicates an appropriate opportunity; the gentle and compliant nature attached to the bright illumination signifies corresponding virtue; the subtle and yielding force moving upward indicates concrete accomplishments. 'Kanghou' refers to a prince who can stabilize the state. In such a time, when virtue is complete and achievements have been made, he goes to court to pay homage to the sovereign. Therefore, the hexagram statement says, 'Bestow horses in abundance, and receive three audiences in a single day'—granting a multitude of horses and being received three times in one day. One may have the opportunity but lack virtue, or have virtue but lack accomplishments; in either case, one is not qualified to receive such treatment."

《詩》曰：「君子來朝，何錫與之？雖無與之，輅車乗馬。又何與之？玄袞及黼。」其錫馬蕃庶、晝日三接之謂乎？周襄王賜晉文公大輅戎輅之服，出入三覲，有類此義，而文公不足以當康侯也。

The Book of Songs, Xiao Ya, "Cai Shu" says: "The virtuous man comes to court, what will be given to him? Though nothing else is given, there is a chariot and four horses. What else will be given? A dark blue robe with dragon patterns and a ceremonial robe with axe patterns." This does not precisely refer to "bestowing horses in abundance, receiving three times in a single day." King Xiao Wang of the Zhou dynasty bestowed upon Duke Wen of Jin two sets of chariots and ceremonial robes, and Duke Wen of Jin paid homage three times, which is similar in meaning; however, Duke Wen's virtue was not yet sufficient to match the weight of "the healthy prince."

明出地上，明進而上，有晉之象，自昭明徳。日非不明也，掩於地下則不明，出於地上則明矣；徳非不明也，蔽以巳私則不明，克去其私則明矣。自昭明徳，克已復禮之學也。取明出地上之象，日有上達，則亦晉之義也。

"Light emerging from the earth" signifies that light rises and goes upward, which is the image of the hexagram "Progress." Therefore, the "Great Image Commentary" says that the gentleman should "self-display his bright virtue"—that is, to manifest his inherent bright virtue. The sun is not inherently dark; it is not bright when covered by the earth, but becomes bright when it rises above the earth. Virtue is not inherently dark; it is obscured when covered by one's private desires, but becomes clear when those desires are overcome. "Self-displaying bright virtue" is precisely the practice of self-restraint and restoring propriety as discussed in the "Analects." Taking the image of "light emerging from the earth" illustrates that a person's cultivation gradually becomes more enlightened and progresses upward, which is the meaning of "Progress."

當晉之時，居下者孰不欲進而用世以行其志乎？初六之所應者九四也。九四不中不正，居上之下，是蔽賢之小人也，安能汲引草茅之士，盡其以人事君之道乎？故初六進而為其摧折，欲進而不能也。但當隠居求志，獨行其正，以待善為人信，時可進而進之則吉矣。如不為人所信而終不能進，亦當處以寛裕則無咎；若急迫求進，則為欲所動而咎多矣。葢初處最下，既無官守，又無言責，可進可退，其機在我，固綽綽然有餘裕矣。初之才徳非能如此，聖人但以出處之常道教之，而欲其知所以自處也。

At the time of the hexagram "Progress," those in lower positions naturally desire advancement and the opportunity to realize their ambitions. The line "Initial Six" corresponds to "Nine in the Fourth." However, "Nine in the Fourth" is neither in the center nor in a proper position, and it is located at the lowest position of the upper trigram, making it a petty person who suppresses talented individuals. How could such a person be willing to promote an obscure commoner and fulfill the duty of "serving people with sincerity" toward a superior? Therefore, when "Initial Six" attempts to move forward, it is obstructed and hindered, unable to advance, which is what the line statement says: "Progress as if crushed." At this time, the appropriate course of action is to retreat and remain hidden, seeking personal aspirations and maintaining integrity on one's own. When one's virtue is recognized and the right opportunity arises, then advancing would be auspicious. If one is not trusted and ultimately cannot advance, one should maintain a relaxed and easy attitude, thus avoiding blame, as the line statement says: "No trust, ease, no blame." If one urgently seeks advancement and is driven by desire, one will accumulate many mistakes. "Initial Six" is at the lowest position, having neither official responsibilities nor the duty to make recommendations, thus it has the freedom to advance or retreat, with the initiative in its own hands, and is naturally sufficient. In terms of ability and virtue, "Initial Six" may not truly be capable, but the sage merely uses the conventional principles of entering and retreating to teach it, hoping it will understand how to properly position itself.

六二當晉之時，上無應與，欲進而愁如也。非以區區榮遇之未遂，而憂世之誠心不能已也。二雖中正，然陰柔之質，恐其於廢斥之際不能堅志於正道而終不變，故言若能自處以正，終始不移，則吉，而受茲介福于王母矣。王母，祖母，謂六五以陰居尊之象也。有離明得中之徳，離明則知賢之不可不用，得中則任賢有常而不以小人間之，賢如六二，則自當見用於世而受大福矣。

Six Two is in the situation of the hexagram "Progress." Above it there is no corresponding support, so it wants to advance but feels anxious, hence the line statement says "Progress as if in sorrow." Its sorrow is not for personal honor not being attained, but rather a sincere concern for the world's affairs that cannot be restrained. Although Six Two is in the center and upright, it is still of a yin and soft nature. The sage fears that when it is discarded and rejected, it might not remain steadfast in the right path. Therefore, it says: if one remains upright and does not change from beginning to end, it will be auspicious, and "receives this great blessing from its grandmother." "Grandmother" refers to the image of Six Five, a yin line occupying the exalted position. Six Five has the virtue of the luminous body of the trigram "Fire" and is in the center: the brightness understands that virtuous people must not be left unused, and being in the center allows for the consistent appointment of virtuous people without allowing small men to interfere. A virtuous person like Six Two naturally should be used by the world and receive great blessings.

六三以陰居陽，不中不正，本有悔也。然居下之上，處順之極。居下之上，有時事之責任者也；處順之極，則能以順處天下之事者也。凡賢才在下而欲上進，如二與初之類者，已必與之同升，而盡其以人事君之道，一念為國之誠心，眾皆信之而樂為之用，則三之志亦可以行於上矣。如此則其初之所悔者，至是亦可以亡矣。

Six in the Third occupies a yang line in a yin position, neither in the center nor in the correct position, and thus originally has regret. However, it is located at the upper position of the lower trigram and at the extreme point of the trigram Kun (Earth), which represents compliance. Being at the upper position of the lower trigram signifies someone who temporarily bears the responsibility of state affairs, while being at the extreme of compliance means one who can use flexibility and compliance to handle matters throughout the world. Any virtuous talents who are in a lower position but aspire to rise, such as Six in the Second and Six at the Beginning, will certainly rise together with it and fulfill their duty of 'serving the ruler with human affairs.' This sincere intention for the country is trusted and welcomed by all, so the aspirations of Six in the Third can ascend to the court. This is precisely the meaning of the line statement 'All people agree, regret disappears.' In this way, the regret it originally had can now be dispelled.

九四以陽居陰，不中不正，處上之下，位近於六五。當晉之時，是患得患失之小人，履髙位、竊大柄以自私者也，必陰窺潛探，伺君心之所欲而蠱惑之，以保其榮寵，鼫鼠之象也，是所謂逢君之惡者也。以其竊據者為已所當得而固守之，則危矣。小人誤人之國以基深禍而至於亡，已亦安能獨保其富貴哉？

Nine in the Fourth holds a yang line in a yin position, neither in the center nor in the correct place, located at the lowest position of the upper trigram, right next to Six in the Fifth. At the time of the hexagram Jiin, it is a petty person who is anxious about gaining and losing. It occupies a high position, seizes great power for itself, and seeks private gain. It must secretly observe, speculate on what the sovereign desires, and deceive him in order to retain its honor and favor. The line statement uses the image of the shi shu, a large mouse that desires too much but lacks the ability to achieve it, to symbolize this. This is exactly what Mencius refers to as a person who meets the evil desires of the sovereign. It regards what it has seized as something it rightfully deserves and clings to it tightly, which is dangerous, so the line statement says 'Zhen Li'. Petty persons ruin others' states, plant deep calamities leading to the downfall of the country, and at that time, how can they alone preserve their wealth and honor?

六五以陰居陽，非其正，宜有悔矣，然有離明之徳以處尊位，而下皆順從，則悔可以亡矣。失得勿恤，則存王道之大要，而不屑於霸者功利之小術也。如蕭何勸髙帝養民致賢、收用巴蜀，此計失得之私心也；文王則誠心養民以盡君道而已，失得所不恤也。如是而往，則吉而無不利。聖人以六五明察而不足於君道，故欲其逺功利之小術而尊帝王之大道也。

Six in the Fifth holds a yang line in a yin position and is not properly aligned, so it should naturally be associated with regret. However, it possesses the virtue of brightness from the trigram Li (Fire) and occupies a position of honor. Moreover, all the other lines are in harmony with it, so the regret can be dispelled. The line statement says, "Do not worry about gain or loss." This means adhering to the great principles of the Way of the King, rather than the petty strategies of the hegemon who focuses on material gains. For example, Xiao He advised Han Gaozu to rest the people, attract talents, and take Ba-Shu as a base, which involved some personal calculation of gain and loss. King Wen, however, genuinely cared for the people and fulfilled the duties of a ruler, without concerning himself with gain or loss. If one follows this approach, it will result in "good fortune, without any adverse outcome." The sage points out that although Six in the Fifth is discerning, it still lacks completeness in the way of the ruler, so it should distance itself from petty gains and uphold the great path of the sovereign.

上九晉其角，以剛處上，角之象也。以剛處上，已之私邑或有不服者，則當伐之。下卦為坤，有邑之象；六三居下之上，與上為應而間於九四，有不臣服之象。上九剛明非柔暗，又離為甲兵，有征伐之象，必舉大眾、動征伐而後臣順，則厲而吉。伐所當伐而非窮兵也，故無咎。兵，凶器，不得已而後用之者也。以此征伐為正而不知修徳以綏服之，則吝之道也。聖人抑揚予奪之微意，欲上之人以徳為化民之本，而兵不可以輕用也。

The line statement of the top line says, "The sun rises on its horn." This line is positioned at the top of the hexagram, where a yang line is located, symbolizing the horn. A strong and upright force at the top, if there are those who do not submit within its territory, should take action to subdue them, hence the line statement continues, "It is appropriate to attack the city." The lower trigram is坤 (Earth), symbolizing cities and territories; the line six in the third position is at the top of the lower trigram and corresponds with the top line but is separated by the line nine in the fourth. This suggests a refusal to submit. The top line is strong, clear-sighted, not weak or confused, and the trigram 离 (Fire) symbolizes military equipment, indicating a military campaign. Therefore, it is necessary to mobilize troops and launch an attack before the opponent submits, hence the statement "dangerous but auspicious" — although there is danger, it ultimately leads to a good outcome. The attack is directed at those who should be attacked, not an excessive use of force, so there is no blame. War is a dangerous tool and should only be used when absolutely necessary. If one treats warfare as the correct path and fails to cultivate virtue to pacify and win over people's hearts, then one will follow the path of regret. The subtle intentions of the sage in praising and criticizing are to remind those in power that virtue should be the foundation of educating the people, and warfare should not be used lightly.

明夷，利艱貞。

The Hexagram Statement of the Mingyi Hexagram says: Light is injured; it is appropriate to hold to the correct path in hardship.

明而見傷，展轉困迫，去死一間耳。處之之道，利艱貞。心存戒懼，若未嘗戒懼；視其窘辱，若固有之，而心若樂受者也。時事得失，心如未嘗有知；語言動作，此心黙黙以操運用之準繩，而外若愚人焉。剛忿以重其困，殞獲而喪其心，則失之逺矣。

Lightness is harmed, and one is in a state of turning and being oppressed, with death only a single layer away. The way to deal with such a situation is as stated in the Hexagram Statement: "It is advantageous to be firm and upright in hardship." One's heart remains cautious and vigilant, yet outwardly appears as if without such caution. Regarding one's own humiliation and disgrace, one treats them as if they were always the case, even seeming to take pleasure in bearing them. As for gains and losses in the world, one's heart is as if entirely unaware; every word and action is silently guided by an inner standard, yet outwardly appears like that of a fool. If one becomes overly passionate and thus worsens one'spredicament, or becomes despondent and loses one's original heart, then one has strayed far from this principle. Yang Jue was at this moment in the imperial prison, turning and suffering, and this passage is more a method for himself to endure hardship than an explanation of the classics.

離之象為日，坤之象為地，日之明為地掩，明而見傷之象也。內文明，則所以察乎處難之理者至矣；外柔順，則所以由於處難之道者盡矣。微用其周身之智，委曲於安土之誠，文王所以蒙大難之道也，故曰文王以之。利艱貞，晦其明而未顯見於外，心固未嘗晦也，心晦則志不得為正矣。遭家大難而處之以此道者，箕子也，故曰箕子以之。然自眾人視之，則其明若晦而無所謂明矣；自知微之君子觀之，則已光輝發越而為明之至矣。

The image of the trigram Li is the sun, and the image of the trigram Kun is the earth. The brightness of the sun is obscured by the earth, which is a symbol of the injury to brightness. The Commentary on the Judgment says, "Internal civilization," which indicates that the principle of dealing with difficulties has reached its extreme; it says, "External flexibility and compliance," which indicates that the practice of the way to deal with difficulties has been fully established. By subtly employing the wisdom of preserving oneself and by gently maintaining sincerity in one's position, this is the method used by King Wen when he faced great difficulties, hence the Commentary on the Judgment says, "King Wen used this." As for "beneficial to endure hardship and maintain uprightness," it means concealing one's brightness and not displaying it outwardly, yet the mind remains not dark. If the mind were truly dark, the will would not be able to remain upright. Those who encountered great national and family difficulties and used this method to preserve themselves were Ji Zi, hence the Commentary on the Judgment says, "Ji Zi used this." However, in the eyes of the common people, his brightness seems to have become obscured, and it cannot be said that he is bright. But in the eyes of the wise who can perceive subtle things, this is precisely the time when his brightness shines forth and reaches its peak.

君子蒞眾，固有當用晦之時，亦有當用晦之事。用晦若其心有未明者然，要其所以而論之，乃其至明也。人之邪正有未可以盡知者，事之是非有未可以盡辨者，非不能知，非不能辨也，知之辨之為非宜也，在智者黙識之耳。如世祖平王郎，不省吏民交通之詞，此用晦也。如此則反側子之心安，河此安而天下遂安矣，非光武之明見萬里，不能如此處之也。

The Great Image Commentary says that the gentleman "governs the people, using obscurity to achieve clarity." A gentleman governing many people naturally has times when he should be obscure and matters that should be kept obscure. When he appears obscure, it seems as if he has something he does not understand, but upon examining the reason for his actions, it is precisely when he is most clear. Sometimes people's righteousness and wickedness cannot be fully discerned, and sometimes the right and wrong of matters cannot be clearly determined; it is not that they cannot be discerned or determined, but that discerning and determining them is not appropriate. Such matters are only silently remembered in the hearts of the wise. For example, after Emperor Guangwu of Han subdued Wang Lang, he did not look at any private letters exchanged between officials and civilians who had communicated with Wang Lang. This was an example of using obscurity. In this way, those with divided loyalties became calm, and the region of Hebei became stable, leading to the stability of the whole country. Without the kind of profound insight that Emperor Guangwu possessed, such a decision could not have been made.

初九當明夷之初，傷之尚淺，為于飛垂其翼之象。垂其翼，尚可以飛，君子雖有所傷，尚可以行之，但不能盡遂其所志耳。始焉不能盡遂其志，終則至於反其所為，又甚則殺之矣。君子于行三日不食，行之速而不暇食，所以避殺身之禍也。當是時，則富貴寵利為喪生之鴆毒矣，君子所以潔身而急逺之也。愚昧淺見之匹夫，安知此義？反以去為無故而議其所處之非矣，君子之所為，眾人固不識也。

The initial line, "Initial Nine," is at the beginning of the hexagram "Brightening of the Sun." The injury suffered is still shallow, hence the line statement says, "The brightening sun is flying, with its wings hanging low," meaning that while flying, the wings are lowered. Although the wings are lowered, the bird can still fly; similarly, the gentleman has been injured but can still move, though he cannot fully realize his aspirations. Initially unable to realize his aspirations, later he is forced to do things against his will, and if he is too strong, he will be killed. "The gentleman is on the move, three days without food" — the gentleman is traveling, so busy that he has no time to eat, moving quickly to avoid the danger of death. At this point, wealth, honor, and official position become deadly poisons, so the gentleman maintains purity and urgently distances himself from them. How could the ignorant common people understand this? They would instead think that he left without reason and criticize his actions. The deeds of the gentleman are naturally not understood by the people.

明夷乃上六之陰暗傷下五爻之君子也。初九去之甚逺，陽剛有勇退之徳，故能超然逺去。六二與上六相去雖尚逺，比於初九則有間矣，故當明夷之時，傷其左股焉。股，所以行者也，傷其股則不能行矣。股之用，右為切，左為緩，傷其左股，則傷之未切，雖不能行而尚可去。二之救其所傷又有壯馬，則得吉矣。二有柔順中正之徳，為離之主，見幾之明，應幾之圖，皆所優為，順處而有則者也，用此徳以處之而免於傷，則以壯馬拯之而獲吉之義也。二之獲吉有餘裕矣，有徳故也。

The hexagram "Bright Abatement" discusses how the dark ruler at the top line injures the five lines below. The initial line is farthest from it and is yang and courageous in retreating, so it can retreat far away. The second line, although still distant from the top line, is closer than the initial line, so during the time of "Bright Abatement," it suffers "injury to the left thigh." The thigh is used for walking, and injury to the thigh makes movement difficult. In terms of function, the right thigh is more important than the left; injury to the left thigh indicates that the injury is not fatal, although movement is hindered, it is still possible to escape. The second line also has the ability to heal its injury and possesses a strong horse, thus achieving good fortune. This is what the line statement means: "Using a strong horse for rescue brings good fortune." The second line possesses the virtues of flexibility, propriety, and correctness, and is the main line of the lower trigram. It is skilled in perceiving subtle changes and making plans accordingly, and can adjust itself appropriately without losing order. Using such virtue to avoid harm is exactly what "using a strong horse for rescue brings good fortune" means. The second line's good fortune is more than sufficient because it has virtue.

九三剛而得正，居下之上，有天吏之責者也。正與上六為應，為其所傷，則順天應人，伐而去之，明夷于南狩得其大首之象，此湯武之事也。此事間不容髮，一日之間，天命未絶則為君臣，當日命絶則為獨夫，此不可疾之義也。有湯武之仁，遇桀紂之暴則可，不然是未免於篡弒之罪，此不可貞之義也。

Nine Three is yang and occupies the correct position, situated above the lower trigram, and is the one responsible for acting on behalf of Heaven. It corresponds exactly with Upper Six, and is injured by it. Therefore, following Heaven's will and responding to people's hearts, it raises an army to attack and remove it. This is the image described in the Line Statement, "Bright夷 (Darkness) in the southern hunt, capturing the main culprit"—going south to hunt and capturing the chief offender, just like Tang of Shang overthrowing Jie and Wu of Zhou defeating Zhou. Such an action leaves no room for hesitation: on the same day, while Heaven's mandate has not yet been cut off, it is the relationship of sovereign and minister; on the day Heaven's mandate is cut off, he becomes a solitary tyrant. This is the meaning of "not to act hastily in uprightness" in the Line Statement—"not to act hastily"—meaning not to be too hasty. With the virtue of Tang of Shang and Wu of Zhou, and encountering the tyranny of Jie and Zhou, such an action is justified; otherwise, one would inevitably be guilty of usurpation and murder. This is the meaning of "not to uphold uprightness"—meaning not to treat it as a fixed rule.

上六為大首，則六四正當其腹之處。古者尚右，以右為尊。六四柔而得正，以其柔而同體則為腹心，以其持正而行，則非所尊右而入于左腹矣。四雖獲明夷之心，而視其所右者則猶有間，故于出門庭終得去矣。此已陷暗中而僅得出之之象，可謂百死中得一生矣。象取門庭者，以五在其上，當其至暗至切之傷，在其門庭之內而不能出矣，四猶有可出之道焉。

The Sixth at the Top is called "Great Head" — the head. Thus, the Fourth Line is at the position of the abdomen. Ancients revered the right side, considering it superior. The Fourth Line is yin and occupies the correct position: in terms of its compliance and alignment with the Sixth at the Top, which belongs to the Earth trigram, it can be considered the heart and abdomen official; but in terms of its adherence to the correct path, it is not the person trusted and favored by the Sixth at the Top on the right side, but rather has entered the "left abdomen." Therefore, the Line Statement says, "Entering the left abdomen, obtaining the mind of the dark ruler, and then leaving the courtyard." The Fourth Line, although has touched the mind of this dark ruler, is still separated from the person it trusts on the right side, so it finally leaves the courtyard and escapes. This is an image of being already trapped in darkness and only barely escaping, which can be described as surviving by a hair's breadth. The image of "courtyard" is used because the Fifth Line is above it, representing the most dark and closest injury, which has already occurred within the courtyard and cannot be escaped; the Fourth Line, however, still has a way out.

六五為箕子之明夷。箕子之傷可謂切矣，箕子之處可謂盡矣。貴戚之卿，義同休慼，去之則不可，救之則不能，處之之道，貞而已。於人事則咎之以己，於大運則歸之於天，自靖其志，獻於先王，此箕子之貞不息之明，而後人之所當法也。

Six in the Fifth corresponds to the Line Statement, "Jizi's Mingyi." The injury Jizi suffered can be said to have reached its extreme, and his conduct can be said to have been fully complete. As a noble minister of the same surname as the king, he shared the country's fortune and misfortune. He could not abandon the state, yet he was unable to save it, leaving only the path of "Zhen"—upholding righteousness steadfastly. In human affairs, he attributed his mistakes to himself; regarding the country's fate, he attributed it to Heaven's Mandate. The "Book of Documents · Weizi" says, "Self-cultivate, and people will offer themselves to the former kings." Each person should properly cultivate his own mind and thus present himself to the former kings. This is Jizi's upholding of righteousness, an unextinguished light, and a model for later generations to follow.

上六傷絶君子，委用細邪，下失人心，上違天意，此不明其徳而至於晦也。非無徳也，自不能明耳。初登于天，所處者照臨四國之位也；後入于地，則有死亡而已矣。人君失道，求為匹夫而不可得，安有肆惡已極而能保其身乎？上六之惡雖已極矣，若能瞿然省悟，翻然遷改，則有自怨自艾之太甲，明徳復全而為萬世之瞻仰也。

The Sixth at the Top harms and cuts off the gentleman, employing petty and wicked people. Below, the people lose their support; above, it violates the will of Heaven. This is the failure to manifest one's virtue and ultimately falling into darkness. It is not that he originally lacked virtue, but that he himself refused to let it shine. The Line Statement says, "At first he ascends to Heaven, later he descends into the Earth." At first he attains the position of a ruler who illuminates all directions; later he falls into the Earth, which means only death. Once a ruler loses the Way, he cannot even retreat to be a common person. How could one who has committed evil to the extreme still preserve himself? Although the evil of the Sixth at the Top has reached its peak, if he could suddenly realize his mistake and decisively change his ways, there would still be a path like that of Emperor Taijia of Shang, who reflected on his own faults and completely changed his behavior. His bright virtue would be restored, and he would become a person admired by generations.

家人：利女貞。

The Hexagram Statement of the Family卦 says: The way of harmonious living within a family is beneficial when the woman maintains firmness and uprightness.

卦名家人，取一家中人之義也。必利女貞，閨門風化之原。女貞則家可齊，家齊則國治而天下平，舉而措之耳。隠微之際，所繫甚大。六二以柔得中正，女正位乎內也；九五以剛得中正，男正位乎外也。男女正，合於天地之道，故為天地之大義也。自二五各有其徳，又以徳相應而言，則謂之男女；自二五各盡其道，又以道齊家而言，則謂之父母。以卦之六爻言：上九以陽居上，有父之象；初九以陽居下，為子之象；九五居上之中，為兄之象；九三居下之上，為弟之象；五三又為夫之象，二四又為婦之象。四配五，冢婦也；二配三，眾婦也。父子兄弟夫婦各盡其道，則家道正矣。家道正而天下不定者，未之有也。

This hexagram is named "Family." It represents the meaning of people living together within a family. The hexagram statement specifically says "favorable for a woman to be firm," because the atmosphere within the inner chamber and the household is the source of moral education for the entire country. If a woman maintains proper conduct, the family can be well-ordered; when the family is well-ordered, extending this principle outward leads to the governance of the state and peace throughout the world. It is simply applying the principles of family management to the larger realm. Thus, even in subtle and hidden matters, great significance lies. The line six-two, being yin and flexible, occupies the central position in the lower trigram and is in the proper place, which is what the Commentary on the Judgment refers to as "the woman holds the proper position within." The line nine-five, being yang and strong, occupies the central position in the upper trigram and is in the proper place, which is "the man holds the proper position outside." Men and women each fulfilling their proper roles corresponds to the constant way of heaven and earth, yin and yang. Therefore, the Commentary on the Judgment calls this the great principle between heaven and earth. If we consider only the virtues of six-two and nine-five and their mutual correspondence through virtue, they are called "man and woman." If we consider six-two and nine-five fulfilling their respective roles and using these roles to manage the family, they are called "parents." Further, looking at the positions of the six lines: the line nine-above, being a yang line at the very top of the hexagram, represents the father; the line nine-one, being a yang line at the very bottom, represents the son; nine-five, being in the central position of the upper trigram, represents the elder brother; nine-three, being in the upper position of the lower trigram, represents the younger brother; nine-five and nine-three can also be seen as the husband; six-two and six-four can be seen as the wife. Six-four paired with nine-five represents the wife of the eldest son, known as the "principal wife"; six-two paired with nine-three represents the wife of the younger brothers, known as the "other wives." Thus, father-son, brother-brother, and husband-wife each fulfill their proper roles, and the family's ethical relationships are properly established. When the family is properly ordered and the world still remains disorderly, such a situation has never occurred.

火，家之所用以炊爨者也，風化自此而出，亦有家人之象。言有物則順理而言，又不徒言而必行之也；行有恆則要之以有終而不變也。此修身之要也。家固國與天下之本，而身又為家之本也。立家之初，習尚未定，心志未變，訓之以正則正，感之以邪則邪，如影響之出形聲，斷乎其不易矣。

The lower trigram of the hexagram "Family" is Li (Fire). Fire is an essential element used in the household for cooking food, and the customs and moral education of the family originate from this fire. Therefore, it also embodies the meaning of "Family." The "Great Image Commentary" states, "The superior person regulates speech with substance and action with consistency." "Speech with substance" means speaking in accordance with reason and having a basis, not merely talking without doing anything; "action with consistency" means carrying out actions thoroughly and persistently without changing course halfway. These two phrases are crucial for self-cultivation. The family is the foundation of the state and the world, and the self is the foundation of the family. When establishing a family, customs and trends have not yet taken shape, and aspirations have not yet shifted. Guiding with the right path leads to righteousness, while being influenced by wrong ways leads to wickedness. It is like a shadow following a form or an echo responding to a sound—there can be no error.

初九陽剛得正，當有家之始，是能閒之者也。閒之之道何如？內外之分，長幼之節，宗法之嚴，恩禮之周，曲盡其道，又能謹身教以率勵之，則家可齊而悔可亡矣。六二以柔順中正之徳，上應九五，承之以有終而已，無自遂焉。婦人無遂事，有之則為婦乗夫，舍閨門之修而與境外之事矣。在中而主饋食之事，所謂精五飯、幕酒漿、事舅姑、縫衣裳，皆婦人之職也。守此以為正則吉，否則淫蠧之惡生，而家之所以敗也。婦無公事，休其蠶職，與此正相反焉，詩人所以深刺之也。

The initial line, "Initial Nine," is in a yang position and possesses yang strength, thus being in the correct position. It represents the beginning of establishing a family, and is capable of taking early preventive measures. Therefore, the line statement of the first line in the "Family" hexagram says, "Being cautious in family matters, regret is dispelled." How should one prevent problems? By distinguishing between inside and outside, maintaining proper order between elders and younger ones, upholding strict clan rules, and being thorough in matters of kindness, virtue, and propriety. If all these are done properly and one personally sets an example to lead and inspire the family, then the family can be well-ordered and regret will vanish. The second line, "Six in the Second," is characterized by gentle and upright virtue, and it corresponds with "Nine in the Fifth." It merely follows the husband and ensures that matters are properly begun and completed, without taking independent action. Therefore, the line statement says, "No pursuit, in the kitchen, sincerity brings good fortune." Women should not take independent decisions. If they do, they become overbearing and overstep their role, abandoning their domestic duties to interfere in matters outside the home. The second line is in the center of the lower trigram, responsible for food preparation. In ancient times, this included carefully cooking grains, filtering wine, serving parents-in-law, and sewing clothes, all of which were the woman's duties. If she remains within these responsibilities, it is the correct path and brings good fortune. Otherwise, evil deeds such as disorder and corruption will arise, leading to the family's downfall. The "Book of Songs," "Great Odes," "Looking Up," criticizes women for "women having no official duties, abandoning their silk weaving tasks," which refers to abandoning their domestic responsibilities to interfere in state affairs. This is exactly the opposite of the second line, hence the poet's strong criticism.

九三雖剛而得正，然過於剛者也。在家人中為嗃嗃然治家嚴厲之象，比於仁讓之化，不言而信，不怒而威者，則有間矣。過於嚴則人情或有所不堪者焉，致悔而有厲矣。三之心則欲防其惡而同歸於善焉，威之者乃所以愛之也。若婦子嘻嘻然，至於失家之節，則由處之過於柔而人無所畏憚也，安能相與群居而不亂乎？故終吝。爻無嘻嘻之象，聖人舉其與嗃嗃之相反者以戒之也。陰主以利養萬物而使遂其生者也，六四居陰得正，處上之下，其位與才皆可致富，故為富家而大吉矣。四之能富其家，不過生之者眾、食之者寡、為之者疾、用之者舒四者而已，外此無所謂致富之道也。小人剝民奉君，務聚斂以充府庫者，無以藉口。

The third line, although yang and occupying a yang position to be correct, is overly strong. In the hexagram of Family, it represents the image of "the family being strict and harsh." Compared to the state where one can guide the family with benevolence, humility, and courtesy, without needing to speak and yet people naturally follow, or without needing to be angry and yet people naturally respect, it still lacks one level. If control is too strict, people may find it hard to bear emotionally, so the line statement says "regret and danger," bringing regret and containing danger. However, the original intention of the third line is to prevent the family from committing mistakes and to lead the whole family to goodness. Using strictness toward them is actually a form of love. On the other hand, if as the line statement says below, "the wife and children laugh and joke," leading to excessive merriment and losing the family's decorum and order, it is because the head of the family is too soft, and the family members have no sense of reverence. How can such a gathering not lead to chaos? Therefore, it is concluded as "finally difficult," ultimately unbearable. In fact, this line itself does not have the image of "laughing and joking." The sage presents the opposite side of "being strict and harsh" to warn people. The role of yin is to nourish all things with benefits and allow each thing to live according to its nature. The fourth line, being a yin line in a yin position and correct, is located at the lowest part of the upper trigram. Its position and ability are sufficient to accumulate wealth, so the line statement says "a wealthy family, great good fortune." The fourth line can make the family wealthy, but it is only the four principles mentioned in the Great Learning: "many people produce, few consume, work quickly, use slowly." There is no other way to become rich. As for those petty people who exploit the people to please the ruler and solely collect wealth to fill the treasury, there is not even a hint of justification here.

九五王假有家，假，至也，以是道而理其家，為至其家也。五之道何道也？已以陽剛中正刑其家，而為男正位乎外；六二以柔順中正助之，而為女正位乎內。此皆五所有之道也。以是道而齊家者，得天地之大義也，勿憂而吉可得矣。言九五之道而有及於六二，何也？妻道無成而代有終，六二之道即九五之道也，二固不得而専之矣，故象言交相愛，則二在中矣。

The line statement of the fifth line says, "The king goes to his family, without worry, it is auspicious." "Jia" means "to arrive at," and using this principle to manage a family is called "arriving at his family." What principle does the fifth line rely on? It establishes the standard and model for the family with its own yang strength and uprightness, which is "the man holds the proper position outside." The second line, with its gentle and compliant nature and uprightness within, supports it, which is "the woman holds the proper position inside." These are all principles inherent in the fifth line. Using these principles to manage the family conforms to the great principles of heaven and earth, so there is no need for worry and auspiciousness naturally follows. Why does the discussion of the principle of the fifth line involve the second line? Because the wife's principle does not claim the merit, but only carries out the husband's affairs to completion. The principle of the second line is actually the same as that of the fifth line, and the second line itself cannot claim it as its own. Therefore, the Small Image Commentary says, "They love each other," and the principle of the second line is already included within it.

上九以剛陽之徳居上而處終，居上則有尊於一家之象，處終則能要之以有終也。為一家之尊，用剛陽之道以治其家，而要之以有終，則人見其有孚威如而不可犯也。有孚威如，猶言信哉其威如也。如，語辭，凡與與如也、恂恂如也，皆此人視之以為然也。上九非有意於作威也，知有反己自治而已。反己自治則持身不茍，動作威儀自然有則，儼然人望而畏之矣。如此則終吉。終吉，言吉可以有終也；吉之有終，由徳之有終也。其正大服人之氣象，宛乎可見矣。

The uppermost line, Nine at the Top, occupies the highest position in the hexagram and is at the end of the hexagram. Being at the top signifies being respected by the family; being at the end means being able to carry through matters to completion, thus having a beginning and an end. As the respected leader of the family, he governs with the virtue of yang strength, and can carry through matters to completion. Therefore, people regard him as described in the line statement: "With sincere faith and a majestic bearing, the outcome is favorable." "With sincere faith and a majestic bearing" means that his authority is truly credible. "Like" is a particle, similar to the use in the Analects where Confucius is described as "with a dignified bearing" when in court and "humble and respectful" when in the countryside. This usage conveys how others perceive him as genuinely possessing such qualities. Nine at the Top does not intentionally display authority; he simply reflects on himself and disciplines himself. If one disciplines oneself, one maintains proper conduct, and every action and demeanor naturally conforms to propriety, thus inspiring respect. This is what is meant by "the outcome is favorable." "The outcome is favorable" means that the auspiciousness is maintained until the end; the reason the auspiciousness is maintained until the end is because virtue is maintained until the end. The dignified and upright appearance of Nine at the Top, which commands respect, is clearly evident here.

睽：小事吉。

The Hexagram Statement of the Kui hexagram says: When in a state of separation and estrangement, only by handling small matters can one achieve good fortune.

睽，乖異也。火則動而上，澤則動而下，動輒相反，言無往而不相異也。二女同居而其志不同行，不同居而不同行固其所也，同居矣而志不同行，見其乖戾之甚也，卦之名睽以此。睽之時小事可以得吉，而大事不可為，以時方甚難，而卦之才徳又不足以濟睽也。濟一時之睽，非有剛明之徳者不足以任其事。說而麗乎明，比於其徳剛健而文明者則不同矣；柔進上行，得中而應乎剛，比於應乎天而時行者則不同矣。以此才徳，用之於內外安靜之時，則無不可以有為者；若內叛外抗，動相乖戾，非此才此徳所能辦也。

"The hexagram 'Kui' means separation and divergence. The upper trigram 'Li' (Fire) is active and rises upward, while the lower trigram 'Dui' (Lake) is active and flows downward. As soon as they move, they become opposite to each other, indicating that no matter where one goes, there is mutual non-cooperation. The Commentary on the Judgment says, 'Two young women living together, their aspirations differ.' The middle daughter and the young daughter live in the same house, but their hearts do not move in the same direction. Originally, if they are not living together and each follows their own path, that is natural. Now, they live in the same house but have different aspirations, showing extreme discord. This hexagram is named 'Kui' precisely because of this. In a time of separation, one can achieve good results in small matters, but cannot accomplish great things, because the situation is extremely difficult, and the talents and virtues possessed by this hexagram are insufficient to reverse the discord. To reverse temporary separation, one must have a person of strong, wise, and discerning virtue, for no one else can bear this responsibility. The Commentary on the Judgment says that 'Kui' is 'expressive and attached to clarity.' Compared to the 'Dàyǒu' Commentary's statement that 'its virtue is strong, vigorous, and civilized,' it is one step less. Saying it 'is flexible and advancing upward, attaining the center and responding to strength,' compared to 'Dàyǒu's' 'responding to heaven and acting in accordance with the time,' it is also one step less. With such talents and virtues, there is nothing that cannot be achieved in times of internal and external peace and stability. However, if there is internal rebellion and external defiance, and every action is in discord, then such talents and virtues are insufficient to deal with such a situation."

如周室東遷之後，內則王室乖離，外則諸侯背叛，當此之時非有上聖之才不能為也。晉睿宗委任王導，君臣同心，而僅足以保江左；謝安、桓沖、劉裕、檀道濟之輩，終不能平一中原，則小事吉之義也。天地異位，暌也，然天道下濟，地道上升，以成化育之功，其事同也；男女異質，睽也，然男以女為室，女以男為家，而交相願焉，則其志通也；萬物之形象有萬，其不同也，然以類相聚，於不同之中而各有同焉，則其事類也。天地萬物之形皆有自然之睽，睽之相與則皆有自然之道。聖王之治天下，使各正於自然之道而已，此則睽之時用也。盈天地間滿眼皆暌之象，亦滿眼皆睽之時用也，在黙而識之。

For instance, after the Eastern Migration of the Zhou royal house, the internal royal family was in disarray, and externally the feudal lords abandoned the royal orders. In such a time, without the talents of a superior sage, nothing could be accomplished. Emperor Yuan of the Eastern Jin,司马睿, trusted and relied on Wang Dao, and with the unity of君 and minister, they could only barely preserve the eastern half of the realm. However, those like Xie An, Huan Chong, Liu Yu, and Tan Daoji could not ultimately pacify the Central Plains and unify the whole country. This is the meaning of the Hexagram Statement "small matters are auspicious." Heaven is above and Earth is below, differing in position, hence "Kui"; yet the heavenly way descends and the earthly qi ascends, jointly achieving the function of nurturing all things. Though their positions differ, their actions are one. Men and women differ in nature, hence "Kui"; yet men take women as their home, and women take men as their family, with mutual desire and shared aspirations. Though the forms of all things are diverse and different, hence "Kui"; yet like-minded things gather together, and among their differences, they share similar principles. The forms and traces of heaven, earth, and all things have natural differences, yet within these differences, there is natural harmony. The sage ruler governs the world by simply allowing all things to be in their natural place. This is what the Commentary on the Judgment praises as "the use of Kui is great indeed." The world is full of signs of divergence, yet also full of the proper use of Kui, all to be understood in quiet contemplation.

君子之相與則同而異，同而異不害其為同，乃所以為大同也。同而異則為公，君子相與之道也；同而不異則為私，小人相與之道也。初九居下無應，宜有悔者也，然當睽之時志在有為，或以才徳相與而即為所應者亦有之，故初九之與九四雖皆陽剛而亦相應焉，則初之悔可以亡之，而為喪馬勿逐自得之象。馬，人所乗以行者也，初之遇四，則可資之以行其道矣。然必見惡人則可以無咎。時之睽，率以惡人致之而使至於睽也，或權柄在其掌握者亦有之。豪傑之士欲起而救之，不一見焉，則有山林獨善而已矣。往而見之，藉其力以有為，而處以善處之道，則伸縮運用、轉移變化之機操之在我，而可以有濟矣。

The Great Image says, "The gentleman acts in harmony yet maintains differences." The gentleman associates with others, sharing broad agreement while preserving his own views; this harmony amidst differences does not hinder their common ground, precisely because of this they achieve great unity. Maintaining differences within harmony, motivated by public interest, is the way of the gentleman's association; whereas blindly agreeing without objection, driven by private interest, is the way of the petty person. Initially, the line "Nine at the Beginning" is located at the very bottom of the hexagram, and by nature has no proper response, so it should naturally be regretful. However, in times of divergence, people all desire to accomplish something, and sometimes, due to mutual talent and virtue, they form a corresponding relationship. Thus, although "Nine at the Beginning" and "Nine in the Fourth" are both yang lines, they can still correspond to each other, and the regret of "Nine at the Beginning" can be dispelled. This is reflected in the line statement of the hexagram "Kui" (Strife), "Lose the horse, do not pursue; it will return on its own" — the horse, which is something people ride to travel, is lost, but it will naturally return. The line "Nine at the Beginning" encountering "Nine in the Fourth" can use the latter's strength to promote his own aspirations. However, it must also be as the line statement says, "Seeing the wicked person," in order to avoid mistakes. A period of divergence is usually caused by wicked people, and even sometimes those who hold power are of this kind. If heroic men wish to rise up and save the situation, but refuse to even meet with one side, they can only retreat to the mountains and cultivate personal virtue. If they go to meet them, using their strength to accomplish things, while maintaining proper conduct, then the opportunity for flexibility and change lies in their own hands, and the situation may still be salvaged.

如孔子欲討陳恆，則往見三子，三子者非所謂惡人者乎？使當時能用孔子之言，則聖人作用之微權因是得以舉行，變春秋之衰晚以覆文武成康之盛治，亦未可知也。然初九之道徳亦必有大過人者而可以見惡人，故聖人與其見之。觀九四目之為元夫，則亦不世出之才也。非初九之類而欲見之，剛則必取禍，柔則必取辱矣。下此則又為鞠躬權門之匹夫，而不足道者也。

For example, Confucius heard that Chen Chengzi had killed King Jia of Qi, and requested Duke Ai of Lu to send troops to attack. The king ordered Confucius to inform the three families of Ji Sun, Shu Sun, and Meng Sun. These three families were not exactly the so-called 'evil people'? If at that time Confucius's words had been heeded, then the subtle and flexible strategies of the sage to rectify chaos could have been implemented, reversing the decline of the late Spring and Autumn period and restoring the flourishing era of King Wen, King Wu, King Cheng, and King Kang. It might have been possible. However, the moral cultivation of Chou Ji (the first line) must certainly be far beyond that of ordinary people, allowing him to meet with evil people. Therefore, the sage permitted him to do so. Looking at the fourth line referring to Chou Ji as 'the first man', it shows that Chou Ji is also a rare talent in the world. If someone not of Chou Ji's caliber also wished to meet with evil people, being rigid in attitude would certainly bring disaster, while being submissive would certainly bring humiliation. Even worse, they would become common men bowing and scraping before the powerful, hardly worth mentioning.

九二上應六五，五離性躁而過察，上而不下，易於猜忌者也。二剛中而說體，有遇主于巷之象。巷取委曲之義，言委曲以行其志而不失臣道之正也。程子所謂至誠以感動之，盡力以扶持之，明理義以致其知，杜蔽惑以誠其意者也，如此則無咎矣。大抵睽之時，溫厚明辯者志或可伸，而剛直自遂者率皆見忤而速禍矣。孟子於齊王，即其好勇好貨之類而引之使歸於王道，亦遇主于巷之義也。

Nine in the Second is in harmony with Six in the Fifth. Six in the Fifth belongs to the trigram Li (Fire), which is characterized by impatience and excessive clarity. It is only willing to be high and look down, but not willing to bend down, thus becoming a ruler prone to suspicion. Nine in the Second, being a yang line in the center and located in the trigram Dui (Lake) which represents joy, thus corresponds to the line statement of the hexagram Kui (Strife): "Meeting the ruler in a lane, without blame." The term "lane" signifies a winding and indirect path, meaning that one should promote one's own views in a flexible and indirect manner, without losing the proper way of a minister. This is what Cheng Yi said: using the utmost sincerity to move the ruler's heart, using all one's strength to support the ruler's virtue, explaining principles and reason to make the ruler understand matters clearly, and blocking confusion and doubts to make the ruler's thoughts sincere. If one can do this, there will be no mistakes. Generally, in times of strife and discord, those who are gentle and good at reasoning may still have their aspirations realized; whereas those who are straightforward and insist on their own views often provoke the ruler and suffer misfortune more quickly. Mencius guided King Xuan of Qi by following his tendencies towards bravery and greed, leading him toward the Way of the King, which is exactly the meaning of "meeting the ruler in a lane."

六三見輿曳，輿，三也。三陰爻自坤而來，坤為大輿，三亦可以取輿之象矣。曳，為二所曳也。牛謂四，離畜牝牛，則四可以取牛象矣。三居二陽之間，處位不當，二陽皆以非道而相求焉。上九，六三之正應，當睽之時猜狠方甚，三往應之，不惟拒絶而且有髠劓之傷。未有以正相求而終不相得者，暌之極亦可合焉，故無初有終。九四當睽之時，下無應與則睽孤矣，得初九之陽與之同徳相應而且相信焉，則為遇元夫交孚矣。其初以孤立處不得正之陽，當睽時而居上之下，又有時事之責任者，不亦危乎？既而得人共濟，相與有為，可以行其志矣，故無咎。

The Line Statement of the sixth line of the Kui hexagram says, "Seeing a cart being dragged, its ox is held back." Here, "cart" refers to the sixth line itself: the third line is a yin line, derived from the Kun hexagram, which represents a large cart, so the third line can also take the image of a cart. "Dragged" means being held back by the nine in the second line. "Ox" refers to the nine in the fourth line, as the Li hexagram has the image of "raising a female ox," so the fourth line can take the image of an ox. The sixth line is sandwiched between the nine in the second and the nine in the fourth, both yang lines, and is in an inappropriate position. Both yang lines use improper means to seek it. Originally, the upper nine was the proper corresponding line of the sixth line, but during the time of separation and discord, suspicion and hostility are at their height. When the sixth line goes to respond to the upper nine, it is not only rejected but also suffers the harm described in the Line Statement, "its person is beheaded and his nose is cut off." However, there is no situation where one seeks the right path yet fails to reconcile. When separation reaches its extreme, it will naturally be reconciled again, so the Line Statement concludes, "there is no beginning, but there is an end." The nine in the fourth line, during the time of separation, has no proper corresponding line below it, thus becoming what the Line Statement describes as "isolated in separation." When it receives the nine in the first line, a yang line that shares the same virtue and is mutually trusted, it becomes "meeting a noble husband, mutual trust." Originally, it was a yang line in an inappropriate position, alone and in a time of separation, and was in the lower part of the upper trigram, bearing the responsibility of the situation. Was it not dangerous? Later, when it finds a like-minded companion to help overcome difficulties and work together, it can promote its own cause, so it says, "no blame."

六五以陰居陽，本有悔，然為離之主，所處得中，則可以亡其悔矣。厥宗謂九二，六五賴其輔弼以成治，則二為五所宗依者也。五有明中之徳，能聴於二而行其道，故二之道得行於五而易合焉，為厥宗噬膚之象。五能如此，則君道得而可以濟睽矣，以是而往，何咎之有？上九疑六三而不與之應，為睽孤。六三處不得正而居二陽之間，其跡固可疑矣。上以剛居明極睽極之時，明極則過察而多疑，睽極則猜甚而難合，故有見豕負塗、載鬼一車、張弧欲射之象。然睽巳極矣，時極則當變，事久則自明，故又有後說之弧、匪寇婚媾之象。惟往遇雨，則陰陽相合，應六三以成濟睽之功，則吉。上九以剛明之才，又當可濟之時，處之以道，則可以成功矣。

Six in the Fifth holds a yin line in a yang position, which by nature should bring regret, but since it is the main line of the Li (Fire) trigram and occupies the central position, the regret can be dispelled. The line statement "Jue Zong Shi Fu" refers to "Jiu Er" as "Jue Zong." Six in the Fifth relies entirely on Jiu Er's assistance to achieve good governance, so Jiu Er is the one it looks up to and depends on. Six in the Fifth possesses wisdom, clarity, and uprightness, and can follow Jiu Er's guidance to implement his policies. Thus, the way of Jiu Er can be carried out in Six in the Fifth, and the two are easily in harmony, which is what "Jue Zong Shi Fu" means—like biting into soft flesh without any obstruction. When Six in the Fifth can achieve this, it has attained the way of a ruler and can resolve the discord of Kui. Proceeding in this manner, how could there be any fault? Upper Nine suspects Six in the Third and refuses to correspond with it, thus becoming "Kui Gu." Six in the Third is in an improper position and is sandwiched between two yang lines, so its actions are naturally suspicious. Upper Nine, being a yang line at the top of Li (Fire), the peak of Kui (Discord), is overly discerning due to extreme clarity and excessively suspicious due to extreme discord, hence the line statement says "Xian Shu Fu Tu, Zai Gui Yi Che, Xian Zhang Zhi Hu"—the image of seeing a muddy pig, a whole cart of ghosts, and drawing a bow to shoot. However, Kui (Discord) has reached its extreme, and when circumstances reach their peak, transformation is needed. Matters that have been separated for too long will eventually become clear, so the line statement continues with "Hou Shuo Zhi Hu, Fei Kuo Huan Gou"—the image of later drawing the bow, not for a bandit but for a marriage partner. If one proceeds and encounters rain, yin and yang will harmonize, and correspond with Six in the Third to resolve the discord, it will be auspicious. Upper Nine has strong and wise abilities, and also encounters a favorable opportunity; if handled properly, it can achieve success.