The Trigram of Obstruction

《序卦》曰：乖必有難，故受之以蹇。蹇者，難也。崔覲曰：二女同居，其志乖而難生，故曰“乖必有難”也。(艮下坎上)。蹇：利西南，不利東北。虞翻曰：觀上反三也。坤，西南卦。五在坤中，坎為月，月生西南，故“利西南”。往得中，謂“西南得朋”也。

The "Xugua Zhuan" says: When things go against each other and are separated, difficulties will inevitably arise, so after the Kui hexagram comes the Jian hexagram; "Jian" means difficulty. Cui Jin explains: The Kui hexagram represents a middle daughter and a young daughter in the same room, with conflicting intentions, and difficulties arise from this, hence the saying "when things go against each other, difficulties will arise." The Jian hexagram has a lower Gèn and an upper Kan. The hexagram statement says: It is advantageous to go to the southwest, but not to the northeast. Yu Fan explains using the concept of changing hexagrams and the stem assignment of the moon: The Jian hexagram is formed by the return of the ninth line at the top of the Guan hexagram to the third line. Kūn is the hexagram of the southwest, and the ninth line at the fifth position is in the body of Kūn. Kan represents the moon, which first appears in the southwest, hence the saying "advantageous to the southwest." Moving forward to reach the central position, which is what the hexagram statement of Kūn says: "gaining friends in the southwest."

不利東北。虞翻曰：謂三也。艮東北之卦。月消於艮，喪乙滅癸。故“不利東北，其道窮也”。則東北喪朋矣。利見大人。虞翻曰：離為見，大人謂五。二得位應五。故“利見大人，往有功也”。貞吉。虞翻曰：謂五當位正邦，故“貞吉”也。

The hexagram statement says it is unfavorable for the northeast. Yu Fan explains: this refers to the trigram Gen (Mountain) where the nine in the third position is located. Gen is the trigram representing the northeast direction. According to the Najia stem assignment, when the moon reaches the position of Gen, it wanes completely. In the Najia system, the stems associated with the trigram坤 (Earth) are Yi and Gui, which also decline, hence the statement "unfavorable for the northeast, its path is exhausted," which corresponds to the statement in the Hexagram坤 "loss of companions in the northeast." The hexagram statement says it is favorable to see a great person. Yu Fan explains: Li (Fire) represents the eye and sight, and "great person" refers to the nine in the fifth position. The six in the second position is in a proper position and corresponds with the nine in the fifth, hence "favorable to see a great person, going forward brings merit." The hexagram statement says that maintaining correctness brings good fortune. Yu Fan explains: the nine in the fifth position is in a proper position and can correct the state, hence "correctness brings good fortune."

《彖》曰：蹇，難也，險在前也。見險而能止，知矣哉。虞翻曰：離見坎險。艮為止，觀乾為知，故“知矣哉”。蹇利西南，往得中也。荀爽曰：西南謂坤。乾動往居坤五，故“得中也”。不利東北，其道窮也。荀爽曰：東北，艮也。艮在坎下。見險而止，故“其道窮也”。

The Commentary on the Judgment says: "Jian means difficulty and danger, with peril blocking the way ahead; to see the danger and stop is truly wise." Yu Fan explains: "The hexagram contains Li, which represents sight, and the trigram Kan ahead represents danger; the lower trigram Gen represents stopping. Since the hexagram of Jian comes from Guan, which contains Qian, representing wisdom, it praises 'how wise you are.'" The Commentary on the Judgment says that the hexagram of Jian is favorable to the Southwest, because moving in that direction leads to the center. Xun Shuang explains according to the idea that Qian rises and Kun descends: the Southwest refers to Kun. The yang line of Qian ascends and occupies the fifth position of Kun, thus achieving the center, hence saying "to attain the center." The Commentary on the Judgment says that it is unfavorable to the Northeast, because that path has reached its end. Xun Shuang explains: the Northeast is Gen, which is also located below Kan. Seeing danger, one can only stop, hence saying "its path is exhausted."

利見大人，往有功也。虞翻曰：大人謂五。二往應五，五多功，故“往有功也”。當位貞吉，以正邦也。荀爽曰：謂五當尊位。正居是，群陰順從，故能“正邦國”。蹇之時用大矣哉。虞翻曰：謂坎月生西南而終東北。震象出庚，兌象見丁，乾象盈甲，巽象退辛，艮象消丙，坤象窮乙，喪滅於癸，終則復始，以生萬物，故“用大矣”。

The Commentary on the Judgment says that it is advantageous to see a great person, because going forward will result in achievements. Yu Fan explains: "Great person" refers to the nine in the fifth line, and the six in the second line going forward corresponds with the nine in the fifth line. The Great Treatise says that the fifth line has much achievement, so it says "going forward has achievement." The Commentary on the Judgment says that each line is in its proper position, maintaining correctness and thus being auspicious, which is used to regulate the state. Xun Shuang explains: this refers to the nine in the fifth line being in the proper position of honor, maintaining correctness in this position, with all the yin lines obeying him, so he can correct the state. The Commentary on the Judgment praises the significance of the蹇卦 in accordance with the time. Yu Fan explains using the method of assigning heavenly stems to the moon: the moon in the Kan trigram originates from the southwest and ends in the northeast; on the third and fifth days, the moon appears in the direction of Geng, forming the Zhen trigram; on the upper half-moon, it appears in the direction of Ding, forming the Dui trigram; on the fifteenth day, the moon is full in the direction of Xiang, forming the Qian trigram; on the sixteenth day, it retreats to the direction of Xin, forming the Xun trigram; on the lower half-moon, it diminishes in the direction of Bing, forming the Gen trigram; on the new moon, it is exhausted in the direction of Yin, forming the Kun trigram. Eventually, it is lost in the direction of Gui, and then it begins again, continuing in a cycle without end, nurturing all things, so it is said that its function is great.

《象》曰：山上有水，蹇。崔覲曰：山上至險，加之以水，蹇之象也。君子以反身修德。虞翻曰：君子謂觀。乾坤為身，觀上反三，故“反身”。陽在三，進德修業，故“以反身修德”。孔子曰：德之不修，是吾憂也。初六：往蹇，來譽。虞翻曰：譽謂二，二多譽也。失位應陰，往歷坎險，故“往蹇”。變而得位，以陽承二，故來而譽矣。《象》曰：往蹇來譽，宜待時也。虞翻曰：艮為時，謂變之正以待四也。六二：王臣蹇蹇，匪躬之故。虞翻曰：觀乾為王；坤為臣，為躬；坎為蹇也。之應涉坤，二五俱坎，故“王臣蹇蹇”。觀上之三，折坤之體，臣道得正，故“匪躬之故”。《象》曰：“終無尤也”。

The Image Commentary says: Mountains with water on top, this is the Jian hexagram. Cui Jin explains: A high mountain is already extremely dangerous, and adding flowing water on top, it is the image of difficult travel. The Image Commentary continues: The superior person thus reflects on himself and cultivates virtue. Yu Fan explains: The term 'superior person' here refers to the Guan hexagram from which the Jian hexagram originates; the Qian and Kun hexagrams symbolize the body, and the upper ninth line of Guan returns to the third position, so it is called 'returning to oneself'; a yang line in the third position corresponds exactly with the statement in the Wenyan of the Qian hexagram about cultivating virtue, so it is said 'returning to oneself and cultivating virtue.' Confucius once said in the Analects, 'If virtue is not cultivated, this is what I fear.' The line statement of the initial sixth line says: Going forward is difficult, returning brings praise. Yu Fan explains: 'Praise' refers to the sixth line two. The Great Treatise says that the second line is often praised. The initial sixth line is a yin line in a yang position and is out of place; the line it corresponds to above is also a yin line, going forward still involves the danger of the Kan trigram, so it is said 'going forward is difficult'; after changing to a line, it attains a proper position, and with a yang line supporting the sixth line two, so returning brings praise. The Image Commentary says: Going forward is difficult, returning brings praise, one should wait for the right time. Yu Fan explains: Gen symbolizes time, meaning the initial sixth line changes to a proper position, waiting for the fourth line six. The line statement of the sixth line two says: The king's minister toils through many difficulties for the state, not for his own benefit. Yu Fan explains: The Jian hexagram comes from the Guan hexagram; Guan has Qian, which represents the king; Kun represents the minister and also the body; Kan represents difficulty. The sixth line two goes forward to correspond with the fifth line, crossing through the Kun body, and the second and fifth lines are both in the Kan trigram, so it is said 'the king's minister toils through difficulties.' The upper ninth line of Guan descends to the third position, breaking the Kun body, thus the way of the minister is established, so it is said 'not for his own benefit,' and the Image Commentary therefore says 'in the end, there is no blame.'

《象》曰：王臣蹇蹇，終無尤也。侯果曰：處艮之二，上應於五。五在坎中，險而又險。志在匡弼，匪惜其躬。故曰“王臣蹇蹇，匪躬之故”。輔臣以此，終無尤也。九三：往蹇，來反。虞翻曰：應正歷險，故“往蹇”。反身據二，故“來反”也。《象》曰：往蹇來反，內喜之也。虞翻曰：內，謂二陰也。

The Image Commentary says: The royal minister toils and struggles with difficulty, ultimately having no blame. Hou Guo discussed this from the perspective of the position of the lines: Six in the Second occupies the central position of the lower trigram艮 (Mountain), and is in correspondence with Nine in the Fifth above; Nine in the Fifth is located within Kan (Water), representing danger upon danger. Six in the Second is entirely devoted to assisting and supporting the sovereign, without concern for her own safety, hence the statement 'The royal minister toils on, not for his own sake.' When a minister assisting in governance can act in this way, there will be nothing to blame. The line statement of Nine in the Third says: Going forward is difficult, returning to defense is safe. Yu Fan explains: Nine in the Third corresponds with Six at the Top above; going forward involves encountering the danger of Kan (Water), hence 'going forward is difficult'; returning to take possession of Six in the Second, hence 'returning to defense.' The Image Commentary says: Going forward is difficult, returning to defense is safe, because the inner trigram favors him. Yu Fan explains: 'Inner' refers to the two yin lines in the lower trigram, that is, Six at the Beginning and Six in the Second.

六四：往蹇，來連。虞翻曰：連，輦。蹇，難也。在兩坎間，進則無應，故“往蹇”。退初介三，故“來連”也。《象》曰：往蹇來連，當位實也。荀爽曰：蹇難之世，不安其所。欲往之三，不得承陽。故曰“往蹇”也。來還承五，則與至尊相連，故曰“來連”也。處正承陽，故曰“當位實也”。

The Line Statement of the Fourth Line says: Going forward there is difficulty, returning there is connection with others. Yu Fan explains: "Connected" is read as "chariot," and "difficulty" refers to hardship; the Fourth Line is sandwiched between two坎 (Water) trigrams, and going forward lacks a proper correspondence, hence "difficulty in going forward"; retreating and connecting with the First Line, and being between the Third Line, hence "connection in returning." The Image Commentary says: Going forward there is difficulty, returning there is connection, because the Fourth Line is in a proper position and is full. Xun Shuang explains based on the rise and fall of yin and yang: in a time of hardship, people cannot remain in their places; the Fourth Line wishes to go down to the Third Line, but cannot support the yang line, hence "difficulty in going forward"; returning to support the Fifth Line, it connects with the supreme ruler, hence "connection in returning"; it is yin in a yin position, properly placed and supporting a yang line, hence "proper position and fullness."

九五：大蹇，朋來。虞翻曰：當位正邦，故“大蹇”。睽兌為朋，故“朋來”也。《象》曰：大蹇朋來，以中節也。干寶曰：在險之中，而當王位，故曰：“大蹇”。此蓋以托文王為紂所囚也。承上據四應二，眾陰並至。此蓋以托四臣能以權智相救也。故曰“以中節也”。

The line statement of the fifth line says: Great difficulty arises, friends come to help. Yu Fan explains: The fifth line is in a proper position and can correct the state, bearing the great difficulty of the world, hence it is called 'great difficulty.' The蹇卦 is connected with the睽卦, and the睽卦 has the trigram Dui (Lake), which represents friends, hence it is said 'friends come.' The Image Commentary says: In great difficulty, friends come to help because the fifth line maintains the middle and conforms to propriety. Gan Bao, who usually interprets the Book of Changes through the history of the Shang and Zhou dynasties, says: The fifth line is in the dangerous situation of the Kan trigram, yet it holds the position of the king, hence it is called 'great difficulty.' This is using the line imagery to refer to the historical event of King Wen of Zhou being imprisoned in Yoyu by King Zhou of Shang; the fifth line is above the top line and below the fourth line, and corresponds with the second line, with all the yao lines converging, which refers to the four virtuous ministers who used their strategies and wisdom to rescue King Wen, hence it is said 'maintaining the middle and conforming to propriety.'

上六：往蹇，來碩吉，利見大人。虞翻曰：陰在險上，變失位，故“往蹇”。碩謂三，艮為碩，退來之三，故“來碩”。得位有應，故“吉”也。離為見，大人謂五，故“利見大人”矣。《象》曰：往蹇來碩，志在內也。利見大人，以從貴也。侯果曰：處蹇之極，體猶在坎，水無所之，故曰“往蹇”。來而復位，下應於三，三德碩大，故曰“來碩”。三為內主，五為大人。若志在內，心附於五。則“利見大人”也。案：三互體離，離為明目，五為大人，利見大人之象也。

The line statement of the sixth line at the top says: going forward meets difficulty, returning brings ease and auspiciousness, and is favorable for meeting a great person. Yu Fan explains: the sixth line, being a yin line at the top of the kan danger, loses its position with one change, hence it says 'going is difficult'; 'suo' refers to the third line, which is the geng trigram representing great size. The sixth line returning to join the third line, hence it says 'coming brings great size'; thus each line attains its proper position and has a correct correspondence, hence it is auspicious. Li is the eye and also represents seeing, 'great person' refers to the fifth line, hence it says 'favorable to meet a great person'. The Image Commentary says: going meets difficulty and returning brings ease, because the mind is within the inner trigram; favorable to meet a great person, because it follows the superior. Hou Guo explains: the sixth line is at the extreme point of difficulty, still within the kan body, water has nowhere to go, hence it says 'going is difficult'; it returns to its original position, and below corresponds with the third line, the third line has yang virtue and is great, hence it says 'coming brings great size'. The third line is the main line of the inner trigram, the fifth line is the so-called great person; if the mind is inward and also approaches the fifth line, then it is 'favorable to meet a great person'. Li Dingzuo adds: the third line forms the li trigram with the interacting lines, li represents the eye, the fifth line is the great person, which is exactly the symbolic meaning of 'favorable to meet a great person'.

《序卦》曰：物不可以終難，故受之以解。解者，緩也。崔覲曰：蹇終則來，碩吉，利見大人，故言物不可以終難。故受之以解。(坎下震上)。解：利西南，虞翻曰：臨初之四。坤，西南卦。初之四，得坤眾。故“利西南，往得眾也”。無所往，其來復吉。虞翻曰：謂四本從初之四，失位於外，而無所應，故“無所往”。宜來反初，復得正位，故“其來復吉”也。二往之五，四來之初，成屯，體復象，故稱“來復吉”矣。有攸往，夙吉。虞翻曰：謂二也。夙，早也。離為日，為甲。日出甲上，故早也。九二失正，早往之五，則吉。故“有攸往，夙吉，往有功也”。

The "Xu Gua Zhuan" says: Things cannot remain in difficulty forever, so after the Jian hexagram comes the Jie hexagram; "Jie" means to relieve. Cui Jin explains: When the Jian hexagram reaches its final position, it says returning to a broad and auspicious situation, favorable for meeting a great person, indicating that difficulty has reached its end. Therefore, things do not remain difficult forever, so the Jie hexagram follows. The Jie hexagram has Kan below and Zhen above. The hexagram statement says: Favorable to the southwest. Yu Fan explains using hexagram transformation: The Jie hexagram is formed by moving the initial line of the Lin hexagram to the fourth position. Kūn is the hexagram of the southwest. When the initial line moves to the fourth position, it gains the assistance of the multitude symbolized by Kūn, so it says "favorable to the southwest, going to gain the support of the people." The hexagram statement also says: If there is a place to go, returning to the original position is auspicious. Yu Fan explains: The ninth line in the fourth position originally came from the initial line of the Lin hexagram. Now it is out of position in the outer trigram and has no corresponding line, so it says "nothing to go to." It should return to the initial position to regain its proper position, so it says "its return to the original position is auspicious." When the second line moves up to the fifth and the fourth line moves down to the initial position, the entire hexagram becomes the Tun hexagram, which contains the image of Fu, so it is called "returning to the original position is auspicious." The hexagram statement also says: If there is a place to go, acting early is auspicious. Yu Fan explains: This refers to the second line. "Sù" means early. Li represents the sun, and the method of assigning stems to hexagrams also pairs Jia with the day. The sun rises from the Jia position, which is early, so "sù" is interpreted as early. The second line, being yang in a yin position and not in the correct position, becomes auspicious when it moves early to the fifth position, so it says "if there is a place to go, acting early is auspicious, going is beneficial."

《彖》曰：解，險以動，動而免乎險，解。虞翻曰：險，坎。動，震。解，二月。雷以動之，雨以潤之，物咸孚甲，萬物生震。震出險上，故“免乎險”也。解利西南，往得眾也。荀爽曰：乾動之坤而得眾，西南眾之象也。無所往，荀爽曰：陰處尊位，陽無所往也。其來復吉，乃得中也。荀爽曰：來復居二，處中成險，故曰“復吉”也。有攸往，夙吉，往有功也。荀爽曰：五位無君，二陽又卑，往居之者則吉。據五解難，故“有功也”。

The Commentary on the Judgment says: The hexagram of Release signifies encountering danger and yet being able to act, and once action is taken, one escapes from danger. This is called Release. Yu Fan explains: "Danger" refers to the lower trigram Kan (Water), and "action" refers to the upper trigram Zhen (Thunder). The hexagram of Release corresponds to the time of the second lunar month, when thunder rumbles and rain nourishes, and all things break through their shells and grow from the direction of Zhen. Zhen is located above Kan's danger, hence it is said "escape from danger." The Commentary on the Judgment says that the hexagram of Release is favorable in the southwest direction, because going there brings support from the people. Xun Shuang explains according to the theory of rising and descending: the yang line of Qian moves into Kun, thus gaining the multitude. The southwest is the position of Kun, which symbolizes the multitude. The Commentary on the Judgment mentions the phrase "no going anywhere." Xun Shuang explains according to the theory of rising and descending: the yin line in the fifth position occupies the honorable position, so the yang lines have nowhere to go. Regarding the phrase "its return is auspicious, for it attains the center," Xun Shuang explains: the yang line returns to the second position, occupying the center of the lower trigram and forming the body of Kan, hence it is said "returning is auspicious." Regarding the phrase "going somewhere is auspicious, for going brings merit," Xun Shuang explains: there is no true ruler in the fifth position, and the nine two is in a low position. The yang line going to occupy the fifth position is auspicious; occupying the fifth position enables the removal of difficulties, hence it is said "brings merit."

天地解而雷雨作，荀爽曰：謂乾坤交通，動而成解卦，坎下震上，故“雷雨作”也。雷雨作而百果草木皆甲宅。荀爽曰：解者，震世也。仲春之月，草木萌牙。雷以動之，雨以潤之，曰以烜之，故“甲宅”也。解之時大矣哉。王弼曰：無所而不釋也。難解之時，非治難時也。故不言用也。體盡於解之名，無有幽隱，故不曰義也。

The Commentary on the Judgment says that heaven and earth, through the movement of yin and yang, relax and release, causing thunder and rain to arise. Xun Shuang explains: this refers to the mutual interaction of the energies of Qian and Kun, which when they move together, form the Hexagram of Release. The lower trigram is Kan (Water), representing rain, and the upper trigram is Zhen (Thunder), representing thunder. Therefore, it is said, "Thunder and rain arise." The Commentary on the Judgment also says that when thunder and rain arise, all fruits and grasses break open their shells and sprout. Xun Shuang explains: the Hexagram of Release belongs to the era governed by Zhen (Thunder). This is precisely the middle of spring, when grasses and trees begin to sprout. Thunder sounds, shaking them; rain waters them; sunlight warms them, so it is said, "the shell breaks open," meaning that seeds split their shells and grow. The Commentary on the Judgment praises the great significance of the time of the Hexagram of Release. Wang Bi explains: the function of Release is everywhere present. At this time, danger has already been removed, not that danger is still being addressed, so it only praises the "time" and does not mention "the use of the time." The meaning of the Hexagram of Release is fully contained in the name "Release," with nothing obscure or subtle, so it does not mention "the meaning of the time."

《象》曰：雷雨作，解。君子以赦過宥罪。虞翻曰：君子謂三。伏陽出，成大過。坎為罪人則大過象壞，故“以赦過”。二四失位，皆在坎獄中。三出體乾，兩坎不見。震喜兌說，罪人皆出，故以“宥罪”。謂三入則赦過，出則宥罪。公用射隼以解悖，是其義也。

The Image Commentary says: Thunder and rain arise, which is the meaning of the Hexagram of Release; the superior person thus pardons mistakes and shows mercy to criminals. Yu Fan explains: here, the term "superior person" refers to the line six in the third. The hidden yang line beneath six in the third becomes manifest, and the entire hexagram becomes the structure of Great Excess. The trigram Kan symbolizes criminals, and once Great Excess is formed, the image of Kan is destroyed, so the image of criminals disappears, hence it is said "to pardon mistakes." The lines nine in the second and nine in the fourth are both out of position and are trapped within the trigram Kan, which symbolizes prison. When line six in the third changes, it forms the trigram Qian, and both images of Kan disappear. The trigram Zhen represents joy, and the trigram Dui also represents joy, so all criminals are released from prison. Hence it is said "to show mercy to criminals." That is, when six in the third is present, mistakes are pardoned; when it is absent, criminals are shown mercy. The line at the top says that the prince shoots down a fierce falcon to remove disorder, which is precisely this meaning.

初六：無咎。虞翻曰：與四易位，體震得正，故“無咎”也。《象》曰：剛柔之際，義無咎也。虞翻曰：體屯初震，剛柔始交，故“無咎”也。九二：田獲三狐，得黃矢，貞吉。虞翻曰：二稱田。田，獵也。變之正，艮為狐。坎為弓。離為黃矢，矢貫狐體。二之五，歷三爻。故“田獲三狐，得黃矢。”之正得中，故“貞吉”。

The first line of the initial line statement says: There will be no fault. Yu Fan explains: The initial line exchanges position with the fourth line, forming the body of Zhen, and each attains its proper position, so there will be no fault. The Image Commentary says: The yao of yang and yin meet here, and according to the meaning, there will be no fault. Yu Fan explains: The entire hexagram forms the body of Tun, and the lower trigram of Tun is Zhen. Yang and yin begin to combine here, so it is said there will be no fault. The statement of the second line says: Hunting and capturing three foxes, obtaining a bronze arrowhead, maintaining the correct position brings good fortune. Yu Fan explains: The second line is called 'field', meaning hunting; the second line changes to become correct, Gen represents foxes, Kan represents the bow, Li represents a yellow arrow, and the arrow pierces through the fox. The second line ascends to the fifth position, passing through three lines, so it is said 'field and capture three foxes, obtain a yellow arrow'. Changing to become correct and occupying the central position, so it is said 'maintaining the correct position brings good fortune'.

《象》曰：九二貞吉，得中道也。虞翻曰：動得正，故得中道。六三：負且乘，虞翻曰：負，倍也。二變時艮為背，謂三以四艮倍五也。五來寇三時，坤為車，三在坤上，故“負且乘”。小人而乘君子之器《象》曰：“亦可醜也”。致寇至，貞吝。虞翻曰：五之二成坎，坎為寇盜。上位慢五，下暴於二，慢藏悔盜，故“致寇至，貞吝”。《象》曰：“自我致戎，又誰咎也。”

The Image Commentary says: Nine in the Second maintains correctness and is auspicious because it attains the middle path. Yu Fan explains: When Nine in the Second moves, it attains the correct position, hence it attains the middle path. The Line Statement of Six in the Third says: Carrying burdens yet riding a carriage. Yu Fan explains: "负" is equivalent to "倍," meaning to turn one's back; when Nine in the Second moves, it becomes Gen, which represents the back, indicating that Six in the Third relies on the back of Nine in the Fourth, thus turning its back on Nine in the Fifth. When Nine in the Fifth descends to attack Six in the Third,坤 represents a carriage, and Six in the Third is above坤, hence it is said "carrying burdens and riding a carriage." The Great Treatise on the Changes discusses small people riding the carriages of gentlemen, hence the Image Commentary says "it is also disgraceful." The Line Statement continues saying: Inviting bandits, guarding this leads to regret. Yu Fan explains: When Nine in the Fifth descends to the second position, it becomes Kan, which represents bandits; Six in the Third is above and looks down on Nine in the Fifth, and below it oppresses Nine in the Second, just as the Great Treatise on the Changes says that careless storage invites thieves, hence it is said "bandits arrive, the correct course is regret." The Image Commentary also says "I myself invited the enemy, who can blame me?"

《象》曰：負且乘，亦可醜也。自我致戎，又誰咎也。虞翻曰：臨坤為丑也。坤為自我。以離兵伐三，故轉寇為戎。艮手招盜，故“誰咎也”。九四：解而母，朋至斯孚。虞翻曰：二動時艮為指。四變之坤為母，故“解而母”。臨兌為朋，坎為孚。四陽從初，故“朋至斯孚”矣。

The Image Commentary says: carrying burdens while riding in a carriage, this is truly disgraceful; warfare is self-invoked, so who can be blamed? Yu Fan explains: the hexagram of Jie comes from the hexagram of Lin. The hexagram of Lin has the trigram of Kun, which represents ugliness, and Kun is also interpreted as 'I'; using the trigram of Li, which symbolizes weapons, to attack the sixth line in the third position, so 'kou' (bandit) is transformed into 'rong' (military force); the trigram of Gen represents the hand, equivalent to inviting bandits by raising one's hand, hence the question of who can be blamed. The original text of the fourth line says 'Jie er mu', meaning removing the attached object, friends arriving can then trust each other. Yu Fan explains: when the ninth line in the second position changes, it becomes Gen, which represents the hand; when the ninth line in the fourth position changes, it enters Kun, which represents the mother, hence the text says 'Jie er mu'; the hexagram of Lin has the trigram of Dui, which represents friends, and the trigram of Kan, which represents trust. The ninth line in the fourth position, a yang line, returning to the initial position, hence saying 'peng zhi si fu'.

《象》曰：解而母，未當位也。王弼曰：失位不正，而比於三。故三得附之，為其拇也。三為之拇，則失初之應，故“解其拇”，然後“朋至斯孚”而信矣。案：九四體震，震為足。三在足下，拇之象。六五：君子惟有解，吉。有孚于小人。虞翻曰：君子謂二。之五得正成坎，坎為心。故“君子惟有解，吉”。小人謂五。陰為小人，君子升位，則小人退在二，故“有孚于小人”。坎為孚也。《象》曰：君有解，小人退也。虞翻曰：二陽上之五，五陰小人退之二也。

The Image Commentary says: The resolution of the attached thing is because nine four is in an improper position. Wang Bi explains from the perspective of the yao positions: nine four, being a yang line in a yin position, is not in the correct place and is not proper. It is also adjacent to six three, so six three is able to attach to it, becoming its big toe. Since six three has become its big toe, it loses the proper correspondence with six one, so it must resolve this big toe, and then friends can come and trust each other. Li Dingzuo comments: nine four is in the body of zhen, which represents the foot. Six three is located below the foot, which is the image of the big toe. The line statement of six five says: A gentleman who can resolve is auspicious, and can verify this on the small person. Yu Fan explains: here, the term 'gentleman' refers to nine two. It ascends to the fifth position and becomes correct, forming kan, which represents the heart. Therefore, it says 'a gentleman who can resolve is auspicious.' The term 'small person' refers to the original yin line in the fifth position. Yin flexibility is the small person. When the gentleman rises to the honorable position, the small person retreats to the second position, so it says 'having trust in the small person.' Kan is the image of sincerity. The Image Commentary says: A gentleman who can resolve, the small person naturally retreats. Yu Fan explains: the yang line nine two ascends to the fifth position, and the original yin line in the fifth position, the small person, retreats to the second position.

上六：公用射隼于高庸之上，獲之，無不利。虞翻曰：上應在三。公，謂三伏陽也。離為隼。三失位，動出成乾，貫隼入大過，死象故“公用射隼于高庸之上，獲之，無不利”也。案：二變時體艮。艮為山，為宮闕，三在山半，高塘之象也。《象》曰：公用射隼，以解悖也。虞翻曰：坎為悖，三出成乾，而坎象壞，故“解悖也”。《九家易》曰：隼，鷙鳥也。今捕食雀者，其性疾害，喻暴君也。陰盜陽位，萬事悖亂，今射去之，故曰“以解悖也。”

The line statement of the sixth line above says: The king and duke shoots a fierce falcon from a high wall, and with one arrow he hits and captures it, there is no disadvantage. Yu Fan explains: The sixth line corresponds to the third line, "the duke" refers to the hidden yang line beneath the third line; the line of Li represents the falcon; the third line is out of its proper position, and when it moves, it reveals the yang line and becomes Qian, the arrow pierces through the falcon's body, and the whole hexagram enters the condition of Da Guo, which has the image of death, so it says "the king and duke shoots the falcon on a high wall, captures it, there is no disadvantage." Li Dingzuo comments: When the second line moves, it forms the structure of Gen, which represents mountain and palace, the third line is in the middle of the mountain, which is the image of a high wall and platform. The Image Commentary says: The king and duke shoots the falcon, is used to remove disorder. Yu Fan explains: Kan represents disorder, the third line changes into Qian, the image of Kan is destroyed, so it says "removing disorder." The Nine Schools' commentary uses the image of things for analogy: the falcon is a fierce bird, like today's bird of prey that hunts sparrows, it is fierce and cruel, used to symbolize a tyrannical ruler; the yin line occupies the yang position, thus all things become disorderly, now one arrow removes it, so it says "used to remove disorder."

《序卦》曰：緩必有所失，故受之以損。崔覲曰：宥罪緩死，失之於僥倖，有損於政刑，故言緩必有所失，故受之以損者也。(兌下艮上)。損：有孚，元吉，無咎可貞，利有攸往。曷之用，二簋可用享。鄭玄曰：艮為山，兌為澤。互體坤，坤為地。山在地上，澤在地下，澤以自損增山之高也。猶諸侯損其國之富以貢獻於天子，故謂之損矣。

The "Xugua Zhuan" says: leniency inevitably leads to loss, so after the hexagram of "Jie" (Release) comes the hexagram of "Sun" (Loss). Cui Jin explains: pardoning criminals and delaying their execution leads to loss through leniency, which is a harm to the decree and legal system, hence leniency inevitably brings loss, so the hexagram of "Sun" follows. The hexagram of "Sun" has Dui below and Gen above. The hexagram statement says: maintaining sincerity, great good fortune, no error, can hold to the correct path, beneficial for going forward; what should be offered in sacrifice? Two bowls of simple food are sufficient. Zheng Xuan explains the hexagram using the method of mutual relations: Gen represents mountain, Dui represents marsh, and the mutual relations in the middle form Kun, which represents earth; mountain on earth, marsh beneath earth, is the marsh reducing itself to increase the height of the mountain, like a feudal lord reducing his own wealth to present to the Son of Heaven, hence it is called "Sun" (Loss).

有孚。無吉，無咎。可貞，利有攸往。虞翻曰：泰初之上，損下益上，以據二陰，故“有孚，元吉，無咎”。艮男居上，兌女在下，男女位正，故“可貞利有攸往”矣。曷之用？二簋可用享。崔覲曰：曷，何也。言其道上行，將何所用，可用二簋而享也。以喻損下益上，惟有乎心，何必竭於不足而補有餘者也。

The Hexagram Statement explains several layers: sincerity in heart, great good fortune, no mistakes, and being able to maintain the right path and benefit from going forward. Yu Fan explains the Hexagram through its transformation: the Loss Hexagram is formed by moving the initial line of the Prosperity Hexagram to the top position. It reduces the lower part and increases the upper part, so the top line occupies the positions of the fifth and fourth lines, which are yin lines. Therefore, it says there is sincerity, great good fortune, and no mistakes. The艮 (Gèn) represents a young male at the top, and the兑 (Duì) represents a young female at the bottom; both male and female are in their proper positions, so it says "can maintain the right path and benefit from going forward." When asking what offering to use, the answer is two bowls of simple food. Cui Jin explains: "曷" is "何," meaning "what," indicating that the way of loss is moving upward, so what should be used? Just two bowls of offerings are enough. This is a metaphor for reducing the lower part to increase the upper part; the key lies in the sincerity of the heart. Why should we drain what is already insufficient to supplement what is in excess?

《彖》曰：損，損下益上，其道上行。蜀才曰：此本泰卦。案：坤之上六，下處乾三。乾之九三，上升坤六。損下益上者也。陽德上行，故曰“其道上行”矣。損而有孚，荀爽曰：謂損乾之三居上。孚，二陰也。元吉，無咎。荀爽曰：居上據陰，故“元吉，無咎”，以未得位，嫌於咎也。

The Commentary on the Judgment says: "Loss" means reducing the lower part and increasing the upper part, and its way is to move upward. Shuocai pointed out the origin of the changing of the hexagram: the hexagram of Loss comes from the hexagram of Great Crossing. Li Dingzuo's note continues: in the hexagram of Great Crossing, the upper six of the earth trigram moves down to occupy the third position of the heaven trigram, while the nine three of the heaven trigram moves up to occupy the sixth position of the earth trigram. This is reducing the lower part and increasing the upper part; the yang virtue moves upward, hence it is said "its way moves upward." The Commentary on the Judgment says that loss with sincerity, Xun Shuang explained according to the theory of rising and falling: this refers to reducing the third line of the heaven trigram and moving it to the upper position; the term "sincerity" refers to the two yin lines it is resting upon. The Commentary on the Judgment says great good fortune, without fault, Xun Shuang explained: the upper nine is at the top and rests upon a yin line, thus it is greatly fortunate and without fault; however, since it does not occupy the correct position, it is originally liable to fault.

可貞。荀爽曰：少男在上，少女雖年尚幼，必當相承，故曰“可貞”。利有攸往。荀爽曰：謂陽利往居上。損者，損下益上，故利往居上。曷之用？二簋可用享。荀爽曰：二簋，謂上體二陰也。上為宗廟。簋者，宗廟之器，故可享獻也。

The Commentary on the Judgment says that one can maintain uprightness. Xun Shuang explained: "Gen represents a young male at the upper position, and Dui represents a young female at the lower position. Although the young female is still young, she will eventually unite with the young male, so it is said 'can be uprightness'." The Commentary on the Judgment says that it is favorable to go forward. Xun Shuang explained: This refers to the yang lines being favorable to go forward and occupy the upper position; the meaning of "loss" is to reduce the lower part and increase the upper part, so the yang lines are favorable to move upward and occupy the upper position. The Commentary on the Judgment cites the hexagram statement to ask what should be used, and the answer is two ritual vessels for offerings. Xun Shuang explained: "Two ritual vessels" refer to the two yin lines in the upper part; the upper position symbolizes the ancestral temple, and the ritual vessel is a vessel used in the ancestral temple to hold millet and rice, so it can be used for sacrificial offerings.

二簋應有時。虞翻曰：時謂春秋也。損二之五，震二月，益正月，春也。損七月，兌八月，秋也。謂春秋祭祀，以時思之。艮為時，震為應，故“應有時”也。損剛益柔有時。虞翻曰：謂冬夏也。二五已易成益。坤為柔。謂損。益上之三成既濟，坎冬離夏。故“損剛益柔有時”。

The Commentary on the Judgment says that thin offerings in two vessels should follow the proper seasons. Yu Fan explains: here, "time" refers to spring and autumn. In the hexagram of Loss, the line Nine in the Second moves up to the fifth position, with Zhen (Thunder) corresponding to the second month of the lunar calendar and Yi (Benefit) corresponding to the first month, both belonging to spring. The hexagram of Loss itself corresponds to the seventh month, and Dui (Lake) corresponds to the eighth month, both belonging to autumn. The two seasonal sacrifices mentioned refer to following the sequence of time to remember ancestors. Gen (Mountain) symbolizes time, and Zhen (Thunder) symbolizes response, hence the saying "response has its time." The Commentary on the Judgment also says that reducing a strong line and increasing a flexible line each has its proper time. Yu Fan explains: this refers to the seasons of winter and summer. After the lines two and five exchange positions, the hexagram becomes Yi (Benefit), with Kun (Earth) representing flexibility, which is the act of "loss." When the top line of Yi moves down to the third position, it becomes Ji Ji (Completion), with Kan (Water) representing winter and Li (Fire) representing summer, hence the saying "reducing the strong and increasing the flexible has its time."

損益盈虛，與時偕行。虞翻曰：乾為盈，坤為虛，損剛益柔，故“損益盈虛”。謂泰初之上，損二之五，益上之三，變通趨時，故“與時偕行”。《象》曰：山下有澤，損。君子以懲忿窒慾。虞翻曰：君子，泰乾。乾陽剛武，為忿。坤陰吝嗇，為欲。損乾之初成兌說，故“懲忿”。初上據坤，艮為止，故“窒慾也”。

The Commentary on the Judgment says that reduction, increase, fullness, and emptiness all move in accordance with the times. Yu Fan explains: Heaven represents fullness, Earth represents emptiness. Reducing the strong lines and increasing the flexible lines is called "reduction and increase, fullness and emptiness." Specifically, the first line of the Tai hexagram moving up to the top position, the second line of the Dun hexagram moving up to the fifth position, and the top line of the Yi hexagram moving down to the third position, all demonstrate movement in accordance with the hexagram's transformation, aligning with the appropriate time, thus saying "moving in harmony with the times." The Image Commentary says: A spring beneath a mountain, this is the Dun hexagram. The gentleman thus restrains anger and suppresses desires. Yu Fan explains: "The gentleman" refers to the Heaven element in the Tai hexagram. Heaven's yang is strong and martial, symbolizing anger; Earth's yin is stingy and greedy, symbolizing desire. Reducing the first line of Heaven to form the Dui trigram, which represents harmony and joy, thus restraining anger; the first line moving up to occupy the Earth element, with Gen representing stop, thus suppressing desires.

初九：祀事遄往，無咎，酌損之。虞翻曰：祀，祭祀。坤為事，謂二也。遄，速。酌，取也。二失正，初利二速往，合志於五，得正無咎，已得之應，故“遄往無咎酌損之”。《象》曰“上合志也”。祀，舊作巳也。《象》曰：祀事遄往，上合志也。虞翻曰：終成既濟，謂二上合志於五也。

The line statement for the initial yang line says: "Worship matters should be carried out quickly, without error, by reducing oneself to increase others." Yu Fan explains: "Sì" means worship; "Kun" represents the matter, referring to the second yang line. "Chuán" means quick, and "zhuó" means to take. The second yang line is out of position and not proper, so the initial yang line is beneficial in enabling the second yang line to move upward quickly, aligning with the fifth yin line's aspirations, achieving correctness without error, and thus the initial yang line also attains a proper response. Therefore, it is said, "Quickly going forward without error, reducing oneself." The Image Commentary thus says, "Harmonizing with the upper aspirations." The character "祀" was originally written as "巳" in old texts. The Image Commentary says: "Quickly proceeding with worship matters is harmonizing with the upper aspirations." Yu Fan explains: the final result is the state of "Ji Ji," meaning the second yang line unites with the fifth yin line's aspirations.

九二：利貞，征凶，弗損益之。虞翻曰：失位當之正，故“利貞”。徵，行也。震為征，失正毀折，故“不徵”。之五則凶，二之五成益，小損大益，故“弗損益之”矣。《象》曰：九二利貞，中以為志也。虞翻曰：動體離中，故“為志也”。六三：三人行，則損一人。虞翻曰：泰乾三爻，為三人；震為行，故“三人行”。損初之上，故“則損一人”。一人行，則得其友。虞翻曰：一人謂泰初之上，損剛益柔，故“一人行”。兌為友，初之上，據坤應兌，故“則得其友”。言致一也。《象》曰：一人行，三則疑也。虞翻曰：坎為疑，上益三成坎，故“三則疑”。荀爽曰：一陽在上，則教令行。三陽在下，則民眾疑也。

The line statement of nine two says: It is advantageous to maintain correctness, and to proceed hastily brings danger. One can increase the other without reducing oneself. Yu Fan explains: Nine two is a yang line in a yin place and thus is not in the correct position. It should change to obtain correctness, hence it says 'advantageous to maintain correctness'; 'going' refers to movement, and zhen represents movement. However, nine two is not in the correct position and thus has the image of destruction, so it is not advisable to proceed forward. If it moves directly up to the fifth position, there will be danger. When nine two moves up to the fifth position, it becomes the yi hexagram. The amount of reduction is small while the amount of increase is large, hence it says 'without reducing or increasing'. The image commentary says: Nine two is advantageous to maintain correctness, thus holding the middle as the mind. Yu Fan explains: When nine two moves, it forms li and is in the middle, hence it is called 'the mind'. The line statement of six three says: When three people walk together, one should be removed. Yu Fan explains: The three yang lines of qian in the tai hexagram represent 'three people'. Zhen represents movement, hence it is called 'three people walking together'. The loss hexagram is formed by moving the first line of tai to the upper position, hence it is called 'then one is reduced'. The line statement also says: When one walks alone, he will gain his companion. Yu Fan explains: 'One person' refers to the first line of tai moving up to the upper position, which is reducing a yang line and increasing a yin line, hence it is called 'one person walking'. De represents friends, and the first line moving to the upper position occupies the kun body and responds to the de body, hence it is called 'then he gains his companion', which refers to the meaning of exclusive association. The image commentary says: Walking alone is good, but three people will cause suspicion. Yu Fan explains: Kan represents doubt, and the upper line of the loss hexagram combined with the third line forms kan, hence it is called 'three people cause doubt'. Xun Shuang explains from the perspective of government affairs: A single yang line at the top allows commands to be carried out; three yang lines in the lower position cause the people to have no direction and thus cause doubt.

六四：損其疾，使遄有喜，無咎。虞翻曰：四，謂二也。四得位，遠應初。二疾上五，已得承之。謂二之五，三上覆。坎為疾也。陽在五稱喜。故“損其疾，使遄有喜”。二上體觀，得正承五，故“無咎”矣。《象》曰：損其疾，亦可喜也。蜀才曰：四當承上，而有初應，必上之所疑矣。初，四之疾也。宜損去其初，使上遄喜。虞翻曰：二上之五，體大觀象，故“可喜也”。

The fourth line statement says: Reduce his illness, so that he may soon be joyful, without error. Yu Fan explains: Here the term 'four' actually refers to the second line, nine. The fourth line is already in its proper position and corresponds with the first line from a distance. When the second line urgently moves up to the fifth position, the fourth line can then support it. That is, when the second line moves up to the fifth position, the third line and the top line each return to their proper places. Kan represents illness, and a yang line in the fifth position is called joy, so it says 'reduce his illness, so that he may soon be joyful.' After the second line moves up, the whole hexagram becomes the form of Guan (Observation), and the fourth line is correct and supports the fifth line, so there is no error. The Image Commentary says: Reducing his illness is also something to be joyful about. Shu Cai explains: The fourth line should originally support the superior position, but it corresponds with the first line, inevitably causing suspicion from above. The first line is the illness of the fourth line, so it should reduce its connection with the first line, so that above may soon be joyful. Yu Fan adds: When the second line moves up to the fifth position, the whole hexagram forms the image of Da Guan (Great Observation), so it is called 'joyful.'

六五：或益之十朋之龜，弗克違，元吉。虞翻曰：謂二五已變成益，故“或益之”。坤數十，兌為朋，三上失位，三動離為龜。十謂神靈攝寶文、筮山澤水火之龜也。故“十朋之龜”。三上易位，成既濟，故“弗克違，元吉”矣。《象》曰：六五元吉，自上佑也。侯果曰：內柔外剛，龜之象也。又體兌艮，互有坤震。兌為澤龜，艮為山龜，坤為地龜，震為木龜，坤數又十，故曰“十朋”。朋，類也。六五處尊，損已奉上。人謀允葉，龜墨不違。故能延上九之佑，而來十朋之益。所以大吉也。崔覲曰：或之者，疑之也。故用元龜。價值二十大貝，龜之最神貴者。以決之，不能違其益之義。故獲元吉。雙貝曰朋也。

The line statement of the fifth line says: Someone presents a tortoise worth ten pings, which cannot be refused, and it is extremely auspicious. Yu Fan explains: After the second and fifth lines change, the hexagram becomes the hexagram of Gain, so it is said 'or gain'. The completed number of Kun is ten, Dui represents a ping, and the third and upper lines are out of position. When the sixth line in the third position changes to Li, Li represents a tortoise. The term 'ten' refers to ten kinds of tortoises: divine tortoise, spiritual tortoise, capturing tortoise, treasure tortoise, literary tortoise, divination tortoise, mountain tortoise, marsh tortoise, water tortoise, and fire tortoise. Therefore, it is said 'ten pings of tortoise'. When the third and upper lines exchange positions, it becomes the hexagram of Completion, so it is said 'cannot be refused, original auspiciousness'. The Image Commentary says: The fifth line is extremely auspicious because it receives protection from above. Hou Guo explains: The tortoise is soft inside and firm outside, which matches the image of the sixth line in the fifth position. The hexagram of Loss is composed of Dui and Gen, and the intermediate hexagram contains Kun and Zhen. Dui represents the marsh tortoise, Gen represents the mountain tortoise, Kun represents the earth tortoise, and Zhen represents the wood tortoise. The completed number of Kun is again ten, so it is said 'ten pings'. Here, 'ping' refers to kinds. The fifth line holds a high position and reduces itself to serve above. Human planning and divination coincide, and the tortoise's markings do not contradict, so it can attract the protection of the upper line, gain the benefit of the ten pings of tortoise, thus achieving great auspiciousness. Cui Jin explains from the example of the wording: The use of 'or' indicates some doubt and uncertainty, so a great tortoise is used to decide. This tortoise is worth twenty large shells, the most divine and precious among tortoises, and using it to decide results in an outcome that does not contradict the meaning of gain, thus achieving great auspiciousness. Two shells make one ping.

上九：弗損益之，無咎，貞吉。虞翻曰：損上益三也。上失正，之三得位，故“弗損益之，無咎，貞吉”。動成既濟，故“大得志”。利有攸往，得臣無家。虞翻曰：謂三往之上，故“利有攸往”。二五已動成益，坤為臣。三變據坤，成家人，故曰“得臣”。動而應三，成既濟，則家人壞，故曰“無家”。

The line statement of the top ninth line says: Without reducing others, one can increase them, there will be no fault, and if one maintains the correct position, it will be auspicious. Yu Fan explains: This refers to reducing the upper position to increase the third line; the top ninth line originally lacked the correct position, but when it moves down to the third position, it becomes correct, hence the statement 'Without reducing or increasing, there is no fault, and maintaining the correct position brings auspiciousness.' Once there is a movement, it becomes the state of completion, so the Image Commentary says 'Great fulfillment of one's aspirations.' The line statement also says: It is advantageous to go somewhere, gaining servants without dividing the family. Yu Fan explains: The sixth line in the third position moves upward to the top position, hence the statement 'It is advantageous to go somewhere.' The second and fifth lines have already moved to form the hexagram of Gain, with the earth trigram representing servants, and the sixth line in the third position changing to occupy the earth trigram, forming the hexagram of the Family, hence the statement 'gaining servants.' Further movement and correspondence with the sixth line in the third position form the state of completion, and the image of the Family is destroyed, hence the statement 'without a family.'

王肅曰：處損之極，損極則益，故曰“弗損益之”。非無咎也。為下所益，故“無咎”。據五應三，三陰上附，外內相應，上下交接，正之吉也。故“利有攸往”矣。剛陽居上，群下共臣，故曰“得臣”矣。得臣則萬方一軌，故“無家”也。《象》曰：弗損益之，大得志也。虞翻曰：謂二五已變，上下益三，成既濟定。離坎體正，故“大得志”。

Wang Su argued from the standpoint of meaning and principle: the upper nine is at the end of the principle of reduction. When reduction reaches its extreme, it turns into increase, hence it is said 'not reducing or increasing'. It is not naturally without fault, but because it is supported by the increase below, it does not have faults. It is below the nine five and corresponds to the six three. Three yin lines all move upward to rely on it, with internal and external harmony, upper and lower connection, which is the auspiciousness of maintaining the correct position, hence it is said 'favorable to go somewhere'. Yang strength is at the highest position, with all below coming to pay homage, hence it is said 'obtaining the ministers'. Obtaining the ministers of the world, the four directions will all be unified, no longer divided by family or boundaries, hence it is said 'no family'. The Image Commentary says: not needing to reduce but achieving increase, is greatly realizing the will. Yu Fan explained: the second and fifth lines have changed, upper and lower both come to increase the third line, finally forming the state of completion and each line is in its proper position, the two elements of fire and water are both correct, hence it is said 'greatly realizing the will'.

《序卦》曰：損而不已必益，故受之以益。崔覲曰：損終則弗損益之，故言損而不已必益也。(震下巽上)。益：利有攸往。虞翻曰：否上之初也。損上益下，其道大光。二利往坎應五，故“利有攸往，中正有慶”也。利涉大川。虞翻曰：謂三失正。動成坎，體渙；坎為大川，故“利涉大川”。渙，舟楫象。木道乃行也。鄭玄曰：陰陽之義，陽稱為君，陰稱為臣。今震一陽二陰，臣多於君矣。而四體巽，之不應初，是天子損其所有以下諸侯也。人君之道，以益下為德，故謂之益也。震為雷，巽為風。雷動風行，二者相成，猶人君出教令，臣奉行之，故“利有攸往”。坎為大川，故“利涉大川”矣。

The *Xugua Zhuan* says: Continuous reduction will inevitably turn into gain, so after the *Dun* hexagram comes the *Yi* hexagram. Cui Jin explains: When the *Dun* hexagram reaches its final line, it says "Not reducing but increasing," indicating that reduction to its limit turns into increase, hence the saying that continuous reduction must eventually lead to gain. The *Yi* hexagram has Zhen below and Xun above. The hexagram statement says: It is favorable to go somewhere. Yu Fan explains using hexagram transformation: The *Yi* hexagram is formed by moving the upper ninth line of the *Pu* hexagram to the initial position. This reduces the upper trigram and increases the lower trigram, thus its way shines brightly. The nine in the second line is favorable to go somewhere, as it moves to form Kan and corresponds with the nine in the fifth line, hence the statement "It is favorable to go somewhere, with the central and correct position bringing good fortune." The hexagram statement also says it is favorable to cross a great river. Yu Fan explains: The sixth line in the third position is out of place, and when it moves, it forms Kan. The whole hexagram becomes the *Huan* hexagram, and Kan represents a great river, hence the statement "It is favorable to cross a great river." The *Huan* hexagram has the image of boats and rafts, which is exactly what the *Tuan Zhuan* refers to as "the way of wood is then carried out." Zheng Xuan explains from the perspective of the relationship between ruler and subject: According to the principles of yin and yang, yang is called the ruler, and yin is called the subject. Now the lower trigram Zhen is one yang and two yin, meaning there are more subjects than rulers. The upper trigram has the fourth line in Xun, which does not correspond with the initial line, indicating that the sovereign reduces his own resources and gives them to the feudal lords. The principle of a ruler is to increase the welfare of the people, which is called "benefit." Zhen represents thunder, and Xun represents wind. Thunder moves and wind spreads, supporting each other, just like a ruler issuing orders and subjects carrying them out, hence "It is favorable to go somewhere." Kan represents a great river, hence "It is favorable to cross a great river."

《彖》曰：益，損上益下，蜀才曰：此本否卦。案：乾之上九下處坤初。坤之初六，上升乾四。損上益下者。民說無疆。虞翻曰：上之初。坤為無疆，震為喜笑；以貴下賤，大得民，故“說無疆”矣。自上下下，其道大光。虞翻曰：乾為大明，以乾照坤，故“其道大光”。或以上之三，離為大光矣。

The Commentary on the Judgment says: "Benefit" means reducing the upper part and increasing the lower part. Shucai pointed out the origin of the changing hexagrams: the hexagram of Benefit comes from the hexagram of Oppression. Li Dingzuo's commentary continues: the upper nine of Qian in the hexagram of Oppression moves down to the first position of K'un, and the first six of K'un moves up to the fourth position of Qian, which is reducing the upper part and increasing the lower part. The Commentary on the Judgment says the people's joy has no limits. Yu Fan explains: the top line moves down to the first position, K'un represents vastness without boundaries, and Zhen represents laughter; a superior person humbles himself to a low position, thus gaining the people's great support, hence "joy without limits." The Commentary on the Judgment says the superior person descends to benefit the people below, and this path shines brightly. Yu Fan explains: Qian represents great brightness, using Qian to illuminate K'un, hence "its path shines brightly"; others believe it is the top line moving down to the third position to form Li, which represents great brightness.

利有攸往，中正有慶。虞翻曰：中正謂五，而二應之，乾為慶也。利涉大川，木道乃行。虞翻曰：謂三動成渙。渙，舟楫象。巽木得水，故“木道乃行”也。益動而巽，日進無疆。虞翻曰：震三動為離，離為日。巽為進，坤為疆。日與巽俱進，故曰“進無疆”也。天施地生，其益無方。虞翻曰：乾下之坤，震為出生，萬物出震，故“天施地生”。陽在坤初為無方，日進無疆，故“其益無方”也。

The Commentary on the Judgment says it is advantageous to go forward, being upright and central with joy. Yu Fan explains: "Upright and central" refers to nine in the fifth line, which corresponds with six in the second line. The trigram Qian governs blessings and joy, so it is said "there is joy." The Commentary on the Judgment says it is advantageous to cross a great river, as the path of wood is able to proceed. Yu Fan explains: when six in the third line moves, it becomes the trigram Huan, which symbolizes boats and rafts. The trigram Xun (wood) floats upon the trigram Kan (water), so it is said "the path of wood is able to proceed." The Commentary on the Judgment says the trigram Yi (Benefit) involves movement of Zhen (Thunder) and compliance of Xun (Wind), advancing day by day without limit. Yu Fan explains: when the third line of Zhen moves, it becomes Li (Fire), which represents the sun; Xun represents advancement, and Kun represents boundaries. The sun and the wind advance together, so it is said "advancement has no boundaries." The Commentary on the Judgment says heaven gives, earth nurtures, and its benefit has no fixed place. Yu Fan explains: the yang line of Qian descends into Kun, with Zhen representing birth. All things are born from the direction of Zhen, so it is said "heaven gives and earth nurtures"; the yang line is in the initial position of Kun, without limitation, advancing day by day without end, so it is said "its benefit has no fixed place."

凡益之道，與時偕行。虞翻曰：上來益三，四時象正。艮為時，震為行，與損同義，故“與時偕行”也。《象》曰：風雷，益。君子以見善則遷，有過則改。虞翻曰：君子，謂乾也。上之三，離為見。乾為善，坤為過。坤三進之乾四，故“見善則遷”。乾上之坤初，改坤之過。體復象，復以自知，故“有過則改”也。

The Commentary on the Judgment says: In general, the way of increase follows the times and progresses accordingly. Yu Fan explains: The top line comes down to increase the third line, and the images of the four seasons all return to correctness;艮 represents time, 震 represents movement, and this is the same principle as in the Commentary on the Judgment of the Decrease hexagram, so it says "to move in harmony with the times." The Image Commentary says: Wind and Thunder interact, which is the essence of the Benefit hexagram; the gentleman thus sees good deeds and follows them, and when he has a fault, he corrects it immediately. Yu Fan explains: "The gentleman" refers to Qian; the top line descends to the third position to form Li, which represents sight; Qian represents good, and Kun represents fault; the third line of Kun moves to the fourth position of Qian, so it says "seeing good and following it"; the top line of Qian descends to the first position of Kun, thus correcting the fault of Kun, and the whole hexagram contains the image of the Return hexagram, which speaks of self-awareness and self-correction, so it says "when there is a fault, it is corrected."

初九：利用為大作，元吉，無咎。虞翻曰：大作謂耕播耒耨之利，蓋取諸此也。坤為用，乾為大，震為作，故“利用為大作”。體復初得正，朋來無咎，故“元吉，無咎”。震，二月卦，日中星鳥，敬授民時，故以耕播也。《象》曰：元吉，無咎，下不厚事也。侯果曰：大作，謂耕植也。處益之始，居震之初。震為稼穡，又為大作。益之大者，莫大耕植。故初九之利，“利為大作”。若能不厚勞於下民，不奪時於農畯，則“大吉，無咎”矣。

The first line statement says: It is advantageous to undertake great undertakings, which is very auspicious and without fault. Yu Fan explains: The term "great work" refers to the benefit of plowing with the plow and the hoe. The "Great Treatise" mentions that Shen Nong carved wood into the plow and bent wood into the hoe, which is probably derived from the imagery of this hexagram. The earth (Kun) represents use, the heaven (Qian) represents greatness, and the thunder (Zhen) represents undertaking work, so it is said "it is advantageous to undertake great work." The entire hexagram contains the image of the hexagram of Fu, and the first line is in the correct position, which corresponds to the meaning of Fu hexagram "friends come without blame." Therefore, it is said "great auspiciousness, without blame." The Zhen trigram corresponds to the second month of the lunar calendar, which is the time when the "Book of Documents · Yao's Classic" mentions "the sun is at its zenith and the star bird is visible," the time when the ruler respectfully teaches the people about the farming season, so the image of sowing and planting is taken. The "Image Commentary" says: Great auspiciousness without blame is because it is not appropriate to make the common people bear excessive labor. Hou Guo explains: "Great work" refers to farming. The first line is at the beginning of the Yi hexagram and also at the beginning of the Zhen trigram, which governs farming and undertaking work. Among all things of increase, nothing is greater than farming, so the advantage of the first line lies in undertaking agricultural work. If one can avoid making the common people bear excessive labor and not encroach upon the farming time of the officials and farmers, then it is great auspiciousness without blame.

六二：或益之十朋之龜，弗克違，永貞吉。虞翻曰：謂上從外來益初也，故“或益之”。二得正遠應，利三之正，已得承之。坤數十，損兌為朋；謂三變離為龜，故“十朋之龜”。坤為永，上之三得正，故“永貞吉”。王用享于帝，吉。虞翻曰：震稱帝。王謂五。否乾為王。體觀象。艮為宗廟。三變，折坤牛。體噬嗑食。故“王用享于帝”。得位，故“吉”。干寶曰：聖王先成其民而後致力於神，故“王用享于帝”。在巽之宮，處震之象，是則蒼精之帝同始祖矣。《象》曰：或益之，自外來也。虞翻曰：乾上稱外，來益初也。

The line statement of the sixth line two says: Someone gives a tortoise worth ten pings, which cannot be refused, and by maintaining a long and upright course, it is auspicious. Yu Fan explains: This refers to the top line coming down from the outer trigram to enhance the first line, hence the phrase 'somebody gives it'; the sixth line two is in the correct position and corresponds with the ninth line five at a distance, which is beneficial for the sixth line three to change and become correct, thus enabling it to be supported. The number of the earth trigram is ten, and the opposite of the gain trigram is the loss trigram with the trigram of the lake, which represents pings; the sixth line three changing into the trigram of fire, which represents a tortoise, hence the phrase 'a tortoise worth ten pings'. The earth trigram represents longevity, and the top line coming down to the third position and becoming correct, hence the phrase 'long and upright course is auspicious'. The line statement continues: The king uses it to worship the heavenly sovereign, which is auspicious. Yu Fan explains: The trigram of thunder is called the sovereign; 'king' refers to the ninth line five. The gain trigram comes from the trigram of non-communication, which contains the trigram of heaven, which represents the king; the entire trigram contains the image of worship from the trigram of observation, and the trigram of mountain represents the ancestral temple; the sixth line three changing, slaughtering the ox symbolized by the earth trigram, the trigram structure becomes the trigram of devouring, which has the meaning of food offerings, hence the phrase 'the king uses it to offer to the heavenly sovereign'; the ninth line five is in the correct position, hence it is auspicious. Gan Bao explains based on historical events and sacrificial rites: The sage king first ensures the well-being of the people, and then dedicates himself to serving the gods, hence the phrase 'the king uses it to offer to the heavenly sovereign'; this line is within the trigram of wind, and is in the position of thunder, so the deity being worshipped is the Eastern Blue Sovereign, who is worshipped together with the founder of the Zhou dynasty. The Image Commentary says: Someone comes to increase him, it comes from outside. Yu Fan explains: The upper line of heaven is called 'outside', it comes down to increase the first line.

六三：益之用凶事，無咎。虞翻曰：坤為事，三多凶。上來益三得正。故“益用凶事，無咎”。有孚中行，告公用圭。虞翻曰：公謂三，伏陽也。三動體坎，故“有孚”。震為中行，為告，位在中，故曰“中行”。三，公位。乾為圭，乾之三，故“告公用圭”。圭。桓圭也。

The Line Statement of the Third Line says: Using gains for dangerous matters will not result in blame. Yu Fan explains: The trigram坤 represents affairs, and the Great Treatise says that the Third Line is often凶; when the Top Line comes down to enhance the Third Line, the Sixth in the Third becomes correct, hence it says 'Using gains for dangerous matters, there is no blame'. The Line Statement also says: Holding sincere faith, acting with moderation, and presenting the jade圭 to the prince as a token of trust. Yu Fan explains: 'Public' refers to the Third Line, which is the hidden yang line below it; when the Third Line moves, it forms the trigram坎, which represents sincerity, hence it says 'having sincerity'; the trigram震 represents action and announcement, and the Third Line is in the mutual trigram, hence it says 'acting with moderation'; the Third Line is the position of the Duke, and the trigram乾 represents the jade圭, as the yang line of乾 comes to the Third position, hence it says 'presenting the jade圭 to the public', here the圭 refers to the桓圭.

《九家易》曰：天子以尺二寸玄圭事天，以九寸事地也。上公執桓圭。九寸；諸侯執信圭。七寸；諸伯執躬圭，七寸；諸子執穀璧。五寸；諸男執蒲璧，五寸。五等諸侯，各執之以朝見天子也。《象》曰：益用凶事，固有之矣。虞翻曰：三上失正當變，是“固有之”。

The Nine Schools of the Book of Changes explain the ranks of jade bi (a type of ceremonial jade) according to ritual systems: the Son of Heaven uses a black jade bi of one foot two inches to serve Heaven, and a jade bi of nine inches to serve Earth; the highest-ranking marquises hold the huang bi of nine inches; dukes hold the xin bi of seven inches; viscounts hold the gong bi of seven inches; counts hold the gu bi of five inches; and the lesser counts hold the pu bi of five inches. The five ranks of dukes—gong, hou, bo, zi, and nan—each hold their own ceremonial jade to pay homage to the Son of Heaven. The Image Commentary says: using something that brings increase to deal with a calamity, it is naturally the responsibility of that person. Yu Fan explains: the sixth line in the third position and the ninth line at the top both lose the correct position and should change, which means 'what is inherent.'

干寶曰：固有如桓文之徒，罪近篡弒，功實濟世。六三失位，而體奸邪。處震之動，懷巽之權，是矯命之士。爭奪之臣，桓文之爻也。故曰“益之用凶事”。在益之家，而居坤中，能保社稷，愛撫人民，故曰“無咎”。既乃中行，近仁，故曰“有孚中行”。然後俯列盟會，仰致錫命，故曰“告公用圭”。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Liu San = Six in the Third Ganbao always interpreted the Yi using the historical events of the Spring and Autumn period. He said: what is supposed to be undertaken by others, like figures such as Duke Huan of Qi and Duke Wen of Jin, is considered nearly treasonous and regicide, yet their achievements were genuinely restoring order to a chaotic world. The Sixth in the Third is in an improper position, and possesses a nature of deceit; it is located in the position of movement of Zhen, and also carries the flexibility of Xun, making it suitable for those who act under the pretense of royal authority, and those who vie for power. This is the type of line like that of Duke Huan and Duke Wen, hence the phrase 'using benefit in a dangerous matter.' However, since it is within the hexagram of Yi, and resides in the body of Kun, it can preserve the state and care for the people, hence it does not commit a mistake. Furthermore, its actions are moderate, approaching the virtue of benevolence, hence the phrase 'having sincerity and acting with uprightness.' Afterwards, it humbly presides over the alliances of the feudal lords and receives the mandate from the Son of Heaven, hence the phrase 'informing the Duke with a jade bi.'

六四：中行，告公從，虞翻曰：中行謂震位在中。震為行，為從，故曰“中行”。公謂三。三上失位。四利三之正，已得以為實，故曰“告公從”矣。利用為依遷邦。虞翻曰：坤為邦。遷，從也。三動坤從，故利用為依遷邦也。《象》曰：告公從，以益志也。虞翻曰：坎為志，三之上，有兩坎象，故“以益志也”。

The fourth line statement says: To act with moderation, to consult the prince and be heeded. Yu Fan explains: 'To act with moderation' refers to the line of Zhen being in the central position, for Zhen represents movement and obedience, hence 'to act with moderation'; 'prince' refers to the line six in the third. The lines three and upper are both out of position, and line four benefits by changing line three to achieve correctness, thus enabling itself to be full, hence 'to consult the prince and be heeded'. The line statement also says: It is advantageous to rely on a great state and to move the capital. Yu Fan explains: Kun represents states, 'to move' here means to follow; when line three moves, Kun follows, hence it is advantageous to rely and move the state. The Image Commentary says: To consult the prince and be heeded, is to increase his mind. Yu Fan explains: Kan represents the mind, when line three ascends, there are two Kan images in the hexagram, hence 'to increase the mind'.

崔覲曰：益其勤王之志也。居益之時，履當其位，與五近比，而四上公，得藩屏之寄，為依從之國，若周平王之東遷晉鄭，是從也。五為天子，益其忠志以敕之。故言“中行告公從，利用為依遷國”矣。九五：有孚惠心，勿問，元吉。虞翻曰：謂三上也。震為問。三上易位，三五體坎，已成既濟。坎為心。故“有孚惠心，勿問，元吉”。故《象》：“勿問之矣。”有孚惠我德。虞翻曰：坤為我，乾為德，三之上體坎，為孚，故“惠我德”。《象》曰“大得志”。

Corresponding to historical events, Cui Jin explains: this refers to the determination of the fourth line to assist the king. The fourth line is in a time of increase, holds an appropriate position, and is close to the fifth line. The fourth line represents the position of a high-ranking official, bearing the responsibility of defending the royal house, and is the place where one can rely upon the vassal states. Just as King Ping of Zhou relied upon the states of Jin and Zheng when he moved his capital east to Luoyi, this is called 'following'. The fifth line is the Son of Heaven, who enhances the loyal aspirations of the fourth line and bestows a mandate, hence the statement 'the middle path announces to the king, and it is advantageous to rely upon for the migration of the state'. The statement of the fifth line says: holding sincere intentions and bestowing kindness upon others, there is no need for divination, and it is extremely auspicious. Yu Fan explains: this refers to the third and ninth lines. Zhen represents inquiry; the third and ninth lines exchange positions, forming the structure of Kan between the third and fifth lines, making the entire hexagram the completed hexagram of Ji Ji. Kan represents the heart, hence the statement 'having sincerity and kindness in the heart, no need to inquire, great auspiciousness'. The Image Commentary therefore says 'no need to inquire'. The statement of the line also says: holding sincere intentions, the whole world feels my kindness. Yu Fan explains: Kun represents me, Qian represents virtue, the third line moving upward forms the structure of Kan, which represents sincerity, hence the statement 'kindness to me in virtue'. The Image Commentary therefore says 'greatly fulfilling one's aspirations'.

《象》曰：有孚惠心，勿問之矣。惠我德，大得志也。崔覲曰：居中履尊，當位有應。而損上之時，自一以損已為念。雖有孚於國，惠心及下，終不言以彰已功。故曰“有孚惠心，勿問”。問，猶言也。如是，則獲元吉，且為下所信而懷已德，故曰“有孚惠我德”。君雖不言，人惠其德，則我“大得志也”。

The Image Commentary says: With sincerity in heart and benevolence to others, there is no need for divination; the people of the world feel grateful for my virtue, thus greatly realizing one's aspirations. Cui Jin explains: The Nine Five is in the central position and holds a high position, being appropriate in its place and having a proper response; at a time when it should reduce the upper position to increase the lower people, it is solely focused on reducing itself. Although it gains trust from the states and shows benevolence to the people below, it never boasts about its achievements. Therefore, it says, "With sincerity and benevolence in heart, there is no need to ask" — here, "ask" is equivalent to "speak." Being like this, it attains great good fortune, and the people below believe and feel grateful for its virtue, so it says, "With sincerity and benevolence in my virtue." The sovereign, although not speaking of his achievements, is still felt by the people, thus achieving "great fulfillment" within himself.

上九：莫益之，虞翻曰：莫，無也。自非上無益初者，唯上當無應故“莫益之”矣。或擊之，虞翻曰：謂上不益初，則以剝滅乾。艮為手，故“或擊之”。立心勿恆，凶。虞翻曰：上體巽，為進退，故“勿恆”。動成坎心，以陰乘陽，故“立心勿恆，凶”矣。《象》曰：莫益之，遍辭也。虞翻曰：遍，周匝也。三體剛凶，故至上應乃益之矣。或擊之，自外來也。虞翻曰：外謂上。上來之三，故曰“自外來也”。

The line statement of the top line says: "No one comes to benefit him." Yu Fan explains: "Mo" means nothing; apart from the top line, there is no one else to benefit the first line, yet the top line itself has no corresponding line, so it is said "no one benefits him." The line statement also says: Perhaps someone will attack him. Yu Fan explains: The top line refuses to descend and benefit the first line, thus it will destroy the Qian trigram with a destructive force; Gen represents the hand, so it is said "perhaps someone attacks him." The line statement also says: The mind cannot be sustained, there is danger. Yu Fan explains: The top line is within the Xun trigram, and Xun indicates indecisiveness in movement, so it is said "do not maintain consistency." One movement becomes Kan, Kan represents the mind, and a yin line dominates over a yang line, so it is said "the mind cannot be sustained, there is danger." The Image Commentary says: No one comes to benefit him, this is a judgment made throughout the entire hexagram. Yu Fan explains: "Pan" means surrounding and covering; below the sixth line there is a hidden yang line which brings much danger, so it is only when the top line corresponds with it that benefit can be discussed. The Image Commentary says: Perhaps someone will attack him, this comes from outside. Yu Fan explains: "Outside" refers to the top line, which descends to the third position, so it is said "it comes from outside."