The hexagram of Brightness Dimmed (Fire below, Earth above)

離下坤上，明夷：利艱貞。日月麗乎天則明，今反入於地中，有暗君之象。暗君在上，明者必傷，君子當隱遯退藏之時也。若露其光景，耀其聰明，則傷之者至矣，故利在艱難而守正，然後免乎禍患也。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。

The hexagram Mingyi has Li (Fire) below and Kun (Earth) above. The hexagram statement says, "It is advantageous to maintain uprightness in hardship." The sun and moon depend on the heavens for brightness, but now they are hidden beneath the earth, symbolizing the reign of a foolish ruler. A foolish ruler holds power at the top, and the wise will inevitably suffer. This is precisely the time when a gentleman should retreat and conceal himself. If one displays one's brilliance and shows off one's wisdom, then harm will come. Therefore, the advantage lies in enduring hardship while maintaining uprightness, thus avoiding calamity. The Commentary on the Judgment says, "The light has entered the earth, which is called Mingyi. The inner brilliance is bright, and the outer appearance is gentle, thus being able to endure great difficulties. King Wen acted in this way. 'It is advantageous to maintain uprightness in hardship' means to conceal one's brightness. Facing difficulties within family and kin yet keeping one's aspirations upright, Ji Zi acted in this way."

內文明而外柔順，以蒙大難，此文王用此道以處昏亂之時也，故曰文王以之。利艱貞，晦其明也；內難而能正其志，此箕子用此道以立昏亂之朝也。知時未可伐，雖三分天下有其二，猶服事殷，故大難而卒免於禍也；知君不可諫而晦其聰明，履險難而不易其所守，故為之奴而卒歸於周也。

Inside is brilliant and cultured, while outside is gentle and compliant, thus being able to endure great difficulties. This is how King Wen used this method to deal with the chaotic situation. Therefore, it is said, "King Wen used this." "Beneficial in hardship and uprightness, concealing his brilliance; facing internal difficulties yet maintaining his correct aspirations" — this is how Ji Zi used this method to maintain himself in the chaotic court. King Wen understood that the time for attacking King Zhou of Shang had not yet come, although he had already controlled two-thirds of the world, he still served the Shang dynasty, thus suffering great difficulties but ultimately escaping disaster; Ji Zi understood that King Zhou could not be advised, so he concealed his wisdom, enduring dangers without changing his principles, thus choosing to pretend to be mad and serve as a slave, eventually returning to the Zhou dynasty.

此古之聖賢當昏亂之時，出處去就其精微如此，非深達乎天下之事變、明乎象數之幾深者，孰能與於此哉？箕子，商之宗臣，故言內難。象曰：明入地中，明夷；君子以蒞眾用晦而明。大象因義以取象，方明出地上，晉，則曰君子以自昭明徳；方明入地中，明夷，則曰君子以蒞眾用晦而明。各以類求，言豈一端而已。

This is the subtle consideration of ancient sages when they were in a chaotic and disorderly world, weighing whether to take office or retreat, to leave or stay. Without a deep understanding of the changes in the world and a clear insight into the subtle and hidden omens within the hexagrams and their numbers, who could reach such a level? Ji Zi was a royal minister of the Shang dynasty, so his experience was referred to as an "internal difficulty." The Great Image Commentary says: "When light is hidden in the earth, this is the image of the hexagram 'Brightening.' The gentleman takes it as a model, and when governing people, he conceals his brilliance while maintaining inner clarity." The Great Image is based on the meaning of the hexagram to derive its image: when light rises above the earth to form the hexagram 'Progress,' it says the gentleman should manifest his bright virtue; when light is hidden in the earth to form the hexagram 'Brightening,' it says the gentleman should conceal his brilliance while maintaining inner clarity. Each hexagram follows its own category, showing that the way of expression is not limited to one aspect.

夫明入地中，明之傷也。然君子方其蒞眾，則惡於太察，昭昭若揭日月而行，則非容眾之道，故貴乎用晦。用晦，不自用其聰明也。我之觀天下也，如處乎壼奧之內以觀門庭之外，則無不見也。夫以一人之聰明而欲察眾人之情偽，儻非用晦，則明有所不至矣。

Heavenly brightness has disappeared into the earth, indicating that brightness has been harmed. However, a gentleman in governing people should most avoid being overly meticulous and scrutinizing too much. If one makes oneself too bright, as if carrying the sun and moon while walking, it is not a way to accommodate others. Therefore, it is valuable to keep one's sharpness concealed. What is meant by "using obscurity" is not relying on one's own cleverness. I observe the world as if standing deep within a room and looking out at the courtyard door, yet nothing remains unseen. Relying solely on one's own cleverness to examine the true nature and reality of others, if one does not know how to conceal one's sharpness, then clear insight may actually miss things.

初九：明夷于飛，垂其翼；君子于行，三日不食，有攸徃，主人有言。象曰：君子于行，義不食也。君子仕昏亂之朝，欲為脫身之計，不可不速，緩則受禍矣。明夷于飛者，雖欲去之速，非匿跡戢影，則懼有矰之患，故垂其翼也。

The line statement for the first line says, "At the time of Mingyi, the bird flies but keeps its wings low; the gentleman travels on the road, unable to eat for three days, going somewhere, yet the master still speaks idle words." The small image commentary says, "The gentleman travels on the road, unable to eat because of righteousness." The gentleman serves in a corrupt court, wishing to plan his escape, and cannot be slow, for delay brings disaster. The phrase "Mingyi yu fei" means although he wishes to leave quickly, if he does not conceal his traces and hide his movements, he fears being shot by secret arrows, so he must keep his wings low.

初九為明夷之始，然身已在內，九雖剛決，有必去之志，然不可亟也。雖君子遭難阨窮，脫身避禍，蓋有行不及食者矣。方其欲去也，故當垂其翼以示遲迴不去之意；及其既去也，則三日不食，以見去之之亟，馮道之脫虜庭，用此道也。

The initial line, "Nine at the Beginning," is located at the beginning of the hexagram "Bright Abode." However, the body is already trapped within it. Although a yang line is strong and resolute, determined to leave, it cannot act too hastily. When a gentleman encounters misfortune and hardship, and needs to escape and avoid disaster, there are indeed times when he has no time even to eat. When he is about to leave, he therefore lowers his wings and appears hesitant, as if unwilling to go. But once he has actually escaped, he refrains from eating for three days, to show how urgently he had to leave. Feng Dao used this method to escape from the court of the northern barbarians.

有攸徃，主人有言，何也？當危難之時，倉皇而去國，若逋逃然，故有徃則人必疑之，但有言而已，未至於害也。象曰：君子于行，義不食也。既意在必去，雖餓其體膚有不暇恤者；亦去國之初，知社稷之必亡，有不忍獨全之意，其憂憤不食，亦義所當然也。

"What is meant by 'there is a place to go, and the master makes a remark'?" In times of danger, fleeing the capital in a hasty manner resembles running away, so any movement will certainly raise suspicion, leading only to some idle remarks, without causing actual harm. The Small Image Commentary says, "A gentleman travels on the road, following righteousness, and does not stop to eat." Since one has firmly decided to leave, even if hungry, one does not stop; furthermore, when just leaving the homeland, knowing that the state will surely fall, there is a sense of unwillingness to preserve oneself alone, feeling sorrow and anger to the point of not being able to eat, which is also proper in terms of righteousness.

六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。六二居中得正而以柔順為徳，當明夷之時，傷不至甚，但夷于左股而已，雖害於行，而能極其壯馬，從容求去，逺其危邦闇主而獲吉也。人之手足，右強而左弱，夷于左股，弱者傷也。象曰六二之吉，順以則者，六二所以獲吉，以能柔順而不至失已也；則者，行有準繩也。

The line statement for the second line says, "At the time of Mingyi, the left thigh is injured; relying on a strong horse for help brings good fortune." The Small Image Commentary says, "The good fortune of line six two comes from being gentle and adhering to the rules." Line six two is in the center and occupies the correct position, embodying the virtue of gentleness. It is in the context of Mingyi, suffering only a minor injury, specifically to the left leg. Although it hinders movement, it can still make full use of a strong horse to calmly find a way to leave, thus escaping from this dangerous country and its foolish ruler to gain good fortune. Generally, people's right limbs are stronger than their left, so an injury to the left leg indicates a weakness. The Small Image says that line six two gains good fortune because it is "gentle and follows the rules," meaning that line six two achieves good fortune by being gentle without losing its own identity. "Rule" refers to having a standard for conduct.

九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。暗君在上而下有剛明之臣，其相應也非相合也，乃相敵也，殷紂、武王是也。不以六五為君位而以上六為昏主之象，何也？紂之無道，民怨神怒，雖在上而已失中正之位矣。以失位之暗君而當剛明之聖臣，天人之心蓋可見矣。

The line statement for the third line says, "At the time of Mingyi, going south to campaign, capturing the principal villain, one must not act too hastily but must remain steadfast." The small image commentary says, "The aspiration to go south to campaign ultimately leads to great success." When a foolish ruler is above and there are strong and wise ministers below, their correspondence is not harmony but opposition, as was the case with King Zhou of Shang and King Wu of Zhou. Why is the line six in the fifth not regarded as the ruler's position, but rather line six at the top is taken as the image of the foolish ruler? Because King Zhou was tyrannical and lawless, the people were resentful, and the gods were angry. Although he still sat in his position, he had already lost the central and upright position. Placing a ruler who has lost his position against a wise and strong saintly minister, the alignment of heaven's will and the people's sentiment becomes evident.

故明夷于南狩，得其大首，此武王克商之時也。大首者，渠魁；得者，言取之之易也。周之伐商，應乎天而順乎人，其興也勃焉。然猶觀政於商，師踰孟津，遲迴不亟進者，蓋有待焉耳，故正之不可疾也。

Therefore, the passage refers to King Wu's southern campaign to subdue the enemy, capturing the main criminals. "Da shou" refers to the principal villain; saying "de" describes how easily the victory was achieved. The Zhou dynasty's campaign against the Shang was in accordance with heaven's mandate and the people's will, rising swiftly. However, King Wu first investigated the Shang's governance, and after crossing the Mengjin River, he hesitated and did not advance hastily, waiting for the right moment. Thus, it is said that rectifying the world should not be rushed.

象言南狩之志乃大得者，武王伐紂若田獵然，去其害民者而已。南狩者，自北而南。武王都鎬，商自成湯皆都於亳。《詩》云宅是鎬京，武王成之；《書》曰湯始居亳，從先王。伐紂之志決矣，至此乃始克商，故曰南狩之志，乃大得也。

The "Xiaoxiang" says that the ambition of going south to campaign has finally achieved great success, meaning that King Wu's campaign against King Zhou was like a hunting expedition, merely eliminating those who had harmed the people. The term "nan shou" refers to advancing from the north to the south. King Wu established his capital at Haojing, while the Shang dynasty, since King Cheng Tang, had its capital at Bo. The "Shijing · Daying · Wenwang Yousheng" says "zhi shi Haojing," indicating that Haojing was established by King Wu. The "Shangshu · Lizheng" states that King Cheng Tang first resided at Bo, following the old system of previous kings. The determination to attack King Zhou had already been made, and at this point they finally conquered the Shang dynasty, hence the ambition of going south to campaign has finally achieved great success.

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。當明夷之時，昏佞相濟，故六四以陰柔在髙位而獲見容也。知幾之士處暗君之朝，皆遐舉逺引，惟恐前去之不速，其次相招為祿仕可也。奸佞之臣方且乗時昏亂，陰揣其私，使卒得所欲，故能入其腹而獲其心意，雖出入門庭而無所憚也。

The line statement for the fourth line says, "It goes deep into the left abdomen, understanding the mind of the ruler of Mingyi, and then comes out from the gate." The Small Image Commentary says, "Going deep into the left abdomen means understanding the ruler's mind." In the context of the hexagram Mingyi, where a foolish ruler and flatterers support each other, the fourth line, with its yin and flexible nature, occupies a high position and is accepted. Those who can perceive subtle changes and are in the court of a foolish ruler usually flee far away, fearing they do not escape quickly enough; those of a lesser degree may be lured by the ruler's rewards and serve, which is still acceptable. However, the flatterers take advantage of the ruler's confusion, secretly guessing the ruler's private desires, allowing the ruler to finally achieve his wishes. Thus, they can enter the ruler's inner circle and understand his mind, moving freely in and out of the palace without hesitation.

夫正臣不可事邪主，明良、昏佞之相遇，豈偶然哉？有堯舜之君，則有皋、稷、契之臣；有桀紂之君，則有飛亷、惡來之臣，資適相逢耳。左，非正也，小人以非道事君，故曰左腹。既以非道深入其隱奧，又得其心意精微之處，君臣各遂所欲，則威福之柄遂得而擅之於外矣，故象曰入于左腹，獲心意也。不然，何遽至於亡哉？

An upright minister cannot serve a wicked sovereign; a wise sovereign is matched with virtuous ministers, while a foolish sovereign is matched with cunning ministers. Is this meeting by chance? When there is a sage like Yao or Shun, there are ministers like Gao Yao, Hou Ji, and Qi; when there is a tyrant like Jie or Zhou, there are ministers like Fei Lian and E Lai. It is merely that their natures are naturally compatible. "Left" signifies something improper. Small men serve the sovereign through improper means, hence the term "left abdomen." Since they use improper methods to penetrate into the sovereign's innermost thoughts and grasp the most subtle aspects of his mind, both sovereign and minister find themselves in harmony, and thus the power to exercise authority and tyranny falls into their hands. They can then act independently and unchecked outside. Therefore, the "Small Image" says: penetrating the left abdomen means understanding the sovereign's mind. Otherwise, how could the state collapse so quickly?

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。箕子，商之宗臣也，去商歸周，為武王陳《洪範》，存皇極之道，故以六五中位處之。箕子以父師為囚奴，是晦其明、內難而能正其志也。《書》稱囚奴正士，謂箕子也。比干之死，非沽名也；微子之去，非忘君也；箕子之狂，非偷生也，各行其志云耳。

The line statement of the fifth line says, "Jizi was in the time of Mingyi, and it is advantageous to maintain the correct path." The Small Image Commentary says, "Jizi's adherence to the correct path means that the light cannot be extinguished." Jizi was a royal minister of the Shang dynasty, who left the Shang and joined the Zhou. He explained the "Hongfan" nine categories to King Wu, preserving the great central way of the Son of Heaven. Therefore, the fifth line, which is the central position, is used to place him. Jizi, although serving as the Grand Teacher, was imprisoned as a slave, which was a way to conceal his brightness, enduring internal difficulties while maintaining his upright aspirations. The "Book of Documents · Tai Shi" says that King Zhou imprisoned upright men as slaves, referring to Jizi. The death of Bicao was not for reputation, the departure of Weizi was not forgetting the king, and Jizi's feigned madness was not for survival, but each of them pursued their own aspirations.

聖人於明夷獨稱箕子者，其存大法尤有補於天下後世，其功為最大，故象言箕子之貞，明不可息也。道之在天下，非人不當；昏君之朝，明雖入於地中而非滅也，然則續而不絶、隱而不終喪者，其在於聖人乎？堯之命舜，舜之命禹，皆曰天之歴數在爾躬。紂之失道，而箕子之，其處以六五之位，皇極之道存焉故也。

The sage singles out Ji Zi in the "Brightening of the Sun" hexagram because he preserved the great principles of state governance, benefiting the world for generations to come, and his contribution was the greatest. Therefore, the "Small Image" says that Ji Zi's adherence to the right path is like bright light that does not fade. The great way exists in the world, and it is not that someone is not capable of carrying it. Even when the light is buried underground under a tyrannical ruler, it does not cease to exist. Therefore, the great way continues unbroken, even if hidden, and this is perhaps preserved in the sage. Yao entrusted the world to Shun, and Shun entrusted it to Yu, saying, "The mandate of heaven has fallen upon you." King Zhou lost the way of rulership, but Ji Zi took on the responsibility of transmitting the doctrine. The reason he is placed in the position of the fifth line, which is the central position, is precisely because the great central principle of the sage was preserved in him.

上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。紂之無道，雖尚擁虛器，已不為人心所歸，是貴而無位、髙而無民也，故以上六處之。上六體至陰之極，當明夷之終，其傷已甚，故不明而晦，昏君之象也。人主居尊極之位，如日之升於天，一旦沉溺聲色，嗜慾所昏，如日之入於地。象曰：初登于天，照四國也；後入于地，失則也。失則者，以欲敗度、縱敗禮而失其典則也。

The line statement for the sixth line at the top says, "Not only is it not bright, but it is dark; at first it rises into the sky, but later it sinks into the ground." The small image commentary says, "At first rising into the sky, it illuminates all the surrounding states; later sinking into the ground, it loses the standard of law." King Zhou was cruel and tyrannical, although he still maintained an empty facade, the people's hearts had already turned away from him. This is the situation of being honored but without actual authority, being high above but without the people. Therefore, the sixth line at the top is used to represent him. The sixth line at the top is the extreme of pure yin, and it is the end of the Book of Changes' section on Mingyi. The damage it has suffered is already extreme, so not only is it not bright, but it is dark, which is the symbol of a tyrant. A ruler who occupies the supreme position should be like the sun rising in the sky; once he becomes addicted to pleasures and is blinded by his desires, he becomes like the sun sinking below the horizon. The small image commentary says: "At first rising into the sky, it illuminates all the surrounding states; later sinking into the ground, it loses the standard of law." What is meant by "losing the standard" is what the Book of Documents, the Taiai says, "Using desires to destroy the standard, indulgence to break the rites." It is due to indulgence in desires that the standard of law is destroyed and the established norms are lost.

離下巽上，家人：利女貞。婦人以幽閒靜正為徳。離下巽上，內明而外順也。自天子達於庶人，未有身不正而能正家者也，故二南之化皆託言后妃，以見文王之徳。女子之正本乎君子，故卦止言利女貞也。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父子子，兄兄弟弟，夫夫婦婦，而家道正，正家而天下定矣。

The hexagram of Family has the trigram Li (Fire) below and Xun (Wind) above. The hexagram statement says, "It is advantageous for a woman to maintain her virtue." A woman's virtue lies in being quiet, refined, chaste, and upright. With Li below and Xun above, the inner aspect is bright and the outer aspect is gentle. From the Son of Heaven down to the common people, there has never been a case where the self was not upright and yet the family was properly ordered. Therefore, the educational teachings in the Shijing (Book of Songs) from Zhou Nan and Zhao Nan are all expressed through the image of the queen consort, to illustrate the virtue of King Wen. The uprightness of women originates from men, so the hexagram statement only says, "It is advantageous for the woman to be chaste." The Commentary on the Judgment says: "The hexagram of Family has the woman in the inner position and the man in the outer position; both men and women each fulfill their proper roles, which is the great principle of heaven and earth. In a family, there is a ruler who maintains authority, which refers to the parents. The father fulfills the duty of a father, the son that of a son, the elder brother that of a brother, the younger brother that of a younger brother, the husband that of a husband, and the wife that of a wife. When the family's relationships are properly ordered, then the relationships in every family are properly ordered, and the world is at peace."

人倫之道自夫婦始。《詩》言先王以是經夫婦、成孝敬、厚人倫、美教化、移風俗。女正位乎內謂六二也，男正位乎外謂九五也。六二九五得陰位陽位之正，二爻正應在五，男女各得其正，如天地處上下之位而不可亂也。

The principles of human relationships begin with the relationship between husband and wife. The "Mao Shi Xu" says that the ancient kings used the Book of Poetry to regulate the relationship between husband and wife, cultivate the virtue of filial piety and respect, strengthen human relationships, perfect moral education, and transform customs. "The woman holds the proper position within" refers to the Six in the Second line, while "the man holds the proper position outside" refers to the Nine in the Fifth line. The Six in the Second occupies a yin position, and the Nine in the Fifth occupies a yang position, each in their proper place. Moreover, the Six in the Second corresponds properly with the Nine in the Fifth. Thus, both men and women are in their proper places, just as heaven and earth each occupy their respective positions above and below without being reversed or confused.

家有嚴君，則上下內外莫不肅治。父母雖以恩為主，然於辨內外、別上下尤以威嚴為貴，故通謂之嚴君焉。父子、兄弟、夫婦，此三者皆人倫之大端也。上下內外之分嚴，則家道正而天下定也。

If there is a dignified sovereign in a family, then all within and outside will be orderly and disciplined. Although parents mainly govern through affection, they especially emphasize authority in distinguishing internal and external relations and in differentiating superior and inferior positions. Therefore, parents are collectively referred to as "strict sovereign." Father-son, brother-brother, and husband-wife are the three main principles of human relationships. When the distinctions of superior and inferior, internal and external are clear, the family's ethical standards will be properly established, and the world will be at peace.

文王之治，刑于寡妻，至于兄弟，以御于家邦。二南之化自后妃始，然則定天下之道，在乎修身齊家而已。唐髙宗之不君，百司奏事多決於武氏，其後遂不能制，以至毒流天下，幾危社稷，蓋由不能正其家也。聖人立言垂訓，為後世慮，豈不深且逺哉。

King Wen's way of governance was first to set an example for his wife, then to extend this to his brothers, and finally to apply it to the administration of his family and state. The moral teachings of Zhou Nan and Zhao Nan began with the queen consorts, showing that the method to stabilize the world lies solely in cultivating oneself and maintaining order within the family. Emperor Taizong of the Tang dynasty did not behave like a proper ruler, as most officials' affairs were decided by Empress Wu, and later he could not control the situation, leading to corruption throughout the country and nearly causing the collapse of the state. The root cause was his failure to properly manage his own household. The sages wrote books and left teachings for future generations, thinking of posterity, was it not profound and far-reaching?

象曰：風自火出，家人；君子以言有物而行有恆。風與火相因之物也，身正則可以齊家，家之齊由我而致也，故有風自火出之象。言有物則可法，行有恆則可則。孔子曰：言出乎身，加乎民；行乎邇，見乎逺。有物則言可法而不為利害所移，有恆則行可則而不為時世所變，修身齊家之道，孰大乎此。

The Great Image Commentary says: "Wind arises from fire, which is the image of the Family. The gentleman takes this as a model, speaking with substance and acting with consistent principles." Wind and fire are interdependent and mutually generating forces; when one's own conduct is upright, the family can be properly regulated, and the regulation of the family originates from oneself, hence the image of "Wind arising from fire." Speech with substance can be taken as a model by others; actions with consistent principles can be imitated by others. Confucius in the Great Treatise says: words spoken from one's own mouth will influence the people; actions taken in the near place will have their effects in the distant place. Speech with substance can become a standard to be followed without changing according to gains and losses; actions with consistent principles can become a model to be imitated without changing with the times and circumstances. Is there anything more important than this in cultivating oneself and regulating the family?

初九：閒有家，悔亡。象曰：閒有家，志未變也。婦人之性，剛則必悍，弱則易流，故不可不慎其始也。能慎其始，而使之知禮義、循法度，則可免乎悔吝矣。象言閒有家、志未變者，夫驕奢滛逸，所自邪也，若訓之不以漸，習之不以素，其志已變，已而矯革之，則夫婦之間必將反目矣。蓋治家之道自夫婦始，夫婦正則一家無不正矣。初九以剛明之才為家人之始，是能防閒於未然，使上下內外習熟而安行之也。

The line statement for the first line says, "At the beginning, establishing precautions for the family, regret disappears." The Small Image Commentary says, "Establishing precautions for the family is done when the mind has not yet turned bad." A woman's nature, if strong, tends to be fierce, and if weak, tends to be easily swayed. Therefore, it is not possible not to be cautious at the beginning. Being cautious at the beginning enables her to understand propriety and follow regulations, thus eliminating regret and disgrace. The Small Image says, "Establishing precautions for the family, the mind has not yet changed," because indulgence and licentiousness are the sources of evil. If not gradually guided and cultivated in daily life, when the mind has already turned bad, it will be difficult to correct. Between husband and wife, there will inevitably be conflict. The way of managing the family starts with the husband and wife. If husband and wife are upright, the whole family will not be corrupt. The first line, with its strong and wise talent, is at the beginning of the Book of Family. This is precisely being able to set precautions before things happen, making the people above and below and inside and outside accustomed to it naturally and follow it peacefully.

六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。六二以陰柔而居中正之位，又上應九五，得婦人之正也。婦人以貞順為徳，主閫內之事而職在中饋，志在承夫，不敢専也。《詩》美大夫妻能循法度，則可以承先祖、供祭祀矣。然則祭祀賓客之奉，婦人之職也，能盡此道，則貞而獲吉。象言六二之吉，順以巽也。合離巽二卦謂之家人，六二一爻専主婦道，其獲吉則以能巽順故也。

The line statement for the second line says, "Do not take the initiative in achieving anything, but only manage the domestic affairs of the household, and thus maintain the right path and gain good fortune." The Small Image Commentary says, "The second line gains good fortune because it is gentle and humble." The second line, with its yin and soft nature, is in the central and upright position, and above it is in harmony with the fifth line, which is exactly the proper way for a woman. Women should have the virtue of being chaste, quiet, and gentle, managing the internal affairs of the family, and their responsibility is to prepare food. Their aspirations are to serve their husband, and they do not act on their own initiative. The Book of Poetry, in the section "Collecting Water Plants" from Zhuan Nan, praises the wife of a superior official for following the rules and regulations, thus being able to serve the ancestors and provide for worship. This shows that managing worship and entertaining guests is the proper role of a woman. When a woman fulfills this role, she remains on the right path and gains good fortune. The Small Image says the second line gains good fortune because it is gentle and humble. The combination of the hexagrams Li (Fire) and Xun (Wind) is called Family, and the second line specifically discusses the proper conduct of a woman. It gains good fortune precisely because it is humble and gentle.

九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。九三處內卦之上，以陽居陽，近於髙亢，威嚴傷父子之恩，失夫婦之愛，故悔且厲。然威嚴之過，則有所畏憚，而上下內外必肅而無瀆亂之失，故雖悔且厲而獲吉也。嗃嗃雖為威嚴之過，過乃獲吉；婦子嘻嘻，失嚴敬之貌，戒在終吝也。

The line statement for the third line says, "The family is ruled with harsh words and loud tones; although there is regret and danger, it still results in good fortune. Women and children laugh and joke, eventually leading to shame and disgrace." The small image commentary says, "The family is ruled with harsh words and loud tones, but this is not a major fault. Women and children laugh and joke, thus losing the proper conduct of family management." The third line is at the top of the inner trigram, with a yang line in a yang position, close to being overly exalted. Excessive severity harms the affection between father and son and loses the harmony between husband and wife, hence there is regret and danger. However, excessive severity causes the family to be in fear and restraint, so that the whole family is respectful and orderly without being disrespectful or chaotic, thus even though there is regret and danger, good fortune is still achieved. "Huo hu" although excessive severity, is actually beneficial because of the excess. "Fu zi xi xi" refers to losing the proper decorum, and the warning is that eventually shame and disgrace will result.

象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。夫以嚴毅治家，雖非中道，未至大失；若婦子以嘻嘻為常，無嚴憚恐懼之意，則失其家節，乃吝道也。又嘻者，歡聲也，嚴而至有憚惜之聲，亦非中道也。

The Small Image Commentary says: "When a family is strictly managed with harsh words and stern expressions, it is not a major fault; but if women and children laugh and joke carelessly, they lose the proper discipline of family governance." Using a strict and resolute method to manage the family, although not in the middle way, does not necessarily lead to great mistakes; however, if women and children take laughing and playing as the norm, without any sense of reverence or fear, they lose the proper discipline of family governance, which is exactly the path leading to disgrace and regret. Moreover, "xi" refers to the sound of laughter. If strictness reduces the family to only expressions of fear and sorrow, that is also not in the middle way.

六四：富家，大吉。象曰：富家大吉，順在位也。《洪範》五福一曰富而不及貴，孔子曰崇髙莫大乎富貴，富貴一也，然貴不可常也，富可保也，能保其富則大吉也。六四處中正而能巽，居近君之位而能順，故象曰富家大吉，順在位也。

The fourth line statement says, "It brings family prosperity and great auspice." The Small Image Commentary says, "It brings family prosperity and great auspice because the yin line is gentle and occupies a proper position." The Book of Documents, Hongfan, speaks of five blessings, the first being "prosperity" and not mentioning "honor." Confucius in the Great Treatise says that nothing is higher than wealth and honor, and wealth and honor are inherently connected. However, honor cannot be maintained, while wealth can be preserved. Being able to preserve prosperity brings great auspice. The fourth line is in a proper position and is humble, occupying a position close to the sovereign while remaining gentle, so the Small Image says: It brings family prosperity and great auspice because the line is gentle and occupies a proper position.

昔楚襄王問陽陵君曰：君子之富何如？對曰：假人不徳，不責；食人不使，不役。親戚愛之，眾人善之。蓋為富不仁，為仁不富，世之小人至乗時射利、取倍稱之息者，其違人心多矣。今六四能順以在位，故履大吉，所謂君子之富也歟。

In former times, King Xiang of Chu asked Yangling Jun: What does it mean to be rich in the manner of a gentleman? The answer was: To lend things to others without considering oneself as having done a favor, and not to demand repayment; to give food to others without forcing them or using them as labor. In this way, relatives love him and the people praise him. Generally speaking, if one is solely focused on becoming rich, it is difficult to practice benevolence; if one is solely focused on practicing benevolence, it is difficult to become rich. The petty people of the world even take advantage of opportunities to seek profit, and charge exorbitant interest rates, which greatly goes against the hearts of people. Now, the hexagram Six in the Fourth is able to be gentle and proper in its position, thus enjoying great good fortune. This is probably what is called being rich in the manner of a gentleman.

九五：王假有家，勿恤，吉。象曰：王假有家，交相愛也。九五君位，與二為正應，五居乎外，二處乎內，皆有中正之徳，故為有家之象。王者家天下，如唐堯之親九族，卒能恊和萬邦；文王之刑于寡妻，至于兄弟，以御于家邦；孟子所謂言舉斯心加諸彼而已。治天下之道，蓋自正身齊家始，茍得其道，遑恤其它哉。

The line statement of the fifth line says, "The sovereign, with utmost sincerity, moves and unites the family, without worry, and it is auspicious." The Small Image Commentary says, "The sovereign moves and unites the family, which is the mutual affection between ruler and subject." The fifth line is in the position of the sovereign, and corresponds properly with the second line. The fifth line is in the outer trigram, while the second line is in the inner trigram, and both possess the virtue of being centered and upright, thus forming the image of "having a family." The sovereign regards the world as one family, just as Emperor Yao first harmonized his nine clans, eventually achieving harmony among all states; King Wen first set an example for his wife, then extended it to his brothers, and further to governing the state and country; what Mencius said is merely extending this concern to others. The way of governing the world originally begins with rectifying oneself and regulating the family; if one truly grasps this way, how could one worry about anything else?

聖人之於天下，戒慎恐懼，其蒞事未嘗不惕然也。至事無可疑而眾未喻其理，則有時而勿恤也。如《升》之不當位，用見大人，乃勿恤也；夫九二以剛健而履中正，雖惕號暮夜有戎，度必有以制之，故勿恤也。九五履尊居正，以化民成俗，復何所疑，故勿恤然後吉也。

The sage governs the world with constant vigilance and caution, handling affairs without any carelessness. When the matter itself has no doubts left, but people still do not understand the principle, then it is sometimes appropriate to "not worry" and not be overly concerned. For example, the hexagram "Ascending" is in an inappropriate position, yet its hexagram statement says, "Using to see the great man, do not worry." Similarly, in the hexagram "Breaking Up," the line Nine in the Second, with its strong and vigorous talent, is in the center and upright. Although it is cautious and alerts others, fearing an enemy attack in the evening, it estimates that it must surely be able to subdue them, so it says, "Do not worry." The line Nine in the Fifth, holding a high position and upright, is used to educate the people and cultivate customs. What is there to worry about? Therefore, not worrying leads to good fortune.

象曰王假有家，交相愛者，蓋言有應也。治家之道與治天下一也。夫義婦順，父慈子孝，兄友弟恭，未常不相因也。視民如子，則民之愛之甚於父母也；厲民以自養，則民之疾之甚於仇讎也。孔子所謂先王有至徳要道，以順天下，民用和睦，上下無怨者，其理如此。

The Small Image Commentary says that the king is moved and thus has a family, with superiors and inferiors loving and caring for each other. This refers to the correspondence between the Nine in the Fifth and the Six in the Second. The principles of managing a family and governing the state are the same. A husband follows the Way, and the wife is gentle and follows; a father is kind, and the son is filial; an elder brother is friendly, and the younger brother is respectful. These have always been mutually causal. A ruler treats the people as his own children, and the people love him more than their parents. Conversely, if a ruler exploits the people to sustain himself, the people hate him more than they hate enemies. Confucius said in the Book of Filial Piety that ancient kings had the highest virtue and essential principles, which were used to harmonize the world and make the people peaceful and free from resentment. This is exactly the same principle.

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。治家之道，威信而已。有信則內外不欺，有威則上下必肅。上九在家人之終，處柔順之極，聖人蓋慮夫不能常久而不變，有孚威如，常久之道，父子夫婦之間交孚而不欺、有禮而不瀆，則家道成矣，故獲終吉也。象曰威如之吉，反身之謂也。父子夫婦以恩為主，加之威嚴則怨讟而傷恩，必先正其身，以身教者從，故中心恱服，雖威如而不失歡然之恩也。

The line statement of the topmost line says, "With sincerity and dignity, one ultimately attains good fortune." The Small Image Commentary says, "Dignity leading to good fortune refers to rectifying oneself first." The way of managing a household depends on only two things: sincerity and dignity. With sincerity, there will be no deceit between inside and outside; with dignity, there will be proper respect above and below. The topmost line is at the end of the Family hexagram and at the extreme point of flexibility, so the sage probably fears that such a situation cannot be maintained long and may change. Therefore, it says "With sincerity and dignity" is the way to lasting success: between father and son, between husband and wife, they are sincere and not deceitful, respectful and not disrespectful. When the family's rules are established, they ultimately attain good fortune. The Small Image Commentary says that dignity leads to good fortune, meaning one must first rectify oneself. Between father and son and husband and wife, affection is the main point. If one adds only dignity, it may cause resentment and harm the affection. Therefore, one must first rectify oneself. By setting an example, one can educate others, who will naturally follow and be genuinely convinced. Although dignified and solemn, one does not lose the warm affection.

兊下離上，睽：小事吉。象曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉。象曰：上火下澤，睽；君子以同而異。

The hexagram Kui consists of Dui below and Li above. The hexagram statement says, "Minor matters bring good fortune." The Commentary on the Judgment says: "Kui means fire moves upward and marsh moves downward, like two women living in the same house but with differing hearts. They are joyful and attached to brightness, the flexible lines advance and occupy the upper position, occupying the center and corresponding with the strong lines, thus minor matters can bring good fortune. Heaven and earth are separated, yet they both nurture all things; men and women are separated, yet their desire for union is the same; all things are separated, yet their nature is similar. The significance of the situation of the hexagram Kui is very great." (This passage originally reads "Xiang Yu," but it is actually from the Commentary on the Judgment.) The Great Image Commentary says: "Fire is above and marsh is below, this is the image of the hexagram Kui; the gentleman takes inspiration from it, being in agreement in great matters and differing in small ones."

初九：悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。六三：見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。

The line statement for the first line says, "Regret disappears; a lost horse does not need to be pursued, for it will return by itself; seeing an unpleasant person, there is no fault." The small image commentary says, "Seeing an unpleasant person is to avoid misfortune." The line statement for the second line says, "Meeting the sovereign in a narrow alley, there is no fault." The image commentary says, "Meeting the sovereign in a narrow alley does not deviate from the right path." The line statement for the third line says, "Seeing a large cart stuck, the oxen being pulled are restrained, and the driver is punished by having his nose cut off; initially not smooth, but ultimately there is a good result." The image commentary says, "Seeing a large cart stuck is because the position is not appropriate; initially not smooth but ultimately there is a good result, because encountering a strong line."

九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五：悔亡，厥宗噬膚，徃何咎。象曰：厥宗噬膚，徃有慶也。上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪冦婚媾，徃遇雨則吉。象曰：遇雨之吉，群疑亡也。

The fourth line statement says, "Departing alone, encountering a yang companion, they associate with sincerity, though there is danger, there is no fault." The Small Image Commentary says, "Associating with sincerity without fault, the mind is put into action." The fifth line statement says, "Regret disappears, his clan and relatives are as tender meat, easy to unite, going forward will have no fault." The Small Image Commentary says, "The clan and relatives are as tender meat, easy to unite, going forward will bring joy." The top line statement says, "Departing alone, seeing mud on a pig's back, and a cart carrying ghosts; at first drawing the bow to shoot, then putting it down; originally not bandits but coming to propose marriage; going forward, encountering rain is auspicious." The Small Image Commentary says, "Meeting rain brings auspiciousness, because all suspicions have been dispelled."

艮下坎上，蹇：利西南，不利東北，利見大人，貞吉。彖曰：蹇，難也，險在前也。見險而能止，知矣哉。蹇利西南，徃得中也；不利東北，其道窮也。利見大人，徃有功也；當位貞吉，以正邦也。蹇之時用大矣哉。象曰：山上有水，蹇；君子以反身修徳。

The hexagram "Jian" (Obstruction) has the trigram Gen (Mountain) below and Kan (Water) above. The hexagram statement says, "It is advantageous to go toward the southwest, not advantageous to go toward the northeast; it is advantageous to meet a great person, and to maintain correctness one will gain good fortune." The Commentary on the Judgment says: "Jian means difficulty, with dangers and obstacles ahead. To see the dangers and stop, is truly wise. 'Jian is advantageous to the southwest' means going in that direction will reach the middle path; 'not advantageous to the northeast' means that path has reached its end. 'Advantageous to meet a great person' means going forward will be effective; holding a proper position and maintaining correctness will bring good fortune, and this can correct the state. The situation of the hexagram Jian is of great importance." The Great Image Commentary says: "A mountain with water on top, this is the image of the hexagram Jian; the gentleman takes this as a model, and examines himself, cultivating virtue."

初六：徃蹇來譽。象曰：徃蹇來譽，宜待也。六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九三：徃蹇來反。象曰：徃蹇來反，內喜之也。六四：徃蹇來連。象曰：徃蹇來連，當位實也。九五：大蹇朋來。象曰：大蹇朋來，以中節也。上六：徃蹇來碩，吉，利見大人。象曰：徃蹇來碩，志在內也；利見大人，以從貴也。

The line statement for the first line says, "Going forward is difficult, but returning brings praise." The Small Image Commentary says, "Going forward is difficult but returning brings praise, which indicates one should wait for the right time." The line statement for the second line says, "The royal minister endures hardship for the state's affairs, not for personal gain." The Small Image Commentary says, "The royal minister endures hardship for the state's affairs, ultimately without fault." The line statement for the third line says, "Going forward is difficult, turning back and returning." The Small Image Commentary says, "Going forward is difficult but turning back and returning, indicating the two yin lines within the inner trigram both favor him." The line statement for the fourth line says, "Going forward is difficult, but returning brings connection with others." The Small Image Commentary says, "Going forward is difficult but returning brings connection, due to proper position and sincerity." The line statement for the fifth line says, "In great difficulty, friends come to help." The Small Image Commentary says, "In great difficulty, friends come to help because one is in the central position and has restraint." The line statement for the sixth line says, "Going forward is difficult, but returning brings great success, which is auspicious and favorable for meeting a superior." The Small Image Commentary says, "Going forward is difficult but returning brings great success, indicating the mind is focused on the inner trigram; favorable for meeting a superior, is to follow the noble nine in the fifth line."

下經。坎下震上。解：利西南，無所往，其來復吉；有攸往，夙吉。解者，散也，散險阻而為平易，而卦體不離乎險阻，但解散之耳。蓋東北為險阻，而解坎下而震上。在蹇為水，解則散而為雨；在蹇為艮，解則變而為震。故解體為東北，其用則利於西南。聖人當蹇解之世，非能出乎險難以求解散也。

The following passage enters the Lower Classic. The hexagram "Jie" (Release) has the trigram Kan (Water) as its lower trigram and Zhen (Thunder) as its upper trigram. The hexagram statement says: "It is advantageous to go toward the southwest; if there is no direction to go, returning is auspicious; if there is a direction to go, going early is auspicious." The term "Jie" refers to the act of dissolving: dispersing obstacles and transforming them into smooth and easy paths; however, the hexagram itself does not escape from obstacles, but rather gradually unravels them. In terms of direction, the northeast is the area of obstacles, and the hexagram "Jie" is precisely Kan below and Zhen above. In the hexagram "Jian" (Obstruction), Kan represents water, but in the hexagram "Jie," water dissipates and becomes rain; in the hexagram "Jian," the lower trigram is Gen (Mountain), but in the hexagram "Jie," Gen becomes Zhen. Therefore, the hexagram "Jie" belongs to the northeast, yet its function is suitable for the southwest. The sage, encountering a situation that transitions from hardship to release, does not forcefully attempt to overcome obstacles in order to achieve release.

故坎不能，而艮不能止，如冰解凍釋、龍蛇之奮迅也。西南為坤，廣大平易之象也。當解之時，險阻既除，憂虞既散，則以平易治之。秦不能然，既平六國之後，首用商君刑法，苛急，其亡也忽焉；漢祖入闗，但約法三章耳，其興也勃焉。故解之時利西南也。

When the hexagram "Jie" (Release) arises, the danger represented by the trigram Kan (Water) can no longer trap people, and the obstruction represented by the trigram Gen (Mountain) can no longer block the way. It is like ice hardening and melting, and frozen soil thawing, with the dragons and snakes that have been hidden awakening and rising up. The direction Southwest belongs to the trigram Kun (Earth), symbolizing vastness and flatness, which is easy to traverse. At the time of release, dangers have been removed and worries have vanished, so it is appropriate to govern with a method that is broad, simple, and easy. The Qin dynasty failed to do this: after subduing the six states, they first implemented Shang Yang's legalist system of punishment, which was harsh and urgent, leading to their sudden downfall. In contrast, Han Gaozu entered the pass of Guanzhong and merely made a simple agreement with the local elders, thus achieving a sudden rise. This is the meaning of the phrase "favorable to the Southwest" in the hexagram "Jie."

外難既除，故無所往，但退而修其政刑耳。宣王中興，覆文武之境土，故天下喜於王化復行，吉解至姤，孰如之？故曰「無所往，其來復吉」也。禍患雖已散解，其間亦有負固不服者，不亟除之則滋蔓而難圗，故「有攸往，夙吉」也。解有解緩之義，故戒以當夙則吉也。

External troubles have already been removed, so it says "there is nowhere to go," meaning one should merely return to整顿 their government and legal system. King Xuan of Zhou revived the glory of King Wen and King Wu, recovering the territories they once possessed, and the whole world rejoiced at the reestablishment of the king's moral teachings. This good fortune, arising from disintegration and returning to harmony, is unparalleled. Therefore, the hexagram statement says, "there is nowhere to go, returning is auspicious." Although the calamity has already been dispelled, there are still those who rely on strong fortifications and refuse to submit; if they are not swiftly eliminated, they will grow like weeds, spreading and becoming difficult to control. Hence, it says, "if there is a direction to go, early action is auspicious." The character "解" also implies slackness and delay, so the sage specifically warns that early action is favorable.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉！蹇之時，險難在外，故見險而能止；解之時，險難在內，故乘險而動，則出乎險中，此聖人觀時而動靜者也。西南坤位，卦言坤厚載物，徳合無疆，含光大，品物咸亨。解之利西南，西南得朋，故彖言往得眾也。方險難解散之時，如雷雨之作，物無不被其膏潤者，豈獨一身能脫乎險難哉！

The Commentary on the Judgment says: "To resolve a difficulty, it is a situation of danger and movement; movement leads to escape from danger, hence resolution. Resolution is advantageous toward the southwest, for going in that direction brings support; its return is auspicious, for it attains the center; if one goes forth early, it is auspicious, for going forth brings success. When heaven and earth resolve their difficulties, thunder and rain arise; when thunder and rain arise, all fruits and plants break open their husks. The time of resolution is indeed great!" In the case of the hexagram蹇, the difficulty is outside the outer trigram, so the Commentary on the Judgment teaches people "to see the danger and be able to stop." In the case of the hexagram解, the difficulty is within the inner trigram, so one must take advantage of the danger and take action, thus escaping from the danger. This is precisely the wisdom of the sage in observing the situation to decide whether to act or remain still. The southwest is the direction of the trigram坤. The hexagram坤 speaks of the virtue of坤 being thick and bearing all things, its virtue being broad and boundless, containing great brightness and thus enabling all things to be harmonious. The hexagram解 is advantageous toward the southwest because the hexagram坤 says "the southwest brings friends," hence the Commentary on the Judgment says "going in that direction brings support." When the difficulty is resolved, it is like thunder and rain suddenly arising, benefiting all things without exception, not merely oneself escaping from danger.

險難解散，外無憂虞，故無所往，其來復吉。解雖赦過宥罪，其間亦有怙惡不悛者，如蔓草然，勿使滋蔓難圗也，故有攸往則不可緩也。若出其不意，掩其不偹，則無能為矣。非若蹇難之世往則愈蹇也，故曰徃有功。當解之時，復與往皆吉，蓋時適然耳。方天地否閉而成冬，則雷在地中，於卦為復；天地解而雷雨作，雷雨作而百果草木皆甲坼，則於時為春，於卦為解。聖人贊天地之化育，故發政施仁、刑威慶賞，未有不因乎天者，然則解之時豈不大矣哉！

The dangers have already dispersed, and there are no external worries to be concerned about, so it is said "there is nowhere to go." Returning to mend internal affairs is auspicious. In times of dispersion, although it is customary to pardon mistakes and show leniency towards offenders, there are still those who persist in wrongdoing, like weeds that cannot be allowed to grow and spread unchecked. Therefore, "going somewhere" must not be delayed. If one can strike unexpectedly when the enemy is unprepared, those people will be unable to act. This is different from the time of the hexagram "Obstruction," where the more one moves forward, the more difficult it becomes. In the time of "Dispersion," moving forward can lead to achievements, hence it is said "going has merit." When dispersion occurs, returning and going are both auspicious because the situation is just like that. When heaven and earth are closed off and become winter, thunder retreats underground, and the hexagram is "Return." When heaven and earth disperse and thunder and rain arise, thunder and rain cause all fruits and grasses to break their shells and sprout, which is the season of spring, and the hexagram is "Dispersion." The sage assists heaven and earth in nurturing all things, so when he issues decrees, practices benevolence, employs punishment, and bestows rewards, none of these are done without following the timing of heaven. Thus, is the time of the hexagram "Dispersion" not extremely significant?

象曰：雷雨作，解，君子以赦過宥罪。當春之時，蟄蟲始振，雷乃發聲，天地之難解矣。聖人體解之時，順其發生之徳，過則赦之，罪則宥之。過者未罹於法，容其自新，故赦之；罪者已入於刑，量其罪之大小，有所殺，非直縱而釋之也。

The Great Image Commentary says: "Thunder and rain arise, indicating the resolution of difficulties, so the gentleman acts by pardoning mistakes and forgiving crimes." When spring comes, the insects that have been dormant begin to move, and thunder produces its sound, thus the difficulties that have stagnated between heaven and earth are resolved. When the sage contemplates the Hexagram of Resolution, he follows the virtue of heaven in generating all things, pardoning mistakes and forgiving crimes.the so-called "overstep" refers to those who have not yet violated the law, allowing them to correct themselves, hence pardon;the so-called "crime" refers to those who have already fallen under legal punishment, and then the crime is measured according to its severity, and the punishment is reduced accordingly, not merely indulging or releasing without restraint.

初六：無咎。象曰：剛柔之際，義無咎也。六以陰柔憂慮，居解散之始，宜未能免咎，然上承九二之剛陽，正應在四，以柔承剛，以陰應陽，剛柔之際於理為順，故得無咎也。難既解散，尊卑各正其位，上下各安其分，不相凌犯，尚何悔咎之有哉？

The line statement for the first line (initial line) says: "No blame." The Small Image Commentary says: "At the meeting of the strong and the weak, there is no blame." The first line, being a yin and soft line, is naturally anxious and troubled, and it is at the beginning of a time of disintegration. By nature, it should be vulnerable to misfortune. However, it is supported above by the strong and yang line nine two, and it corresponds properly with the line nine four. It uses its softness to serve the strong, and its yin to harmonize with yang. At the meeting of the strong and the weak, this is in accordance with propriety, so there is no mistake. The difficulties have already dispersed, the superior and the inferior have each taken their proper positions, and those above and below have each remained in their proper places, not interfering with each other. How could there be regret or misfortune?

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。狐隠伏多疑，如小人之邪佞狙詐以害正道。獲三狐，則小人之情得，正直之道伸矣，故吉。九二正應在五，以剛應柔，為五所任，雖處乎險中而得中直之道，故能解散險難而獲眾邪，可謂能勝其任矣。九二體坎，本於險中，非能解散險難者也，然六五之君為之正應，因險用中以濟危難，故邪佞狙詐者不能逃也。故象言九二貞吉得中道也。二雖性險，用以解難，適時得正，吉其宜矣。

The line statement for the second line says: "In the field, three foxes are caught, a yellow arrow is obtained, and the situation is auspicious." The Small Image Commentary says: "The auspiciousness of the second line is due to its adherence to the middle path." Foxes are good at hiding and are naturally suspicious, just like petty people who are crooked and deceitful, always scheming to undermine the right path. Catching three foxes means that the secrets of these petty people have been uncovered, and the righteous path is being upheld, hence the auspiciousness. The second line corresponds with the fifth line, with a strong and vigorous line responding to a gentle and yielding one. It is relied upon by the fifth line, and although it is in a dangerous situation, it maintains the upright and righteous path, thus being able to dispel dangers and capture many deceitful people. It is therefore fulfilling its duty properly. The second line belongs to the坎 trigram, which inherently comes from a dangerous situation, and it is not someone naturally capable of dispelling dangers. However, because the fifth line, the ruler, corresponds with it, it uses the dangerous situation to apply the middle path in order to relieve the crisis. Therefore, those deceitful and cunning people have nowhere to hide. Hence, the Small Image Commentary says, "The auspiciousness of the second line is due to its adherence to the middle path." Although the second line has a nature that is dangerous, it uses this danger to remove calamities, which is appropriate and maintains righteousness, so auspiciousness is naturally deserved.

六三：負且乗，致冦至，貞吝。象曰：負且乗，亦可醜也；自我致戎，又誰咎也。六三以陰柔而居二剛之間，負上而乗下。負者，小人之事也；乗者，君子之器也。小人而乗君子之器，盜斯奪之矣。孔子於此一爻著之繫辭，特加詳焉，言作易者其知盜乎。蓋盜亦有道，若無隙之可乗、無間之可入，雖善盜者莫能犯也。

The line statement for the sixth line (line three) says: "Carrying burdens and riding in a carriage, leading to the arrival of bandits, the situation is difficult." The Small Image Commentary says: "Carrying burdens and riding in a carriage is also a disgrace; bringing war upon oneself, who can blame others?" The sixth line, with its yin and soft nature, is sandwiched between the two strong yang lines, the second and the fourth. It is bearing the weight above and also surpassing the yang line below. Carrying heavy burdens is a task for the petty person; a carriage and fine attire are the possessions of the gentleman. The petty person, however, is riding in the gentleman's carriage, so bandits naturally come to seize it. Confucius particularly brings up this line in the Great Treatise, saying that those who compose the Book of Changes must have understood the principles of bandits. Originally, being a thief also has its methods: if there are no gaps to exploit or no openings to enter, even the most skillful thief cannot act.

上慢下暴，所以致冦而招盜也。如此者雖貞猶吝，況以不正處之乎？象言負且乗亦可醜也、自我致戎又誰咎也，言負擔之小人而乗軒車，人固不以為榮，故可醜也。小人之盜猶女子之滛，滛盜一也。自我致，慢蔵誨盜，猶冶容之誨滛，皆自已取之，何所歸咎乎？故曰又誰咎也。

A superior in arrogance and a subject in cruelty are the causes that invite invaders and bandits. Even those who uphold righteousness cannot avoid regret in such circumstances, let alone those who are inherently unrighteous. The Small Image Commentary says, "Carrying a burden yet riding in a high carriage, this is indeed shameful; self-invoking war, who can blame others?" It means that a petty person, unworthy of honor, yet occupying a position of dignity, is naturally regarded as disgraceful. The petty person's theft is like a woman's infidelity; both are essentially the same. The phrase "self-invoking" is as explained in the Great Treatise, where careless storage invites theft, and excessive adornment invites lust; these are all self-inflicted, so who can blame others? Thus it says, "Who can blame others?"

九四：解而拇，朋至斯孚。象曰：解而孚，未當位也。拇，足大指也，在一身之中最為微賤。解之時赦過宥罪，恩施所及，雖賤者皆獲解散，則其黨類無不信服矣。九四正應在初，初為解始，聖人施徳恵於天下，當一視而同仁，今所解者特其所應而已，蓋四之陰柔非陽剛之所當寓也。故象言解而拇未當位者，當位謂三五也。使九而寓三，則車服必稱而無負乗之累矣；使九而寓五，則履尊居正而所及者必廣矣。

The fourth line statement says: "Release the big toe, and the companions will come to believe." The Small Image Commentary says: "Release and believe, but it is not in the proper position." The "big toe" is the largest toe on the foot, which is the most humble and lowly part of the body. When release occurs, mistakes are forgiven and criminals are pardoned; the grace of release reaches even the most humble and lowly, and thus all of one's kindred will be genuinely convinced. The ninth line at the fourth position corresponds with the sixth line at the beginning. The sixth line at the beginning is the beginning of release. The sage should extend grace and kindness to all under heaven, and should treat everyone equally. But now the fourth line is only releasing the one that corresponds with it, because the fourth position, which is yin and soft, is not the proper place for a yang line to be. Therefore, the Small Image Commentary says, "Release the big toe, it is not in the proper position." The term "proper position" refers to the third and fifth yang positions. If this yang line were in the third position, then the carriage and clothing would be appropriate for its status, and there would be no burden of "carriage and riding" together. If this yang line were in the fifth position, then it would be in a position of honor and uprightness, and the grace it extends would certainly be extensive.

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。六五柔弱之君，非能威制海內，所以服強梗亂治之小人、以解散禍亂者，惟有解而已。解非聖人之得已也，蓋力不足以制小人，行姑息之政以解一時之禍患可也。故解然後獲吉，而小人知其必貸，咸有自親之志，如雷雨之作而草木枯悴者無不甲坼矣，龍蛇之閉蟄者無不奮迅矣。聖人與天下更始，赦宥之行有不得已者。象曰君子有解、小人退者，小人一旦盪滌瑕垢，齒於平民，孰有不退聴者乎？古人以赦令為小人之幸者，豈不然哉！

The line statement for the fifth line (Six in the Fifth) says: "The gentleman has a solution, which is auspicious, and he shows sincerity toward the petty people." The Small Image Commentary says: "The gentleman has a solution, and the petty people retreat." The fifth line is a weak ruler who lacks the strength to subdue the world through force. Therefore, the only way to subdue the rebellious and disorderly petty people and to resolve the chaos is through "solution." Using "solution" is not a choice the sage would willingly make; it is rather a necessity due to the lack of strength to subdue the petty people, so he adopts a lenient and tolerant policy to remove immediate troubles. Thus, after the resolution, auspiciousness is achieved, and the petty people realize they will be pardoned, so they all develop a desire to be loyal to the court. Just like thunder and rain suddenly arise, even withered and weary grass and trees cannot help but break through their shells and sprout, and the hidden dragons and snakes cannot help but rise and move. The sage and the people together begin anew, issuing pardons, and there is indeed a deep necessity behind this. The Small Image Commentary says, "The gentleman has a solution, and the petty people retreat," meaning that once the petty people have washed away their stains and are once again placed among the common people, how could they not retreat and obey? Ancient people regarded the imperial pardon as a fortunate opportunity for the petty people; is this not exactly the case?

上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。鷙鳥之搏也，必匿其影然後能獲物，今在髙墉之上，宜乎為人所獲也。以象小人在當位而善害物者，上六是已。方解之時，不能逺跡退聽，猶竊據寵榮而在髙位，聖人之所必不赦也。獲者，得之難，如獲其大首也。蓋赦宥盪滌之後，猶負固不服，此小人之桀黠者，故射之。射者，用干戈以取之也。

The line statement for the sixth line at the top says: "The public uses an arrow to shoot a falcon perched on a high wall, and captures it, with no adverse result." The small image commentary says: "The public uses an arrow to shoot the falcon, to resolve disorder." A fierce bird of prey, when hunting, must first conceal its form and shadow before it can catch its prey. Now this falcon is perched on a high wall, so it is not surprising that it is shot. This is used to compare those petty people who occupy positions and are skilled in causing harm. The sixth line at the top is precisely such a role. In times of dissolution, he refuses to retreat far away and submit humbly, instead still occupying the position of favor and honor and remaining at the top. This is something the sage would absolutely not pardon. The word "obtain" refers to the difficulty of capturing him, like capturing the main enemy leader. Generally, after amnesty and cleansing, those who still rely on strong fortifications and refuse to submit are the most fierce and cunning among the petty people, so they must be dealt with by arrows. The term "shoot" means to use weapons to subdue him.

上六當解難之極，而小人終不知變，將復害君子，於此能獲之，則天下之難解矣，故曰獲之無不利也。象言公用射隼以解悖者，夫為治而不能終去悖亂之小人，天下何時而定乎？公者，人臣之極位也，悖亂之人非假威望之大臣孰能制之？成王之時，三監及淮夷叛，周公東征，則罪人斯得矣。孔子於繫辭復詳言之，曰：弓矢者器也，射之者人也，君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。以見取之難，而動之不可妄也。

The sixth line at the top indicates the extreme point of resolving difficulties, yet the petty person still refuses to change and turns around to harm the gentleman. At this time, if he can be captured, the difficulties of the world will truly be resolved. Therefore, it says, "Capture him, there will be no disadvantage." The Small Image Commentary says, "The gentleman uses an arrow to shoot a falcon, to resolve the disorder." This shows that governing the world without ultimately eliminating rebellious and lawless people, when will the world ever be at peace? "The gentleman" refers to the highest rank among ministers. Rebellious and lawless people, if not controlled by a respected and authoritative minister, who else can subdue them? During the time of King Cheng of Zhou, the Three Supervisors conspired with the Huaiyi to rebel, and Duke Zhou launched an eastern campaign, only then were the criminals captured. Confucius further elaborates on this line in the Great Treatise, saying: bows and arrows are weapons, but it is the person who uses them to shoot. The gentleman keeps the weapons on his person, waiting for the right moment to act, so where would there be any disadvantage? When he acts, there is no obstruction, so he immediately captures someone. This explains that preparation is essential before taking action. Thus, we see how difficult it is to capture someone, and that action must not be taken lightly.