The hexagram of Loss (Dui below, Gen above)

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。損之道莫大乎有孚。蓋損已以益物，損上以益下，損剛以益柔，人之所甚難也。世之人固有矯激而為之者，其損也志在乎求益而已。惟君子能以至誠格物，勝其私心，以就理義之正。

The Hexagram of Loss has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). The Hexagram Statement says: "With sincerity, great good fortune, no blame, may be maintained, beneficial for going forward. How is it used? Two bowls of food may be offered." The principle of loss is that nothing is more important than sincerity in the heart. Because reducing oneself to benefit others, reducing those above to benefit those below, reducing the strong to benefit the weak, these are the hardest things for people to do. Indeed, there are people who force themselves to act with artificial earnestness, but their so-called "loss" is only for the purpose of obtaining greater rewards. Only the gentleman can use the utmost sincerity to connect with external things, restrain his private desires, and return to the correct path of righteousness.

富貴者，人之所欲也，不以其道得之不處也；貧賤者，人之所惡也，不以其道得之不去也。患難不茍避也，勞苦之事必爭先也。以誠意行之，故獲元吉，然後乃無咎。既獲元吉，內外交孚，固無咎之者，故退而窮處則其道可貞，逹而有為則所往皆利。

The Analects of Confucius, in the chapter Li Ren, says: Wealth and honor are desired by all people; if they are obtained through improper means, a gentleman will not enjoy them. Poverty and low status are despised by all people; if they are not overcome through proper conduct, a gentleman will not abandon them. When encountering hardship, one does not shirk or avoid it; when facing laborious tasks, one takes the lead. One acts with sincere intentions in all these matters, thus attaining great good fortune, and only then can one speak of having no faults. Having attained great good fortune, one's inner self and outer circumstances are in harmony, so there is no one who can blame him. Therefore, even when retreating to a state of poverty, his integrity remains firm and unswerving; when he is prosperous and active, he finds success wherever he goes.

曷之用二簋可用享者，損之益上，豈貴乎備物哉？澗溪沼沚之毛、潢汙行潦之水可薦於神明者，亦以誠為主耳。曷之用者，聖人慾盡損之理，則曰何所用之乎？二簋可用享，言菲薄之物可交神明、格天地也。以上下二卦言之，兊下艮上為損。陽能益物者也，兊本乾剛也，坤以陰柔損之而成兌，所謂損下也；陰受益者也，艮本坤柔也，乾以陽剛益之而成艮，所謂益上也。

The Hexagram Statement says, "What is it used for? Two bowls of food are sufficient for sacrifice." This refers to the idea of reducing from below to increase above. Why focus on the abundance of sacrificial offerings? The Zuo Zhuan mentions that wild vegetables from mountain streams and puddles of water in low-lying areas can also be offered to the spirits; the key is still the same character "cheng" (sincerity). The phrase "What is it used for?" is the sage's way of thoroughly explaining the principle of "loss" by asking a rhetorical question: What exactly is it used for? The phrase "Two bowls of food are sufficient for sacrifice" means that even meager offerings can communicate with the spirits and move heaven and earth. In terms of the upper and lower trigrams, when Dui is below and Gen is above, it forms the Hexagram of Loss. Yang is capable of increasing others; Dui originally comes from the strength of Qian, but when Kuan uses its yin and softness to reduce it, it becomes Dui, which is called "loss from below." Yin is capable of receiving increase; Gen originally comes from the softness of Kuan, but when Qian uses its yang and strength to increase it, it becomes Gen, which is called "increase to above."

世之人皆知損之為損，而不知損之為益，故損下益上則謂之損，而損上益下則謂之益。向子平讀損益二卦，然後知貴之不如賤、富之不如貧，但未知死何如生耳。然則損益盈虛之理，非聖人孰能逹其精微哉！堯之土階茅茨、漢文之弋綈革舄，人主之尊能深自貶損。若武王克商之後，散鹿臺之財，發巨橋之粟，大賚四海而萬姓悅服，此當損之時益莫大焉。唐明皇用宇文融、韋堅之流，行聚斂刻剝之政，歲進羨餘為天子私蔵，百姓流亡，海內耗竭，致祿山之禍，損莫大焉。

People generally think that "Sun" means loss, but they do not realize that "Sun" actually signifies gain. Therefore, reducing what is below to increase what is above is called "Sun," while reducing what is above to increase what is below is called "Yi." Xiang Ziping of the Eastern Han dynasty, after studying the hexagrams "Sun" and "Yi," understood that being prominent is not as good as being humble, and being rich is not as good as being poor. Yet he still did not understand which is better, death or life. Thus, the principles of loss and gain, fullness and emptiness, are not something that ordinary people can comprehend; only the sages can grasp their subtle essence. Emperor Yao's palace was merely a simple earthen platform with thatched roofs, and Emperor Wen of Han wore coarse black silk and walked on leather shoes, yet as a ruler he deeply practiced self-restraint. When King Wu of Zhou conquered the Shang dynasty, he distributed the wealth from the LuTai treasury and opened the grain stores at JuQiao, rewarding the people throughout the land, and the people were universally pleased. This was a clear example of "Sun" leading to the greatest gain. On the other hand, Emperor Xuanzong of Tang appointed people like Yu Wenrong and Wei Jian, implementing policies of exploitation and oppression, collecting surplus taxes as private funds for the emperor. This led to the migration of the people, the exhaustion of the country's resources, and eventually the An Lushan Rebellion, which was the greatest loss.

彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。損下益上、其道上行，以卦體言之也。兊處艮下，艮者坤之變也，乾剛也，損其三以益上而成艮，故曰其道上行。上行者，上通乎君也。

The Commentary on the Judgment says: "Loss involves reducing the lower part to benefit the upper part, and its way is to move upward. When loss is accompanied by sincerity, it brings great good fortune, no blame, and is favorable for maintaining constancy. It is beneficial to go in a certain direction. How can it be used? Two bowls of food can be offered. Two bowls should be offered at the right time. Reduction of the strong and increase of the flexible should also occur at the right time. Reduction and increase, fullness and emptiness, all follow the times and move together." "Reduction of the lower part to benefit the upper part, and its way is to move upward" refers to the structure of the hexagram. The trigram Dui is located below the trigram Gen; Gen is derived from Kun. Qian represents the strong, and the third line of the lower trigram Qian is reduced and moved up to benefit the upper trigram, making the upper trigram Gen. Therefore, it is said "its way is to move upward." What is meant by "moving upward" is that it flows from below upward to the sovereign.

曷之用二簋可用享者，籩豆簠簋皆祭祀之器，特言簋者，物不必備也。享祀之禮以誠敬為主，當損之時非豐大之世，特禮有不可闕者，掃地而祭可也。象車玉輅用於太平之世猶以為非，若徒為觀美以誇耀閭閻之耳目，非獨欺其君，上則欺天，下則欺民，內必欺心，神其吐之矣。聖人觀通以行典禮，二簋之祭適時而已。

The hexagram statement says, "What is it used for? Two bowls of rice are sufficient for sacrifice." This is because the bamboo trays, ceramic bowls, square boxes, and round bowls are all vessels used in worship. Here, it specifically mentions the round bowl, indicating that the offerings do not need to be complete in every detail. The essence of the sacrificial rites lies in sincerity and reverence; when there is a reduction, it is not a time of abundance. Since the rites have essential components that cannot be omitted, simply clearing a clean space for sacrifice is enough. Ornate chariots and jade-drawn carts are used in times of peace, and even then, some people think they are unnecessary. How much more so if they are merely for show, to display before the common people? This is not only deceiving one's sovereign; it is deceiving heaven above, the people below, and one's own heart within. The deities would even expel such offerings. The sage, understanding the principles of things, establishes rites accordingly. Using two bowls for sacrifice is merely appropriate for the circumstances of the time.

損剛益柔、損下益上，亦豈可常哉？聖人亦有不得已而行之者。損益盈虛與時偕行，則民且信之，損之貴乎有孚者如此。若時有可為而不為，或未可為而強為，逆天違民，叛道而悖理，謂之矯誣可也，欲以求福而禍必隨之。三代損益，皆因時而已。

Reducing the strong and increasing the weak, reducing those below and increasing those above, can such things be regarded as a constant principle? The sage also resorts to such measures only when compelled by circumstances. "When gain and loss, fullness and emptiness, change with the times," only then will the people believe and follow. Thus, the emphasis on sincerity within the principle of "reduction" lies precisely here. If one fails to act when the opportunity arises, or acts when it is not appropriate, that is to defy the way of heaven, to go against the people's will, to deviate from the correct path and to disorder the principles, which may be called "falsehood and distortion" without exaggeration. If one intends to seek blessings through such means, calamity will surely follow. The changes and reforms of the Xia, Shang, and Zhou dynasties were merely following their respective times.

象曰：山下有澤，損，君子以懲忿窒欲。孔子曰山澤通氣，山之峻極必假澤之滋潤，然後能生長萬物，使之條逹而茂遂。山下有澤所以為損者，損下以益上也。君子體此象以修徳，則在我者必有所損乃能有益。忿欲，害徳之大者也。人生不能無忿，懲之則忿氣不作；人生不能無慾，窒之則欲心不萌。顏子不遷怒、不貳過，皆損已之道也。一日克已復禮而天下歸仁，則損已者乃益已之大者也。澤之潤雖上泝于山，而山之氣亦下通於澤，故噓而為雲者必降而為雨也。茍逹乎此，則知一人之瘠而天下肥矣；府庫充實者，海內必減耗矣。君子修身治國之道如損之為益，庻乎其不厲民以自養也。

The Great Image Commentary says: "A mountain below a marsh, this is the hexagram of reduction. The superior man uses this to restrain anger and suppress desires." Confucius says in the Commentary on the Hexagrams: "The mountain and the marsh communicate with each other." A mountain reaches its highest point, and must rely on the nourishment of the marsh to grow all things, making grass and trees flourish. The reason why a mountain below a marsh is called the hexagram of reduction is because it reduces from below to increase above. The superior man observes this hexagram and cultivates virtue, understanding that he must first reduce himself in order to increase. Anger and desire are the two most destructive forces to virtue. One cannot live without anger, but if one restrains it, anger will not arise. One cannot live without desire, but if one suppresses it, desire will not arise. Yan Hui did not transfer his anger to others or repeat the same mistake, which is the practice of reducing himself. Confucius says that once one restrains himself and returns to propriety, the world will be guided by benevolence. Thus, reducing oneself is the greatest way to increase oneself. Although the moisture from the marsh rises to nourish the mountain, the air from the mountain also descends to the marsh, so the mountain's air exhales to form clouds, which then descend as rain. If one understands this principle, one will realize the meaning of a sovereign's own thinness leading to the prosperity of the whole world. The more the treasury is filled, the more the people's strength is drained. The principles of self-cultivation and governing the state of a superior man are like reduction being equivalent to increase. Only then can one avoid exploiting the people for one's own benefit.

初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。初九正應在六四，以下而應上，以剛而應柔，上所頼以益已者也。人臣之道，無成而代有終，若已事而顧戀寵榮，遲迴不去，未有能善終者，故已事而速往則可免咎。酌損之者，量其時之所宜，斟酌而貶損者也。人臣竭智力謀猷以益上，功名遂而身退，天之道也。

The line statement for the first line (Initial Nine) says: "After completing the task, go swiftly, without blame, and make a measured reduction." The Small Image Commentary says: "After completing the task, go swiftly, which is in harmony with the will." The first line and the fourth line are in a proper correspondence. The first line, being in a lower position, corresponds to the fourth line, which is in an upper position. The strong and vigorous nature of the first line corresponds to the gentle and compliant nature of the fourth line, which is exactly the person relied upon by the superior to enhance himself. The principle for a minister is not to take credit for his achievements but to assist the sovereign in beginning and completing a task. If after completing a task one clings to favor and honor, hesitating to leave, there has never been a case of a good ending. Therefore, once the task is completed, one should leave swiftly to avoid disaster. The phrase "make a measured reduction" means to assess the situation and make a measured self-reduction. A minister should exhaust his wisdom and strategy to benefit the sovereign. After achieving success and renown, he should withdraw, which is in accordance with the way of heaven.

象言已事遄往上合志者，功成不居而知退避，庶乎合上之心志也，人主所願乎臣下者如此。漢惟張子房一人，既佐沛公以有天下，則願與赤松子遊，封留足矣，是能亟退而酌損之也。後世貪沓之士，欲以諛說人主，至竭百姓膏血為淫荒之用，自謂益上，而竊位冐寵，不知紀極，豈有不喪身覆族者哉！

The Small Image Commentary says, "Having completed the task, go away quickly; it harmonizes with the sovereign's will." This means achieving success without taking credit, understanding the need to step back, which is what the sovereign desires. What the sovereign expects from his ministers is precisely this kind of person. In the early Han dynasty, only Zhang Liang achieved this: after assisting Liu Bang in gaining the empire, he expressed his wish to follow the immortal Chongzǐ and live in Lian County, content with his modest title. This was the example of someone who quickly withdrew and carefully restrained himself. Later generations of greedy individuals, eager to please the sovereign with flattery, even drained the people's sweat and toil to indulge in debauchery and extravagance, yet they claimed they were enhancing the sovereign's power. They occupied high positions, accepted excessive favors, unaware that there is an end to such behavior. How could they avoid falling into ruin and destruction?

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。人臣事主，無非損已以益上者。二五又君臣之位，九雖陽剛而二位逺君，無凌犯之嫌，所患者不能靜止而枉道媚悅其上以乾進耳，故所利在貞。貞者，守道堅正之謂，正不足以盡之。不能守正，必枉道乾進，故有攸往則凶也。

The line statement for the second line says: "It is advantageous to maintain uprightness; going forward brings danger, and there is no loss or gain." The Small Image Commentary says: "The second line's advantage lies in uprightness, because it holds the middle as its aspiration." A subject serving his sovereign is essentially reducing himself to benefit the sovereign. The second line and the fifth line represent the subject's position and the sovereign's position. Although the second line is yang and strong, its position is relatively far from the sovereign, so there is no suspicion of overstepping. What is concerning is that it cannot remain tranquil and self-restrained, but instead twists the right path to flatter the sovereign in order to gain favor. Therefore, the advantage lies in uprightness. "Uprightness" means adhering to the right path and being resolute. A single character "zheng" (righteousness) is not enough to fully express this. If one cannot maintain uprightness, he will inevitably twist the right path in pursuit of advancement, so any movement will bring danger.

弗損益之者，事固有益之而損、損之而益者。以六五陰柔之主，二以剛中應之，故在下者得以行其志，固有弗損而益之者。逆其所順，強其所劣，彌縫輔贊，在我實無所損，其増益人主之智慮多矣。象言九二利貞中以為志者，九二處人臣之中位，其事上也，曷可不由乎中道哉？志者，心之所之；中以為志者，志常存乎中道而無過不及之患也。

The phrase "not causing loss or gain" means that sometimes an increase can actually result in loss, and a decrease can actually result in gain. The line Six in the Fifth is a yin and flexible ruler, while Nine in the Second possesses the virtue of being strong and upright, and remains in the center. Therefore, those in lower positions can carry out their aspirations. Originally, there are situations where one does not diminish oneself but instead benefits the ruler. In places where the ruler is overly indulgent, one should oppose him; in places where the ruler is weak, one should encourage him. One should supplement his shortcomings and assist him. In this way, there is little loss on one's part, yet there is great benefit to the ruler's wisdom. The Small Image Commentary says, "Nine in the Second benefits from uprightness, for it holds the center as its aspiration." This means that Nine in the Second, being in the central position of a minister, serves the ruler. How can it not follow the middle path? "Aspiration" refers to the mind's direction; "holding the center as one's aspiration" means that the mind constantly remains in the middle path, without excess or deficiency.

六三：三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。一陰一陽之謂道，惟至精故能合乎至神，豈容有二哉？兌之三爻惟六三為獨陰，艮之三爻惟上九為獨陽，上下陰陽二爻又為正應，故雖逺而心相得也，雖踈而道相應也，豈餘爻所能間哉！

The line statement for the third line says: "If three people walk together, one will be lost; if one walks alone, he will find his friend." The Small Image Commentary says: "If one walks alone, three are in doubt." The Great Treatise explains, "One yin and one yang is called the Way." Only when purity and focus reach their extreme can one harmonize with the Supreme Ultimate. How could there be room for two minds? In the Dui hexagram, only the third line is the sole yin line; in the Gen hexagram, only the top line is the sole yang line. These two lines, one yin and one yang, are in mutual correct response. Thus, even though they are far apart, their hearts are in harmony, and though their relationship is distant, their principles correspond. How could any other lines interfere?

兊艮二卦三陰三陽各有所應，獨於六三言三人者，以見一陰一陽精誠之至，故孔子於繋辭特舉天地男女交感之象以明致一之道。損一人者，損已以益上也，陰爻雖多，卒能損已以益上者一陰而已。象曰一人行三則疑也，天下之理多則惑，少則得，況乎天地陰陽與夫人道交感之際，君臣朋友夫婦之間，其可不致於一乎？不致於一，則其疑有不可勝言者矣。蓋一介之士必有宻友，君不宻則失臣，臣不宻則失身。古之事主者，造膝而言，詭辭而出，所以防其疑也。

The hexagrams Dui (Lake) and Gen (Mountain) each have three yin lines and three yang lines, and each has corresponding lines. However, only the line Six in the Third mentions "three people." This is meant to illustrate the extreme sincerity and focus of one yin and one yang. Therefore, Confucius in the Great Treatise particularly emphasizes the image of heaven and earth interacting and the union of male and female to explain the principle of sincerity and focus. The phrase "losing one person" refers to sacrificing oneself to benefit the superior. Although there are multiple yin lines, only one yin line can sacrifice itself to benefit the superior. The Small Image Commentary says, "One person acting, three would cause doubt." The principles of the world become confusing when there are too many details, but they are clear when there is focus. Moreover, in the interaction between heaven and earth, yin and yang, and human relationships, how can one not be focused? Without focus, doubts are endless. Even an ordinary scholar must have a close friend with whom he shares his heart. The Great Treatise also says that if a ruler speaks carelessly, he loses his ministers; if a minister speaks carelessly, he loses his life. Ancient people served their rulers by approaching closely to speak privately and then speaking differently when leaving, in order to prevent suspicion.

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。凡損之道，皆損已以益物者也，惟六四一爻乃損已以求益者。已之有疾為已之害，能使速愈，則其喜可知。初以陽剛為已正應，四所求益以損已之疾者也，所謂損剛益柔、損有餘以補不足也。

The line statement for the fourth line says: "Reduce the illness, so that it can be cured quickly, and there will be joy, without blame." The Small Image Commentary says: "Reducing the illness, that is also a cause for joy." Generally speaking, the principle of "reduction" involves reducing oneself to benefit others. However, in this fourth line, it is reducing oneself in order to gain benefit from others. If one has an illness, that is one's own misfortune; being able to cure it quickly brings obvious joy. The initial yang line, with its strong quality, corresponds properly with it, which is exactly the object that the fourth line seeks to gain benefit from in order to remove its own illness. This is what the Commentary on the Judgment refers to as reducing the strong to benefit the weak, and reducing excess to make up for deficiency.

當損之時，四居近君之位，以柔弱之才不能勝其任，危而不能持，顛而不能扶，此四之所甚病也。初以剛健在下為已之助，扶顛持危而損其偏柔之疾，使速有喜，然後可以無咎也。象曰損其疾亦可喜也，人方疾痛，能使之脫然去體，豈非切身可喜之事哉！

At a time of reduction, the line six in the fourth position holds a position close to the ruler, yet is unable to bear the responsibility with its weak capacity. The situation is dangerous but it cannot support it; the collapse is imminent but it cannot prevent it. This is the deepest root of the problem for line six in the fourth. Line nine at the beginning, with its strong and vigorous nature, serves as its assistant, helping it to stabilize the situation and remove its tendency towards weakness. Thus, it quickly attains a joyful outcome and avoids mistakes. The Small Image Commentary says, "Reducing the illness, it is also joyful." When a person is suffering from illness, if the illness suddenly leaves the body, is this not something personally joyful?

六五：或益之十朋之弗克違，元吉。象曰：六五元，自上佑也。當損之時，非六五柔弱之君能虛心克已，則孰肯告以善道者？益之，言智畧輻湊，益我者非一人也。十朋之，周禮、爾雅皆云神靈其類有十，言助我者既眾，神靈之物無不協從也，此所以能享元吉也。

The fifth line statement says: "Some may give ten turtle shells, but they cannot be avoided, resulting in great good fortune." The Small Image Commentary says: "The sixth line is pure, receiving help from above." During times of reduction, if the gentle and weak ruler at the fifth line is not willing to humble himself and restrain his desires, who would be willing to advise him with the way of goodness? The phrase "giving benefit" refers to wisdom and strategy gathering like spokes of a wheel converging on the hub, coming from all directions. The benefit received is not just from one person. The phrase "ten turtle shells" is because both the Zhou Li and E Ya mention that there are ten categories of divine objects, meaning that since those who help me are numerous, even divine objects are in harmony and follow, which is why great good fortune is attained.

然六三以三人而疑，今益我者既眾，能無疑乎？故以十朋之弗克違為大吉，以見聖人居尊履正，人謀鬼謀，百姓與能也。象曰六五元吉自上佑者，人主能謙恭損已以來天下之善，則海內必蒙其福。民之所願，天必從之，故言自上佑也。

However, the third line is concerned with "three people" and thus gives rise to suspicion. Now that so many people are coming to benefit me, could there not also be suspicion? Therefore, it is judged as great good fortune with "ten kinds of friends cannot be resisted." This shows that the sage, residing in a position of honor and practicing the right path, has his human plans harmonized with the divine plans, and even the common people are involved in his ability. The "Small Image Commentary" says, "Six in the Fifth is originally good fortune, from above it is favored." This means that the ruler, by being humble and self-restrained, attracts the good words and deeds of the whole world, so that the entire realm will surely receive his blessings. What the people desire, heaven certainly follows, hence it is called "from above it is favored."

上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。上九處損之終，勢力足以制服海內，而恣其裒斂剝下以媚上者也，如此雖才如劉晏不能以善終。故弗損於下而能反益之，庶其免乎咎戾，全其剛貞而獲吉也。

The line statement for the topmost line (上九) says: "Not reducing or increasing, no blame, uprightness brings good fortune, advantageous to go somewhere, gaining a minister without a family." The Small Image Commentary says: "Not reducing or increasing, great fulfillment of one's aspirations." The topmost line is at the end of the Loss hexagram, possessing sufficient power to control the world. This is a position where one can freely exploit and gather resources from the people to please the sovereign. If one continues in this manner, even someone as capable as Liu Yan of the Tang dynasty would not be able to end his days in peace. Therefore, by ceasing to reduce and instead increasing the people's welfare, there is hope of avoiding blame, preserving one's upright virtue, and achieving good fortune.

上九人臣之極位，上能増主之明，下能民之財，然後可以大有為於世。以身狥國，得為臣之正，何以家為哉！象言弗損益之大得志也，人臣能斂不及民而用度足，必有生財裕民之道，如古稷契管蕭之徒，乃可大得志於天下也。

The uppermost line is the highest rank among ministers. Toward above, it can enhance the sovereign's discernment; toward below, it can manage the people's resources. Thus, one can achieve great accomplishments in the world. Devoting oneself entirely to the state is the proper way of a minister, and how could one concern oneself with one's own family? The Small Image Commentary says, "Not diminishing or increasing, great aspirations are fulfilled"—a minister who can impose no additional taxes on the people yet ensure the state's resources remain abundant must surely have methods to generate wealth for the people. Only those like the ancient ministers Houji and Xie, as well as Guan Zhong and Xiao He, can fully realize their ambitions throughout the world.

震下上益：利有攸往，利渉大川。彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利渉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方；凡益之道，與時偕行。損上益下，興利以益民也；自上下下，謙虛以受益也。能損已以益下，則民獲其利而說我者眾也；虛已以接物，則已受其益而其道光顯也。

The lower trigram of the hexagram "Yi" is Zhen (Thunder), and the upper trigram is Xun (Wind) (the original text is missing the character Xun here). The hexagram statement says: "It is advantageous to go somewhere, and advantageous to cross great rivers." The commentary on the judgment says: "Yi means reducing from above to benefit below; doing beneficial things to increase the people's welfare; ruling from above yet descending to the people, thus the way is greatly illuminated. It is advantageous to go somewhere, because the middle and the correct position bring good fortune; it is advantageous to cross great rivers, because the way of wood is then carried out. Yi is dynamic and yielding, thus advancing day by day without limit; heaven gives, earth produces, and the benefit is without limit. The way of benefiting is to follow the time." What is meant by "reducing from above to benefit below" is to carry out beneficial affairs to increase the people's welfare. What is meant by "ruling from above yet descending to the people" is for those in high positions to be humble and approach from below, thus receiving benefits from others. If one can reduce oneself to benefit the people below, then the people will gain real advantages and be joyful and loyal. If one can humbly receive external things, then oneself will actually benefit, and one's way will also become prominent and illustrious.

陽當在上，今乃下居於初；陰當處下，今乃反居於四。以見陽能抑損其綱，以柔弱自處，故名譽愈逺，徳義愈尊，其道大光顯於天下也。利有攸往，中正有慶，二與五君臣之位，六二九五為正應，君臣道合，各位乎中正，故能流福天下，無所往而不利也，豈獨一人之慶哉！

Yang should be in a superior position, but now it has descended to occupy the first line; Yin should be in a lower position, but now it is in the fourth line. This shows that Yang is able to restrain and reduce its strength, taking a gentle posture. Therefore, its fame spreads far and wide, and its virtue is highly esteemed, so its way shines brightly throughout the world. As for 'it is advantageous to go forward, and the middle and upright position brings celebration': the second line and the fifth line are the positions of the minister and the ruler respectively. The sixth line two and the ninth line five correspond to each other in a proper way, and the relationship between ruler and minister is harmonious. Moreover, both are in the middle and upright positions, so they can spread blessings throughout the world. Advancement is smooth wherever they go. How could this be only the joy of the ruler alone?

利渉大川木道乃行者，舟楫之利以濟不通，聖人能渉險濟難，所以行木道也。髙宗命傅說曰若濟巨川用汝作舟楫，故濟川莫利乎舟楫，濟險莫髙乎聖人也。益動而巽民說無疆者，聖人慾大利於天下，因以自益，在乎順動而已。時茍未可，動而不順，則與物多忤，我之益物有時而窮，物之益我有時而既，豈能日進無疆乎？

The phrase "beneficial for crossing great rivers, the path of wood is thus established" means that the convenience of boats allows passage over waters that were previously impassable. Similarly, sages can traverse dangerous obstacles and rescue those in peril, precisely by following this "path of wood." The Book of Documents, Shu Ming, records that King Gao of the Yin dynasty appointed Fu Yue, saying, "If crossing a great river, use you as boat and oar." Therefore, there is nothing more convenient than boats for crossing rivers, and nothing more effective than sages for overcoming dangers. The saying "Yi is active and compliant, the people rejoice without limit" means that when sages wish to greatly benefit the world, they also enhance themselves, and the key lies in moving in accordance with the times. If the timing is not yet suitable and the action is not in harmony with the right way, then one will constantly clash with external things. In such a case, my enhancement of external things will eventually reach its limit, and the enhancement of me by external things will also have an end. How then can there be daily progress without bounds?

天施地生其益無方者，天以氣施，地以形生，萬物皆受氣於天，成形於地，故天地於萬物四時循環無有窮也，其為益也豈有限量哉！聖人成位乎兩間，其益下之道亦若是而已。凡益之道與時偕行者，時變無窮，聖人趨時之變亦與之為無窮，如黃帝堯舜作法制器、夏商周所損益之類是也。

The saying "Heaven gives, Earth produces, their benefits have no limit" means that Heaven provides through its qi, and Earth nurtures through its forms. All things receive qi from Heaven and take shape on Earth. Therefore, Heaven and Earth benefit all things continuously through the four seasons, endlessly and without limit. The sage establishes his position between Heaven and Earth, and his way of benefiting the people is no different. The saying "The way of benefiting is to follow the times" means that the changes of the times are endless, and the sage follows these changes, thus proceeding endlessly. For example, the Yellow Emperor, the Xia Yao, and the Yu Shun created systems and inventions, and the Xia, Shang, and Zhou dynasties each had their own additions and changes, all of which fall into this category.

凡為上之道，必能憂勤損已以利天下，故興大利、除大患，有所不動，動則民皆悅而從之，雖履危渉險，無往而不濟也。古之聖王興事造業，至手胼足胝，播奏庶艱食鮮食，無非益天下之道，故繫辭言耒耜之利以教天下蓋取諸益，又曰益以興利。蓋損上益下，民說無疆，何往而不利哉！

In general, those in high positions must be able to worry, labor, and be diligent, sacrificing themselves to benefit the world. Therefore, when they undertake great benefits and eliminate great evils, they act only when necessary, and once they do, the people joyfully follow. Even if they tread on dangerous ground or cross perilous paths, there is no failure. Ancient sage kings who undertook great undertakings worked so hard that their palms and soles were worn out. The Book of Documents, Volume Yi Ji says they taught the people to sow seeds, provided food for the people during difficult times, and supplied food for birds, beasts, fish, and turtles. All these were methods to benefit the world. Therefore, the Great Treatise says that those who made plows and hoes used them to teach the world, which is probably based on the image of the Book of Changes, Volume Yi. It also says that the Yi hexagram is used for promoting benefits. Since those in power reduce themselves to benefit those below, the people's joy is boundless, so wherever they go, there is no difficulty.

象曰：風雷益，君子以見善則遷，有過則改。風雷善益萬物者也，非相資以相益也。風以散之則鬱結者必解，雷以動之則蟄蔵者必奮。君子見善則遷、有過則改，皆損已之道也。損已者所以益物，亦所以自益也。顏子得一善則拳拳服膺而弗失之矣，然則見善則遷，顏子足以當之。周公之過也如日月之食焉，人皆見之；及其更也，人皆仰之。然則有過則改，周公足以當之。是皆損已以自益之道也。

The Great Image Commentary says: "Yi (Hexagram 42), the Wind and Thunder benefiting, the gentleman thus sees good and follows it, and if he has a fault, he corrects it." Wind and Thunder are most skillful in benefiting all things, and they do not benefit each other by relying on one another. Wind disperses stagnant qi, and whatever is blocked and accumulated is certainly resolved; Thunder shakes all things, and whatever is hidden and concealed is certainly awakened. The gentleman sees good and follows it, and if he has a fault, he corrects it; these are both efforts of self-reduction. Self-reduction is used to benefit others, and it is also used to benefit oneself. The Doctrine of the Mean says that Yan Hui, upon receiving a single good word, would hold it tightly in his heart and not let it go, so "seeing good and following it" is something Yan Hui is worthy of. The Mencius says that the Duke of Zhou's mistakes were like solar and lunar eclipses, which everyone could see; but when he corrected them, everyone looked up to him again, so "if one has a fault, he corrects it" is something the Duke of Zhou is worthy of. These are all the principles of reducing oneself to benefit oneself.

初九：利用為大作，元吉，元咎。象曰：元吉無咎，下不厚事也。益下之道莫大乎興事造業，大作者，大有所為也。九以剛健之才居於初，為益之始，上有六四大臣為之正應，以有為之才當可為之時，故利用為大作也。能任其大事以有天下，使海內蒙其益，故能獲大吉而無咎也。

The line statement for the first line (Initial Nine) says: "It is advantageous to undertake great undertakings; great good fortune, no misfortune." (In the Small Image Commentary, "no misfortune" should be read instead of "great misfortune.") The Small Image Commentary says: "Great good fortune and no misfortune, because the lower people are not burdened with heavy tasks." The method of benefiting the people has nothing greater than initiating great undertakings; the term "great undertaking" refers to great achievements. The first line, with its strong and vigorous ability, occupies the initial position, marking the beginning of progress. Above it is the fourth line, a minister, which corresponds with it. With the ability to accomplish things and encountering a favorable time for action, it is said "it is advantageous to undertake great undertakings." It is capable of taking on such great responsibilities, bringing peace to the world, and benefiting all under the four seas, thus achieving great good fortune without any mistakes.

象言元吉無咎下不厚事者，人臣之道，無成而代有終，況居益之初最處底下，雖任上之事而能不有其功，乃可獲吉而無咎耳，故曰元吉無咎下不厚事也。厚事，重大之事也。雖利用為大作，而不敢以重大之事自居，此人臣之正也。

The Small Image Commentary says, "Original good fortune without blame, the lower position does not take on great matters," because the principle for a minister is to not take credit for one's achievements and to allow the sovereign to conclude matters properly. Moreover, since the initial line is at the beginning of the Hexagram of Gain, it is in the lowest position. Even though it bears the great tasks assigned above, it does not claim the merit for itself, thus achieving good fortune without error. Therefore, it is said, "Original good fortune without blame, the lower position does not take on great matters." "Thick matters" refers to major affairs. Although "it is advantageous to undertake great actions," it does not dare to claim the great achievements for itself. This is precisely the proper way for a minister.

六二：或益之十朋之弗克違，永貞吉，王用享于帝，吉。象曰：或益之，自外來也。六二震體居中，有所不動，動則天下莫不助之矣，故曰或益之十朋之弗克違也。聖人有所興作，必得天人之助，人謀鬼謀，百姓與能，十朋之弗克違則人心可知矣。損之六五，君道也，故獲元吉；益之六二，臣道也，故永貞吉。貞者，靜而正也。六二雖中正有應而體本柔弱，能永守貞固則無邪佞之失，故吉也。

The line statement for the second line says: "Perhaps one receives the benefit of ten friends, which cannot be avoided; maintaining sincerity brings good fortune. The king uses sacrifices to the supreme deity, which is good." The Small Image Commentary says: "Perhaps one receives the benefit, coming from outside." The second line belongs to the trigram Zhen (Thunder) and is in the central position. If it remains still, it does not act; once it moves, the whole world will not fail to assist. Therefore, it says "perhaps one receives the benefit of ten friends, which cannot be avoided." The sage, whenever he undertakes any great endeavor, must receive assistance from both heaven and people. Human plans and the plans of spirits and deities are in harmony, and the people also contribute their strength. Since "the benefit of ten friends cannot be avoided," it is evident that the people's support is assured. The sixth line of the Duan hexagram discusses the way of the sovereign, hence it is judged as "original good fortune." The second line of the Yi hexagram discusses the way of the minister, hence it is judged as "maintaining sincerity brings good fortune." "Zhen" means to remain quiet and adhere to the correct path. Although the second line is in the central position and has a responding line, its nature is inherently weak. If it can maintain sincerity and steadfastness for a long time, it will not commit the errors of wickedness and flattery, hence it is good.

王用享于帝吉者，益之六二即損之六五，能損已益物，得天下之助，非獨人臣也，王者能用此道亦可享上帝而獲福也。蓋人心之所與則天意之所歸，未有咈人心而可以合天意者。堯之試舜，納於大麓，烈風雷雨弗迷，故付以天下而不疑也。

The phrase "The king offers sacrifices to the supreme deity, which is auspicious" means that the second line of the "Yi" hexagram corresponds to the fifth line of the "Sun" hexagram. This line represents the ability to reduce one's own interests to benefit all things, thereby gaining the support of the people. This principle is not only applicable to ministers but also to kings. If a king can apply this principle, he can offer sacrifices to the supreme deity and receive blessings. Because what the people approve of is precisely what the heavenly will inclines toward; there has never been a case where one goes against the people's will yet conforms to the heavenly will. Emperor Yao tested Yu舜 by sending him into mountains, rivers, and marshes, and even through storms and thunderstorms, and he did not lose his way. Therefore, Yao was confident enough to entrust the world to him without hesitation.

彼欺君罔上、徒欲誇耀以欺天下者，雖盛其輿服，豐其牢醴，簠簋籩豆之飾有加於前，恩典儀物之數踰其常度，儻非其時，曷足以荅天意乎？故損之彖曰：曷之用？二簋可用享，二簋應有時，損剛益柔有時。然則非當盛大之時、得天下之助者，安可矯誣以欺天哉！象曰或益之自外來者，能虛中損已以益下，則助我者非獨四海之內也，雖髮左袵逺在荒服之外者莫不愛戴之矣，故曰自外來也。

As for those who deceive their sovereigns and obscure their superiors, seeking to deceive the world through ostentation and exaggeration, even if they make their carriages and garments more splendid, and their sacrifices and offerings more lavish, with vessels like fu and gui, and banquet utensils like bian and dou more beautifully adorned, and if their ceremonies and rites exceed the usual standards, yet if the circumstances do not call for such grandeur, how can they adequately respond to the will of heaven? Therefore, the Commentary on the Judgment of the Hexagram of Loss says: "What is it used for? Two bowls of food are sufficient for sacrifice. Two bowls are appropriate at times, and the reduction of the strong and the increase of the weak also occur at times." Thus, if it is not an appropriate time for grandeur and if it does not truly gain the support of the people, how can one resort to falsehood to deceive heaven? The Small Image Commentary says, "It is an increase from outside," meaning that those in authority, by humbly reducing themselves to benefit the people below, will have assistance not only from within the four seas, but even from distant tribes who wear their hair loose and have their robes draped on the left, living in the remote regions beyond the borders of civilization. They will also love and support him, hence it is said, "from outside."

六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。六三處上卦之下、下卦之上，逺君而近民也。凶年饑歲，欲為損上益下之道，則發倉廩，損逋負，使老弱無轉徙溝壑之患，雖矯制専輙，何咎之有？

The third line statement says: "Using gain for calamitous affairs brings no blame; with sincerity in the middle, one should inform the public with a jade token." The Small Image Commentary says: "Using gain for calamitous affairs is something that is naturally established." The sixth line three is located at the lowest position of the upper trigram and the highest position of the lower trigram. It is distant from the sovereign but close to the people. In times of disaster and famine, if one wishes to reduce the burden on the upper ranks and increase the benefit to the lower ranks, one must open the granary, remit unpaid taxes, and prevent the elderly and weak from wandering and dying of starvation in the ditches. Even if this is done by assuming the sovereign's authority and making decisions independently, what fault could there be?

凡易稱無咎，有無過咎者，有人不以為咎者。三之用凶事，蓋君子遭變之時以身任之，無所歸咎也。聖人又戒以有孚中行者，若未見信於上下而行之不以中道，則有傷財難繼之事，故上下信而行之以中道，則上必旌賞之矣。故告公用圭者，錫之圭組以報其民之功也。象曰益用凶事固有之者，以見人臣於凶荒之歲能以身任責而不恤禍患者，非愛民之誠素定乎胷中，能若是乎？故曰固有之也，漢之汲黯是已。

In the Zhou Changes, when it says "no blame," it may mean that there was no fault to begin with, or that although something happened, others do not consider it a fault. When the sixth line in the third position acts during a time of famine by using extraordinary measures, it is exactly like a gentleman facing a crisis taking responsibility without being able to blame anyone else. The sage further warns with "having sincerity and acting in the middle way": if one has not yet gained the trust of above and below, and if one's actions are not in the middle way, then one will suffer losses and be unable to continue. Therefore, one must gain the trust of above and below and act in the middle way, and the sovereign will certainly commend and reward him. "Reporting to the sovereign with a jade scepter" means bestowing upon him a jade scepter and sash as a reward for saving the people. The Small Image Commentary says "using it for calamitous affairs, it is inherent," meaning to show that a minister, in a time of famine, can take responsibility without considering his own fortune or misfortune. If one does not already have sincere love for the people in his heart, how could he reach this level? Therefore, it is said "it is inherent." Ji An, who擅自 opened the granary to relieve the people of Hei Nei during the Han dynasty, was exactly such a person.

六四：中行告公從，利用為依遷國。象曰：告公從，以益志也。六四近君之大臣，九五之君所信任者，所行有得中道，雖國之大事詎有不從乎？周公卜洛邑，澗水東水西，四方道里均焉，必有所依，故可遷不疑也。左氏曰周之東遷晉鄭焉依，是也。大臣雖以身任責，亦侍君命而後敢行，故告公從必有文告之辭矣。

The fourth line statement says: "Those who act in the middle way inform the sovereign and follow his lead, and it is advantageous to rely on and move the capital." The Small Image Commentary says: "Informing the sovereign and following his lead, this is to increase determination." The fourth line represents a minister close to the sovereign, trusted by the ruler in the fifth position, and acting in accordance with the middle way. Therefore, even for such a major state affair as moving the capital, how could it not receive approval? The Duke of Zhou divined the site for the new capital at Luoyi, and both east and west of the Jian River showed auspicious signs. The location had equal distances in all directions and certainly had a suitable terrain to rely upon, so moving the capital did not need to be delayed. The Zuo Zhuan says, "When the Zhou dynasty moved east, Jin and Zheng relied upon it," which is exactly the meaning of the word "rely." Although ministers may take personal responsibility, they must wait for the sovereign's official decree before taking action, so "informing the sovereign and following his lead" must be accompanied by formal imperial edicts.

盤庚之遷，不從者民也，故敷心腹腎腸，丁寧訓告，僅能從之，蓋當時無一中行之大臣若周公者以身任之也。象言告公從以益志者，九五之君實為益主，志在益下，大臣知遷國之事必有以利社稷、安百姓，故告公必從，以成其益下之志也。

During the Shang dynasty, Pan Geng moved the capital, but the people did not listen to him. Therefore, he revealed his innermost feelings, repeatedly admonishing and instructing them, only then managing to get them to follow. This was because there was no minister like the Duke of Zhou, who could uphold the middle path and take responsibility. The "Small Image Commentary" says, "Informing the Duke to follow, to increase his determination," meaning that the ruler in the fifth position is originally the main subject of the "Increase" hexagram, with his mind set on benefiting the people. Since the minister understood that moving the capital would certainly benefit the state and provide stability for the people, he would surely gain the ruler's approval upon making the request, thus fulfilling the ruler's wish to benefit the people.

九五：有孚恵心，勿問元吉，有孚恵我徳。象曰：有孚恵心，勿問之矣；恵我徳，大得志也。人主有恵利天下之心，非出於矯偽，則獲元吉不問可知矣，故恵心貴乎有孚也。人固有行姑息之政以儌福干譽者，雖竭府庫倉廩不足以得民心；使其中誠惻怛，有愛民之誠心，則四海之內莫不愛戴而允懐之。得乎民者得乎天也，故自天佑之，吉無不利，尚何疑乎？

The fifth line statement says: "With sincere faith and a benevolent heart, there is no need to inquire; it is auspicious and beneficial. With sincere faith and a benevolent heart, I bestow my virtue." The Small Image Commentary says: "With sincere faith and a benevolent heart, there is no need to inquire; bestowing my virtue, he achieves great aspirations." A ruler who has the heart to benefit the world, as long as it is not artificial or insincere, will achieve great auspiciousness without needing to ask. Therefore, the most precious aspect of benevolence is sincerity. Indeed, there are people who adopt lenient and compromising policies to seek fortune and gain reputation; even if they exhaust their treasuries, they cannot win the people's hearts. But if a ruler genuinely cares for the people with sincere intent, then all under heaven will love and sincerely follow him. Winning the people's hearts is equivalent to winning the mandate of heaven, so heaven supports him, and it is auspicious and suitable for all things. What is there to doubt?

有孚恵我徳者，上以有孚恵下，下以有孚應我，故恵我以徳也。心與徳皆無形也，君與民相感於無形之間，故恵者不費而應上者無窮，其為益豈有既乎？象言有孚恵心勿問之矣、恵我徳大得志者，人君志於益下，其效如此，故得志也。後世之君以處富貴、縱聲色為得志，以唐太宗之賢，尚以破西域為帝王之樂，喜而見群臣曰朕今樂矣，遂徧觴之。嗚呼！是焉知帝王得志之真樂哉！

The phrase "having sincerity and bestowing grace upon me" means that those in authority use sincerity to bestow benefits upon those below, and those below respond with sincerity to those above. Thus, they repay my grace with virtue. Both the heart and virtue are intangible, and the ruler and the people communicate with each other through this intangible connection. Therefore, the one who bestows benefits does not expend anything, while the one who responds to the ruler is constantly giving. How can such a source of increase ever be exhausted? The "Small Image Commentary" says, "Having sincerity and bestowing grace upon the heart, there is no need to ask further; bestowing my virtue, this is great fulfillment." This means that the ruler sincerely benefits the people below, and the result is thus called "fulfillment." However, later rulers took enjoying wealth and indulging in pleasures as fulfillment. Even Emperor Taizong of the Tang Dynasty, who was so wise, still regarded conquering the Western Regions as the joy of a ruler, and happily told his ministers, "I am truly happy today," and then gave wine to all the officials. Alas, how could such people understand the true joy of a ruler's fulfillment!

上九：莫益之，或繋之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九大臣釋位而去者，既無以益人，將豐殖自益，有無厭之求，眾所不與，故群起而攻之也，故莫益之則或擊之矣。夫大臣之處髙位，眾所求益，今乃反求益已，故莫有益之者而或擊之，反蹈於凶禍，是其立心勿恆之所致也。

The line statement for the topmost line (上九) says: "No one benefits him, someone ties him down, his mind is not constant, misfortune." The Small Image Commentary explains: "No one benefits him, this is a partial statement; someone attacks him, this comes from outside." The topmost line refers to a high-ranking official who resigns and leaves. He is unable to benefit others, instead gathering resources for himself. His demands are never satisfied, and everyone refuses to support him, so they all attack him. This is why there first comes "No one benefits him," and then inevitably "someone attacks him." As a high-ranking official, he was originally expected by others to provide benefits. Now he turns to take benefits from others, so no one is willing to benefit him, but instead people attack him, leading him into misfortune and danger. This is exactly the result of his "mind not being constant."

孔子曰：君子安其身而後動，易其心而後語，定其交而後求，君子修此三者故全也。危以動則民不與也，莫之與則傷之者至矣。君子於動靜語黙之間，可不慎哉！大臣至於傷之者至，則首領將不暇保矣。象言莫益之偏辭也、或擊之自外來也，偏辭者，一偏之辭也。人心不與，則一偏之辭足以激天下之怒心，故或擊之則不可解矣。自外來者，千里之外莫不應之，此聖人戒慎之深意也。

Confucius said in the Great Treatise: A gentleman first arranges his own affairs before taking action, first calms his mind before speaking, and first establishes sincere relationships before making requests. A gentleman perfects these three things, thus being able to preserve himself. If a person is in a dangerous situation yet acts recklessly, the people will not support him. Without support, those who wish to harm him will come. How can a gentleman, in his movements and stillness, his speech and silence, not be cautious! Once a minister reaches the point where harm comes from all sides, he will not even have time to save his head. The Small Image Commentary says, "No one benefits him, this is a one-sided statement; someone strikes him, it comes from outside." "One-sided statement" refers to a biased remark. Once the people's hearts no longer support him, a single biased word is enough to incite the anger of the whole world. Therefore, once the attack begins, it cannot be resolved. What is meant by "from outside" is that responses come from thousands of miles away. This is precisely the deep meaning of the sage's warning to be cautious and vigilant.

乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。乾下兊上，下健而上說，五陽而一陰。陽雖在下，然眾方向進而據中正之位；陰雖在上而權勢已去，故無內外之助，是君子道長而小人道消之時也，故於義為夬。夬者，以剛果而決斷小人也。

The hexagram Gua is composed of the trigram Qian below and Dui above. The hexagram statement says: "Proclaiming in the royal court, sincere proclamation with danger, informing from the city, not advantageous for immediate military action, advantageous for going somewhere." Qian is below and Dui is above; the lower part is strong and vigorous, while the upper part is harmonious and joyful. There are five yang lines paired with one yin line. Although yang is still below, the five yang lines are advancing together and occupying the central and upright positions. The yin line, although high up, has lost its power and receives no support from inside or outside. This is precisely the time when the way of the gentleman is increasing and the way of the petty person is decreasing, hence it is called "Gua." The term "Gua" refers to decisively and resolutely eliminating the petty person with firmness and decisiveness.

小人衰微，不能同心協力乗時而顯誅之，方且依違牽制為自然之計，而陰為內應，則將復出為惡而反為所擠矣。故於王庭者，使天下顯然知其為小人也。孚號有厲者，雖號令之必信，然猶懼天下有不吾與者，不得不惕然以危懼自處也。

A petty person has already declined in power. At this time, if the gentlemen fail to unite and take the opportunity to openly eliminate him, instead acting ambiguously and obstructing each other, and regard this as a wise strategy of following the natural course, while secretly someone is acting as his inside supporter, then the petty person will rise again to do evil, and the gentlemen will be expelled by him. Therefore, it is said "proclaiming in the royal court," meaning to make the whole world clearly know that this person is a petty person. What is meant by "trustworthy proclamation with danger" is that although the decree must be trustworthy, there is still concern that there are still people who will not follow, thus one must remain vigilant and cautious.

告自邑者，誅朝廷之大奸，使海內曉然知其為天下之害也。邑，郡邑也，告命之下自朝廷而逹之郡邑也。凡此皆治內之道也，治內之道自朝廷逹之郡邑足矣。不利即戎者，戎中國之外也。聖人於戎狄猶四肢之於外物，叛服不常，覊縻之耳，非如朝廷之小人剛決而力除之也。利有攸往者，二五各以剛健之才處中正之位，可以大有為之時也，雖不利即戎而治內之道無往而不利也。

The phrase "gao zi yi" means that eliminating great villains within the court should make it clear to all people that such individuals are the祸害 of the world. "Yi" refers to prefectures and counties; once the imperial edict is issued, it is transmitted to all prefectures and counties. These measures belong to the methods of governing internally, and the way of governing internally is sufficient when it reaches from the court down to the prefectures and counties. As for "bu li ji rong," "rong" refers to the outer tribes beyond the Central Plains. The sage treats the Rong and Di as one would treat limbs regarding external things; they are unpredictable in their loyalty or rebellion, so they are merely controlled and restrained. This is unlike dealing with villains within the court, which requires decisive and resolute action to completely eliminate them. As for "li you you wang," it means that the Nine in the Second and the Nine in the Fifth, each possessing strong and vigorous talents, are in the proper central and upright positions, which is a time for great achievements. Although it is not advisable to engage in military campaigns externally, the way of governing internally is smooth and successful in all directions.

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乗五剛也。孚號有厲，其危乃光也。告自邑不利即戎，所尚乃窮也。利有攸往，剛長乃終也。去小人固貴乎剛，然不可獨任也，故以乾兊成卦然後為夬。剛固可以決柔，健而能說，則不動聲氣而海內安矣；決而能和，則不勞斧鉞而天下服矣。

The Commentary on the Judgment says: "Guai means to decide, to decisively cut through the soft. It is strong and joyful, decisive yet harmonious. 'To proclaim in the royal court' means that the soft is riding on five strong forces. 'To sincerely call out with danger' indicates that its peril is actually its brilliance. 'To inform from the city, not to immediately go to war' suggests that its reliance is now exhausted. 'It is advantageous to go somewhere' means that the strong is now complete." To eliminate small people is indeed valuable in being strong, but one cannot rely solely on strength and force. Therefore, one must combine the qualities of Qian (Heaven) and Dui (Lake) before it can be called Guai. Although strength can decisively cut through the soft and evil, if within this strength there is also joy and harmony, then there is no need for harshness and the world will naturally be at peace. If decisiveness is accompanied by harmony, then there is no need for the use of weapons and the world will naturally be won over.

揚于王庭柔乗五剛者，小人雖日微弱，然猶據髙位以憑陵君子，不假大君之命戮之於朝，其肯退聴乎？孚號有厲者，雖號已信眾，審知其小人，未甞敢以盛氣加之，惴惴然常慮其圗已而反為所擠也。如此然後其功可成，其道愈光顯於天下矣，是晦其明者乃所以為光也，戒懼矜慎之至也。

The phrase "Yang Yu Wang Ting, Rou Cheng Wu Gang" means that although the small person is gradually weakening, he still occupies a high position to oppress the virtuous. If we do not rely on the royal decree to publicly deal with him in the court, he would never willingly step down. The phrase "Fu Hao You Lei" refers to the fact that although the decree has gained the trust of the people and everyone has recognized him as a small person, the virtuous still dare not act with arrogance, but instead remain cautious and constantly guard against his schemes against them, fearing they might be excluded. By being cautious in this way, one's achievements can be realized, and the righteous path becomes more prominent in the world. This is precisely the manifestation of one's wisdom, and it is exactly in this restraint and vigilance that the virtue shines most brightly.

告自邑不利即戎所尚乃窮者，剛武非聖人之所尚也。去朝廷之小人，不得已而用其剛果可也；恃其剛果，至於誅伐不已，勤兵於逺，則取困窮之道也。剛武之道雖不可尚，至於在內之小人足以害治道者，去之不可不盡也。譬之農夫之務去草，不除其根本，使之滋蔓難圗，則悔無及矣。唐之五王特以留一武三思為天子藉手，故反受其禍，是五剛不能勝一陰而卒為所圖，剛長而不能終之效也，可不戒哉！

The phrase "告自邑，不利即戎，所尚乃穷" means that strength and force are not what the sage values. Removing corrupt officials within the court is acceptable when done out of necessity with firm and decisive action; however, relying on such force to the point of continuous punishment and prolonged warfare in distant lands leads to self-imposed hardship. Although the way of strength and force should not be esteemed, it is necessary to remove thoroughly those within the court who undermine governance. This is like a farmer who must uproot weeds; if the roots are not fully removed, the weeds will spread uncontrollably, and regret will come too late. In the Tang dynasty, Zhang Jianzhi and the other five princes suffered great misfortune merely because they left Wu Sanshi to assist the emperor. This was precisely an example of five yang forces being unable to contain one yin force, ultimately falling victim to it, which is a verification of "strength growing too strong but failing to last." Li Guang cited this example to warn the current court: if corrupt ministers are not completely removed, loyal ministers will inevitably suffer harm, and how can one not take heed of this warning!

象曰：澤上於天，夬，君子以施祿及下，居徳則忌。山澤之氣上升則下降，蓋未有升而不降者，其理可決也。眾陽並進以決一陰，則朝廷無害治之人，其能施澤於天下無可疑者。君子體此象，則施祿及下，使天下蒙其恵利，如澤之上於天，復降而為雨露也。

The Great Image Commentary says: "A marsh above heaven, which is the image of Gua. The superior man thus applies his grace to the people below, and is cautious in his conduct." The vapor from the mountain and marsh rises upward and inevitably descends, there has never been a case where it rises without descending; this principle can be definitely established. When all the yang lines unite to decide upon the single yin line, there are no persons in the court who hinder the administration of government, so the grace and rewards can be extended to the people below without any doubt. The superior man observes this image and thus distributes his rewards and favors to the people below, benefiting all under heaven, just as the marsh water rises to heaven and then descends again as rain and dew.

若屯其膏，施獨擅富有而不與眾共之，則眾皆忌嫉之矣。武主伐紂，誅一獨夫耳，周公太公之徒為輔佐，克商之後分土列爵，散鹿臺之財，發巨橋之粟，大賚四海而萬姓悅服。項羽使人有功當封爵，刻印刓忍不能予，豈足以成大功哉！武王所以長有天下，項氏卒為漢所滅，成敗之效豈不昭然哉！

If a person hoards his resources and refuses to share them with others, everyone will resent him. When King Wu of Zhou attacked King Zhou of Shang, he merely eliminated a tyrant. The Duke of Zhou and Grand Duke Tai Gong assisted him. After conquering the Shang dynasty, they distributed land and titles, released the wealth from the LuTai treasury, opened the grain stores at JuQiao, and widely rewarded the people of all four seas, thus earning the hearts of the people. Xiang Yu, however, was the opposite: when his subordinates had merited titles, the seals were already engraved, and even when the edges were worn smooth by handling, he still refused to give them out. How could he achieve great achievements! King Wu was able to hold the world for a long time, while the Xiang family eventually fell to the Han dynasty. Is there not a clear demonstration of success and failure!

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。乾雖剛健，然方伏而在下，欲動而勝物不可易也，故壯于前趾，急於躁進，理必不勝而反獲咎也。以五君子而決一小人，宜若易然，然陰方在上，據其髙位，眾陽為其所乗，欲決去之必以謀濟。雖五之得尊位，尚須中行然後無咎，況初為發足之始乎？

The line statement for the first line, initial nine: "He is strong at the front toe, but going forward without success brings blame." The small image commentary says: "Going forward without success brings blame." Although the trigram Qian represents heaven and is strong and vigorous, the initial nine is still hidden at the very bottom. It is not easy to overpower the opponent by merely moving forward. Therefore, it shows strength in the toe, rushing forward hastily, and by principle, it will not be able to win, thus bringing about a mistake. When five noble persons judge a single small person, it should be very easy. However, the yin line is now in a high position, occupying a prominent position, and all the yang lines are beneath it. To remove it, one must rely on careful planning. Even the noble nine in the fifth position must follow the middle path to avoid blame. How much more so for the initial nine, which has only just taken its first step?

象言不勝而往咎也，度其勢不能決勝，乃冒昧而往，其蹈凶咎必矣。湯武之事，應乎天而順乎人，然成湯尚雲慄慄危懼若將隕於深淵，武王師渡孟津，觀政於商，二王所以卒勝有天下也。自古勝敵之道，如鷙鳥之擊、猛獸之搏，必戢翼匿形然後有獲，豈可遽進而躁動哉！

The Small Image Commentary says, "Going forward without being able to win, this is a misfortune." When one clearly assesses the situation and knows they cannot win, yet still rashly proceeds, entering into danger and calamity is inevitable. King Tang of Shang and King Wu of Zhou, in their campaigns, were in harmony with heaven's mandate and the people's will. Yet King Tang still described himself as being anxious and fearful, as if about to fall into a deep abyss; King Wu first observed the political conditions of the Shang dynasty before crossing the Mengjin River with his army. These two sovereigns ultimately succeeded in winning the天下, precisely because of their careful caution. Since ancient times, the way to defeat enemies has been like a fierce bird striking or a wild beast seizing prey. They must first conceal their wings and hide their tracks before they can achieve success. How could one possibly rush forward with reckless boldness?

九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。小人為冦，戎必在暮夜幽闇之時，君子於此時能惕然思懼，常若冦賊之至，必有以御之，夫何憂何懼哉？故可勿恤也。象言得中道者，二在乾之中爻。蓋去小人之道，用其剛壯而直前固不可也，依違不決而陰與之相應愈不可也。初與三所以不免乎咎悔，而二獨得中道，故小人無所能為而卒勝之也。

The line statement for the second line says: "Being vigilant, calling out, there is no enemy at night, so there is no need to worry." Here, "mo ye" refers to "mù yè," meaning the evening when it is dark. The Small Image Commentary says: "There is no need to worry about the enemy, because it is in the middle." Small people who start wars and cause disturbances usually choose to do so in the dark of the evening. A gentleman, however, in such circumstances remains alert and cautious, always as if enemies were about to arrive, and thus prepares in advance. In that case, there is nothing to fear, so there is no need to worry. The Small Image Commentary says "being in the middle," because the second line is in the middle line of the Qian trigram. To deal with small people, acting with only fierce strength and rushing forward is not effective. Likewise, being indecisive and not taking action, while secretly communicating with small people is even worse. The reason why the first line and the third line are inevitably involved in misfortune is that they did not remain in the middle. Only the second line maintained the middle path, so small people had no opportunity to act, and thus were ultimately defeated.

九三：壯于頄，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。九三居下卦之上，處至顯之地，有頄之象焉，先儒以頄為面顴，上六也。九三居君子之中，獨與上六小人為應，眾所不與，宜其凶也。君子知與上合則為群賢所疑，故能不牽於暱比之私，不暴其欲去之跡，能決其所當決，故曰君子夬夬也。

The third line statement says: "It is strong on the cheek, there is danger, the gentleman decisively decides, walks alone and meets rain, as if his face is wet and he is angry, but there is no blame." The Small Image Commentary says: "The gentleman decisively decides, ultimately there is no blame." The third line is located at the top of the lower trigram, in the most prominent position, hence the image of the cheek. Previous scholars believe that "cheek" refers to the cheekbone, which corresponds to the sixth line at the top. The third line is among many gentlemen, yet it only corresponds with the sixth line at the top, which is a petty person. Everyone else refuses to be close to it, so danger is expected. The gentleman knows that once he combines with the petty person at the top, he will be suspected by the virtuous, so he does not let private affection or intimacy bind him, nor does he reveal his intention to remove the petty person. When the time for decision comes, he decisively acts, hence it is said, "The gentleman decisively decides."

獨行遇雨若濡有慍無咎者，眾方乗時並進，欲決去一小人，已獨陰為內應，宜乎為眾所慍也。然因其合已而陰與眾圗之，則彼不疑而吾之謀得行焉，眾雖有慍見之色而卒去小人，故無咎也，陳平周勃之用酈寄是已。象言君子夬夬終無咎者，於此能行其剛決，又何咎焉？陸氏以比陳太丘之吊張讓，庶其是乎。

The phrase "Alone he meets the rain, if drenched, he is resentful, but there is no blame" means that the virtuous men are all advancing together to remove a small person, but nine three secretly acts as an inside man for the small person, which is why he is resented by others. However, because he is in collusion with the small person, he can secretly conspire with the others, making the small person have no suspicion and his plan can be carried out. Although others show resentment towards him, in the end the small person is removed, so there is no blame. In the early Han dynasty, Chen Ping and Zhou Bo used Li Ji, who was on good terms with Li Lu, to deceive the military power, which is exactly such an example. The "Small Image Commentary" says "The gentleman is resolute, ultimately there is no blame," meaning that in such a situation he can still carry out his firm and decisive actions, so what blame is there? Lu's comparison to Chen Shi visiting the mourning ceremony for the father of the eunuch Zhang Liang is probably correct.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。陽剛君子而寓於陰柔之地，不足於剛決者也。其行次且而不進，如臀之無膚，其可與有為乎？羊雖喜觸而善群，眾陽方進，能牽連以行則可免後時之悔矣。四方樂於靜退，居不競之地，雖聞斯言，未必能信之而行之也。

The fourth line statement says: "The buttocks have no skin, his movement is hesitant, leading sheep brings regret away, but he does not believe what he hears." The Small Image Commentary says: "His movement is hesitant, because his position is not appropriate; he does not believe what he hears, because his hearing is not clear." A yang strong gentleman is in a yin weak position, which is a person with insufficient decisiveness. He moves with difficulty and hesitates, like someone whose buttocks have no flesh and is restless. Can such a person be trusted to accomplish great things together? Although sheep are inclined to butt, they are also good at living in groups; if all the yang forces move forward together, he who leads them can avoid regret for falling behind. But nine four prefers quietness and retreat, contenting himself in a position of non-contention. Even if he hears this, he may not believe it and act accordingly.

聖人深著去小人非難，能同心同徳之難也。君子能同其心徳，何事而不可成乎？方小人在上，眾欲去之，蓋有懐疑畏而不敢進者，亦有賣我而自售者。使其居得志之位，稟聰明之才，其去小人不啻摧枯拉朽之易耳，故象曰其行次且位不當也，聞言不信聰不明也。

The sage here profoundly points out: removing small people is not difficult, the difficulty lies in whether the gentlemen can be of one heart and one mind. If the gentlemen can be unified in their aspirations and virtue, what could they not accomplish? When small people are in high positions and everyone wants to remove them, among those who wish to eliminate them, some are indeed hesitant and fearful, unwilling to take a stand, while others betray their companions in order to secure their own prospects. If such people were in positions of power and possessed intelligent talents, then removing small people would be as easy as overturning withered grass and rotten wood. Therefore, the Small Image Commentary says, "His movement is hesitant, because his position is inappropriate; when he hears words, he does not believe them, because his wisdom is not clear."

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。甚哉，小人之難去也！以九五剛陽之君而下有群賢之助，一小人在上而反比之，若有所畏然，雖能用其剛斷而卒去之，僅能免咎耳。莧陸，莧之生陵陸者，莧柔脆之物而生於陵陸之上，如小人而在髙位者。中行謂典刑不及，非若舜之去四凶也。蓋小人必有以甞君之慾而得其心，若徳宗之於盧杞是也，故象言中行無咎中未光也。聖明之主欲使其道光顯於天下，非藁街之戮、兩觀之誅，豈足以快天下之論、服海內之心乎？

The line statement for the fifth line says: "The mulberry land is decisively cleared, the middle path brings no blame." The Small Image Commentary says: "The middle path brings no blame, because the middle is not yet bright." Small people are truly hard to eliminate! With a ruler like the nine in the fifth, who is strong and bright, and with many virtuous ministers assisting him, there is still one small person at the top who he ends up favoring, as if he is afraid of him. Although in the end he can use his strength and decisiveness to remove the small person, he can only manage to avoid mistakes. "Xian Lu" refers to a type of amaranth growing on high hills; amaranth is a soft and brittle plant, yet it grows on high ground, just like a small person occupying a high position. "Zhong Xing" means that the person was not subjected to punishment, unlike Yu Shun who exiled the four evil men. Originally, small people must have the ability to understand the ruler's preferences and win his favor, just like Emperor Taizong of Tang who favored Lu Qi. Therefore, the Small Image Commentary says, "The middle path brings no blame, because the middle is not yet bright." A sage ruler should make his righteous path shine brightly throughout the world. If he cannot be like the Han dynasty hanging the head of Zhizhi Chuzhu on the Gaojie street, or like Confucius administering justice clearly beneath the two gates, how can he satisfy the public opinion of the world and win the hearts of the people?

上六：無號，終有凶。象曰：無號之凶，終不可長也。上六以陰柔之小人，以非道媚悅於上，蠱惑其心，上所宻比，其極至無所忌憚，固寵保位，乗五以抗眾陽，無禮之甚，眾所忿激，故不假號令而誅鋤之。象曰無號之凶終不可長也，眾剛雖在下而方進，此君子道長之時，小人雖據髙位，詎能乆乎？

The line statement for the sixth line at the top says: "No cry, ultimately there is misfortune." The Small Image Commentary says: "The misfortune of not crying out cannot last long." The sixth line at the top is a yin and flexible petty person who uses improper means to please the sovereign, deceiving the sovereign's mind and becoming the sovereign's most favored favorite. When it reaches its extreme, it becomes reckless, firmly grasping favor and desperately holding onto position, surpassing the nine in the fifth and opposing all the yang lines. Its disrespect reaches its peak, and all people are filled with anger and resentment. Therefore, it does not need to issue commands; naturally, it will be removed. The Small Image Commentary says, "The misfortune of not crying out cannot last long" — although the yang lines are still below, they are advancing upward, which is precisely the time when the way of the gentleman grows. Although the petty person occupies a high position, how long can it last?