Interpreting the Divination (Forty)

震上，坎下。 “解”：利西南。無所往，其來復，吉。有攸往，夙吉。 《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。 所以為“解”者，“震”也，“坎”也。“震”，東也；“坎”，北也。“解”者在此，所“解”在彼。東北，“解”者之所在；則西南，所“解”之地也。在難而思“解”，處安而惡擾者，物之情也。方其在難，我往則得眾，故“利西南”；及其無難，我往則害物，故“來復，吉”。“復”者，復東北也。東北有時而當復，是以不言其不利也。“來復”之為“吉”者，夙所往之時也，苟“有攸往”，非夙不可。“有攸往”而不夙，難深而不可“解”矣。

The hexagram "Jie" (Release) has the upper trigram "Zhen" (Thunder, movement) and the lower trigram "Kan" (Water, danger). The hexagram statement says: The hexagram "Jie" is favorable to going to the southwest; if there is no place to go, returning to the original place is auspicious; if there is a place to go, going early is auspicious. The commentary on the judgment says: What is called "Jie" is being in danger yet able to move, and once movement begins, one escapes from danger, hence it is called "Jie." "Jie is favorable to the southwest" means that going there can gain the support of many people; "coming back is auspicious" means that this is in accordance with the middle path; "if going somewhere, going early is auspicious" means that going there can establish achievements. Su Shi said: The hexagram "Jie" is composed of "Zhen" and "Kan." "Zhen" is in the east, and "Kan" is in the north. The person who carries out the rescue is on one side, and the person being rescued is on the other side: the northeast is where the rescuer is, and the southwest is where the one in need of rescue is. When one is in danger, one hopes for someone to rescue; when one is in peace, one dislikes being disturbed, which is human nature. When the other person is still in danger, my going there will gain the support of many, hence "favorable to the southwest"; but when the other person is already safe, my going there would be harmful, hence "coming back is auspicious." "Coming back" means returning to the northeast. The northeast is sometimes where one should return, so the commentary on the judgment does not say it is unfavorable. "Coming back" is considered auspicious because it refers to the timing of going early: if one really wants to go somewhere, one must go early. If one goes without being early, the difficulties will have accumulated deeply and will no longer be resolvable.

天地“解”而雷雨作，雷雨作而百果草木皆甲圻。“解”之時大矣哉！ 《象》曰：雷雨作，“解”。君子以赦過宥罪。 初六：無咎。 《象》曰：剛柔之際，義“無咎”也。 “解”有二陽：九二有應於六五，而九四有應於初六，各得其正，而分定矣。惟六三者，無應而處於二陽之間，兼與二陽而“解”，始有爭矣。故“解”之所疾者，莫如六三也。六三欲以其不正亂人之正，故初與五皆其所疑而咎之。以其疑而咎之也，故特明其“無咎”，曰此與九四剛柔之際也，於義無咎。

The Commentary on the Judgment continues to say: The vital energies of heaven and earth spread out, thus thunder and rain arise; when thunder and rain arise, the shells of all fruits and grasses split open and sprout. The timing corresponding to the hexagram of Release is indeed significant. The Image Commentary says: Thunder and rain arise, which is the image of the hexagram of Release; the gentleman takes this as a model, pardoning mistakes and forgiving faults. The Line Statement of the first line says: There is no blame. The Image Commentary says: The first line is connected in yin-yang harmony with the fourth line, and according to principle, it should have no blame. Su Shi said: The hexagram of Release has two yang lines: the second line corresponds with the fifth line, and the fourth line corresponds with the first line, each pair being properly matched, and their roles are clearly defined. Only the third line does not have a proper correspondence, but it is sandwiched between two yang lines, trying to attach itself to both yang lines in order to escape, thus disputes arise from here. Therefore, the hexagram of Release most detests the third line. The third line tries to use its own improperness to disrupt others' proper pairings, thus the first line and the fifth line both become suspicious of it and blame the first line. Because the first line is suspected and blamed, the Line Statement specifically points out that it has "no blame," saying that the first line and the fourth line are originally a proper pair of yin and yang, and according to principle, there is no blame.

九二：田獲三狐，得黃矢，貞吉。 《象》曰：九二“貞吉”，得中道也。 九二之所當得者，六五也。近而可取者，初六、六三也。此之謂“三狐”。三狐皆可取，而以得六五為“貞吉”也。此之謂“黃矢”，“黃”，中也；“矢”，直也。直其所當得也，是以六五為“黃矢”；釋其所不當得之三狐，而取其所當得之一矢，息爭之道也。

The Line Statement of Nine in the Second says: In a hunting expedition, three foxes are captured, and a yellow arrow is obtained; maintaining the correct course brings good fortune. The Image Commentary says: Nine in the Second is "贞吉" because it has attained the middle path. Su Shi says: Nine in the Second should obtain the corresponding Six in the Fifth. The one close to it, easily accessible, is the initial Six and the Third Six, which are referred to as "three foxes." Although all three foxes can be obtained, only obtaining the Fifth Six is considered "贞吉" — the Fifth Six is the "yellow arrow." "Yellow" is the color of the middle, and "arrow" signifies straightness: straightly obtaining what is rightfully one's own. Therefore, the Fifth Six is compared to the "yellow arrow." Discarding the three foxes that do not belong to one and taking only the arrow that belongs to oneself is precisely the way to resolve disputes.

六三：負且乘，致寇至，貞吝。 《象》曰：“負且乘”，亦可醜也；自我致戎，又誰咎也？ 三於四為“負”，於二為“乘”。乘而不負，若負而不乘，猶可以免於寇。寇之所伐者，負且乘也。夫三苟與四而不與二，則四不伐；與二而不與四，則二不攻。所以致寇者，由兼與也。二與四皆非其配，雖貞於一猶吝也，而況兼與乎？丑之甚也！ 九四：解而拇，朋至斯孚。 《象》曰：“解而拇”，未當位也。 “拇”，六三；“朋”九二也。三來附己，解而不取，則二信之。“未當位”者，明勢不可以爭也。

The Line Statement of the Third Line says: Carrying burdens yet riding a large chariot, one invites bandits, and being in such a situation brings regret. The Image Commentary says: 'Carrying burdens and riding a chariot' is indeed shameful; it is oneself who invites warfare, so who can blame others? Su Shi says: For the Third Line, in relation to the Second Line above, it is 'carrying' (bearing), and in relation to the Second Line below, it is 'riding' (riding over). If one only rides without carrying, or only carries without riding, one may avoid bandits; the bandits attack precisely those who both carry and ride. If the Third Line only associates with the Fourth Line and not with the Second Line, the Fourth Line will not attack; if it only associates with the Second Line and not with the Fourth Line, the Second Line will not attack. The reason for inviting bandits is that it is involved with both. The Second and Fourth Lines are not its proper partners; even if it is devoted to one, there is regret, let alone attaching to both. It is extremely improper. The Line Statement of the Fourth Line says: Remove the restraint on your big toe, and only then will trust come from your kind. The Image Commentary says: 'Removing the restraint on the big toe' is because the Fourth Line is not in the proper position. Su Shi says: 'Thumb' refers to the Third Line, and 'companion' refers to the Second Line. The Third Line comes to attach to the Fourth Line, and the Fourth Line releases it but does not accept it, so the Second Line trusts the Fourth Line. Saying 'not in the proper position' is to point out that it is not appropriate to compete.

六五：君子維有解，吉；有孚于小人。 《象》曰：君子有“解”，小人退也。 六五，九二之配也。而近於四，六三欲附於二與四，故疑而疾之。夫以六五之中直，豈與六三爭所附者哉？而六三以小人之意，度君子之心，故六五“維有解，吉”。“維有解”者，無所不解之謂也。近則解四，遠則解二，是以六三釋然而退也。

The Line Statement of the Fifth Line says: A gentleman, as long as he can resolve entanglements, will be auspicious; this is also verified in a petty person. The Image Commentary says: A gentleman has 'resolution', and a petty person naturally withdraws. Su Shi says: The Fifth Line is the proper match of the Second Line, but it is close to the Fourth Line; the Third Line wishes to rely on the Second Line and also on the Fourth Line, so it suspects and hates the Fifth Line. With the virtuous and upright character of the Fifth Line, how could it compete with the Third Line for reliance? However, the Third Line, with petty intentions, suspects the mind of the gentleman. Therefore, the Line Statement says the Fifth Line 'has resolution, and is auspicious'. 'Has resolution' means nothing is unresolved: resolving the entanglement with the Fourth Line nearby, and resolving the connection with the Second Line far away, so the Third Line also relaxes and withdraws.

上六：公用射隼于高墉之上，獲之，無不利。 《象》曰：“公用射隼”，以解悖也。 “隼”者，六三也；“墉”者，二陽之間也；“悖”者，爭也。二陽之所以爭而不已者，以六三之不去也。孰能去之？將使二與四乎？二與四固欲得之，將使初與五乎？則初與五，二陽之配，三之所疑也。夫欲弊所爭而解交斗，惟不涉其黨者能之，故“高墉”之“隼”，惟上六為能射而獲也。隼獲爭解，二與四無不利者。

The line statement of the sixth line says: The king and duke shoot a falcon from a high wall, and with one arrow they capture it, resulting in no disadvantage. The image commentary says: "The king uses the bow to shoot the falcon" is to resolve the disorderly conflict. Su Shi says: "Falcon" refers to the sixth line, "wall" refers to the position between the two yang lines, the second and fourth lines. "Disorder" is conflict. The two yang lines are in conflict precisely because the sixth line hesitates to leave. Who can remove it? Let the second and fourth lines do it? These two lines originally wanted to obtain it. Let the first line and fifth line do it? The first and fifth lines are exactly the proper partners of the two yang lines, and are precisely the objects that the sixth line envies. To end the conflict and resolve the struggle, only someone not involved in this faction can do it. Therefore, the falcon perched on the high wall can only be shot down by the sixth line. Once the falcon is captured, the conflict is resolved, and the second and fourth lines have no disadvantage.

艮上，兌下。 “損”：有孚，元吉，無咎。可貞，利有攸往。曷之用？二簋可用享。 《彖》曰：“損”，損下益上，其道上行。 自陽為陰，謂之“損”；自陰為陽，謂之“益”。“兌”本“乾”也，受“坤”之施而為“兌”，則損下也。“艮”本“坤”也，受乾之施而為“艮”，則益上也。惟“益”亦然，則“損”未嘗不“益”，“益”未嘗不“損”，然其為名，則取一而已。何也？曰：君子務知遠者大者，損下以自益，君子以為自損。自損以益下，君子以為自益也。

The hexagram "Loss" has the upper trigram "Gen" (Mountain) and the lower trigram "Dui" (Lake). The hexagram statement says: The hexagram "Loss" has sincerity, great good fortune, no fault; it is favorable to maintain the correct path and to go forward. What should be offered in sacrifice? Two bowls of simple food are enough for sacrifice. The commentary on the judgment says: What is called "Loss" is reducing the lower to increase the upper; its principle is upward movement. Su Shi said: When a yang line changes to a yin line, it is called "Loss"; when a yin line changes to a yang line, it is called "Gain." "Dui" originally was "Qian," but after the top line changed to yin, it became "Dui," which is a reduction of the lower trigram; "Gen" originally was "Kun," but after the top line changed to yang, it became "Gen," which is an increase to the upper trigram. The principle of the hexagram "Gain" is the same. Thus, "Loss" is not without being "Gain," and "Gain" is not without being "Loss," yet the hexagram is named according to one aspect only. Why is that? The answer is: The gentleman focuses on the long-term and important aspect. Reducing the lower to increase oneself, the gentleman sees it as self-loss; reducing oneself to increase the lower, the gentleman sees it as self-gain.

“損”而有孚，“元吉，無咎”。 損下而下信之，必有道矣。孟子曰：“以佚道使民，雖勞不怨；以生道殺民，雖死不怨殺者。”使民知所以損我者，凡以益我也，則信之矣。損者，下之所患也，然且不顧而為之，則其利必有以輕其所患者矣。利不足以輕其所患，益不足以償其所損，則損且有咎；是故可以無咎者，惟“元吉”也。上之所以損我者，豈徒然哉，蓋“吉”之“元”者也，如此而後“無咎”。

The Commentary on the Judgment says: reducing and losing but still gaining the trust of those below, thus "greatly auspicious, without fault." Su Shi said: reducing is something that concerns those below, yet those below still trust you, which must have its reason. The Book of Mencius, Part Upper, says: "Using a policy that makes the people at ease to employ them, even if they are made to labor, they will not resent; using a policy that ensures the people's survival to execute criminals, even if the criminals die, they will not resent the executioner." Letting the people understand that whatever is taken from them is entirely for the purpose of increasing their own benefit, they will naturally believe. Reduction is something that concerns those below, yet those above still proceed without considering this. Therefore, the benefit gained must surely outweigh the people's concern. If the benefit is not enough to offset the people's concern, and the gain cannot compensate for the loss, then this "loss" will bring about fault. Therefore, the only situation that can achieve "without fault" is "original auspiciousness": the reduction from above is not taken away for nothing; it is the greatest of auspiciousness, only then can there be "without fault."

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。 “有孚，元吉無咎”，為上卦言也；“可貞，利有攸往，曷之用？二簋可用享”，為下卦言也。損下益上，其道上行，然而下不可以無貞也，以損之道為上行，而舉不可貞則過矣。故“損”有“可貞”之道，九二是也；皆貞而不往則無上，皆往而不貞則無下，故“可貞，利有攸往”。有“往者”，有“貞者”，故曰“曷之用”。“曷之”者，擇之也；“二簋”，“兌”之二陽也。“兌”本“乾”也，而六三以身徇上，故自陽而變為陰。初九、九二，意則向之，而身不徇，故自如而不變也。祭祀之設簋也，亦以其意而已，我豈予之？神豈取之哉！君子之益人也，蓋亦有無以予之，而人不勝其益者也。然此二陽，皆有應於上者也：初九“遄往”，而九二“征凶”，故曰“二簋應有時”，言雖應，而往有時也。

The Commentary on the Judgment continues to say: one can maintain uprightness, and it is beneficial to go somewhere. "What should be offered in sacrifice? Two bowls of simple food are enough for worship." - The ritual of two bowls should be in accordance with the proper time, reducing the strong lines and increasing the flexible lines also should be in accordance with the proper time; reduction and increase, fullness and emptiness, all move together with the changing circumstances. Su Shi said: "Having sincerity, the beginning is auspicious and without blame" refers to the upper trigram; "Maintaining uprightness, it is beneficial to go somewhere, what is used? Two bowls can be offered in sacrifice" refers to the lower trigram. Reducing below and increasing above, the way moves upward, yet below cannot lack those who maintain uprightness. If one concludes that the lower trigram cannot maintain uprightness merely because the way of reduction moves upward, that would be excessive. Therefore, the Book of Loss also contains the way of maintaining uprightness, which is the line nine two. If all maintain uprightness and none go forward, above would have no offerings; if all go forward and none maintain uprightness, below would be empty. Therefore it says "Maintaining uprightness, it is beneficial to go somewhere" - there are those who go forward and those who maintain uprightness, thus it also says "what is used?" "What is used" means to choose. "Two bowls" refer to the two yang lines of the trigram Dui. Originally Dui was Qian, line six three offered itself to above, thus changing from yang to yin; lines initial nine and nine two also have hearts toward above, but their bodies did not go, so they remain unchanged. Offering bowls in sacrifice is merely expressing the heart, I do not really give something to the gods, and the gods do not really take something from me. A gentleman who increases others may also be like this: he does not give anything to others, yet others benefit infinitely. However, these two yang lines both correspond with above: initial nine is "hastening forward," nine two is "going forward brings danger," thus it says "two bowls should be used at the right time," meaning although they correspond, going forward depends on the time.

《象》曰：山下有澤，“損”，君子以懲忿窒欲。 初九：已事遄往，無咎，酌損之。 《象》曰：“巳事遄往”，尚合志也。 《彖》曰：“損益盈虛，與時偕行。”則損、益視盈、虛以為節者也。初九陽之未損，則方盈也；六四陰之未益，則猶虛也。下方盈而上猶虛，則其往也不可後矣，故我雖有事，當且已之而遄往也。其往也自我，則損之多少我得酌之。若盤桓不進，迫於上之勢而後往，則雖欲酌之，不可得矣，其損必多。故勢不可以不損者，惟“遄往”，可以“無咎”。

The Image Commentary says: Mountains below a marsh, this is the image of the hexagram of Loss; the gentleman takes it as a model, restraining anger and curbing desires. The line statement of the first nine says: After finishing current affairs, go quickly, there is no blame, but one should consider reducing oneself. The Image Commentary says: "After finishing current affairs, go quickly," this is valuing harmony with the superior. Su Shi said: The Commentary on the Judgment says "loss and gain, fullness and emptiness, move with the times," showing that loss and gain are determined by fullness and emptiness. The first nine is a yang line that has not yet been reduced, it is at the point of fullness; the fourth six is a yin line that has not yet been increased, still empty. The lower part is full while the upper part is still empty, so going forward should not be behind others, therefore even if I have matters to attend to, I should temporarily set them aside and go quickly. Since it is my own initiative, how much to reduce is up to me to decide; if I linger and do not go, and only go when forced by the situation above, then even if I want to decide, it will be too late, and the loss will certainly be great. Therefore, when it is unavoidable to make some reduction, only "going quickly" can result in "no blame."

九二：利貞，征凶。弗損，益之。 《象》曰：“九二利貞”，中以為志也。 初九已損矣，六四已益矣，則九二之於六五，不可復往，故“利貞，征凶”。其跡不往，其心往也，故“弗損，益之”。言九二以無損於己者益六五也。“兌”之三爻，未有不以益上為志者，初九跡與心合，故曰“尚合志也”；九二則其心向之而已，故曰“中以為志也”。夫以損己者益人，則其益止於所損，以無損於己者益人，則其益無方。故“損”之六三，益之六四，皆以損己者益人；而“損”之九二，益之九五，皆以無損於己者益之。以其無損於己，故受其益者，皆獲“十朋之龜”也。

The line statement of the second line says: It is advantageous to maintain the correct path; if one goes to war, it will be ominous; not reducing oneself, yet being able to increase the other. The Image Commentary says: "The second line is advantageous to maintain the correct path," meaning that holding the center is regarded as one's inner aspiration. Su Shi says: The first line has already been reduced, the fourth line has already benefited, so the second line cannot go up to the fifth line anymore, hence "advantageous to maintain the correct path, ominous if going to war." On the surface, it cannot go up, but in heart it does, hence "not reducing, yet benefiting," meaning that the second line increases the fifth line without reducing itself. The third line of the "Dui" hexagram is always inclined to benefit the upper line: the first line is consistent in both action and heart, so the Image Commentary says "still harmonizing the aspirations." The second line only has the aspiration toward the upper line, hence "taking the center as one's aspiration." Using one's own loss to benefit others, the benefit is limited to the amount of loss; using a method that does not harm oneself to benefit others, the benefit has no limit. Therefore, the third line of the "Sun" hexagram and the fourth line of the "Yi" hexagram are both cases of reducing oneself to benefit others; while the second line of the "Sun" hexagram and the fifth line of the "Yi" hexagram are both cases of benefiting others without harming oneself. Because there is no harm to oneself, the one who receives the benefit can obtain a reward as precious as a tortoise shell with ten companions.

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。 “兌”之三爻皆以益上為志，故曰“三人行”；卒之損己以益上者，六三而已；故曰“損一人”、且曰“一人行”也。“友”，九二也。六三以身徇上，使九二得以不徵，此九二之所深德也，故曰“一人行，則得其友”。以心言之，則三人皆行；以跡言之，則一人而已。君子之事上也，心同而跡異，故上不疑；苟三人皆行，則上且以我為有求而來，進退之義輕矣。

The Line Statement of the third line says: Three people walking together will result in the loss of one; one person walking alone will instead gain his companion. The Image Commentary says: Therefore, 'one person walks,' because if three go together, suspicion will arise above. Su Shi says: The trigram 'Dui' (Joy) has all three lines aiming to benefit above, so it is said 'three people walk'; in the end, only the line six in the third position actually sacrifices itself to benefit above, so it is said 'lose one person,' and also says 'one person walks.' 'Friend' refers to line nine in the second position. Line six in the third position sacrifices itself to serve above, allowing line nine in the second position to not have to go out, which is a deep gratitude that line nine in the second position feels, so it is said 'one person walks, and gains his friend.' In terms of intention, all three have set out; in terms of action, only one has gone. A gentleman serves above, with the same intention but different actions, so above does not suspect; if all three had set out, above would think they have some request, and the measure of advancement and retreat, and acceptance and rejection would become light and contemptible.

六四：損其疾，使遄有喜，無咎。 《象》曰：“損其疾”，亦可喜也。 “遄”者，初九也。下之所損者有限，而上之求益者無已，此下之所病也。我去是病，則夫“遄者”喜我矣。自初言之，“已事遄往”，則四之求我也寡，故“酌損之”；自四言之，“損其疾”，則初之從我也易，故“遄有喜”。

The Line Statement of the Fourth Line says: "Alleviate its illness, make the one who comes quickly happy, there is no fault." The Image Commentary says: "Reduce its illness," which is also something to be happy about. Su Shi said: "Chuan" refers to the Nine at the Beginning. What is below has limited resources to offer, while what is above seeks increase without end, which is the illness of what is below. I, the Six in the Fourth, remove this illness, and the Nine at the Beginning is happy with me. From the perspective of the Nine at the Beginning, it "has already acted and gone quickly," so the Six in the Fourth's demands are fewer, thus it can "moderately reduce." From the perspective of the Six in the Fourth, it "reduces its illness," so the Nine at the Beginning follows me easily, hence "quickly there is joy."

六五：或益之，十朋之龜；弗克違，元吉。 《象》曰：六五“元吉”，自上祐也。 六五者，受益之主，而非受益之地也。以受益之主而不居受益之地，不求益者也。不求益而物自益之，故曰“或”。“或”者，我不知其所從來之辭也。“十朋之龜”，則九二弗損之益也；龜之益人也，豈有以予人，而人亦豈有所取之？我亦效其智而已。六五之於九二，無求也，“自上祐之”。而二自效其智，雖欲避之而不可，以其不可避，知其非求也，故“元吉”。

The Line Statement of the Fifth Line says: Someone comes to add benefit, offering a tortoise worth ten strings of coins, but refuses it, which brings great good fortune. The Image Commentary says: The reason the Fifth Line is 'originally auspicious' is because it receives the protection of Heaven. Su Shi says: The Fifth Line is the master who benefits, but is not in the position of receiving benefit. Being the master who benefits but not in the position of receiving benefit, this is the one who does not seek to gain benefit. Not seeking benefit, but benefit comes to him from outside, so it is said 'or' — 'or' means 'I do not know where it comes from.' 'A tortoise worth ten strings of coins' is the kind of benefit that comes without harming oneself, as in the case of the Second Line. How can a tortoise benefit people? Is it giving something to people? Do people take something from it? It is only that I follow its wisdom. The Fifth Line has no desire for the Second Line, which is 'being protected by Heaven above'; the Second Line voluntarily offers its wisdom, and the Fifth Line cannot avoid it. Because it cannot be avoided, it is known that it is not sought, hence 'originally auspicious.'

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。 上九者，受益之地，不可以有損。而六三之德不可以無報也，故以無損於己者益之，則大得其志矣。六三忘家而徇我，我受其莫大之益，苟安居而無所往，則是以其益厚己而已。故“利有攸往”，然後有以受之而無愧也。

The line statement of Upper Nine says: Without diminishing others yet benefiting them, there is no fault, maintaining uprightness brings good fortune, and it is advantageous to go somewhere; receiving servants, but these servants have already forgotten their own households. The image commentary says: "Not diminishing or benefiting," is greatly realizing one's aspirations. Su Shi says: Upper Nine is in a position that receives benefits, and cannot diminish further; yet the virtue of Six Three cannot be neglected, so he benefits Six Three without harming himself, thus greatly realizing his aspirations. Six Three forgets his household to serve me, I receive great benefit from him. If I merely remain idle and do nothing, then I would be using others' contributions to benefit myself. Therefore, it is necessary to "be advantageous in going somewhere," to take action, then receiving benefits would be without guilt.

巽上，震下。 益：利有攸往，利涉大川。 《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。“利涉大川”木道乃行。 六四自損以益下，“巽”之致用，未有如“益”者也，故曰“木道乃行”。涉川者，用木之道也。

The hexagram Yi has the upper trigram Xun (Wind, Wood) and the lower trigram Zhen (Thunder, Thunder). The hexagram statement says: The hexagram Yi is favorable for going somewhere, favorable for crossing a great river. The commentary on the judgment says: What is called "Yi" is reducing above to increase below, and the people are joyful without limit; the superior person is willing to lower himself to be with the people below, and his way becomes bright. "Favorable for going somewhere" is because nine in the fifth is upright and brings joy; "favorable for crossing a great river" is because the way of wood is carried out. Su Shi said: Six in the fourth reduces himself to increase below, and Xun, in the image of things, is wood. The function of wood is carried out most fully, and no other hexagram surpasses Yi in this, so it is said "the way of wood is carried out." Crossing a river depends on boats and rafts, which is precisely the use of the way of wood.

“益”，動而“巽”，日進無疆。天施地生，其益無方。 “天施”，“乾”為“巽”也；“地生”，“坤”為“震”也。 凡“益”之道，與時偕行。 君子之視民，與己一也。“益”者要有所損爾，故“時”然後行。 《象》曰：風雷，“益”。君子以見善則遷，有過則改。 “懲忿窒欲”，則上之為損也少；改過遷善，則下之蒙益也多矣。

The Commentary on the Judgment continues to say: The hexagram of Gain has the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). It increases day by day without limit. Heaven gives, Earth nurtures, and their gain has no fixed direction. Su Shi said: The so-called "Heaven gives" is when Qian (Heaven) becomes Xun (Wind); the so-called "Earth nurtures" is when Kun (Earth) becomes Zhen (Thunder). The Commentary on the Judgment says: In general, the way of gain must follow the movement of the times. Su Shi said: A gentleman treats the people as he treats himself. The so-called "gain" always requires that something be lost, so it must be carried out only when the time is right. The Image Commentary says: Wind and Thunder stimulate and promote each other, which is the image of the hexagram of Gain; a gentleman takes this as a model, following good deeds and correcting mistakes immediately. Su Shi said: The image of the hexagram of Loss only teaches people to "restrain anger and suppress desires," showing that those in authority have little to reduce; the image of the hexagram of Gain teaches people to correct mistakes and cultivate virtue, showing that those below receive much gain.

初九：利用為大作，元吉，無咎。 《象》曰：“元吉無咎”，下不厚事也。 “益”之下、“損”之上也，故知“損”，則知“益”矣。逆而觀之，“益”之初九，則“損”之上九也，自初己上，無不然者。惟其上下、內外不同，故其跡不能無少異。若所以盡初之情、處事之宜，則“損”、“益”一也。“損”之上九，“益”之初九，皆正受益者也，彼之所以自損而專以益我者，豈以利我哉？將以厚責我也。我必有以塞之，故上九“利有攸往”，而初九“利用為大作”。上之有為也，其勢易有功，則其利倍；有罪則其責薄，故“損”之上九僅能“無咎”而已，正且吉矣。下之有為也，其勢難有功，則利歸於上，有罪則先受其責，故“益”之初九至於“元吉”，然後“無咎”。何則？其所居者，非厚事之地也。

The first line statement says: It is advantageous to make great achievements, which brings great auspiciousness and no fault. The Image Commentary says: The statement "original good fortune without fault" is because those in the lower position should not bear heavy responsibilities. Su Shi said: The lower trigram of the "Benefit" hexagram is the upper trigram of the "Loss" hexagram, so understanding the "Loss" hexagram means understanding the "Benefit" hexagram. Looking at it in reverse, the first line of the "Benefit" hexagram corresponds to the top line of the "Loss" hexagram. Counting upward from the first line, each line can be corresponded in this way. Only because of the difference in positions, upper and lower, internal and external, there are slight differences in their actions. However, in terms of understanding the situation of the first line and arranging the proper measure of action, the "Loss" and "Benefit" hexagrams are essentially the same. The top line of the "Loss" hexagram and the first line of the "Benefit" hexagram are both the ones receiving the benefit. The other party reduces itself in order to increase me, but is it just to let me gain advantage? It is rather to demand a heavy return from me. I must repay to fill this debt, so the top line says "advantageous to go forward," and the first line says "advantageous to make great achievements." Those in high positions have their actions more easily successful, so the benefits are doubled; if there is a fault, the punishment is lighter. Therefore, the top line of the "Loss" hexagram only achieves "no fault," which is already both correct and auspicious. Those in low positions have their actions more difficult to succeed, so the benefits go to above; if there is a fault, they must bear it first. Therefore, the first line of the "Benefit" hexagram must achieve "original good fortune" before it can achieve "no fault." Why? Because the position it occupies is not a place to bear heavy responsibilities.

六二：或益之，十朋之龜。弗克違，永貞吉。王用享于帝，吉。 《象》曰：“或益之”，自外來也。 “益”之六二，則“損”之六五也。六五所獲之“龜”，則九二“弗損”之“益”也；六二所獲之“龜”，則九五“惠心”之“益”也。是受益者臣也，則以“永貞”於五為“吉”；王也，則以“享”帝為“吉”，皆受益而不忘報者也。

The Line Statement of the Second Line says: Someone comes to add benefit, offering a tortoise worth ten strings of pearls, but it is refused; to maintain constancy and uprightness for a long time brings good fortune. The king uses it to sacrifice to the Supreme Deity, which is also good fortune. The Image Commentary says: The phrase 'someone comes to add benefit' is because this benefit comes from outside. Su Shi said: The Second Line of the Hexagram of Increase is equivalent to the Fifth Line of the Hexagram of Loss. The 'tortoise' gained by the Fifth Line is the benefit from the 'not losing' of the Second Line; the 'tortoise' gained by the Second Line is the benefit from the 'kind heart' of the Fifth Line. If the person benefiting is a minister, then it is good fortune to remain constant and upright in following the Fifth Line; if the person benefiting is the king, then it is good fortune to sacrifice to the Supreme Deity: both statements are about receiving benefit from others and not forgetting to repay.

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。 “益”之六三，則“損”之六四也。“或益之”者，人益我也；“益之”者，我益人也。六四之於初九，“損其疾”以益之；六三之於上九，“用凶事”以益之，其實一也。君子之遇凶也，惡衣糲食、致觳以自貶，上九雖吾應，然使其自損以益我，彼所不樂也。故六三致觳以自貶，然後能“固”而“有之”。彼以我為得其益而不以自厚也，則信我而來矣，故曰“有孚中行”。“益”以六二為王，則初與三皆得為公，告者有以語之：“益之”也。《禮》之用圭也，卒事則反之，故圭非所以為賄，所以致信也。上九之益六三，以信而已，非有以予之；而六三亦享其信而無所取也，則上九樂益之矣。

The line statement of the third line says: To increase others, using it for calamitous and distressed affairs, there is no fault; with sincerity in heart and acting with moderation, when reporting to the prince and duke, one presents a jade圭 as evidence. The image commentary says: To use the increase for calamitous affairs is because only in this way can one firmly hold onto it. Su Shi said: The sixth line of the hexagram Yi corresponds to the fourth line of the hexagram Shen. Saying 'perhaps it is increased' means others increase me; saying 'increase it' means I increase others. The fourth line of Shen relates to the first line of Yi, using the method of 'reducing its illness' to increase it; the third line of Yi relates to the top line of Yi, using the method of 'using it for calamitous affairs' to increase it, and in essence, they are the same. A gentleman encountering calamity and distress wears coarse clothes and eats coarse food, reducing his expenses to the barest minimum as self-restraint. Although the top line is my corresponding line, if he is to reduce himself to increase me, he would not be willing. Therefore, the third line first reduces her own expenses to the barest minimum, and then can 'firmly hold onto' this increase. The other party sees that I truly use what I have gained for proper purposes and do not lavish it on myself, and thus trusts me and comes to help. Therefore, it says 'with sincerity in heart and acting with moderation'. The hexagram Yi takes the second line as the 'king', so the first line and the third line can both be called 'duke', and when someone comes to report to him, the message is 'increase it'. According to the 'Rites of Zhou', the jade圭 is returned after the matter is settled, indicating that the jade圭 is not used as a bribe, but merely to express sincerity. The top line increases the third line based on a single 'trust' and does not actually give anything to him; the third line also only enjoys this trust and does not ask for anything from him, so the top line is willing to increase her.

六四：中行，告公從，利用為依遷國。 《象》曰：“告公從”，以益志也。 “益”之六四，則“損”之六三也，皆以身為“益”者也。六四“中行”而益初九，豈特如上九用圭而已哉！非徒告之，乃以身從之。夫能損身以徇人者，此以“益”為志也。初九本陰也，六四本陽也，而相易也；故初九為“遷國”也，六四自損而初受其益，初九之遷，六四資之，故初九“利用”，依我而遷也。

The Line Statement of the fourth line says: To act with moderation, to report to the prince and receive obedience, it is advantageous to rely on his strength to move the capital. The Image Commentary says: 'To report to the prince and receive obedience' is because the fourth line takes benefiting others as its aspiration. Su Shi said that the fourth line of the Hexagram of Increase corresponds to the third line of the Hexagram of Loss. Both lines use themselves to benefit others. The fourth line 'acts with moderation' and increases the first line, not only resembling the ninth line's behavior of holding a measuring rod and being faithful, but it is not only verbal reporting, but actually accompanying it in action. To reduce oneself to serve others, this is taking 'increase' as one's aspiration. The first line originally occupies a yin position, while the fourth line originally occupies a yang position, and they have exchanged positions, so the first line has the image of 'moving the capital'. The fourth line reduces itself while the first line receives its increase, and the first line's ability to move the capital entirely depends on the support of the fourth line. Therefore, it is said that the first line 'is advantageous'—relying on me, the fourth line, to complete the migration.

九五：有孚惠心，勿問元吉。有孚，惠我德。 “益”之九五，則“損”之九二也。“惠”之以“心”，則惠而不費，九二益之以“弗損”之“益”，而九五惠之以不費之“惠”，其實一也。夫不費之惠，其有擇哉？故“勿問元吉”。我惟信二也，故二信我；我惟德二也，故二德我。“有孚，惠我德”，“永貞”之報也。 《象》曰：“有孚惠心”，勿問之矣；“惠我德”，大得志也。 “大得”六二之“志”也。

The line statement of the fifth line says: With sincerity and benevolence in the heart, there is great auspiciousness without the need for divination; below, there is also sincerity, and a sense of gratitude for my virtue. Su Shi said: The ninth line of the second position in the "Benefit" hexagram corresponds to the ninth line of the second position in the "Loss" hexagram. Using the heart to give benefits is giving benefits without any cost. The ninth line of the second position in the "Loss" hexagram increases others without loss, while the ninth line of the fifth position in the "Benefit" hexagram gives benefits to others without cost; in essence, they are the same. If the benefits are given without cost, why should there be any selection? Therefore, it says "no need to ask, great auspiciousness." I only trust the sixth line of the second position, so the sixth line of the second position also trusts me; I only feel grateful for the virtue of the sixth line of the second position, so the sixth line of the second position also feels grateful for my virtue. "With sincerity, benefiting my virtue" is precisely the return gained from the sixth line of the second position's "eternal uprightness." The Image Commentary says: "With sincerity and benevolence in the heart," there is no need for further divination; "benefiting my virtue" is a great realization of the will. Su Shi said: This is a great realization of the will of the sixth line of the second position.

上九：莫益之，或擊之，立心勿恆，凶。 《象》曰：“莫益之”，偏辭也；“或擊之”，自外來也。 “益”之上九，則“損”之初九也。二者皆不樂為益者也，故“損其疾”、“用凶事”而後能致之。初九在下，勢不得已，故“已事遄往”；而上九則益不益在我者也，且損上益下，君子之所樂，而小人之所戚也，故至於上九，特以“莫益”、“勿恆”之“凶”戒之。“莫益之”者，非無以益，我固曰“莫益之”；“勿恆”者，非不可恆，我固曰“勿恆”。“莫”與“勿”者，我之偏見不廣之辭也，眾莫不益下所謂“恆”也，我特立是心，而“勿恆”之“凶”其宜矣。上者獨高之位，下之所疾也，而莫吾敢擊者，畏吾與也；莫益則無與矣。孔子曰：“無交而求，則民不與。莫之與，則傷之者至矣。”故“或擊之”。上九之致“擊”，如六二之致“益”，徒有是心，而物自有以應之，故皆曰“或”。“或”者，物自外來而吾不知也。

The line statement of the Upper Nine says: No one comes to benefit him, but rather someone attacks him; his determination is not sustained, resulting in misfortune. The Image Commentary says: "No one benefits him" is his own partial statement; "Someone attacks him" is an attack coming from outside. Su Shi said that the Upper Nine of the Beneficial hexagram corresponds to the Initial Nine of the Loss hexagram. These two lines are both unwilling to engage in the act of benefiting others, so they must use the method of "reducing his illness" and "using calamitous affairs" to bring out their potential for benefiting others. The Initial Nine is in a lower position, and the situation forces him to act, so he is still willing to "finish the matter and go quickly." However, the Upper Nine benefits or does not benefit entirely by his own will. Moreover, reducing the superior and benefiting the inferior is something the virtuous enjoy and the petty persons worry about. Therefore, at the Upper Nine, the line statement deliberately warns him of the danger of "no benefit" and "not sustained." What is meant by "no benefit" is not really that there is nothing to benefit others with, but rather that I myself deliberately say "no benefit." What is meant by "not sustained" is not that this intention is truly not enduring, but rather that I myself deliberately say "not sustained." "No" and "not" are both my own partial views and narrow-minded expressions. If all people are unwilling to benefit the lower, that is called "sustained." But I deliberately hold such a mind, then the misfortune of "not sustained" is naturally inevitable. The upper position is a solitary and lofty position, which is naturally resented by the lower. The reason why no one dares to attack me is because they fear I have allies. Once I refuse to benefit others, I will have no allies. Confucius in the Great Treatise of the Zhou Changes says: "If one seeks help without having a relationship, the people will not be close to him. If no one is close to him, those who harm him will come." Therefore, it is said "someone attacks him." The Upper Nine attracting "attacks" is just like the Sixth Two attracting "benefits," both are due to their own minds, and external things naturally respond. Therefore, both use the word "or." "Or" means that external things come to him on their own, and I am unaware.

兌上，乾下。 “夬”：揚于王庭，孚號有厲；告自邑，不利即戎；利有攸往。 《彖》曰：“夬”，決也，剛決柔也。健而說，決而和。“揚于王庭”，柔乘五剛也；“孚號有厲”，其危乃光也。 五陽而一陰，陰至寡弱而皆乘於決者，以其得所附也。上六之所乘者，九五之剛，所謂“王”也。欲決上六，必暴揚之於王之庭，此其勢有不便者，故五陽雖相信而不忘警，以為有危道焉。“號”者，所以警也。在強而知危，所以“光”也。

The hexagram Guai has the upper trigram Dui (Lake) and the lower trigram Qian (Heaven). The hexagram statement says: The hexagram Guai is about openly exposing the hidden evil in the court, with sincerity and command to the people, yet there is still danger and caution; first issue a warning from one's own city, not suitable to act immediately; it is favorable to go somewhere. The commentary on the judgment says: "Guai" means to decide, to remove. It is about the yang overcoming the yin. It is strong and harmonious, decisive and compliant. "Exposing in the court" is because a yin line is above five yang lines; "sincere proclamation with danger" is because knowing the danger and being cautious, the way can become bright. Su Shi said: Five yang lines facing one yin line, the yin is already extremely weak, but the five yang lines are all below it and need to remove it, because it has some support. The upper line six is above the nine five yang, which is called "the king." To remove upper six, one must expose it openly in the king's court, which is inconvenient in the situation, so although the five yang lines trust each other, they do not forget to be cautious, thinking there is danger in it. "Calling out" is to warn the people. Being in a strong position yet knowing danger, so the way becomes "bright."

“告自邑，不利即戎”，所尚乃窮也。 “邑”者，民之所在也。與小人處，必先附其民；彼無民，將無與立。“戎”，上六也。五陽之強，足以即之有餘，然而不即也，此所以不窮也。自以為不足，雖弱有餘；自以為足，雖強有所止矣。故其“所尚”，乃所以“窮”也。 “利有攸往”，剛長乃終也。 陽盈則憂溢，溢則憂覆，故“利有攸往”。往則有所施用，所以求不盈也。 《象》曰：澤上於天，“夬”；君子以施祿及下，居德則忌。 君子之於祿、利，欲其在人；德、業，欲其在己。孔子曰：“脩辭立其誠，”所以居業也。“澤上於天”，其勢不居，故君子以“施祿”，不以“居德”。

The Commentary on the Judgment continues to say: "Tell the people of the city, it is not advantageous to go to war," meaning that valuing military force leads to a dead end. Su Shi says: "City" refers to the place where common people live. When dealing with petty people, one must first win over the people under their control; once they lose the people, they have nothing to rely on. "War" refers to the sixth line at the top. The strength of five yang lines is more than enough to attack the sixth line, yet they do not attack, which is why they do not reach a dead end. Those who think themselves weak have more than enough strength; those who think themselves strong will eventually reach a dead end. Therefore, what he values is precisely what leads him to a dead end. The Commentary on the Judgment says: "It is advantageous to go somewhere," because when yang strength reaches here, it is about to end. Su Shi says: When yang is full, it fears overflowing; when it overflows, it fears toppling, so "it is advantageous to go somewhere." Going somewhere provides a place to exert one's influence, which is precisely to avoid being full. The Image Commentary says: "A marsh rising to the sky," this is the image of the Hexagram of Guai; a gentleman takes it as a model, distributing his salary to the people below. If he were to take virtue for himself, he should be cautious. Su Shi says: A gentleman wishes for wealth and benefits to be in others' hands, and for virtue and learning to be in his own. Confucius said: "Refine words and establish sincerity," this is the way to maintain one's achievements. "A marsh rising to the sky" has a momentum that cannot be sustained, so a gentleman takes it to "distribute salary," but does not take it to "possess virtue."

初九：壯于前趾，往不勝，為咎。 《象》曰：“不勝”而“往”，咎也。 “大壯”之長，則為“夬”，故“夬”之初九，與《大壯》之初九無異也。“大壯”之初九曰：“壯于趾。”而“夬”之初九曰：“壯于前趾。”二者皆有羊之象，見於其所施壯之爻，是以知其無異也。曰：前者通“大壯”之辭也，必通“大壯”而為辭者，明其所“壯”同而所遇異也。“大壯”之初九施“壯”於“震”，“震”吾朋也，觸而遇其朋，是以決藩而遂之，因以為用。“夬”之初九施“壯”於“兌”，“兌”非吾朋也，苟不能勝，則往見牽矣，豈複決藩而遂我哉！君子之動，見勝而後往，故勝在往前；不能必勝而往，宜其“為咎”也。

The line statement of the first line (Initial Nine) says: Strength is shown in the forward toe, but going forward cannot lead to victory, thus becoming a mistake. The image commentary says: Not being able to win yet insisting on going forward, this is the mistake. Su Shi said: The Yang line in the Great Strength hexagram continues upward to become the hexagram of决 (Decisive), so the first line of Decisive and the first line of Great Strength are essentially the same. The first line of Great Strength says "strength in the toe," while the first line of Decisive says "strength in the front toe." Both lines carry the image of "sheep," and both appear in the line where strength is exerted. Thus, they are the same. The addition of the word "front" in the Decisive hexagram is a way of including the Great Strength hexagram in the expression. The reason for including the Great Strength hexagram in the expression is to show that although both lines express strength, their situations are different. The first line of Great Strength applies strength to "Zhen" (Thunder), which is of the same kind as me. When it collides with like, it can break through the barriers and move forward directly, thus achieving its purpose. The first line of Decisive applies strength to "Dui" (Lake), which is not of the same kind. If it cannot win, going forward will be restricted, how could it break through the barriers and fulfill its wish? The actions of a gentleman are based on ensuring victory before moving forward, so the outcome of victory or defeat is already determined before the action begins. If one goes forward without ensuring victory, it is no wonder it results in a mistake.

九二：惕號，莫夜；有戎，勿恤。 《象》曰：“有戎勿恤”，得中道也。 “戎”，上六也。“惕號，莫夜”，警也。“有戎，勿恤”，靜也。能靜而不忘警，能警而不用，“得中道”矣。與“大壯”九二“貞吉”同，故皆稱其“得中”。 九三：壯于九頁，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。 初九為趾，故九三為九頁。與小人處而“壯”見於面顏，有凶之道矣。《易》凡稱其尤者，申言之，“乾乾”、“謙謙”、“蹇蹇”之類是也。九三之所以見“壯”於面顏者，避私其配之嫌也。故告之以不然，曰：九三之君子，以陽居陽，“夬”之尤者也，何嫌於私其配也哉！苟舍其朋而獨行以答其配，使上六之陰和洽而為雨，以至於“濡”，雖有不知我心而“慍”者，然終必無咎。

The Line Statement of Nine in the Second says: Be vigilant and issue orders, until evening without relaxation; even if there is military attack, there is no need to worry. The Image Commentary says: "There is military force, but no need to worry," because it has attained the middle path. Su Shi says: "Rong" refers to the Sixth at the Top. "Tì hào, mò yè" ("mò yè" means evening) refers to being on guard; "There is military force, but no need to worry" refers to being calm. Being calm without forgetting vigilance, being vigilant without easily resorting to force, this is "attaining the middle path." This is the same principle as the Line Statement of Nine in the Second of the Great Strength hexagram, "Zhen Ji," so both are called "attaining the middle." The Line Statement of Nine in the Third says: The vigorous energy is displayed on the cheekbones, which brings danger; the gentleman resolutely and resolutely proceeds alone, encountering rain that drenches his clothes, though it brings anger, there is no fault. The Image Commentary says: "The gentleman decisively and decisively," in the end there is no fault. Su Shi says: The initial Nine is the toe, so Nine in the Third is the cheekbones. To be in company with small people and display vigorous energy on one's face, this is the way to invite misfortune. The Zhou Changes often emphasize a particular line by repeating the word when it is especially prominent, such as "Qian Qian," "Qian Qian," and "Jian Jian," all belong to this category. Nine in the Third displays his vigorous energy on his face in order to avoid the suspicion of being biased toward his own proper position. Therefore, the Line Statement tells him not to do so, saying: Nine in the Third, as a Yang line in a Yang position, is the most decisive in the Great Strength hexagram, where is there any suspicion of being biased toward his own proper position? Even if he leaves his companions and proceeds alone to respond to the Sixth at the Top, allowing the Yin line of the Sixth at the Top to harmonize with him and transform into rain, thus drenching him, even if some people do not understand his intention and become angry, in the end there will certainly be no fault.

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”，無不明也。 上六，九四之所謂臀也。“困”之六三“據于蒺藜”，故初六之“臀困于株木”。“夬”之上六見“夬”，故九四之“臀無膚”，皆謂其同體之末者為“臀”也。與眾陽處而同體者見“夬”，故“其行次且”而不安也。“羊”者，初九也；初九之觸，則我之悔也；而能牽之，故“悔亡”。雖能悔亡而聰不明矣，孰與“大壯”？九四既悔亡而得壯輹哉！夫君子惟能釋怨而收士，故為之聰、明者眾，“大壯”之九四是也；今初九觸我，我牽而縻之莫肯釋，則懼者眾矣。雖其左右前後將無不可疑，故“聞言”不信。

The line statement of the fourth line says: The buttocks have no flesh, walking is hesitant and difficult to advance; if one leads a sheep, regret disappears, but it is regrettable that one does not believe this. The Image Commentary says: "His movement is hesitant," because he is in an improper position; "He does not believe what he hears," because his ears and eyes are not discerning. Su Shi said: The sixth line at the top is the "buttocks" mentioned in the fourth line. In the "Guan" hexagram, the sixth line is "standing on thornbushes," so that hexagram's first line is "the buttocks are constrained by a tree trunk"; in the "Guai" hexagram, the sixth line is being decisively removed, so the fourth line is "the buttocks have no flesh" — these are all referring to the terminal line of the same body as "buttocks." The fourth line is with the other yang lines, but the terminal line of the same body is being removed, so "his movement is hesitant," feeling hesitant and uneasy. "Sheep" refers to the first line; the collision of the first line is where my regret lies, but I can restrain it, so "regret disappears." Although regret has disappeared, the ears and eyes are no longer discerning, how does this compare to the fourth line of the "Dazhuang" hexagram? The fourth line of the "Dazhuang" hexagram has both disappeared regret and obtained a strong yu (a part of a chariot). A gentleman can only release old grievances, attract scholars, and be willing to appoint people who can serve as his ears and eyes, and the fourth line of the "Dazhuang" hexagram is exactly like this. Now the first line collides with me, I restrain it, tie it up, and do not let go, so those who fear me increase; even the people around me, front and back, become suspicious, so "hearing something" but not believing it.

九五：莧陸夬夬，中行無咎。 《象》曰：“中行無咎”，中未光也。 上六之不足“夬”，如“莧陸”也。九五以陽居陽，“夬”之尤者也，於所不足“夬”，用“夬”之尤，雖中而未光，故“中行無咎”。“中行”者，反與四陽處而釋上六也。此與上六為同體者，與九四均爾；然不至於“次且”者，以其剛之全也。剛之全者，則不戚其同體之傷矣，故九四之《象》以為“位不當也”。

The line statement of the fifth line says: "Act with decisiveness like dealing with the plant Xianlu, and act with moderation, and there will be no fault." The Image Commentary says: "Acting with moderation brings no fault," because the middle path is not yet sufficient in brightness. Su Shi said: The sixth line at the top is not worth such great effort to eliminate; it is as fragile as Xianlu. The fifth line, with a yang line in a yang position, is the most decisive in the hexagram Guai. To use the most decisive means on something that is not worth eliminating, although it conforms to the middle path, is not sufficiently bright, so it only says "acting with moderation brings no fault." What is meant by "acting with moderation" is to turn back and be with the other four yang lines, thus letting go of the sixth line at the top. The fifth line and the sixth line at the top are of the same nature, just as the fourth line is. However, the fifth line does not reach the level of "next to each other" as the fourth line does, because its strength is complete. A person whose strength is complete will not be harmed by those who are of the same nature and will not be distressed about it, so the Image Commentary on the fourth line says "its position is not appropriate."

上六：無號，終有凶。 《象》曰：“無號”之“凶”，終不可長也。 “無號”者，不警也。陽不吾警，則吾或有以乘之矣，然終亦必凶。

The line statement of the sixth line at the top says: "No more shouting or calling out, ultimately there is danger." The Image Commentary says: "The danger caused by 'no shouting' indicates that it cannot last long." Su Shi said: "What is meant by 'no shouting' is that the yang force no longer alerts each other. If the yang does not issue a warning to me, I might be able to take advantage of the opportunity; yet in the end, there will still be danger."

乾上，巽下。 “姤”，女壯，勿用取女。 《彖》曰：“姤”，遇也，柔遇剛也。“勿用取女”，不可與長也。 “姤”者，所遇而合，無適意之謂也。故其女“不可與長”。 天地相遇，品物咸章也。 “姤”者，“乾”之末，“坤”之始也，故曰“天地相遇”。以四時言之，則建午之月，“品物咸章”之際也。《易》曰：“萬物相見乎‘離’。”

The hexagram Gou has the upper trigram Qian (Heaven) and the lower trigram Xun (Wind). The hexagram statement says: Gou means meeting, this woman is too strong, do not marry her. The commentary on the judgment says: Gou means meeting, it is the meeting of yin and yang. "Do not take this woman" because one cannot stay with her for long. Su Shi said: the meaning of Gou is meeting by chance and coming together, not a harmonious union, so this woman "cannot be with for long." The commentary on the judgment says: the meeting of heaven and earth brings forth all things. Su Shi said: Gou is at the end of Qian and the beginning of Kun, so it is said "heaven and earth meet." In terms of the four seasons, it is the month of Jia Wu (the fifth month of the lunar calendar), the time when all things are revealed. The Zhou Changes, Commentary on the Sayings of the Hexagrams says: "All things meet in the direction of Li (Fire)."

剛遇中正，天下大行也。姤之時義大矣哉！ “剛”者，二也；“中正”者，五也。陰之長，自九二之亡而後為“遯”，始無臣也；自九五之亡而後為“剝”，始無君也。“姤”之世，上有君、下有臣，君子之慾有為，無所不可。故曰：“剛遇中正，天下大行也。” 象曰：天下有風，“姤”；后以施命誥四方。

The Commentary on the Judgment continues to say: When yang is in the position of central uprightness, the way of the world will be greatly realized. The significance of the hexagram of encountering is indeed profound! Su Shi said: "Yang" refers to nine two, and "central uprightness" refers to nine five. The yin force grows continuously, and it waits until nine two is gone to become the hexagram of retreating, at which time there will be no ministers. It waits until nine five is gone to become the hexagram of splitting apart, at which time there will be no sovereign. The world of the hexagram of encountering has above a sovereign and below ministers. A gentleman who wishes to act will have nothing he cannot accomplish, hence it says: "Yang meets central uprightness, the way of the world is greatly realized." The Image Commentary says: There is a wind blowing over the world, which is the image of the hexagram of encountering; the sovereign takes it as a model, issues decrees, and announces to all directions.

初六：繫于金柅，貞吉；有攸往，見凶。羸豕孚蹢躅。 《象》曰：“繫于金柅”，柔道牽也。 剛而能止物者，謂之“金柅”，九二是也。初六之勢，足以兼獲五陽，然其始遇而合者，九二也。既合於二，若舍而之他，則終身無所容矣，故以繫二而貞為吉。有所往見為凶，初六者，“羸豕”也。雖“羸”而不可信者，以權在焉，以其“羸”而信之，則“蹢躅”而不可制矣。

The line statement for the first line says: being tied to a strong metal brake, maintaining the correct course brings good fortune; if one goes elsewhere, there will be danger. A thin and weak pig indeed stirs restlessly and treads about wildly. The image commentary says: "being tied to the metal brake" indicates that the flexible line is restrained. Su Shi said: a strong one that can restrain external things is called "metal brake," referring to the second line. The strength of the first line is sufficient to subdue all five yang lines, but the first line first meets and combines with the second line. Once it has combined with the second line, if it abandons it and goes elsewhere, it will have no place to rest for life. Therefore, being tied to the second line and maintaining the correct course is good, while going elsewhere is dangerous. The first line is that thin and weak pig. Although it is thin and weak, it should not be trusted lightly, because the power is in its hands; if one trusts it just because it is weak, it will become restless and uncontrollable.

九二：包有魚，無咎；不利賓。 《象》曰：“包有魚”，義不及賓也。 “魚”者，初六也；“包”者，魚之所不能脫也；“賓”者，九四也。“姤”者，主求民之時，非民求主之時也，故近而先者得之，遠而後者不得也。不論其應與否也，嫌其若有咎，故曰“無咎”。 九三：臀無膚，其行次且，厲；無大咎。 《象》曰：“其行次且”，行未牽也。 以“姤”之初六為“夬”之上六，則“姤”之九三，“夬”之九四也，故其《象》同。九三之所謂臀者，初六；初六剝陽而進者也，處眾陽之間而同體者，有剝陽之陰，宜其“次且”而不安也。“夬”之九四下牽初九之羊，故有“聰不明”之咎。而九三無是也，故雖危無孔大咎，而《象》曰“行未牽也”。

The line statement for Nine in the Second says: "There is a fish wrapped in a basket, there is no fault, but it is not suitable to give to guests." The Image Commentary says: "There is a fish wrapped," according to the meaning, the guests are not entitled to it. Su Shi said: "Fish" refers to the initial six, "wrapped" is something the fish cannot escape, and "guest" refers to Nine in the Fourth. When the hexagram Gou occurs, it is the time when the ruler seeks the people, not the people seeking the ruler. Therefore, those who are close and act early obtain it, while those who are distant and act late do not, regardless of whether there is a proper correspondence. Because this is considered suspicious, the line statement specially says "no fault." The line statement for Nine in the Third says: "The buttocks have no skin or flesh, walking is hesitant and difficult to advance, there is danger, but no great fault." The Image Commentary says: "Its movement is hesitant," because it is not restrained. Su Shi said: If the initial six of Gou is considered as the upper six of Guai, then the Nine in the Third of Gou corresponds to the Nine in the Fourth of Guai, so the Image Commentaries of both lines are the same. The "buttocks" mentioned in the line of Nine in the Third refers to the initial six. The initial six is a yin line that is eroding a yang line and growing upward, situated among many yang lines, and the one that is of the same nature as itself is precisely this eroded yang yin. That is why it is "hesitant" and uneasy. The Nine in the Fourth of Guai pulls down the initial nine, which is like a "sheep," thus causing the "ears and eyes not clear" mistake; the Nine in the Third does not have this, so although there is danger, there is no great fault, and the Image Commentary therefore says "movement is not restrained."

九四：包無魚，起凶。 《象》曰：“無魚”之“凶”，遠民也。 既已失民，起而爭之則“凶”。 九五：以杞包瓜，含章，有隕自天。 《象》曰：九五“含章”，中正也；“有隕自天”，志不舍命也。 “金柅”也，“包”也，“杞”也，皆九二也；“豕”也，“魚”也，“瓜”也，皆初六也。“杞”，枸杞也，木之至痺者也。“包瓜”者，籠而有之也。瓜之為物，得所附而後止；不得所附，則攀援而求，無所不至。幸而遇喬木，則雖欲抑之不可得矣，故授之以杞，則杞能籠而有之。杞之所至，瓜之所及也。九五者，“姤”之主也；知初六之勢將至於剝盡而後止，故授之以九二。九二之所至，初六之所及也。“姤”者，陰長之卦；而九五以至陽而勝之，故曰“含章”。凡陰中之陽為“章”，陰長而消陽，天之命也；有以勝之，人之志也。君子不以命廢志，故九五之志堅，則必有自天而隕者，言人之至者，天不能勝也。

The fourth line statement says: There is no fish in the kitchen, and movement brings misfortune. The Image Commentary says: The misfortune of "no fish" is because of being distant from the people. Su Shi says: If one has already lost the people, then rising up to compete with others will bring misfortune. The fifth line statement says: Using the branches of the杞 tree to cover the melon, it contains literary brilliance and will bring blessings falling from heaven. The Image Commentary says: The fifth line "contains virtue" is because it is upright and central; "a falling star from heaven" is because its will does not yield to heaven's mandate. Su Shi says: "Gold brake," "envelop," and "杞" all refer to the second line; "pig," "fish," and "melon" all refer to the first line. "杞" is the枸杞, the shortest among trees. "Enveloping the melon" means enclosing the melon and claiming it as one's own. Melons, when they find something to rely on, stop; when they don't, they climb and seek without restraint. If they meet a tall tree, they cannot be suppressed. Therefore, pairing it with枸杞, the枸杞 can enclose and occupy the melon: wherever the枸杞 grows, the melon will stop there. The fifth line is the main line of the《姤》hexagram, knowing that the trend of the first line is to strip away all yang lines before it stops, so it sends the second line to it—the second line goes where it is, and the first line follows.《姤》is the hexagram of growing yin, and the fifth line, with its extremely flourishing yang virtue, overcomes it, hence "contains virtue." Any yang within yin is called "virtue." Yin grows and consumes yang, which is heaven's mandate; having the ability to overcome it is human will. A gentleman does not abandon human will because of heaven's mandate, so the fifth line, with firm will, will certainly have blessings falling from heaven. This means: human effort reaching its extreme can even surpass heaven.

上九：姤其角，吝；無咎。 《象》曰：“姤其角”，上窮吝也。 剛之上窮者，“角”也。“姤其角”，以是為“姤”也。以角為“姤”，物之所不樂遇也；小人雖不能合，而君子亦無自入焉。故“吝，無咎”。

The line statement of Upper Nine says: meeting someone at the highest point, like the horn, brings regret but no blame. The Image Commentary says: "Meeting at the horn" is because it is at the very top and has reached the extreme, hence the regret. Su Shi says that when yang is at the highest point, where there is no way to go, that is called "horn." "Meeting at the horn" refers to meeting others in this posture. Meeting with the horn is something others are unwilling to encounter; villains cannot join him, and virtuous people have no way to approach. Therefore, it is said "regret, but no blame."

兌上，坤下。 “萃”：亨。王假有廟，利見大人，亨，利貞。用大牲，吉。利有攸往。 《彖》曰：“萃”，聚也；順以說，剛中而應，故聚也。“王假有廟”，致孝享也。“利見大人，亨”，聚以正也。 《易》曰：“方以類聚，物以群分。”有“聚”，必有黨；有黨，必有爭。故“萃”者，爭之大也。盍取其爻而觀之，五能“萃”二，四能“萃”初，近四而無應，則四能“萃”三；近五而無應，則五能“萃”上。此豈非其交爭之際也哉！且天下亦未有“萃”於一者也，大人者，惟能因其所“萃”而即以付之，故物有不“萃”於我，而天下之能“萃”物者，非我莫能容之，其為“萃”也大矣。“順以說，剛中而應”者，二與五而已；而足以為“萃”乎？曰：足矣，有餘矣！從我者納之，不從者付之其所欲從，此大人也！故“萃”有二“亨”，“萃”未有不亨者，而其未見大人也，則亨而不正；不正者，爭非其有之謂也。故曰：“利見大人，亨，聚以正也。”大人者，為可以聚物之道而已。“王”至於有“廟”，而盡其“孝享”，非安且暇不能。物見其安且暇，安得不聚而歸之？此“聚之正”也。

The Hexagram "Cui" (Gathering) has the Upper Trigram "Dui" (Lake) and the Lower Trigram "Kun" (Earth). The Hexagram Statement says: The Hexagram "Cui" is smooth. The king comes to the ancestral temple for sacrifice, it is advantageous to meet a great person, smooth, advantageous to maintain the right path; using great sacrifices is auspicious; it is advantageous to go somewhere. The Commentary on the Judgment says: "Cui" means gathering; the Lower Trigram is yielding and the Upper Trigram is harmonious, the Nine at the Fifth is strong and central and corresponds with the Six at the Second, thus enabling gathering. "The king comes to the temple" means fulfilling the rites of filial piety; "advantageous to meet a great person, smooth" means gathering by the right path. Su Shi said: The Great Treatise of the Zhou Changes says, "things are gathered by their kind, and things are separated by their group." When there is gathering, there must be factions, when there are factions, there must be contention, so "Cui" is the time of greatest contention. Let us look at the six lines: the Nine at the Fifth gathers the Six at the Second, the Nine at the Fourth gathers the Six at the Beginning; the Six at the Third is close to the Nine at the Fourth but has no corresponding line, thus the Nine at the Fourth gathers the Six at the Third; the Six at the Top is close to the Nine at the Fifth but has no corresponding line, thus the Nine at the Fifth gathers the Six at the Top. Is this not exactly a situation of mutual contention? Moreover, there is no way in the world that all things can gather to one person. What is called a great person is merely one who follows the direction in which people gather and then hands them over accordingly. Therefore, even if people do not gather to me, the one who can gather people is none other than me, and thus this "Cui" is great. Someone asks: "Following with harmony and strength in the center and corresponding" refers only to the lines of the Six at the Second and the Nine at the Fifth, is that enough to achieve "Cui"? The answer is: it is sufficient, and more than enough! Those who are willing to follow me, I accept; those who are not, I hand them over to the person they wish to follow. This is what is called a great person. Therefore, the Hexagram "Cui" has two instances of "smooth": gathering is never without smoothness, but before meeting the great person, it is smooth but not proper; what is improper is to contend for something that does not belong to oneself. Therefore, it says: "advantageous to meet a great person, smooth, gathering by the right path." A great person is merely one who does what is sufficient to gather people. The king establishes ancestral temples and devotes himself to the rites of sacrifice, something that a carefree person cannot do. When people see him carefree, how could they not gather and come to him? This is called "gathering by the right path."

“用大牲，吉，利有攸往”，順天命也。 《易》之言薦、盥、禴、享，非正言也，皆有寄焉。“用大牲”者，猶曰用大利祿云爾。《易》曰：“何以聚人？曰財。”所聚者大，則所用者不可小矣。天之命我為是物主，非以厚我也，坐而享之則過矣。故“利有攸往，順天命也”。

The Commentary on the Judgment continues to say: "Using great sacrifices, it is auspicious and beneficial to go in a certain direction," which is in accordance with the mandate of Heaven. Su Shi said that in the Zhou Changes, the rituals of offering, washing hands, offering sacrifices, and presenting offerings are not meant to be taken literally, but rather have deeper implications. What is meant by "using great sacrifices" is equivalent to offering abundant wealth and benefits. The Great Treatise of the Zhou Changes says: "What brings people together? It is wealth." The greater the scale of what is gathered, the greater the cost that must be borne. Heaven has appointed me as the master of this domain, not merely for my own benefit; to enjoy the fruits alone would be excessive. Therefore, it says, "It is beneficial to go in a certain direction, for it is in accordance with the mandate of Heaven."

觀其所聚，而天地萬物之情可見矣。 不期而聚者，必其至情也。 《象》曰：澤上於地，“萃”；君子以除戎器、戒不虞。 王弼曰：“聚而無防，則眾生心。”

The Commentary on the Judgment concludes by saying: observing the gathering of all things, the true nature of heaven and earth and all things can be seen. Su Shi says: those who gather together without intention must be expressing their most genuine nature. The Image Commentary says: water gathered in a marsh on the ground, this is the image of the hexagram Ci; the gentleman takes it as a model, repairing weapons and being prepared for unexpected changes. Su Shi cites Wang Bi's explanation, saying: 'When people gather together without being prepared, they will develop different intentions.'

初六：有孚不終，乃亂乃萃。若號，一握為笑，勿恤；往無咎。 《象》曰：“乃亂乃萃”，其志亂也。 初六之所應者，九四也；九四有信之者而“不終”，六三是也。始以無應而“萃”於四，終以四之有應，諮嗟而去之，故其《象》曰：“萃如，嗟如。”此志亂而苟聚者也。“若號，一握為笑”者，“號”且“笑”也，“一握”者，其聲也，“號”、“笑”雜也。君子之於禍、福審矣，故笑則不號，號則不笑；先否而後通，則先號而後笑，未有號笑雜者也。此其志已亂焉，能為我寇哉！故“勿恤，往無咎”。

The Line Statement of the first line says: Although the heart is sincere, it cannot be consistent from beginning to end, so the mind is confused and gathers with people at random; sometimes it cries out, sometimes it laughs together with others; there is no need to worry, going forward brings no blame. The Image Commentary says: "It is confused and gathering," indicating that his mind has already become disordered. Su Shi says: The first line corresponds to the fourth line; and the fourth line originally had someone who trusted it, but that person was "unable to be consistent." That person is the third line. The third line initially attached itself to the fourth line because it had no proper correspondence, but in the end, because the fourth line had a proper correspondence, it had to sigh and leave. Therefore, the Image Commentary of the third line says "gathering as if, sighing as if," which is exactly the appearance of a confused and hasty gathering. The phrase "sometimes crying, sometimes laughing together" means crying and laughing at the same time; "a single grasp" describes the sound, with crying and laughter mixed together. A gentleman distinguishes clearly between misfortune and fortune, so when he laughs, he does not cry, and when he cries, he does not laugh; those who first block and then become unblocked first cry and then laugh, but there is never a mixture of crying and laughing. Therefore, the third line's mind is already confused; how could it still harm me? Hence, it says "do not worry, going forward brings no blame."

六二：引吉，無咎；孚乃利用禴。 《象》曰：“引吉無咎”，中未變也。 陰之從陽，以難進為吉。六二得位而安其中，不急於變，志以從上者也，故九五引之而後從。引之而後從，則其聚也固；是以吉而無復有咎。“禴”者，禮之薄者也，故用於既信之後。上以利祿聚之下，豈以利祿報之哉！故上“用大牲”而下用“禴”，以為有重於此者矣。

The Line Statement of the Second Line says: If it comes by being drawn, it is auspicious and without blame; if it maintains sincerity, it can use a thin sacrificial offering of the sacrificial rite called "Yue." The Image Commentary says: "Being drawn brings auspiciousness without blame," because it maintains its middle virtue without change. Su Shi said: A yin line follows a yang line, and it is auspicious to not advance easily. The line Six in the Second is in its proper position and resides in the middle path, not hastening to change itself. It originally has the ambition to follow above, so it needs the line Nine in the Fifth to draw it, and then it follows. Only after being drawn does it follow, so the union becomes firm, hence auspicious and without blame. "Yue" is the most meager of sacrificial rites, so it is used after mutual trust has been established. Above uses wealth and rank to gather below, but does below also use wealth and rank to repay above? Therefore, above uses a grand sacrifice while below uses the "Yue" sacrifice, because there is something more important than material things between them.

六三：萃如，嗟如；無攸利，往無咎，小吝。 《象》曰：“往無咎”，上巽也。 六三之“萃”於四，四與我、與初皆不利也，去而之上，上亦無應；“巽”而納我者也，故雖“小吝”而“無咎”。 九四：大吉，無咎。 《象》曰：“大吉無咎”，位不當也。 非其位而有聚物之權，五之所忌也；非“大吉”，則有咎矣。

The Line Statement of the Third Line says: wishing to gather but only resulting in lamentation, with no benefit; going forward brings no blame, but only a slight regret. The Image Commentary says: "Going forward brings no blame," because the Upper Six is willing to humbly accept it. Su Shi says: the Third Line goes to attach to the Fourth Line, resulting in disadvantage for both the Fourth Line and the First Six. It leaves the Fourth Line to attach to the Upper Six, who originally had no proper correspondence, but is willing to humbly accept it, so although there is "a slight regret," there is "no blame." The Line Statement of the Fourth Line says: great good fortune, thus no blame. The Image Commentary says: "Great good fortune brings no blame," because it is in an improper position. Su Shi says: being out of position yet holding the authority to gather people is something the Fifth Line fears; if it is not "great good fortune," there will be blame.

九五：萃有位，無咎；匪孚，元永貞，悔亡。 《象》曰：“萃有位”，志未光也。 九五“萃”之主也，“萃”有四陰，而九四分其二；以位為心者，未有能容此者也，故曰：“萃有位，無咎。”挾位以忌四為無咎，而己志不光矣；惟大人為能忘位以任四。夫能忘位以任四，則四且為吾用，而二陰者獨何往哉！“匪孚”者，非其所孚也；“元”者，始也；“元永貞”者，始既以從之，則終身為之貞也。自六二之外，皆非我之所孚也；非我之所孚，則我不求聚，使各得永貞於其始之所從，“悔亡”之道也。

The line statement of the fifth line says: gathering people and occupying a high position, there is no fault; those who originally did not trust me, let them remain steadfast from the beginning, and regret naturally disappears. The image commentary says: "Gathering with a position," means his aspirations are not yet broad enough. Su Shi said: the fifth line is the main line of the "Cui" hexagram. In the hexagram, there are four yin lines, and the fourth line takes away two of them. Anyone who is concerned about power cannot tolerate such a situation, so the line statement says "Gathering with a position, no fault." Relying on one's position to suspect the fourth line, even if勉强 considered no fault, one's aspirations are not broad enough; only a great person can forget about position and entrust the fourth line. If one forgets about position and entrusts the fourth line, then the fourth line becomes useful to me, where can the other two yin lines go? The term "non-trust" refers to those who originally did not trust me; "origin" means the beginning; "originally enduring uprightness" means that since they originally followed others, let them remain steadfast to that side for life. Except for the second line, all other lines are not those who trust me; since they do not trust me, I do not force gathering, let them remain steadfast to the side they originally followed, this is the way to eliminate regret.

上六：齎諮涕氵夷，無咎。 《象》曰：“齎諮涕氵夷”，未安上也。 “未安上者”，不樂在五上也。

The line statement of the sixth line at the top says: Lamenting and grieving, tears and sobs flow together, without fault. The image commentary says: The reason for lamenting and weeping is because it is not at ease in occupying the upper position. Su Shi said: What is meant by 'not at ease in the upper position' is that it is unwilling to be above the nine in the fifth.