The Hexagram of the Family

家人。利女貞。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正，正家而天下定矣。象曰：風自火出，家人，君子以言有物而行有恆。家道之始，始諸飲食烹(飫)［飪］，故曰“風自火出”。家人道在於烹爨，一家之政，樂不樂、平不平皆繫乎此。

The Hexagram Statement of the Family says: "It is advantageous for a woman to be constant." The Commentary on the Judgment says: "Family, the woman is in the proper position within, the man in the proper position outside. When male and female are properly placed, this is the great principle of heaven and earth. The family has a strict ruler, which refers to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, the wife is a wife, and thus the family is properly ordered. When the family is properly ordered, the world will be at peace." The Image Commentary says: "Wind arises from fire, Family. The superior man thus speaks with substance and acts with consistency." The beginning of the way of the family starts with cooking and preparing food ("yu" should be "ren"), so it is said "Wind arises from fire" — fire is below, cooking and producing heat, which transforms into wind, moving from within to outside. The way of governing the family lies in the cooking and fire at the hearth: the happiness or unhappiness, peace or disorder of the family all depend on this.

初九，閒有家，悔亡。象曰：“閒有家”，志未變也。男處女下，悔也。六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。九三，家人嗃嗃，悔厲吉。婦子嘻嘻，終吝。象曰：“家人嗃嗃”，未失也；“婦子嘻嘻”，失家節也。位為過中，則履非得宜，與其慢也寧嚴。

The first line statement says, "There is a restraint in the family, and regret disappears." The Image Commentary says, "There is a restraint in the family," the will has not changed." A man being subordinate to a woman is naturally regrettable; however, since it begins with a firm restraint, the family's will has not yet turned bad, so regret disappears. The second line statement says, "No pursuit, in the middle of the household, sincerity brings good fortune." The Image Commentary says, "The good fortune of the second line is due to its yielding and gentle nature." The third line statement says, "The family is stern, regret and danger arise, but good fortune follows. The wife and children are laughing, eventually leading to regret." The Image Commentary says, "The family is stern," it has not yet lost its way; "the wife and children are laughing," it has lost the family's discipline." The third line is already beyond the middle of the lower trigram, so its actions are inevitably not entirely appropriate. However, governing the family is better to be strict than lenient, because if it is too lenient, the family's discipline is first lost.

六四，富家，大吉。象曰：“富家大吉”，順在位也。柔順在位，故能長保其富。九五，王假有家，勿恤，吉。象曰：“王假有家”，交相愛也。有應在二，得男女內外，家道大正，足以化成天下，故王假之。上九，有孚威如，終吉。象曰：威如之吉，反身之謂也。以陽居尊，故威如，身修而家齊，故終吉。

The Line Statement of the Fourth Line says, "The wealthy household, great good fortune." The Image Commentary says, "The good fortune of the wealthy household is because of following the proper position." The Fourth Line, with its gentle and compliant virtue in the correct position, is able to maintain its wealth and prosperity for a long time. The Line Statement of the Fifth Line says, "The king comes to his family, without worry, good fortune." The Image Commentary says, "The king comes to his family, because of mutual love and care." The Fifth Line, with the Second Line as its proper corresponding line, has the male going out and the female staying in, each in their proper place, making the family relationship very correct and orderly, sufficient to transform the world. Therefore, it is said that the king personally comes to his family, and his moral teaching reaches the people in the family. The Line Statement of the Top Line says, "With sincerity, there is great authority, ultimately good fortune." The Image Commentary says, "The good fortune of great authority is because of self-reflection." The Top Line, with its yang strength in the highest position, has authority that is fearsome; however, the foundation of this authority lies in self-cultivation, and only after personal cultivation is achieved can the family be properly managed, thus ultimately achieving good fortune.

睽。小事吉。彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉!象曰：上火下澤，睽，君子以同而異。一於異則乖而不合，故和而不同。

The Hexagram Kui states: "It is auspicious for small matters." The Commentary on the Judgment says: "Kui means fire moving upward and marsh moving downward. Two women living together have different aspirations. Joy is attached to brightness, the soft lines advance upward and reach the center, and they respond to the strong lines below, hence it is auspicious for small matters. Heaven and Earth are separated but their affairs are the same; men and women are separated but their aspirations are connected; all things are separated but their nature is similar. The principle of Kui is of great significance." Fire has an upward movement, and marsh has a downward movement, just like two women living in the same house but with different aspirations. The lower trigram is joyful and the upper trigram is attached to brightness. The soft lines advance upward and reach the center, and they respond to the strong lines below, so it is suitable only for small matters. Heaven and Earth are separated but their nurturing affairs are the same; men and women are separated but their aspirations are connected; all things are different in form but their nature is similar. The Image Commentary says: "Fire above and marsh below, Kui. The superior man thus follows the same but maintains differences." If one seeks difference alone, it leads to separation and failure to unite. Therefore, the superior man maintains differences within the same overall principle, which is exactly what the Analects refers to as "harmony in diversity."

初九，悔亡，喪馬勿逐自復。見惡人，無咎。象曰：“見惡人”，以辟咎也。履睽之始，悔也，能以貴下賤，故悔亡馬復，屈下惡人，能免於咎。九二，遇主于巷，無咎。象曰：“遇主于巷”，未失道也。守正居中，故能求主於乖喪之際，不失其道，乖睽主有不可顯遇之時。

The line statement of the first line says, "Regret disappears, lost horses return on their own without pursuit. Meeting an evil person, no blame." The image commentary says, "Meeting an evil person," to avoid blame. At the beginning of separation, there is originally regret; because it can humble itself and be in a low position, the regret disappears and the lost horses return on their own. Being willing to lower oneself to meet someone one dislikes can avoid blame. The line statement of the second line says, "Meeting the master in a lane, no blame." The image commentary says, "Meeting the master in a lane," because one has not lost the right path. The second line remains upright and is in the center, so it can seek the master amidst separation and disorder without losing the right path; in times of separation, there are naturally times when the ruler and minister cannot meet openly.

六三，見輿曳，其牛掣，其人天且劓，無初有終。象曰：“見輿曳”，位不當也。“無初有終”，遇剛也。乘剛遇敵，輿衛皆困。九四，睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五，悔亡，厥宗噬膚，往何咎。象曰：“厥宗噬膚”，往有慶也。二能勝三，如噬膚耳，何間已往。上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

The line statement for the third line says, "Seeing a cart dragged, its oxen are stuck, the person is bearded and has his nose cut off, there is no beginning but there is an end." The image commentary says, "Seeing a cart dragged," indicates the position is not appropriate; "there is no beginning but there is an end," indicates meeting a strong force. The sixth line is overpowering the strong line and encountering a powerful enemy, with the cart and the guards both in a difficult situation. The line statement for the fourth line says, "Being isolated in睽, meeting a superior man, mutual trust, danger without blame." The image commentary says, "Mutual trust without blame," indicates the will is carried out. The sixth line's line statement says, "Regret disappears, the ancestor bites flesh, going forward brings no blame." The image commentary says, "The ancestor bites flesh," indicates going forward brings good fortune. The ninth line is able to overcome the sixth line, just like biting a piece of flesh, which is easy; if so, what could prevent the fifth line from going forward? The line statement for the top line says, "Being isolated in睽, seeing a pig carrying mud, a chariot full of ghosts, first drawing the bow, then lowering it, not robbers but marriage partners, going forward and encountering rain brings good fortune." The image commentary says, "Encountering rain brings good fortune," indicates all doubts are dispelled. When yin and yang come together and rain falls, all kinds of suspicions are resolved at this point.

蹇。利西南，不利東北。利見大人，貞吉。蹇之世，大人乃能成功。象曰：蹇，難也，險在前也。見險而能止，知矣哉!“蹇利西南”，往得中也，“不利東北”，其道窮也，“利見大人”，往有功也，當位“貞吉”，以正邦也。蹇之時用大矣哉!象曰：山上有水，蹇，君子以反身修德。

The Hexagram of Obstruction states: "It is advantageous to go toward the Southwest, and disadvantageous to go toward the Northeast. It is advantageous to see a great person, and to maintain uprightness brings good fortune." In times of difficulty, only those who possess the virtue of a great person can achieve success. The Commentary on the Judgment says: "Obstruction means difficulty, with danger ahead. To recognize the danger and know when to stop is indeed wise. 'It is advantageous to go toward the Southwest' because going in that direction leads to the center; 'it is disadvantageous to go toward the Northeast' because the path is blocked. 'It is advantageous to see a great person' because proceeding in that direction brings achievement. When the positions are appropriate and uprightness is maintained, it brings good fortune, for it is proper to govern the state with uprightness. How great is the use of the time of obstruction!" The Image Commentary says: "A mountain with water above it, Obstruction. The gentleman thus turns inward to cultivate his virtue." Since external difficulties cannot be forcefully contested, one should instead turn inward and examine oneself, cultivating one's own virtue.

見險能止，然不可終止而已，當見大人之德，進之坤順致養之地，則得其中。若更退守艮止，則難無時而解也，故曰“不利東北，其道窮也”。至於解卦，則曰“其來復吉，乃得中也”，與此互見矣，蓋難在內外，與震艮之動止則相反爾。

Seeing danger and difficulty but stopping, yet one should not stop altogether. One should go to be close to someone with the virtue of a great person, and enter the southwest, where the earth is yielding and nurturing, only then can one be considered proper. If one merely retreats and clings stubbornly to the stillness of the mountain, then the difficulty of Jian will never be resolved. Therefore, the Commentary on the Judgment says, "It is not advantageous to go to the northeast, for its path is exhausted." But when it comes to the卦 of Jie, it says, "Its return is auspicious, for it attains the center," and these two complement each other. This is because the difficulties of Jian and Jie are respectively internal and external, and their directions of movement and stillness are exactly opposite to those of Zhen (Thunder) and Gen (Mountain).

初六，往蹇來譽。象曰：“往蹇來譽”，宜待也。蹇難之際，用心存公，無所偏繫，故譽美可獲。六二，王臣蹇蹇，匪躬之故。象曰：“王臣蹇蹇”，終無尤也。九三，往蹇來反。象曰：“往蹇來反”，內喜之也。六四，往蹇來連。象曰：“往蹇來連”，當位實也。連，順也，序也。蹇反當位正吉，六四未能出險，故可止，而順序以俟難之解，當位處陰之實。

The line statement of the first line says, "Go forward and meet difficulty, come back and gain praise." The image commentary says, "Go forward and meet difficulty, come back and gain praise," meaning it is appropriate to wait. In times of difficulty, maintaining impartiality and not being biased or attached to either side allows one to gain a good reputation. The line statement of the second line says, "The king's minister is persevering, not for his own sake." The image commentary says, "The king's minister is persevering," meaning he will ultimately have no blame. The line statement of the third line says, "Go forward and meet difficulty, come back and return." The image commentary says, "Go forward and meet difficulty, come back and return," meaning there is inner joy. The line statement of the fourth line says, "Go forward and meet difficulty, come back and connect." The image commentary says, "Go forward and meet difficulty, come back and connect," meaning it is appropriate to be in the right position and to be sincere. "Connect" means to be harmonious and to follow the proper order. Facing difficulty and returning, being in the right position and maintaining integrity brings good fortune. The fourth line has not yet escaped the dangerous situation, so it can stop and follow the proper order, waiting for the difficulty to be resolved. This is why it is appropriate to be in the right position and to be in a yin position.

九五，大蹇朋來。象曰：“大蹇朋來”，以中節也。剛中之德，為物所歸。上六，往蹇來碩，吉，利見大人。象曰：“往蹇來碩”，志在內也。利見大人，以從貴也。與解繇同義。

The line statement of the fifth line says, "In great difficulty, friends come." The Image Commentary says, "In great difficulty, friends come," because it maintains the middle and follows the proper measure. The fifth line possesses the virtue of being strong and upright while maintaining the center, so it is the destination for all things. Although it is in great difficulty, friends come naturally. The line statement of the sixth line says, "Going through difficulty brings great gain; it is auspicious to see a great person." The Image Commentary says, "Going through difficulty brings great gain," because the mind is focused inward; "it is auspicious to see a great person," because it follows the noble. The meaning expressed in this line is the same as the line statement of the hexagram, "Its coming back is auspicious."

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。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉!象曰：雷雨作，解，君子以赦過宥罪。難免人患散，則得眾者吉，往而不返，則生他變。有所往而不速，將後於時也，故無所往則靜吉，有所往則速吉。

The Hexagram of "Release" states: "It is advantageous to go toward the Southwest; if there is no direction to go, returning is auspicious. If there is a direction to go, going early is auspicious." The Commentary on the Judgment says: "Release signifies danger and movement; movement leads to escape from danger, hence release. 'Release is advantageous to the Southwest' because going toward the Southwest brings one into the company of the people; 'returning is auspicious' because it attains the center; 'if there is a direction to go, going early is auspicious' because going brings about success. When heaven and earth release their energies, thunder and rain arise; when thunder and rain arise, all fruits and grasses break open and sprout. The meaning of release is indeed vast!" The Image Commentary says: "Thunder and rain arise, hence release. The superior man thus pardons mistakes and forgives crimes." Below is the Trigram Kan representing danger, and above is the Trigram Zhen representing movement; once movement occurs, one escapes from danger, hence release. When the energies of heaven and earth are released, thunder and rain arise; when thunder and rain arise, all fruits and grasses break open and sprout. Thus the meaning of release is indeed vast. The superior man observes this image and pardons mistakes and forgives crimes. When difficulties have been removed and human misfortunes have passed, then those who gain the people's support are auspicious; if one departs without returning, other troubles may arise. If one goes but acts slowly, one will fall behind the opportunity. Therefore, when there is no direction to go, stillness is auspicious; when there is a direction to go, prompt action is auspicious.

初六，無咎。象曰：剛柔之際，義無咎也。險難方解，未護所安，近比於二，非其咎也。九二，田護三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。險亂方解，不正自疑之陰，皆自歸附而順聽也，故曰“田護三狐”。不以三狐自累，上合於五，則得黃矢之象也。

The line statement of the first line says, "No blame." The Image Commentary says, "At the meeting of the strong and the yielding, there is no blame." The danger has just been removed, and the first line has not yet found a proper place. It draws near to the second line, which is reasonable and not its fault. The line statement of the second line says, "Hunting three foxes, obtaining a yellow arrow, and being steadfastly auspicious." The Image Commentary says, "The second line is auspicious because it follows the middle path." The danger has just been removed, and the yin lines that are improperly placed and cause doubt have naturally come to submit and obey. Therefore, it is said that hunting and capturing three foxes. The second line is not hindered by these three foxes, and by aligning upward with the fifth line, it has the image of "obtaining a yellow arrow." Yellow represents the middle color, and the arrow represents straightness and strength.

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!不正而近比二剛，不能致一，故有小人負乘之象，貪以致寇也。九四，解而拇，朋至斯孚。象曰：“解而拇”，未當位也。位不當則所履者邪，故失位之陰因得駢附。險亂即解，解之則朋信。當一作正。

The line statement for the sixth line says, "Carrying burdens and riding high, leading to the arrival of bandits, and being in a state of hardship." The image commentary says, "Carrying burdens and riding high, this is also a disgrace. Bringing war upon oneself, who else can be blamed?" The sixth line is in an improper position and is closely attached to both the second and fourth lines, which are strong lines. Its mind is not focused, hence the image of a small person carrying burdens and sitting on a large chariot. Greed is excessive, thus attracting robbers. The line statement for the fourth line says, "Removing the big toe, friends will come and trust will be established." The image commentary says, "Removing the big toe, the position is not appropriate." The position is improper, so the actions are perverse. Because of this, the improper yin line is able to attach itself. Since the danger has been removed, this attached "big toe" can be removed, and then friends will come and mutual trust will be established. (The character "当" is in some editions written as "正".)

六五，君子惟有解，吉。有孚于小人。象曰：君子有解，小人退也。君子道亨，則邪類之退必矣。上六，公用射隼于高墉之上，護之無不利。象曰：“公用射隼”，以解悖也。忘義而貪，故以喻隼。

The Line Statement of the Fifth Line says, "The gentleman is only able to resolve matters, which is auspicious. He has sincerity toward the petty person." The Image Commentary says, "The gentleman is able to resolve matters, the petty person retreats." When the way of the gentleman is unimpeded, the retreat of the wicked is inevitable; the petty person also verifies here that the way of the gentleman is indeed trustworthy. The Line Statement of the Sixth at the Top says, "The public uses an arrow to shoot a falcon on a high wall, and there is no disadvantage in doing so." The Image Commentary says, "The public uses an arrow to shoot a falcon, to resolve disorder." The falcon is a greedy and fierce bird; the disorderly person forgets righteousness and pursues greed alone, so he is compared to the falcon.

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。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。象曰：山下有澤，損，君子以懲忿窒欲。損下益上，損剛益柔，非可常行，必有孚元吉，無咎可貞，然後利有所進，故下云“有時”。

The Hexagram of Loss states: "With sincerity, great good fortune arises, no blame, suitable for uprightness, advantageous to go somewhere. How is it used? Two bowls of food may be offered." The Commentary on the Judgment says: "Loss means reducing from below to benefit above, its way is to go upward. Through loss there is sincerity, great good fortune, no blame, suitable for uprightness, advantageous to go somewhere. 'How is it used? Two bowls of food may be offered,' two bowls should be offered at the right time. Reduction of the strong and increase of the weak occur at the right time. Reduction and increase, fullness and emptiness, all follow the time." The Image Commentary says: "A spring below a mountain, loss. The superior man uses this to restrain anger and suppress desires." Reducing from below to benefit above, reducing the strong to benefit the weak, this is not something that can be done at all times; one must first achieve sincerity, great good fortune, no blame, and uprightness, before one can move forward. Therefore, the Commentary on the Judgment continues with 'at the right time'—everything depends on the time.

初九，已事遄往，無咎，酌損之。象曰：“已事遄往”，尚合志也。損剛益柔有時，損不可過，抑而居下，有為而然，故事已則當速反於上，與四合志。損不以中，未免於咎也。九二，利貞，征凶，弗損益之。象曰：“九二利貞”，中以為志也。以陽居陰，剛德已損，故以征則凶。能志於正，則雖損非損，其實受益。

The line statement of the first line says, "After completing the task, go quickly, without blame, and reduce the loss." The image commentary says, "After completing the task, go quickly," which indicates harmony of aspirations. Reducing strength to increase weakness depends on the right timing; reduction should not be excessive. The first line restrains itself and occupies the lower position, originally for the purpose of action. Therefore, once the matter is concluded, it should quickly return to the upper position to align with the aspirations of the fourth line. If reduction is not in the middle way, it will inevitably lead to mistakes. The line statement of the second line says, "It is advantageous to be firm and correct, going forward brings danger, and there is neither loss nor gain." The image commentary says, "The second line is advantageous to be firm and correct," which indicates the middle as the aspiration. The second line, with a yang line in a yin position, has already reduced its strong virtue, so further advancement brings danger. If it can take uprightness as its aspiration, then although it appears as a reduction, it is actually not a reduction, but rather a true gain.

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。六三本為上六，與坤同體，若連茹彙征，三人並行，則反非益上之道也。六四，損其疾，使遄有喜，無咎。象曰：“損其疾”，亦可喜也。六三志應於上，近不相得，不固其路使速應於上，則初九之應無所間阻，故曰“損其疾”，使彼有喜，故己亦可喜而無咎也。

The Line Statement of the third line says, "If three people walk together, one will be lost; if one person walks alone, he will find a friend." The Image Commentary says, "If one person walks alone, three will be doubtful." The third line originally comes from the sixth line of the Qian hexagram and shares the same structure as the Kun hexagram. If the three yin lines move upward together like pulling up a weed whose roots are connected, this is not the proper way to increase the superior position. The Line Statement of the fourth line says, "Reduce the illness, so that quickly there will be joy, without blame." The Image Commentary says, "Reducing the illness" is also a cause for joy. The third line's heart and will correspond to the ninth line above, but it is not in harmony with the fourth line. If the fourth line does not block the third line's path and allows it to move upward quickly, then the proper correspondence between the first line and the fourth line will not be obstructed. Therefore, it is said, "Reduce the illness"—remove the root of the problem, so that the other party will be joyful, and thus oneself will also be joyful without blame.

六五，或益之十朋之龜，弗克違，元吉。象曰：六五元吉，自上祐也。龜弗能遠，言受益之可必，信然不疑也。“或益之”，上九自外來而比之，況其下者乎!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。上九本為九三，雖為損下，其實上行，故云“弗損益之”。損終反益，反如益卦損上而益下，則可大得志，至於得臣無家，(咎)［言］所有之多也。以剛在上，受下之益多矣，故(大川)［無所］施損，當反益於下，故曰“弗損益之”。

The Line Statement of the Fifth Line says, "Perhaps it receives a turtle worth ten strings of pearls, and cannot be resisted, thus bringing great good fortune." The Image Commentary says, "The great good fortune of the Fifth Line is because it is favored by the superior." Even a turtle worth ten strings of pearls cannot resist it, indicating that receiving benefits is certain and reliable. The phrase "perhaps it receives" refers to the Nine at the Top coming from outside the hexagram to attach itself. If even the Nine at the Top does so, how much more so do the lines below? The Line Statement of the Nine at the Top says, "It does not harm or benefit, without blame, and is auspicious when kept true. It is advantageous to go on, and to gain a minister without a home." The Image Commentary says, "Not harming or benefiting," is the great fulfillment of its will. The Nine at the Top originally came from the Third Line of the Tai hexagram, moving upward. Although it is called reducing below, in reality it is moving upward, so it says "not harming or benefiting" — there is no need to harm others and thus naturally benefits. When reduction reaches its limit, it turns into benefit, just as in the Yi hexagram, reducing above to benefit below. In this way, one can fully realize one's will, leading to "gaining a minister without a home," meaning the number of people under one's control is great ("blame" should be "speech"). The Nine at the Top, being yang and occupying the highest position, has already received much benefit from below, so there is nothing more to reduce or subtract. Therefore, it should instead benefit those below, hence the statement "not harming or benefiting."

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。益動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。象曰：風雷益，君子以見善則遷，有過則改。上巽下動者，損上益下之道，木以動而巽，故“利涉大川”。否卦九四下而為初九，故曰“天施地生”，又曰“損上益下”，又曰“自上下下”。

The Hexagram Yi 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, so the people are delighted without limit. When those in superior positions descend to be with the people below, their way becomes greatly bright. 'It is advantageous to go somewhere' because of the correctness of the middle and the uprightness of the position. 'It is advantageous to cross great rivers' because the way of wood is then carried out. Yi is dynamic and compliant, so virtue advances without limit. Heaven gives, Earth produces, and its benefit has no fixed direction. The way of benefiting is to go with the times." The Image Commentary says: "Wind and Thunder, the gentleman is thus able to see good and move towards it, and to correct his faults." The upper trigram is Xun and the lower trigram is Zhen, which is the way of reducing from above to benefit below. Xun belongs to wood in the Five Phases, and wood, by being dynamic and compliant, enters the water, so 'it is advantageous to cross great rivers.' The Hexagram Yi is formed by the movement of the line nine in the fourth of the Hexagram Pu to become the line nine at the beginning, so the Commentary on the Judgment says 'Heaven gives, Earth produces,' and also says 'reducing from above to benefit below,' and also says 'those in superior positions descend to be with the people below.'

初九，利用為大作，元吉，無咎。象曰：“元吉無咎”，下不厚事也。以剛陽之德施益於下，故利用大作。然必元吉乃無咎也。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。“或益之十朋之龜弗克違”，言損上益下之道，理不可易，人皆信之，雖十朋之龜亦不能違此道也。往見損，九五居中體柔，蒙上之益，修報於下，享帝之美，莫盛此焉。“或益之”，必有自外來而益之者也。

The line statement of the first line says, "It is advantageous to carry out great undertakings; the beginning of good fortune, no blame." The image commentary says, "The beginning of good fortune, no blame," because the lower part does not engage in excessive affairs. The first line, with its yang strength, distributes benefits to the people below, so it is suitable for great undertakings; however, it must achieve great good fortune to avoid blame. The line statement of the second line says, "Someone gives a tortoise shell worth ten friends, which cannot be refused; maintaining sincerity brings good fortune. The king offers sacrifices to the deity, which is good." The image commentary says, "Someone gives," meaning it comes from outside. The phrase "someone gives a tortoise shell worth ten friends, which cannot be refused" means the principle of reducing from above to benefit below is unchangeable; everyone believes in it, even a tortoise shell worth ten friends cannot contradict this principle. This idea was already mentioned in the fifth line of the hexagram of loss; the fifth line is in the center and has a gentle nature, receiving benefits from above, and cultivating virtue to repay those below. Offering sacrifices to the deity is the greatest virtue. The phrase "someone gives" certainly means that there is an external benefit coming to it.

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。

The line statement of the third line says, "Using the principle of benefit for calamitous affairs brings no blame. With sincere faith and acting in the middle way, one presents a jade to the prince." The image commentary says, "Using the principle of benefit for calamitous affairs is inherent." Applying the principle of benefit to relief in times of famine, disaster, and misfortune brings no fault; maintaining sincere faith and acting in the middle way, one presents a jade to the prince. This responsibility of aiding in times of hardship is inherently its duty.

中行者，不私於應，無所偏繫也。用心不私，以拯凶難，雖非王者之佐，可以用之牧伯以為藩屏之臣矣。體躁居陽，上有剛應，持此施益，用拯凶難，乃其固能也，故無咎可必。然亦須執禮告上公而行，方合中道，其曰“告公”者，未足專進為王者之佐也。

The "middle way" mentioned in the line statement of the sixth line of the "Yi" hexagram refers to acting by maintaining the middle path, not favoring one's corresponding line, and not clinging to any particular object. With a mind free from private intentions, using this sincerity to help those in danger, such a person may not yet be qualified to serve as a great minister assisting the king, but he is already capable of being appointed as a local governor, serving as a strong support for the royal house. The sixth line is a yin line, weak and restless, occupying a yang position. Above it is the ninth line, a strong line, corresponding to it. With such a nature, carrying out the action of benefiting and rescuing from danger is its inherent ability, so it is said that there will be no mistake. However, it still needs to report to the three dukes according to propriety before taking action, thus conforming to the middle path. The line statement only mentions "reporting to the dukes" and not "reporting to the king," indicating that it is not yet sufficient to be directly employed as an assistant to the king.

六四，中行告公從，利用為依遷國。象曰：“告公從”，以益志也。以陰居陰，體巽應卑，持此施益，可以為依遷之國。純用卑柔，仍告上公見從，方可用事，無剛故也。不足告王，故曰“告公”。本為初六，寄位於四，居陰體巽，所趨在下，以為依遷之國，人所容信，然必中行不私，然後可告必見從，蓋上以益下為心也。

The sixth line of the fourth position in the "Benefit" hexagram says: "Maintaining the middle path and seeking the approval of the Three Dukes will result in obedience, and it is appropriate to establish a place for relocation." The "Image Commentary" explains "seeking the approval of the Dukes" as the extension of the aspiration to benefit the world. The fourth line, which is a yin line in a yin position, belongs to the trigram Xun (Wind) and corresponds to the initial nine, which is low and below. With such qualities, it can become an object of reliance for others seeking relocation. It relies entirely on gentle and yielding methods, and must seek the approval of the Three Dukes before taking action, because it lacks the quality of firm strength. Its strength is insufficient to reach the ruler, so it only mentions "seeking the approval of the Dukes." This line originally belonged to the first line, now occupying the fourth position. Being in a yin position and belonging to the trigram Xun, its aspirations are directed downward, thus being able to serve as a place for others to rely on and be accepted by the people. However, it must act with adherence to the middle path and without personal bias, and only after seeking approval will it be obeyed, because those in higher positions originally intend to benefit the people below.

九五，有孚惠心勿問，元吉。有孚惠我德。象曰：“有孚惠心”，勿問之矣。“惠我德”，大得志也。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。體剛質巽，志應在下，位亢於上，故立心勿恆。“或擊之”，反“或益之”之義為文，故又云“自外來”也。未嘗損己而云“莫益之”，作易者因益卦而言爾。

The "Line Statement" of the "Increase" hexagram, line nine five, says: "With a sincere heart to benefit others, there is no need for divination, great good fortune. The people of the world also sincerely honor my virtue." The "Image Commentary" says, since there is a sincere heart to benefit others, there is no need for divination; "benefit me with virtue" means the aspiration to increase the world is greatly realized. The "Line Statement" of line upper nine says: "No one comes to increase him, but instead someone attacks him, his mind cannot maintain constancy, danger." The "Image Commentary" says, "no one increases him" is a statement of being fixed in one direction; "someone attacks him" means calamity comes from outside. Line upper nine, though of yang strength, has a nature belonging to xun, and his mind should be in the lower line six three, yet he occupies the highest position of the hexagram, so his mind cannot maintain constancy. The phrase "someone attacks him" is a reversal of the meaning of line six two "someone increases him," so the "Image Commentary" also says "from outside." Line upper nine does not actually diminish himself, yet the "Line Statement" says "no one increases him," which is the wording used by the author of the Book of Changes in accordance with the intent of the "Increase" hexagram.

夬。揚于王庭，孚號有厲。告自邑，不利即戎，利有攸往。益而不已必決，故受之以夬。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。“告自邑，不利即戎”所尚乃窮也；“利有攸往”，剛長乃終也。

The Hexagram Statement of 《Guai》 says: "Publicly expose the faults of the petty person in the king's court, issue sincere commands to the people while remaining cautious. Begin by admonishing from one's own territory, it is not advisable to immediately resort to military force, but it is favorable to go somewhere." The 《Xu Gua Zhuan》 says, because increase without limit will inevitably lead to rupture, so after the Hexagram 《Yi》 comes the Hexagram 《Guai》. The 《Tuan Zhuan》 says, 《Guai》 means to decide and remove, it is the gathering of many yang lines removing one yin line; the lower trigram is Qian (Heaven) which is strong and vigorous, and the upper trigram is Dui (Lake) which is harmonious and joyful, thus decision is accompanied by harmony. "Publicly expose in the king's court" is because the sixth line, a single yin line, is above five yang lines; "sincere command with danger" is because knowing the danger, the path becomes bright. "Admonish from one's territory, not advisable to immediately use military force" is because excessive reliance on force leads to a dead end; "favorable to go somewhere" is because yang lines have reached their peak, and removing the yin line is the completion of the matter.

不可以必勝而忽慢，故能矜慎則愈光也。除惡務本，故利有所進而後為德乃終。象曰：澤上於天，夬，君子以施祿及下，居德則忌。君子道長，故非德之禁可以必行，然不可恃令之行，無恩以及下也。

One should not become careless or negligent just because they are certain of victory. Therefore, the more one is solemn and cautious, the more brilliant their path becomes. To eliminate evil, one must start from the root, so one must proceed steadily, and only then can virtue and achievements be fully realized. The Great Image says: water rising from a marsh to the heavens, this is the hexagram of Guai. The gentleman learns from this that he should distribute hisofficial stipend and favors to the people, dwell in virtue, and remain unassuming. The gentleman's way is growing, so anything contrary to virtue can be resisted, and commands will be carried out surely. However, one must not rely solely on the enforcement of orders without also bestowing grace upon the people below.

初九，壯于前趾，往不勝為咎。象曰：不勝而往，咎也。言能慮勝而往則無咎。九二，惕號，莫夜有戎勿恤。象曰：“有戎勿恤”，得中道也。警懼申號，能孚號而有厲也。以必勝之剛，決至危之柔，能自危慮，雖有戎何恤!能得中道，故剛而不暴。

The Hexagram Gua's First Line says: "The big toe is strong and advances urgently, but going forward cannot achieve victory, thus becoming a mistake." The Image Commentary says that knowingly advancing without victory is the mistake. This means that if one can estimate beforehand that victory is certain and then advance, there will be no mistake. The Second Line says: "Remaining vigilant and commanding the people, even if there is an attack in the evening, there is no need to worry." The Image Commentary says, "There is an army but no need to worry" because the Second Line holds the center. Remaining vigilant and repeatedly issuing commands is exactly what the Hexagram Statement refers to, which is commanding with sincerity while being mindful of danger. Using the decisive yang to overcome the extremely dangerous yin, and also being cautious and thinking of potential dangers oneself, then even if there is an attack, what is there to worry about? Being able to hold the center, thus being strong without being harsh.

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。九三以陽居陽，進決於上，是壯于頄也。不得中道，過壯或凶，故曰“有凶”。君子明於事幾，能夬於用夬，進而緩之以善其終，不假用眾，故曰“獨行”；使之悅從，故曰“遇雨若濡”。君子之心終［無繫累］，故必有慍。雖其有慍，於正無害，故［曰］“無咎”，［故］君子之道綽然餘裕，終不為咎也。

The line statement of the "Gua" hexagram's Nine in the Third says: "Strong and vigorous, it is evident on the cheekbone, there is danger. The gentleman decisively carries out his judgment, proceeds alone and encounters rain as if being dampened, though it brings resentment, there is no fault." The image commentary says, the gentleman decisively carries out his judgment, ultimately will not have any fault. Nine in the Third, with a yang line in a yang position, insists on advancing upward, decisively removing the Six at the Top, this is called "strong on the cheekbone," where strength is fully displayed on the face. It does not hold the middle path, excessive strength may lead to danger, so it says "there is danger." The gentleman clearly perceives the subtle aspects of things, can decisively act when judgment is needed, while advancing he also knows how to moderate, seeking a good ending, without relying on others' help, thus it says "proceeding alone"; making the other party willingly comply, thus it says "meeting rain as if being dampened." The gentleman's mind ultimately has no lingering attachments, so he inevitably incurs resentment. Although resentment arises, it does not affect the right path, thus it says "there is no fault." The way of the gentleman is ample and sufficient, ultimately not becoming a mistake.

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。一陰在上，眾陽爭趨，三其正應，己獨乘之，故行止皆凶。牽羊者必讓而先之，則為力也易，溺於所趨，必不能用，故曰“聞言不信”，溺於心者，聽必不聰。九五，莧陸夬夬，中行無咎。象曰：“中行無咎”，中未光也。陽近於陰，不能無累，故必正其行然後免咎。上六，無號終有凶。象曰：無號之凶，終不可長也。

The line statement of the fourth line of the Gua of Jué says: "The buttocks have no flesh and movement is hesitant and difficult; if one can let the sheep lead the way and oneself follow behind like herding sheep, regret will vanish, but alas, one does not believe this advice." The Image Commentary says, "Its movement is hesitant" because it is in an improper position; "hearing words but not believing" is because the ears and eyes are dull and unclear. The sixth line at the top, being a single yin, is high above, with all the yang lines rushing to it. The third line and the sixth line were originally in a proper correspondence, but the fourth line alone rises above the third, so whether moving forward or stopping, there is danger. When herding sheep, one must let the sheep lead and oneself follow, thus using less effort; the fourth line is immersed in the thoughts of rushing forward, and thus surely does not apply this principle, hence "hearing words but not believing" — those whose hearts are overwhelmed by desires cannot understand anything. The line statement of the fifth line says: "Like removing the plant Xianlu decisively, proceeding with firmness and staying on the middle path, there will be no mistake." The Image Commentary says, "Proceeding on the middle path without blame" refers to the virtue of being in the center not yet being fully bright. The fifth line, a yang line, is closely adjacent to the sixth line, a yin line, and cannot be entirely free from entanglement, so it must correct its own conduct before it can avoid blame. The line statement of the sixth line says: "No place to call for help, ultimately resulting in danger." The Image Commentary says, the danger of being unable to call for help is because a single yin cannot remain long at the top above all the yang lines.

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。天地相遇，品物咸章也，剛遇中正，天下大行也。姤之時義大矣哉!非中爻不能備卦德，故曰“剛遇中正”。象曰：天下有風，姤，后以施命誥四方。上所以用柔於下者，誥令莫大焉。

The hexagram Gou says: "A woman is too strong, do not marry her." The Commentary on the Judgment says: Gou means meeting, which is when one yin line meets many yang lines. "Do not take the woman" means one should not stay with her for long. The meeting of heaven and earth's yin and yang brings forth the growth of all things; when yang meets the central and upright position, education can spread throughout the world. The significance of the time represented by Gou is indeed great! One cannot fully embody the virtue of the hexagram without the central line, so the Commentary on the Judgment especially mentions "Yang meeting the central and upright." The Great Image Commentary says: The wind blows over the world, which is Gou. The king thus understands that he should issue decrees and announce them to all directions. Those in power should govern the people with a gentle approach, and nothing is more important than issuing decrees and announcements.

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。金柅二物也，處姤之時，不牽於近則所往皆凶。孚，信也。豕方羸時，力未能動，然至誠在於蹢躅，得申則申矣。如李德裕處置閹宦，徒知其帖息威伏，而忽於志不(忘)［妄］逞，照察少不至則失其幾也。

The line statement of the first line of the Gou hexagram says, "Bound to the metal brake, upholding the correct path brings good fortune. If one moves forward, there will be danger. A weak pig is determined to struggle and leap about." The image commentary explains that "bound to the metal brake" refers to the way of yin being restrained. "Metal" and "brake" are originally two different things. At the time of meeting, if the initial yin line does not get held back by the nearby nine in the second position, moving forward anywhere will bring danger. "Fa" means sincerity and trust. When the pig is weak, it still lacks the strength to move, but its whole heart is set on struggling and leaping. Once it gains power, it will act out its intentions. This is like Li Deyu of the Tang dynasty dealing with eunuchs, who only saw their outward submission and fear, but neglected the persistent desire within them. If oversight occurs even slightly, the opportunity for prevention is lost.

九二，包有魚，無咎，不利賓。象曰：“包有魚”，義不及賓也。九三，臀無膚，其行次且，厲無大咎。象曰：“其行次且”，行未牽也。行而無所與遇，故曰“行未牽也”，進退無所繫也。九四，包無魚，起凶。象曰：無魚之凶，遠民也。

The Gou hexagram's Nine in the Second line statement says, "There is a fish wrapped in the kitchen, no fault, but it is not appropriate to give it to guests." The Image Commentary says, "A wrapped fish" means by principle this fish is not due to the guests. The Nine in the Third line statement says, "The buttocks have no flesh, walking is hesitant and difficult to advance, though there is danger, there is no great fault." The Image Commentary says, "Its movement is hesitant" because when it moves forward there is nothing to bind it. The Nine in the Third line moves forward but does not meet a corresponding object, so it says "movement without binding," meaning whether to advance or retreat there is nothing to be attached to. The Nine in the Fourth line statement says, "There is no fish in the wrapped package in the kitchen, movement brings danger." The Image Commentary says, the danger of no fish is because the Nine in the Fourth line has distanced itself from the people below.

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。杞之為物，根固於下，瓜之為實，潰必自內。九五以中正剛健含章宅尊，而遇陰柔浸長之時，厚下安宅，潰亂是防，盡其人謀而聽天命者也。“以杞包瓜”，文王事紂之道，厚下以防中潰，盡人謀而聽天命者歟!上九，姤其角，吝無咎。象曰：“姤其角”，上窮吝也。窮不知變，吝之道也。

The line statement of the Gou hexagram's Nine in the Fifth says, "Using the branches and leaves of the杞 tree to wrap a melon, containing beauty within, good fortune will descend from heaven." The Image Commentary says that Nine in the Fifth contains beauty within because it is in the center and upright; "a falling star from heaven" means its aspirations do not contradict the mandate of heaven. The杞 tree has roots deeply planted in the earth; the melon, as a fruit, tends to rot from within. Nine in the Fifth, with its virtuous and strong character, contains beauty within and holds a high position, yet encounters a trend where yin is gradually increasing. Therefore, it treats the people kindly and stabilizes its position, guarding against internal collapse. This is the way of making full human effort and then submitting to heaven's will. "Using the杞 to wrap the melon" describes exactly the way King Wen of Zhou treated King Zhou of Shang: treating the people kindly to prevent internal decay, making full human effort and then submitting to heaven's will. The line statement of the Upper Nine says, "Meeting someone at the horn, there is regret, but no fault." The Image Commentary says, "Meeting at the horn" is because it is at the very top and reaches an extreme, leading to regret. Reaching an extreme without knowing change leads to regret.

萃。亨，王假有廟，利見大人，亨利貞。用大牲吉，利有攸往。姤者遇也，物相遇而後聚，故受之以萃。與渙卦義同，故繇辭互見。萃而不見大人之德，吝道也。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。“用大牲吉，利有攸往”，順天命也。觀其所聚而天地萬物之情可見矣。象曰：澤上於地，萃，君子以除戎器，戒不虞。

The hexagram "Cui" states: "It is smooth, the king comes to the ancestral temple for worship, it is favorable to meet a great person of virtue, smooth and favorable to maintain the correct path. Using large sacrificial animals brings good fortune, it is favorable to go somewhere." The "Xu Gua Zhuan" says that "Gou" means meeting, after all things meet, they gather together, so the hexagram "Gou" is followed by "Cui." The hexagrams "Cui" and "Huan" share similar meanings, so their hexagram and line statements can be referred to together. Gathering together but not seeing a great person of virtue in charge is a path that leads to regret. The "Tuan Zhuan" says that "Cui" means gathering, with the lower trigram "Kun" representing compliance and the upper trigram "Dui" representing joy, the nine in the fifth position, a yang line in the center, corresponds with the six in the second position, thus enabling gathering. "The king comes to the temple" indicates that filial piety is expressed through sacrificial offerings; "favorable to meet a great person of virtue" means gathering should be based on the correct path; "using large sacrificial animals brings good fortune, favorable to go somewhere" indicates following the mandate of heaven. Observing the principles of gathering, the true nature of heaven and earth and all things becomes clear. The "Daxiang Zhuan" says that a marsh gathering on the ground is "Cui," so the gentleman learns to repair weapons and be prepared for unexpected changes.

聚而致享，必有廟乃盡其實。聚而不見大人之德，吝道也。聚不以正，私邪勝也。富聚之世，順天之命，用大牲有所進為宜。散而通之，順天命而不凝於物也。凝一作疑。

Human hearts come together and then offer sacrifices and worship, but it is necessary to have ancestral temples in order to fully express this sincerity. When people gather but do not see a person of great virtue, it is a path that leads to regret. When gathering without following the right path, private intentions and evil thoughts dominate. In an era where wealthy people gather, following the command of Heaven, offering large sacrifices such as cattle and sheep and making progress is appropriate. To disperse what has been gathered and allow it to circulate is to follow the mandate of Heaven and not to stagnate in specific things. The character "凝" is alternatively written as "疑".

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。萃聚之世，物各以近相求，所處遠者，雖有其應，不能專一。初六履不以中，萃而志亂，故為眾輕侮，若能啼號齊諮，專一其守，不恤眾侮，則往而無咎。

The first line of the "Cui" hexagram says: "Though sincere, one cannot persist, thus the mind is confused and follows others in gathering. If one calls out loudly, even if a crowd mocks, there is no cause for worry, and going forward will not result in error." The Image Commentary says, "Because the mind is confused, gathering occurs." In an era of gathering, all things seek each other nearby. Those in distant positions, although having the correct responding line, find it difficult to remain steadfast. The first line acts improperly, follows others in gathering, and has a scattered mind, thus being looked down upon and insulted by others. If one calls out earnestly, laments, and reflects on oneself, remaining steadfast in one's conduct and not taking others' insults to heart, then going forward will not result in error.

六二，引吉，無咎。孚乃利用禴。象曰：“引吉無咎”，中未變也。物思其聚之時，能自持不變，引而後往，吉乃無咎。凡言“利用禴”，皆誠素著白於幽明之際，未孚而略禮，則神怒而民怨。六三，萃如嗟如，無攸利。往無咎，小吝。象曰：“往無咎”，上巽也。九四，大吉，無咎。象曰：“大吉無咎”，位不當也。位非極顯而有物之萃，非大吉則悔吝必矣。

The Line Statement of the Sixth Line of the "Cui" hexagram says: "If drawn upward, it is auspicious and without blame. If the mind is sincere, it is appropriate to use a simple sacrifice." The Image Commentary says, "Being drawn upward brings auspiciousness and no blame" because it maintains the virtue of being in the central position. When all things are eager to gather, the Sixth Line remains steadfast and unchanging, waiting to be recommended before proceeding, thus achieving auspiciousness without blame. Any mention of "using a simple sacrifice" refers to sincerity that is clearly evident between humans and spirits. If sincerity has not yet reached the spirits and people, then reducing ceremonial rites would provoke the anger of the spirits and the resentment of the people. The Line Statement of the Sixth Line says: "Desiring gathering but only lamenting, there is no benefit. Proceeding does not bring blame, but there is some regret." The Image Commentary says, "Proceeding without blame" is because the Sixth Line is gentle and is accepted by the superior line. The Line Statement of the Fourth Line says: "Great auspiciousness, no blame." The Image Commentary says, "Great auspiciousness without blame" is because it is not in the most prominent position. The Fourth Line is not in the most exalted position, yet many things gather toward it. If it were not great auspiciousness, regret and sorrow would certainly follow.

九五，萃有位，無咎。匪孚，元永貞，悔亡。象曰：“萃有位”，志未光也。居得盛位不能見，以大人之德繫應於二，故曰“有位”，履非不正，故無咎。然非君人之大信，為德非厚，不能無悔，故元永貞而後悔亡。上六，齊諮涕洟，無咎。象曰：“齊諮涕洟”，未安上也。以陰居上，極物之萃，非所堪也。

The line statement of the fifth line of the "Cui" hexagram says: "Gathering the world and occupying a high position, there is no fault. If not yet trusted by the people, one should hold to the virtue of original goodness, constancy, and uprightness, then regret will disappear." The image commentary says, "Cui has a position" means its aspirations are not yet broad enough. Although the fifth line is in a great position, it cannot manifest the virtue of the great man throughout the world, but only focuses on the correct correspondence with the second line. Therefore, the line statement only says "has a position"; its position is not incorrect, so there is no fault. However, since it has not yet established great trust over the world and its virtue is not deep enough, it is impossible to have no regret. Therefore, it must hold to original goodness, constancy, and uprightness, then regret will disappear. The line statement of the sixth line above says: "Sighing and wailing, tears flowing, there is no fault." The image commentary says, "Sighing and weeping" is because it is in a high position but cannot be at ease. The sixth line, being yin and soft, is at the very top, bearing the extreme gathering of all things, which is not something it can bear.

升。元亨，用見大人勿恤，南征吉。彖曰：柔以時升，巽而順，剛中而應，是以大亨。“用見大人勿恤”，有慶也，“南征吉”，志行也。象曰：地中生木，升，君子以順德積小以高大。萃者聚也，聚而上者謂之升，故受之以升。乾之九二利見大人而以時之止，升之九二有六五配合之慶，故可見大人之德，南征而勿恤也。

The hexagram "Ascending" says: "Greatly prosperous, by this one may see a great virtuous person without worry, and going south is auspicious." The commentary on the judgment says that the yin and flexible rises in accordance with the time, with the lower trigram Xun (wind) and the upper trigram Qian (heaven) being in harmony, and nine two, a yang line in the center, corresponding with six five, thus achieving great prosperity. "To see a great person without worry" refers to receiving blessings; "going south is auspicious" refers to the realization of one's aspirations. The great image commentary says that trees grow from the earth, which is the meaning of "ascending." Thus, the gentleman understands that he should follow virtue and accumulate small things to achieve greatness. The sequence of hexagrams says that "Cui" is gathering, and gathering upward is called "ascending," so the hexagram "Cui" is followed by "ascending." The hexagram "Qian" also says "favorable to see a great person," but because the time is not yet ripe, it must stop. In the hexagram "ascending," nine two has six five to correspond with it, thus being able to manifest the virtue of a great person and go south without worry.

初六，允升，大吉。象曰：“允升大吉”，上合志也。允，信也。自信於己，與上合志而升。九二，孚乃利用禴，無咎。象曰：九二之孚，有喜也。與萃六二同。九三，升虛邑。象曰：“升虛邑”，無所疑也。上皆陰柔，往無所疑。

The first line of the "Ascending" hexagram says, "With sincerity and truth, ascending brings great good fortune." The Image Commentary explains that "Allowing ascent brings great good fortune" because it aligns with the aspirations above. "Allowing" means sincerity. When one's inner nature is solid and trustworthy, it harmonizes with the yang line above and ascends together. The second line says, "With sincerity, it is appropriate to offer a modest sacrifice, without fault." The Image Commentary states that the sincerity of the second line brings joy. This is similar to the reasoning in the second line of the "Gathering" hexagram. The third line says, "Ascending into an empty city." The Image Commentary explains that "ascending into an empty city" is because the path ahead is unobstructed. Above the third line are all yin lines, so proceeding forward encounters no doubts.

六四，王用亨于岐山，吉無咎。象曰：“王用亨于岐山”，順事也。六五，貞吉升階。象曰：“貞吉升階”，大得志也。柔中極尊，不拒來者，使物皆階己而升，正而且吉，志宜大獲也。易所謂“得志”者，聖賢獲其願欲。得臣無家，堯之志也，貞吉升階，舜之志也。上六，冥升，利于不息之貞。象曰：冥升在上，消不富也。

The Line Statement of the Sixth Line of the hexagram "Ascending" says, "The king holds a sacrifice at Mount Qi, which is auspicious and without fault." The Image Commentary says, "The king holding a sacrifice at Mount Qi" is a proper action. The Line Statement of the Fifth Line says, "Maintaining uprightness brings good fortune, ascending step by step." The Image Commentary says, "Maintaining uprightness brings good fortune and ascending step by step" indicates that one's aspirations are greatly realized. The Fifth Line is a yin line that is upright and occupies the highest position. It does not reject those who come to rely on it, allowing all to use it as a step to advance. It is proper and auspicious, so its aspirations naturally achieve great results. The "realizing one's aspirations" mentioned in the Book of Changes refers to the realization of the aspirations of sages and virtuous people. The Book of Documents says that Shun "obtained virtuous ministers and forgot his own family," which was the aspiration of Yao; "maintaining uprightness brings good fortune and ascending step by step" was the aspiration of Shun. The Line Statement of the Upper Sixth Line says, "Rising blindly in darkness, it is appropriate to hold fast to the unceasingly upright path." The Image Commentary says, rising blindly in darkness and occupying the highest position will only diminish rather than enrich.