The hexagram of Loss (Dui below Gen above)

兌下艮上。損：有孚，元吉，無咎，可貞，利有攸往。曷之用，二簋可用享。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。

The hexagram of Loss has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). A lake is beneath a mountain, indicating that the lower part is reduced to increase the upper part, hence the name Loss. The hexagram statement says: Loss, with sincerity in heart, brings great good fortune, no fault, suitable for maintaining correctness, and appropriate for going forward. What should be offered in sacrifice? Two bowls of simple food are sufficient for worship. The commentary on the judgment says: Loss is reducing the lower part to increase the upper part; its way is upward movement. By reducing and maintaining sincerity, great good fortune, no fault, suitable for maintaining correctness, and appropriate for going forward are achieved. What should be offered in sacrifice? Two bowls of simple food are enough; but this applies only in specific circumstances. Reducing the strong and increasing the weak also occurs at specific times; reducing, increasing, fullness, and emptiness all change according to the situation. The great image commentary says: A lake beneath a mountain, this is Loss; the gentleman takes inspiration from this, restraining his anger and suppressing his desires.

初九，已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。九二，利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。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。六四，損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。六五，或益之十朋之，弗克違，元吉。象曰：六五元吉，自上佑也。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。

Initial Nine Line Statement: After finishing one's own affairs, one should hurry to go, without fault; but one should consider reducing. The Small Image Commentary says: Finishing one's affairs and hurrying to go is to align with the will of the superior. Nine in the Second Line Statement: It is favorable to maintain uprightness, but going to war brings misfortune; not reducing oneself is equivalent to increasing. The Image Commentary says: Nine in the Second is favorable to uprightness, for maintaining the center is the heart's intention. Six in the Third Line Statement: When three people go together, one should remove one person; when one goes alone, one can find a companion. The Small Image Commentary says: Going alone is appropriate, but three people going together will lead to mutual suspicion. Six in the Fourth Line Statement: Reducing one's own illness and allowing the other to come quickly brings joy, without fault. The Small Image Commentary says: Reducing one's illness is also something to be joyful about. Six in the Fifth Line Statement: Someone gives him a tortoise worth ten strings of beads, which cannot be refused, and it is very auspicious. The Image Commentary says: Six in the Fifth is highly auspicious, coming from the protection of heaven. Nine at the Top Line Statement: Not reducing others is equivalent to increasing, without fault, maintaining uprightness is auspicious, and it is favorable to go somewhere; one can gain the people without distinguishing between inner and outer or near and distant. The Image Commentary says: Not reducing but benefiting is a great realization of the heart's intention.

損有孚，元吉，無咎，可貞，利有攸往者。損是減損之名，喻人臣損下而益於上，故名損也。夫損之為道，若不以誠信，即咎莫大焉，必須有信然後大吉，故曰有孚元吉也。既立誠信而獲大吉，即無咎過而可止，故曰無咎可貞。以無咎可貞之徳，故利有攸往也。

The Hexagram Statement says, "Loss: There is sincerity, great good fortune, no blame, may be maintained, favorable for going somewhere." "Loss" is the name of this hexagram, used to illustrate a subject reducing his own resources to benefit his superior. Therefore, the hexagram is called "Loss." Whenever one practices loss, if it is not based on sincerity, the mistake will be the greatest. Therefore, one must first have sincerity to achieve great good fortune, hence "There is sincerity, great good fortune." Once sincerity has been established and great good fortune is attained, there will be no blame and it is possible to maintain the state, hence "No blame, may be maintained." With this blameless and maintainable virtue, it is favorable to go somewhere.

曷之用，二簋可用享者。曷，何也。當損之時，物皆儉損，何用豐厚，但以簋薄之禮，應時而行，可以享獻神明也。

"What is needed? Two bowls of food are sufficient for sacrifice." "曷" means "what." At the time of reduction, all things tend toward frugality. Where is the need for rich and elaborate offerings? Simply using two bowls of simple food in this modest manner, in accordance with the times, is enough to offer to the spirits.

象曰：山下有澤，損者。澤在山下，澤卑山高，以澤自損以崇于山，亦猶下之自損，奉益於上也。君子以懲忿窒欲者，懲，止也；窒，塞也。夫情慾所興，隨境而動，若任其情慾，患必生焉。故君子修徳益損其身，當須懲止忿怒，窒塞情慾，即善莫大焉。

The Great Image Commentary says, "A marsh below a mountain, which signifies reduction." The marsh is below the mountain, the marsh is low and the mountain is high; the marsh is constantly being dug and reduced, which makes the mountain appear even more lofty. This is like the person below reducing himself to offer benefit to the person above. "The superior person thus restrains anger and suppresses desires." "Restraint" means to stop, and "suppress" means to block. When emotions and desires arise, they become agitated by external circumstances; if desires are left unchecked, calamity will surely result. Therefore, the superior person cultivates virtue and restrains himself, and should stop anger and block desires, which is the greatest good.

初九已事遄往，無咎，酌損之者。已，竟也；遄，速也。損之為道，損下益上，猶如人臣損己而奉於君。然初九猶有權務，若廢職而往，潛為求進，即咎莫大焉；若已事不往，即為拒上敖貴。故事竟速往，乃得無咎，故曰已事遄往無咎也。夫剛往即柔危，若全以剛往，即四不相納，故酌減損之，與四合志，故曰酌損之也。

The line statement for the initial yang line, "Initial Nine," says, "After the matter is completed, go quickly, without blame, reduce and diminish." "Already" means completion, and "遄" means quickly. The way of reduction is to reduce the lower and increase the upper, just like a minister reducing himself to serve the sovereign. However, since the initial nine still has duties to attend to, if he abandons his current responsibilities to go upward, secretly seeking advancement, the mistake would be great. On the other hand, if he does not go after completing the task, he becomes one who refuses superiors and looks down on those above. Therefore, after completing his duties, he should go quickly, thus avoiding blame. A strong line moving upward causes the weak line to feel danger; if one goes forward with excessive strength, the line four will not accept it. Therefore, one should consider and reduce oneself appropriately, aligning with the aspirations of line four, hence the statement "reduce and diminish."

九二利貞，征凶，弗損益之者。當損之時，雖以下奉上，損剛益柔，然損剛太極，即剝道成焉。故九二利居其位，守正而處，即可以貞；若進於柔，即凶，故曰利貞征凶。然知進必有凶，故九二以中為志，不求損已而務增益，故曰弗損益之也。

The line statement for the second line, Nine Two, says, "It is advantageous to maintain firmness, going on a journey brings danger, and there is no loss or gain." At this time, reduction is appropriate. Although one should serve those above, reducing yang and increasing yin, if yang is reduced to the extreme, the process of shedding will occur. Therefore, Nine Two should remain in its proper position, maintaining firmness, thus holding firmness. If it goes upward to accommodate yin, it will bring danger, hence it is advantageous to maintain firmness and going on a journey brings danger. Since it clearly understands that advancing recklessly brings danger, Nine Two holds firmness as its inner resolve, not reducing itself to flatter, which itself is an increase. Therefore, it says, "There is no loss or gain."

六三三人行則損一人，一人行則得其友者。處損之時，損之為義，其道上行。三人謂六三已上三陰也。夫天地之道，以淳一相感；男女之道，以正一相配。今六三應於上九，若往就上九，即六四、六五緣同類必隨之俱行，此茅義也。若六三獨行，即上九納之無疑而得配友，故曰三人行即六三獨損，六三自行即得匹配，此是致一之道也。

The line statement for the third line, "When three people walk, one is lost; when one walks, it finds its friend," refers to a time of reduction. The meaning of reduction lies in the movement of the path upward. Here, the term "three people" refers to the third line, six three, and six four, which are the three yin lines. The way of heaven and earth relies on purity and absence of mixture to respond to each other; the way of men and women relies on devotion and adherence to the right path to match each other. Now, the third line corresponds with the top nine. If it moves forward to approach the top nine, the six four and six five, being of the same yin nature, will certainly follow along. This is the meaning of the phrase "pulling out the wild chervil with its roots" from the Tai and Pi hexagrams, indicating connected movement. If the third line goes alone, the top nine will accept it without hesitation, thus forming a pair. Therefore, when three people walk together, one must be reduced, which is the third line, and only when the third line goes alone can it find a match. This is precisely the principle of devotion and singleness.

六四損其疾，使遄有喜，無咎者。疾謂相思之疾也。久而不相見，必有勤望之憂，故積憂成疾。六四以柔納剛，同志斯來，即無復勤思之疾，故使遄速乃有喜，有喜乃無咎矣，故曰使遄有喜無咎也。

The line statement of the fourth line, "Reduce the illness, cause him to come quickly and there will be joy, no blame," refers to "illness" as the heartache caused by mutual longing. Being unable to meet for a long time inevitably brings deep longing and sorrow, and prolonged sorrow turns into illness. The fourth line, being yin and soft, accepts the yang strength of the first line, and when the like-minded one arrives, the illness of longing is cured. Therefore, causing the other to come quickly brings joy and no blame, hence it says causing him to come quickly brings joy and no blame.

六五或益之十朋之，弗克違，元吉者。處損之時，以柔處尊，是能益損於已而用柔和，則天下莫不歸而益之，故曰或益之。朋，黨也。者，決疑明鑑之物，喻明智也。克，能也。六五以柔居尊，是損己奉人，納賢自輔，即賢智必歸，各貢其能，不違於五，故曰不克違也。群才既至，天與我民無不扶佑，天人並助，故獲大吉，故曰元吉也。先儒皆云：十朋者，一曰神，二曰靈，三曰攝，四曰寶，五曰文，六曰筮，七曰山，八曰澤，九曰水，十曰火。

The Line Statement of the fifth line, "Six in the Fifth" (六五), says: "Some may add ten turtle shells, but they cannot resist it, resulting in great good fortune." At a time of reduction and loss, the line six in the fifth position, being a yin and soft line, occupies a high position. This is precisely when it can restrain itself and treat others with gentleness. Thus, all under heaven will come to submit and add to it, hence the statement "some may add." "Peng" refers to a group or a gathering. (The original text had "peng, party" followed by "gu" but the "gu" is missing; it is recorded as is.) It refers to the precious object that can decide difficult matters and discern good and bad fortune, used as a metaphor for wisdom. "Ke" means to be able. The line six in the fifth position, being yin and soft in a high position, is reducing itself to serve others, accepting talented people to assist itself. Therefore, the wise and capable people will certainly come to it, each contributing their abilities, not opposing the line six in the fifth, hence "they cannot resist it." With so many talents already present, heaven and the people will all support and protect it. Both heaven and humanity are helping, thus achieving great good fortune, hence "great good fortune." Earlier scholars have said that the ten kinds of turtles are: one called the divine turtle, two the spiritual turtle, three the controlling turtle, four the precious turtle, five the literary turtle, six the divining turtle, seven the mountain turtle, eight the marsh turtle, nine the water turtle, and ten the fire turtle.

上九弗損益之，無咎，貞吉，利有攸往，得臣無家者。損極反益，象人能抑損其身而奉它人，乃為物所益，故曰弗損益之。損極而反受益，即剛徳遂長，不憂於咎，用正而吉，故曰無咎貞吉也。既備斯徳，何往不利，故曰利有攸往也。居上乘柔，損極反益，體本剛徳，為物所歸，故曰得臣。得臣者，謂得臣子而輔君為政，使天下通而為一，故曰無家。無家者，光宅天下，不為私已，以天下為一家，故曰無家也。

The line statement for the topmost yao, "Upper Nine," says: "Not reducing or increasing, no blame, uprightness brings good fortune, favorable for going somewhere, obtaining a minister without a family." When reduction is taken to its extreme, it turns into increase, symbolizing a person who restrains self-reduction to serve others, and thus is instead increased by external things. Therefore, not reducing others is equivalent to increasing. When reduction is taken to its extreme and results in increase, the virtue of yang thus grows, so there is no cause for worry, and following the correct path brings good fortune, hence "no blame" and "uprightness brings good fortune." Since one possesses such virtue, going anywhere is favorable, hence "favorable for going somewhere." The Upper Nine is at the very top and rests upon a yin element, reducing to its extreme and turning into increase. Its nature is yang virtue, attracting all things, hence "obtaining a minister." Obtaining a minister refers to receiving ministers who assist the sovereign in governing, making the world unified and integrated, hence "without a family." "Without a family" means shining over the world without claiming it as one's own, but regarding the world as one family, hence "without a family."

震下巽上。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。

The lower trigram of the Hexagram of Gain is Zhen (Thunder), and the upper trigram is Xun (Wind). Wind and Thunder assist each other, reducing the upper part to increase the lower part, hence the name Gain. The Hexagram Statement says: Gain is favorable for going forward, favorable for crossing a great river. The Commentary on the Judgment says: Gain is reducing the upper part to increase the lower part, the people rejoice without end; those in superior positions humble themselves to the lower position, thus their way shines brightly. "Favorable for going forward" is because nine five and six two are upright and bring blessings; "favorable for crossing a great river" is because the way of Xun wood forming a boat is put into practice. The Hexagram of Gain has the lower part moving and the upper part following, thus benefiting day by day without limit; heaven spreads its influence and earth brings forth life, its benefit is everywhere. All ways of gain should be carried out in accordance with the times. The Great Image Commentary says: Wind and Thunder assisting each other, this is Gain; the gentleman takes this as a model, seeing good deeds follows them, and when there is a mistake corrects it immediately.

初九，利用為大作，元吉，無咎。象曰：元吉無咎，下不厚事也。六二，或益之十朋之，弗克違，永貞吉，王用享于帝，吉。象曰：或益之，自外來也。六三，益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。六四，中行告公從，利用為依遷國。象曰：告公從，以益志也。九五，有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，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。

The line statement for the first line (Initial Nine): It is appropriate to undertake great undertakings, which is highly auspicious and without fault. The Small Image Commentary says: The original goodness and no fault arise because those in the lower position should not bear heavy responsibilities. The line statement for the second line (Six in the Second): Someone gives him a tortoise worth ten strings of pearls, which he cannot refuse; by maintaining a long and upright course, it is auspicious; the king uses it to sacrifice to the Supreme Deity, which is auspicious. The Small Image Commentary says: Someone comes to add to him, coming from outside. The line statement for the third line (Six in the Third): Using methods to rescue from misfortune and relieve hardship to seek gain, there is no fault; with sincere heart and following the middle path, he carries a jade tablet to report to the princes. The Small Image Commentary says: Gaining benefit through misfortune, because it is naturally so. The line statement for the fourth line (Six in the Fourth): By following the middle path to report to the princes, the princes listen; it is appropriate to rely on something and move the capital. The Small Image Commentary says: Reporting to the princes and being heard, is for the realization of the state's aspirations. The line statement for the fifth line (Nine in the Fifth): With sincere benevolence and a heart of giving, there is no need to ask and great auspiciousness; the people also have sincere hearts and remember my virtue. The Small Image Commentary says: Having a sincere heart of benevolence, there is no need to ask; the people remember my virtue, is the great realization of the heart. The line statement for the top line (Nine at the Top): No one comes to add to him, but instead someone attacks him; the mind is not consistent, which is dangerous. The Small Image Commentary says: No one adds to him, is a biased view; someone attacks, is something brought from outside.

益利有攸往者。益是増長之名，饒裕為義也。損卦損下益上，益卦損上益下者，亦猶人君能自損己而惠下人。故宋衷云：明君之徳，必須損己而利人，則下盡益矣。君能以益物為意，動而無有違者，即斯而往，何所不利，故曰利有攸往也。利渉大川者，能益於物，則理絶難險，故利涉大川也。

The Hexagram Statement says, "Benefit, it is advantageous to go forward." "Benefit" refers to the concept of increase, meaning abundance and prosperity. The Hexagram of Loss involves reducing the lower to increase the upper, while the Hexagram of Benefit involves reducing the upper to increase the lower. This is analogous to a ruler who reduces his own privileges to benefit the people. Therefore, Song Zhong of the Eastern Han dynasty said: A wise ruler's virtue lies in restraining himself for the benefit of others, so that the people below all gain advantage. Since the ruler is devoted to benefiting all things, any action he takes will not be opposed by anyone. Thus, going forward is advantageous. "Advantageous for crossing a great river" means that with the ability to benefit all things, there is no danger in principle, so it is advantageous to cross a great river.

象曰：風雷，益者。雷以發生，風能長育，萬物皆益，故益之為義在雷風也。君子以見善則遷，有過則改。遷，進移也；改，更懲也。君子求益，莫過遷進，企慕道徳；其有過惡，改更懲戒，不再為也。

The Great Image Commentary says, "Wind and Thunder, Benefit." Thunder is used to stimulate the growth of all things, and wind is used to assist in the nurturing of all things. Therefore, the meaning of "Benefit" is embodied in Thunder and Wind. "The superior person learns from good and moves toward it, and corrects his faults when he has them." "Moving toward good" refers to advancing and striving forward, while "correcting" refers to rectifying and punishing wrongdoing. The superior person seeks continuous improvement, and nothing is more important than moving toward goodness and aspiring to morality. When he has faults or evil deeds, he corrects and punishes them, so that they are not repeated.

初九利用為大作，元吉無咎者。處益之初，應巽之始，體剛乾事，能堪建大事之端，以成王事者也。然雖有其才而得其時，不居其位，實時人不輔，欲有興作，即禍必生焉，必須有大功以補其過，即得無咎，故曰元吉無咎。元吉是有功之詞，大作謂興作大事也。

The line statement for the initial line, "Initial Nine" (初九), says, "It is advantageous to undertake great undertakings; originally auspicious, no blame." It is located at the beginning of the Beneficial Hexagram (益卦) and corresponds with the first line of the upper trigram Wind (巽), "Six in the Fourth" (六四). Being yang and capable of taking responsibility, it is sufficient to shoulder the beginning of great endeavors, thus achieving the state's affairs. However, although it possesses such ability and is in a favorable time, it does not hold the appropriate position; people at that time may not be willing to assist it. If one wishes to undertake great actions at this time, calamity will surely arise. Therefore, one must establish great merit to offset possible mistakes, thus avoiding blame, hence the statement, "Originally auspicious, no blame." "Originally auspicious" refers to the idea of establishing merit, and "great undertaking" refers to initiating great endeavors.

六二或益之十朋之龜，弗克違，永貞吉，王用享于帝吉者。以柔居中，又應於□，處益而懷巽，即物皆歸焉，故曰或益之。朋，眾也；龜，靈鑑也。六二既懷謙沖，即物自外來，朋靈獻策，群才響應，故十朋之龜弗克違也。然位不當尊，故永貞吉也。處益如斯，上下歸徳，故王用此時可以享獻天帝，即朋靈降福，故曰王用享于帝吉也。

The Line Statement for the Second Line, Six Two, says, "Someone may add ten turtle shells, but they cannot contradict it. To maintain constancy and uprightness brings good fortune. The king uses sacrifices to the Supreme Deity, which is good." The Second Line, being a yin and flexible line, is located in the center of the Lower Trigram and corresponds with the Nine Five above. It is in a time of receiving benefits but remains humble, so all things come to it. Therefore, it is said that someone comes to add to it. "Peng" means many, and "gu" is a sacred, spiritually enlightened treasure. Since the Second Line holds a humble and harmonious heart, external things naturally come from outside. Many spiritual treasures offer wisdom, and various talents respond, so even a turtle worth ten peng cannot contradict it. However, its position is not the highest, so it must maintain constancy and uprightness to bring good fortune. In a time of receiving benefits, it can achieve this, and both above and below turn to its virtue. Therefore, the king can perform a great sacrifice to the Supreme Deity, and the spirits descend with blessings, hence it is said that the king using sacrifice to the Supreme Deity is good. (The character marked "□" is missing in the original text and is not restored here.)

六三益之用凶事，無咎，有孚中行，告公用圭者。以陰居陽，以剛健而求於益，故曰益之。不能行謙而用剛壯求益，即物所不與；若以謙讓責之，理合誅討。若以意測原本，情志在救難，即物皆恃之，是用凶事而得免咎，故曰用凶事無咎也。若乃求益不為私已，志在救難，用壯不至剛暴，斯乃適合時宜，是有信實而得中行。此中行之道，執圭以告於公，救凶危之事，故曰有孚中行告公用圭也。

The line statement for the third line, "Six in the Third," says, "To gain advantage by using it for calamitous affairs, there is no blame; with sincerity and acting in the middle way, it reports to the prince with a jade bi." The third line is a yin line occupying a yang position, and it seeks gain with a strong and vigorous attitude, hence "to gain advantage." It cannot practice humility, but instead uses strength to seek gain, which is not recognized by the people. If judged by the standard of humility, it should be criticized and punished. However, upon examining its true intention, we find that its purpose is to help those in danger, and thus the people rely on it. Therefore, by handling calamitous affairs, it avoids blame, hence "using calamitous affairs without blame." If seeking gain is not for personal benefit but for the purpose of rescuing the distressed, using strength without being harsh is appropriate, and this is considered sincere and acting in the middle way. With such a middle way, it presents a jade bi to report to the prince, dealing with great calamities, hence "sincere, acting in the middle way, and presenting the jade bi to the prince."

六四中行告公從，利用為依遷國者。以柔處臣位，居□之初，在上應下，位雖不中，用中而行，故曰中行。與君相近，即是藩屏之臣。以此中行之道而告於公，公必從之。以此道依人而遷國，人無不順，明以中行之道而遷國，人無不利矣，故曰利用為依遷國也。

The Line Statement of the Fourth Line says, "Proceeding in the middle way, informing the prince and following, it is advantageous to rely on others for moving the capital." The Fourth Line, being a Yin and flexible line, occupies the position of a minister, situated at the first line of the Upper Trigram, and is in a position below the Nine at the Beginning. Although it is not in the central position of the hexagram, it acts according to the middle way, hence it is said "proceeding in the middle way." It is adjacent to the Five at the Fifth, which represents the sovereign. Thus, it is the minister who guards the royal house. By proceeding in the middle way, it informs the prince and follows his lead. By relying on others and moving the capital, people will not be opposed. This shows that moving the capital by the middle way benefits all, hence it is advantageous to rely on others for moving the capital. (The character marked "□" is missing in the original text and is not restored here.)

九五有孚惠心，勿問元吉，有孚惠我徳者。得位處尊，為益之主，兼張徳義。徳義之本，莫盛乎信；為益之大，莫大於心。因人所欲而已與人，有信有惠，盡物之心，益之盛矣。既有斯徳，必獲大吉，不假疑問，徳必昭彰，故曰有孚惠心勿問元吉。我既以信惠被於物，則天下皆以信惠歸我，故有孚惠我徳也。

The Line Statement of the Fifth Line, "With sincere faith and a benevolent heart, there is no need to question; it is supremely auspicious. With sincere faith and benevolence, I bestow my virtue upon others." The Fifth Line occupies the correct position and holds the supreme position, being the master of the Hexagram of Increase. It promotes virtue and righteousness. The foundation of virtue and righteousness is nothing greater than sincerity; the key to giving benefit is nothing more important than acting from the heart. It gives according to what people desire, possessing both sincerity and benevolence, fully expressing the heart that cares for all things. This is the peak of the way of increase. Since it possesses such virtue, it certainly attains great auspiciousness, without needing to doubt or inquire further. The virtue will naturally become evident, hence the statement that with sincere faith and a benevolent heart, there is no need to question and it is supremely auspicious. Since I bestow sincerity and benevolence upon all things, the people of the world will all respond with sincere gratitude and return to me, hence the statement that people all have sincere gratitude for my virtue.

上九莫益之，或擊之，立心勿恆，凶者。處益之極，益之甚也。既已過盈，即人之不與，故曰莫益之也。無厭之求，怨怒非一，故曰或擊之也。勿，無也。益以過極而更有求，是立心無恆，凶禍必至，故曰立心勿恆凶也。

The line statement for the top line, "Upper Nine," says, "No one benefits it, someone attacks it, the mind is not constant, misfortune arises." It is at the extreme point of the Beneficial Hexagram, having received too much benefit. Since it is overly full, people no longer support it, hence no one benefits it. It is greedy without end, and the resentment and anger it incurs are not limited to one place, hence someone attacks it. "Wu" here means "no." Having already reached the extreme of benefit yet still seeking more, this is a mind that is not constant, and misfortune is certain, hence a mind that is not constant brings misfortune.

下經二。乾下兌上。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。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。象曰：澤上於天，夬。君子以施祿及下，居德則忌。

This is the second volume of the Lower Classic. The Guai hexagram has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). With five yang lines deciding to remove one yin line, it is called Guai. The hexagram statement says: "Guai" means to openly declare in the court of the sovereign, to issue a sincere command while remaining cautious; first issue a warning from one's own city, it is not advisable to immediately engage in warfare, but it is favorable to go somewhere. The Commentary on the Judgment says: "Guai" means to make a decision, which is for yang to remove yin. It is strong and vigorous yet harmonious, decisive yet peaceful. "To proclaim in the court of the sovereign" is because the sixth line, which is yin, is above the five yang lines. "To issue a sincere command with caution" means that one must remain cautious, so the way can be broadened. "To issue a warning from one's own city, not advisable to immediately engage in warfare" means that relying solely on military force will lead to a dead end. "It is favorable to go somewhere" is because yang reaches its peak and thus can succeed. The Image Commentary says: water rising from a marsh to the heavens, this is Guai; the gentleman takes inspiration from this, bestowing his salary upon the people below, yet being cautious about self-conceit in virtue.

初九，壯于前趾，往不勝為咎。象曰：不勝而往，咎也。九二，惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。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。九四，臀無膚，其行次且，牽羊悔亡，聞言不信。夬至艮。象曰：其行次且，位不當也；聞言不信，聰不明也。九五，莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上六，無號，終有凶。象曰：無號之凶，終不可長也。

The line statement for the first line: Strength is shown in the front toe, advancing but unable to win leads to a mistake. The Small Image Commentary says: Knowing that one cannot win yet still advancing, this is a mistake. The line statement for the second line: Being vigilant and calling out; at dusk and night, enemies attack, but there is no need to worry. The Image Commentary says: Having enemies but not worrying, is because the second line has attained the middle path. The line statement for the third line: Strength is shown in the cheek and jaw, there is danger; the gentleman should decisively act alone; encountering rain and getting wet, although causing resentment, there is no mistake. The Image Commentary says: The gentleman decisively acts alone, ultimately there is no mistake. The line statement for the fourth line: The buttocks have no flesh, walking is hesitant and difficult to advance; if one can be tied to the strong, regret will disappear; regretfully, even though hearing loyal advice, one does not believe it. (The words 'Decisive to艮' are the original book's margin note, indicating this volume starts from the Decisive卦 and goes to the艮卦, not part of the text.) The Image Commentary says: Walking hesitantly is because the fourth line is in an improper position; not believing the words is because although hearing, one does not understand. The line statement for the fifth line: Like removing the plant Xianlu, decisively removing it, acting in the middle path leads to no mistake. The Image Commentary says: Acting in the middle path without blame, is because its virtue of the middle has not yet been fully developed. The line statement for the sixth line: Calling out is of no use, ultimately there is danger. The Image Commentary says: Calling out without benefit leading to danger, is because it ultimately cannot endure.

夬揚于王庭者。夬，決也。陽長至五，上六一柔而乘五剛，以人事喻，猶小人乘陵君子而為不順，眾共決之，故曰夬也。以剛決柔，以君子除小人，以剛正之德去邪謟，故可顯然於王者之庭，發揚決斷之事，示公正而無私隱，故曰揚于王庭。王庭亦公庭也。

The Hexagram Statement says, "Guai, Yang in the King's Court." "Guai" means to decisively remove. Yang energy reaches the fifth line, leaving only the upper sixth line, which is a yin line, dominating over the five yang lines. In terms of human affairs, this is like a petty person bullying a gentleman and acting against righteousness, and the people together remove him, hence it is called Guai. Using yang strength to eliminate yin softness, using the gentleman to remove the petty person, employing upright and strong virtue to remove wickedness and flattery, so it is appropriate to openly proclaim this decisive action in the king's court, showing that the handling is just and there is no private concealment. Therefore it says, "Yang in the King's Court." The king's court refers to an open court hall.

孚號有厲者。號，號令也；厲，危也。以剛正之德而行孚信號令，施決斷之事，即上六之柔，亦喻邪謟小人憂危之理，分明可見矣。

"Fa Hao You Lei." "Hao" means a decree or command, and "Lei" means danger or fear. By issuing sincere commands with a strong and upright virtue and taking decisive actions, the situation of the upper sixth line, which represents ayin softness (yin柔) person—namely, a wicked and deceitful person—becomes clearly perilous.

告自邑，不利即戎者。夫興師動眾，必擾國亂人。今上六一柔既乘剛不順，更喻小小之人，要除只可獨行決斷，不必更興師旅，故不利即戎也。利有攸往者，剛德既長，柔邪必消，剛道既成，利有所往也。

"Tell the city, it is not advantageous to go to war." Whenever there is a mobilization of troops, it certainly disturbs the country and disrupts the people. Now, the upper sixth line is merely a yao of yin, though it sits upon a yang line and its actions are not smooth, it can only be compared to a small person. To remove it, one needs only to deal with it decisively alone, without the need for further military action, hence it is not advantageous to act immediately in warfare. "It is advantageous to go somewhere" indicates that the virtue of yang has already increased, and the yin and evil forces will naturally retreat; since the path of righteousness has already taken shape, it is appropriate to move forward.

象曰：澤上於天，夬者。澤性流動，雖蹔上天，必決而下，故取夬象。君子以施祿及下，居德則忌者。夫行決斷之道，必維恩並行。若威而不恩，即過在苛暴；若恩而不威，即失於制斷。君子行決之時，必須恩祿及於下人，又須居德於身，人則稟其威禁也。忌是禁也。

The Great Image Commentary says, "Water on Heaven,决 (Gua)." The nature of water is to flow, and even though it may temporarily be evaporated into the sky, it will eventually break through and fall down again. Therefore, the image of "决" (decisive breaking) is chosen. "The superior person thus distributes favors to the people below and establishes virtue in himself." When implementing decisive action, one must combine authority with benevolence. If there is only authority without benevolence, the mistake lies in being harsh and fierce; if there is only benevolence without authority, then one fails to make decisive judgments. When the superior person takes decisive action, he must bestow favors and rewards upon those beneath him, while also cultivating virtue within himself. The people will then naturally accept his commands and prohibitions. "忌" here means "prohibition."

初九壯于前趾，往不勝為咎。趾，足也，處體最下。初九處決之首，欲行決斷之事，必須審其事宜，量其可否，然後始行其令。今為剛健之初，所壯在於趾足，剛壯未全，往必不勝，先有咎生，故曰往不勝為咎也。

The line statement for the first line, "Initial Nine," says, "Strong at the front toe, going forward without success brings blame." The "toe" refers to the foot, located at the very bottom of the body. The line "Initial Nine" is at the beginning of the matter of decision-making. To carry out a decision, one must first examine whether the matter is appropriate and assess its feasibility before issuing a command. Now, it is only at the beginning of strength, and the strong part is merely the toe. The force of strength is not yet complete. If one proceeds rashly, success will not be achieved, and the mistake will already have occurred. Therefore, it is said that going forward without success becomes a fault.

九二惕號，莫夜有戎，勿恤者。惕，懼；號，呼也。九二以剛處中，剛則正直，中又不偏，而有此德，能行決斷。雖有人懼呼來報雲至莫必有戎寇侵害，緣九二自恃中直，不枉刑斷，雖聞此言，心無疑憂而惑，故曰勿恤也。

The Line Statement for Nine in the Second says, "Be alert, cry out, there will be military action at night, but do not worry." "惕" means to be cautious and vigilant, and "号" means to cry out or call. Nine in the Second, being a yang line located in the center of the Lower Trigram, is upright and just, and in the center without bias. Possessing such virtue, it is capable of making decisive judgments. Even if someone runs in panic to report that by nightfall there will certainly be enemy troops coming to attack, Nine in the Second, confident in its upright and just conduct and in its fair judgments, does not feel doubtful or fearful upon hearing this, hence it says "do not worry." "莫夜" refers to the time after dusk, when it is dark.

九三壯于頄，有凶，君子夬夬獨行，遇雨若濡，有慍，無咎者。頄，面顴也，謂上六也。上六居眾陽之上，居而不安，若顴之處面。以九三剛陽而應上六，即是君子以助小人。頄之處面，誰人不見，故曰壯于頄有凶也。剝卦以陰應陽為善，為陰柔須有所附；今九三以陽應陰，眾欲決去，獨往應之為凶。若達理君子，知小人不可與親，而能舎其本應，決之不疑，故曰君子夬夬也。若獨行殊志，應於小人，即有罪罰，如遇雨沾濡，徒懷忿恨；能無怨於人，即須有慍無咎也。

The line statement for the third line, "Nine in the Third," says, "The strength is evident on the cheek, there is danger. The gentleman resolutely walks alone, meets rain as if drenched, has anger, but no blame." The "cheek" refers to the cheekbone, and here it symbolizes the sixth line at the top. The sixth line at the top is above the group of yang lines, and its position is unstable, like a prominent cheekbone on the face. The third line, being yang, corresponds with the sixth line at the top, which is yin. This is like a gentleman helping a petty person. The cheekbone is on the face, so who can fail to see it? Therefore, the strength is clearly visible on the cheekbone, and there is danger. In the hexagram of "Breaking Up," a yin line corresponding with a yang line is considered good, because yin is naturally dependent. Now, the third line is a yang line corresponding with a yin line. All the yang lines want to remove the sixth line at the top, but only the third line goes to correspond with it, hence the danger. If a wise gentleman understands that petty persons should not be approached, he can abandon his natural correspondence and decisively remove the sixth line at the top. Therefore, the gentleman can decisively act. If it insists on acting alone and corresponds with the petty person, it will be punished, like encountering rain and getting drenched, with a heart full of resentment. As long as it does not blame others, even though it is angry, there is no blame.

九四臀無膚，其行次且，牽羊悔亡，聞言不信者。次且，行不前之貎也；羊，壯也。九四據下三陽，前進必見侵傷，猶如臀無膚，則居不得安；居不得安，行亦難進。然五陽當位，體又剛壯，四若牽繫於五，身有所託，即不剛，不敢侵傷，故曰牽羊悔亡也。然四亦是剛陽，雖五有剛壯，未肯信服事五，故曰聞言不信也。

The statement of the fourth line, "The buttocks have no skin, movement is hesitant, leading a sheep brings no regret, but hearing words is not believed," describes the situation of the fourth line. "Hesitant" refers to the state of wanting to move but being unable to. Here, "sheep" symbolizes a strong and vigorous person. The fourth line is positioned above three yang lines below it. If it moves forward, it will inevitably face harm, just like the buttocks having no skin, making sitting unstable. If sitting is unstable, movement is also difficult. However, the fifth line is a yang line in the correct position and is strong. If the fourth line is connected to the fifth line, it will have support and not need to act forcefully, so others will not harm it. Therefore, attaching to a strong person removes regret. Yet, the fourth line itself is also yang and strong. Even though the fifth line is strong, it is unwilling to sincerely serve the fifth line, hence it does not believe the advice given.

九五莧陸夬夬，中行無咎者。莧陸，草之柔脆，謂上六也。以九五之剛，決上六之柔，決之至易，如決柔脆之物，故曰莧陸夬夬。以居尊位而親決上六，即是以至尊而敵至卑，雖其克勝，不足為貴，但處位中行，才得免咎而已，故曰中行無咎也。

The Line Statement of the Nine in the Fifth says, "Cutting off Xian Lu decisively, proceeding with caution brings no blame." "Xian Lu" refers to a tender and fragile plant, symbolizing the Sixth Line at the top. Using the strong Yang of the Nine in the Fifth to decisively remove the weak Yin of the Sixth Line is effortless, like breaking a tender plant. Therefore, it is said to decisively eliminate as one would cut off Xian Lu. However, although it occupies a high position and personally confronts the Sixth Line, it is like using a supreme position to deal with the lowest; even if victorious, it is not commendable. It is only because it maintains the middle path in its position that it is able to avoid blame, hence proceeding with caution brings no blame.

上六無號，終有凶者。以柔乘剛而居眾陽之上，其猶小人乘陵君子，凶危必至，故戒之曰不用號咷，終致凶也。

The line statement for the sixth line at the top says, "There is no crying out, ultimately there will be misfortune." It refers to a yin and flexible force riding upon a yang and strong one, and standing at the top of all the yang forces. This is like a petty person bullying a gentleman, and misfortune and danger are certain to come. Therefore, the line statement warns that crying out for help will be of no use, and ultimately, misfortune will surely come.

巽下乾上。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。象曰：天下有風，姤。后以施命誥四方。

The lower trigram of the Gou hexagram is Xun (Wind), and the upper trigram is Qian (Heaven). One yin line arises among five yang lines, with the soft line encountering the hard, hence the name Gou. The hexagram statement says: "Gou, a woman who is overly strong, do not marry such a woman." The Commentary on the Judgment says: "Gou" means meeting, specifically the meeting of yin and yang. Not marrying such a woman means one should not stay with her for long. The meeting of the vital energies of heaven and earth brings forth all creatures. When yang meets the center and the upright, teaching and virtue spread throughout the world. The timing contained in the Gou hexagram is indeed significant. The Great Image Commentary says: The wind moves across the world, this is Gou; the ruler takes this as a model, issuing decrees and warning 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。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。九四，包無魚，起凶。象曰：無魚之凶，逺民也。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，志不舎命也。上九，姤其角，吝，無咎。象曰：姤其角，上窮吝也。

Initial Line Statement: It is tied to a bronze brake, keeping upright brings good fortune; if going somewhere, there will be danger; a thin sow indeed moves restlessly. The Small Image Commentary says: Tied to the golden brake, it is the way of the soft and weak being restrained. Second Line Statement: There is fish in the kitchen, no fault, but not suitable for entertaining guests. The Image Commentary says: There is fish in the kitchen, by reason it should not be given to guests. Third Line Statement: The buttocks have no flesh, walking hesitates and cannot advance; there is danger but no great fault. The Image Commentary says: Walking hesitates, because it has not yet been restrained. Fourth Line Statement: There is no fish in the kitchen, moving brings danger. The Image Commentary says: The danger of no fish is because of being distant from the people. Fifth Line Statement: Using the branches of wolfberry to wrap gourds, the inner beauty is contained, there will be something falling from heaven. The Image Commentary says: The fifth line contains beauty, because it is upright and central; something falling from heaven is because the heart does not abandon the mandate of heaven. Uppermost Line Statement: Meeting only meets with horns, there is regret, but no fault. The Image Commentary says: Meeting with horns, is because being at the top and reaching the extreme, so there is regret.

姤女壯，勿用取女者。姤者，遇也。初六一柔而遇五剛，譬之人事，即是一女而遇五男。夫女之為道，固合婉娩貞順，處於幽室，待禮乃行。今遇五男，淫壯若斯，故不可取，故曰女壯勿用取女也。

The Hexagram Statement says, "Gou, a strong woman, do not take her as a wife." "Gou" means meeting. The line "Six at the Beginning" is a yin line that meets five yang lines. Using human affairs as an analogy, this represents a woman meeting five men at once. A woman's proper way should be gentle, compliant, chaste, and self-restrained, staying in seclusion and waiting for proper courtship before taking action. Now she meets five men all at once, indulging in unrestrained behavior to such an extent, so she should not be married. Therefore, it says a woman who is too strong should not be taken as a wife.

象曰：天下有風，姤者。風行天下，無物不遇，故是姤象也。后以施命誥四方者，後，君也；誥，誡也。風譬王者風教也，故風行草偃，所以人君象此，以施命誥戒於四方也。

The Great Image Commentary says, "The heavens have wind, and it is the meeting." Wind travels throughout the world, and nothing is left untouched by it, hence this is the image of meeting. "The ruler then issues commands to admonish all directions." "Ruler" refers to the sovereign, and "admonish" means to warn or instruct. Wind is used as a metaphor for the sovereign's moral influence and decrees, so when the wind passes over grass, it causes it to bow. Therefore, the sovereign takes this as a model, issuing edicts and warning all directions.

初六繫于金柅，貞吉，有攸往見凶，羸豕孚蹢躅者。金者，堅剛之物；柅者，制動之主，謂九四也。初六應在九四，若繫於正應，制動由四，即合理之宜，正之吉矣，故曰繫于金柅貞吉也。然初六處遇之初，性又躁動，即是不牽繫於四而有所往，斯乃凶危立見，故曰有攸往見凶。然淫躁若斯，又如羸弱之豕蹢躅而進，故曰羸豕乎蹢躅也。羸豕，牝豕，為淫醜也；蹢躅，行不正貎。

The line statement for the first line, "Six at the Beginning," says: "Bound to the golden brake, uprightness brings good fortune; if going forward, danger appears, like a weak sow moving restlessly." "Gold" represents something hard and strong, while "brake" refers to something that stops the movement of a chariot, here symbolizing the fourth line, "Nine in the Fourth." The first line and the fourth line are in a corresponding relationship. If the first line binds itself to its proper corresponding line, allowing the fourth line to restrain its restlessness, this is in accordance with the proper way, thus being upright and bringing good fortune. Therefore, being bound to the golden brake is upright and brings good fortune. However, the first line is at the beginning of the development, and its nature is impetuous and active. If it does not bind itself to the fourth line and goes forward on its own, danger immediately arises, hence the warning that going forward leads to danger. Its unrestrained restlessness is like a weak sow moving restlessly forward. Therefore, the weak sow indeed moves restlessly. "Weak sow" symbolizes licentiousness and evil; "restless movement" refers to an improper way of walking.

九二包有魚，無咎，不利賓者。初六陰柔處下位，故稱魚也。初六與二相近，不能逆於所近，樂充九二之包廚，故曰包有魚也。初自願來，非已侵奪，故無咎也。擅人之物以為已恵，故不利賓也。

Nine in the Second Line says, "There is a fish in the kitchen, no blame, not favorable for guests." Initially, Six is yin and soft, and is in the lowest position, so it is called "fish." Initially, Six is adjacent to Nine in the Second, and cannot go against the one closest to itself, so it willingly enters the kitchen of Nine in the Second. Therefore, it is said that there is a fish in the kitchen. This is because Initially, Six comes voluntarily, not taken by Nine in the Second, so there is no blame. However, taking someone else's thing to make a gift for oneself is not appropriate for entertaining guests, hence it is said to be unfavorable for guests.

九三臀無膚，其行次且，厲，無大咎者。九三居下卦之上，是一卦之主。今初六與二相得，而九三失其所據，居即不安，行亦不進，故曰臀無膚，其行次且。然九三履得其位，非為妄處，直以不遇其時，故致危厲，災非已招，故無大咎，故厲無咎也。

The third line statement says, "The buttocks have no skin, movement is hesitant, there is danger, but no great misfortune." The third line is located at the top of the lower trigram, and is a significant line within the hexagram. Now that the initial line six has already aligned with the second line nine, the third line nine loses its support. Sitting is unstable, and walking is difficult, hence the description of the buttocks having no skin and movement being hesitant. However, the third line is a yang line in a yang position and is properly placed, so it is not occupying an inappropriate position randomly. It is merely that it has not encountered the right timing, thus causing danger. The misfortune is not self-inflicted, so there is no major fault, hence it is said that although there is danger, there is no great misfortune.

九四包無魚，起凶。初六與二相近，樂充九二之包廚，四失本應，故曰包無魚。九四既失其應，即是下無民人；若無人而動，失應而作，有所興為，即致凶災，故曰起凶也。

The Line Statement of the Fourth Line, "There is no fish in the kitchen, calamity arises." The First Line and the Second Line are adjacent, and are willing to enter the kitchen of the Second Line, so the Fourth Line loses the one that should correspond with it. Therefore, it is said that there is no fish in the kitchen. Since the Fourth Line has lost the corresponding line, it is as if there are no people below it to use; acting rashly without support and still attempting to do something will bring calamity, hence it is said that moving brings calamity.

九五以杞包瓜，含章，有隕自天者。杞，枸杞也；瓜，瓠瓜也。杞生於肥地，瓠瓜為物，繫而不食也。五居尊位，下無其應，猶如杞包瓜，繫而不食，其猶人君雖居貴位，下既無人，何以施其教命，故曰以杞包瓜也。下無應援，教命不可行，雖有章美之德而但包含之，故曰含章也。然以剛居尊，懷剛中之德，雖即教命不行，無人敢有傾隕矣，所有隕絶惟天而已，故曰有隕自天也。

The Line Statement of the Fifth Line, "With杞 wrapping the瓜, containing virtue, there is a falling star from heaven," refers to杞 as Goji berries and瓜 as a type of gourd. Goji grows on fertile land, while this kind of gourd is merely hanging there and not edible. The Nine in the Fifth occupies a position of honor but has no corresponding line beneath it, just like using the branches of杞 to wrap the瓜, which is hanging but not edible. This is similar to a ruler who holds a high position but has no capable ministers beneath him; what can he use to carry out his commands? Therefore, it says "With杞 wrapping the瓜." Without support beneath, commands cannot be carried out, and although it possesses virtuous qualities, they remain hidden, hence "containing virtue." However, the Nine in the Fifth, being yang and occupying a high position, possesses the virtue of being strong, upright, and just. Even if his commands are temporarily not implemented, no one dares to overthrow him. Only heaven can bring about his downfall, hence the saying of a falling star from heaven.

上九姤其角，吝無咎者。處遇之極，無所復遇，其猶一體之中，遇角而已，故曰姤其角也。角既處上，即非所安，與不遇無異，故生悔吝。然下既無應，不與物競，故無凶災，故曰吝無咎也。

The line statement for the top nine says, "Meeting at the horn, regret, no blame." It is at the extreme point of the path of meeting, with nothing left to meet; it is like feeling around the whole body until one only touches the horn on the head, hence "meeting at the horn." Since the horn is located at the highest point, it is not a proper place to rest, so this meeting is no different from not meeting at all, thus giving rise to regret. However, since there is no corresponding line below it, it does not compete with others, hence there is no misfortune, so although there is regret, there is no blame.