The Great Strength hexagram (Heaven below, Thunder above)

乾下震上。大壯：利貞。彖曰：大壯，大者壯也，剛以動故壯。大壯利貞，大者正也；正大而天地之情可見矣。陰陽之分，雖陽大而陰小，其實迭為消長，故三陰在上、三陽在下，雖謂之小往而大來，然亦陽陰平分而不相勝耳。

The hexagram Da Zhuang has the trigram Qian below and Zhen above. The hexagram statement says: "Da Zhuang is favorable for uprightness." The commentary on the judgment says: "Da Zhuang means great strength of yang. With yang strength and movement, it becomes strong. Da Zhuang is favorable for uprightness, meaning great movement towards correctness. When correctness is established and it is great, the condition of heaven and earth becomes visible." The distinction between yin and yang, although yang is considered great and yin small, is actually one of mutual alternation and growth. Therefore, in the hexagram Tai, three yin lines are above and three yang lines are below, though it is called "small going away and great coming in," it is merely that yin and yang each occupy half, without one overpowering the other.

三陽未為壯，及四陽長然後為壯焉。自人事言之，君子之壯，取足以勝小人、不可陵而已，無事乎過也。用壯而過怒，以勇氣慿陵乎物，則剛必折、鋭必挫，是所以貴乎正也。壯故能極其大而有輝光，正故能保其大而無挫折也。

Three yang lines are not yet called "strong," but when four yang lines grow and become established, then it is called "strong." In terms of human affairs, the strength of a gentleman should be sufficient to overcome the petty person and prevent him from bullying others, without needing to be excessive. To use strength with excessive anger, relying on courage to dominate others, will result in the hard being broken and the sharp being dulled. That is why it is precious to have a "correct" character. Because it is strong, it can fully extend its vastness and radiance; because it is correct, it can preserve its vastness without being obstructed.

正大，謂正其大，使大者不失正，是所謂貞也，正直是也。正大惟天地之情為然，萬物不與焉。萬物之情，壯必至於老，是謂非道；天地之情惟正大，是以不至於老而能長久也。象曰：雷在天上，大壯，君子以非禮弗履。禮者，順天地之理而公者也，故有之則安，無之則危；順之則成，逆之則敗，然天下之壯莫如禮也。君子所以能壯而勝小人，亦非禮勿履而已。非禮勿履，故橫逆之來若羊觸藩，至則羸矣，魯秉周禮而齊不敢伐，為是故也。

"Zhen Da" refers to making the great upright, ensuring that the great does not lose its correctness, which is what is meant by "Zhen." The "Hong Fan" speaks of "Zhen Zhi," which is the same idea. "Zhen Da" can only be achieved by heaven and earth, and nothing else can reach it. The common nature of all things is that after they become strong and vigorous, they inevitably age, which is called not conforming to the Way. The nature of heaven and earth is only "Zhen Da," so they do not age and can last forever. The "Great Image Commentary" says: "Thunder above the sky, this is the image of the Great Strength hexagram; the gentleman thus does not engage in anything against propriety." Propriety is based on following the principles of heaven and earth and acting with impartiality, so when there is propriety, there is peace; when there is no propriety, there is danger. Following propriety leads to success, while violating it leads to failure. This shows that nothing in the world is more powerful than propriety. The reason why the gentleman can be strong and surpass the petty person is only because he does not take any step that is not in accordance with propriety. Because he does not take such steps, when the lawless and unreasonable come to attack, it is like a male sheep colliding with a fence, and the horns get stuck, causing confusion. The state of Lu, which upheld the Zhou rites, was not attacked by Qi, precisely for this reason.

初九：壯于趾，征凶有孚。象曰：壯于趾，其孚窮也。趾在下，以健行者也。初九在下而無應乎上，乃欲恃其健而行焉，征則凶矣。蓋大壯貴止，止非不貴，用壯止乃所以為壯也；使用壯而不止，至於挫且折，豈所以為壯哉？今初九以其才之能行也而征，不知止，宜其凶也。雖征凶，不害其為行之才，故稱有孚焉。

The line statement for Chou Ji says: "Strong at the toe, advancing leads to misfortune, indeed so." The Small Image Commentary says: "Strong at the toe, that is indeed reaching a dead end." The toe is at the lower position, relying on it for movement. Chou Ji is in the lower position and has no corresponding superior above, yet it wants to rely on its strength to advance, and thus advancing leads to misfortune. The Great Strength hexagram values the ability to stop -- it is not the stopping itself that is valuable, but the ability to use strength and yet stop that makes it strong; if one uses strength but cannot stop, resulting in being defeated or broken, how can one speak of strength? Now Chou Ji relies on its ability to walk and advances forward, not knowing when to stop, so misfortune is appropriate. Although advancing leads to misfortune, it does not prevent it from having the ability to move, so it is said 'with sincerity.'

九二：貞吉。象曰：九二貞吉，以中也。九二以剛不失中，此壯而知止者也。剛不可以持者也，過剛則必折；中則善生，我所以待物也有則，而物之所以勝我者益寡，是以守壯宜以道而不可過也。

The line statement of the second line says: "Maintaining the right path brings good fortune." The small image commentary says: "The second line is auspicious because it is in the center." The second line, though strong and yang, does not lose the middle position, which represents strength that knows when to stop. Strength should not be held on to without measure, for excessive strength will break. Being in the center brings benefit: I act with order and discipline in dealing with others, and the chances of external forces overcoming me become fewer. Therefore, holding on to strength should be done according to the Way, not to excess.

九三：小人用壯，君子用罔，貞厲，羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九三之視初九，得其位應，可以有為矣；然九二以剛處中而貞吉，九四以履柔而悔亡，今九三皆反之，茲壯也祇所以為羸也。故雖得位而有應，而小人處之則用罔也。傳曰：罔者，有之舍也。以謂恃壯而壯其中，是以稱罔也。羊，狠物也；羝羊，狠之至也。藩，所以限內外，禮之象也；恃剛狠犯禮，未有能前者，故有羸其角之象焉。

The third line statement says: "The petty person uses force recklessly, while the superior person treats it as if it were nothing; to hold on to this is dangerous. A male sheep runs into a fence and gets stuck with its horn." The Small Image Commentary says: "The petty person uses strength, while the superior person treats it as if it were nothing." Compared to the first line, the third line is both properly positioned and has a corresponding line, so it should be able to act. However, the second line is strong and in the center and thus "maintains uprightness and is auspicious," and the fourth line is yang in a yin position, able to be flexible and thus "regret is dispelled." Now the third line is opposite to both, so its strength only leads to being stuck in difficulty. Therefore, although it is properly positioned and has a corresponding line, once a petty person is in this position, it becomes "useless." The commentary says: "Useless means treating 'having' as if it were not having." This means relying on strength and thinking oneself strong in the heart, hence called "useless." A sheep is a fierce animal, and a male sheep is especially fierce. A fence is used to divide inside and outside, which is the image of ritual. Relying on strength to violate ritual has never been able to pass through, hence the image of "its horn is stuck."

九四：貞吉悔亡，藩決不羸，壯于大輿之腹。象曰：藩決不羸，尚往也。九四以陽居陰。以陽居陰，在居位非正，然或不同，有反是而為正者，若九四是也。九四以陽居陰，壯而思柔，得大者之正，是以貞吉悔亡也。

The fourth line statement says: "Maintaining the correct position brings good fortune; regret disappears. The fence is broken but the horn is not caught, strength is on the large cart's body." The Small Image Commentary says: "The fence is broken but not caught, this indicates that one can still proceed forward." The ninth line in the fourth position is a yang line occupying a yin position. A yang line in a yin position is not considered correct in terms of position, but there are cases where this situation can become correct. The ninth line in the fourth position is such a case. The ninth line in the fourth position, although strong, understands softness, thus attaining the correctness of the great one, hence "maintaining the correct position brings good fortune and regret disappears."

藩者，為阻於前者也。夫物焉能為阻哉？自為阻爾。九三處壯則觸之而藩益堅，四處柔則不觸而藩自決；不觸而決，何羸之有哉？壯于大輿之腹，言遂得載上而行也；其載上也壯，則任重致逺而不敗矣。君子不用壯，而此稱壯者，君子之壯不施於陵下、不施乎犯上，而特施於載上，則其為壯異乎小人之壯也。

A fence is an obstacle in front. In reality, how can external things block you? It is yourself who sets up the obstacle. When Nine in the Third is in a strong position and collides with it, the fence becomes even stronger; when Nine in the Fourth is in a gentle position and does not collide with it, the fence opens on its own. If it opens without collision, how could it be blocked? "Strong in the belly of a great carriage" means it finally can carry the sovereign and move forward. Its strength in carrying the sovereign allows it to bear great responsibilities and travel far without failure. A gentleman does not normally use strength, yet here it is called "strong," because the gentleman's strength is not used in oppression or offense, but solely in carrying the sovereign. Thus, its strength differs from that of a petty person.

六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。六五以柔處中，去強狠而不用，喪羊者也。雖乗九四之剛，而九四乃順而載上，非犯上者，則是易而無難也。人常以處難而不得，故折節矯情而為柔順以求免於時；今六五去狠於易而無難之形，非性仁者孰能與此哉？

The Line Statement of the Fifth Line says: "Losing a sheep on an easy ground, there is no regret." The Small Image Commentary says: "Losing a sheep on an easy ground, this is due to the line not being in the proper position." The Fifth Line, being a yin line in the central position, removes strength and harshness without using them, which is referred to as "losing a sheep." Although it is above the Yang line at the Fourth, the Fourth line is obedient and supports the superior, without offending the superior, thus the situation is easy and without difficulties. People often bend their principles and act with artificial gentleness out of necessity when facing difficulties; now the Fifth Line voluntarily removes harshness in an easy and trouble-free situation. If one is not inherently kind and benevolent, who could do this?

上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。上六動以趍應，而九四為阻於其前，羝羊觸藩之象也。不能退，其動之性則然也；不能遂，其觸上之性則然也。不俟藩之自決而觸以求進，何能遂哉？性不能遂而理或可遂，則進猶有利也；既不能遂又不能退，故無攸利。而震性善變，而上又窮則變之時，知難而退焉，則咎不可長也。

The statement of the top line says: "A male sheep collides with a fence, cannot retreat, nor can it pass through, there is no benefit; in a difficult situation, if one is cautious, it is auspicious." The Small Image Commentary says: "Unable to retreat and unable to proceed, this is lack of clarity; in a difficult situation, if one is cautious, it is auspicious, meaning disaster will not last long." When the top line moves, it moves toward the corresponding line, but nine in the fourth is in front of it, which is the image of a male sheep colliding with a fence. "Unable to retreat" is due to its restless nature; "unable to proceed" is due to its tendency to charge forward. Not waiting for the fence to crack on its own but trying to push through forcefully, how can it pass through? If by nature it cannot pass through, but there is still a way through reason, then proceeding would be beneficial. Now, since it cannot pass through and cannot retreat, therefore "there is no benefit." However, the nature of Zhen is to be changeable, and the top line is at the point of extreme difficulty, so if one knows the difficulty and retreats, disaster will not last long.

坤下離上。晉：康侯用錫馬蕃庻，晝日三接。彖曰：晉，進也，明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庻，晝日三接也。君與臣同徳者也，其所異者分位耳，故日者君之象，臣亦為日；惟中天則為君，出地上則為臣焉。明出地上，則溫厚之氣、臨照之光不足以徧天下，是其所以為臣之象也。

The hexagram Jin has the earth below and fire above. The hexagram statement says: "Jin means advancement; the minister of a state receives many chariots and horses as a gift, and is received three times in one day." The commentary on the judgment says: "Jin means advancement; the light rises above the earth, the flexible lines adhere to the great bright sovereign, and the flexible lines ascend to the upper position, hence the minister of a state receives many chariots and horses as a gift and is received three times in one day." The sovereign and the minister are essentially the same in virtue, differing only in rank and position. Therefore, the sun is the symbol of the sovereign, and the minister can also be symbolized by the sun—only when it reaches the zenith is it the sovereign, and when it first rises above the earth it is the minister. When the light first rises above the earth, its warm and gentle energy and its illuminating light are not yet sufficient to reach all under heaven, which is why it is taken as the symbol of the minister.

荀子曰：事聖君有聽從無諫爭。然則麗乎大明宜以順為道也。孟子曰：其進鋭者其退速。然則進而上行以柔為道也。麗乎大明以順為道，則媚於天子而所錫之禮蕃矣；進而上行以柔為進，近天子之光而所接之時數矣，故曰康侯用錫馬蕃庶，晝日三接也。

Xunzi said: Serving a wise sovereign, one should only obey and not advise. This shows that those attached to a great enlightened sovereign should follow the way of gentleness. Mencius said: Those who advance too vigorously will retreat quickly. This shows that those who rise to high position should follow the way of softness. Those attached to a great enlightened sovereign and following the way of gentleness will win the favor of the Son of Heaven and receive generous gifts; those who advance with softness will approach the radiance of the Son of Heaven and be frequently received — thus it is said, "The healthy prince received many horses as a gift, and was received three times in one day."

康侯反不寧侯，以順麗有康侯之象焉；晝日不亢乎中也，以柔進而有晝日之象焉。且夫日之行也微矣，且不亢乎中，則是柔進而上行者也。象曰：明出地上，晉，君子以自昭明徳。自昭者，不待上之明揚而自顯其徳也。蓋闇闇在上，雖明揚而君子亦自晦焉，所以逺害也；明明在上，雖明揚不加而君子亦自昭焉，將以行其道也。晉之所麗者大明之君，是以不待上之明揚而自昭也，如文王有明徳而二老相率而歸，何待幣聘之至其所哉？

"Kang Hou" is contrary to the "unresting prince" mentioned in the "Bi" hexagram, because it is gentle and adheres closely, thus embodying the image of a peaceful prince who brings stability to the state. "Zhou Ri" refers to not reaching the zenith, because it advances gently, thus embodying the image of a day. The movement of the sun is subtle, and since it does not reach the zenith, this precisely represents "gentle advancement upward." The "Great Image Commentary" states: "Light rises above the earth, which is the image of the "Jin" hexagram; thus, the gentleman thereby manifests his own virtue." The term "self-display" means not waiting for those above to commend and promote, but rather displaying one's virtue by oneself. If a dull person is above, even with commendation and promotion, the gentleman would conceal himself to avoid misfortune; if a wise person is above, even without additional commendation, the gentleman would display his virtue to promote his way. The "Jin" hexagram is attached to a great enlightened ruler, so it does not wait for those above to commend, but instead self-manifests, just as King Wen had virtue and Bo Yi and Tai Gong both subsequently came to him, why wait for an invitation to their doors?

初六：晉如摧如，貞吉，罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。晉如，進也，以有應也；摧如，退也，以柔在下也。晉如日之進，緩也；摧如物之摧，其退速也。蓋初六未得位也，故可行則行，可止則止，惟義所在，是以貞吉也。

The line statement for the first line says: "Advancing but encountering obstacles, maintaining uprightness brings good fortune; not being trusted, but being broad-minded and composed brings no misfortune." The Small Image Commentary says: "Advancing as if being crushed, this is acting alone in uprightness; being generous brings no blame, because it has not yet accepted a mandate." "Advancing" means moving forward, because there is a corresponding line above; "being crushed" means retreating, because it is soft and occupies a lower position. "Advancing" is like the sun rising, which is slow; "being crushed" is like an object being broken, which retreats quickly. Since the first line has not yet reached its proper position, it can act when appropriate and stop when appropriate, depending only on what is right, hence "upright good fortune."

罔孚者，莫或信之也。孟子之進有疑其乾澤者，孔子之退有疑其為肉者，君子之所為眾人固不識也，宜其罔孚也。裕無咎者，言其無官守、無言責，進退綽綽然有餘裕也。獨行正者，志不在乎正人也；志在正人，則有進而已，伊尹之治亦進、亂亦進是也。

"Wang Fu" means that no one trusts him. When Mencius took office, some suspected he was seeking salary; when Confucius left, some suspected he was after a piece of sacrificial meat. The actions of a gentleman are inherently beyond the comprehension of the common people, and not being trusted is to be expected. "Yu Wu Jiao" means he has no responsibility for official duties and no obligation to make recommendations, thus moving freely and with ease. "Du Xing Zheng" means his aspirations are not to correct others; if his aspirations were to correct others, he would only proceed relentlessly, as was the case with Yi Yin, who served in both prosperous and chaotic times.

六二：晉如愁如，貞吉，受茲介福于其王母。象曰：受茲介福，以中正也。初六未得位，故進退裕如；若六二則得位也。得位而無應，則志不上行；未可以正君，未可以正君則澤不下流，未可以濟民。夫立乎人之本朝而道不行若此，則君子所以愁如也。

The line statement for line six in the second position says: "Advancing with a troubled mind, maintaining uprightness brings good fortune; receiving great blessings from the Queen Mother." The small image commentary says: "Receiving this moderate blessing is because it is upright and central." The first line has not yet attained the proper position, so it can move freely forward or backward; however, line six has already attained the proper position. Although it has attained the proper position, there is no corresponding line above, so its aspirations cannot reach upward; without being able to correct the ruler, it cannot extend benevolence downward, and thus cannot relieve the people. Standing in the court of others yet unable to spread one's way to this extent, this is precisely the reason for the worry of the gentleman.

所以正者，愁不在已而在君與民也。不期乎上應，不求乎眾允，惟中正是守而已，為是故神明斯福之矣，故受茲介福于其王母。王母，幽而尊者也，六五之象也。六三：眾允，悔亡。象曰：眾允之志，上行也。晉之六三，則君子之道既已積於中而暢乎外矣，誠信達乎上心，功業著於民望，是以眾允之，而與初六之罔孚者異矣。初六則在人者不能無疑，六二則在我者不能無憂，六三無疑與憂也，有上行而已，故曰眾允之志尚行也。

It is still considered "correct" because its worries are not for itself but for the sovereign and the people. It does not expect support from above nor seek approval from others, but merely maintains the middle and correctness; precisely for this reason, the spirits bestowed blessings upon it, hence the statement "Receiving this great blessing from its queen mother." "Queen mother" is hidden yet exalted, precisely the image of six five. The line statement of six three says: "All people approve, regret disappears." The small image commentary says: "The heart of universal approval, is advancing upward." In the hexagram of "Progress," the line six three indicates that the way of the gentleman has already been accumulated internally and expressed externally, sincerity reaching the sovereign's mind, and achievements shining in the people's esteem, thus all people approve of him, which is completely different from the initial six's "no credibility." The initial six is that others cannot have no doubt about him, six two is that oneself cannot have no worry, while six three has neither doubt nor worry, but only advancing upward, hence it says "the heart of universal approval, is advancing upward."

九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。進之為道，順麗以柔進，故無貪位慕祿之失；今四剛動而炎上，則順麗柔進之道亡矣，故貪而畏人，碩鼠然也。君子之心，有如六二之憂民而已，不如九四之畏人也。

The line statement of the fourth line says: "Advancing upward is like a shi mouse, and holding on to this position is dangerous." The Small Image Commentary says: "The shi mouse remains loyal and is in danger, because the line is not in the proper position." The principle of advancing upward is to be gentle and attached, advancing with softness, so there is no fault of being greedy for power or seeking wealth. Now, the fourth line, being strong and restless, rises upward with a fiery intensity, and the way of gentle attachment and soft advancement is lost. Thus, it is both greedy and fearful, just like a large mouse. The heart of a gentleman should be like the second line, which worries for the people, rather than like the fourth line, which is fearful of others.

六五：悔亡，失得勿恤，往吉無不利。象曰：失得勿恤，往有慶也。君子之在下，進退無常，惟義所在而已，初六是也；君子之在上，失得勿恤，惟命是聴而已，六五是也。夫進而至於六五，則志行矣，業既成矣；則當此之時，使失位而去，則亦可以奉身而退之時也；使得位而處，則天下之幸也。

The line statement of the fifth line says: "Regret disappears, there is no need to worry about gain or loss, going forward brings auspiciousness and no disadvantage." The Small Image Commentary says: "Not needing to worry about gain or loss, going forward certainly brings blessings." A gentleman in a lower position, his advancement or retreat is not fixed, but depends on what is right; this is the situation of the initial line. A gentleman in a higher position does not need to worry about gain or loss, but follows the mandate of heaven; this is the situation of the fifth line. When one reaches the fifth line, one's aspirations have been carried out and one's achievements have been completed. At this time, if one leaves his position, it is also an appropriate time to withdraw; if one remains in his position, it is a blessing for the world.

然則失得之間為天下重輕，而重輕不在乎我；其在我者，又失得之間進退兩安於義，何恤之有哉？道之未行，則如六二之愁如可也；道之既行，則失位得位宜勿恤矣。失得勿恤，則直道而行，不為自安之計，是以吉無不利也。

Thus, gain and loss relate to the importance of the world, but this importance does not depend on me. As for what does depend on me, it is merely to be at ease with righteousness whether I advance or retreat. What is there to worry about? When the Way has not yet been promoted, it is proper to be anxious like the Second Line. But when the Way has already been promoted, whether one is in a losing position or a winning position, there is no need to worry. Not worrying about gain or loss allows one to follow the straight path, not considering personal comfort. Therefore, "auspiciousness without any disadvantage."

上九：晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。角者，剛而可以勝物者也。有可以勝物之剛，下有不應之罪可伐，又其所伐惟邑而已，至小以弱也，宜其伐之雖厲而吉且無咎也。然晉以柔進為善，今以窮之剛黷於用武，而所伐至小以弱，於是為未光，是以貞吝也。

The line statement of Upper Nine says: "It has advanced to the tip, and can only be used to attack its own city. Though dangerous, it is auspicious, with no calamity, but there is regret in holding on to this." The Small Image Commentary says: "Using it to attack the city, the way is not yet broad." The tip is firm and capable of overcoming external things. It has the firmness to overcome external things, and below it there is a charge of guilt that can be attacked. Moreover, what it attacks is its own city, which is extremely weak. Therefore, although it is dangerous, it is auspicious and without calamity, which is appropriate. However, the hexagram Jin values gentle advancement. Now, it is using extreme firmness in a reckless way, and what it attacks is extremely weak, so it says "the way is not yet broad," hence "firmness brings regret."

離下坤上。明夷：利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也；內難而能正其志，箕子以之。明入地中，則明益虧而暗益進，明夷之象也。君子消息盈虛，與時偕行，則其出地上、入地中猶日而已矣。於是內文明而外柔順：內文明則與物無際矣，外柔順則與物無迕矣，若物奚為而見傷哉？

The lower trigram of the hexagram Mingyi is Li (Fire), and the upper trigram is Kun (Earth). The hexagram statement says: "Mingyi is advantageous to remain upright in hardship." The commentary on the judgment says: "When light is submerged into the earth, this is Mingyi. The inner brightness and the outer gentleness allow one to endure great difficulties. King Wen was like this. 'Advantageous to be in hardship and uphold uprightness' means to conceal one's brightness. Facing internal difficulties yet maintaining one's upright mind, Ji Zi was like this." When light is submerged into the earth, the loss of light leads to the increase of darkness, which is the image of Mingyi. A gentleman follows the waxing and waning, the fullness and emptiness, in accordance with the times. Thus, his emergence from the earth and submersion into the earth is no different from the sun. Therefore, inner civilization and outer gentleness: inner civilization leads to no obstruction with external things, outer gentleness leads to no conflict with external things. How could external things harm him?

然內文明乃所以成大明，外柔順乃所以開大武，故文王以之犯難而不懼，其卒顯於西土也。至箕子與暗同體，所謂內難也，故當晦其明而已，深自韜匿，使物不得而見也，箕子之狂是也。能晦其明，然後內難而能正其志；不如是，不死則去，而箕子之志不得正矣。

However, the inner civilization is precisely used to achieve great brightness, and the outward gentleness is precisely used to initiate great military endeavors. Therefore, King Wen dared to face hardships without fear, eventually spreading his teachings in the western land. As for Ji Zi, he shared the same body as the dark King Zhou, which is called "internal difficulty," so he could only conceal his brightness, deeply hiding it so that others could not perceive it—this is how Ji Zi pretended to be mad. Only by concealing his brightness could he maintain his correct mindset amidst internal difficulties; otherwise, he would either be killed or flee, and Ji Zi's mindset would never be properly cultivated.

象曰：明入地中，明夷，君子以蒞眾用晦而明。君子蒞眾用晦而明，非處明夷之勢則然也，君子視明夷之象，明入地中而終將出於地上，是以用晦而明，以為蒞眾之道焉。大抵下之應上，則貴有所輸誠，不可以用晦，用晦則上何望焉？此君子所以自昭明徳也。上之待下，貴有所資納，不可以用明，用明則人莫告矣，此蒞眾所以用晦而明也。

The Great Image Commentary says: "Light sinking into the earth is the image of the Mingyi hexagram; when a gentleman governs the people, he uses a concealed approach and thus becomes more discerning." A gentleman governing the people "using obscurity to achieve clarity" is not because he is in the Mingyi situation; rather, he sees the image of the Mingyi hexagram — light sinking into the earth but eventually rising above it — and thus adopts "using obscurity to achieve clarity" as his way of governing. Generally, those below should respond to those above, and the important thing is sincerity, not concealment. If one conceals, how can the superior have any hope? This is why the Jin hexagram says that a gentleman "manifests his bright virtue." Those above should treat those below with inclusiveness, not excessive scrutiny. If they are always overly discerning, people will not be willing to tell them anything — this is why governing the people requires "using obscurity to achieve clarity."

初九：明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。未嘗灼而不敢握火者，見其有所暖也；未嘗傷而不敢握刄者，見其有所害也。明夷之主在上，初九去之逺矣，而於飛垂其翼、于行三日不食，其避之如此之速者，亦懲其所謂害者也。

The line statement for initial nine says: "In the time of injury to brightness, it flies, lowering its wings; the gentleman travels, not eating for three days; if he goes somewhere, the master will speak harsh words." The small image commentary says: "The gentleman travels, in terms of righteousness, should not accept food from others." One who has never been burned yet dares not grasp fire, is because he has seen it can produce heat; one who has never been injured yet dares not grasp a blade, is because he has seen it can injure people. The master (upper six) who causes injury is at the top position, initial nine is far away from him, yet in flying he lowers his wings, and in traveling he does not eat for three days, avoiding so quickly, precisely because of that possible harm.

既無文王蒙難之勢，又非箕子內難之地，則可以去矣；既去則義宜速矣。然初九體炎上之性，則有攸徃者也；有攸徃則內難，故主人宜見賓禮而且有言，況其它乎？六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。六二輔九三而行，則下體之輔也，有股之象焉；處明夷之世，則夷于左股者也。夫君子之見夷於世也，非其身之見殘也，君子有保身之智焉，其所謂傷者，其下道而已。苟得所輔，則道傷復全而其壯莫可御矣，故曰用拯馬壯吉。

It does not have the situation of King Wen, who endured great difficulties yet still had the ability to act, nor is it in the position of Ji Zi, who was in internal trouble. Therefore, it may leave. Since it is going to leave, according to principle it should do so quickly. However, the nature of the initial nine is fiery and tends to rise upward, so it is said 'there is a proper course of action to take'. Once it takes action, it enters into difficulties, so even the host, who should treat it as a guest, may have words of blame, let alone others. The line statement for the sixth two says: 'Light is injured, the injury is on the left leg; a strong horse used for rescue brings good fortune.' The small image commentary says: 'The good fortune of the sixth two is due to its flexibility and conformity to principle.' The sixth two supports the ninth three in action, which is like the support of the lower part of the body, symbolizing the thigh. Being in an era of injured light, it is said 'the injury is on the left leg.' A gentleman is injured by the times, but this does not mean his body is harmed. A gentleman has the wisdom to preserve himself. The term 'injury' here refers only to his way being obstructed. As long as he receives support, the obstructed way will be restored, and its strength will be unmatchable. Therefore, it is said 'using a strong horse for rescue brings good fortune.'

九三蒙難而動，未離乎地類，則馬之象也；六二輔之，則拯馬者也。六二之於九三非其正應，疑於不順而違則也；彼剛上柔下、中正以相與，則豈不順而違則哉？其事閎天、太顛之徒也。

Nine in the Third endures hardship and moves forward, yet has not yet escaped the earthly realm, which is the image of a horse. Six in the Second supports it, representing the horse that comes to rescue. Although Six in the Second is not the proper yin to respond to Nine in the Third, one might suspect it is not yielding and is going against the proper way. However, Nine in the Third is strong and positioned above, while Six in the Second is gentle and positioned below, and both are upright and harmonious. How could they be considered not harmonious or going against the proper way? What they do is exactly what Hongyao and Taidian, and others who assisted King Wen, did.

九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。九三居下體之極，大有為，得明夷之魁也，故曰明夷于南狩，得其大首，其事則文王之事也，所謂以蒙大難者也。夫文王小心順事者也，其曰南狩，何也？大明之徳自我而顯，大武之事自我而開，謂之南狩不亦宜乎？不可疾貞者，以明除暗猶晝夜，進退其行也，若詩稱匪棘其欲，不可疾之謂也。

The line statement for the third line says: "At the time of injured brightness, going on a southern tour, capturing the chief culprit, one should not act too hastily in seeking the correct course." The Small Image Commentary says: "The mind of going on a southern tour is to gain great benefit." The third line is at the top of the lower trigram, thus having great potential. It has captured the chief culprit who caused the injury to brightness, so it says "brightness is injured during a southern tour, and the chief is captured." What it does is exactly what King Wen did, which is what the Commentary on the Judgment calls "suffering a great hardship." King Wen was originally a cautious and respectful person who served above, yet here it says "southern tour," why is that? Because the great virtue of brightness was made manifest through him, and the great military achievements were initiated by him. To call it a "southern tour" is also appropriate. Saying "one should not act too hastily in seeking the correct course" is because removing darkness with brightness is like the alternation of day and night; advancement and retreat must be measured. Just as the Book of Poetry says, "Not being hasty to satisfy one's own desires," which is exactly the meaning of "not acting too hastily."

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。左腹虛而納物，九三之象也，六四於此焉而入于左腹者也。夫六二為左股，於九三以其同體者也；六四於九三非同體而稱左腹者，心徳之同雖疎而親，微子去商而歸周是也。然入左腹，明夷之心而已，非若箕子之能正其志也。

The statement of the fourth line says: "Entering the left abdomen (the heart and abdomen area), understanding the intentions of the time of darkness, and then stepping out of the gate." The Small Image Commentary says: "Entering the left abdomen is understanding the other's intention." The left abdomen is empty and can receive external things, which is the image of the third line. The fourth line enters its left abdomen here. The second line is called "left thigh" because it is with the third line in the lower body; the fourth line, although not sharing the same body as the third line, is called "left abdomen" because the heart and virtue are the same, even though distant, they are close—like Wei Zi leaving the Shang dynasty and joining the Zhou. However, entering the left abdomen here is only understanding the intention of the time of darkness, but not like Ji Zi who could correct his own mind.

蓋微子之去，豈其志哉？所以處心於明夷之世然耳，故象又曰獲心意也，言箕子隨所感觸而生也。出於門庭者，去之商室也。以商為室宇之託而稱門庭，以周為同體之親而稱左腹，則君子之仁可知也矣。

Was Wei Zi's departure his own wish? Rather, in a time of turmoil and darkness, he had to settle his mind in this way. Therefore, the "Small Image" says, "He obtained his mind." This means that this mind arises with the circumstances he encounters. "Leaving the gate and courtyard" refers to leaving the Shang dynasty. Taking the Shang dynasty as a dwelling place, he calls it "gate and courtyard," and taking the Zhou dynasty as a close and harmonious alliance, he calls it "left abdomen." From this, we can see the benevolence of the gentleman.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。明夷六爻，以商周之際考之：初九之為太公、伯夷明矣，六二之為閎天、太顛明矣，九三之為文王明矣，六四之為微子。獨六五稱箕子，何也？為南狩之事與三協矣，而成南狩之功者，聖人之慚徳也；視天下之難不能拯濟，或垂其翼而避之，或出門庭而去之，亦非人臣之完節也。獨箕子既利且正，無慚徳而有完節，以是為成夫聖人之志也，故特稱焉。上六不稱者，則亦惡未斥之耳。

The line statement of the fifth line says: "Jizi was injured in a time of darkness (concealing his brightness), and it is advantageous to maintain uprightness." The Small Image Commentary says: "Jizi's uprightness is his brightness that cannot be extinguished." The six lines of the hexagram Mingyi (Brightening) are examined in terms of events during the transition between the Shang and Zhou dynasties: the first line corresponds to Tai Gong and Bo Yi, clearly; the second line corresponds to Hongyao and Taidian, clearly; the third line corresponds to King Wen, clearly; the fourth line corresponds to Weizi. Only the fifth line is called "Jizi," why? Because the event of southern hunting is in harmony with the third line, but achieving the success of southern hunting, in the view of the sage, is ultimately a matter of regret; as for seeing the suffering of the world yet being unable to save it, some fold their wings and retreat, others leave the court, which is not considered complete virtue for a minister. Only Jizi gained advantage and maintained uprightness, neither having regret nor losing his virtue, thus fulfilling the sage's aspirations, so his name is specially mentioned. The sixth line does not name a person, merely expressing disapproval without explicitly naming him.

上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。不明晦，非用晦也。初登于天，後入于地，言崇髙不可不保恃也。夫明足以保身者且夷見傷焉，則天下之人愚不足以保身者又可知矣。殘賊之加於天下如此，其不誅者鮮矣。

The line statement of the sixth line at the top says: "Not clear but dark; first rising to heaven, then sinking into the earth." The small image commentary says: "First rising to heaven, is to illuminate all the four directions; then sinking into the earth, is losing the principle." "Not clear but dark" is not the way of the gentleman's "using darkness." "First rising to heaven, then sinking into the earth" means that a lofty position cannot be without the awareness of preservation, and cannot rely solely on it. Even those who have brightness sufficient to preserve themselves are harmed, so how much more so are those in the world who are foolish and insufficient to preserve themselves. When harm is inflicted upon the world to such an extent, few are those who are not destroyed.

離下巽上。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。男女莫非家人也，而其正自女始；女子之難養也，而正則家人無不正矣。

The hexagram Family has the trigram Li (Fire) as its lower trigram and Xun (Wind) as its upper trigram. The hexagram statement says: "Family, it is advantageous for a woman to maintain proper conduct." The commentary on the judgment says: "Family, a woman maintains proper conduct in her inner position, and a man maintains proper conduct in his outer position; men and women each fulfill their proper roles, which is the great principle of heaven and earth. Within a family there is a dignified leader, referring to the parents. The father fulfills the father's duty, the son fulfills the son's duty, the elder brother fulfills the elder brother's duty, the younger brother fulfills the younger brother's duty, the husband fulfills the husband's duty, and the wife fulfills the wife's duty; thus the family is properly ordered. When the family is properly ordered, the world is at peace." All men and women are members of a family, and proper conduct begins with women. Women are inherently difficult to educate, but once they are properly conductive, there is no family that is not properly ordered.

女正位乎內而無預乎閫外，男正位乎外而不牽乎閫內，則男女正。男女正乃天地之大義，此聖人制為禮文以別男女之分者，因天地之大義而已，非由聖人之創也。男雖正乎外，必有父為嚴君以率之；女雖正乎內，必有母為嚴君以率之，然後恩不至於勝義。而其義：為父者慈而教，為子者孝而箴，兄亦愛而友，弟亦敬而順，夫亦和而義，婦亦柔而正矣。如是則家道正焉。正家而天下定者，天下之本在是故也，刑于寡妻，至于兄弟，以御于家邦，此之謂也。

A woman should maintain proper conduct within the household and not interfere with matters outside; a man should maintain proper conduct outside and not be troubled by matters within. Thus, both men and women fulfill their proper roles. When men and women each fulfill their proper roles, this is in accordance with the great principle of heaven and earth. Therefore, the sages established rituals to distinguish the roles of men and women, following the great principle of heaven and earth, not creating it themselves. Although a man remains upright outside, he must have a father as a dignified leader to guide him; although a woman remains upright inside, she must have a mother as a dignified leader to guide her, so that affection does not override righteousness. Righteousness refers to: a father being kind and instructive, a son being filial and advising, an elder brother being affectionate, a younger brother being respectful and obedient, a husband being harmonious and righteous, and a wife being gentle and upright. In this way, the family is properly ordered. "Ordering the family leads to the stability of the world" because the root of the world lies here; the "Book of Poetry" says, "First set an example for one's wife, then extend it to brothers, and then to governing the state and the country," referring precisely to this.

象曰：風自火出，家人，君子以言有物而行有恆。風自火出，家人，王通以謂明內而齊外是也。君子之慾明內也，則以言行率之：言有物則無虛誕之言，行有常則無竒邪之行。蓋孔子之所期乎弟子者，謹而信也；言之無物，何為而信？行之不常，何為而謹？

The Great Image Commentary says: "Wind arises from fire, which is the image of the Family hexagram; the gentleman thus speaks with substance and acts with consistent principles." "Wind arising from fire," as interpreted by Wang Tong of the Sui dynasty, refers to clarity within and order without, and this interpretation is correct. The gentleman who wishes to be clear within uses speech and action to guide himself: speaking with substance ensures no empty or absurd words; acting with consistent principles ensures no strange or perverse behavior. Confucius' expectations for his disciples were precisely "cautious and trustworthy." How can one be trustworthy without substance in speech? How can one be cautious without consistent principles in action?

初九：閒有家，悔亡。象曰：閒有家，志未變也。閒，如馬之有閒，懼奔逸也。初九家人之志未變，故宜閒有家；如其既變而後閒之，則是挽之於既奔，其力難矣。不閒為害義，且亦傷恩，故不若求其未變也。

The line statement for Chou Jiuzhou says: "Using rules and regulations to manage the household, regret disappears." The Small Image Commentary says: "Keeping the household in order, the heart has not yet turned bad." "Keeping the household in order" is like keeping horses in a stable, to prevent them from running away. At Chou Jiuzhou, the heart of the family has not yet turned bad, so it is appropriate to use rules and regulations to manage the household. If one waits until the heart has turned bad before taking action, it would be like trying to stop a horse that has already run away, which requires great effort. If no measures are taken, it is harmful to righteousness and will eventually harm affection. Therefore, it is better to take action before the heart has turned bad.

六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。以巽為正者，妾婦之道，所謂無攸遂也；惟酒食是議，無父母貽罹，所謂在中饋也。無攸遂、在中饋，婦人之正也，如是而後為順以巽焉。順則理不逆而已；巽有屈伏之意，蓋女之卑也，其象為順，然妻齊也，其事夫則有屈伏之意也。

The line statement for the second line says: "Not acting on one's own initiative, managing the household's food and drink, upholding the right path brings good fortune." The small image commentary says: "The good fortune of the second line is due to its flexibility and humility." Taking humility and flexibility as the right path, this refers to the conduct of a wife and concubine, which is what is meant by "not acting on one's own initiative." The Book of Poetry says that one should only discuss matters of food and drink, not bringing worry to one's parents, which is what is meant by "managing the household." Not acting on one's own initiative and managing the household's food and drink is the proper way for a woman. Only then can one be said to be "flexible and yielding." "Flexibility" merely means not going against the right path; "yielding" implies bending and submitting. A woman's position is low, so it is taken as an image of "flexibility." However, "wife" is equal to her husband, and when she serves her husband, it also implies bending and submitting.

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。父母謂之嚴君，長子謂之家督，則家人之道貴在乎用剛也，故九三家人嗃嗃，用剛之過，則雖悔厲而吉也。然剛太過至於賊恩，而婦子嘻嘻有嗟怨之聲焉，則失家之節，是以吝也。

The third line statement says: "Being overly strict in managing the family, although there is regret and danger, ultimately leads to good fortune; women and children laugh and play without restraint, eventually leading to regret." The Small Image Commentary says: "The family is stern, yet not entirely lost; women and children laugh and play, which is losing control over family management." Parents are referred to as "the stern ruler," and the eldest son is called "the family supervisor," indicating that the way of managing the family values firmness. Therefore, the third line "The family is stern" although represents excessive firmness, still results in regret and danger but ultimately leads to good fortune. However, if firmness becomes excessive and harms affection, the laughter and play of women and children contain sighs and resentment, thus losing the proper measure of family management, leading to regret.

六四：富家，大吉。象曰：富家大吉，順在位也。修之家其徳乃裕，修之國其徳乃豐，修之天下其徳乃普。六四在位者也，惟家人之道修之國、修之天下，其徳豐以普也，故稱富焉。夫孝盡於事親而又推於事君，則其為孝也廣矣；弟盡於事兄，又推於事長，則其為悌也廣矣。其曰富家，不亦宜乎？故曰順在位也，自身而推之家，自家而推之國，其理為順故也。

The line statement for the fourth line says: "It brings prosperity to the family, great good fortune." The small image commentary says: "Prosperity in the family brings great good fortune, because it is a flexible and proper position." The Dao De Jing says: cultivating the Dao within one's family leads to a broad virtue; cultivating it within a country leads to a rich virtue; cultivating it throughout the world leads to a universal virtue. The fourth line is a person in a position, who extends the way of governing a family to a country and to the world. His virtue becomes rich and universal, hence it is called "prosperous." Filial piety is fully practiced in serving one's parents, and then extended to serving the sovereign, thus making filial piety extensive. Respect for elders is fully practiced in serving one's elder brothers, and then extended to serving the elderly, thus making respect for elders extensive. Therefore, calling it "prosperous in the family" is appropriate. Hence it is said, "It is proper to be in a position." From oneself to the family, from the family to the country, this order is proper.

九五：王假有家，勿恤吉。象曰：王假有家，交相愛也。聖盡倫，王盡制，故有廟則假有廟，有家則假有家；蓋假家人之道如文王之盛，非聖人則不能，非王者則不得故也。其不得何也？蓋所謂假有家之道者，非徒吾家之父子兄弟夫婦各盡其道也，且能使天下父子兄弟夫婦者皆盡其道也，如是則非盡制之王孰能此哉？

The line statement of the fifth line says: "The king applies the way of governing a family to its extreme, without worry and it is auspicious." The Small Image Commentary says: "The king goes to the family, which is mutual love." Mencius says that the sage exhausts human relationships, and the king exhausts legal systems; therefore, if there is a temple, the way of the temple is applied to its extreme, and if there is a family, the way of governing a family is applied to its extreme. To apply the way of governing a family to the grandeur of King Wen, one cannot do it unless he is a sage, and one cannot obtain the conditions unless he is a king. Why is it said "cannot obtain"? Because the way of "going to the family" is not only for the father-son, brothers, and husband-wife within one's own family to each fulfill their roles, but also to enable all father-son, brothers, and husband-wife throughout the world to each fulfill their roles. In this way, who other than a king who exhausts legal systems can achieve it?

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。有孚而威，出於徳也；威出於徳，則人畏之，是以吉也。大扺反身而誠則神矣，神則不怒而威，故不至嗃嗃，而又不失為嚴君之正，而家道成焉。

The line statement of Upper Nine says: "With sincerity and integrity, authority naturally arises, and ultimately brings good fortune." The Small Image Commentary says: "The good fortune of authority comes from self-reflection." Sincerity and integrity lead to authority, which comes from virtue; when authority arises from virtue, people respect him, hence good fortune. Generally, when one reflects inwardly and achieves sincerity, one enters a profound and subtle state; in such a state, one does not need to be angry to have authority, so one does not have to be harsh, yet remains a proper and upright ruler, thus achieving family harmony.