The Kui hexagram (Dui below, Li above)

兌下離上。睽：小事吉。彖曰：暌，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。

The hexagram Kui has the trigram Dui (Lake) as its lower trigram and the trigram Li (Fire) as its upper trigram. The hexagram statement says: "Kui, it is auspicious for small matters." The commentary on the judgment says: "Kui means fire moves upward and lake moves downward; two women living together have different hearts and minds. They are joyful and attached to brightness, the flexible lines advance and occupy the upper position, occupying the central position and responding to the yang. Therefore, it is auspicious for small matters. Heaven and earth are separated yet they share the same nurturing function; male and female are separated yet their hearts are connected; all things are separated yet their categories are similar. The function of the hexagram Kui is indeed great."

火動而上，澤動而下，火與澤相違而不相遇，此睽之象也。故動而違行，然後為睽；如二女之有情，則不必違行也，則雖同行而暌矣。有違行而暌矣，有違行而暌者，有同居而暌者，則萬物之情舉矣。

Fire moves upward, and the marsh moves downward; fire and marsh move in opposite directions and do not meet, which is the image of the hexagram "Kui." Therefore, when something moves, it must go against the way, and only then does it become "Kui." As for two women each with their own thoughts, they do not need to move against each other; even living together, they are already at odds. There are cases where opposition leads to discord, and cases where discord exists even without opposition—thus all the various situations of the world are included within this.

夫萬物暌離而不合，正大有為之時也。以卦之才，悅而麗乎明，柔進而上行，得中而應乎剛，是宜小事而已。蓋麗乎物之所麗、應乎人而不為人之所應，其上行又以柔而已，故云然。然其所麗者明也，其所應者剛也，又進而行有得為之勢也，是以小事之俱能吉。

All things are separated and cannot come together, which is precisely the time for great action. However, considering the quality of this hexagram: it is joyful and attached to brightness, with a flexible line advancing to the upper position, occupying the center and responding to a yang line below. This is only suitable for doing small things. Because it is attached to what others are attached to, responding to others rather than being responded to by others, and its upward movement relies only on flexibility, so it is said "good for small matters." However, what it is attached to is "brightness," what it responds to is "strength," and it advances with a favorable situation for action, so even doing small things can result in good fortune.

一謂之同，兩謂之類。天地無心，?而為一，故曰其志通；萬物則象矣，故事則類也。天地終暌而不同，則陰陽不和而災生；男女終暌而不通，則婚媾不時而怨曠作；萬物終暌隔而不類，則相逮之功熄矣。若夫有為於天下，使交通而咸和、協比而為一，非大人曷能為此哉？故曰暌之時義大矣哉。

When things are combined into one, it is called 'same' (同); when two things stand side by side, it is called 'category' (类). Heaven and Earth have no intention, yet they naturally merge into one, so it is said 'their will is connected' (其志通); but all things have their own forms, so it can only be said 'their categories are similar' (事类相似). If Heaven and Earth always differ and cannot merge, yin and yang would not harmonize and disasters would occur; if men and women always differ and cannot communicate, marriage would be out of season and there would be lonely men and women; if all things always differ and cannot be categorized together, then the function of mutual support would cease. As for those who act in the world, enabling all things to connect and be harmonious, and to be close and united, who else but a great person (大人) could do this? Therefore it is said 'the meaning of the situation of the hexagram Kui is great indeed' (睽之时义大矣哉).

象曰：上火下澤，睽，君子以同而異。君子以同而異，而不害其為同。天地睽而其事同也，同乎為道而治有忠、質、文之異；同乎為聖而行有清、任、和之異。如是故足以酬酢萬變，不為執一而廢百也。

The Great Image Commentary says: "Above is fire, below is marsh, which is the image of the Hexagram of Estrangement; the gentleman thus preserves differences within great harmony." The gentleman maintains differences within great harmony without hindering their fundamental sameness. Though heaven and earth may differ, what they nurture is the same: it is the same path, yet the methods of governance differ, such as the Xia valuing loyalty, the Shang valuing sincerity, and the Zhou valuing culture; it is the same sage, yet their conduct differs, such as Boyi's purity, Yi Yin's dedication, and Liumu's harmony. Only in this way can one cope with all changes, without being rigid in one aspect and abandoning the rest.

初九：悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。馬有健行之才者也。睽之時，進而上行，則雖柔而可以吉小事；初九窮而在下，雖健，喪其所以為健矣，故曰喪馬。夫物睽而求合則益疑，窮而求行則益躓，故勿逐；然相合者，物之情也，我不求而有待，則物豈舍我哉？故曰自復也。

The line statement for the first line says: "Regret disappears; having lost a horse, there is no need to chase it, for it will return by itself; encountering an unpleasant person brings no misfortune." The small image commentary says: "Encountering an unpleasant person is to avoid misfortune." A horse is capable of swift movement. At the time of the hexagram of Estrangement, advancing and moving upward, even with flexibility, one can gain good fortune in minor matters. However, the first line is in a state of hardship and occupies a low position; although it possesses strong and vigorous qualities, it has lost the means to display its strength, hence the statement "losing the horse." When things are already discordant and one insists on forcing them together, mutual suspicion increases; when one is already in hardship and insists on moving forward, stumbling is more likely, hence the statement "do not chase." However, mutual meeting is the natural state of all things. If I do not insist on seeking and am willing to wait, will external things abandon me? Hence the statement "it returns by itself."

九二剛以乗已，惡人也，避而不見則疑梗生而患至，屈身而見之，所以避咎也。九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。九二之應九五，過主于巷者也。物方睽乖而已獲應，則其獲若應邂逅然也，故曰遇焉。巷者，非道之常而亦可通於道，故曰遇主于巷，未失道也。

Nine Two, with its yang strength, oversteps and dominates the superior position, which is referred to as the 'evil person.' By avoiding and not appearing, suspicion and separation arise, leading to calamity. Therefore, bending down to meet him is the way to avoid disaster. The line statement for Nine Two says, 'Meeting the master in a narrow alley, there is no misfortune.' The Small Image Commentary says, 'Meeting the master in the alley, one does not lose the right path.' Nine Two corresponds with Nine Five, which is exactly meeting the master in the alley. When all things are in discord, yet one receives support, this encounter is like an unexpected meeting, hence the term 'meeting.' The alley is not a broad road, yet it can lead to the main road, hence 'meeting the master in the alley, one does not lose the path.'

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。見輿曳，有為難於下者也；其牛掣，有為難於其前者也。輿方以載己者，牛順而引己者，乃為之難，何也？以所遇者睽故也。如賁初九舍車而徒，則載己者豈能為哉？

The line statement for line six three says: "Seeing a cart being dragged, the oxen pulling it being held back; the person is subjected to the punishment of being pierced on the forehead and cut on the nose; initially not smooth but ultimately with a good result." The small image commentary says: "Seeing the cart being dragged, is because the line is not in the proper position; without initial success but with final success, is because it meets the yang strong line (line upper nine)." "Seeing the cart being dragged" indicates someone is causing difficulty from behind; "the oxen being held back" indicates someone is causing difficulty from in front. The cart is originally meant to carry things properly, and the oxen are originally meant to pull smoothly. Now they are causing difficulty, why? Because the situation encountered is contrary. It is like in the hexagram Zhen, line initial nine abandoning the cart and walking on foot, then the cart that was originally carrying him could do what?

六三應在上九，有志於行者也；輿曳而牛掣，不得行焉，非其志也。上欲以其不行也而刑之，則我之所持以生者絶其通也，故曰其人天且劓。然所遇者上九之剛也，剛而克明而不蔽於其所感，剛?而不惑於初，然將有所合而無所疑，故曰無初有終，而象曰遇剛也。

Six in the Third corresponds to Nine at the Top, which is originally inclined toward advancement; however, the carriage is dragged back and the ox is restrained, so it cannot move forward, which is not its original intention. Above it, because it cannot move forward, it is subjected to punishment, thus cutting off the path upon which I rely, hence it is said, "Its person is both heaven and nose-cut." However, what it meets is the Yang of Nine at the Top; being strong yet discerning, it is not obscured by what it senses, strong yet resolute, not confused by initial doubts, eventually meeting it and ceasing to doubt, hence it is said, "No beginning, but a successful end," and the Small Commentary says, "Meeting Yang."

九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。九四無正應，與有應而未合者睽孤也。九四雖睽孤，然所遇者元夫也。以位稱則曰遇主，以徳稱則曰遇元夫，則仁智異矣。遇元夫而至誠相與，則雖孤寡助之危，何咎之有？

The statement of the fourth line says: "It is isolated and apart, but meets a virtuous great man, and they connect with sincerity, so although there is danger, there is no calamity." The Small Image Commentary says: "Meeting with sincerity brings no blame, for the heart's intention can be carried out." The fourth line does not have a proper response; those without a proper response, and those who have a response but have not yet met, are called "kui gu." Although the fourth line is isolated and apart, it meets the "original husband." In terms of position, it is called "meeting the ruler" (the second line meeting the fifth line), and in terms of virtue, it is called "meeting the original husband," showing one leaning toward wisdom and the other toward benevolence. Meeting a virtuous great man with utmost sincerity, even if there is danger from being isolated and lacking support, how could there be calamity?

六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。九二於六五則稱主，主者尊之也，下之於上宜尊之者也；六五於九二則稱宗，宗者親之也，上之於下宜親之者也。六三以柔為物之間，其易噬猶之膚也；九二噬六三之間而求合於上，則其一志於承上者不疑也，六五宜屈體而往從之也，故曰厥宗噬膚，往何咎也。

The line statement of the fifth line says: "Regret disappears; his kinsman (nine two) bites through like eating tender flesh, removing the obstruction, and going forward, what calamity would there be?" The small image commentary says: "His kinsman bites through tender flesh; going forward, there will certainly be blessings and joy." Nine two refers to six five as "master," meaning it is held in high esteem, and the lower one should honor the upper one. Six five refers to nine two as "kinsman," meaning it is close, and the upper one should be close to the lower one. Six three, being yin and flexible, is like an obstruction between them, easy to remove, like tender flesh. Nine two removes six three, this obstruction, to seek union with the superior, showing its wholehearted service to the sovereign without any other intention. Therefore, six five should humble itself and go forward to follow it, hence it says, "His kinsman bites through tender flesh, going forward, what calamity would there be?"

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪?婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。物之情，睽則疑，疑斯疾之矣。故九二之於六三，乃安而載之之輿也，而自上九視之則塗也；九四之於六三，乃順而引之之牛也，而自上九視之則鬼也，其疾之可謂至矣。

The line statement of Upper Nine says: "Separated and isolated; seeing mud all over a pig's back, and seeing a cart of ghosts; first drawing the bow to shoot, then putting it down; that is not a robber, but someone coming to propose marriage; going forward and encountering rain brings good fortune." The Small Image Commentary says: "The good fortune of encountering rain is that all doubts have vanished." The constant nature of things is that when there is discord, there is suspicion, and when there is suspicion, there is hatred. Therefore, Nine Two was originally a stable vehicle that carried Six Three, but from the perspective of Upper Nine it appeared as mud; Nine Four was originally a gentle ox that pulled Six Three, but from the perspective of Upper Nine it appeared as a ghost — its hatred has reached its peak.

然六三有趍下之性，以為如豕之負塗，理或有之；以為載一車，則無是道也。無是道而以為有是，則疑之甚故也。疑甚則怒而思攻之矣，故有張弧之辭焉。然上九之剛，非終惑之也，故曰後脫之弧；脫則知其匪?而婚媾之情通矣。其始也疑而疾之，又從而攻之，則已甚矣；雖脫弧而婚媾之情通，然非屈道以往，則六三之情未易得也，故曰往遇雨則吉。雨者，陰陽和而及於物也，不止婚媾而已。

However, the Sixth in the Third does indeed have a tendency to look downward, and saying it is like a pig carrying mud may make sense in theory; but saying it is a whole cartload of ghosts is not the case. Not having the case yet believing it to be so is reaching the extreme of suspicion. When suspicion reaches its peak, anger arises and the desire to attack follows, hence the phrase "drawing the bow." However, the ultimate yang of the Ninth at the Top will not remain confused forever, so it says "later putting down the bow." Once the bow is put down, it becomes clear that the other is not a bandit and the feelings of marriage become connected. It began with suspicion and hatred, then proceeded to attack, which is indeed excessive. Although the bow is put down and the feelings of marriage are connected, if one does not humble oneself and go forward, the intention of the Sixth in the Third is not easily obtained, hence the saying "going forward and encountering rain brings good fortune." "Rain" signifies the harmonious union of yin and yang, with its blessings extending to all things, which goes beyond the matter of marriage alone.

艮下坎上。蹇：利西南，不利東北，利見大人，貞吉。彖曰：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。

The hexagram Zhan has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: "Zhan, it is advantageous to go to the southwest, not advantageous to go to the northeast; it is advantageous to meet a great person, and to maintain uprightness brings good fortune." The commentary on the judgment says: "Zhan means difficulty. Obstacles are ahead. To see the obstacles and stop, is indeed wise. Advantageous to go to the southwest, is because going there can reach the middle path; not advantageous to go to the northeast, is because that path leads to its end. Advantageous to meet a great person, is because going there will surely bring success; the lines are in proper positions and maintaining uprightness brings good fortune, is used to correct the state. The function of the situation of Zhan is indeed great."

天下之險，固有可平者，雖不可平，亦有犯之而不至於?者。至若險在前而不可平，又不可犯，雖有智亦末如之何而止，是乃所以蹇也。然則所貴乎智者，為其逺險而止也，非迫險而止之謂也；如迫險而止，則是愚而不知去耳，曷足以言智哉？

The difficulties and obstacles in the world are originally something that can be removed; even if they cannot be removed, there is a way to confront them without encountering great danger. But if the obstacles are in front of us and we cannot remove them nor confront them, then even with wisdom we are helpless and can only stop. This is called "Jian." From this, we see that wisdom is valuable because it allows one to avoid obstacles and stop safely, rather than stopping only when facing obstacles. If one stops only when encountering obstacles, that is merely foolishness and ignorance, not wisdom.

故曰利西南，不利東北。蓋上卦之坎，正北方之卦，則是正北者乃險之所在也；下卦之艮，東北之卦也，迫險而知止者也。迫險而知止則其道窮，故不若東南之逺險而得中於利也。且去東北而之東南與正南，亦既逺矣，必曰西南，則是君子之避險不厭乎逺甚也。

Therefore, it says, "It is advantageous to go toward the southwest, and disadvantageous to go toward the northeast." The upper trigram is Kan, which represents the direction of due north; thus, due north is where the danger lies. The lower trigram is Gen, which represents the northeast; it is the trigram of approaching the danger and knowing when to stop. Approaching the danger leads to stopping, and the path thus reaches its end, so it is not advantageous to go toward the northeast. Moreover, leaving the northeast and moving toward the southeast or due south is already quite far, yet it specifically mentions "southwest," indicating that a gentleman avoids danger with the fear that he may not go far enough.

其曰得中者，安而無難然後能守中；若其于臲卼險難之際，則或過或不及，與時俛仰，亦以自完矣。利見大人，往有功也；當位正吉，以正邦也，此九五之才也。蓋所謂大人者，非止有知險之智，而又有平險之才焉，宜其為蹇難之時所利見也。

The phrase "getting the middle" is said because stability without hardship allows one to hold fast to the middle path; but if one is in a time of turmoil and danger, one cannot avoid either excess or deficiency, and can only adapt flexibly to survive. "It is advantageous to see a great person, for going forward brings merit; being in the proper position and maintaining sincerity brings good fortune, for it is right to govern the state" refers to the quality of the Nine in the Fifth. The term "great person" does not merely mean having the wisdom to recognize dangers, but also possessing the ability to remove them. That is why he is most worthy of being seen during times of difficulty.

功業者，見乎變者也，天下平而無故，則雖有大人之功業，何自而興哉？故曰利見大人，往有功也。有大人之才，又須當位有得為之勢，然後能正邦，故曰當位正吉，以正邦也。有大人然後有大人之功，以大人而當位然後能正邦，則在蹇之時而大有為者，豈小丈夫之事哉？故曰蹇之時用大矣哉。

Achievements are revealed through changes and difficulties; when the world is peaceful and there are no incidents, then even if there is a great person, where would his achievements come from? Therefore it is said, "It is advantageous to see a great person, for going forward will bring achievement." Having the ability of a great person is not enough; one must also be in the right position and have the opportunity to act, then he can govern the state properly. Therefore it is said, "Being in the right position and maintaining sincerity brings good fortune, for it is through correctness that the state is properly governed." Only with a great person can there be great achievements; with a great person in the right position, the state can be properly governed. Therefore, in times of difficulty, great achievements can be made, which is something a petty person cannot accomplish. Therefore it is said, "The use of great virtue is indeed great."

象曰：山上有水，蹇，君子以反身修徳。蹇之成象，見險而能止，乃智者之事，故象辭亦無取乎正邦之功，而曰反身修徳，則亦見險而止之之類也。初六：往蹇來譽。象曰：往蹇來譽，宜待也。蹇之時以險在前，宜待而不宜往，故往則為蹇，來則有譽。夫譽不必興事造業而後能致也，識時之宜、知所以自保，則人斯歸之以智而有譽矣。

The Great Image says: "Mountains with water on top, this is the image of the Hexagram of Obstruction; the gentleman thus turns inward, cultivating virtue." The image formed by the Hexagram of Obstruction is to see obstacles and stop, which is the action of the wise. Therefore, the Great Image does not emphasize the achievement of "governing the state," but instead says "turning inward and cultivating virtue," which also belongs to the category of stopping when encountering difficulties. The line statement of the first line says: "Going forward is difficult, returning brings reputation." The Small Image Commentary says: "Going forward is difficult, returning brings reputation, this is appropriate to wait." In times of difficulty, because obstacles are ahead, one should wait rather than go forward, so going forward is difficult, while returning brings reputation. Reputation does not necessarily come from establishing achievements; if one can recognize the appropriate course of action and know how to preserve oneself, people will follow him because of his wisdom, and reputation will come naturally.

六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九五王也，六二應之，王臣也。遇險之時，上下皆蹇，王臣之蹇蹇也；自為王臣，則國安與安、國危與危，安得自為私謀哉？故曰匪躬之故。如其躬之故而為自安之計，則不復蹇，則有其終尤；惟所以為蹇，故曰王臣蹇蹇，終無尤也。

The line statement for the second line says: "The king's minister has gone through great hardship, not for his own sake." The small image commentary says: "The king's minister is persevering, ultimately without fault." The fifth line is the king, and the second line corresponds with it, meaning the king's minister. When encountering difficulties, both the superior and the inferior are caught in hardship, so the king's minister also faces many difficulties. Since he is the king's minister, the state's stability is his stability, and the state's danger is his danger. How could he only think of his own interests? Therefore, it says "not for his own sake." If he were to plan for his own safety, he would no longer have the hardship of perseverance, but ultimately would result in fault. It is precisely because he is willing to endure hardship that it says "the king's minister is persevering, ultimately without fault."

九三：往蹇來反。象曰：往蹇來反，內喜之也。九三雖剛過，而體艮之止，則知往之蹇而來反者也。來反則為主於內，內之所待而喜之者也；然既以迫險，則先見之明為未足，是以不如初六之有譽也。六四：往蹇來連。象曰：往蹇來連，當位實也。往則犯難，故曰往蹇；來又乗剛，故曰來連。此前跋其胡，則往蹇來連非自取也，何凶之有？是以不言凶咎也。

The third line statement says: "Going forward is difficult, returning brings one back to the original position." The Small Image Commentary says: "Going forward is difficult and returning brings one back, which is what the inner trigram desires." Although the third line is overly strong, its nature is艮 (mountain), which knows when to stop, so it understands that going forward is difficult and returning is appropriate. Returning makes the inner trigram the dominant element, which is what the inner trigram desires and approves of; however, it has already approached danger, and its foresight is still insufficient, so it is not as esteemed as the first line. The fourth line statement says: "Going forward is difficult, returning brings entanglement." The Image Commentary says: "Going forward is difficult and returning brings entanglement, which is being in the proper position with actual strength." Going forward involves taking risks, so it is said "going forward is difficult"; returning also intrudes upon the yang (nine in the third line), so it is said "returning brings entanglement." This is similar to what is said in the Book of Poetry about an old wolf advancing and stepping on its own hanging flesh. Therefore, "going forward is difficult and returning brings entanglement" is not something that brings misfortune, so the line statement does not mention misfortune.

九五：大蹇朋來。象曰：大蹇朋來，以中節也。九五，大者之蹇也。大者之蹇，苟不失大中之位以節制天下，則朋來；朋來則拯之者眾而難散矣。中者其位也，節者其權也；居位而有其權，則何患哉？

The line statement of the fifth line says: "Great difficulty, friends come to help." The small image commentary says: "Great difficulty with friends coming to help, because he is in the central position and exercises restraint." The fifth line represents the great one facing difficulty. When the great one is in difficulty, as long as he does not lose the position of great centrality and can restrain the world, friends will come to help. When friends come to help, the number of people who come to rescue is great, and the hardship will be dispelled. "Central" refers to his position, and "restraint" refers to his authority. If he occupies his position and holds his authority, what is there to fear?

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。六四乗九三之剛，九三非其君也，為難者也，故曰來連；上六來而乗九五之剛，九五蓋其君也，故曰來碩。臣之得為，則庇完其身而不為物剝，又得以擴充其志而不為物挫，是以為碩也。利見大人，為九五也；九五居大中以合天下而為朋來之主，則上六所以利見也。其曰從貴，何也？蹇之時名分亂矣，於是知從貴，則臣節為不失矣；不知從貴而惟強之從，則終隨以亡，非所謂利見也。

The line statement of the sixth line at the top says: "Going forward is difficult, returning brings great benefit, which is auspicious; it is favorable to see a great person." The small image commentary says: "Going forward is difficult, returning brings great benefit, indicating the mind is within; it is favorable to see a great person, indicating obedience to the superior." The sixth line at the fourth position overpowers the yang of the third line, but the third line is not its ruler, but rather creates difficulty for it, so it is said "coming together." The sixth line at the top returns and overpowers the yang of the fifth line, and the fifth line is indeed its ruler, so it is said "coming with great benefit." A minister who can act effectively can both protect himself from external harm and expand his aspirations without being obstructed, so it is called "great benefit." "Favorable to see a great person" refers to the fifth line; the fifth line occupies the great central position and unites the world, becoming the master to whom all people come, so the sixth line at the top "benefits from seeing" it. What does "following the superior" mean? In times of difficulty, distinctions are easily confused, and at such times, understanding obedience to the superior preserves the integrity of the minister; if one does not understand obedience to the superior but only obeys the powerful, eventually one will follow him to destruction, which is not what is meant by "favorable to see."

坎下震上。觧：利西南，元所往，其來復吉，有攸往夙吉。彖曰：觧，險以動，動而免乎險，觧。觧利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地觧而雷雨作，雷雨作而百果草木皆甲坼，觧之時大矣哉。

The hexagram 解 has a lower trigram of Kan (Water) and an upper trigram of Zhen (Thunder). The hexagram statement says: "To resolve difficulties is favorable to the southwest; if there is nowhere to go, returning to the original position is auspicious; if there is indeed a destination, going early is auspicious." The commentary on the judgment says: "To resolve difficulties means encountering danger and yet being able to act; once action is taken, one escapes from danger, hence it is called 'resolve.' Resolving difficulties is favorable to the southwest, meaning going in that direction will gain the support of the people; returning to the original position is auspicious, meaning one adheres to the middle path; if one goes somewhere, going early is auspicious, meaning going will surely result in success. The heavens and earth are blocked and restrained, but then they relax and resolve, and thunder and rain arise; thunder and rain arise, and all fruits and plants break open and sprout. The timing of the hexagram 解 is truly great."

動乎險中而免乎險而為觧。屯者其始也，觧者其終也。天下皆險，則聖人動乎險中；動乎險中，其卒免險，則天下之險亦從而觧矣。夫聖人動乎險中而求解，非止免一身之險，蓋將以平天下之險也，故貴得眾而利西南焉，西南坤之為眾故也。

In a dangerous situation, taking action to escape from it becomes "Jie" (Release). "Zun" (Obstruction) marks the beginning of this process, while "Jie" marks its conclusion. There are dangers everywhere in the world, and the sage acts within these dangers; by acting within danger, one ultimately escapes it, thereby resolving the dangers of the world. The sage acts within danger to achieve release, not merely to avoid personal danger, but to resolve the dangers of the world. Therefore, it is valuable to gain the support of the people and "beneficial to the southwest"—because the southwest is the position of Kun, which represents the people.

屯言勿用有攸往，觧言無所往，何也？雷雨動而為屯，作而為解，二屯一觧。猶雷雨動而作，則屯難有時而行之而已；屯惟宜動，勿用有攸往可也；解又既免，無所往可也。如草木節解、麋鹿角解，皆氣至而自然矣，是以無所往，其來復吉也。

The hexagram Zun says "it is not advisable to go anywhere," while the hexagram Jie says "there is nowhere to go." What is the difference between them? The hexagram Zun represents thunder and rain gathering and stirring, while the hexagram Jie represents thunder and rain already in motion. The hexagram Zun is in a state of two parts, while Jie is in a state of one part. Just as thunder and rain come into being through movement, difficulties in the initial stage can only be resolved when the time is right. The hexagram Zun is only suitable for "movement," hence it says it is not advisable to go anywhere. The hexagram Jie has already passed the danger, hence it says there is nowhere to go. Just as the joints of plants naturally loosen and the antlers of deer naturally fall off, these things happen naturally when the climate is right, so "there is nowhere to go, but returning is auspicious."

解動則必復，其情然也；緩則必失，其勢然也。既以緩而失，則不可緩而救；以緩而救，則不及事，故欲往而有功，在攸往之夙也。天地之解，怒氣激而為雷，和氣散而為雨，百果草木之微，甲者皆坼，其功可謂大矣。能解天下之難，亦若天地之解萬物，非大人孰能與乎此哉？故曰解之時義大矣哉。

After the situation is resolved, if there is any movement, it will certainly return, which is its nature; if it is slow, it will certainly miss the opportunity, which is the situation. If it is due to slowness that the opportunity is missed, then it cannot be remedied by slowness again. Using slowness to remedy it would mean missing the opportunity entirely. Therefore, to achieve success in going forward, the key lies in 'promptness'. The unfolding of heaven and earth: anger stirs up thunder, and harmonious energy spreads as rain. Even the smallest fruits and plants, those with shells, all break open their shells, and the effect can be said to be great. Being able to resolve the difficulties of the world is like heaven and earth resolving all things, and who else but a great person could do this? Therefore, it is said, 'The significance of the time for resolution is great indeed.'

象曰：雷雨作，解，君子以赦過宥罪。處亂而不改其度者，唯君子能之；使小人居屯難未解之時，其能不為非者寡矣。退而誅之，則更起天下之難，非所以為解也，故過者赦之、罪者宥之，然後應雷雨博施之象焉。

The Great Image Commentary says: "Thunder and rain arise, which is the image of the Hexagram of Release; thus the gentleman releases mistakes and pardons offenders." To remain steadfast in one's laws amidst chaos is something only the gentleman can do; as for the petty person in a time of unresolved difficulties, those who refrain from wrongdoing are few. To punish them afterwards would only provoke calamity throughout the world, which is not the way of Release. Therefore, to pardon those who have made mistakes and to forgive those who have committed crimes is in accordance with the image of thunder and rain spreading widely.

初六：無咎。象曰：剛柔之際，義無咎也。屯之六二，所遇者屯也，而又乗剛，是以有難；解之初六，所遇者解也，又有應剛，是以無咎也。剛上柔下，相際以禮，咎何由而至哉？

The line statement for the first line says: "There is no misfortune." The Small Image Commentary says: "The strong and the weak interact with each other, and there is no misfortune in terms of righteousness." The hexagram Zun (Obstruction) at the second line encounters a situation of obstruction, and it also oversteps the strong, hence there is hardship; the hexagram Jie (Release) at the first line encounters a situation of release, and it also responds to the strong above, hence there is no misfortune. When the strong is above and the weak is below, they interact with each other in accordance with propriety, from where could misfortune come?

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。方解之初，眾莫知天命之有歸、人事之有在也，則疑所適從，有三狐之象焉。三，眾辭也；狐，疑物也。以湯王之舉，眾有舍我嗇事而割夏正之嫌，則解之眾疑可知矣。

The line statement of the second line says: "Hunting in the fields, three foxes are caught, a yellow arrow is obtained, and uprightness brings good fortune." The small image commentary says: "The uprightness of nine two brings good fortune, for it has attained the middle path." At the beginning of resolving difficulties, people do not yet know to whom the heavenly mandate belongs or to whom the human affairs should be entrusted, so they are confused and uncertain about whom to follow, which is symbolized by the "three foxes." The number "three" is a term indicating multiplicity, and "fox" is an animal known for its suspicion. Taking the example of King Tang of Shang raising an army, people still had doubts such as "abandoning my farming to attack Xia," so the doubts of the people at the time of resolving difficulties can be imagined.

九二剛正而應，能大有為，以得群疑使之順服，則田獲三狐之象也。若然者，非示人以中、威物以直者不能至此。蓋以示人以中，則小者懐；威物以直，則大者畏。小者懐、大者畏，則群疑安所逃哉？故曰得黃者，示人以中也；矢，言威物以直也。

Nine in the Second is strong and upright, maintaining correctness while having a corresponding relationship above. This allows for great achievements, gathering the doubts of many and making them obedient. This is the image of 'capturing three foxes in the field.' Such a person, if unable to show the middle path to others and to subdue external things with righteousness, cannot achieve this. Showing the middle path to others leads the weak to be devoted; subduing external things with righteousness makes the strong fear. When the weak are devoted and the strong fear, where else can the doubts of the people hide? Therefore, 'getting yellow' refers to showing the middle path, and 'arrow' refers to subduing external things with righteousness.

六三：負且乗，致?至，貞吝。象曰：負且乗，亦可醜也；自我致戎，又誰咎也。負者，小人之事也，謂六為之也；乗，君子之器也，謂三之為位也。以小人而乗君子之器，則居之不安，不能固有，是慢藏也；慢藏則益知其可奪矣。雖慢藏可奪，苟其上有庇、其下有助，則盜亦未至也。

The line statement for the third line says: "Carrying burdens while riding in a carriage, one invites bandits, and holding to this brings regret." The Small Image Commentary says: "Carrying burdens while riding in a carriage is also shameful; it is oneself who invites warfare, so who can be blamed?" "Carrying burdens" refers to the action of a small person, indicating that a yao of yin occupies this position; "riding in a carriage" refers to the tool used by a gentleman, indicating that this position is the third. A small person occupying a position that belongs to a gentleman will not be secure or able to hold on, which is what the Great Treatise says "the storage is not strict." If the storage is not strict, others will more clearly see that it can be taken. Although the lack of strict storage may lead to being taken, if there is someone above to protect and someone below to assist, the bandits will not come.

六三又上慢而下暴：上慢則上疾之，不為庇矣；下暴則下去之，不為助矣。如此，則非徒可奪，亦且可伐，此其所以致?之。奪，奪其物；伐，伐其人；象言致戎，又言伐其人也。九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。拇在下而微者也，初六之象也；九四應在初六，解而拇之象也。解而拇，則所解狹矣；所解者狹，則所應者寡，故曰朋至斯孚。其朋信而已，則豈若有孚于小人者哉？雖然，九四未當位也，如其當位而所解若此，則吝矣，故不言悔吝，而象曰未當位也。

The sixth line three is again about being arrogant toward above and violent toward below: being arrogant toward above causes the superior to hate it and not protect it; being violent toward below causes the inferior to leave and not assist it. In this way, it not only risks losing its possessions but also invites attack, which is the reason for the military conflict. "Taking away" refers to taking away its property, and "attack" refers to attacking the person itself. The Small Image Commentary says "self-inflicted military conflict" and also says "attack the person." The line statement of the fourth line says: "Remove the big toe (which is tied up), then friends will come and trust follows." The Image Commentary says: "Removing the big toe indicates the line is not in the proper position." The big toe is at the bottom and small, which corresponds to the image of the first line six. The fourth line nine corresponds to the first line six, so there is the image of "removing the big toe." Since only one big toe is removed, the scope of removal is narrow; the narrow scope of removal means fewer people respond, so it says "friends come and trust follows" — only its few friends believe in it, how can it compare with being sincere with small people (line five six)? However, the fourth line nine is already in an improper position; if it were in the proper position and the removal was only this limited, there would be regret, so the line statement does not mention regret, but the Small Image Commentary says "it is not in the proper position."

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。天地之解萬物，不擇物而解也，則君子之解天下，又焉可擇人而解哉？維有解而已。故有過者亦赦、有罪者亦宥，勿問其如何而一切解之，與之更始，則小人信其有愛人利物之心而退聴矣。若乃擇無過而後釋之、無罪而後原之，則小人自知其不免，難復作矣，非所以為解也。天地之解及草木，君子之解及小人。

The line statement of the fifth line says: "The gentleman only resolves entanglements, which is auspicious; he also speaks honestly to the petty person." The small image commentary says: "The gentleman is able to resolve, and the petty person withdraws." Heaven and Earth resolve all things without discrimination; so how can the gentleman resolve entanglements throughout the world while picking and choosing whom to resolve? It is only by resolving without discrimination. Therefore, those who have made mistakes are forgiven, and those who have committed crimes are pardoned; he does not inquire into their past and resolves them all at once, allowing them to start anew. In this way, the petty person believes that the gentleman truly has a heart of loving others and benefiting things, and thus withdraws and complies. If only those without mistakes are released and those without crime are forgiven, then the petty person knows he cannot escape, and calamity will again arise, which is not the way of 'resolving.' The resolution of Heaven and Earth extends to grass and trees; the resolution of the gentleman extends to the petty person.

上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。公者，尊髙之位；隼者，貪殘之禽也；髙墉者，顯著之地也。上六處尊髙之位，勢可以有為矣；遇解之極，時可以為用。六三乃如貪悖之禽，止乎顯著之地，非所據而據焉，則射而獲之，何不利之有哉？即六三而言之，則以小人而乗君子之器者也；自上六視之，則以隼而在髙墉之上者也。所處非宜，在理則逆，則所謂悖也；上六射而獲之，則所解悖理而天下之大順成矣。

The line statement of the sixth line at the top says: "The prince shoots a falcon from a high wall and hits it; there is no disadvantage." The small image commentary says: "The prince uses the bow to shoot the falcon, in order to remove disorder." "Prince" refers to a high position, "falcon" refers to a greedy and fierce bird, and "high wall" refers to a prominent place. The sixth line at the top is in a high position, and in terms of situation, it can take action; also, it is at the end of the hexagram of "Release," so the opportunity is ripe for action. The sixth line in the third position is like a greedy and rebellious bird, resting in a prominent place, occupying an inappropriate position. So, what is disadvantageous about shooting it down? From the perspective of the sixth line in the third position, it is a small person sitting in a position belonging to a superior; from the perspective of the sixth line at the top, it is a falcon resting on a high wall. Being in an inappropriate position is contrary to the way of things, which is called "disorder." When the sixth line at the top shoots it down, the disorder is removed, and great harmony is achieved throughout the world.

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。

The hexagram of "Loss" has the trigram Dui (Lake) as its lower trigram and Gen (Mountain) as its upper trigram. The hexagram statement says: "Loss, with sincerity, brings great good fortune, no misfortune, and is favorable for maintaining uprightness, and is beneficial for going forward. What should be offered in sacrifice? Two bowls of simple food are sufficient for sacrifice." The commentary on the judgment says: "Loss means reducing the lower part to increase the upper part; its way is to move upward. Loss with sincerity brings great good fortune, no misfortune, uprightness, and benefit for going forward. What should be offered? Two bowls of simple food are sufficient for sacrifice. Using two bowls is to follow a specific time; reducing the hard and increasing the soft also depends on the time. Reduction and increase, fullness and emptiness, all follow the trend of the times."

損之為卦，下卦受損，上卦得益，則是損下而益上者也。損下而益上，非強本厚下之道，故於卦為損。夫財賦、力征，皆損下益上之事也。財賦有節而民信其非斂我也，力役有程而民信其非役我也，則損而有孚者也。損而有孚，則元吉無咎、可正而利有攸往矣。

The hexagram "Zhen" indicates that the lower trigram is harmed while the upper trigram benefits, which means reducing the lower part to increase the upper part. Reducing the lower part to increase the upper part is not a way to strengthen the foundation or treat the people well, so the hexagram is named "Zhen." Taxes and labor are both examples of reducing the lower part to increase the upper part. If taxes are moderate, the people will believe that they are not being exploited; if labor is regulated, the people will believe that they are not being enslaved—this is called "Zhen with sincerity." When there is reduction along with sincerity, it brings great good fortune without blame, allowing one to maintain the right path and benefit from moving forward.

何以知損有孚也？損之上體艮，艮，止也；其下體兌，兌，說也。上得益而知止，則其求於下不過矣；下受損而咸說，則其輸於上不倦矣。上止而下說，則損之有孚可知矣。曷之用？二簋可用享。以損下非厚下之道，故上於用財不敢厚，二簋可用享也。夫享禮以備物焉為盛者也，為其損下而取之為享，故宜備者亦捐之而用二簋焉。用二簋以應損下之宜，非常道也，故曰二簋以應損下之宜，非常道也，故曰二簋應有時。

How do we know that "loss" contains sincerity? The upper trigram of "Loss" is Gen, which means "to stop"; the lower trigram is Dui, which means "joy." If the upper part gains and knows when to stop, then it takes from below without excess; if the lower part loses but remains joyful, then it gives to above without weariness. The upper part knows when to stop and the lower part is joyful, so it is known that "loss with sincerity" is present. "What is used? Two small bowls of food can be offered in sacrifice." Because reducing from below is not a way of treating the people generously, so the upper part does not use wealth lavishly, but only offers two small bowls in sacrifice. The rites of sacrifice are grand when offerings are complete, but since these offerings come from the reduction of below, what should be complete is reduced to just two small bowls. Using two small bowls is in accordance with the appropriate time for "reducing below," which is not the usual way, so it is said "two bowls should be used at the right time."

剛者，上道也；柔者，下道也。上剛反不足，下剛乃有餘，損以益上之柔，亦有時而然也，故曰損剛益柔有時。損之不己則至於虛，益之不已則至於盈；然而損生於盈，益生於虛，相因於無窮，與時偕行而已，故曰損益盈虛與時行也。

Heavenly Principle is the way of the superior, and earthly Principle is the way of the inferior. Now the superior is lacking in Principle, while the inferior has an excess. Therefore, reducing the excess in the inferior to increase the deficiency in the superior. This is determined by the timing, hence the saying "sometimes reducing the strong to benefit the weak." If reduction continues unchecked, it leads to deficiency; if increase continues unchecked, it leads to fullness. However, reduction arises from fullness, and increase arises from deficiency. They arise from each other endlessly, moving in accordance with the times, hence the saying "reduction and increase, fullness and deficiency, all move in harmony with the times."

象曰：山下有澤，損，君子以懲忿窒欲。山澤，通氣者也，以風日之過河猶有損，則山澤之通氣，焉得為無損哉？人之所損莫甚於忿欲：突而上陵，其忿如山；受而不厭，其虛如澤，損莫大焉。於是君子以懲忿窒欲；懲忿而不忮，窒慾而不求，則性質愈完而充實之美成矣。茲損也，祇其所以為益也。

The Great Image Commentary says: "A mountain below a marsh is the image of the Hexagram of Loss; thus the gentleman is reminded to restrain anger and curb desires." A mountain and a marsh are connected by mutual communication; even the wind and the sun passing over a river cause the river water to decrease. Then how could a mountain and a marsh, which communicate with each other, not cause some loss? The loss within the human body is nowhere greater than anger and desire. Sudden upward surges are like a mountain; constant reception without satisfaction is like a marsh. There is no greater loss than this. Therefore, the gentleman restrains anger and curbs desires. To restrain anger without harming others, and to curb desires without seeking more, then one's nature and character become ever more complete and the beauty of fulfillment is achieved. This kind of 'loss' is precisely his 'gain'.

初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。曰愛君而欲益之，其誠則至矣；然道事而行，為之以遽，則有先迷之失，故必待其已事後往。已事而後往，則往雖遄無傷也。夫已事而後往，不失順承之義，則其往之遄，乃所以愛君也，何咎之有哉？酌損之者，懼其過也，以剛而遄往，故以過損為戒焉。尚合者，其愛君之心又不失事君之義，而六四亦能應而納之故也。

The line statement of the first yang line says: "Stop your own affairs and hurry to go, there will be no misfortune; but you should consider reducing your own actions." The small image commentary says: "Stopping your own affairs and hurrying to go, this is because the line six in the fourth position shares the same intention." Some people say: loving the sovereign and wanting to benefit him, this sincerity is indeed genuine; however, doing things should follow proper order, if done too hastily, there is the mistake of the "Kun" hexagram "rushing ahead and getting lost." Therefore, one must wait until one's own affairs are concluded before going. If affairs are already concluded and then one goes, then going quickly causes no harm. If affairs are already concluded and then one goes, one does not lose the meaning of gentle and submissive service, so going quickly is precisely showing love for the sovereign, how could there be misfortune? "Considering reduction" is to prevent excess; because it is a yang line that rushes forward quickly, so it is warned to "excessively reduce." Saying "still harmonious" is because it does not lose the meaning of serving the sovereign, and the line six in the fourth position can also respond and accept it.

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。九二損益非常也，得中則可以止矣。九二益上而得中，故利正征凶；益上而得中，則無所事損也，將有益之者矣，故曰弗損益之。夫自損者人益之，自益者人損之，不期然矣。

The line statement for the second line says: "It is advantageous to maintain the correct path; advancing will bring misfortune; one does not need to reduce oneself in order to increase what is above." The Small Image Commentary says: "The second line being advantageous to maintain the correct path is because it holds to the middle." Reduction and increase are not constant principles; when one can hold to the middle, it is appropriate to stop. Since the second line increases what is above while holding to the middle, it is "advantageous to maintain the correct path" yet "advancing brings misfortune." When one both increases what is above and holds to the middle, there is no need for self-reduction, and naturally people will come to increase it, hence "not needing to reduce or increase it." When one reduces oneself, others will increase it; when one increases oneself, others will reduce it — this is the natural outcome.

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。道不貴多，多則疑雜；天地之合、君臣之交，所以貴夫致一也。六三志在益上者也，然為主於內而二陽從之以進，則有三人行之象焉。三人行則上疑於所與而其志不專，故六三有損焉；如其絶類離群而一人，則上之任賢不貳而下之得君亦專矣，然後可以修輔厥後而不疑，故曰得友也。

The line statement of the third line says: "If three people go together, one must be reduced; if one goes alone, he will find a companion." The small image commentary says: "It is good to go alone; if three people go together, they will suspect each other." The Way does not value multiplicity; when there is too much, there is confusion and doubt. The union of heaven and earth, and the relationship between ruler and minister, are valued for their singleness for this very reason. The sixth line three originally had the intention to increase the above, but since it is the main line of the inner trigram and two yang lines follow it upward, it has the image of "three people going together." When three people go together, the superior will doubt those they are attached to, and its intention is not single-minded, so the sixth line three must reduce and diminish. If it leaves its group and goes alone, then the superior will employ the virtuous without being fickle, and the people below will receive the ruler with singleness of purpose, and then it can assist the ruler without being suspected. Therefore it says "finding a companion."

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。物不得陰陽之中而所受皆偏者，皆疾也。偏乎陰則為愚，偏於陽則為躁；偏乎陰則損之宜以陽，偏乎陽則損之宜以陰。六四偏乎陰而能應陽以損其疾者也；然而陰之性緩，矯其性而使遄則有喜矣。六四之遄，非若初九之遄則其性也；六四之遄，乃使遄而非其性也。

The line statement of the fourth line says: "Reduce his faults, so that he may soon have good fortune and no misfortune." The Small Image Commentary says: "Reducing one's faults is also a cause for joy." Any thing that fails to attain the harmony of yin and yang and receives an excess in one aspect is called a 'fault.' Excess in yin leads to dullness, while excess in yang leads to restlessness; for those with excess in yin, yang should be used to reduce the excess; for those with excess in yang, yin should be used to reduce the excess. The fourth line has an excess in yin and is able to respond to the yang to reduce its own faults. However, yin is by nature slow, so correcting its nature to make it faster brings about good fortune. The 'speed' of the fourth line is not inherent, unlike the ninth line at the beginning. The 'speed' of the fourth line is prompted and not natural.

六五：或益之十朋之，弗克違，元吉。象曰：六五元吉，自上佑也。六五居上而自損者也。九二居下而自損，物猶益之，又況居上而自損者乎？故曰或益之。或，言益之者眾也。不志於人養而曳尾於途中，則好違者也；六五居上而能自損，故使天下好違之人弗克違之，而聰明之才足以恂知休咎者皆為我用，且有十朋之多焉，則天下無遺賢、萬物無遺照矣，元吉不亦宜乎？有曰自天佑，有曰自上佑者，神祗祖考凡居上者皆佑，而不止謂天也。

The line statement of the fifth line says: "Someone comes to increase his benefit; even a great tortoise worth ten strings of pearls cannot resist, which is a great fortune." The small image commentary says: "The great fortune of the fifth line is due to receiving protection from above." The fifth line is in a high position yet is willing to reduce itself. The second line is in a low position yet is willing to reduce itself, and others still come to increase his benefit. How much more so for someone in a high position who is willing to reduce himself? Therefore it says, "Someone comes to increase his benefit." "Someone" indicates that many people come to increase his benefit. Like the divine turtle in the "Zhuangzi" who does not wish to be supported by others, but rather prefers to crawl through the mud with its tail, such a turtle is difficult to defy. However, the fifth line, being in a high position yet willing to reduce itself, makes it so that even those who are difficult to defy cannot defy it. Those who are wise and capable enough to discern good and bad fortune are all used by me, and they are numerous, like "ten strings of pearls." Thus, there is no one in the world who is overlooked, and nothing in the world is left unattended. Great fortune is indeed appropriate. The "Book of Changes" mentions "being protected by heaven" and also "being protected by above." This includes heavenly spirits, earth spirits, ancestors, and the deceased parents; all those in high positions come to protect, not only heaven alone.

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。上九為下而自損以益上，則戒於過，故九二曰弗損益之；為上而自損以益下，雖過可也，故上九曰弗損益之，而後曰無咎貞吉，皆在下不可過、在上可過之義也。蓋髙以下為基，下厚則上安焉，故上損可過而下損不可過也。上九自損以至於得益，則損之至矣，故得無家之臣焉。六二以應上，無家之臣也；允恭克遜而得過門之禹，蓋上九之謂也。

The line statement for Upper Nine says: "Without reducing below, one can increase above, there is no misfortune, maintaining uprightness brings good fortune, it is advantageous to go forward; one receives a loyal minister who does not consider his own interests." The Small Image Commentary says: "Not reducing or increasing, this is greatly realizing one's aspirations." When in a lower position and reducing oneself to benefit above, one must be cautious not to go too far, hence Nine in the Second says "Not reducing or increasing." When in a higher position and reducing oneself to benefit below, even if one goes too far, it is acceptable, hence Upper Nine also says "Not reducing or increasing," and then continues with "No misfortune, uprightness brings good fortune" — all of this expresses the principle that "those below should not go too far, while those above may go too far." Because the high is based on the low, and only when the lower is solid can the upper be secure, so the upper may go too far in reducing, while the lower should not. Upper Nine reduces itself to the point of gaining increase, which is the extreme of "reduction," hence receiving a loyal minister who does not consider his own interests. Six in the Second responds to it, which is that loyal minister; the Book of Documents says that Emperor Shun was sincere, respectful, and humble, and thus received Yu the Great, who passed by his family three times without entering, which is probably referring to this line of Upper Nine.