The hexagram "Yi" (Zhen below, Xun above)

震下巽上。益：利有攸往，利涉大川。彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利涉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方。凡益之道，與時偕行。

The hexagram Yi has Zhen below and Xun above. The hexagram statement says: "Yi is beneficial for going forward, beneficial for crossing a great river." The commentary on the judgment says: "Yi means reducing from above to increase below, the people rejoice without limit; the superior person humbles himself to go down to the people, its way is greatly bright. Beneficial to go forward is because of uprightness and good fortune; beneficial to cross a great river is because the wooden boat can pass through. The hexagram is Zhen (thunder) and Xun (wind), which is shaking and humble, advancing day by day without end; Heaven gives, Earth nurtures, its increase has no fixed direction. All ways of increase move in accordance with the situation."

益之為卦，上卦受損而下卦得益，損上益下，其本固，其下厚，故於卦為益。損上益下，散利以及下也；自上下下，屈己以下人也。散利以及下者，善政也，故民說無疆；屈已以下人者，盛徳也，故其道大光。

The hexagram "Yi" indicates that the upper trigram is harmed while the lower trigram gains benefit, reducing from above to increase below. Thus, the foundation becomes firm and the lower part becomes solid, hence the name of the hexagram is "Yi." "Sunshang Yixia" means distributing wealth to benefit the people, which is good governance, hence "the people rejoice without bounds." "Zi xias xia" means humbling oneself to be humble and respectful towards others, which is great virtue, hence "its path shines brightly."

以益為事而有攸往，無往而不利；然不中正，則有續為揠苗為害者，故利有攸往惟在中正有慶也。蓋益物而不失中正，非僅可以有攸往，且可以涉難，故曰利涉大川。以此涉川，則涉險不溺，得木之道也。

Taking gain as the main concern and proceeding forward, there is benefit in all directions; however, if not upright and just, one may end up causing harm, as in the case of the Song person who pulled up the seedlings to help them grow. Therefore, the key to "benefit in going forward" lies in "uprightness and justice bringing joy." Gaining benefit for all things without losing uprightness and justice not only allows one to proceed forward but also enables one to overcome difficulties, hence "benefit in crossing a great river." Using this method to cross the river, one may face danger without drowning, thus attaining the way of a wooden boat.

益動而巽，日進無疆，言自益也；天施地生，其益無方，言益物也。自益而能巽，不逆於理，則入理道有序，莫之能御，則終於窮髙極逺而測深厚矣，故益動而巽、日進無疆，為自盛也。天之施物也平，地之生物也博，兼容並包，無容私焉，其益可謂無方矣；聖人益物也亦若是而已。天施地生，其益無方，言益物也。

"Yi Dong Er Xun, Ri Jin Wu Jiang" refers to self-improvement; "Tian Shi Di Sheng, Qi Yi Wu Fang" refers to benefiting all things. If one can self-improve while remaining humble, not contradicting reason and order, then delving into principles will proceed in an orderly manner, unimpeded, ultimately reaching the highest and farthest, and measuring the profound depths. Therefore, "Yi Dong Er Xun, Ri Jin Wu Jiang" speaks of one's great flourishing. Heaven bestows upon all things equally, and Earth nurtures all things broadly, embracing everything without partiality, so its benefit has no fixed direction. Sages benefiting all things do not differ from this. Therefore, "Tian Shi Di Sheng, Qi Yi Wu Fang" speaks of benefiting all things.

夫道體無虧，不可戕割；物理自足，無有欠餘。今自益之無疆、為益物之無方，以其至理之當然也，與時偕行而已，故曰凡益之道，與時偕行。就益言之，則曰凡益之道與時偕行，不兼損者，所惡故也。益者所益也，損則求益，益不期損，故於損則曰損益盈虛與時偕行，兼益而言之；益曰凡益之道與時偕行，不兼損而言也。

The essential nature of the Dao has no deficiency and cannot be cut or carved; the principles of things are self-sufficient, neither excessive nor lacking. Now, the boundless increase of self and the boundless increase of all things are all in accordance with the ultimate truth, merely following the movement of the times. Therefore it is said, "The way of gain is to go with the times." When speaking of "gain," it is only said "the way of gain goes with the times," without mentioning "loss," because "loss" is something people detest. "Gain" is what people desire to increase; when speaking of "loss," one always requires "gain," but when speaking of "gain," one does not expect "loss." Therefore, the Commentary on the Judgment of the Hexagram of Loss says, "Loss and gain, fullness and emptiness, all go with the times," which includes both "loss" and "gain." However, the Commentary on the Judgment of the Hexagram of Gain only says, "The way of gain goes with the times," without mentioning "loss."

象曰：風雷，益，君子以見善則遷，有過則改。雷以動之，風以散之，此造物之序也，故雷動風散為常，風又雷為益也。見善則遷，求益者也；有過則改，所以為益者也。徒遷善而不改過，則其益更損矣。

The Great Image Commentary says: "Wind and thunder interacting to assist each other is the image of the Hexagram of Gain; the gentleman thus sees goodness and follows it, and upon committing a fault corrects it." Using thunder to stir it and wind to scatter it, this is the natural order of creation, so "thunder moves and wind disperses" is the usual state. Here, wind is above and thunder is below (wind assisting thunder), thus forming the Hexagram of Gain. Seeing goodness and following it is seeking increase; correcting faults is why one can achieve increase. If one only knows to follow goodness but is unwilling to correct faults, then the increase becomes a decrease instead.

初九：利用為大作，元吉無咎。象曰：元吉無咎，下不厚事也。在上而大有為者，其勢易；位下而大有為者，其勢難，故在上則雖自任以天下之重可也，在下則不可，以下非厚事之地故也。下非厚事之地而作或利為大者，以其作皆愛人利物之事，又上巽而與故也。初九以益為事，六四巽而與己，故曰利用為大作也。起事，聖人之所難，又下非厚事之地，是以元吉然後無咎也。

The line statement of the first yang line says: "It is appropriate to undertake great undertakings, and great good fortune will result in no misfortune." The small image commentary says: "Great good fortune without misfortune is because the lower position is not the place to bear great responsibilities." To be in a high position and to achieve great results is easy; to be in a low position and to achieve great results is difficult. Therefore, those in a high position can take on the weight of the world, but those in a low position cannot, because the lower position is not the place to bear great responsibilities. Although the lower position is not the place to bear great responsibilities, the undertakings it initiates are still appropriate for great achievements, because they are all acts of benefiting others and things, and the sixth line in the fourth position humbly supports it. The first yang line is devoted to increasing and benefiting, and the sixth line in the fourth position humbly supports it, so it says "it is appropriate to undertake great undertakings." Undertaking affairs is difficult even for sages, and how much more so for those in a lower position, which is not the place to bear great responsibilities. Therefore, great good fortune is necessary to avoid misfortune.

六二：或益之十朋之，弗克違，永貞吉，王用享于帝吉。象曰：或益之，自外來也。六二以損約而居得中，益者四面而至矣，故曰或益之。十朋之弗克違，則賢人益之至者也。眾人益之，未足以得天下；賢人益之，斯得天下，於是乎可以享帝，故曰王用享于帝吉，有然也。此以其物皆歸往而得，故稱王焉。

The line statement for the second line says: "Someone comes to increase it, even a great turtle worth ten strings of pearls cannot be opposed, long adherence to uprightness brings good fortune; the king uses it to sacrifice to the Supreme Deity, good fortune." The small image commentary says: "Someone increases it, it comes from outside." The second line is frugal and self-restraining, and is in the central and proper position, so those who come to increase it come from all directions, hence it is said "someone increases it." "Ten strings of pearls cannot be opposed" refers to the fact that virtuous people come to increase it to the utmost. The coming of the common people is not enough to gain the world; only when virtuous people come to increase it can one gain the world, thus it is said "the king uses it to sacrifice to the Supreme Deity, good fortune." Indeed, this is the case. Because all things are attached to him and he gains the world, it is called "king."

六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。損益言道，貴在得中，不可偏也。六三志在益而自損之過中，不能無咎；惟用凶事得通變之宜，是以無咎也。蕃樂殺禮、衣大布之衣、大帛之冠，所謂凶事也。夫以益為事至於如此，則豈人之情也哉？疑於矯拂其情而為偽者也；惟有孚中行而非出於偽，又不至於過，故有成功而上善焉。

The line statement for the third line says: "Using calamitous affairs to benefit the people below, there is no misfortune; with sincere hearts and acting in the middle way, one reports to the prince and offers a jade scepter as a token of trust." The small image commentary says: "Using calamitous affairs is what it should naturally do." In discussing reduction and increase, the key is to act in the middle, not to lean toward one extreme. The sixth line three is inclined toward increase but has reduced itself beyond the middle, which naturally would bring misfortune; yet because it is applied to calamitous affairs, which are appropriate for the time, there is no misfortune. Removing the musical instruments, reducing ceremonial rites, wearing coarse cloth clothes, and wearing a cap made of coarse silk are what are called "calamitous rites." To carry out increase to this extent, is this the usual way of human beings? It causes suspicion that it is artificial and not genuine. Yet because it is sincere, acts in the middle way, and does not go to extremes, it can succeed and be approved by above.

夫自損之過則必至於失位，六三自損之過而用凶事，得通變之宜，是以不至失位，而象所以謂之固有之也。六四：中行告公從，利用為依遷國。象曰：告公從，以益志也。六三六四之稱中行，以其在中爻之中也。益貴在中，而四以中行，則何疑之有？告公從而已。六三六四皆處盛位而稱公，然三則告公用圭、四則告公從而已者，三逺君、四近君也。古之遷國必依大國以為之援，六四上比乎剛中之君，則可依之以遷國，故曰利用為依遷國。凡益之道與時偕行而不得已也，故雖遷國重事亦或為之，況其小小者也。

When self-reduction goes too far, one is sure to lose rank. However, the line six in the third, although it reduces itself excessively, is applied to a time of calamity, which is appropriate for flexible adaptation, so it does not lose its position. Therefore, the Small Image says, "It is fixed." The line six in the fourth states: "Proceeding along the middle path, consulting the princes and receiving their approval; it is appropriate to rely on others to move the capital." The Image Commentary says, "Consulting the princes and receiving their approval is for the purpose of increasing gain." Both the lines six in the third and six in the fourth are called "proceeding along the middle path" because they are in the middle of the four middle lines. "Benefit" values the middle, and the line six in the fourth proceeds along the middle path, so there is no doubt. Just consulting the princes and receiving their approval is sufficient. Both the lines six in the third and six in the fourth are in prominent positions and are called "princes," but the line six in the third says "consulting the prince with a jade," while the line six in the fourth only says "consulting the prince and receiving approval," because the line six in the third is far from the sovereign, while the line six in the fourth is close to the sovereign. In ancient times, moving the capital always required reliance on a great state for support. The line six in the fourth is close to the strong and upright sovereign above, so it can rely on him to move the capital. Therefore, it says, "It is advantageous to rely on someone for moving the capital." All methods of gain must adapt to the situation and are done out of necessity. Therefore, even such a major matter as moving the capital sometimes has to be done, let alone smaller matters.

九五：有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，大得志也。國遷之益，益一國耳，此有域之者也。九五得尊位大中，兼覆天下，其益無方，不止一國，故有孚惠心，勿問元吉。夫有心者孰不來益哉？至誠益之，凡求益者益，而有勿問其如何，則天施地生不過如此，宜其元吉也。我至誠而惠物心，故物至誠而惠我徳，報施之自然也。歸美薦善，可謂惠我徳也；物惠我徳，則天下之徳皆歸焉，可謂大得志矣。

The line statement of the fifth line says: "With sincere faith and a heart of benevolence, one can achieve great good fortune without needing to ask; people also respond with sincerity and express gratitude for my kindness." The small image commentary says: "With sincere faith and a heart of benevolence, there is no need to ask further; to bestow my virtue upon others is to greatly realize one's aspirations." The benefits brought by relocating the capital only benefit one country, which is limited by territory. The fifth line attains a high position and resides in the great center, encompassing the whole world. Its benefits have no fixed direction and extend beyond a single country, so "With sincere faith and a heart of benevolence, without needing to ask, great good fortune is achieved." Anyone with a sincere heart will come to benefit others. He benefits others with utmost sincerity; whoever comes seeking benefit receives it, without questioning their past actions. Thus, the heavens bestow and the earth nurtures no more than this; achieving great good fortune is appropriate. I have a sincere heart to bestow benefits upon all things, so all things respond with sincere gratitude for my kindness. This is the natural relationship between giving and receiving. To attribute beauty to the sovereign and recommend goodness to the sovereign can be called "bestowing my virtue upon others." If all things express gratitude for my virtue, then the virtue of the world comes to me, which can be called "great realization of one's aspirations."

上九：莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九處物上而求自益，故莫益之；非徒莫益，又或擊之，人道惡盈故也。二在下而自順，則或益之；上處極而日益，則或擊之，滿招損、謙得益之道也。至於或擊之，一心勿常猶凶，況久於此道乎？

The line statement of Upper Nine says: "No one comes to benefit him, but rather people come to attack him; his mind is not constant, hence misfortune." The Small Image Commentary says: "No one benefits him, which is a statement of partiality; someone attacks him, which comes from outside." Upper Nine is at the top of all things yet only seeks to benefit itself, so no one comes to benefit it. Not only is there no benefit, but there is also attack, because human nature dislikes fullness. Six Two is in a low position and is self-humble and compliant, so people come to benefit it. Upper Nine is at the extreme position and constantly thinks about benefiting itself, so people attack it — this is exactly the meaning of the Book of Documents, which says "self-satisfaction brings harm, humility brings benefit." When people come to attack, even if its mind is not constant for a moment, it is already misfortune, let alone continuing along this path for a long time.

象曰偏辭，何謂也？凡己欲益而益人，己欲厚而厚人，則不偏矣；損物以益己，其偏若是，宜其莫益之也。或益之、或擊之，皆曰自外來，何也？六二之自損，非求於益也；非求於益而益者至，則凡益者之來為自外矣。上九自益，不期乎擊也；不期擊而擊者至，則是擊者之來為自外矣。

The "biased words" mentioned in the "Small Image" refer to the idea that if one desires personal gain, they should first benefit others; if one wishes to be treated kindly, they should first treat others kindly. In this way, there is no bias. However, if one reduces others to increase oneself, being biased to this extent, it is appropriate that no one would benefit them. Both "perhaps benefiting" and "perhaps attacking" are said to come "from outside," why? Because the self-reduction of the second line is not for the purpose of seeking benefit; without seeking benefit, benefit comes naturally, so the benefit comes from outside. The top nine focuses solely on self-benefit, without considering the possibility of being attacked; without expecting attack, attack comes naturally, so the attack also comes from outside.

乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乗五剛也；孚號有厲，其危乃光也；告自邑，不利即戎，所尚乃窮也；利有攸往，剛長乃終也。

The hexagram Gua is composed of the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The hexagram statement says: "Gua, to publicly declare (the fault) in the king's court, to issue a command with sincerity and be aware of danger; first issue a decree from one's own territory, it is not favorable to immediately engage in warfare, but favorable to go somewhere." The Commentary on the Judgment says: "Gua means to decisively remove, it is the yang overcoming the yin. It is strong and vigorous, joyful, decisive and harmonious. 'To proclaim in the king's court' indicates that a yin is overpowering five yangs. 'To issue a sincere command with danger' means to be aware of danger, and thus the way of the gentleman becomes illustrious. 'To issue a decree from one's territory, not favorable to immediate warfare' means that the use of force will reach an impasse. 'Favorable to going somewhere' means that the yang will grow and ultimately achieve success."

剝曰柔變剛，夬曰剛決柔，蓋小人之於君子，人事不足以勝之，特以時變之耳；君子之於小人，則人事足以勝之，且其勢順而易，若決水然，故曰夬，決也，剛決柔也。夬之才，健而說者也。健故能決，說故能和；以生道殺民，雖死不怨殺者，則決而和之謂也。

The "Bao" hexagram says "the flexible changes the strong," and the "Guai" hexagram says "the strong decisively removes the flexible." Small people are unable to overcome gentlemen in human affairs, so they can only gradually change them by taking advantage of circumstances. Gentlemen, however, can overcome small people in human affairs, and since the situation is favorable and easy, it is like breaking away a pool of water. Therefore, "Guai" means "to decide," and "the strong decides the flexible." The "Guai" hexagram is actually one of strong vitality and joy. Strength and vitality enable decisiveness, and joy enables harmony. Mencius said that using the way of nurturing life to kill someone, the person killed, though dead, does not resent the killer—this is precisely the meaning of "deciding while maintaining harmony."

上六一柔而乗五剛之上，肆狠愎之性而為怙終惡首也，其罪盈極而眾著，故可揚于王庭，暴其罪狀而決之也。雖暴其罪於眾，未可以遽決，又必孚號以告之；彼安其危而不孚，然後決之，則君子之道光矣，故曰孚號有厲，其危乃光也。

The Sixth at the Top is a yin and flexible one that dominates over five yang and strong ones, indulging in its fierce and stubborn nature, which is exactly what the Book of Documents calls the principal evildoer who persists in wrongdoing. Its evil has reached its peak and is known to all, so it can be openly exposed and its crimes proclaimed in the royal court before it is removed. Although its crimes are made known to the people, it is not possible to remove it immediately; one must also issue sincere commands and warnings to admonish it. However, it remains content in its perilous situation and refuses to heed the admonition. Only then can it be removed, and thus the way of the gentleman becomes illustrious. Therefore, it is said, 'With sincere proclamation comes danger, and its peril becomes illustrious.'

告自邑，言所使告命者不在大也；使大國告之，則是以威脅，非所謂孚號也。五剛既盛，一柔己窮，孚號告自邑，則足以致其來務矣，而猶即戎焉，則非即戎之利也。夫以全勝之剛決己窮之柔，以形勢強弱論之，未應即戎而不利也，其所謂不利者，剛乃窮矣。

"Go and proclaim the command from your own territory" means that the one sent to convey the command does not have to be a great state; if a great state is sent to admonish it, that would be using force and coercion, which does not qualify as "trustworthy proclamation." Five yang lines are already strong, and one yin line is already in decline. By issuing a command with sincerity and from one's own territory, it is sufficient to make it come and obey. At this point, if one still resorts to military action, it would not be beneficial. Using an unassailable yang to decisively deal with a declining yin, in terms of strength, should not be considered "unfavorable for military action." The "unfavorable" here refers to the yang itself reaching a dead end.

蓋戎事本非聖人之所尚，而今所尚在即戎，則必窮也。且蜂蠆有毒，困獸猶斗，庸詎知己窮之柔克之為易，而遂以為即戎之利哉？植徳莫如滋，去惡莫如盡。惟去惡之務盡也，故一柔窮而猶欲決也；惟植徳之慾滋也，故五剛已盛而猶利有往也。陰始凝而已戒，剛既盛而必終，則進陽退陰，聖人之意可見矣。

War and military force are not what the sage values. Now, if what is valued is warfare, it must surely lead to a dead end. Moreover, bees and scorpions both have poison, and a trapped wild beast still fights. How can we be certain that a weak and exhausted yin force is necessarily easy to overcome, and thus conclude that warfare is advantageous? Cultivating virtue should strive for growth, and eliminating evil should strive for thoroughness. Because eliminating evil must be complete, even when only one yin is left in a state of exhaustion, it must still be decisively removed. Because cultivating virtue must be thorough, even when five yangs are strong, it is still advantageous to proceed. When yin is just beginning to gather (the first line of the Hexagram of Earth), it is warned against. When yang has already become strong, it must be carried through completely—the intention of advancing yang and retreating yin is thus evident, and the mind of the sage is clear.

象曰：澤上於天，夬，君子以施祿及下，居徳則忌。一柔而能乗五剛，有怙終之惡，則去之亦未易也，必五剛協比而後能有功焉。然則決小人之功，乃眾人之所共致也；夫與眾同力而不與眾同徳，則眾人之所忌，故曰君子施祿及下，居徳則忌也。

The Great Image Commentary says: "A marsh rising up to the heavens represents the image of the Hexagram Guai; thus, the gentleman, by this, distributes his俸禄 to those below, and when he resides in virtue, he must be cautious (should not take sole credit).” A single yin that is strong enough to overpower five yangs, and which has the sin of persisting in wrongdoing, is not easy to remove. It must be that the five yangs unite closely together before success can be achieved. Therefore, the merit of removing the small person is the result of the efforts of many; if one only exerts effort together with others but does not share the virtue with them, then it will be hated by all. Hence, it is said, 'The gentleman distributes his俸禄 to those below, and when he resides in virtue, he must be cautious.'"

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。趾在下而行者也，初九有剛健上行之才，則壯于前趾者也。夫上六之罪雖著，有可決之勢，亦必位足以勝之然後可往；初九在下，則其咎必矣，故不勝而往咎也。

The line statement for the first nine says: "Strength is in the front toe, but if one goes forward and cannot overcome, it becomes a fault." The small image commentary says: "To go forward when one cannot overcome is a fault." The toe is at the lower part and is used for walking. The first nine has the quality of being strong and advancing upward, which is exactly what is meant by "strength in the front toe." Although the upper six has clear faults and a situation that allows for decisive action, it must have the ability to overcome before it can move forward. The first nine is at the very bottom, so its fault is inevitable, hence it is said, "to go forward without being able to overcome is a fault."

九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。上六雖柔而逆乗五剛，其勢未易去也。五剛方以勝之為事，而九二反處柔焉，才力不足以勝之，故惕懼不已，又至於號也。如此則陰益盛，有莫夜之象焉；陰盛則害之所伏，故有戎。雖陰盛而有戎，然我得中道，非自我致戎，而又眾則方以決之為事，則可以勿恤矣，故曰有戎勿恤也。

The line statement for line nine two says: "Be cautious and alarmed, and call out; even if enemies come at dusk, there is no need to worry." The small image commentary says: "There is a military campaign, but there is no cause for concern, for this is to have attained the middle path." The sixth line above is although yin and weak, yet it opposes and oversteps the five yang lines, and the situation is not easy to remove. The five yang lines are just about overcoming it, but nine two is yang in a yin position, and its strength is insufficient to overcome it, so it remains constantly cautious and alarmed, even calling out. In this way, the yin becomes even stronger, giving the image of "dusk and night." When yin is strong, it is the place where hidden dangers lie, hence "there is a military campaign." Although there is a strong yin and hence an enemy, yet I have attained the middle path, and it is not I who has brought about this military situation. Moreover, the people are just about decisively removing it, so there is no need to worry, hence saying "there is a military campaign, but there is no cause for concern."

九三：壯于頄，有凶，君子夬夬獨行，遇雨若濡，有慍，無咎。象曰：君子夬夬，終無咎也。九三剛亢外見，頄之象也。夫有可以勝陰之位，又有可以勝陰之時，則沈潛其剛有不克乎？九三未離下體，未有勝之之位；又方與為應，未有勝之之時；乃剛亢外見，失沈潛之理，此其所以有凶也。然三之有凶，在不知夬之道耳，其失不在夬也。君子知夬之道，則以必決為志，何凶之有哉？故曰君子夬夬。惟君子有必決，故雖獨行而與者和，有遇雨之象；其跡若汙而物或慍之，然終無咎也。

The line statement for the third line says: "Strength is evident on the cheekbones, there is danger; the gentleman resolutely decides to remove it and proceeds alone, encountering rain that drenches the body, with someone being angry, but without calamity." The small image commentary says: "The gentleman resolutely decides to remove it, ultimately without calamity." The third line is yang and strong, yet it is manifest, which is the image of the cheekbones. If it has the position to overcome yin and the timing to overcome yin, then how could concealing strength fail to overcome? The third line has not yet left the lower part, lacking the position to win; it is also in correspondence with the sixth line above, lacking the timing to win; yet it is strong and manifest, losing the principle of concealment, which is why it has danger. However, the danger of the third line is only because it does not understand the principle of "夬" (decisive action), the error is not in "夬" itself. When a gentleman understands the principle of "夬," he will have the determination to decisively remove it, so what danger is there? Therefore it says, "The gentleman decisively acts." Because the gentleman has the determination to decisively act, even though he proceeds alone and corresponds with the sixth line above, there is harmony, which is the image of encountering rain; his actions seem stained, causing someone to be angry, yet ultimately there is no calamity.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。初九則位不足勝陰者也，九二則才不足以勝陰者也，九三方且又與之為應而時未可者也。九四其位上達矣，語其才則既壯矣，又非若九三之勢當屑與之和；而乃居陰欲止，無往決意，則二陽並進而受侵於下，有臀無膚之象焉。受侵於下，則不得已而強行，強行非其志也，故曰其行次且。羊之為物，前其壯以獨者也；如牽以隨人而前其壯以獨，則雖其志猶為夬也，故曰牽羊悔亡。然九四居陰底滯而暗塞，則言不信者也；聞言不信，則不知牽羊之可以悔亡也。

The fourth line statement says: "The buttocks have no flesh, walking is difficult and slow; if led by a sheep, regret disappears, but if one does not believe what is said, regret remains." The Small Image Commentary says: "Its movement is slow and hesitant, because the line is not in the right position; not believing what is heard, is due to dullness in hearing." Initially, the first line is not strong enough to overcome the yin; the second line lacks the ability to overcome the yin; the third line is in correspondence with the sixth line above, but the timing is not suitable. The fourth line has already reached a high position, and in terms of strength, it is also strong, and unlike the third line, it is not forced to harmonize with the sixth line above. Yet it occupies a yin position while being yang, and wants to stop, without the determination to move forward, so the two lower yang lines rise up together and it is attacked, hence the image of "the buttocks have no flesh." Being attacked from below, it is forced to move reluctantly, and reluctant movement is not its true intention, so it is said "its movement is slow and hesitant." The sheep is an animal that charges forward aggressively; if it is led by someone and refrains from charging forward on its own, then its intention remains "decisive," so it is said "leading the sheep removes regret." However, the fourth line is yang in a yin position and is stagnant and dull, so it does not believe what is said; not believing what is said, it does not understand that "leading the sheep" can remove regret.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。莧，柔脆之物也；陸，髙平地也。上六之在前，猶柔脆易刈之莧在髙平易即之陸，無事乎專以剛決為志也，而九五純於用剛，以必決為事，故雖中行無咎而已，道未光也。舜選於眾，舉皋陶，不仁者逺矣，然則人君欲去不仁，無事乎夬也，舉賢而已。君以舉賢為心，臣以去惡為事，則君臣之分明矣。然則九五夬夬不可見者，君之分也；九三夬夬而可見者，臣之分也。

The line statement of the fifth line says: "Like cutting out Xian Lu decisively, proceeding along the middle path brings no calamity." The small image commentary says: "Proceeding along the middle path brings no calamity, but this middle path is still not broad enough." "Xian" is a soft and brittle plant, and "Lu" is a high and level land. The sixth line at the top blocks the way, like the soft and brittle Xian grass growing on the high and level Lu land, which does not require a single-minded determination of strength to cut through. However, the fifth line uses pure strength and is determined to remove it, so even though it proceeds along the middle path and brings no calamity, its way is still not broad. Shun selected and promoted Gao Tao from among the people, and the unrighteous were thus removed. This shows that a ruler who wishes to remove the unrighteous does not need "Gua," but only needs to promote the virtuous. If a ruler is determined to promote the virtuous, and the ministers are determined to remove the wicked, then the roles of ruler and minister are clearly defined. Therefore, the "Gua Gua" of the fifth line should not be displayed, for that is the ruler's responsibility; the "Gua Gua" of the third line can be displayed, for that is the minister's responsibility.

上六：無號，終有凶。象曰：無號之凶，終不可長也。上六之罪極矣，然夬之道雖決而不失和；上六知號咷以憂，則君子猶將宥之，不至於誅也；惟安其危而無號焉，是以終有凶。夫陰之與陽，以進退相反，五陰既以變矣，而上六終恬不知憂，其可以長乎？故曰無號之凶，終不可長也。

The line statement for the sixth line at the top says: "Not crying out in sorrow, ultimately there will be misfortune." The Small Image Commentary says: "The misfortune of not crying out in sorrow is that it cannot last long." The misdeeds of the sixth line at the top have reached their extreme, yet the principle of "Guai" (decisive action) is in decision-making but does not lose harmony. If the sixth line at the top understood the need to wail in grief and hold onto fear, the gentleman would still forgive it and not punish it. But instead, it remains content in its perilous situation and refuses to cry out, thus ultimately suffering misfortune. Yin and Yang are opposites in their movement and stillness. Five Yins (in "Bo") have already become Yang, yet the sixth line at the top still remains untroubled and fearless. How can it last long? Therefore, it is said, "The misfortune of not crying out will not last long."

巽下乾上。姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也；剛遇中正，天下大行也。姤之時義大矣哉。剛長則變柔，柔長則變剛，天地自然之理也。姤之為卦，柔出而遇剛，有變剛之志，則女之壯者也。於初九考之為豕之羸者，而今曰女壯，何也？柔出而遇剛，剛亦與遇，有婚媾之道焉，則是剛之於柔以妻畜之也。以妻畜之則為己壯，以豕交之則尚為羸；蓋以妻畜之，則小人得以媚上而浸長；豕變之，則小人祇自見賤而不得行，是羸壯不同也。

The lower trigram of the Hexagram Gou is Xun (Wind), and the upper trigram is Qian (Heaven). The Hexagram Statement says: "Gou means meeting. A woman is too strong; do not marry her." The Commentary on the Judgment says: "Gou means meeting, which is the meeting of softness with firmness. 'Do not take this woman' means that one should not dwell with her for long. When heaven and earth meet, all things become evident; when firmness meets the proper position of the center, the world becomes well ordered. The time and meaning of Gou are truly great." When firmness reaches its extreme, it becomes soft; when softness reaches its extreme, it becomes firm. This is the natural principle of heaven and earth. The Hexagram Gou represents the emergence of softness meeting firmness, implying a change in the aspirations of firmness, hence it is called "a strong woman." However, when examining the first line, it says that this softness is "a weak pig." Here it is called "a strong woman," why is that? The meeting of softness with firmness contains the meaning of marriage, which is that firmness treats softness as a wife to be nurtured. When treated as a wife, it becomes strong; when treated as a pig, it remains weak. Because when treated as a wife, the petty person can flatter the superior and gradually grow; when treated as a pig, the petty person only brings about self-degradation and failure. This is the difference between weakness and strength.

女壯而有變之志，則終於反目，不可與長，故曰勿用取女，不可與長也。夫陰陽相遇，天地之理也。天道下濟，地道上行，兩者交通而成和，故品物咸章焉。使人道相遇亦若天地相遇，則功勲之所以成也。

A strong woman who has the ambition to change her partner's will will eventually lead to discord and an inability to maintain a long-term relationship, hence the saying "Do not take a wife, for she cannot be with you long." The meeting of yin and yang is the principle of heaven and earth. The heavenly path flows downward to assist, while the earthly path ascends to move forward. These two paths connect and generate harmony, thus enabling all things to flourish. If human relationships were to follow the same pattern as the meeting of heaven and earth, then achievements would be attained in this manner.

夫惟遇失其道，故陰益進而陽益退，而為遯、為否，至為剝也。九五之才，以剛遇柔而不失其正，得以杞包瓜之道，是以天下大行，亦猶天地相遇而品物咸章也。盡姤之義，惟與天地合徳合序然後能之，故曰姤之時義大矣哉。

It is only because of the loss of the right path in meeting that yin advances further and yang retreats more, resulting in the hexagram Dùn and then Pǐ, until it becomes Bō. The quality of the line at the fifth position is to meet yin with yang without losing the right path, thus obtaining the method of wrapping a melon with the branches of the杞 tree, so that the world becomes widely accessible, just as heaven and earth meet and all things become evident. To fully understand the meaning of Gòu, one must harmonize with the virtue and order of heaven and earth before proceeding, hence it is said, "The significance of the time of Gòu is great indeed."

象曰：天下有風，姤，后以施命誥四方。天之於萬物至逺絶也，其所以姤之者風也；而後之於四方亦逺絶也，其所以姤之者命而已。天之為風，或為明庶之溫，或為廣莫之寒，要之在萬物者，神之所為也；後之為命，或為威責之令，或為文誥之詞，要之動四方者，誠之所為也。

The Great Image Commentary says: "The wind arises throughout the world, which is the image of the Hexagram Gong; the sovereign issues commands and edicts to all directions through this." Heaven is extremely distant from all things, yet it meets them through the wind; the sovereign is also distant from all directions, yet he meets them through commands. The wind generated by Heaven may be the warm east wind (Mingshufeng) or the cold north wind (Guangmofeng), in any case, it exerts a mysterious influence upon all things; the commands issued by the sovereign may be stern and authoritative orders or eloquent and instructive words, in any case, they exert an effect of sincere intention upon all directions.

初六：繫于金柅，貞吉，有攸往見凶，羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。初六柔方長也，於是時剛有以制之，使柔牽於剛而不得行，則不至於為遯矣，故繫于金柅貞吉。金柅者，制柔之物，九二之象也。無以制之而縱其有攸往，則小人道長而見凶矣。

The line statement for the first line says: "It is tied to the metal brake, maintaining uprightness brings good fortune; if it moves forward, there will be ominous signs. A weak pig is indeed restlessly wandering." The Small Image Commentary says: "Tied to the metal brake, it indicates that the path of the yin and soft is restrained." The first line is the beginning of the yin and soft, at this time the yang can restrain it, making the soft unable to move forward, thus not developing into the situation of Retreat, hence "Tied to the metal brake, uprightness brings good fortune." "Metal brake" is restraining the yin and soft, which is exactly the image of the second line. If there is nothing to restrain it and it is allowed to move forward, then the path of the petty person grows, and ominous signs appear.

經曰：見乃謂之象。見凶，未罹乎凶而象凶也；所以未罹乎凶者，柔方長故也。豕者，養於人、見穢賤者也；方待養於人而見穢賤，且形尚羸而未壯，其志信也蹢躅而躁動矣，況其志於為壯乎？此小人之長所以不可不戒也。

The Great Treatise says: "When something appears, it is called a symbol." "Seeing danger" means that danger has not yet actually occurred but a symbol of danger has already appeared. The reason danger has not yet occurred is that the yin force is just beginning to grow. A pig is an animal that is raised by people and regarded as dirty and lowly; it depends on people for its survival yet is considered lowly, and its body is still weak and not strong. Its mind is already restlessly wandering, and how much more so if it desires to become strong? This is why the growth of the petty person must be guarded against carefully.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。小人養君子者也，制得其道則養君子，制失其道則遯而去矣。故初六小人也，有魚之象焉；九二以剛中乗初六，能包而有之也，包有魚者也。夫一民不可以有二君也，四自外來是二君也，故曰不利賓。其不利賓者，蓋義不及之，非擅為己之私分也。

The line statement for the second line says: "There is fish in the kitchen, no misfortune; it is not favorable to use it for entertaining guests." The Small Image Commentary says: "Containing fish, it is not appropriate for guests." Originally, the petty person is meant to serve the superior person. If managed properly, the petty person can serve the superior person; if managed improperly, the petty person will flee. Therefore, the initial line is the petty person, which has the image of "fish." The second line, being strong and upright in the center, is above the initial line and can contain and possess it, which is called "containing fish." A common person cannot have two masters. The fourth line, coming from outside, becomes the second master, hence it is said "not favorable to guests." The statement "not favorable to guests" is because it is not appropriate for the guest, not because the second line is taking it for itself.

九三：臀無膚，其行次且，厲無大咎。象曰：其行次且，行未牽也。二方據初，義不及賓，而三乃乗之，固位而不去，有分民之嫌，是以見侵於二，有臀無膚之象焉。侵則其勢不得不行，雖行非其志也，故曰其行次且。雖曰有厲，然非牽於初而不行，故無大咎焉。

The third line statement says: "The buttocks have no flesh, walking is difficult and slow; there is danger but no great calamity." The Small Image Commentary says: "Its movement is slow and hesitant, indicating that its action is not constrained." Nine two is occupying six at the beginning, and by principle, others should not interfere. However, nine three is overpowering nine two, remaining in its position unwilling to leave, which seems to imply a division of the people. Therefore, it is being pressed by nine two, resulting in the image of "the buttocks have no flesh." Being pressed, it is forced to move, although moving is not its intention, hence "its movement is slow and hesitant." Although there is danger, it is not constrained by six at the beginning and thus does not suffer great calamity.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。貴以賤為本，髙以下為基，九四在上體，宜得民以為基，而逺於初六，不能自附於民，則髙終逺其民，道之宜也。然得右命之，是特可見於大人相與之際而已；若天地不仁，以萬物為蒭狗，方且與物忘，尚何汲汲於保而安、右而尊、命而正者哉？無民者也，用靜猶可，起則凶矣，故曰包無魚，起凶。

The line statement for the fourth line says: "There is no fish in the kitchen; any action brings misfortune." The small image commentary says: "The misfortune of having no fish is due to being distant from the people." Nobility relies on the humble as its foundation, and height depends on the low as its base. The fourth line is located in the upper trigram, which should have the people as its foundation, but it is far from the first line, and cannot actively approach the people. Therefore, those in high positions will inevitably become distant from the people. However, the Book of Documents speaks of protecting, stabilizing, assisting, honoring, appointing, and rectifying the people, which is only seen in the interactions between great men and the people. As for the Daoist Classic, it says that heaven and earth are not compassionate, treating all things as straw dogs, which is being indifferent to all things, how could they be eager to protect, stabilize, assist, honor, appoint, and correct them? The fourth line has no people; remaining still is acceptable, but any action brings misfortune, hence it says, "No fish in the kitchen, action brings misfortune."

九五：以杞包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。杞者，剛忍之物也，九二之象也；瓜者，柔脆之物也，初六之象也。人君之於小人，欲包而制之，亦在用賢而已。九五用之以包初，善用賢以畜民者也；有以杞包瓜，則我何為哉？含其章美而無所施矣。雖曰含章，然王言惟命，苟含章而廢出命，則臣下罔攸稟令矣，故又必有隕自天，光大而無私應然後乃可。九五含章而無應，疑於舍命而不能有隕自天者也。

The line statement of the fifth line says: "Using the branches and leaves of the杞 tree to wrap the瓜, it contains the virtue and beauty of the ruler, with goodness descending from heaven." The small image commentary says: "The fifth line contains virtue, because it is upright and just; the goodness descending from heaven is because its will does not abandon the mandate of heaven." The杞 tree is a resilient plant, which is the image of the second line; the瓜 is a delicate plant, which is the image of the first line. A ruler, wanting to include and control the petty people, does so by employing the virtuous. The fifth line employs the second line to wrap the first line, which is skillful in using the virtuous to manage the people. If there is the杞 tree to wrap the瓜, then what more do I need to do? I merely need to contain my own virtue and beauty without acting. However, the words of the ruler are commands; if one merely contains and neglects to issue commands, then the ministers have no way to receive the orders. Therefore, it is still necessary to have the goodness descending from heaven, broad and impartial, to respond, and then it can be done. The fifth line contains virtue but has no corresponding line below, causing suspicion that it has abandoned the mandate of heaven and failed to achieve the goodness descending from heaven.

上九：姤其角，吝無咎。象曰：姤其角，上窮吝也。角者，亢上窮也。所遇之時至於上窮，而剛不知變，則吝道也；然猶有姤物之志，非離群者，是以無咎也。

The line statement of Upper Nine says: "Meeting someone at the horn, there is regret but no calamity." The Small Image Commentary says: "Meeting at the horn, it is being at the top and reaching the extreme, hence there is regret." "Horn" refers to reaching the highest point and arriving at a dead end. The situation encountered has already reached the extreme upper limit, yet the yang is still not flexible, which is the way to bring about regret; however, it still has the intention to meet with things, not being someone detached from the world, hence there is no calamity.

坤下兌上。萃：亨，王假有廟，利見大人，亨利貞，用大牲吉，利有攸往。彖曰：萃，聚也，順以說，剛中而應，故聚也。王假有廟，致孝享也；利見大人亨，聚以正也；用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。

The hexagram "Cui" has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The hexagram statement says: "Cui, smooth; the king comes to the ancestral temple, it is advantageous to see a great person, smooth and advantageous to maintain the correct path; using great sacrifices in worship brings good fortune, and it is advantageous to go somewhere." The commentary on the judgment says: "Cui means gathering; gentle and joyful, with yang strength in the center and harmony between upper and lower, thus it can gather. The king comes to the ancestral temple, indicating full sincerity in filial piety; advantageous to see a great person and smooth, is gathering through the correct path; using great sacrifices brings good fortune, and it is advantageous to go somewhere, is in accordance with the mandate of heaven. Observing what is gathered, the condition of heaven and earth and all things can be seen."

順以說，剛中而應，此卦之所以亨也；萃所以亨也。天下之民，愛之則親，利之則至，致其所惡則散。今順以說之，則與之所欲而去其所惡也，民有不聚乎？雖聚而無剛中利眾之才，則終亦必離而已矣；九五又剛中，足以制眾而眾應之，是故萃而無攜貳之心焉。

A gentle and compliant nature that brings joy, with a strong and upright person in the center who harmonizes above and below, this is the reason the primary hexagram is smooth and unimpeded, which is why "Cui" (Gathering) is smooth. The people of the world: if they are loved, they will be close; if given benefits, they will come; if forced with what they detest, they will scatter. Now, being gentle and bringing joy, is giving them what they desire and removing what they detest, how could the people not gather? Although they have gathered, if there is no strong and capable person in the center who can benefit all, they will inevitably scatter again. However, the Nine in the Fifth is strong and upright in the center, sufficient to lead the people and have all respond to him, thus gathering without any divided hearts.

萃之時，以言乎人則四海之歡心得矣，以言乎物則九州島之美備矣，王者所以致孝享於是乎在，故曰王假有廟也。記曰：大孝不匱。又曰：博施備物，可謂不匱矣。欲盡其所以為孝，在博施備物；博施備物，非有王徳則不能，非有王位則不可。九五既有能為之徳，又有得為之位，所以盡有廟之道，而謂之致孝享也。

When the hexagram "Cui" (Gathering) is considered, in terms of people, it signifies that the joy of the four seas is obtained; in terms of things, it signifies that the fine products of the nine provinces are all complete. The king uses this as the condition to fully express his sincerity in filial piety, hence it is said, "The king goes to the temple." The "Rites" says, "Great filial piety is never lacking." It also says that extensive giving and complete offerings can be considered as not lacking. To fulfill the duty of filial piety lies in extensive giving and complete offerings; and extensive giving and complete offerings cannot be achieved without the virtue of a king, nor can they be done without the position of a king. The line "Nine in the Fifth" possesses both the virtue capable of action and the position capable of action, so it can fully realize the way of "having a temple," thus being called "achieving filial offerings."

夫民不能自正也，必有表正者焉；上有表正，則下有所取正，雖眾而不亂，故曰利見大人亨，聚以正也。聖人之制禮興事必隨乎時，以時者天命之所在而不可違故也。方萃之時，物既阜矣，民既歸矣；物既阜，則是天俾聖人備禮之時，安得而儉也？於是乎用大牲。民既歸，則是天畀聖人以興事之時，安得而已也？於是乎有攸往，故曰用大牲吉，利有攸往，順天命也。

The common people cannot regulate themselves; they must have a standard to follow. When there is a standard above, the people below will have something to emulate. Even though there are many people, disorder will not arise. Therefore, it says, "It is advantageous to see a great person, for it is through proper gathering that harmony is achieved." The sage establishes rituals and initiates great undertakings only when the timing is right, because the timing corresponds to the mandate of heaven, which cannot be violated. When the time for gathering comes, resources are abundant and the people have already submitted. Since resources are abundant, it is the time for heaven to commission the sage to establish rituals. How could one be frugal then? Therefore, large sacrifices are used. Since the people have already submitted, it is the time for heaven to commission the sage to initiate great undertakings. How could one stop then? Therefore, "there is a proper course to follow." Thus, it says, "Using great sacrifices is auspicious, and it is advantageous to proceed on a proper course, for it is in accordance with the mandate of heaven."

天地之聚以正，而非謂物之聚則有正有以正者；萬物之聚，有以正、有以不正，此方以類聚、吉凶之所以生也，故曰觀其聚而天地之情可見矣。象曰：澤上於地，萃，君子以除戎器，戒不虞。弧矢之用生於睽，睽之情疑阻而不親故也；今既萃聚，其情親矣，而猶除戎器者，以戒不虞也。水積則生根食之魚，土積則生自宂之獸；今物豐而眾，民所爭者聚矣，則不虞安可不戒哉？

The gathering of heaven and earth proceeds according to the right path, but this does not mean that the gathering of all things conforms to the right path. The gathering of things includes both those that conform to the right path and those that do not. This is what the Great Treatise says: "Like things gather together, and thus fortune and misfortune arise." Therefore, it says, "Observing what gathers together, one can see the nature of heaven and earth." The Great Image Commentary says: "Water overflowing from a marsh onto the land is the image of the Hexagram of Accumulation; the gentleman thus prepares weapons and is on guard against unexpected events." The use of bows and arrows arises from the Hexagram of Estrangement, because the situation of Estrangement is one of suspicion and separation; now that gathering has occurred and people's feelings have become close, yet weapons are still prepared, it is to guard against unexpected events. When water accumulates too much, fish that gnaw on roots appear; when soil accumulates too much, animals that dig holes appear. Now that resources are abundant and the population is numerous, the things people compete for are gathered together, so how can unexpected changes not be guarded against?

初六：有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。久相待、逺相致、聞流言不信者，至誠相與者也；苟不出乎至誠，或有孚而不終，則亂乃萃矣。亂乃萃，則疑阻生焉，豈有相待相致之道哉？有孚不終，乃亂乃萃，其咎志在初，不在四也。以其乃亂乃萃而遂至於號，則所報甚小，一握貽笑矣；苟勿恤而往以終其孚，則往無不得，何咎之有哉？

The line statement for the first line says: "There is sincerity but it is not maintained, so the mind becomes confused and people gather together in disorder; if one calls for help, it is soon met with mockery; there is no need to worry, for going forward brings no disaster." The small image commentary says: "It is confused and gathering together, indicating that its mind is disordered." Those who can wait patiently, travel far to meet, and do not easily believe rumors are the ones who relate with the utmost sincerity. If one does not come from the utmost sincerity, even with sincerity it cannot be maintained, leading to a confused and disorderly gathering. When the mind is confused and gathering in disorder, suspicion and misunderstanding arise, how can there be any meeting or invitation? "There is sincerity but it is not maintained, so it is confused and gathering together," the fault lies with the first line itself, not the fourth line. Because it is confused and gathering in disorder, it calls for help, and the response is minimal, and soon it is mocked. If one does not worry and goes forward directly, maintaining that sincerity to the end, then going forward brings no misfortune, so what disaster could there be?

六二：引吉無咎，孚乃利用禴。象曰：引吉無咎，中未變也。桔槔，人之所引，非引人者，故俯仰不得罪於人。六二柔正自守，不求於五而五引之，故吉無咎；如此則可用薄祭以交於神，而況於人乎？蓋守中不變，非引人者，所謂靖恭爾位者也，神斯聽之，介爾景福矣，故曰孚乃利用禴也。

The line statement for line six two says: "If it is drawn upward, it is auspicious and without misfortune; with sincerity, it is sufficient to offer a thin sacrifice." The small image commentary says: "If it is drawn upward and there is no misfortune, it is because it remains in the center and does not change." A桔槔 is something that is drawn by others, not something that draws others, so it moves up and down without offending anyone. Line six two is gentle and upright, holding to itself, not seeking out nine five, but nine five draws it, so it is auspicious and without misfortune; thus, it is sufficient to offer a thin sacrifice to the spirits, let alone people. It remains in the center and does not change, not actively drawing others, which is exactly what the Book of Poetry says: "Keeping quiet and respectful in your position." The spirits will listen and grant great blessings, hence it says "With sincerity, it is sufficient to offer a thin sacrifice."

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。六三比於九四而未萃者也。三之與四，雖有剛柔相與之道，然非正應，求之不得所欲也，故曰萃如嗟如無攸利。九五雖非正應，然得尊位大中，眾之所赴也；又巽而引納於物，則可以得志而無咎也；不若正應而得中行，故小吝。

The line statement for the third line says: "Desiring to gather but only sighing, there is no benefit; going forward brings no calamity, but there is some regret." The Small Image Commentary says: "Going forward brings no calamity, because the superior (nine five) is humble and receptive." The sixth three is close to the ninth four but cannot come together. Although the sixth three and the ninth four have the principle of mutual attraction between yin and yang, they are not in the proper matching position. Seeking them leads to unfulfilled desires, so it says "gathering as if sighing, no benefit." The ninth five, although not in the proper matching position, holds the exalted position and resides in the great center, being the destination for all. Moreover, it is humble and willing to accept external things, so the sixth three can realize its aspirations without calamity. However, it is not as good as having the proper matching and acting in the middle way, hence "minor regret."

九四：大吉無咎。象曰：大吉無咎，位不當也。九四不與非應，而惟初六之交；初六之乃亂乃萃，不在我也，是以大吉無咎也。使當位自處，無履柔損之道，則志亂之人未易交也，故曰大吉無咎，位不當也。

The fourth line statement says: "Great good fortune brings no misfortune." The Small Image Commentary says: "Great good fortune without misfortune is because the line is not in the proper position." The fourth line does not associate with the yao that is not in correspondence, but only associates with the first line; the first line "is disorderly and gathering," and the responsibility does not lie with the fourth line. Therefore, great good fortune is needed to avoid misfortune. If it were in the proper position and did not act with humility and self-restraint by a yang line in a yin position, then people with confused minds would be difficult to associate with. Therefore, it is said, "Great good fortune without misfortune, because the position is not proper."

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。天下之來萃成王之孚，則宜不有其位以示吾心非富天下也，如是眾孚之矣；苟有其位，則其志未光，徒無咎而已，眾豈孚哉？能永正則亦可以為天下正，僅能悔亡耳；求以廣業而盡其所以為萃，則未也。

The line statement of the fifth line says: "People gather and occupy their positions, there is no misfortune; if one cannot gain the trust of others, then one should act with virtue, perseverance, and uprightness, and regret will disappear." The small image commentary says: "Gathering in position, the mind is not yet broad." When people come together, the king's virtue is fulfilled, so he should not take the position for himself, to show that his heart does not regard the world as his private possession, and thus people will believe in him; if he does take the position, then his mind is not broad, but there is no misfortune, yet how can people believe in him? If he can maintain uprightness for a long time, he can still be a model for the world, but even then, regret will only disappear; to expand his achievements and fully realize the principle of 'Cui' (gathering), he still has a long way to go.

上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。人之在下，宜俟人引而不可以求，故初六之號、六三之嗟皆不可也；上齎諮不已，至涕洟而得無咎者，在上故也。且九五為萃之主而上六乗之，苟安於上而不以為憂，安得無咎也？

The line statement of the sixth line at the top says: "Lamenting and grieving, tears and sobs flow, yet there is no misfortune." The Small Image Commentary says: "Lamenting and weeping, this is because one cannot dwell in a high position." A person in a low position should wait for others to recommend him and must not seek promotion on his own. Therefore, the crying out of the first line and the sighing of the third line are not advisable. However, the sixth line at the top laments continuously until tears flow, yet there is no misfortune, because it is in a high position. Moreover, the fifth line is the gathering master, yet the sixth line is above it, occupying a position higher than it. If it still remains in that position without worry, how can there be no misfortune?