Jin: The trigram Kun below and the trigram Li above.

晉：康侯用錫馬蕃庶，晝日三接。

The hexagram "Jin" (Progress) signifies that a nobleman who has secured the country's stability is granted a great number of carriages and horses, and is received by the sovereign three times in one day. "Jin" means advancement or promotion.

義曰：按《序卦》云：物不可以終壯，故受之以晉。晉者，進也。蓋言物之壯而不已，則必至於見挫，必以柔順之道上進也。然此卦坤在離下，猶日出地上，以順而進，至於大明，故曰晉也。康，美也。錫馬，言賞賜之重也，《曲禮》所謂三賜不及車馬是也。蕃，盛也；庶，眾也。

Hu Yuan explains: The "Xu Gua Zhuan" says that things cannot remain strong forever, so after the "Da Zhuang" hexagram comes the "Jin" hexagram. "Jin" means progress and ascent. This indicates that if things become overly strong without knowing when to stop, they will inevitably face setbacks, so one should instead adopt a gentle and harmonious approach to advance upward. This hexagram has the Earth hexagram beneath the Fire hexagram, like the sun rising from the ground, advancing upward with gentleness until it shines brightly, hence called "Jin." "Kang" means beauty; "Xi Ma" refers to the generous granting of horses. The "Liji · Qu Li" mentions "three gifts do not include carriages and horses," showing that granting horses is a most significant favor. "Fan" means prosperity, and "shu" means multitude.

言此卦以三陰上進而至於明顯，如賢人君子以柔順之道上進於君，致之祿位而行道於天下，有康美之徳著之於君。既有康美之徳，君則厚加寵錫，故其馬蕃盛而眾多，以至晝日之間三接見之，以諮天下之事也。是凡人臣之進，必有道義之實、功業之美，然後登於朝廷之上，則道可行，身可顯。如不才不徳、無功無業、妄求寵幸者，不有人禍，必有天殃，故君子不可以不慎也。

This hexagram shows three yin lines moving upward and ultimately becoming evident in the world, just like a virtuous gentleman who advances with gentle and harmonious methods before the ruler, attains official position and salary, and promotes the Way throughout the realm, displaying his good virtue before the sovereign. Since he possesses such excellent virtue, the sovereign naturally bestows generous favor and rewards, thus granting him many horses and even summoning him three times a day to consult on state affairs. Clearly, any minister who seeks advancement must have the substance of righteousness and the excellence of achievements, only then can he enter the court and make his Way effective and his person prominent. As for those who have neither talent nor virtue, no accomplishments nor deeds, yet foolishly desire to gain favor, they will not suffer human calamity, but will surely face heavenly punishment. Therefore, the gentleman must be cautious.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。

The Commentary on the Judgment says: The hexagram Jin means advancement. Light rises from the earth; the lower trigram is坤 representing flexibility and yielding, which adheres to the upper trigram 离 representing great brightness. The yielding lines ascend and move upward, hence it is said that the marquis who brings peace to the state receives many chariots and horses, and is received three times in one day.

義曰：此卦名晉者，是大賢君子以功以徳上進於君也。明出地上者，此以二體言之也。坤下，地也；離上，明也。若明出於地，則升進而臨照天下，萬民皆瞻仰，如賢人君子出於微賤，升進而立於朝廷之上，致君澤民，使天下皆仰觀之也。順而麗乎大明者，言日之出於地，順麗乎天，故其明所以久也，猶賢者以柔順之道而進輔於大明之君，故其道可以行也。

Hu Yuan explains: This hexagram is called "Progress" because great virtuous gentlemen advance toward the sovereign through their achievements and virtue. "Light emerging from the earth" refers to the two trigrams: the lower trigram is坤 (earth), and the upper trigram is离 (light). Light rising from the earth ascends and illuminates the world, with all people looking up to it. This is like virtuous gentlemen who start from humble positions, gradually rising to serve in the court, assisting the sovereign and benefiting the people, so that all under heaven look up to them. "Smooth and attached to great brightness" means that after the sun rises from the earth, it follows the sky, thus its brightness lasts. This is like the virtuous man who uses gentle and harmonious methods to assist the great and bright sovereign, thus his way is successful.

柔進而上行者，夫君子之在上，必須有至明之徳，以旌別賢不肖而黜陟之也。苟上不明，使賢不肖混淆，則賢者必退避不樂於仕矣。是必君有至明之徳，使賢者持人臣之節、柔順之道附於君，而其道上行也。既能以賢明之徳出於下，柔之道行於上，故可以受寵優之厚，故曰是以康侯用錫馬蕃庶，賞之重也；晝日之間凡三接之，待之厚也。

It is said, "The gentle and progressive one ascends upward": the sovereign in a superior position must possess extremely discerning virtue in order to distinguish the virtuous from the unworthy, and to promote or demote accordingly. If the superior is not clear-sighted, allowing the virtuous and the unworthy to be mixed together and indistinct, the virtuous will certainly withdraw and not wish to take office. Therefore, the sovereign must have extremely discerning virtue, enabling the virtuous to maintain the dignity of a minister, to approach the sovereign with gentle and compliant conduct, thus allowing their path to ascend upward. When the virtuous can manifest their virtue from below, and the gentle and compliant conduct is practiced above, they can then receive generous favor. Therefore it is said, "The healthy sovereign bestows many horses and numerous attendants," referring to the importance of rewards; and "meeting him three times in one day," referring to the thickness of his treatment.

象曰：明出地上，晉。君子以自昭明徳。

The Great Image Commentary says: Light rises from the ground, which is the image of the Hexagram Jin. The gentleman takes inspiration from this, and thus manifests his own bright virtue.

義曰：言賢人君子法此之象，是以進修其徳，博學、審問、明辨、篤行，然后位朝廷之上，使仁義施於天下，功業垂於後世，以自昭顯其至明之徳也。

Hu Yuan explains: This refers to the virtuous and noble person taking inspiration from this hexagram, thus constantly cultivating his virtue - as discussed in the Zhongyong, by broadly studying, thoroughly inquiring, clearly distinguishing, and practically acting - and only then standing firm in the court, spreading benevolence and righteousness throughout the world, achieving great deeds that endure through generations, thereby manifesting his extremely luminous virtue.

初六：晉如摧如，貞吉。罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。

The line statement for the first line says: One desires advancement but is restrained, and by maintaining correctness one brings good fortune. One does not receive trust, but by being content and self-sufficient there is no fault. The small image commentary says: One desires advancement but is restrained, yet only by adhering to the correct path does one proceed. Being content and self-sufficient without fault is because one has not yet received the mandate of the sovereign.

義曰：摧，抑也。初六處晉之始，有心乎晉者也，然居下卦之下，處眾陰之末，猶君子道未得行、志未得伸，於始進之時必見摧抑者也，故曰晉如摧如也。貞吉者，言君子既進而有所摧抑，固不可躁求妄動以覬君上之信，固當守之以正，則可以獲吉也。孟子曰：鄉為身死而不受，今為宮室之美而為之；鄉為身死而不受，今為妻妾之奉而為之；鄉為身死而不受，今為所識窮乏者得我而為之，是亦不可以已乎？此之謂失其本心。蓋戒其不可徇情而苟幸，言進退當以其道也。

Hu Yuan explains: "Cui" means suppression. The initial line in the "Jin" hexagram represents someone who is earnestly striving for advancement; however, it is located at the very bottom of the lower trigram, at the end of the group of yin lines. This is like the way of a gentleman who has not yet been able to realize his path, and his aspirations have not yet been able to unfold. When one is just beginning to strive for advancement, one is inevitably subject to suppression, hence the statement "Jin ru cui ru." The line statement says "Zhen ji," meaning that when a gentleman is striving for advancement but is suppressed, he must not be impetuous or reckless in seeking the favor of the sovereign. Instead, he should maintain proper conduct, and thus can achieve good fortune. The "Mengzi" says: In the past, he would not accept something even at the cost of his life; now, he accepts it for the sake of a beautiful house; in the past, he would not accept it even at the cost of his life; now, he accepts it for the sake of the service of his wife and concubines; in the past, he would not accept it even at the cost of his life; now, he accepts it in order to make poor acquaintances grateful to him. Is this not something that should make one stop? This is called losing one's original heart. Hu Yuan cites this passage to warn people not to bend to private sentiments in pursuit ofby chance (侥幸 means侥幸, which is a term for侥幸, meaning to take chances or seek侥幸), and to act in accordance with the right path in both advancement and retreat.

罔孚裕無咎者，夫初六處於最下，位卑言輕，上未信於其君，下未澤於其民，事未施於當世，道未行於天下。苟如是，固不可隕穫己志，而當綽綽然寛裕樂道，不自諮嗟怨憤，而不失其本心，如此則乃可免其悔咎也。象曰晉如摧如，獨行正也者，夫君子於求進之初，其位卑言輕而有所摧抑，然不自為損，以道自處，蓋其所守獨在於正也。裕無咎，未受命也者，言處於卑下而自寛裕者，是未受君之命也。

The explanation says, "There is no trust, yet there is no blame": Initially, the first line is in the lowest position, with a low status and little authority. It cannot gain the trust of the ruler above, nor can it benefit the people below. Its achievements have not yet been realized in the present age, and its principles have not yet spread throughout the world. In such a situation, one should not be discouraged or lose one's aspirations, but rather remain content and devoted to one's path, finding joy in it, without self-reproach or resentment, thus preserving one's true nature. Only in this way can one avoid regret and misfortune. The "Small Image Commentary" says, "Progressing as if crushed, yet proceeding uprightly," meaning that a gentleman, when beginning his advancement, though in a low position with little influence and facing suppression, does not therefore degrade himself, but remains upright, for what he holds fast to is only the principle of uprightness. The explanation says, "Being broad and without blame, because he has not yet received a mandate," meaning that being in a low position yet seeking breadth and ease is due to the fact that he has not yet received the mandate of the ruler and is not yet responsible for official duties.

六二：晉如愁如，貞吉。受茲介福于其王母。象曰：受茲介福，以中正也。

The Line Statement of the Second Line says: Desiring advancement yet full of sorrow, maintaining the correct position brings good fortune. One will receive this great blessing from the Queen Mother. The Small Image Commentary says: Being able to receive this great blessing is because it is in the central position and in the correct place.

義曰：夫晉之為言，以之一身是進用其道，以之一時是進用其君。愁，憂也。六二以陰居陰，履得其正，然處內卦之中，未見君之所信，道未能行，是以進而有憂愁也。然君子之心不以一身一家為累，動其心必以君民為志，雖進焉未見信於君而有憂，然亦不可隕穫躁動，常以正道而行，則得其吉也。

Hu Yuan explained: The term "Jin" refers to promoting one's way or doctrine. In terms of the present era, it means assisting the sovereign to advance. "Chou" means worry. The line Six in the Second, being a yao of yin in a yin position, is in a proper place; however, it is located within the inner trigram and has not yet gained the sovereign's trust, so its way cannot be effectively implemented. Thus, although it is advancing, it still harbors worry. However, the mind of a gentleman is not troubled by personal or family matters. Whatever moves his mind, he always keeps the sovereign and the people in mind. Even though he has not yet gained the sovereign's trust and feels worried, he should not lose heart or act recklessly. As long as he constantly follows the correct path, he will achieve good fortune.

受茲介福于其王母者，王母，內之貴者也。夫六二處中居內，以位言之，至卑之象；以時言之，至暗之象。處是時則當懐道畜義，居仁守正，以自寛裕；居是位則當隨事制宜，臨機應變，使無不通濟，則必受其逺大之福，通於王母至深至密之地。蓋由至誠而行，自暗而受其介福，若鳴鶴在陰，其子和之是也。象曰受茲介福，以中正也者，六二雖未見君之信任，蓋以中正之道而行，雖天地鬼神無不佑之，以至闇然而受其介福也。

The explanation of "Receiving this modest blessing from her Queen Mother" says: "Queen Mother" refers to the most esteemed person in the inner court. The second line, six in the second position, is in the middle position of the inner trigram, which in terms of rank is the lowest; in terms of the situation, it is the most obscure. In such a situation, one should hold onto the Dao, nurture righteousness, be content with benevolence and maintain correctness, and live comfortably. In such a position, one should adopt appropriate measures according to the circumstances, be flexible and adaptable, so that everything goes smoothly. In this way, one will certainly receive this profound and great blessing, reaching even to the deepest and most secluded place where the Queen Mother resides. This is because by acting with the utmost sincerity, one can receive great blessings even in darkness, just as the Great Treatise says, "The calling crane in the shade, its young respond in harmony." A crane calls in a hidden place, and its young naturally respond. The Small Image Commentary says, "Receiving this modest blessing, because of uprightness and correctness," meaning that although the second line has not yet gained the trust of the ruler, because it acts according to the principles of uprightness and correctness, all heaven and earth, as well as spirits and ghosts, will assist it, and thus it receives this great blessing without any outward display.

六三：眾允，悔亡。象曰：眾允之志，上行也。

The line statement for the third line says: Gaining the trust of the people, regret disappears. The small image commentary says: The sincerity trusted by the people is to proceed upward.

義曰：允，信也。夫六三以陰居陽，過於六二，不中不正之位，其本有悔也。然而居下卦之上，為眾陰之長，三陰同心上進而為其先，是道義可以行於時，事業可以致其用，故眾陰同心見信而上行，其悔可以亡也。象曰眾允之志，上行也者，言居晉之時，眾陰皆欲上行而已處其先，是為眾所信、同志而進也。

Hu Yuan explains: "Yun" means trust. The line six in the third, being a yao of yin in a yang position, has passed over the middle position of line six in the second, and is in a position that is neither central nor proper, and thus originally has regret. However, it is located at the top of the lower trigram, becoming the leader of all the yin lines. The three yin lines are united in advancing upward, with this line leading the way. This shows that its virtue can be practiced in the present time and its endeavors can be put to use, so all the yin lines trust it and move upward together, thus its regret can be dispelled. The Small Image Commentary says, "The aspirations of all are trusted, and thus they advance upward," meaning that in a time of advancement, all the yin lines desire to go upward, and this line is at the forefront, thus being trusted by all and moving forward in harmony.

九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。

The statement of the fourth line says: The appearance of advancing is like a large rat, even when holding to the correct path there is danger. The Small Image Commentary says: Being like a large rat and encountering danger is because the position occupied is inappropriate.

義曰：鼫鼠者，田中食稻粱、貪殘剝刻之物也。當晉之時，眾君子以柔順之道上進於君，九四以陽居陰，不正而進者也。既以不正而進，上又切近於君，是當尊大之位，附上罔下，刻剝天下之民，蠱壊天下之事，如鼫鼠然，無益於民，但傷殘於物，故天下賤之，如鼫鼠然也。以此而往，則必讒諂佞媚，苟取於君上，是於正道危厲也。

Hu Yuan explained: "Shishu" refers to large mice that steal rice from fields, which are greedy and harmful, devouring and exploiting. At a time of upward movement, many virtuous men approach the sovereign with gentle and proper ways, but the Nine in the Fourth occupies a yang line in a yin position, thus advancing improperly. Since it advances improperly and is close to the sovereign, it is like occupying a high position, flattering above and deceiving below, exploiting the people and ruining governance, just like the big mouse: it brings no benefit to the people but harms all things, hence the people despise it and regard it as the big mouse. If it continues like this, it will inevitably resort to spreading false words and flattery to please the sovereign, which in the eyes of the righteous path is dangerous.

六五：悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。

The line statement of the fifth line says: Regret disappears, there is no need to worry about gain or loss, going forward is auspicious, there is no disadvantage. The small image commentary says: There is no need to worry about gain or loss, going forward will bring joy.

義曰：六五履不得正，有悔者也。然處至尊之位，居離明之中，能擴大明之道，旌別眾賢而信任之，眾賢者類進而輔己，故其悔所以亡也。失得勿恤，往吉無不利者，夫以天下之廣、萬幾之細，其間未必不無一失。今六五既能旌任賢者，賢者皆進而輔之，故其政教無有不舉。若萬物之中苟有失得，亦不必憂恤之也。夫既是失得皆不須憂恤，則是所往無有不吉不利者也。象曰失得勿恤，往有慶也者，言六五所以失得勿恤者，蓋由其能任賢者，使賢人進輔於己，故其教化舉行，仁義興作，以此而往，故不惟止獲其吉，而又且有美慶之事也。

Hu Yuan explains: The position of Six in the Fifth is not appropriate, and by nature it is associated with regret. However, it occupies the supreme position and is located in the central position of the Upper Trigram Li (Fire), thus it can expand the path of brightness, distinguish and trust many virtuous people, and thus the virtuous people come continuously to assist it. Therefore, its regret disappears. The statement "Do not worry about loss or gain, going forward is auspicious, there is no disadvantage" means that the world is so vast and government affairs so intricate that some mistakes are inevitable. Now, since Six in the Fifth can commend and employ the virtuous, and the virtuous come to assist it, government orders and moral education will have no difficulty. Therefore, even if there are occasional gains and losses in all things, there is no need to worry about them. Since there is no need to worry about gains and losses, then going anywhere will not result in inauspiciousness. The Small Image Commentary says "Do not worry about loss or gain, going forward brings celebration," meaning that Six in the Fifth can disregard gains and losses because it employs the virtuous and allows the virtuous to assist it, thus moral education is promoted and benevolence and righteousness are established. Following this path, it not only attains auspiciousness but also brings about commendable events.

上九：晉其角，維用伐邑，厲吉，無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement of Upper Nine says: Advancing to the top of the horn, it can only be used to attack one's own territory; after experiencing danger one attains good fortune, there is no fault, but even maintaining uprightness may still be shameful. The Small Image Commentary says: It can only be used to attack one's own territory, indicating its way is not yet broad and radiant.

義曰：角者，最極之象也。夫上九處進之極，過明之中，已在角而猶進，故曰進其角。惟用伐邑者，在角猶進，過亢不已，不能端拱無為，物皆不服，必須攻伐其邑，然後服之，故曰惟用伐邑也。厲吉無咎貞吝者，兵者凶器，伐而服其物，是由危乃得吉，則無咎，以此雖正，亦已賤矣。象曰惟用伐邑，道未光也者，用伐乃服，雖得之，其道未光也。

Hu Yuan explains: "Jue" represents the highest and the last image. The upper nine is at the extreme point of advancement, and has surpassed the central position of the upper trigram Li. It has already reached the position of Jue but still continues to advance, so it is said to have advanced to Jue. It says "only used to attack the city": having already reached Jue, it still advances further, becoming overly exuberant and unwilling to stop, unable to remain in a state of passive tranquility. Everyone is不服, so it must attack its own territory, and only then can they be made to submit, hence it is said that it can only be used to attack the city. It says "dangerous but auspicious, no blame, sincerity brings regret": weapons are dangerous things, and using attack to make people submit is first going through danger and then achieving auspiciousness, so it can be considered without blame; but using such a method, even if it is proper, has already descended to a lower level. The "Small Image Commentary" says "only used to attack the city, the way is not yet bright," meaning that one must resort to attack to make people submit, although the purpose is achieved, his way is still not broad and bright.

明夷：利艱貞。

The卦 of Mingyi: It is advantageous to hold firm to the right path in times of hardship. The term "夷" in "Mingyi" refers to injury, indicating that the light has been harmed.

義曰：按《序卦》云：晉必有所傷，故受之以明夷。夷者，傷也。晉卦是明出地上而升於天，明照於天下，然晉極必衰，故明反入於地中，是明有所傷也。以人事言之，則猶君子之始進於朝廷之上，佐君澤民，立功立事於天下，然至於荒耄之年，精力倦怠，是宜以功成事立而退，全身致政，求其安息，則其明終始無有所傷也。

Hu Yuan explains: The "Xu Guan Zhuan" says that when advancement reaches its limit, there must be some harm, so the "Jin" hexagram is followed by the "Ming Yi" hexagram. "Yi" means harm. The "Jin" hexagram represents light rising from the earth, ascending to heaven, and illuminating the world. However, when advancement reaches its peak, it must turn to decline, so the light reverses and falls into the earth, which is the light being harmed. In terms of human affairs, this is like a gentleman who initially serves in the court, assists the sovereign, benefits the people, and establishes achievements throughout the world. But when he reaches old age and his energy wanes, he should retire while his achievements are complete, preserving himself and returning governance to others, seeking peace. In this way, his entire life's light remains unharmed.

若功成年耄，復進而不已，則必有所傷也。惟聖人為能終始一徳，如周公佐周是也。凡下於聖人者，至於耄年，宜知退其身而不可終於求進也，此聖人所以著萬世君臣之戒也。利艱貞者，夫明夷之世，則是君子之明已有所傷，而小人在上便巧得志。君子處此之時，固當艱難守正，不使小人之能窺測，則可以免其患害也。

If one's achievements have been realized and one has grown old, yet still insists on advancing without stopping, injury is certain. Only the sage can maintain the same virtue throughout life, as was the case with the Duke of Zhou who assisted the Zhou dynasty. Those who are not on the level of sages, when they reach old age, should know when to withdraw and not insist on continuing forward to the end—this is precisely the warning set by the sage for all generations of rulers and ministers. The hexagram statement says, "It is advantageous to be firm and upright in hardship." In an era where light is harmed, the wisdom of the gentleman is impaired, and the petty person is in power, taking advantage of the situation. In such times, the gentleman should remain firm and upright amidst difficulties, keeping his true intentions hidden from the petty person, thus avoiding harm and disaster.

彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。

The Commentary on the Judgment says: Light falling into the earth, this is the meaning of the hexagram Ming Yi. Inner brilliance and virtue combined with external gentleness allows one to endure great difficulties, as King Wen did. The statement 'advantageous to endure hardship and maintain uprightness' refers to concealing one's brightness. Facing hardship within the closest relations yet maintaining upright virtue, Ji Zi did exactly that.

義曰：明入地中，明夷者，此釋明夷之義也。內文明而外柔順者，此以二體言之。下卦是內，離為文明；上卦是外，坤為柔順。君子之人，能內守文明之道，外修柔順之徳，當明夷之世，蒙冒大難而不為小人所賊害，若古之人有行之者，文王是也。

Hu Yuan explained: "Light entering the earth, Mingyi," which explains the meaning of the hexagram. "Inner civilization and outer gentleness and compliance" refers to the two trigrams above and below: the lower trigram is inner, and the virtue of the trigram Li is civilization and brightness; the upper trigram is outer, and the virtue of the trigram Kun is gentleness and compliance. A gentleman can maintain the way of civilization within and cultivate the virtue of gentleness and compliance outside. In a time when brightness is harmed, although he endures great difficulties, he is not harmed by small people. Among ancients, those who truly achieved this were King Wen of Zhou.

文王當紂之亂世，眾小人在紂之左右前後，讒諛佞幸，皆欲害於君子；而文王居為西伯，三分天下有其二，終能外執柔順之徳，內晦文明之道，雖小人眾多，終不能窺見其所為，故免其禍患也。《表記》曰：文王有君民之大徳，有事君之小心。故雖蒙大難而終無所傷也。

King Wen was born in the chaotic era of King Zhou of Shang, where many villains surrounded King Zhou, spreading false words and flattery to gain favor, all eager to harm the virtuous. As the Western Duke, having already gained two-thirds of the world, King Wen always maintained a gentle and yielding virtue externally and concealed the principles of civilization internally. Although there were many villains, they could never discover what he was doing, so he avoided calamity. The "Book of Rites · Table of Conduct" says: King Wen possessed great virtue in governing the people and was also cautious and respectful in serving his sovereign. Therefore, although he faced great difficulties, he ultimately suffered no harm.

利艱貞，晦其明也。內難而能正其志，箕子以之。言內難者，親之至也。夫明夷之世，闇主在上，人臣有處夫至親之地而終不見害者，若箕子是也。箕子之於紂，以位言之，父師也；以親言之，庶兄也。以庶兄之親而居父師之位，是處至親之地，所謂內難者也。然左右前後讒佞諂媚，皆欲害之，而箕子獨能蒙冒之以正其志，蓋由內能全晦其明，不使有所暴之於外，而小人不能窺見也。

"Beneficial to endure hardship and maintain uprightness, to conceal one's brightness. Facing internal difficulties yet able to correct one's aspirations, Ji Zi was like this." The term "internal difficulties" refers to hardship among close relatives. In an era where brightness was harmed, with a tyrannical king above, the ministers in the closest position to the sovereign remained unharmed. Ji Zi was such a person. To King Zhou, Ji Zi was both the father's teacher in official rank and the younger brother in kinship. Holding the position of father's teacher while being the younger brother, he was in the closest position to the sovereign, which is called "internal difficulties." However, the flatterers and sycophants around King Zhou all wanted to harm him, yet Ji Zi alone could endure them and maintain his correct aspirations. This was because within himself he completely concealed his wisdom, not revealing it outwardly, so that the wicked could not perceive it.

象曰：明入地中，明夷。君子以蒞眾，用晦而明。

The Great Image Commentary says: Light falls into the earth, which is the image of the卦 Ming Yi. The superior person takes this as a model for governing people: appearing to restrain his sharpness on the surface, yet being fully aware of the minutest details within.

義曰：君子法此之象而臨蒞於眾，則當內晦其明，外示以柔也。何則？蓋君子性無不明，事無不通，好善而嫉惡，苟不慎密而宣之於外，則小人見已之明，詐善而罔於己，己何由而知之？如是則為小人之所窺測，而必罹小人之害也。是以君子務全其道，黙運其明，則物不能蔽欺；外示柔，則不傷其苛察。如此始可蒞眾也。

Hu Yuan explained: A gentleman should follow the pattern of this hexagram in governing people by restraining his discernment internally and displaying gentleness externally. Why? A gentleman by nature has no lack of understanding and nothing is beyond his comprehension; he loves goodness and hates evil. If he does not exercise caution and restraint, and instead displays all this openly, the petty person will see through his discernment and pretend to be good in order to deceive him. Then from where would he be able to discern? In this way, he would be fully aware of the petty person's schemes and inevitably suffer harm from them. Therefore, a gentleman must strive to preserve his way, using his discernment secretly, so that external things cannot deceive him; by appearing gentle, he will not cause harm through excessive scrutiny. Only in this way can he effectively govern people.

初九：明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。

The line statement for the first line says: When brightness is injured, it is like a bird flying high, folding its wings and hanging down. The gentleman travels on the road, not eating for three days; when he goes somewhere, the host who takes him in still speaks ill of him. The small image commentary says: The gentleman travels on the road, following the way, so he does not have time to eat.

義曰：明夷于飛，垂其翼者，言明夷之時，小人得志，皆欲殘害君子。初九處卦之下，猶患難之始也，然明夷之主在於上，初最逺之。君子有剛明之徳，能韜光晦跡，不為小人之窺見，若鳥之髙飛而又垂斂其翼，是超然不可得而見之也。

Hu Yuan explains: "When the bright light is injured and flies, it lowers its wings" refers to the time when brightness is harmed, and petty people gain power, all wanting to harm the virtuous. The initial line, Nine at the Beginning, is at the very bottom of the hexagram, just like the beginning of hardship. The main line that harms brightness in this hexagram is the line at the top, Six at the Top, and the initial line is farthest from it. The virtuous person possesses the virtue of being strong, vigorous, and enlightened, able to conceal his brilliance and hide his presence, so that petty people cannot see him. This is like a bird flying high and lowering its wings, retreating far away, so that no one can see it anymore.

君子于行，三日不食者，言君子能先幾知變，以小人得志，慮其加害於己，欲超然逺遁，心急於行，故至三日之間不遑暇食也。有攸往，主人有言者，言當明夷之時，愚民盲俗，不悉君子之心，見君子遯去之速，以至三日不食而有所往者，雖至親之人為己之主，亦皆有猜貳之心、誹謗之言也。象曰君子于行，義不食也者，言君子不苟遯去，必見小人之害，故行而不食者，於義有所不可也。

The saying "The gentleman on his way, three days without food" means that the gentleman can detect changes at an early stage. Seeing the small man gaining power, he worries about their harm to himself and wants to withdraw far away. He is anxious to leave, so he cannot even take time to eat for three consecutive days. The saying "There is a direction to go, the master has words" means that when light is injured, the ignorant people and those who follow the crowd do not understand the gentleman's intentions. They see the gentleman leaving so quickly and not eating for three days, so even his closest relatives who might take him in will suspect him and speak falsely. The "Small Image Commentary" says "The gentleman on his way, righteousness does not allow him to eat," meaning that if the gentleman does not leave early, he will certainly suffer from the small man's harm. Therefore, he rushes on his way and cannot take time to eat. If he sat still and ate, it would be unjustified in terms of righteousness.

六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。

The line statement of the second line says: When brightness is injured, the injury is on the left leg; relying on a strong horse to rescue oneself and escape, one attains good fortune. The small image commentary says: The reason the second line is auspicious is that it is both gentle and proper in its actions.

義曰：夫人之股肱，右者為便，左者為輕。六二履得中道，至於有位，漸近明夷之主，故必小有所傷，但傷左股至輕之處也。用拯馬壯吉者，言君子既於明夷之時小有所傷，若不速務遁去，則必見害愈深，故當決然拯其壯馬而行，外順小人而使不能見其所為，然後可以獲吉也。象曰六二之吉，順以則也者，六二以陰處陰，至順者也，而又處中行正，是動有法則者也。既順而又有法則，故小人終不能害之，以至得吉。故文王見囚於羑里，終能脫禍解難以全其身也。

Hu Yuan explained: Human limbs are more convenient on the right side, while the left is relatively secondary. Six Two follows the middle path and holds its position, gradually approaching the injured ruler above. Therefore, it will certainly suffer a minor injury, but only to the left leg, which is the least important part. The statement "Using a strong horse to rescue, it is auspicious" means that when a gentleman suffers an injury in the light, he has already sustained some damage. If he does not act quickly to escape, he will suffer even more. Therefore, he should act decisively, using the strong horse to flee. On the surface, he appears to comply with the small people, so they cannot see his true actions, thus achieving auspiciousness. The "Small Image Commentary" says, "The auspiciousness of Six Two is due to its adherence to order": Six Two, with a yin line in a yin position, is the most gentle and compliant. At the same time, it is in the center and acts with correctness, indicating that its actions are orderly. Being both gentle and orderly, it cannot be harmed by the small people, thus achieving auspiciousness. This was exactly the reason why King Wen, when imprisoned in Youli, was eventually able to escape danger and preserve himself.

九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。

The third line statement says: When the light is injured, going hunting and making war to the south, capturing the principal villain; but one should not act too hastily to correct. The Small Image Commentary says: The determination to go on a southern campaign, may be said to have been greatly realized.

義曰：南者，至明之地；狩者，獵之名；大首者，元惡也。九三居離之極，有至明之性；以陽居陽，有至剛之徳。夫以剛明大正之徳，居明夷之時，闇主在上，殘虐生靈，塗炭天下，不忍坐視，故不得已往而征之，以蘇民於水火，救民於溝壑，故如獵狩之事，但取其害於民者誅之耳。孟子曰：誅其君而吊其民，若時雨降，民大恱。又曰：武王伐殷，謂其民曰：無畏，寜爾也，非敵百姓也。若崩厥角稽首。征之為言，正也，是但誅其首惡而已。

Hu Yuan explained: "South" is the most luminous direction, "shou" refers to hunting, and "da shou" refers to the principal villain. Nine in the Third is at the top of the lower trigram Li, possessing an extremely discerning nature; also, with a yang line in a yang position, it possesses an extremely strong and vigorous virtue. By relying on the virtue of being strong, upright, and just, it is in a time when brightness is harmed, with a tyrannical ruler above causing suffering to the people and bringing the people into great hardship. It is truly unbearable to remain idle, thus it is compelled to go on a campaign, rescuing the people from water and fire, and saving them from the ravines. Therefore, this is like hunting: only those who harm the people are eliminated. The "Mencius" says: to eliminate the tyrant and comfort the people is like timely rain falling, bringing great joy to the people. It also says: King Wu attacked the Shang, telling the people of Shang, "Do not be afraid, I am here to bring you peace, not to be your enemy." The people then knelt on the ground like a mountain collapsing. The meaning of the character "zheng" is "zheng," indicating that only the principal villain is eliminated.

不可疾貞者，夫聖賢之所以往伐首惡者，將以正天下之民也。其惡既除，其民始蘇，固不可加之暴猛峻之嚴刑以益苦之也。何則？夫民之被害既已久矣，染惡亦已深矣，故非亟而可拯也。必須化之以漸，撫之以慈，與之解其倒懸，然後以漸而正之可也。故孟子曰：簞食壺漿以迎王師，此無他，避水火也；如水益深，如火益熱，亦運而已矣。是正天下於虐暴之後，不可亟欲成俗也。象曰南狩之志，乃大得也者，言聖賢之人以至明之道往伐其元惡者，所以救民而正天下。今既獲之，則已之志大有所得也。

The saying "It is not advisable to act hastily with sincerity" means that the sages and virtuous men set out to punish the principal offenders in order to correct the people throughout the land. Once the principal offenders have been removed, the people have just begun to recover, and it is absolutely not advisable to impose harsh and severe punishments that would add to their suffering. Why? Because the people have suffered for a long time and have been deeply tainted by evil habits; thus, they cannot be saved all at once. One must gradually educate them, show them kindness and care, relieve their distress, and then gradually guide them back to the right path. Therefore, the Book of Mencius says: the people bring bamboo baskets of rice and pitchers of soup to welcome the king's army, not for any other reason, but simply to escape the suffering of water and fire. If the new water is deeper and the new fire hotter, they would merely transfer to another place. This shows that after a time of tyranny, to correct the world, one must not rush to create good customs all at once. The Small Image Commentary says, "The determination to go on a southern hunt is indeed great achievement," meaning that the sages and virtuous men use the most luminous way to punish the principal offenders, aiming to save the people and correct the world. Now that the principal offenders have been captured, their aspirations have been greatly realized.

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。

The statement of the fourth line says: It has penetrated into the left abdomen, understood the thoughts of the injured ruler, and spread them beyond the courtyard. The Small Image Commentary says: Penetrating into the left abdomen means having understood the ruler's intentions.

義曰：凡手足以右為便，心腹之間以左為順。六四以陰居陰，履得其位，上近明夷之主，是小人而得志者也。夫以小人得志，又附於昬闇之主，以甘言美色、柔邪佞媚，從君之情，迎君之慾，納之於惡，依違曲順，入于左腹之間，復得明夷之主之心也。左腹言能順於心也。

Hu Yuan explained: In terms of hands and feet, the right side is convenient, but in terms of the heart and abdomen, the left side is more appropriate. The sixth line in the fourth position is a yao of yin in a yin place, which is properly positioned. It is also close to the ruler who is blinded by darkness, thus illustrating the situation of a petty person gaining power. Once petty persons gain power, they rely on the side of the dark and foolish ruler, using sweet words and pleasant expressions, flattering and cunningly adapting to the ruler's nature and desires, leading him down the path of evil. They are always vague and compliant, bending their will to please the ruler, thus entering the ruler's inner circle and understanding the ruler's mind. The term "left abdomen" refers to his ability to follow the ruler's wishes.

于出門庭者，言小人之輔闇主，內既迎逢其惡，外又不能慎密固蔽之。君未有一過，則揚之為大過；君未有纖惡，則宣之為大惡，以至騰播天下，罪形萬世，皆小人之所致也，若崇侯、飛廉、惡來之類是也。門庭者，言宣露於外也。

The phrase "going out of the courtyard" refers to small men assisting a foolish ruler. Within the court, they一味 flatter the ruler's faults, and without, they fail to be cautious and keep secrets, failing to cover up the ruler's mistakes. The ruler himself has no real faults, yet these small men exaggerate them into great offenses. The ruler has no actual wrongdoing, yet they spread it as great evil, causing it to spread throughout the world and resulting in a lasting criminal reputation. All of this is caused by these small men, like Chong Hou Hu, Fei Lian, and E Lai. The term "courtyard" here refers to the spreading of all these things to the outside world.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。

The fifth line statement says: Like Ji Zi, who was in a time of injured brightness, it is advantageous to hold to the correct path. The Small Image Commentary says: Ji Zi's adherence to the correct path ensured that his inner brightness did not fade.

義曰：明夷之主在於上六，則左右前後皆小人矣。惟六五以柔順之道處得其中，非小人之謂也，推象意以求之，則箕子之道矣，故聖人特以箕子明此爻也。何則？箕子當紂之時，尊為父師，親為庶兄，是至近至親之位也。然紂之左右前後皆小人，而箕子之道不得行，是明有所傷也。然當是時，箕子能自晦其明，自蒙其徳，雖在紂之近密而終無所害，以至佯狂為奴以全其身，是所利者惟能自晦而居正也。象曰箕子之貞，明不可息也者，以箕子切近於紂而終不為其所害者，蓋由能以正道自守，故其明不可得息也。

Hu Yuan explains: In this hexagram, the main line that harms the light is the line at the top, which is occupied by a small person. Those around it on all sides are also small persons. Only the line six in the fifth position, by being gentle and compliant, occupies the central position of the upper trigram, and thus does not belong to the category of small persons. By seeking the meaning of the hexagram, it aligns with Ji Zi's way of dealing with the world, so the sage specially uses Ji Zi to explain this line. Why? During the time of Zhou Wang, Ji Zi held the rank of father's teacher and was a distant brother by kinship, thus occupying the closest position. However, Zhou Wang's surroundings were full of small persons, and Ji Zi's principles could not be implemented, which is the damage to the light. Yet in that time, Ji Zi was able to conceal his wisdom and hide his virtue, even though he was in the closest circle of Zhou Wang, he was not harmed, and even pretended to be mad and became a slave to preserve himself. This shows that his benefit came from his ability to conceal himself while maintaining the right path. The Small Image Commentary says, "Ji Zi's uprightness, the brightness cannot be extinguished," meaning that although Ji Zi was close to Zhou Wang, he was not harmed by him, precisely because he upheld the right path, so his inner brightness never ceased.

上六：不明晦。初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。

The line statement of the sixth line at the top says: Not only is it not clear, but it is dark. It first rises to the heavens, then falls into the earth. The small image commentary says: At first rising to the heavens, it could illuminate all the surrounding states; but later falling into the earth, it has lost the principles of a ruler.

義曰：不明晦者，言上六處群陰之上，居一卦之極，明夷之主也。不能以明徳臨照天下，而左右前後信任小人，自致陰闇柔弱，不有其明，故云不明晦也。初登于天者，夫天尊且髙，人君之位也。此上六以繼世而立於人君之位，為天下之主，故云初登于天也。後入于地者，夫既居人君之位，為天下之所瞻仰，則當大明以臨照天下，今反昬闇暝昧，放恣殘賊而不用其明，是入於地也。象曰後入于地，失則也者，言上六失為君之法則，不能明照天下，而終於昬闇，貽祖宗之羞也。

Hu Yuan explains: saying "not clear and dark" refers to the sixth line at the top being above all the yao of the yin, at the highest position of the hexagram, which is the main yao that harms brightness. It cannot use the virtue of brightness to illuminate the world, but instead trusts petty people around it, making itself dark and weak, losing its proper discernment. Therefore, it is not clear and dark. Saying "first ascending to heaven": heaven is both noble and lofty, symbolizing the position of the ruler; the sixth line at the top ascends to the position of ruler by succession, becoming the sovereign of the world, hence the beginning of ascending to heaven. Saying "later entering into the earth": having already occupied the position of ruler, being looked up to by the people, it should illuminate the world with great brightness. Now, instead, it is foolish and tyrannical, not using its brightness, which is equivalent to falling into the earth. The "Small Image Commentary" says "later entering into the earth, losing the principle," meaning that the sixth line at the top has lost the rule of a ruler, unable to illuminate the world with brightness, ultimately falling into darkness, bringing disgrace to the ancestors.