Loss: Upper Trigram is Kūn (Earth), Lower Trigram is Dùi (Lake)

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。

The Hexagram of Loss has the Lower Trigram Dui (Lake) and the Upper Trigram Gen (Mountain). It discusses the concept of reducing from below to increase above. The Hexagram Statement says: Taking from the people with sincerity brings great good fortune, no mistakes, and can be maintained for a long time. Going ahead to act is beneficial. What should be used for worship? Two thin meals in ritual vessels are sufficient as offerings. The term 'Yuan' in 'Yuan Ji' means great, indicating great good fortune. 'Gui' is a vessel used to hold millet and rice. 'Two Gui' describes the offerings as extremely simple and frugal.

義曰：此損卦謂損下以益上，損民益君之象也。然上之損下不可太過，必須合於中正，則民皆勤身竭力，樂輸於上。有孚者，言上之取於民必當以信立之，限極取之有時，用之以制，取信於民，其民皆信奉於上，則獲元大之吉而無咎悔矣。

The hexagram "Sun" discusses the idea of reducing from the lower to increase the upper, symbolizing taking from the people to present to the ruler. However, those in authority should not take too much from below; they must act in accordance with the proper measure and fairness. Only then will the people work diligently and willingly contribute to the ruler. The term "having sincerity" means that the ruler, when taking from the people, must establish a system based on trust: setting a limit, collecting at the proper time, and using resources with moderation, thereby gaining the people's trust. When the people believe and support the ruler, great good fortune can be achieved without any regret.

苟或暴政橫賦，臨之不以道，取之不以信，使其民仰不能以事父母，俯不能以畜妻子，凶年樂歲殫財竭力，奉國不暇，如此則怨結於下，災見於上，而其咎悔可知矣。故古之什一，為萬世中正常行之法，所謂長久貞正而大吉無咎者也。既有其孚，又守以正，則所往無不利矣。

If a ruler imposes harsh rule and levies taxes arbitrarily, governing the people without following the right path, and taking wealth without integrity, causing the people to be unable to support their parents above or sustain their wives and children below, exhausting their resources and strength in both years of famine and abundance, and still being unable to meet the demands of the government, then resentment will accumulate among the people and calamities will manifest above. The resulting guilt and regret are evident. Therefore, the ancient system of levying one-tenth of the produce was a just and enduring standard for all generations, precisely as the Hexagram Statement says, that it can be held firmly and brings great good fortune without fault. With integrity and adherence to the right path, nothing will be detrimental.

曷之用，二簋可用享者，此言在上之人既能示民以信，取民有制，使上足其用，下不匱財，如此則復將何所為？故雖二簋至約之物，亦可用之以享於鬼神也。《左傳》曰「苟有明信，澗溪沼沚之毛，蘋蘩薀藻之菜，筐筥錡釜之器，潢汙行潦之水，可薦於鬼神，可羞於王公」是也。言損道既以至誠至信而行，雖用二簋，可以享於鬼神，不待其豐備也。

The passage says, "What is the use of this? Two bowls of food are sufficient for sacrifice." It explains that those in authority can demonstrate sincerity to others and establish proper systems, ensuring that the state has sufficient resources and the people are not in financial hardship. So, what more is needed? Therefore, even with such extremely simple offerings as two bowls, it is still possible to present them to the spirits. The Zuo Zhuan · Yin Gong Year Three states that as long as there is clear sincerity, wild grasses in mountain streams and ditches, water plants such as苹, 蘀, and 藻, and simple vessels like baskets, small containers, tripods, and pots, as well as water from roadside ditches, can all be offered to the spirits and presented to the princes and nobles. This means that when the principle of reducing excess is carried out with utmost sincerity and trust, even the simplest offerings like two bowls can suffice for worshiping the spirits, without requiring elaborate and abundant sacrifices.

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 Commentary on the Judgment explains: The hexagram "Loss" refers to reducing the lower part to increase the upper part, a path that leads upward. By reducing while maintaining sincerity, one achieves great good fortune, without fault, and can sustain this for a long time, with advantage in moving forward. What should be used for worship? Two bowls of simple food are sufficient. However, the simplicity of two bowls has its appropriate time, just as the reduction of a strong line to benefit a weak line occurs at its proper moment. Reduction and increase, fullness and emptiness, all shift in accordance with the circumstances.

義曰：艮上而止，兊下而說。夫損民益君，必上有節止，絶無名之求，則下皆樂輸，以說順之道而上行也，故曰損下益上，其道上行也。損而有孚元吉無咎可貞利有攸往者，言貢賦之入皆有常制，不失其信則可也；苟什一之外不以孚信，動有妄求，是過損於下而取怨於民也。故必有孚信之道，獲元大之吉，免其悔吝，然後可以常行，利有所往也。

The upper trigram is Gen (Mountain), whose virtue is to stop. The lower trigram is Dui (Lake), whose virtue is joy. To collect taxes from the people and present them to the ruler, it is necessary for the upper part to impose restraint and stop excessive demands. Only then will the people be willing to pay willingly and submit joyfully. Therefore, it is said, "Reducing the lower to benefit the upper, the way proceeds upward." The statement "Loss through reduction, with sincerity, great good fortune, no blame, proper constancy, beneficial for going forward" refers to the fact that taxation should follow fixed regulations, and one should not lose the people's trust. If beyond the standard rate of one-tenth, one acts without sincerity and makes arbitrary demands, this would be excessive harm to the people and lead to resentment. Therefore, one must uphold the principle of sincerity to achieve great good fortune, avoid regret, and then this method can be sustained and beneficial for all actions.

曷之用二簋可用享，二簋應有時者，言至約之物不可以常行，可儉則儉，可豐則豐，所應皆有時也。亦如損民應上，雖不可過，然亦必視歲之豐凶而輕重之，則自然國用以羨而民力不困也。損剛益柔有時者，此謂損初九九二之剛，益六四六五之柔，亦有其時，不可以常行，可以損則損，可以益則益也。

The saying "What is its use? Two bowls of food can be sufficient for sacrifice. Two bowls should be offered at the proper time" explains that extremely simple sacrificial offerings cannot be regarded as a fixed standard. One should be frugal when appropriate and generous when appropriate, as each has its proper time. This is similar to taking tribute from the people: although it should not be excessive, it should also be determined according to the abundance or scarcity of the harvest, so that the state's resources will naturally be sufficient and the people's strength will not be exhausted. The saying "When to reduce the strong and increase the weak" refers to reducing the yang of the initial line and the second line to increase the yin of the fourth and fifth lines. This also has its proper time and cannot be practiced indiscriminately; one should reduce when appropriate and increase when appropriate.

損益盈虛與時偕行者，言不可長損於彼而益於此，盈於此而虛於彼，凡損益盈虛之道皆與時而行也。故《孟子》曰「治地莫善於助，莫不善於貢。貢者，校數歳之中以為常」，此之謂也。

The saying "loss and gain, fullness and emptiness, all change with the times" means that one should not always reduce one side and increase another, keeping one side always full and the other always empty. All principles of reduction, increase, fullness, and emptiness should be carried out according to the changing circumstances. Therefore, in "Mencius · Ting Weng Gong Shang," it says that the method of levying land taxes has none better than the system of mutual assistance, and none worse than the system of tribute. The tribute system determines a fixed tax rate based on the average yield over several years (in good years, more is taken; in bad years, the same amount is still collected, hence it is the most harmful). This is exactly what is being referred to.

象曰：山下有澤，損。君子以懲忿窒欲。

The Great Image Commentary says: There is a marsh below a mountain, and the water from the marsh erodes the mountain's roots, causing loss at the lower level and benefit to the upper level. This is the symbolic representation of the hexagram of Loss. The gentleman takes inspiration from this, restraining his anger and blocking his desires. "Cheng" means warning, and "Zhi" means blocking.

義曰：按《左傳》曰「川竭則山崩」，是言山澤之氣相通，故得以生於萬物也。今澤在山下，是損澤益山、損下益上之象也。君子觀此之象，可損之事在於忿欲：有忿則懲戒之，有欲則窒塞之，可損之善莫善於此。何則？自非聖人，不能無忿爭之心、嗜慾之事，自君子而下則時有之，固宜損之也。

The *Zuo Zhuan* says, "When rivers and streams dry up, mountains will collapse," showing that the vital energy of mountains and marshes is connected, thus nurturing all things. Now, a marsh is below a mountain, symbolizing the reduction of the marsh to benefit the mountain, decreasing the lower part to increase the upper part. The gentleman observes this image and believes that the most important thing to reduce in human beings is anger and desire. When anger arises, it should be punished; when desire arises, it should be blocked. Among things that can be reduced, none is more important than these. Why? Unless one is a sage, everyone has the heart of contention and the matters of desire. From the gentleman down, everyone has them constantly, and they should naturally be reduced.

初九：已事遄往，無咎，酌損之。象曰：已事遄往，上合志也。

The line statement for Chou Jiou says: After finishing current affairs, go quickly to present them, there will be no mistake, but one should consider reducing some aspects. The small image commentary explains: Going quickly after finishing the task is because it aligns with the intention of the superior. "Chuan" means swift, and "zhuo" means to consider carefully.

義曰：初九居一卦之下，處損之初，民之象也。夫民之為職，固當給衣食以奉養其上者也。事，謂耕穫之事也，言耕穫之事既已，則速往以奉於上，乃得免其咎也。酌損之者，言上之損下、下之奉上，必皆斟酌其宜，使合中道。故民之於私，上有父母之養，下有妻子之畜，而又有州閭鄉黨冠昏喪祭之用，不可盡竭其所有以輸於上，自取不足之患，必斟酌其宜，合於中道則可也。象曰已事遄往上合志也者，夫上之志所須在於民，民之志在奉其上，今初九能己自已之事，遄速斟酌而往奉之，則是合上之志矣。

Initial Nine is at the very bottom of the hexagram, representing the beginning of reduction. It symbolizes the common people below. The duty of the common people is to provide clothing and food to support those above. "Affairs" refer to the work of farming and harvesting: once the crops are harvested, they should be quickly sent up to offer to those above, thus avoiding mistakes. The phrase "moderate reduction" refers to the fact that both the upper and lower must act with moderation, so that they are in the middle way. The common people also have their own expenses: they need to support their parents above and care for their wives and children below. There are also expenses for rites such as the coming-of-age ceremony, wedding, funeral, and worship among the neighborhood units such as the闾, party, and others (in the Zhou system, twenty-five households formed a 闾, and five hundred households formed a party, all being units of living together and mutual assistance). They cannot empty their resources to pay the government, thus bringing about poverty upon themselves. Therefore, they must act with moderation and be in the middle way. The "Small Image Commentary" says "harmonizing with the will above," meaning that what the upper desires is the people, and the people's wish is to support the upper. Now, since Initial Nine can first settle its own affairs and then quickly and with proper measure present them above, this is in harmony with the mind of the superior.

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。

The statement for the second line says: It is appropriate to maintain the correct path; going forward brings danger, and one should not diminish oneself to benefit above. The Small Image Commentary explains: The second line is appropriate to maintain the correct path because it takes the middle way as its aspiration. "Zhe" means to proceed.

義曰：夫損下益上，必須斟酌其宜，使合於中正者也。夫什一者，天下之中正也，過之則桀，殺之則貊，皆不得其中也。初已損之以益其上，至二復損，則損之太過，利在乎守正而已。征凶者，言若損之不已，復往而奉於上，則凶之道也。弗損益之者，言不可更損己以奉於上，當反求上之所益則可也。象曰九二利貞中以為志也者，言損上益下、損下益上皆不可過，宜必以大中之道而行，今初已損而奉於上，至二則不可更有所損，是以中道為志也。

Reducing the lower to increase the upper must be done with careful consideration, so as to conform to the principle of the mean. Taking one-tenth is the principle of the mean in the world: exceeding it becomes the excessive taxation of King Jie of Xia, while reducing it becomes the meager taking of the northern Mo people, and both extremes lose the mean. Since the initial line (Chu Ji) has already reduced itself to offer up, when it reaches the second line (Jiu Er), further reduction would be excessive, so advantage lies only in maintaining the mean. The statement 'dangerous to go forward' refers to the danger of continuing to reduce and offer up without end, which is the path to misfortune. The statement 'not reducing nor increasing' means that one should not continue to reduce oneself to offer up, but instead should seek an increase from above. The Small Image Commentary says 'taking the mean as one's aspiration,' meaning that whether reducing the upper to increase the lower or reducing the lower to increase the upper, neither should be excessive; one must act according to the great mean. Since the initial line has already reduced itself to offer up, by the time it reaches the second line, it should not reduce further, thus establishing the mean as one's aspiration.

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。

The third line statement says: When three people go together, one should be reduced; when one goes alone, one may find a companion. The Small Image Commentary explains: It is better to go alone, for when three go together, suspicion arises. This illustrates that sincerity lies in being focused and exclusive.

義曰：夫天地君臣夫婦之道，若専一相應，則其志純，其道固也。今六三之陰上應於上九之陽，若己與六四六五二爻同往而應之，則反損上九之一人；若己獨往而應之，自得其友矣。故《繫辭》云「天下百慮而一致，殊塗而同歸」，是言凡事在於一致，則其道純而無駁也。象曰一人行三則疑也者，言六三獨往應上九，則其志和同而無所間矣；若三人往之，則上九必有疑惑之志，慮其有害於己也。

The principles between heaven and earth, sovereign and subject, and husband and wife, if they are focused and correspond with one another, will result in pure intentions and firm relationships. The sixth line in the third position, being a yin line, corresponds upward with the ninth line at the top, which is yang. If it pulls the sixth lines in the fourth and fifth positions along with it to seek correspondence, it would actually cause the ninth line at the top to be diminished. However, if it goes alone to correspond, it naturally finds its partner. Therefore, the "Great Treatise" says, "The thoughts of the world are numerous but converge into one; different paths lead to the same destination," which means that things are valuable when they are focused and unified, and when they are unified, their way is pure and not mixed. This line appears to speak of reduction, but in reality, it emphasizes that correspondence is best when it is one-to-one: too many cause suspicion, while too few lead to mutual benefit. The "Small Image Commentary" says, "Three lines cause doubt," meaning that when the third line goes alone to correspond with the ninth line at the top, their intentions are in harmony without any obstruction. If the three lines go together, the ninth line at the top will become doubtful, fearing that they may be harmful to him.

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。

The statement of the fourth line says: If one removes personal faults and acts swiftly, there will be joy without error. The Small Image Commentary explains: Removing faults itself is a cause for joy. 'Disease' here refers both to personal illness and to calamities affecting the state and its people.

義曰：遄，速也。夫為人上者，不可過取天下之財以困斯民。今六四一爻當大臣之位，切近於至尊，故當盡忠於國，不可復往損於民，但民有疾則去之，有患則損之，如此所以為天下之利而副人臣之職也。使遄有喜者，六四既為大臣，其責甚重，若有一小人在位，為國家之害、良民之蠧，則當損去之而務在於速，不可使之滋蔓，如此則有喜恱之事而獲無咎矣。象曰損其疾亦可喜也者，言為人臣之職，若能秉忠直而損國家之疾，除民物之害而使之獲安，是可喜之事也。

"Chuan" means quick. Those in positions of authority should not excessively extract wealth from the people, causing them hardship. The fourth line, which is in the position of a minister, is close to the supreme ruler's position, so it should be loyal to the country and not further harm the people. It should only remove burdens when the people are suffering and reduce harm when they are in trouble. This is what is beneficial to the world and fulfills the duty of a minister. The phrase "making Chuan happy" is because the fourth line, as a minister, has a heavy responsibility. Once a wicked person occupies an official position and becomes a harm to the state and a pest to the people, he should be removed quickly, without delay, so that he does not grow stronger. This brings something to be joyful about and avoids mistakes. The "Small Image Commentary" says "it is also something to be joyful about," referring to the duty of a minister. If a minister can uphold loyalty and sincerity, removing the country's ailments and eliminating the roots of harm to the people, bringing them peace, this is naturally a cause for joy.

六五：或益之十朋之龜，弗克違，元吉。象曰：六五元吉，自上佑也。

The line statement of the fifth line says: Someone presents a valuable tortoise worth ten pings, offering assistance, which cannot be refused, resulting in great auspiciousness. The small image commentary explains: The reason for the great auspiciousness of the sixth line in the fifth position is due to receiving the assistance of heaven. 'Ping' is an ancient unit of counting cowrie shells, and 'ten pings of tortoise' refers to a highly valuable tortoise, here symbolizing the wise talents of the world.

義曰：龜者，決疑之物，以喻人之才智也。朋，黨也；十朋，眾也。夫損下之道不可過苦，惟在位聖賢之人不以為常，但其用之有制耳。今六五以柔順居艮止之中而位至尊，下又應九二剛明之臣，已能虛心而接納之，又弗損於下，是故天下賢明才智之人皆盡其謀慮，竭其志策，來益於己也。

The tortoise shell is used to resolve doubts and here serves as a metaphor for human wisdom. "Peng" refers to groups or factions, and "ten peng" indicates their multitude. The method of reduction should not be overly harsh; only the virtuous sovereign would not regard heavy taxation as a regular practice, and his expenditures would be properly controlled. The line Six in the Fifth, with its gentle and compliant nature, occupies the central position within the mountain (Geng) trigram and holds the supreme position. Below it is the line Nine in the Second, a strong and discerning minister. It is capable of humbly accepting advice and does not exploit the people. Therefore, all the wise and talented individuals in the world contribute their strategies and efforts to benefit him.

弗克違元吉者，夫好賢而不能用，則與不好同；用之不能從，則亦與不用同。故好賢者必用其才，而又聽其言，此其任人之道也。今六五能虛己以接納賢者而信任之，又且不違其言，不逆其諫，使天下才智之人得盡其善、竭其能而奉於上，是以獲元大盡善盡美之吉也。象曰六五元吉自上佑也者，六五以柔居尊，任用賢知之臣，聽其謀，從其諫，故得眾賢之歸而得元大之吉，自上而下無不佑之也。

The "Small Image Commentary" says, "Not being able to comply, great good fortune," because preferring virtuous talents yet not employing them is no different from not preferring them at all; employing them yet not listening to their advice is no different from not employing them. Therefore, a truly virtuous person must both employ their talents and listen to their words, which is the way of using people. The fifth line is able to empty itself and accept virtuous ministers, and trust them, not opposing their words or rejecting their advice. Thus, all the wise talents in the world can fully exert their abilities and contribute to the ruler, thereby achieving great good fortune. The "Small Image Commentary" says, "It is aided by heaven above," referring to the fifth line, which, being gentle and compliant in a superior position, employs wise ministers, adopts their strategies, and listens to their advice. Therefore, all the virtuous talents are devoted to him, and great good fortune is achieved, with all below and above supporting him.

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。

The line statement for the topmost line says: Not reducing below but increasing below, there is no fault, maintaining the correct path brings good fortune, going forward is advantageous, and the people gained are so numerous that they do not distinguish between families. The small image commentary explains: Not reducing but benefiting indicates great implementation of one's aspirations. "Gaining ministers without distinguishing families" describes the hearts of all under heaven being united, with near and far as one family.

義曰：大凡居上者不可常損下以益己。今上九居損之極，在艮之終，更無損下之道，是以施仁義之術，生成天下，以益天下之民，如此則得其無咎，以貞獲吉，既獲其吉，則所往何不利哉。得臣無家者，夫蚩蚩之民愚無所知，若在上者益之以道，則歡心而歸之。今上九既不損而反益之，則天下之民皆臣服而歸之，逺近無有疎間，天下為一家，故曰無家。象曰弗損益之大得志也者，言上九居上體之極而反益於下，則是天下之民無不臣服，而已之志大得行於天下也。

In general, those in high positions should not long sustain themselves by reducing the lower ranks. The uppermost line, known as "Nine at the Top," is located at the extreme point of the "Loss" hexagram and the end of the mountain trigram. Since there is no further reduction to be made, it instead practices benevolence and righteousness, nurturing the people of the world to increase their well-being. In this way, there is no fault, and by maintaining the correct path, one attains good fortune. Once good fortune is attained, going anywhere will not be disadvantageous. It is said "the ruler has no family," because the simple and ignorant people are naturally unaware. If those above guide them with the right path, they will be happy and loyal. Since "Nine at the Top" no longer reduces but instead increases the people's well-being, all under heaven will be loyal and devoted, with no distance or estrangement, and the whole world becomes like one family. Therefore, it is said "no family." The "Small Image Commentary" says "great realization of will," referring to the uppermost line being at the top of the upper trigram yet benefiting the lower ranks, thus all the people are loyal, and his own will is greatly realized throughout the world.

益：利有攸往，利涉大川。

The Hexagram "Yi" has the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). "Yi" means reducing what is above to increase what is below. The Hexagram Statement says: going on a mission is advantageous, crossing great rivers and lakes is also advantageous. The superior person is willing to bestow benefits upon the people below, and the people will follow him. Even if there are obstacles, he can overcome them.

義曰：按《序卦》云「損而不己必益」，故受之以《益》。蓋言凡物之理，盛極必衰，損久必益。益者，損上以益下，損君以益民，明聖人之志在於民也。然損下益上則謂之損者，蓋既損民之財，又損君之徳也；損上益下則謂之益者，蓋既益民之財，而又益君之徳也。

The *Xugua Zhuan* says that if reduction continues without end, it will inevitably turn into increase, hence the *Dun* hexagram is followed by the *Yi* hexagram. This explains the common principle of things: when something reaches its peak of prosperity, it will inevitably decline; when reduction continues for a long time, it will inevitably turn into gain. The meaning of "Yi" is to gain from reducing above and benefiting below, or to reduce the ruler and benefit the people, showing that the concern of the sage is for the people. Why is reducing below and benefiting above called "Dun"? Because this action both consumes the people's wealth and harms the ruler's virtue. Why is reducing above and benefiting below called "Yi"? Because this action both increases the people's wealth and enhances the ruler's virtue.

然上之益下，非謂耕而食之，蠶而衣之。以天下之廣，生靈之眾，苟家至戶到，人人給之，則雖至愚固知不可也，故博施濟眾，堯舜其猶病諸。蓋居人上者，為之求賢，或為農官，或興水利，勸其力穡，使遊手之民敦本而棄末；又為之擇守令，宣行教化，興利除害，以益其民。是皆因其所利而利之，因其可益而益之，故非損於上，乃能益於下也。

However, those in high positions should increase the benefits to the people, which does not mean that the ruler should personally till the fields to provide food or raise silkworms to provide clothing. The world is so vast and the people so numerous; if one were to distribute aid to every household, even the most dull-witted person would know it is impossible. Therefore, the Analects of Confucius, in the chapter on Yongye, says that widespread benevolence and relief for the people even troubled Yao and Shun. The true method is for those in authority to recruit capable talents, establish officials in charge of agriculture, improve irrigation systems, and encourage the people to work hard in their fields, so that idle persons return to their proper occupations and abandon petty trades. They should also select good governors and magistrates, promote moral education, carry out beneficial affairs, and eliminate harmful practices. By doing these things, they increase the people's welfare. These are all ways of fulfilling the people's inherent benefits and enhancing where there is potential for improvement. Thus, there is no real loss on the part of those above, yet there is real gain for the people below.

利有攸往者，夫上之益下，是損有餘而補不足，故得天下之心，既得天下之歡心，則何往而不利哉。然《損》則云有孚元吉無咎可貞，然後曰利有攸往，此則直云利有攸往者，蓋損之時是損於民，必使天下信之，然後有元大之吉而無咎，以為長久貞正之道，故始得利有攸往；此則損上益下，得天下之歡心，無所往而不利也。利涉大川者，夫君能以仁義之道益於下，下受其賜，則捐軀而報於上，効命以助其君，雖有大險大難，皆可以濟涉之也。

The statement "It is advantageous to go somewhere" is because those in higher positions increase the benefits to those below, which is equivalent to removing excess and supplementing what is lacking, thus winning the hearts of the people. Once having gained the affection of the people, where could there be any difficulty? It is noteworthy that the "Loss" hexagram first mentions "With sincerity, great good fortune, no blame, and proper perseverance," and only then says "It is advantageous to go somewhere." Here, however, it directly states "It is advantageous to go somewhere." This is because during the time of the "Loss" hexagram, the ruler is taking from the people, so it is necessary first to gain the people's trust, then can there be great good fortune without blame, and only then can one maintain proper perseverance and proceed to act. In contrast, the "Gain" hexagram involves reducing from above and increasing to below, which already secures the people's affection, hence there is advantage in going anywhere. The statement "It is advantageous to cross a great river" is because the ruler can bestow benevolence and righteousness upon the people below. When the people receive such favors, they will be willing to sacrifice their lives to serve the ruler above and strive to assist their sovereign. Thus, even if there are great dangers and difficulties, they can all be overcome.

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 Commentary on the Judgment explains that the hexagram "Benefit" refers to reducing above in order to increase below, causing the people to rejoice without limit; the grace and kindness flow from above to the people below, a path that is vast and bright. "It is advantageous to go somewhere" is because both the sovereign and ministers are in the center and upright, thus bringing blessings and good fortune; "It is advantageous to cross a great river" is because Xun represents wood, which can be used to make boats and rafts, thus enabling the passage of vessels. The hexagram "Benefit" has Zhen below representing movement and Xun above representing compliance, so movement can be harmonious, leading to continuous progress in virtue and achievements without limit; heaven spreads yang energy, and earth generates all things, so this increase and benefit extends to all directions without any obstruction. Whatever the way of giving benefit, it must follow the changing circumstances.

義曰：損上益下者，此謂損九五而益六二也。夫陽本實而有餘，陰為虛而不足，今以九五之有餘益六二之不足，使民各安其業，皆被其澤，如此則得天下之歡心，民從之無有疆畔也。自上下下其道大光者，夫損下而益上則損上之徳，今上能自損以益其下，利益之事自上而流佈於下，故其道廣大而光明也。

"Loss above benefits below" refers to reducing the Nine in the Fifth and adding to the Six in the Second. A yang line is originally full and abundant, while a yin line is empty and lacking. Now, taking the excess from the Nine in the Fifth to supplement the deficiency of the Six in the Second, allowing the people to each pursue their proper occupations and all benefiting from this, thus winning the hearts of the people and gaining their allegiance without boundaries. "Self-reduction above to benefit below, its path is vast and bright" means reducing the lower to benefit the upper, which would instead harm the virtue of the superior. Now, when the superior self-reduces to benefit the people, the benefits flow from above to below, hence the path is vast and bright.

利有攸往中正有慶者，夫九五以陽位乎上，中正之君也；六二以陰居下，中正之臣也。君臣之間皆以中正之道下益於民，以此故獲福慶之事也。利涉大川木道乃行者，上巽為木，下震為動，故以木為舟楫，動則能涉大川也。猶人能盡仁義行於上，動而為民之益，民既受其益，則莫不盡其心思輔於上，故雖大險大難無不濟矣。

"Beneficial to go somewhere, the middle and correct position brings joy" means that the nine in the fifth position holds a yang line in the upper trigram's central position, representing a just and upright ruler; the six in the second position holds a yin line in the lower trigram's central position, representing a just and upright minister. Both ruler and minister apply the principle of middle and correctness to benefit the people, thus obtaining blessings and joy. "Beneficial to cross a great river, the way of wood is then established" means that the upper trigram Xun symbolizes wood, and the lower trigram Zhen symbolizes movement. Wood is made into boats and rafts, and with a single movement, one can cross a great river. This is like the superior person who fully follows the way of benevolence and righteousness, and every action is for the benefit of the people. When the people receive these benefits, they will wholeheartedly support the superior person, so even the greatest difficulties and obstacles can be overcome.

益動而巽日進無疆者，此以二體言之。夫行益之道，居上者能動而上順天意，下順民心，則徳之進而無有疆極也。天施地生其益無方者，夫天損一元之氣以益於地，為萬物之始；地承天之氣以生成萬物之形。其利益之道，至公而不私，至正而不邪，至廣至大而無有方極，亦若聖賢以仁義利益天下之民而無有偏黨私邪，其道廣大而無有窮己也。

"Benefit arises from movement and compliance, advancing daily without limit," this refers to the two components of the hexagram. When those in authority take action to promote the way of benefiting others, if they act in accordance with heavenly will above and in harmony with people's hearts below, then the progress of virtue has no end. "Heaven gives, Earth produces, and the benefit is without limit," means that Heaven reduces one part of its vital energy to give to Earth, becoming the beginning of all things; Earth receives the energy from Heaven and brings forth the forms of all creatures. This way of giving and benefiting is extremely just and impartial, extremely upright and free from corruption, extremely vast and without boundaries. Just as sages and virtuous persons extend benevolence and righteousness to the people, without partiality or favoritism, without private desires or evil thoughts, this path is vast and boundless.

凡益之道與時偕行者，夫行益之道不可以常行，可損則損，可益則益。何則？天以一氣降於地以施生萬物，若常使益之，則萬物滿而過亢也，是必有事而損之；君子以仁義寛愛而恤於下，若常益之，則在下者亦生驕亢而不知自損。是故先聖於此戒之，言凡為益之道，必與時而偕行也。

"The way of benefiting others should not be carried out without change; when reduction is needed, it should be reduced, and when increase is needed, it should be increased." Why is this so? Heaven sends down the vital energy of the first principle to the earth, giving birth to all things. If benefit is constantly added without ceasing, all things will become full and overly vigorous, at which point there must be some action to reduce and balance them. The gentleman practices benevolence, righteousness, kindness, and compassion in caring for the people below. If benefit is constantly added without ceasing, those below will grow proud and arrogant, unaware of self-restraint. Therefore, the ancients warned that in all matters of benefiting others, one must follow the movement of the times.

象曰：風雷，益。君子以見善則遷，有過則改。

The Great Image Commentary says: Above there is wind, below there is thunder, the wind and thunder interact and their momentum increases mutually, which is the symbolic image of the hexagram of Gain. The gentleman takes this as a model, seeing goodness he moves towards it and imitates it, and when he discovers his own faults he corrects them immediately.

義曰：夫風得雷則威益彰，雷得風則聲益逺，是相益之象也。君子法此益象，見人有善則遷而從之，知己有過則改而正之。夫日遷一小善，積而不已，則大善著矣；曰改一小過，改而不倦，則大過除矣。蓋益之大莫過於遷善改過也，故孔子曰「聞義不能徙，不善不能改，是吾憂也」。

Wind relies on thunder to display greater power; thunder relies on wind to carry its sound further. This is a symbol of mutual enhancement. The gentleman takes this as a model, seeing others' good deeds and approaching them to imitate, and knowing his own faults, he corrects them. If he daily progresses in a small good deed, accumulating it without ceasing, great virtue becomes evident; if he daily corrects a small fault, doing so without tiring, great wrongdoing is eliminated. Therefore, the greatest gain is to pursue goodness and correct faults. Confucius said in the Analects, "If one hears a righteous course of action but does not follow it, and if one has a wrong action but does not correct it, this is what I fear," which expresses exactly this meaning.

初九：利用為大作，元吉，無咎。象曰：元吉無咎，下不厚事也。

The line statement for Chou Jiou says: It is appropriate to undertake great endeavors, and only great good fortune can result in no mistakes. The Small Image Commentary explains: One must achieve great good fortune to have no mistakes, because those in the lower position should not bear great responsibilities. "Da zuo" refers to undertaking great undertakings, and "hou shi" refers to important tasks.

義曰：初九以剛陽之力，震動之始，是志於有為而欲興益於天下者也。然興益之道，必須居位得勢而後行之有餘。今初九雖有剛明興益之心，而位卑勢寡，非可致之地，又況當益道之初，有謀始之責，至難至重，故須所為大吉，然後免咎，故曰利用為大作，元吉無咎也。象曰元吉無咎下不厚事也者，夫大有所為以益天下，必須履貴勢、操重權，乃能當之；至於位卑勢寡之人，則不可僭有所興。今初九實以剛陽之才利於大作，然初本卑下，不當厚事，故須萬舉萬全，至於大吉，然後無咎也。

Initial Nine, with its yang strength, is located at the beginning of the Zhen trigram, which signifies the start of action. It represents someone with the ambition to benefit the world. However, to accomplish great benefits, one must be in the proper position and hold the necessary power to act effectively. Although Initial Nine has the qualities of strength, clarity, and the desire to benefit the world, its position is low and its power is weak, making it unsuitable for great achievements. Moreover, it is at the beginning of the process of benefiting others, bearing the responsibility of planning the start, which is extremely difficult and significant. Therefore, it must carry out the task to the fullest extent, achieving great success, in order to avoid mistakes. The line statement says, "It is advantageous to undertake great actions, resulting in the highest good fortune without blame." The Small Image Commentary says, "The lower position does not bear heavy responsibilities," meaning that to greatly benefit the world, one must be in a position of honor and hold significant power to be capable of such a task. Those in low positions and with weak power should not attempt great undertakings beyond their capacity. Although Initial Nine indeed has yang strength and is suitable for great achievements, it is originally in the lowest position and should not bear heavy responsibilities. Therefore, it must proceed with utmost care, achieving great success, before it can avoid blame.

六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。象曰：或益之，自外來也。

The Line Statement of the Second Line says: Someone brings a tortoise worth ten strings of pearls to assist, unable to refuse, maintaining constancy and uprightness brings good fortune; the king uses such sincere devotion to worship the Supreme Deity, also brings good fortune. The Small Image Commentary explains: The term 'someone assisting' refers to help coming from outside. The precious tortoise still symbolizes the strategies offered by the wise and virtuous people in the world.

義曰：六二以柔順之徳履得中正，居受益之地，上應於九五剛明之君，而已能盡人臣之節以事之，無有偏黨奸邪之行，無蔽塞賢者之心，是以天下明智之人各欲獻其謀慮而來益於已，故曰或益之。十朋之龜弗克違者，夫以天下之人樂告以善道，而已又能以中庸和柔之徳聽信之，弗有違戾也。

Six in the Second upholds herself with a gentle and virtuous character, being both central and upright, and is in a position to receive benefits. She is in harmony with Nine in the Fifth, the strong and discerning sovereign, and she fulfills the duty of a loyal minister in serving him. She has no partiality, no factionalism, no deceit, and no intention to block the advice of the virtuous. Therefore, the wise men of the world are willing to offer their strategies to benefit her. Hence it is said, "Some will benefit her." It is said, "Ten tortoises cannot refuse," because all people are willing to offer good methods to her, and she accepts them with a moderate and harmonious virtue, without resistance.

永貞吉者，按《損》之六五言十朋之龜弗克違元吉者，蓋《損》之六五居得其正，為損之主，是以天下賢智歸之而獲元大之吉。今六二在於下卦，居人臣之位，受天下賢智之歸，其勢至重，一失其正，必侵君之權，其為禍不細矣，故當永守正道，盡人臣之節，率其眾賢皆盡忠竭力以事其君，則得其吉也。王用享于帝吉者，王者能任賢受益而弗違，又能永正，以此之道享于帝而得吉，況其為臣能盡忠竭力以事其君，則其吉可知矣。象曰或益之自外來也者，六二居中得正，又能盡人臣之忠義以事其君，故賢智之人皆自外來而益之也。

The explanation of "Yongzheng Ji" can be compared with the "Liun" hexagram's line six in the fifth position: the "Liun" hexagram's line six in the fifth position also mentions "ten tortoises' shells, unable to be avoided," but directly states "Yuan Ji," because the line six in the fifth position of the "Liun" hexagram is in a noble position and holds the correct position, being the main line of the entire hexagram, so all the virtuous and wise men are attracted to it and thus achieve great good fortune. Now, the line six in the second position of the "Yi" hexagram is in the lower trigram, holding the position of a minister, yet it receives the allegiance of all the virtuous and wise men, with great influence; once it loses the correct path, it will inevitably encroach upon the sovereign's authority, leading to serious calamities. Therefore, it should maintain the correct path for a long time, fulfill the virtue of a minister, and lead all the virtuous men to devote themselves entirely to serving the sovereign, thus achieving good fortune. The statement "The king uses offerings to the deity, good fortune" refers to the king being able to employ virtuous talents, accept benefits without resistance, and maintain the correct path for a long time, with such sincerity in offering sacrifices to the supreme deity, thus achieving good fortune; and何况 as a minister, if one can devote oneself entirely to serving the sovereign, then good fortune is even more assured. The "Small Image Commentary" says "coming from outside," referring to the line six in the second position holding the central position and maintaining the correct path, and fulfilling the virtue of a minister in serving the sovereign, so all the virtuous and wise men come from outside to add to his benefit.

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。

The line statement for the third line says: Using gains for relief in times of disaster and distress will not result in error; maintaining sincerity and acting in accordance with the middle way, one should carry a jade bi to report to the princes. The small image commentary explains: Using gains for calamitous affairs is in line with the nature of the sixth line. 'Bi' is a jade token used as a symbol of credibility, and 'xiu shi' refers to calamities such as disaster and plague.

義曰：凡君子之人，不在其位不謀其政；若居其位，當其任，則可以有為於時。今此六三以陰居陽，位非其正而過於中道，欲施益於下，非所當也。然所益之事若民之凶荒疾苦、札瘥患難，則已不顧一身，奮然往而益之，則可以得其無咎也。有孚中行者，言六三雖益以凶事，然亦當以由中之信，合於中道而行，然後可也。

A gentleman's usual practice is not to plan for matters unless he holds the appropriate position. If he is in the position and bears the responsibility, then he can act effectively at that time. The line six in the third position is a yao of yin in a yang place, which is not properly positioned, and it has gone beyond the middle. It was not originally meant to benefit the people below. However, if the increase it brings is for the people's suffering such as famine, disease, hardship, and plague, then it should not hesitate to go forward and help, thus avoiding guilt. The phrase "with sincerity and acting in the middle way" means that although the line six in the third position is using disaster relief to bring about increase, it still needs to rely on sincere inner faith and act within proper limits, then it can be successful.

告公用圭者，圭，符瑞也，所以執而為信。言六三既以由中之信而行，執其符瑞以告於公，而明其所益之事。若漢武之時，河內失火，凡爇千餘家，帝遣汲黯往視之，黯曰此不足為患；時河內之民值歲凶疾苦計萬數，黯遂矯命發廩以救之，民由是活。及歸朝，乃請矯制之罪，帝遂賢而釋之，是乃非其位、越其職以濟凶荒之事。象曰益用凶事固有之也者，言六三雖居非其位，然其救民安國之心固有之也。

The "Small Image Commentary" says, "The Duke is presented with a jui." "Jui" is a jade token used as a symbol of authority and trust, held in the hand as a credential. This refers to the situation of line six in the third position, who acts with sincerity from the heart and presents this token to the Duke to explain the reasons for the benefits he intends to provide. It is like the case during the reign of Emperor Wu of the Han dynasty, when a fire broke out in the River Inner Commandery, destroying over a thousand households. Emperor Wu sent Ji An to investigate. Ji An reported that the fire was not worth worrying about, but at that time the people of River Inner were suffering from a famine, with hundreds of thousands suffering from hunger, disease, and hardship. Therefore, he pretended to have the emperor's command to open the granary for relief, and as a result, the people survived. After returning to court, he voluntarily requested punishment for falsely claiming the emperor's command, but Emperor Wu regarded him as virtuous and pardoned him. This is an example of someone who, though not in a position of authority, went beyond his duty to rescue people from disaster. The "Small Image Commentary" says, "It is inherent." This means that although line six in the third position is in an improper position, the sincere desire to save the people and stabilize the country is something it inherently possesses.

六四：中行，告公從，利用為依遷國。象曰：告公從，以益志也。

The statement of the fourth line says: Acting in accordance with the middle path, seeking approval from the prince and then proceeding accordingly, is appropriate for undertaking great matters such as relocating the capital. The Small Image Commentary explains: Seeking approval from the prince and receiving it is because it is devoted to benefiting the world. '依' means to follow or rely upon.

義曰：六四以陰居陰，履得其正，上近於五，下應於初，在益之時，是能盡心竭力，上以益於君，下以益於民，告其所以為益之道也。夫既能上益於君，下益於民，以此告於公，則無有不從也。利用為依遷國者，夫天下之大莫大於遷國，今以六四居得正位，行得大任，能致君澤民，故雖遷國之大，皆依從而利用之，則其小者從可知也。象曰告公從以益志也者，言六四能恢有為之道以益天下，使君尊民富，各得其所，是非以一身一家為念，所志者惟益於上下而已。

Six four is a yao of yin in a yin position, standing upright, with nine five above it and initial nine below it corresponding to it. It is at the time when benefits should be given, and it can give its best effort, benefiting the ruler above and the people below, and reporting its proposed method of benefiting to the superior. Since it has indeed benefited the ruler above and the people below, presenting these to the princes will not be rejected. The statement 'utilizing it for moving the state' is because there is no greater matter in the world than moving the capital. Six four is in the correct position and bears a great responsibility, able to assist the ruler's virtue and benefit the people, so even such a great matter as moving the capital is adopted, let alone smaller matters. The Small Image Commentary says 'benefiting the mind,' referring to six four expanding the way of action to benefit the world, making the ruler esteemed and the people wealthy, with everyone in their proper place. His thoughts are not for himself or his family, but his aspiration is to benefit both above and below.

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。

The fifth line statement says: With a sincere heart to benefit the people, one does not need to consult omens and knows it is highly auspicious; the people will also sincerely remember my kindness. The Small Image Commentary explains: Having a sincere heart to benefit the people, there is no need for further inquiry; the people remembering my kindness signifies the realization of great aspirations. "惠心" refers to the genuine intention to benefit the people from the heart.

義曰：九五以剛明果斷之徳處至尊之位，下應六二賢明之臣，是能以由中之信興利於民也。惠心者，夫天下之廣，生靈之眾，聖人在上，非可以家撫而戶養之也，蓋所惠者惠於心而已。天下民之溫飽，非待王者耕而食之、織而衣之也，但勸之教之，通商惠工而已，如此則是王者惠心之謂也，《論語》所謂「因民所利而利之，惠而不費」者是也。

Nine in the Fifth holds the supreme position with the virtue of being strong, vigorous, clear-sighted, and decisive in handling affairs. He corresponds with Six in the Second, the virtuous minister below, and can promote the welfare of the people through sincere inner trust. The term 'benevolent heart' refers to the fact that the world is vast and the people numerous; the sage cannot personally visit every household or provide sustenance and clothing for all. The benevolence he bestows lies only in his sincere concern for the people. The people's well-being does not depend on the king personally farming to feed them or weaving to clothe them. All that is needed is to encourage and educate them, facilitate commerce, and benefit artisans. This is what is meant by the king's benevolent heart toward the people. The saying in the Analects of Confucius, 'Act in accordance with what is beneficial to the people, bestow favors upon them without personal expenditure,' refers precisely to this.

勿問元吉者，言九五既以仁義之心惠及於天下，則不待問而自獲元大之吉也。有孚惠我徳者，夫民無常懐，仁則懐之，故《書》曰「撫我則後，虐我則讎」，今九五能以由中之信接於眾，故天下之民亦惠信九五之徳也。象曰惠我徳大得志也者，言九五能興益之道以利於民，則其志大有所得也。

The statement "Do not inquire, original good fortune" refers to the fact that the Nine in the Fifth, having used a heart of benevolence and righteousness to extend benefits throughout the world, does not need to seek further divination, naturally attaining great good fortune. The statement "With sincerity, I bestow my virtue upon others" is because the people's loyalty has no fixed master; wherever benevolent governance is practiced, they will follow. Thus, the Book of Documents, the Great Oath says, "Those who comfort us are our sovereigns; those who oppress us are our enemies." Now, the Nine in the Fifth can treat all people with sincere integrity, and the people of the world will respond with sincerity, honoring and believing in the Nine in the Fifth's virtue. The Small Image Commentary says "Great realization of aspirations," referring to the fact that the Nine in the Fifth can promote the way of benefiting others to bring welfare to the people, thus greatly realizing his 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。

The line statement for the topmost line says: No one comes to benefit him, but rather someone comes to attack him; his mind is not constant, thus it is dangerous. The small image commentary explains: Saying that no one benefits him is because his words are all self-serving; saying that someone attacks him is because misfortune comes from outside.

義曰：上九居卦之上，處益之極，不通時變，不度人情，是其求益於人無厭者也，故莫有益之者；求益於己，侵剝於下，故或有擊之者。立心勿恆凶者，無厭之求以速禍患，是立心無常之人，凶之道也。象曰莫益之偏辭也者，言上九求益於己，非有以益於人，是偏辭以求益也。或擊之自外來也者，六二上九皆言自外來也。六二居中守正，其益在君民，故明智之人皆自外來而益之；上九居益之極，求益於己，不知其益人，立心勿恆，故人或自外來而擊之也。

The upper ninth line is at the very top of the hexagram, the end of the path of giving benefit. It does not understand the changes of the times, nor does it consider the sentiments of people. It constantly demands benefits from others without ever being satisfied, so no one is willing to give it more. It only seeks its own benefit, and takes from below, thus people come to attack it. The statement "setting one's mind without constancy, calamity" refers to the fact that greedy desires only hasten disaster. Those who have no fixed mind are walking directly towards calamity. The "Small Image Commentary" says "a biased statement," meaning the upper ninth line only seeks its own benefit and has never given anything to others. Its words are all biased in favor of self-interest. The statement "some strike it, from outside" can be compared with line six in the second place. Both lines mention "from outside." Line six is in the center and upright, giving benefit to the ruler and the people, so wise men come from outside to give it benefit. The upper ninth line is at the extreme of giving benefit, seeking only its own gain and not understanding the giving of benefit to others, and its mind is fickle, so people from outside come to attack it.