Gua, Upper Trigram Dui (Lake), Lower Trigram Qian (Heaven)

夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。

The Hexagram Statement of 《Guai》 says: reveal the crimes of the petty person openly in the king's court; issue commands with sincerity while remaining cautious; first announce it within your territory, and do not immediately resort to military force to attack, thus it is advantageous to go forward and take action.

義曰：夬，決也。《序卦》云：益而不已必決，故受之以夬。以天道言之，則夏之三月，五陽盛長以剝削一陰之時也。以人事言之，則是聖人在上，群賢並進，協心宣力，以眾君子決去一小人之象也。揚于王庭者，夫君子道長則小人道消，小人道長則君子道消，此必然之理也。凡群小得志，君子之人若不能潛光晦跡，欲以直道顯然而行，則反為小人之所害矣。今夬決之時，則是眾賢盛長，小人消剝，故可以顯然揚于王庭而決去之也。

Hu Yuan explained that "Guai" means decision and elimination. The "Xu Gua Zhuan" says: when gains increase without end, there must be a decision, hence the "Yi" hexagram is followed by the "Guai" hexagram. In terms of heavenly phenomena, the "Guai" hexagram has five yang lines in the lower five positions and one yin line at the top, corresponding to the time in the summer calendar when yang energy is at its peak and the last bit of yin energy is completely eliminated. In terms of human affairs, it refers to a sage in a high position, with many virtuous ministers assisting, working together to eliminate a petty person. The phrase "Yang Yu Wang Ting" is because the way of the gentleman increases, the way of the petty person decreases; when the way of the petty person increases, the way of the gentleman decreases, this is a natural law. Whenever a group of petty persons gain power, if the gentleman cannot conceal his brilliance and hide his actions, but insists on promoting the correct path openly, he will be harmed by the petty persons. Now, at the time of eliminating the petty person, the virtuous are flourishing and the petty are diminishing, so it is possible to openly expose and eliminate him in the court.

孚號有厲者，君子之道既盛，必須信賞必罰，決然示其號令，使天下之人皆信服而從之也。有厲者，厲，危也。夫以眾賢聚於朝廷，布宣號令，決去小人，然亦不可放心肆意而遂以為安，故當肅肅祇懼而自為危厲則可矣。

The phrase "fu hao you lei" means: When the way of the gentleman is flourishing, he must clearly distinguish rewards and punishments, keep his words and actions consistent, and decisively announce his commands so that all under heaven will believe and follow. As for "lei" in "you lei," it refers to a state of danger and vigilance. When virtuous ministers gather in the court to proclaim orders and remove petty men, one must not become complacent, thinking that one can now rest easy. Instead, one should remain serious and respectful, always keeping a sense of danger, thus maintaining self-discipline.

告自邑者，夫發號施令，雖當夬決之時君子道盛，亦不可驟然以威勢加於天下，故宜告自已之一邑，使一邑之人信服之，然後告及於天下，所謂自內及外、由邇及逺也。不利即戎者，然當此之時，更不可恃其剛壯，長征逺討，荼苦生靈，以速危敗。若昔唐之太宗，可謂英主矣，然而享治既久，則恃其剛威以有髙麗、百濟之徵，至今稱之終累聖明之徳也。利有攸往者，夫夬決之時，一陰乗陵於眾陽之上，而又勢微力弱，下之五陽共進而決去之，是君子之道坦然而行，無所往而不利也。

The phrase "Gao Zi Yi" means: issuing orders and commands, even though it is a proper time to eliminate small men and promote the way of the virtuous, one should not suddenly impose authority over the entire world. Therefore, one should first announce this within one's own fiefdom, allowing the people of that territory to become convinced first, and then gradually extend it to the whole world. This follows the order of proceeding from within to outside, from near to far. The phrase "Bu Li Ji Rong" means: at this time, one must not rely on one's strength and power to launch long and distant military campaigns, which would cause the people to suffer and accelerate the coming of calamity and decline. For example, the former Tang Taizong, who can be considered a wise and enlightened ruler, but after a long period of peace, he relied on his strength and power to launch campaigns against Goguryeo and Baekje. Even today, when people mention this, they still regard it as a burden on his virtuous deeds. The phrase "Li You You Wang" means: when eliminating small men, although a single yin line may be above the five yang lines, it is weak and isolated. The five yang lines all rise up together to remove it, which represents the smooth progress of the way of the virtuous. No matter where one goes, there is no disadvantage.

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。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 Commentary on the Judgment says: "Gua" means to make a decisive decision and eliminate the yin. The lower trigram is strong and vigorous, while the upper trigram is harmonious and pleasant, and thus, making a decisive decision can still maintain harmony. "Proclaiming in the royal court" is because one yin line is above five yang lines. "Believing and calling out with danger" means being cautious in heart, and thus the way of the gentleman can be fully realized. "Announcing from the city, not favorable for military action" means that if one relies on force, the path will come to an end. "Beneficial to go somewhere" means that when yang reaches its peak, things can be completed successfully.

義曰：剛決柔者，言以五陽而決一柔，猶眾君子去一小人也。健而說，決而和者，此以二體言之，下乾為健，上兊為說，以健而決，以說而和。蓋君子所行必得其中，剛不至暴，柔不至懦，故雖夬決之時，用剛以決小人，則亦必以和而濟之。

Hu Yuan explained: "Yang overcoming Yin" refers to using five yang lines to remove one yin line, just as many gentlemen remove a petty person. "Strong and joyful, decisive and harmonious" refers to the nature of the upper and lower trigrams: the lower trigram is Qian, whose trigram virtue is strong and vigorous; the upper trigram is Dui, whose trigram virtue is harmonious and joyful. Using strength and decisiveness to judge, and harmony and joy to adjust. Since a gentleman's actions must conform to the middle way, the qualities of yang and yin each find their proper place - yang does not become harsh, and yin does not become weak. Therefore, even when removing petty persons with strength, one must also use harmony to temper it.

揚于王庭，柔乘五剛也者，言君子之命令所以顯然不憚宣揚于王庭者，蓋以一柔而乘陵五剛，一小人而乘陵五君子，是以公行決去而無有畏懼也。孚號有厲，其危乃光也者，言君子當此得時得位、號令必行之際，更能兢兢危厲，審克而舉，則其道益光也。

"Yang Yu Wang Ting, Rou Chen Wu Gang," means that a gentleman's command can be openly issued and boldly proclaimed in the court because the sixth line at the top, which is a yin line, "chens" over five yang lines. A yin line above a yang line is called "chen," while a yin line below a yang line is called "cheng," together referred to as "cheng chen." This is like a petty person riding on top of five gentlemen, so he can be openly removed without fear. "Fu Hao You Lei, Qi Wei Na Guang," means that when a gentleman is in the right time and position, and his command is certain to be implemented, he still remains cautious and mindful of danger, carefully examining before taking action. In this way, his path becomes even more illustrious.

告自邑，不利即戎，所尚乃窮也者，言發號施令，先告自已之一邑，使一邑之人信服之，然後告及天下，則天下無不信服也。苟若恃其剛壯，玩兵黷武，侵伐不戢，則自取窮凶之道也。利有攸往，剛長乃終也者，言君子之道所以坦然得行者，蓋由五剛盛長、一陰消剝之故也，是君子之道大成，終美於此也。

"Advise the people of your territory first, and it will be disadvantageous to engage in warfare; what you value and rely upon will eventually lead to a dead end." This means that when issuing commands, one should first announce it to one's own territory so that the people there will be pleased and convinced, and then extend it to the whole world, so that the world will have no one who does not believe. "What you value" refers to the means you hold dear and rely upon: if you rely on strength and power, playing with warfare and being overly militaristic, constantly waging wars without end, then you are heading toward a dangerous and desperate situation. "It is advantageous to go forward, and when strength is at its height, it will end." This means that the reason the way of the gentleman can be carried out smoothly is because the five yang lines are strong and growing, while the one yin line is gradually retreating. When yang reaches its peak and yin is completely eliminated, this is precisely when the way of the gentleman achieves great success and concludes beautifully.

象曰：澤上於天，夬。君子以施祿及下，居徳則忌。

The Image Commentary says: The Lake (兑) rising above the Heaven (乾) is the image of the卦夬. The gentleman takes this as a model, bestowing his salary and favors upon the people below; by maintaining himself in virtue, he can clearly enforce prohibitions.

義曰：夫至髙者天也，潤物者澤也。今澤升於天，是必決然流霈於下也，故君子觀此之象，則施其祿惠以及於下。居徳則忌者，此則字當作明字，輔嗣之說亦曰居徳以明禁，蓋傳寫之誤耳。忌，則禁忌之義也。

Hu Yuan explained that the highest is heaven, and the marsh nourishes all things. Now, when the marsh vapor rises to heaven, it must surely pour down and become rain that is universally bestowed upon the earth. Therefore, the gentleman observes this hexagram and extends hisofficial stipend and grace to those below. As for the phrase "residing in virtue is to be cautious," the character "则" should actually be "明." Wang Bi (styled Fusi) also explained it as "residing in virtue to clearly prohibit," indicating that the current text's "则" is merely a copying error. "忌" means prohibition or taboo.

夫已正則可以責人之邪，已是則可以責人之非。今夬決之世，君必先以仁義之徳自居於身，而後可以明其禁忌以示天下，使天下皆知其禁，有不服從者，然後決然可以刑加之也。不然，不先示以禁忌，則孔子所謂不教而誅也。

If one wishes to correct others, he must first correct himself. If one wishes to rectify others' mistakes, he must first ensure his own correctness. When eliminating villains, the ruler must first establish himself with the virtue of benevolence and righteousness, then he can clearly announce the laws to the world, making everyone aware of the regulations. Those who refuse to comply can then be punished decisively. Otherwise, if the laws are not first made public and then punishment is applied, it is what Confucius criticized in the "Analects · Yao's Sayings" as punishing without first giving instruction.

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。

The Line Statement of Chou Ji says: The big toe acts rashly and forcefully, advancing hastily without success, which leads to a mistake. The Image Commentary says: Knowing that success is impossible yet still advancing, this is the mistake.

義曰：初九當一卦之下，故有足趾之象。夫夬之時，小人乘陵於上，而初九以剛明之才欲往決去上六之小人，故曰壯于前趾。往不勝為咎者，夫夬之時雖君子之道長，然而欲往決勝其小人，必須量敵而後進，慮勝而後會，可進則進，決然而發，萬舉萬全矣。若夫不度己力，不察彼勢，躁急而往，則反受其害，故曰往不勝為咎。象曰不勝而往咎也者，伕力既不勝於小人，乃決然不顧而往，則必為小人之所害而有咎也。

Hu Yuan explained that the initial line, "Chu Ji," is located at the very bottom of a hexagram, so it is symbolized by the toe. When eliminating small people, the small people are above, and "Chu Ji" with its strong and discerning ability wishes to go forward to remove "Shang Liu," the small person above. Therefore, it is said, "Zhuang Yu Qian Zhi," meaning "strong at the front toe." The phrase "Wang Bu Sheng Wei Jiu" means that when eliminating small people, although the way of the gentleman is growing, if one wishes to defeat the small person, one must first assess the opponent and then proceed, plan the way to win before engaging in battle, advance only when the time is right, and once action is taken, be decisive and resolute. In this way, there will be no mistakes. If one does not measure one's own strength, does not examine the opponent's situation, and rushes forward hastily, one will be harmed by the small person, hence "Wang Bu Sheng Wei Jiu." The "Image Commentary" says, "Bu Sheng Er Wang, Jiu Ye," meaning that if one's strength is not sufficient to overcome the small person yet still proceeds without hesitation, one will certainly be harmed by the small person and incur a fault.

九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。

The Line Statement of the Second Line says: Be vigilant and call out in alarm, even if military conflict occurs at dusk or night, there is no need for worry. The Image Commentary says: Although there is military conflict, there is no need for worry, because the Nine Two is in the central position of the Lower Trigram, and its actions are in accordance with the middle path.

義曰：九二以剛健居一卦之中，則能決然而往，排去小人，不為慉縮而不進也。故雖有驚惕號呼，莫夜之間而有兵戎之事，然亦不煩憂恤之也。象曰有戎勿恤得中道也者，言九二以剛健之徳決去柔邪之小人，而又所行所為之道無過無不及，皆得大中之道，又何所恤也。

Hu Yuan explains that Nine in the Second, with its strong and vigorous nature, is located in the central position of the lower trigram, thus being able to act decisively, remove minor villains, and not retreat. Therefore, even if there is alarm and shouting, even if military disturbances occur in the evening or at night, there is no need to worry about them. The Image Commentary says, "There is military strife, but there is no cause for worry," meaning that Nine in the Second, with its strong and vigorous virtue, decisively removes the soft and wicked, and its actions are neither excessive nor deficient, conforming to the great central way. The so-called "central and correct" refers to the爻 being in the second or fifth position as "central," and a yang line in a yang position, a yin line in a yin position as "correct." If this is the case, then what is there to worry about?

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。

The third line statement says: Strength is shown on the cheekbones, there is danger. If a gentleman is resolute and resolute again, even if he walks alone and meets rain, his clothes get wet and he incurs resentment, there is no fault. The Image Commentary says: If a gentleman is resolute and resolute again, he will ultimately have no fault.

義曰：此一爻有錯倒之文，當曰壯于頄有凶，獨行遇雨若濡有慍，君子夬夬無咎。何則？三應於上，上為陰柔被決之小人，夫既應於小人，為小人之所汙辱，則何得無咎哉。又象曰君子夬夬終無咎也，以此固知夬夬而後無咎也。

Hu Yuan explained that the text of this line is reversed in order and should be read as "Zhuang Yu Qiu, you xiong; du xing yu yu, ru ru you yun; junzi gua gua, wu jiu." Why is this so? The third line (Nine in the Third) corresponds with the sixth line (Six at the Top) — the initial line corresponds with the fourth, the second with the fifth, and the third with the top — yin and yang are opposite and mutually responsive, which is called "response." The sixth line is precisely that yin and flexible person, the small man who needs to be removed. Since the third line corresponds with the small man, being disgraced by the small man, how could there be no fault? Moreover, the "Image Commentary" says, "The gentleman is resolute and resolute, ultimately without blame." From this we can certainly conclude that one must be resolute again and again before one can be without fault.

頄者，面之骨，謂上六也。上六處一卦之上，故有面頄之象。夫剝之卦五陰長而一陽在上，猶五小人而剝一君子，六三於小人之中獨能上應君子而不為剝削之道，故曰剝之無咎。此卦五陽進而決一陰，是五君子而決一小人也，獨九三不與眾君子同心決去小人而反私應之，是壯于頄凶之道也。

"The '頄' refers to the cheekbone, and here it symbolizes the Upper Six. The Upper Six is at the top of a hexagram, so it is represented by the cheekbone. The 'Bao' hexagram has five yin lines growing and one yang line at the top, like five small people eroding a gentleman. Within the hexagram, the Six in the Third is among the small people but can still connect upward with the gentleman and does not participate in the erosion, hence the line statement says 'eroding without blame.' In the primary hexagram, five yang lines advance to remove one yin line, equivalent to five gentlemen removing a small person. However, the Nine in the Third does not align with the other gentlemen to remove the small person, but instead connects privately with the small person, which is exactly the dangerous path of 'strength in the cheekbone.'"

獨行遇雨若濡有慍君子夬夬無咎者，夫雨者，陰陽和合之所致也。眾賢方共決上六之一小人，而三獨應之，而其志和合，故曰獨行遇雨。夫小人之性，近之則不孫，逺之則怨。今夬決之時，君子得志，而反為小人之所汙辱，是獨遇雨而濡潤其身，且有慍怒也。夬夬者，敢決之辭也。惟君子之人，性明而志果，居九三之位，不為應之所撓，奮然決之，乃得無咎也。象曰君子夬夬終無咎也者，言九三終能抱公卻私，與君子之眾同徳合義以決去小人，則無過咎之累也。

The phrase "Alone he meets the rain, if drenched, he feels resentment; the gentleman decisively acts, without blame" means that rain comes only when yin and yang energies meet. The virtuous ones are now united in removing the small person at the top, but only the nine three corresponds with it, sharing the same aspirations, hence "Alone he meets the rain." The nature of the small person is such that when close, they become disrespectful; when distant, they harbor resentment, as stated in the "Analects of Confucius, Yanghuo." Now, at the time of decisively removing the small person, the gentleman has already gained the upper hand, yet is insulted by the small person, like being drenched in rain alone and accumulating resentment. "Decisively" refers to bold decision-making. Only a gentleman with clear insight and resolute will, positioned at nine three, not disturbed by the corresponding small person, can courageously remove it without fault. The "Image Commentary" says "The gentleman decisively acts, ultimately without blame," meaning that nine three can finally uphold impartiality, discard personal feelings, and together with other gentlemen, remove the small person in accordance with shared virtue and righteousness, thus avoiding blame.

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。

The statement of the fourth line says: The buttocks are injured with no intact skin, and movement is hesitant and slow; if one can lead a flock of sheep along, regret will vanish; but if one does not believe this, then regret remains. The image commentary says: Movement is hesitant and slow because the position of nine in the fourth is inappropriate; not believing what is said is because his hearing is not clear.

義曰：次且者，其行不安之貌也。眾君子皆欲上進以決去小人，九四以不正之質獨當其路，為眾賢之所傷，而不得安行也。牽羊悔亡也者，羊者剛性之物，謂九三也，言九四若能牽連九三之剛，與眾賢協心盡力上決於小人，則其悔可亡也。聞言不信者，九四雖牽連於九三而其悔得亡，然九四之性本以剛強而自任，故雖聞其言亦不信之也。象曰聞言不信聰不明也者，言九四所以聞言不信者，以視聽之間有所不明也。

Hu Yuan explained that "ci qu" refers to an unstable and hesitant manner of walking. All the virtuous men wish to advance upward to remove the petty men, but nine four, with an inappropriate position, blocks their way alone, thus being harmed by the virtuous ones and unable to proceed steadily. The phrase "qian yang hui wang" means that sheep are animals with strong and stubborn natures, here referring to nine three. It means that if nine four can lead the strong and stubborn nature of nine three, and unite with the virtuous ones to strive upward to remove the petty men, his regret will vanish. The phrase "wen yan bu xin" means that although nine four is connected with nine three and thus his regret vanishes, his nature has always been strong and self-confident, so even though he hears this advice, he does not believe it. The Image Commentary says "wen yan bu xin, cong bu ming ye," meaning that nine four does not believe the words because there is a lack of clarity in his perception and understanding.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。

The Line Statement of the Fifth Line says: Just as one decisively removes the tender and brittle plant called Xian Lu, so should one act decisively and resolutely, following the middle path, without error. The Image Commentary says: Following the middle path without error, but the middle path of the Nine in the Fifth has not yet been fully manifested.

義曰：莧陸，草之柔脆者也。九五居至尊之位，以天下之威而躬親決上六之一小人，則決之甚易，若去莧陸之草也。中行無咎者，九五既能決去小人而以中行得無咎者何也？夫為君之道，必得天下之賢而任使之，賢人眾多，則自能決去小人，故不勞已力，可以安而無為。今九五以萬乘之威而躬決小人，是由不能任天下之賢而用之也，若能以大中之道而行，則方得無咎也。象曰中行無咎中未光也者，言居至尊而親決小人，雖得中正，未足謂之光大也。

Hu Yuan explained that Xian Lu is a tender and fragile plant. Nine in the Fifth occupies the most exalted position of the ruler, using the power of the entire realm to personally remove Six at the Top, a minor person. Removing such a small person is extremely easy, just like uprooting Xian Lu grass. The phrase "zhong xing wu jiu" means that since Nine in the Fifth is able to remove the petty person, why does it still need to rely on following the middle path to avoid blame? The way of a ruler lies in gathering the virtuous talents of the realm and employing them. When virtuous people are numerous, they naturally remove petty persons, and the ruler does not need to personally exert effort, thus being able to act in a state of non-action. Now, Nine in the Fifth, using the power of a ruler with a million chariots, personally removes petty persons, which shows that he is unable to employ the talents of the realm. Only when following the great middle path can there be no blame. The "Image Commentary" says "zhong xing wu jiu, zhong wei guang ye," meaning that although occupying the highest position and personally removing a petty person, although still maintaining the middle and upright, it is insufficient to be called illumination.

上六：無號，終有凶。象曰：無號之凶，終不可長也。

The line statement of the sixth line at the top says: There is no need to cry out any longer, for misfortune is inevitable. The image commentary says: Misfortune that cannot be remedied by crying out indicates that such a situation cannot last forever.

義曰：上六以陰柔小人之質，當夬決之時，居眾賢之上，而貪其榮寵，戀其祿位，不能退避君子，而又乘陵於上，卒為君子之所誅。故雖號呼於天，亦終不免其凶咎，故先聖戒之，言無用號呼，亦不能逃其誅而免凶也。象曰無號之凶終不可長也者，上六當夬決之世，而居眾賢之上，是其勢微力弱，必為眾賢之所誅，是不可以長久也。

Hu Yuan explains that the Sixth at the Top, possessing the nature of a weak and petty person, is at a time when small people should be removed, yet occupies a position above the virtuous, seeking honor and clinging to official position, refusing to make way for the virtuous, and even dominating over the many yang forces. In the end, he will certainly be eliminated by the virtuous. Therefore, even if he cries out to heaven, he will ultimately not escape misfortune and calamity. Hence, the ancient sages warn here that crying out is of no use and he cannot avoid being eliminated and suffering misfortune. The Image Commentary says, "The凶 of no crying out, is that it cannot last long," meaning that the Sixth at the Top, in an era of eliminating petty people, occupies a position above the virtuous, with weak power and limited strength, and will certainly be eliminated by the virtuous. Such a situation cannot last long.

姤：女壯，勿用取女。

The Hexagram Statement of 《Gou》 says: A yin line arises from below, resembling a woman who is overly strong and robust, which is not suitable for marriage.

義曰：按《序卦》云：夬者決也，決必有所遇，故受之以姤。姤者，遇也。夫群陽並進以決小人，小人既去，則聖賢之人得其相遇也。然謂之姤者，蓋以陰而遇於陽，以柔而遇於剛也。以人事言之，則是臣遇於君，君遇於臣也，以至貴賤尊卑、少長師友之間，皆得其遇也。

Hu Yuan explained that according to the "Xu Gua Zhuan," "Gua" means to make a decision and eliminate something. When there is a decision made, there must be some encounter, hence the "Gua" hexagram is followed by the "Gou" hexagram. "Gou" means meeting. When many yang lines ascend to eliminate the small person, once the small person is removed, the sages and virtuous people can meet each other. However, the reason it is called "Gou" is because it represents the image of yin meeting yang and softness meeting strength. In terms of human affairs, this refers to ministers meeting wise kings and kings meeting virtuous ministers; extending this idea, people of different statuses such as the noble and the humble, the superior and the inferior, the elderly and the young, teachers and friends, all have their own ways of meeting.

女壯者，此指初六而言也，以其以一陰而遇五剛，是女之壯者也。勿用取女者，女之為道，固當婉娩柔順，從一而終；臣之為道，必盡心竭力以事其上。今初六乃以一陰而遇五陽，是剛壯不正不順之女，故聖人於此戒之，言不可取，猶不忠不一之臣不可用也。

The term "female strength" refers to the first line, which is a yin line encountering five yang lines above it, symbolizing a woman who is overly strong. The phrase "do not take such a woman" means that a woman's proper way is to be gentle and obedient, remaining faithful to one man. Similarly, a minister's proper way is to serve his sovereign wholeheartedly. Now, the first line is a single yin line encountering five yang lines, representing a woman who is strong and unwilling to be gentle. Therefore, the sage warns against taking such a woman, just as one would not appoint a minister who is unfaithful and untrustworthy.

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。

The Commentary on the Judgment says: "Gou" means meeting, referring to the meeting of Yin and Yang. "Do not take a wife" is because such a woman cannot be kept for a long time. The vital energies of Heaven and Earth meet, and thus all things become evident and clear. When Yang meets the central and upright position, teaching can spread throughout the world. The timing and principles discussed in the Gou hexagram are indeed profound.

義曰：柔遇剛也者，言初六以一陰而遇五剛也。以人事言之，則是以卑而遇於尊，以賤而遇於貴，君臣上下、朋友夫婦之間皆得其姤遇者也。勿用取女不可與長也者，夫以不正不順之女用於閨門，則不能成其室；不正不順之臣用於朝廷，則不能盡忠而害天下。今初六之陰不能專一其行，以剛壯而遇於眾陽，是不可與之永長以相處、終始以相保也，故曰不可與長也。

Hu Yuan explained: "A soft element meets a strong one," meaning that the initial line, being a yao of yin, meets five yang yao. In terms of human affairs, this refers to a person of low status encountering someone of higher status, or a person of low rank encountering someone of high rank; between ruler and subject, superior and inferior, friends and husband and wife, there are respective ways of meeting. The phrase "do not take a woman, she is not suitable for a long relationship" means that if an improper and unyielding woman is brought into the family, the family cannot be established; if an improper and unyielding minister is placed in the court, he will not be loyal and will instead bring harm to the world. Now, this yin yao is not steadfast and self-restrained, relying on its own strength to meet many yang yao. Such a person cannot be in a long-term relationship and cannot ensure mutual preservation from beginning to end, hence it is said "she is not suitable for a long relationship."

天地相遇品物咸章也者，此以下廣明姤之義也。天以一陽之氣降於地，地以一陰之氣承於天，天地之氣相遇，故萬物發生而章明也。故君臣相遇則能成天下之治，夫婦相遇則能成閨門之事，師友相遇則能成其道業也。

"Heaven and Earth meet, and all things become clearly evident." This is a further explanation of the meaning of the meeting in the Hexagram 50, "Gou." Heaven sends down a portion of its yang energy to the earth, and the earth sends up a portion of its yin energy to Heaven. The energies of Heaven and Earth meet and combine, so all things sprout and grow, becoming clearly visible. Therefore, when a ruler meets a minister, the governance of the state can be accomplished; when a husband meets his wife, the affairs within the family can be managed; when a teacher meets a friend, their studies and careers can be advanced.

剛遇中正天下大行也者，凡人有剛明之徳而不遇中正之位，則不能行其道；有中正之位而無剛明之徳，則不能稱其任。今九五既有剛明之徳，又居中正之位，故能大行教化於天下而盡姤遇之道者也。

"Hard strength meets the central and upright, and great governance is carried out," means that a person may possess strong and discerning virtue but fail to encounter a central and upright position, thus being unable to promote his ideas. Conversely, if one occupies the central and upright position but lacks strong and discerning virtue, he would be incapable of shouldering that responsibility. Now, the Nine in the Fifth possesses both strong and discerning virtue and is located in the central position of the upper trigram, with a yang line in a yang position. Therefore, virtue and position are in harmony, enabling him to widely implement moral education throughout the world and fully realize the principle of meeting each other.

姤之時義大矣哉者，夫姤遇之道，患不得其時，得其時患不得其義，既得其時又得其義，然又患不能久之也。故君臣相遇不久則不能治天下，夫婦相遇不久則不能治閨門，朋友相遇不久則不能成道業。是姤之時與義至大至難，故先聖於此重嘆美之也。

"The significance of the timing in the Hexagram Gou is profound indeed," means that the way of meeting is most feared when the right opportunity is not met; once the opportunity is met, there is still fear of not conforming to righteousness; even when both timing and righteousness are obtained, there is still fear of not being able to maintain it long. Therefore, if a ruler and minister meet but cannot maintain it, they cannot govern the world well; if a husband and wife meet but cannot maintain it, they cannot manage their family well; if friends meet but cannot maintain it, they cannot achieve shared endeavors. Thus, the Hexagram Gou's discussion on timing and righteousness is both extremely significant and extremely rare, so the ancient sages repeatedly praise it here.

象曰：天下有風，姤。后以施命誥四方。

The Image Commentary says: Under the Heaven, the Wind of Xun blows, which is the image of the Hexagram Guo. The sovereign takes it as a model, issuing decrees to inform all directions.

義曰：風之行於天下，以發生萬物，則物無不相遇而得其生成，此姤之象也。後者，天子諸侯之通稱。夫天子之治天下、諸侯之治一國，皆當法姤之象，發施仁義之教命以詔告於四方之民，則四方之民莫不順從而恱服也。

Hu Yuan explained that wind spreads across the world, used to promote the growth of all things, and nothing does not meet the wind and thus achieve its growth. This is the symbolic representation of the hexagram Gou. The term 'hou' in the line statement refers to the general term for the Son of Heaven and the feudal lords. The Son of Heaven governs the world, and the feudal lords govern their respective states; both should follow the symbolic meaning of the hexagram Gou, issuing political and educational orders that conform to benevolence and righteousness, and announce them to the people in all directions. Thus, the people in all directions will not fail to comply and will be pleased and convinced.

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。

The line statement of the first line says: Like a cart wheel fastened by a strong metal brake, remaining in one's proper place and holding to the correct path brings good fortune; if one goes elsewhere, one will meet danger. The weak sow is indeed restless and kicks about. The image commentary says: Being fastened by the metal brake indicates that the way of the yin and flexible must be restrained.

義曰：金者，堅剛之物；柅者，車輪之下制車之行，是制動之器，謂九二也。初六居姤之始，以一陰而上承於五陽，是剛壯不正之女也。然上有九二最近於己，九二有堅剛之徳，能制物之動，今初六若能繫之而不躁求妄動，正一而不遷，則得其吉也。

Hu Yuan explained: "Metal" refers to something hard and strong; "Chi" is a device placed under the chariot wheel to stop the chariot, a braking mechanism, here referring to Nine in the Second. Six at the Beginning is at the beginning of the Gou hexagram, with a yin line above five yang lines, representing a strong but improper woman. However, the Nine in the Second is closest to it—when lines are adjacent and parallel, it is called "bi"—the Nine in the Second possesses the virtue of firm strength, capable of restraining reckless movement. If Six at the Beginning can attach itself to it without being impetuous or greedy, remaining devoted and not changing, it will gain good fortune.

然初繫於二，本非其正，然姤遇之時，人無常親，有賢者則可以附合，不顧正應而繫之也。故初六若能專一守正以繫於二，則可以獲吉矣。有攸往見凶者，初六既不能順從於九四之正應而繫於九二，則當專一守正可以獲安；若苟有所往而妄動，則是凶之道也。

However, the line "Six at the Beginning" is attached to "Nine in the Second," which originally does not conform to the proper pairing. But when people meet, there is no fixed and unchanging attachment. If one meets a virtuous person, one can attach oneself to them, without being bound by the proper pairing. Therefore, if "Six at the Beginning" can remain loyal and upright in attaching itself to "Nine in the Second," it can achieve good fortune. The phrase "there is a direction to go, and one sees misfortune" means that since "Six at the Beginning" does not follow "Nine in the Fourth," its proper pairing, but instead attaches itself to "Nine in the Second," it should remain loyal and upright to achieve peace. If it still goes elsewhere and acts recklessly, that is the way to invite misfortune.

羸豕孚蹢躅者，羸豕，牝豕也，淫壯之甚者也；蹢躅，躁動之貌。言初六既以一陰而上承於五陽，又不能專一守正，躁動而欲有所往，是若羸豕淫躁之甚者也。象曰繫于金柅柔道牽也者，夫陰柔之體不能自立，必牽繫於剛明之人乃可也。今初六以陰而繫於九二之陽，是陰道之牽也。

The phrase "lín shǐ fú zhí zhú" refers to a weak pig that is lustful and restless. A weak pig represents something that is overly lustful and strong; "zhí zhú" describes a state of restlessness and agitation. This means that the line "Six at the Beginning" is a yin line that connects upward to five yang lines, yet it cannot remain dedicated and upright, and is restless, wanting to move forward, just like that extremely lustful and strong pig. The "Image Commentary" says "xì yú jīn nì, róu dào qiān yě," meaning that something yin cannot stand on its own and must be attached to something yang and discerning. Now, the line "Six at the Beginning" is a yin line attached to the yang line "Nine in the Second," which is exactly how the way of yin is connected.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。

Nine Two Line Statement says: There is fish in the kitchen, no fault, but it is not suitable for entertaining guests. The Image Commentary says: There is fish in the kitchen, from the standpoint of propriety, it is not yet appropriate to use it to entertain guests.

義曰：魚，陰物也，謂初六也。夫姤遇之時，君臣上下、貴賤尊卑各以正道交相際接，然後事克濟矣。今初六之陰來附於己，非已所召，已得初六之陰，如庖廚之有魚然。無咎者，初之應本在四，而已擅之，是有咎也；以初之來非已所召，近而相得，可以無咎也。

Hu Yuan explained that fish belong to the yin, referring here to the line Six at the Beginning. When they meet, the ruler and subject, the noble and the humble, the superior and the inferior, each follow the proper way in their interactions, and things are thus accomplished. Now, the yin line Six at the Beginning actively comes to rely on Nine in the Second, not because Nine in the Second has attracted it; when Nine in the Second obtains Six at the Beginning, it is as if there is a fish in the kitchen. The phrase "no blame" refers to the fact that the proper corresponding line for Six at the Beginning is Nine in the Fourth, yet Nine in the Second has taken it for itself, which by principle would be a fault. However, since Six at the Beginning comes of its own accord and is not attracted by Nine in the Second, and the two are adjacent and mutually harmonious, there is no blame.

不利賓者，夫饗賓當以其正，今九二所得之魚非其正也。初本九四之民，今附於己，是擅有他人之民；擅有他人之民而與人，是義之所不可也，故象曰義不及賓也。

The phrase "unfavorable for the guest" means that entertaining guests should involve proper means. Now, the fish obtained by nine two is not obtained through proper means. Initially, six at the beginning was a subject under nine four, but now it has aligned with nine two, which is equivalent to nine two privately taking possession of others' subjects. Using such private possession to present to others is morally unacceptable, hence the Image Commentary states "the morality does not reach the guest."

九三：臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。

The Line Statement of Nine in the Third says: The buttocks are injured and the skin is not intact, making it difficult to walk forward; by maintaining a state of vigilance, there will be no great mistakes. The Image Commentary says: Walking with hesitation is because Nine in the Third fails to lead the other yang lines forward.

義曰：夫姤遇之時，君臣上下、尊卑貴賤皆得其遇，然後有所濟矣。今九三上無所應，下無所繫，是不得相遇之道也。然姤之時，下之君子欲上進，而已當其路，又乘九二之剛，必見所傷而不得其安行，故曰其行次且。厲無大咎者，言九三雖為下之所傷，而以陽居陽，所履得正，處非有妄，若能常自危厲而周防警戒，則咎亦無大矣。象曰其行次且行未牽也者，言九三不能牽連眾陽而獨當上進之路，所以次且而不安也。

Hu Yuan explained that when there is a meeting, the ruler and minister, the superior and inferior, the noble and the humble all meet in their proper places, and thus things can be accomplished. Now, the Nine in the Third has no corresponding line above it and no line below it to which it can attach, so it cannot achieve the way of meeting. Moreover, at the time of meeting, the inferior君子 wishes to advance upward, but the Nine in the Third blocks their way. At the same time, it is riding upon the Yang line of the Nine in the Second, and thus it will certainly be harmed and unable to proceed steadily, hence the saying "its movement is hesitant." The phrase "dangerous, but without great misfortune" means that although the Nine in the Third is harmed by the line below, it is a Yang line occupying a Yang position, its position is proper, and its actions are sincere. If it can constantly be self-aware and cautious, and be careful in its precautions, then its mistakes will not be great. The Image Commentary says "its movement is hesitant, because its movement is not restrained," meaning that the Nine in the Third cannot lead the other Yang lines forward, but instead blocks the path of advancement, hence its hesitation and unease.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。

The Line Statement of the Fourth Line says: There is no fish in the kitchen; once something is initiated, there will be misfortune. The Image Commentary says: The misfortune of having no fish is because Nine in the Fourth has distanced itself from its own people.

義曰：魚亦謂初也。夫姤之卦，以一陰而遇五陽，則淫壯甚矣。然初六既以躁妄之情與二相得，而失四之應，是猶二庖有魚而四反無之也。起凶者，夫姤遇之時，必得天下臣民，然後有所輔助而動作不失其正也。今九四以不中不正之身居上卦之下，雖有初六之正應，而反為九二之所繫，則是君無其臣、國無其民，動而有凶也。

Hu Yuan explained that the fish here also refers to the line Initial Six. The hexagram Gou involves a single yin line meeting five yang lines, reaching the extreme of licentiousness and restlessness. However, since Initial Six, with its restless and reckless mind, connects with Nine in the Second, it loses its proper correspondence with Nine in the Fourth. This is like having fish in the kitchen of Nine in the Second, while the kitchen of Nine in the Fourth is empty. The phrase "causing misfortune" means that when encountering something, one must first gain the support of the people and the ministers of the world, then take action, thus having assistants and maintaining correctness. Now, Nine in the Fourth, being neither in the center nor in the proper position, is at the bottom of the upper trigram. Although it has Initial Six as its proper correspondence, it is instead restrained by Nine in the Second. This is like a ruler having no ministers and a country having no people; any action taken would result in misfortune.

故孟子曰：得道者多助，失道者寡助，多助之至，天下順之；寡助之至，親戚畔之。今九四居不得正，履失其中，是寡助之人也。象曰無魚之凶逺民也者，夫民惟邦本，本固邦寧。初為九四之民而繫於二，九四不得有之，是逺於民也。

Therefore, The Mencius, Gongsun Chou Lower says: Those who act in accordance with righteousness will have many helpers, while those who act against righteousness will have few. When helpers are numerous, the whole world will obey him; when helpers are few, even relatives will betray him. Now, the position of nine four is not upright, and his actions have lost the middle path, which is exactly the case of one with few helpers. The Image Commentary says, "The danger of no fish, distant people." The Book of Documents, Wu Zi Zhi Ge says, "The people are the foundation of the state; when the foundation is firm, the state will be peaceful." The initial six is originally the people of nine four, but it is attached to nine two, so nine four cannot possess it. This is the reason why the people are distant from him.

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。

The Line Statement of the Fifth Line says: Using a tall杞 tree to cover the gourd vines, containing virtue without revealing it, eventually there will be a fall from heaven. The Image Commentary says: The Nine in the Fifth line contains virtue because it is in the center and upholds correctness; the fall from heaven is to indicate that its aspirations never abandon the mission bestowed by heaven.

義曰：杞者，杞梓之材，木之秀者也。言此一爻有剛明之才、中正之徳，居至尊之位，為姤之主，而不遇其應。雖有眾陽在下來助於己，然在下者各固其位，但如延蔓相纒，終無所益，是猶杞秀之材雖甚盛茂，而為瓜之延蔓纒繞之，適足為美材之累。

Hu Yuan explained that qi is a kind of fine timber, such as gui and zi, and is the most upright among trees. This refers to the fifth line of the hexagram having the ability of strength and clarity, and the virtue of uprightness and adherence to the center, occupying the most exalted position of the ruler. It is the main line of the hexagram Guo, yet it does not meet with a corresponding line. Although there are many yang lines below that come to assist it, these lines below remain in their own positions, merely like vines climbing up, ultimately offering no real benefit. This is like the fine timber of gui tree, although its branches and leaves are extremely flourishing, being entangled by the vines of the gua plant, which instead becomes a burden to the fine material.

含章有隕自天者，以已有剛明之才，居至尊之位，而下無賢明之輔，是以終日之間焦心勞思以求天下之賢。蓋自念有倡而無和，有令而無從，有仁義不能施於天下，有禮樂不能宣佈於四方，於是但含蓄章美之徳以待天下之賢，是以盡其至誠，不舍其命以求天下之賢。言天若隕墜我之命則已，若天未隕墜其命，則我求之不已，天必生賢明之臣以為己之輔佐、為己之應援，故曰有隕自天，明九五求臣之切也。

The phrase "containing virtue, a star falls from heaven" means that the Nine in the Fifth, who possesses a strong and bright ability, holds the supreme position of a ruler, yet lacks virtuous ministers below. Therefore, he is constantly anxious and diligently seeks out talented people throughout the land. In his heart, he feels that although he initiates things, there is no one to respond; although he issues commands, there is no one to follow; although he holds benevolence and righteousness, he cannot implement them throughout the world; although he prepares rites and music, he cannot spread them to all directions. Thus, he can only keep his excellent virtue hidden within, waiting for the appearance of virtuous talents. Therefore, he exhausts his utmost sincerity, never abandoning the mission bestowed by heaven in seeking virtuous people. This means that if heaven wishes to take back my mandate, then it is all right; but if heaven has not yet taken back the mandate, then I will not stop seeking virtuous talents, and heaven will surely send a virtuous minister to assist me and support me. Therefore, it is said "a star falls from heaven," which clearly shows the urgent desire of the Nine in the Fifth to seek virtuous talents.

象曰九五含章中正也者，按坤之六三曰含章可貞，或從王事，彼以其為臣之道，言其在下而含蓄章美之徳，待其君而後發；此云含章，君之道也。九五居中正之位，亦含蓄章美之徳，而無中正之臣以輔己而宣發之，故守其中正之位，待其得賢而後已。

The Image Commentary says, "Nine in the Fifth contains virtue, being in the center and upright." The Line Statement of Six in the Third of the Qian hexagram says, "Contain virtue and be constant, perhaps following the king's affairs," which refers to the way of a minister, meaning that a minister in a lower position should keep virtue hidden and only display it when summoned by the sovereign. Here, "contain virtue" refers to the way of a sovereign. Nine in the Fifth occupies the central and upright position, also containing excellent virtue, but without the assistance of a central and upright minister to promote and display this virtue, it can only maintain the central and upright position, waiting until it finds a virtuous person before it stops.

有隕自天志不舍命也者，言此九五之君求賢之切，若天不隕墜我之命，則我之志不舍其求賢之命矣。故古之髙宗諒闇三年，其惟不言，恭黙思道，至於夢寐之間，孜孜求賢以得傅說，置之為相。又周之世宗，以朝廷左右雖有百官而無中正之臣，故孜孜求賢以得王樸，任之為臣，以建太平之策。以此見自古聖人治天下求賢之心乾乾不已也。

The saying "There is a falling star from heaven, but the mind does not abandon destiny" means that the ruler of the Nine in the Fifth position has an extremely urgent desire to seek talented people: as long as heaven does not revoke my mandate, my determination to seek virtuous ministers will never cease. Therefore, in ancient times, King Wu Ding of the Shang dynasty observed a period of three years of mourning without issuing orders, quietly and respectfully contemplating the ways of governance. He even saw the image of a virtuous man in his dreams, diligently searching for him, and eventually found Fu Yue, appointing him as prime minister. Another example is Emperor Zhou Shizong of the Later Zhou dynasty, who noticed that although the court had many officials, there were no upright and reliable ministers. He therefore diligently sought out virtuous talents, and found Wang Pu, appointing him as a minister to help him formulate a strategy to pacify the country. From this, we can see that since ancient times, wise and virtuous kings who governed the world have always maintained an unceasing diligence in seeking talented people.

上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。

The line statement of Upper Nine says: meeting someone at the horn, there is some embarrassment, but no fault. The image commentary says: meeting someone at the horn is because Upper Nine is at the top of a hexagram, having reached the extreme, hence the embarrassment.

義曰：角者，物之最上窮極之處也。按此上九居一卦之極，在無位之地，當姤之時，上無所遇，下無所應，如至於角，窮盡而無所容也。吝無咎者，以其居窮極無位之地，上無所容，是自取鄙吝，又何咎於人哉，故曰無咎。象曰姤其角上窮吝也者，言上九不能自量其時而進至於角，是窮吝之道也。

Hu Yuan explained that "jiao" refers to the topmost and most extreme part of something. The line "Shang Jiú" is at the top of a hexagram, occupying a position without an official post; at the moment of meeting, it has no one above it to meet, and no corresponding line below, just like standing on the tip of a horn, reaching the extreme with nowhere to turn. The phrase "lin, wu jiu" means: because it is in a situation of extreme limitation and lack of position, having nowhere to go above, this hardship is self-inflicted, so who can be blamed? Therefore, there is no fault. The "Image Commentary" says "Gou qi jiao, shang qiong lin ye," meaning that "Shang Jiú" fails to assess the situation properly and pushes forward recklessly until reaching the extreme, which is precisely the way of self-imposed hardship.