The Trigram of Obstruction

艮下坎上。蹇：利西南，不利東北。西南，地也，東北，山也。以難之平則難解，以難之山則道窮。[疏]正義曰：“蹇”，難也。有險在前，畏而不進，故稱為“蹇”。西南險位，平易之方。東北險位，阻礙之所。世道多難，率物以適平易，則蹇難可解。若入於險阻，則彌加擁塞。去就之宜，理須如此，故曰“蹇，利西南不利東北”也。

The hexagram "Jian" has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: "Jian, it is favorable to go toward the southwest, and unfavorable to go toward the northeast." Wang Bi's commentary explains: the southwest is the land, and the northeast is the mountain; proceeding with difficulty toward flat land, the difficulty can be resolved; proceeding with difficulty into the mountain, the path becomes blocked. Kong Yingda's commentary further explains: "Jian" means difficulty; there is danger ahead, and one is afraid and does not dare to advance, hence it is called "Jian." In the midst of difficulties, the southwest is a direction that is flat and easy to travel, while the northeast is a place that is obstructed and difficult to proceed. In times of many difficulties, leading people toward an easy path can remove the difficulties; if one enters into perilous terrain, it will only lead to further blockage. The proper choice of action and direction should be like this, hence it is said, "Jian, favorable to the southwest, unfavorable to the northeast."

利見大人。往則濟也。[疏]正義曰：能濟眾難，惟有大德之人，故曰“利見大人”，貞吉。爻皆當位，各履其正，居難履正，正邦之道也。正道未否，難由正濟，故“貞吉”也。遇難失正，吉可得乎？[疏]正義曰：居難之時，若不守正而行其邪道，雖見大人，亦不得吉，故曰“貞吉”也。

The Hexagram Statement continues: It is appropriate to see a great person. Wang Bi's commentary explains: Going to seek an audience can help overcome difficulties. Kong Yingda's commentary elaborates: Only those of great virtue can relieve the suffering of the people, hence the statement "It is advantageous to see a great person." The Hexagram Statement also says: To maintain uprightness brings good fortune. Wang Bi's commentary explains: In this hexagram, all the lines are in their proper positions, each occupying the correct place; even in times of hardship, their actions are upright. This is the way to govern the state properly. The upright path has not yet been blocked, and hardship can be resolved through uprightness, hence "uprightness brings good fortune." If one encounters hardship and loses uprightness, can they still attain good fortune? Kong Yingda's commentary elaborates: In times of hardship, if one does not maintain uprightness and instead takes a wrong path, even if they meet a great person, they will not attain good fortune. Hence, "uprightness brings good fortune."

《彖》曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇“利西南”，往得中也。“不利東北”，其道窮也。“利見大人”，往有功也。當位“貞吉”，以正邦也。《蹇》之時用大矣哉！蹇難之時，非小人之所能用也。

The Commentary on the Judgment says: "Jian" means hardship and perilous entrapment lying ahead. To see the peril and stop, is indeed wise. The hexagram Jian says "favorable to the southwest" because going that way can reach the middle path; "unfavorable to the northeast" because that path leads to exhaustion; "favorable to see a great man" because going that way can establish achievements; all the lines are in proper position and "uprightness brings good fortune" to correct the state. The function of the hexagram Jian at that time is truly great! Wang Bi explains: The function in times of hardship and peril is not something small people can display.

[疏]“《彖》曰”至“大矣哉”。○正義曰：“蹇，難也，險在前也。見險而能止，知矣哉”者，釋卦名也。蹇者，有難而不進，能止而不犯，故就二體，有險有止，以釋蹇名。坎在其外，是“險在前也”。有險在前，所以為難。若冒險而行，或罹其害。艮居其內，止而不往，相時而動，非知不能，故曰“見險而能止，知矣哉”也。

Kong Yingda explains in his commentary on the section from "彖传" up to "Da zai zai": what is meant by "Jian, difficulty, danger in front. Seeing danger and being able to stop, wisdom indeed." This is an explanation of the hexagram's name. "Jian" refers to hardship without advancement, being able to stop and not act rashly, so it explains the name "Jian" by referring to the upper and lower trigrams "having danger" and "having stopping." The坎 trigram is on the outside, which is "danger in front"; having danger in front makes it difficult, and if one proceeds recklessly, one may suffer misfortune. The艮 trigram is inside, stopping without moving forward, waiting for the right moment before acting, which is something only a wise person can do, hence it is said "seeing danger and being able to stop, wisdom indeed."

“蹇利西南往得中也”者，之於平易，救難之理，故云“往得中”也。“不利東北其道窮”者，之於險阻，更益其難，其道彌窮，故曰“其道窮”也。“利見大人往有功也”者，往見大人必能除難，故曰“往有功”也。“當位貞吉，以正邦也”者，二、三、四、五爻皆當位，所以得正而吉，故曰“當位貞吉”也。“以正邦也”者，居難守正，正邦之道，故曰“以正邦”也。“蹇之時用大矣哉”者，能於蹇難之時建立其功，用以濟世者，非小人之所能，故曰“蹇之時用大矣哉”也。

Kong Yingda continues to explain: "So called 'Jian is beneficial to go to the southwest, for it leads to the center' means that going towards a smooth and easy path is in line with the principle of overcoming difficulties, hence 'going to the center.' So called 'it is not beneficial to go to the northeast, for the way is blocked' means that going towards difficult and dangerous places will only increase hardship, and the path becomes more blocked, hence 'the way is blocked.' So called 'it is beneficial to see a great person, for going will bring merit' means that going to seek a great and virtuous person will surely remove difficulties, hence 'going brings merit.' So called 'when in the correct position and maintaining uprightness brings good fortune, by uprightness the state is properly governed' means that the lines six two, nine three, six four, and nine five are all in their proper positions, so they can achieve uprightness and good fortune, hence 'when in the correct position and maintaining uprightness brings good fortune'; so called 'by uprightness the state is properly governed' means that being in hardship while maintaining uprightness is the way to properly govern the state, hence 'by uprightness.' So called 'the use of Jian in times of difficulty is indeed great' means that being able to achieve accomplishments in times of difficulty and using it to relieve people is something that a petty person cannot do, hence 'the use of Jian in times of difficulty is indeed great.'

《象》曰：山上有水，蹇。山上有水，蹇難之象。[疏]正義曰：山者是巖險，水是阻難。水積山上，彌益危難，故曰“山上有水蹇”。君子以反身修德。除難莫若反身脩德。[疏]正義曰：蹇難之時，未可以進，惟宜反求諸身，自脩其德，道成德立，方能濟險，故曰“君子以反身修德”也。陸績曰：“水在山上，失流通之性，故曰蹇。”通水流下，今在山上，不得下流，蹇之象。陸績又曰：“水本應山下，今在山上，終應反下，故曰反身。”處難之世，不可以行，只可反省察，脩已德用乃除難。君子通達道暢之時，並濟天下，處窮之時則獨善其身也。

The Great Image Commentary says: Mountains with water on top, this is the Jian hexagram. Wang Bi's annotation explains: Mountains with water on top, this is the image of difficulty. Kong Yingda's commentary elaborates: Mountains represent rugged and dangerous terrain, while water represents obstacles and hardship; water accumulating on the mountain further increases danger, hence it is called "Mountains with water, Jian." The Great Image Commentary continues: The gentleman thus turns inward, cultivating virtue. Wang Bi's annotation explains: There is no better way to eliminate difficulties than by turning inward and cultivating virtue. Kong Yingda's commentary elaborates: In times of difficulty, one cannot advance, but should instead turn inward, cultivating personal virtue, so that when virtue is established, one can overcome difficulties, hence it is said "The gentleman turns inward and cultivates virtue." Lu Ji of the Three Kingdoms period of Wu said: "Water on top of the mountain loses its natural flow, hence it is called Jian." Usually, water flows downward, but now it is trapped on the mountain and cannot flow down, which is the image of difficulty. Lu Ji also said: "Water should be below the mountain, but now it is above, so it must eventually return to the lower position, hence 'turning inward.'" In times of difficulty, one should not act, but instead reflect and cultivate one's virtue, only then can one overcome difficulties. The gentleman acts to benefit the world when the path is smooth, but in times of hardship, he should focus on self-cultivation.

初六：往蹇，來譽。處難之始，居止之初，獨見前識，睹險而止，以待其時，知矣哉！故往則遇蹇，來則得譽。[疏]正義曰：初六處蹇之初，往則遇難，來則得譽。初居艮始，是能見險而止。見險不往，則是來而得譽，故曰“往蹇來譽”。《象》曰：“往蹇來譽”，宜待也。[疏]正義曰：“宜待”者，既“往則遇蹇”，宜止以待時也。

The Line Statement of the first line says: Going forward meets difficulty, returning brings reputation. Wang Bi's commentary explains: The first line is at the beginning of difficulty and the initial stage of the mountain stopping, possessing foresight, seeing danger and stopping, waiting for the right time, truly wise! Therefore, going forward meets difficulty, returning brings reputation. Kong Yingda's commentary further explains: The first line is at the beginning of the蹇卦, going forward meets difficulty, returning brings reputation. The first line is at the beginning of the mountain stopping, precisely able to "see danger and stop"; seeing danger and not going forward is returning to gain reputation, hence saying "going forward meets difficulty, returning brings reputation." The Image Commentary says: "Going forward meets difficulty, returning brings reputation," meaning one should wait. Kong Yingda's commentary says:所谓 "should wait," since "going forward meets difficulty," one should stop and wait for the right time.

六二：王臣蹇蹇，匪躬之故。處難之時，履當其位，居不失中，以應於五。不以五在難中，私身遠害，執心不回，志匡王室者也。故曰：“王臣蹇蹇，匪躬之故”。履中行義，以存其上，處蹇以比，未見其尢也。[疏]正義曰：“王”謂五也。“臣”謂二也。九五居於王位而在難中，六二是五之臣，往應於五，履正居中，志匡王室，能涉蹇難，而往濟蹇，故曰“王臣蹇蹇”也。盡忠於君，匪以私身之故而不往濟君，故曰“匪躬之故”。《象》曰：“王臣蹇蹇”，終無尢也。[疏]正義曰：“終無尤”者，處難以斯，豈有過尤也？

The Line Statement of the Second Line says: The king's minister toils through hardship and difficulty, not for his own sake. Wang Bi's commentary explains: The Six in the Second is in a time of difficulty, standing in the proper position, residing in the center without losing the middle path, and corresponding upward to the Nine in the Fifth. It does not because the Nine in the Fifth is in difficulty, protect itself or avoid harm, but holds firm to its will without turning back, determined to save the royal house. Therefore, it is said, "The king's minister toils through hardship, not for his own sake." By walking the middle path and upholding righteousness to preserve his sovereign, in a time of difficulty and maintaining close alignment, there is no visible fault. Kong Yingda's commentary further explains: "The king" refers to the Nine in the Fifth, and "the minister" refers to the Six in the Second. The Nine in the Fifth resides in the position of the king and is in difficulty, while the Six in the Second is the minister of the Nine in the Fifth, going to correspond with the Nine in the Fifth. It stands in the proper position and resides in the center, determined to save the royal house, and can traverse the difficulty to go and rescue the king. Therefore, it is said, "The king's minister toils through hardship." It serves the sovereign with loyalty, not avoiding the rescue of the king because of concern for its own safety. Therefore, it is said, "not for his own sake." The Image Commentary says: "The king's minister toils through hardship," ultimately having no fault. Kong Yingda's commentary says: The phrase "ultimately having no fault" refers to being in difficulty and yet acting in this way, where could there be a fault?

九三：往蹇，來反。進則入險，來則得位，故曰“往蹇來反”。為下卦之主，是內之所恃也。[疏]正義曰：九三與《坎》為鄰，進則入險，故曰“往蹇”。來則得位，故曰“來反”。《象》曰：“往蹇來反”，內喜之也。[疏]正義曰：“內喜之”者，內卦三爻，惟九三一陽居二陰之上，是內之所恃，故云“內喜之”也。

The Line Statement of the Third Line says: Going forward will meet difficulties, returning will bring one back to its original position. Wang Bi's commentary explains: Going forward leads into danger, returning brings one back to its proper position, hence it is said "going is difficult, returning is reversal." The Third Line is the main line of the Lower Trigram, and is the line upon which the Inner Trigram relies. Kong Yingda's commentary further explains: The Third Line is adjacent to the Kan Trigram, so going forward leads into danger, hence it is said "going is difficult"; returning brings one back to its proper position, hence it is said "returning is reversal." The Image Commentary says: "Going is difficult, returning is reversal," because the Inner Trigram is pleased with it. Kong Yingda's commentary says: The phrase "the Inner Trigram is pleased" refers to the fact that among the three lines of the Inner Trigram, only the Third Line, which is a Yang line, is located above two Yin lines. It is the line upon which the Inner Trigram relies, hence it is said "the Inner Trigram is pleased with it."

六四：往蹇，來連。往則無應，來則乘剛，往來皆難，故曰“往蹇來連”。得位履正，當其本實，雖遇於難，非妄所招也。[疏]正義曰：馬云“連亦難”也。鄭云“遲久之意”。六四往則無應，來則乘剛，往來皆難，故曰“往蹇來連”也。《象》曰：“往蹇來連”，當位實也。[疏]正義曰：“當位實”者，明六四當位履正，當其本實。而往來遇難者，乃數之所招，非邪妄之所致也，故曰“當位實”也。

The line statement of the fourth line says: going forward meets difficulty, returning also encounters obstruction. Wang Bi's commentary explains: going forward, there is no responding line above; returning, it is confronted by the strength of nine three. Thus, going and coming both meet difficulty, hence the phrase "going is difficult, coming is obstructed." However, six four is in the proper position and its movement is correct, conforming to its true nature. Although it encounters difficulty, it is not caused by its own reckless actions. Kong Yingda's commentary further explains: Ma Rong said "connected also means difficulty," and Zheng Xuan said "connected means delay and stagnation." Six four, going forward has no responding line, returning confronts strength, thus going and coming both meet difficulty, hence the phrase "going is difficult, coming is obstructed." The Image Commentary says: "going is difficult, coming is obstructed," because it is in the proper position and conforms to reality. Kong Yingda's commentary says: the term "proper position and reality" indicates that six four is in the proper position, its movement is correct, and conforms to its true nature. Although it meets difficulty in going and coming, it is due to fate, not caused by perverse or reckless actions, hence the term "proper position and reality."

九五：大蹇，朋來。處難之時，獨在險中，難之大者也，故曰“大蹇”。然居不失正，履不失中，執德之長，不改其節，如此則同志者集而至矣，故曰“朋來”也。[疏]“九五，大蹇朋來”。○正義曰：九五處難之時，獨在險中，難之大者也，故曰“大蹇”。然得位履正，不改其節，如此則同志者自遠而來，故曰“朋來”。○注“處難之時”至“朋來也”。○正義曰：“同志者集而至矣”者，此以“同志”釋“朋來”之義。鄭注《論語》云：“同門曰朋，同志曰友。”此對友也。通而言之，同志亦是朋黨也。《象》曰：“大蹇朋來”，以中節也。[疏]正義曰：“以中節”者，得位居中，不易其節，故致“朋來”，故云“以中節”也。

The text of the fifth line (九五爻辞) states: Being in a great difficulty, friends come to help. Wang Bi's commentary explains: The nine five is in a time of hardship, alone in danger, being the great one in hardship, hence it is called "great difficulty"; however, it remains in the correct position and does not deviate from the middle path, upholding virtue without changing its conduct, thus like-minded people gather, hence it is called "friends come." Kong Yingda's commentary on "nine five: great difficulty, friends come" explains: The nine five is in a time of hardship, alone in danger, being the great one in hardship, hence it is called "great difficulty"; however, it is in the correct position and on the middle path, not changing its conduct, thus like-minded people come from afar, hence it is called "friends come." Kong Yingda's commentary also explains Wang Bi's note from "in a time of hardship" to "friends come": Wang's statement "like-minded people gather and come" uses "like-minded" to explain the meaning of "friends come." Zheng Xuan's commentary on the Analects says: "Those from the same school are called friends, and those with the same aspirations are called friends." This is the distinction between "friends" and "friends." If broadly speaking, those with the same aspirations are also called a faction. The Image Commentary says: "Great difficulty, friends come," because nine five is in the middle and maintains its conduct. Kong Yingda's commentary says: "By maintaining the middle path and conduct," meaning being in the correct position and on the middle path, not changing its conduct, thus attracting "friends come," hence it is said "by maintaining the middle path and conduct."

上六：往蹇來碩，吉。利見大人。往則長難，來則難終，難終則眾難皆濟，志大得矣，故曰“往蹇來碩吉”。險夷難解，大道可興，故曰“利見大人”也。[疏]正義曰：碩，大也。上六難終之地，不宜更有所往，往則長難，故曰“往蹇”也。“來則難終，難終則眾難皆濟，志大得矣”，故曰“碩吉”也。險夷難解，大道可興，宜見大人以弘道化，故曰“利見大人”也。

The line statement of the Upper Sixth says: going forward meets difficulties, but returning brings great gain, which is auspicious; it is favorable to meet a great person. Wang Bi's commentary explains: going forward will increase difficulties, but returning leads to the end of difficulties; when difficulties are over, all troubles are resolved, and one's aspirations are greatly fulfilled, hence "going forward meets difficulties, returning brings great gain, which is auspicious." When dangers are eased and difficulties are resolved, the great way can be established, hence "favorable to meet a great person." Kong Yingda's commentary further explains: "suo" means great. The Upper Sixth is at the place where difficulties have ended, so it is not appropriate to go forward again, for going forward would increase difficulties, hence "going forward meets difficulties." "Returning leads to the end of difficulties; when difficulties end, all troubles are resolved, and aspirations are greatly fulfilled," hence "great gain, auspicious." When dangers are eased and difficulties are resolved, the great way can be established, so one should meet a great person to promote the way, hence "favorable to meet a great person."

《象》曰：“往蹇來碩”，志在內也。有應在內，往則失之。來則志獲，“志在內也”。[疏]正義曰：“志在內也”者，有應在三，是“志在內也”。應既在內，往則失之，來則得之，所以往則有蹇，來則碩吉也。“利見大人”，以從貴也。[疏]正義曰：貴謂陽也。以從陽，故云“以從貴”也。

The Image Commentary says: "Going forward is difficult, coming back brings great gain," because the line at the top (Six at the Top) has its responding line within the inner trigram. Wang Bi's annotation explains: the responding line of Six at the Top is within the inner trigram; going forward would lose it, but returning would gain it, hence it is said "the will is within." Kong Yingda elaborates: what is meant by "the will is within" is that the responding line of Six at the Top is with Nine in the Third, which is precisely "the will is within." Since the responding line is within the inner trigram, going forward would lose it, but returning would gain it, so going forward brings difficulty, while returning brings great gain and good fortune. The Image Commentary then says: "It is advantageous to see a great man," because it is in harmony with the superior. Kong Yingda explains: "superior" refers to a yang line; Six at the Top following Nine in the Third, a yang line, is thus said "to follow the superior."

坎下震上。解：利西南。西南，眾也。解難濟險，利施於眾。遇難不困於東北，故不言不利東北也。[疏]正義曰：“解”者，卦名也。然解有兩音，一音古買反，一音胡買反，“解”謂解難之初，“解”謂既解之後。《彖》稱“動而免乎險”，明解眾難之時，故先儒皆讀為“解”。《序卦》云：“物不可以終難，故受之以解。解者，緩也。”然則“解”者，險難解，釋物情舒緩，故為“解”也。“解利西南”者，西南坤位，坤是眾也。施解於眾，則所濟者弘，故曰“解利西南”也。

The hexagram "Jie" has the lower trigram Kan (Water) and the upper trigram Zhen (Thunder). The hexagram statement says: "Jie is favorable to the southwest." Wang Bi's commentary explains that the southwest represents the common people; removing difficulties and rescuing from peril is beneficial when it benefits the masses. If one encounters difficulties but does not become trapped in the northeast, the hexagram statement does not say "unfavorable to the northeast." Kong Yingda's commentary further explains: "Jie" is the name of the hexagram. However, "Jie" has two pronunciations: one is "gǔ mǎi fǎn," meaning the beginning of removing difficulties, and the other is "hú mǎi fǎn," meaning after difficulties have been resolved. The "彖传" says "movement and escape from peril," indicating this is the time of removing difficulties, so the ancients all read it as "Jie" meaning the removal of difficulties. The "序卦传" says: "Things cannot remain in difficulty forever, so after the hexagram "Jian" comes the hexagram "Jie"; "Jie" means to ease." Thus, "Jie" refers to the resolution of difficulties and the easing of affairs, hence it is called "Jie." The phrase "Jie is favorable to the southwest" refers to the southwest being the direction of Kun (Earth), which represents the common people. When the benefits of removing difficulties are extended to the masses, the scope of relief is broad, hence it is said "Jie is favorable to the southwest."

無所往，其來復，吉。有攸往，夙吉。未有善於解難而迷於處安也。解之為義，解難而濟厄者也。無難可往，以解來復則不失中。有難而往，則以速為吉者，無難則能復其中，有難則能濟其厄也。[疏]正義曰：“無所往”者，上言“解難濟險，利施於眾”。此下明救難之時，誡其可否。若無難可往，則以來復為吉。若有難可往，則以速赴為善，故云“無所往，其來復吉，有攸往夙吉”。設此誡者，褚氏云：“世有無事求功，故誡以無難宜靜，亦有待敗乃救，故誡以有難須速也。”

The hexagram statement continues: When there is no place to go, return, and it is auspicious; when there is a place to go, go early, and it is auspicious. Wang Bi's commentary explains: There is no one who is good at removing difficulties yet ignorant of the way to secure peace. "Remove" means to eliminate hardship and rescue from peril: when there is no hardship to remove, return after resolving the difficulty and remain in the center without losing the middle path; when there is hardship to remove, go quickly and it is auspicious. When there is no hardship, returning to the middle path is auspicious; when there is hardship, rescuing from peril is good. Kong Yingda's commentary further explains: The phrase "when there is no place to go" refers to the previous statement "remove difficulties, rescue from peril, and benefit the people." Here it explains the guidance on what to do and what not to do when rescuing from hardship: if there is no hardship to remove, returning is auspicious; if there is hardship to go to, going quickly is good. Therefore, it says "when there is no place to go, returning is auspicious; when there is a place to go, going early is auspicious." The reason for setting this guidance, as Chu said, is that there are people in the world who seek achievements unnecessarily when there is no hardship, so it warns them that when there is no hardship, they should remain quiet; there are also people who wait until things have failed before trying to save them, so it warns them that when there is hardship, they must act quickly.

《彖》曰：解，險以動，動而免乎險，解。動乎險外，故謂之“免”。免險則解，故謂之“解”。[疏]正義曰：此就二體以釋卦名。遇險不動，無由解難。動在險中，亦未能免咎。今動於險外，即見免脫於險，所以為“解”也。

The Commentary on the Judgment says: The hexagram of "Release" refers to encountering a danger and then taking action, and once action is taken, one is freed from the danger, hence called "Release." Wang Bi's commentary explains: moving from outside the danger, hence called "exemption"; being freed from the danger is called "Release." Kong Yingda's commentary further elaborates: this explanation of the hexagram's name is based on the two trigrams. If one encounters a danger but does not act, there can be no resolution of difficulties; if one acts within the danger, it is still not possible to avoid calamity; but now, acting from outside the danger, one is seen to be freed from the danger, hence called "Release."

“解，利西南”，往得眾也，“其來復吉”，乃得中也。“有攸往，夙吉”，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲圻。天地否結則雷雨不作，交通感散，雷雨乃作也。雷雨之作，則險厄者亨，否結者散，故“百果草木皆甲圻”也。

The Commentary on the Judgment continues to say: "To resolve is advantageous to the southwest," because going there can gain the support of many people; "Its return is auspicious," because this conforms to the middle path; "If there is a journey, it is auspicious in the morning," because going forward can establish achievements. The vital energies of heaven and earth are resolved, and thunder and rain arise. Thunder and rain arise, and all fruit trees and grasses sprout and break through their shells. Wang Bi's commentary explains: When heaven and earth are closed and blocked, thunder and rain will not arise. Only when there is communication and response, and the accumulated stagnation is dispersed, will thunder and rain arise. Once thunder and rain arise, those in peril become prosperous, and those who are blocked become dispersed, hence "all fruits and grasses break open their shells."

[疏]“解利西南”至“百果草木皆甲坼”。○正義曰：“解利西南往得眾”者，“解”之為義，兼濟為美。往之西南得施解於眾，所以為利也。“其來復吉乃得中也”者，無難可解，退守靜默，得理之中，故云“乃得中”也。“有攸往，夙吉，往有功也”者，解難能速，則不失其幾，故“往有功也”。“天地解而雷雨作雷雨作，而百果草木皆甲圻”者，此因震、坎有雷雨之象，以廣明“解”義。天地解緩，雷雨乃作。雷雨既作，百果草木皆孚甲開坼，莫不解散也。

Kong Yingda explains in his commentary on the section from "Xuan Zhuan" "Jie Li Xibei" to "Bai Guo Cao Mu Jie Jia Che": The phrase "Jie Li Xibei, Wang De Zhong" means that "Jie" signifies the virtue of benefiting many people, and going toward the southwest can spread the relief of solving difficulties to the people, hence it is beneficial. The phrase "Qi Lai Fu Ji, Nai De Zhong Ye" means that when there is no difficulty to solve, returning to rest and keeping silent is in accordance with the middle path, hence it is said "Nai De Zhong." The phrase "You You Wang, Su Ji, Wang You Gong Ye" means that solving difficulties quickly is not missing the opportunity, hence "Wang You Gong." The phrase "Tian Di Jie Er Lei Yu Zuo, Lei Yu Zuo Er Bai Guo Cao Mu Jie Jia Che" refers to expanding the meaning of "Jie" by referring to the images of the thunder trigram and the water trigram: when the heavenly and earthly energies are released, thunder and rain arise; when thunder and rain arise, all fruits and grasses have their husks split open and sprout, thus all are dispersed.

解之時大矣哉！無圻而不釋也。難解之時，非治難時，故不言用。體盡於解之名，無有幽隱，故不曰義。[疏]正義曰：結嘆解之大也。自天地至於草木，無不有“解”，豈非大哉！

The Commentary on the Judgment concludes by saying: The time of the hexagram of Resolution is truly magnificent! Wang Bi's commentary explains: There is nothing that cracks without being resolved. The time of resolving difficulties is different from the time of governing difficulties, so the Commentary on the Judgment does not mention 'time usage'; since the nature of the hexagram is already fully expressed in the term 'Resolution,' there is no obscure or unclear aspect, so it also does not mention 'time meaning.' Kong Yingda's commentary further elaborates: This is a summary and praise of the grandeur of 'Resolution': from heaven and earth down to grass and trees, all have 'Resolution,' is it not magnificent!

《象》曰：雷雨作，解。君子以赦過宥罪。[疏]正義曰：赦謂放免，過謂誤失，宥謂寬宥，罪謂故犯，過輕則赦，罪重則宥，皆解緩之義也。

The Great Image Commentary says: Thunder and rain arise, which is the meaning of the hexagram. The superior person thus pardons mistakes and shows leniency towards offenses. Kong Yingda's commentary further explains: "Pardoning" means to release from punishment, "mistake" refers to unintentional errors; "leniency" means to reduce punishment, and "offense" refers to intentional wrongdoing. Minor mistakes are pardoned, and serious offenses are met with leniency, both conforming to the meaning of "resolution" which implies easing and relief.

初六：無咎“解”者，解也。屯難盤結，於是乎解也。處蹇難始解之初，在剛柔始散之際，將赦罪厄，以夷其險。處此之時，不煩於位而“無咎”也。[疏]正義曰：夫險難未夷，則賤弱者受害，然則蹇難未解之時，柔弱者不能無咎，否結既釋之後，剛強者不復陵暴。初六，“處蹇難始解之初，在剛柔始散之際”，雖以柔弱處無位之地，逢此之時，不慮有咎，故曰“初六無咎”也。《象》曰：剛柔之際，義無咎也。或有過咎，非其理也。“義”猶理也。[疏]正義曰：“義無咎”者，“義”猶理也，剛柔既散，理必無咎，或有過咎，非理之當也，故曰“義無咎”也。○注“有過咎”至“義猶理也”。○正義曰：“或有過咎，非其理也”者，或本無此八字。

The line statement of the first line says: There is no fault. Wang Bi's commentary explains: "To resolve" means to untie; difficulties that have gathered together are now loosened here. The first line is at the beginning of the resolution of difficulties, at the moment when the strong and the weak are just beginning to separate. At this time, punishment and calamity are forgiven, and obstacles are eased. Being in this situation, one does not need to worry about matters of rank and position, thus "there is no fault." Kong Yingda's commentary further explains: When difficulties are not yet resolved, the weak and the humble suffer. Therefore, before the difficulties are resolved, the weak cannot avoid faults. But once the blockage and stagnation have been dispelled, the strong no longer oppress. The first line, "being at the beginning of the resolution of difficulties, at the moment when the strong and the weak are just beginning to separate," although in a weak and low position without rank, being in this situation does not require worry about faults, thus it is said "the first line, no fault." The Image Commentary says: At the moment when the strong and the weak meet, by nature there is no fault. Wang Bi's commentary explains: If there is still a fault, that would be against reason; "righteousness" is equivalent to "reason." Kong Yingda's commentary says: The phrase "righteousness brings no fault" means "righteousness" is "reason." Once the strong and the weak have separated, by reason there must be no fault. If there is still a fault, then it is not in accordance with reason, thus it is said "righteousness brings no fault." Kong Yingda's commentary also explains Wang Bi's comment from "perhaps there is a fault" to "righteousness is like reason": The eight characters "perhaps there is a fault, not in accordance with reason" in Wang Bi's comment, some versions do not have.

九二：田獲三狐，得黃矢，貞吉。狐者，隱伏之物也。剛中而應，為五所任，處於險中，知險之情，以斯解物，能獲隱伏也，故曰：“田獲三狐”也。黃，理中之稱也。矢，直也。田而獲三狐，得乎理中之道，不失枉直之實，能全其正者也，故曰“田獲三狐，得黃矢，貞吉”也。[疏]正義曰：“田獲三狐”者，狐是隱伏之物，三為成數，舉三言之，搜獲歡盡。九二以剛居中而應於五，為五所任，處於險中，知險之情，以斯解險，無險不濟，能獲隱伏，如似田獵而獲窟中之狐，故曰“田獲三狐”。“得黃矢，貞吉”者，黃，中之稱。矢，直也。田而獲三狐，得乎無理中之道，不失枉直之實，能全其正者也，故曰“得黃矢貞吉”也。

The line statement of the second line says: "Hunting in the fields, capturing three foxes, obtaining a yellow arrow, maintaining uprightness brings good fortune." Wang Bi's commentary explains: "Foxes are hidden and concealed creatures. The nine in the second line is strong and upright, located in the center, and corresponds with the six in the fifth line, being trusted by the six in the fifth. Being in a dangerous situation yet fully understanding the danger, using these conditions to resolve difficulties, one can search out hidden things, hence it is said 'Hunting in the fields, capturing three foxes.' 'Yellow' is a term indicating the middle path, and 'arrow' signifies uprightness. Hunting and capturing three foxes means obtaining a method in accordance with the middle path, without losing the truth of right and wrong, thus being able to maintain uprightness, hence it is said 'Hunting in the fields, capturing three foxes, obtaining a yellow arrow, maintaining uprightness brings good fortune.' Kong Yingda's commentary further explains: 'Hunting in the fields, capturing three foxes' refers to foxes being hidden creatures. 'Three' is a number representing completion; using 'three' as an example, it indicates capturing hidden things thoroughly. The nine in the second line, being a strong line in the center and corresponding with the six in the fifth line, is employed by the six in the fifth line. Being in a dangerous situation yet fully understanding the danger, using these conditions to remove difficulties, there is no danger that cannot be overcome, and hidden things can be searched out, just like hunting and capturing foxes in a cave, hence it is said 'Hunting in the fields, capturing three foxes.' 'Obtaining a yellow arrow, maintaining uprightness brings good fortune' refers to 'yellow' as a term indicating the middle path, and 'arrow' as signifying uprightness. Hunting and capturing three foxes means obtaining a method in accordance with the middle path (the original text says 'obtaining the way of the middle without reason,' with 'without' being an added character), without losing the truth of right and wrong, thus being able to maintain uprightness, hence it is said 'obtaining a yellow arrow, maintaining uprightness brings good fortune.'

《象》曰：九二，“貞吉”，得中道也。[疏]正義曰：“得中道也”者，明九二位既不當，所以得“貞吉”者，由處於中，得乎理中之道故也。

The Image Commentary says: "Nine Two 'Zhen Ji' (upright and auspicious)" because it has attained the middle path. Kong Yingda's commentary further explains: the phrase "attaining the middle path" indicates that Nine Two is originally not in the proper position, yet it can achieve "Zhen Ji" because it is in the central position and conforms to the middle path.

六三：負且乘，致寇至，貞吝。處非其位，履非其正，以附於四，用夫柔邪以自媚者也。乘二負四，以容其身。寇之來也，自已所致，雖幸而免，正之所賤也。[疏]正義曰：“負且乘致寇至”者，六三，矢正無應，下乘於二，上附於四，即是用夫邪佞以自說媚者也。乘者，君子之器也。負者，小人之事也。施之於人，即在車騎之上，而負於物也。故寇盜知其非巳所有，於是競欲奪之，故曰“負且乘致寇至”也。“貞吝”者，負乘之人，正其所鄙，故曰“貞吝”也。

The Line Statement of the Third Line says: carrying something while sitting on a cart, invites strong bandits; even upholding the correct path brings regret. Wang Bi's commentary explains: the position of the Sixth Line is not its proper place, and its position is not upright. It relies on clinging to the Nine in the Fourth, using softness and flattery to please the superior. It is supported below by the Nine in the Second and attached above to the Nine in the Fourth, thus finding a place for itself. The coming of strong bandits is something it has brought upon itself. Even if it escapes disaster by chance, it is despised by the correct path. Kong Yingda's commentary further explains: what is meant by 'carrying and riding' is that the Sixth Line loses uprightness and has no corresponding line. It oversteps below the Nine in the Second and clings above to the Nine in the Fourth, using improper means to please itself. A cart is the tool of a gentleman, while carrying is the task of a petty person. When these two things fall upon one person, it becomes sitting on a cart while also carrying something. Therefore, bandits know that the cart is not what they should have, and they rush to seize it. This is why it is said 'carrying and riding, leading to bandits'. What is meant by 'uprightness brings regret' is that someone who both carries and rides is despised by the correct path, hence 'uprightness brings regret'.

《象》曰：負且乘，亦可醜也。自我致戎，又誰咎也？[疏]正義曰：“亦可醜也”者，天下之丑多矣，此是其一，故曰“亦可醜也”。“自我致戎，又誰咎也”者，言此寇雖由已之招，非是他人致此過咎，故曰“又誰咎也”。

The Image Commentary says: Being both back and mounted, it is indeed a disgrace; I myself have invited the army, so who can blame me? Kong Yingda's commentary further explains: The phrase 'also truly disgraceful' refers to many disgraceful things in the world, and this is merely one of them, hence 'also truly disgraceful.' The phrase 'I myself have invited the army, so who can blame me' means that although these bandits were brought about by oneself, they were not caused by others, hence 'so who can blame me.'

九四：解而拇，朋至斯孚。失位不正，而比於三，故三得附之為其拇也。三為之拇，則失初之應，故“解其拇”，然後朋至而信矣。[疏]正義曰：而，汝也。拇，足大指也。履於不正，與三相比，三從下來附之，如指之附足，四有應在初。若三為之拇，則失初之應，故必“解其拇”，然後朋至而信，故曰“解而拇，朋至斯孚”。《象》曰：“解而拇”，未當位也。[疏]正義曰：“未當位”者，四若當位履正，即三為邪媚之身，不得附之也。既三不得附四，則無所解。今須解拇，由不當位也。

The line statement for the fourth line says: "Loosen the big toe, then friends will come and trust will be established." Wang Bi's commentary explains: The fourth line is not in the correct position and is not proper, and it is adjacent to the sixth line in the third position, so the sixth line in the third position is able to attach itself to it like a big toe. Since the sixth line in the third position has become its big toe, it loses its correspondence with the sixth line at the beginning. Therefore, "loosen the big toe," and then friends will come and trust will be established. Kong Yingda's commentary further explains: "er" means "you," and "mu" refers to the big toe. The fourth line is not properly positioned and is adjacent to the sixth line in the third position. The sixth line in the third position comes from below to attach itself to it, like a toe attached to the foot. However, the corresponding line of the fourth line is the sixth line at the beginning. If the sixth line in the third position becomes its big toe, it loses its correspondence with the sixth line at the beginning. Therefore, "loosen this big toe," and then friends will come and trust will be established. The Image Commentary says: "Loosen the big toe," because the fourth line is not in the proper position. Kong Yingda's commentary says: The term "not in the proper position" refers to the fourth line. If the fourth line were in the proper position and properly positioned, then the sixth line in the third position, which is a perverse and deceitful line, would have no way to attach itself. Since the sixth line in the third position cannot attach itself to the fourth line, there would be nothing to loosen. Now, the need to loosen the big toe is precisely because the fourth line is not in the proper position.

六五：君子維有解，吉。有孚于小人。居尊履中而應乎剛，可以有解而獲吉矣。以君子之道解難釋險，小人雖間，猶知服之而無怨矣。故曰“有孚于小人”也。[疏]正義曰：“君子維有解吉”者，六五，居尊履中而應於剛，是有君子之德。君子當此之時，可以解於險難。維，辭也。有解於難，所以獲吉，故曰“君子維有解吉”也。“有孚于小人”者，以君子之道解難，則小人皆信服之，故曰“有孚于小人”也。《象》曰：君子有解，小人退也。[疏]正義曰：小人謂作難者，信君子之德，故退而畏服之。

The line statement of the fifth line says: A gentleman is able to remove troubles, thus achieving auspiciousness; even the petty person is influenced by sincerity. Wang Bi's commentary explains: The sixth line in the fifth position occupies the exalted position and follows the strong line in the second position, thus being able to remove troubles and achieving auspiciousness. Using the way of the gentleman to remove difficulties and dispel dangers, even if the petty person tries to mediate, they will still know to submit and have no complaints. Therefore, it is said, "having sincerity towards the petty person." Kong Yingda's commentary further explains: What is meant by "the gentleman is able to remove troubles, thus achieving auspiciousness" is that the sixth line in the fifth position occupies the exalted position and is in the central position, responding to the strong line, thus possessing the virtue of the gentleman. At this time, the gentleman can remove dangers. "维" is a particle. Being able to remove difficulties leads to auspiciousness, hence it is said, "the gentleman is able to remove troubles, thus achieving auspiciousness." What is meant by "having sincerity towards the petty person" is that by using the way of the gentleman to remove difficulties, the petty person will be convinced, hence it is said, "having sincerity towards the petty person." The Image Commentary says: When the gentleman removes troubles, the petty person retreats. Kong Yingda's commentary says: "The petty person" refers to those who create troubles; they believe in the virtue of the gentleman, thus retreating and being afraid.

上六：公用射隼于高墉之上，獲之，無不利。初為四應，二為五應，三不應上，失位負乘，處下體之上，故曰“高墉”。墉非隼之所處，高非三之所履，上六居動之上，為解之極，將解荒悖而除穢亂者也。故用射之，極則後動，成而後舉，故必“獲之”，而“無不利”也。

The line statement of the sixth line at the top says: A prince or lord shoots a falcon from a high wall and hits it, capturing it, resulting in no disadvantage. Wang Bi's commentary explains: The first line six corresponds to the second line nine, and the second line nine corresponds to the fifth line six. The third line six does not correspond with the sixth line at the top. The third line six is out of position and is facing a chariot, located at the top of the lower part, hence called "high wall." A high wall is not a suitable place for a falcon to rest, and a high position is not a suitable place for the third line six to be. The sixth line at the top is located at the top of the shaking trigram, at the extreme point of the resolving hexagram. It is about to remove chaos and disorder, and eliminate filth and calamity, so it uses shooting as a method. When reaching the extreme point, it then acts; when conditions are mature, it then acts, so it certainly "shoots and captures" and "results in no disadvantage."

[疏]“上六”至“無不利”。○正義曰：隼者，貪殘之鳥，鸇鷂之屬。墉，牆也。六三失位負乘，不應於上，即是罪釁之人，故以譬於集。此借飛鳥為喻，而居下體之上，其猶隼處高墉。隼之為鳥，宜在山林，集於人家“高墉”，必為人所繳射，以譬六三處於高位，必當被人所誅討。上六居動之上，為解之極，將解之荒悖而除穢亂，故用射之也。“極而後動，成而後舉，故必獲之，而無不利”，故曰“公用射隼于高墉之上，獲之無不利”也。公宅臣之極。上六以陰居上，故謂之“公”也。

Kong Yingda explains in his commentary on the line statement of the topmost line, up to "wu bu li": "The bird 'sun' is a greedy and fierce bird, similar to zhan and yao. 'Yong' means a wall. The line six in the third is out of position and has a carriage on its back, and does not correspond with the topmost line, thus it is a person with guilt and fault. Therefore, it is compared to the bird 'sun'. Here, the metaphor of a flying bird is used; the line six in the third is located above the lower trigram, just like the bird 'sun' perching on a high wall. This kind of bird should live in mountains and forests, but now it perches on a human's high wall, so it must be shot down by an arrow with a rope. This metaphor indicates that the line six in the third, being in a high position, must be punished. The topmost line is at the top of the trigram of movement, and is at the extreme of the卦 of resolution. It is about to remove chaos and disorder, and eliminate corruption and disorder, so it uses the method of shooting. As Wang Bi's commentary says, 'When reaching the extreme, action is taken; when conditions are ripe, action is taken, so it is certain to succeed without any disadvantage.' Therefore, it says 'the superior person shoots the bird 'sun' on a high wall, and succeeds, without any disadvantage.' 'Gong' refers to the highest rank among officials (the original text says 'zai' instead of 'zhe'). The topmost line has a yin line in a yang position, so it is called 'gong'.

《象》曰：“公用射隼”，以解悖也。[疏]正義曰：“解悖也”者，悖，逆也。六三失位負乘，不應於上，是悖逆之人也。上六居動之上，能除解六三之荒悖，故云“以解悖也”。

The Image Commentary says: "The public uses a bow to shoot a falcon," which is to remove disorder. Kong Yingda's commentary further explains: the phrase "to remove disorder" refers to "disorder" meaning rebellion. The six in the third line has lost its position and is in opposition to the chariot, and also does not correspond with the six at the top, thus being a rebellious person. The six at the top is located at the top of the shaking trigram, and can remove the disorder and rebellion of the six in the third line, hence it is said "to remove disorder."

兌下艮上。損：有孚，元吉，無咎可貞，利有攸往。曷之用？二簋可用享。[疏]“損有孚”至“可用享”。○正義曰：“損”者，減損之名，此卦明損下益上，故謂之“損”。“損”之為義，“損下益上”，損剛益柔。損下益上，非補不足者也。損剛益柔，非長君子之道者也。若不以誠信，則涉諂諛而有過咎，故必“有孚”，然後大吉，無咎可正，而“利有攸往”矣，故曰“損有孚，元吉，無咎可貞，利有攸往”也。

The hexagram "Loss" has the trigram Dui (Lake) as its lower trigram and Gen (Mountain) as its upper trigram. The hexagram statement says: "Loss, with sincerity, brings great auspiciousness, without fault and suitable for maintaining the right path, it is favorable to go somewhere. What should be offered? Two thin dishes are sufficient for sacrifice." Kong Yingda's commentary on the hexagram statement from "loss with sincerity" to "favorable to go somewhere" explains: "Loss" refers to the concept of reduction, and this hexagram illustrates the idea of reducing the lower part to benefit the upper part, hence called "Loss." The meaning of "Loss" is "reducing the lower to benefit the upper" and "reducing the strong to benefit the soft." Reducing the lower to benefit the upper does not mean taking from the surplus to make up for the deficiency, and reducing the strong to benefit the soft does not mean promoting the way of the gentleman. Therefore, if one does not act with sincerity, it will lead to flattery and result in faults. Hence, one must have sincerity, then it will bring great auspiciousness, without fault and suitable for maintaining the right path, and it will be favorable to go somewhere. Therefore, it says, "Loss, with sincerity, brings great auspiciousness, without fault and suitable for maintaining the right path, favorable to go somewhere."

先儒皆以無咎、可貞，各自為義，言既吉而無咎，則可以為正。準下王注《彖》辭云：“損下而不為邪，益上而不為諂，則何咎而可正。”然則王意以無咎、可貞共成一義，故莊氏云：“若行損有咎，則須補過以正其失。”今行損用信，則是無咎可正，故云“無咎可貞”。竊謂莊氏之言得正旨矣。“曷之用，二簋可用享”者，明行損之禮，貴夫誠信，不在於豐。既行損以信，何用豐為？二簋至約，可用享祭矣，故曰“曷之用，二簋可用享”也。

Kong Yingda continued to analyze, pointing out that previous scholars regarded "wu jiao" and "ke zhen" as two separate meanings, saying that if something is both auspicious and without blame, it can be considered correct. However, according to Wang Bi's commentary on the Commentary on the Judgment in the following text, "reducing what is below without flowing into wrongdoing, and increasing what is above without flowing into flattery, then what blame is there, what is there that cannot be correct?" This shows that Wang Bi regarded "wu jiao" and "ke zhen" as a single meaning. Therefore, Zhang Shi said, "If reducing what is below leads to blame, then one must correct the mistake to rectify the error." Now, if reducing is done with sincerity, then it is without blame and can be corrected, hence saying "wu jiao ke zhen." I personally think Zhang Shi's view is more in line with the correct meaning. The phrase "he zhi yong, er gui ke yong xiang" indicates that the value of the ritual of reduction lies in sincerity rather than in abundance. Since sincerity is used in reduction, why seek abundance? Two simple bowls of food, extremely frugal, can still be used for sacrifice, hence saying "he zhi yong? Er gui ke yong xiang."

《彖》曰：損，損下益上，其道上行。艮為陽，兌為陰。凡陰順於陽者也。陽止於上，陰說而順，損下益上，上行之義也。[疏]正義曰：此就二體釋卦名之義，艮，陽卦，為止。兌，陰卦，為說。陽止於上，陰說而順之，是下自減損以奉於上，“上行”之謂也。

The Commentary on the Judgment says: The hexagram of Loss involves reducing the lower part and increasing the upper part, thus its way is to move upward. Wang Bi's annotation explains: The hexagram of Mountain is a yang hexagram, and the hexagram of Joy is a yin hexagram; all yin hexagrams are obedient to yang. Yang stops at the top, yin is pleased and obedient, reducing the lower part to increase the upper part, which is the meaning of "moving upward." Kong Yingda's commentary further elaborates: This interpretation explains the meaning of the hexagram by referring to the two trigrams. The trigram of Mountain is a yang trigram, whose nature is to stop; the trigram of Joy is a yin trigram, whose nature is to be pleased. Yang stops at the top, yin is pleased and obedient to it, which means the lower part reduces itself to serve the upper part, which is what is referred to as "moving upward."

損而有孚，元吉，無咎可貞，利有攸往。損之為道，“損下益上”，損剛益柔也。損下益上，非補不足也。損剛益柔，非長君子之道也。為損而可以獲吉，其唯有孚乎？“損而有孚”，則“元吉”，“無咎”而可正，“利有攸往”矣。“損剛益柔”，不以消剛。“損柔益上”，不以盈上，損剛而不為邪，益上而不為諂，則何咎而可正？雖不能拯濟大難，以斯有往，物無距也。[疏]正義曰：卦有“元吉”已下等事，由於“有孚”，故加一“而”字，則其義可見矣。

The Commentary on the Judgment continues to say: By reducing and maintaining sincerity, great auspiciousness is achieved, without fault one can uphold correctness, and it is appropriate to go somewhere. Wang Bi's commentary explains: The principle of 'reduction' is 'reducing the lower to benefit the upper' and 'reducing the strong to benefit the flexible'; reducing the lower to benefit the upper is not about using surplus to make up for deficiency, and reducing the strong to benefit the flexible is not about promoting the way of the gentleman. Achieving auspiciousness through reduction relies on sincerity alone. 'Reducing while being sincere' leads to 'original auspiciousness,' 'without fault' allows one to uphold correctness, and 'favorable for going somewhere' is achieved. 'Reducing the strong to benefit the flexible' does not mean eliminating strength, and 'reducing the flexible to benefit the upper' does not mean making the upper full. Reducing the lower without deviating into wrongness, and increasing the upper without deviating into flattery, then what fault is there, and what is not correct? Although it cannot save great difficulties, by acting in this way, all things will not resist. Kong Yingda's commentary further explains: The phrases 'original auspiciousness' and so on in the Hexagram Statement all come from 'sincerity,' so the Commentary on the Judgment adds the word 'while,' and the meaning becomes clear.

“曷之用”？曷，辭也。“曷之用”，言何以豐為也。“二簋可用享。”二簋，質薄之器也。行損以信，雖二簋而可用享。[疏]正義曰：“曷之用二簋可用享”者，舉《經》明之，皆為損而有孚，故得如此。

The Commentary on the Judgment cites the Hexagram Statement saying: "Why use it?" Wang Bi's annotation explains: "He" is a question particle, and "Why use it?" means why seek abundance. The Commentary on the Judgment also cites: "Two bowls may be used for sacrifice." Wang Bi's annotation explains: two bowls are simple vessels; by practicing reduction and sincerity, even two bowls can be used for sacrifice. Kong Yingda's commentary further explains: the phrase "Why use it? Two bowls may be used for sacrifice" is an example taken from the text to illustrate that because of reduction and sincerity, such things are possible.

二簋應有時，至約之道，不可常也。[疏]正義曰：申明二簋之禮，不可為常。二簋至約，惟在損時應時行之，非時不可也。損剛益柔有時。下不敢剛，貴於上行，“損剛益柔”之謂也。剛為德長，損之不可以為常也。[疏]正義曰：明“損下益上”之道，亦不可為常。損之所以能“損下益上”者，以下不敢剛亢，貴於奉上，則是損於剛亢而益柔順也。“損剛”者，謂損兌之陽爻也。“益柔”者，謂益艮之陰爻也。人之為德，須備剛柔，就剛柔之中，剛為德長。既為德長，不可恆減，故損之“有時”。

The Commentary on the Judgment continues to say: the use of two ritual vessels should be in accordance with the proper time. Wang Bi's annotation explains: extreme frugality should not be regarded as a fixed standard. Kong Yingda's commentary elaborates: this is to clarify that the practice of using two ritual vessels for sacrifice should not be regarded as a permanent custom; extreme frugality is only appropriate at the time of reduction and should not be applied at other times. The Commentary on the Judgment also says: the act of reducing the strong and increasing the gentle should be in accordance with the proper time. Wang Bi's annotation explains: those in lower positions should not be overly strong or assertive, and serving those above is considered important, which is referred to as 'reducing the strong and increasing the gentle'; strength is the primary aspect of virtue, so reducing it should not be regarded as a fixed standard. Kong Yingda's commentary elaborates: this is to clarify that the principle of 'reducing the lower to benefit the upper' should not be regarded as a fixed standard. The reason why 'reducing the lower to benefit the upper' is possible is that those in lower positions do not act with excessive strength or directness, and instead prioritize serving those above, which is the act of reducing the strong and increasing the gentle. The term 'reducing the strong' refers to reducing the yang lines of the Dui trigram; the term 'increasing the gentle' refers to increasing the yin lines of the Gen trigram. Human cultivation of virtue must include both strength and gentleness, but among these, strength is the primary aspect of virtue. Since it is the primary aspect, it should not be constantly reduced, hence the reduction of strength should be done 'according to the proper time'.

損益盈虛，與時偕行。自然之質，各定其分，短者不為不足，長者不為有餘，損益將何加焉？非道之常，故必“與時偕行”也。[疏]正義曰：“盈虛”者，鳧足短而任性，鶴脛長而自然。此又云“與時偕行”者，上既言“損剛益柔”，不可常用，此又汎明損益之事，體非恆理，自然之質，各定其分。鳧足非短，鶴脛非長，何須損我以益人。虛此以盈彼，但有時宜用，故應時而行，故曰“損益盈虛，與時偕行”也。

The Commentary on the Judgment continues to say: reduction and increase, fullness and emptiness, should all be carried out in accordance with the times. Wang Bi's annotation explains: the inherent nature of all things has its own fixed limits; what is short is not considered insufficient, and what is long is not considered excessive. So what can be added by reduction and increase? This is not a constant principle, so it must be "to go with the times." Kong Yingda's commentary further elaborates: what is meant by "fullness and emptiness" is like what the Zhuangzi's "Paradoxical Legs" section says: the short legs of a wild duck are its natural state, and the long legs of a crane are its natural condition. Here, the phrase "to go with the times" is used because the previous text had already stated that "reducing the strong and benefiting the weak" is not something that can be commonly applied. Here, it is a general discussion about reduction and increase, and its fundamental nature is not a constant principle. Each thing has its own fixed nature: the legs of a wild duck are not short, and the legs of a crane are not long. So why should we reduce one part to increase another? Why should we empty one to fill another? It is only sometimes appropriate to do so, hence we must act in accordance with the times, hence it says "reduction and increase, fullness and emptiness, go with the times."

《象》曰：山下有澤，損。山下有澤，損之象也。[疏]正義曰：澤在山下，澤卑山高，似澤之自損，以崇山之象也。君子以懲忿窒欲。可損之善，莫善忿欲也。[疏]正義曰：君子以法此損道，以懲止忿怒，窒塞情慾。夫人之情也，感物而動，境有順逆，故情有忿欲。懲者息其既往，窒者閉其將來。忿欲皆有往來，懲窒互文而相足也。

The Great Image Commentary says: Mountains below a marsh, this is the hexagram of Loss. Wang Bi's annotation explains: Mountains below a marsh precisely exemplify the image of "Loss." Kong Yingda's commentary elaborates: The marsh is below the mountain, the marsh being low and the mountain high, like the marsh reducing itself to raise the mountain. The Great Image Commentary continues: The superior person thus admonishes himself against anger and suppresses desires. Wang Bi's annotation explains: Among things that can be reduced, none is more deserving of reduction than anger and desire. Kong Yingda's commentary elaborates: The superior person models himself upon this principle of "Loss," using it to restrain anger and block desires. Human nature and emotions are stirred by external things, and external circumstances are sometimes favorable and sometimes adverse, so emotions give rise to anger and desire. "Cheng" refers to stopping what has already occurred, while "Zhi" refers to blocking what is about to come; anger and desire both have past and future aspects, and the terms "Cheng" and "Zhi" are mutually explanatory, complementing each other.

初九：巳事遄往，無咎，酌損之。損之為道，“損下益上”，損剛益柔，以應其時者也。居於下極，損剛奉柔，則不可以逸。處損之始，則不可以盈，事已則往，不敢宴安，乃獲“無咎”也。剛以奉柔，雖免乎無咎，猶未親也。故既獲無咎，復自“酌損”，乃得“合志”也。遄，速也。[疏]正義曰：“巳事遄往無咎”者，巳，竟也。遄，速也。損之為道，“損下益上”，如人臣欲自損己奉上。然各有所掌，若廢事而往，咎莫大焉。若事已不往，則為傲慢。竟事速往，乃得無咎，故曰“巳事遄往無咎也”。“酌損之”者，剛勝則柔危，以剛奉柔，初未見親也。故須酌而減損之，乃得“合志”，故曰“酌損之”。

The line statement of the first nine says: After finishing one's own duties, one should quickly proceed, without blame, and also consider reducing one's own efforts. Wang Bi's commentary explains: The principle of "loss" is "reducing the lower to benefit the upper" and "reducing the strong to benefit the weak," in accordance with the timing. The first nine is at the very bottom of the lower trigram, so it should reduce its strength to serve the softness above, and thus cannot be lazy; being at the beginning of the loss hexagram, it cannot be complacent. After finishing the task, one should quickly proceed, not seeking comfort, in order to achieve "no blame." Using strength to serve softness, although it avoids blame, has not yet been accepted, so after achieving "no blame," one must further "measure and reduce" oneself in order to align with the upper part. "Chuan" means quick. Kong Yingda's commentary further explains: "After finishing the task, go quickly, no blame," "si" means completed, "chuan" means quickly. The principle of "loss" is "reducing the lower to benefit the upper," like a minister reducing himself to serve the sovereign. However, each person has their own duties; if one leaves their post to serve above, there is no greater mistake than this. If one finishes the task but does not go, it becomes arrogance. Only by finishing one's duties and quickly proceeding can one avoid blame, hence "after finishing the task, go quickly, no blame." As for "measure and reduce," when strength is excessive, the softness is in danger. Using strength to serve softness, at the beginning, has not yet been accepted, so one must measure and reduce oneself in order to align with the upper part, hence "measure and reduce."

《象》曰：“巳事遄往”，尚合志也。尚合於志，欲速往也。[疏]正義曰：“尚合志”者，尚，庶幾也。所以竟事速往，庶幾與上合志也。

The Image Commentary says: "After completing the task, go swiftly." This expresses the hope of aligning with the superior's will. Wang Bi's annotation explains that the desire is to align with the superior's will, hence the wish to go swiftly. Kong Yingda's commentary further elaborates: "Shang he zhi" means "to hope for alignment." "Shang" here means approximately "to approach" or "to hope for"; therefore, after finishing one's duty, one goes swiftly in order to align with the superior's will.

九二：利貞，征凶。弗損，益之。柔下可全益，剛不可全削，下不可以無正。初九巳損剛以順柔，九二履中，而復損已以益柔，則剝道成焉，故不可遄往而“利貞”也。進之於柔，則凶矣，故曰“征凶”也。故九二不損而務益，以中為志也。[疏]正義曰：柔不可以全益，剛不可以全削，下不可以無正。初九已損剛以益柔，為順六四為初六，九二復損已以益六五為六二，則成剝卦矣。故九二利以居而守正，進之於柔則凶，故曰“利貞，征凶”也。既征凶，故九二不損已而務益，故曰“不損益之”也。

The line statement of the second line says: It is appropriate to maintain correctness, but if one goes forward for military campaign, it will be dangerous; not reducing oneself, but instead increasing the superior. Wang Bi's commentary explains: The soft cannot be increased without limit, and the strong cannot be entirely reduced. The inferior should not lack correctness. The initial nine has already reduced its strength to follow the soft, and the nine in the second is on the middle position. If it again reduces itself to increase the soft, it would become the hexagram of "Splitting." Therefore, the nine in the second should not hurry to go forward, but should "be beneficial to maintain correctness." If it goes forward to attach to the soft, it will be dangerous, hence "military campaign brings danger." Therefore, the nine in the second does not reduce itself but aims to increase the superior, with maintaining the middle as its intention. Kong Yingda's commentary further explains: The soft cannot be increased without limit, and the strong cannot be entirely reduced. The inferior should not lack correctness. The initial nine has already reduced its strength to increase the soft and formed a state of submission (the original text has some errors here); if the nine in the second again reduces itself to increase the six in the fifth, it would become the hexagram of "Splitting." Therefore, the nine in the second should be beneficial to maintain correctness, and going forward to attach to the soft would be dangerous, hence "be beneficial to maintain correctness, military campaign brings danger." Since going forward for military campaign brings danger, the nine in the second does not reduce itself but aims to increase the superior, hence "not reducing, but increasing."

《象》曰：“九二利貞”，中以為志也。[疏]正義曰：“中以為志”者，言九二所以能居而守貞，不損益之，良由居中，以中為志，故損益得其節適也。

The Image Commentary says: "Nine in the Second is favorable to uprightness," because it holds the middle as its aspiration. Kong Yingda further explains that "taking the middle as one's aspiration" means that Nine in the Second is able to remain steady and upright, not diminishing itself while benefiting above, because it resides in the middle position and takes the middle path as its aspiration. Thus, it can achieve the proper balance between reduction and increase.

六三：三人行則損一人，一人行則得其友。損之為道，“損下益上，其道上行”。三人，謂自六三巳上三陰也。三陰並行，以承於上，則上失其友，內無其主，名之曰“益”，其實乃“損”。故天地相應，乃得化醇；男女匹配，乃得化生。陰陽不對，生可得乎？故六三獨行，乃得其友。二陰俱行，則必疑矣。

The line statement of the third line says: If three people go together, one will be reduced; if one goes alone, he will find his companion. Wang Bi's commentary explains: "Loss" is the path of "reducing the lower to benefit the upper, and the path moves upward." The term "three people" refers to the three yin lines above the sixth line. When these three yin lines move upward to support the ninth line at the top, the ninth line loses its exclusive companion. Internally, there is no master or subject, and although it is called "increase," it is actually "loss." Therefore, heaven and earth must correspond in pairs to produce rich and harmonious things, and men and women must be matched one to one to produce offspring. If yin and yang cannot correspond one to one, how can reproduction be achieved? Therefore, the sixth line can find its companion by going alone, but if two yin lines go together, they will certainly bring suspicion.

[疏]“六三”至“得其友”。○正義曰：六三處損之時，居於下體。損之為義，“其道上行”。“三人，謂自六三巳上三陰”。上一人，謂上九也。下一人，謂六三也。夫陰陽相應，萬物化醇，男女匹配故能生育，六三應於上九，上有二陰，六四、六五也。損道上行，有相從之義。若與二陰並己俱行，雖欲益上九一人，更使上九懷疑，疑則失其適匹之義也。名之曰“益”，即不是減損，其實損之也，故曰“三人行則損一人”。若六三一人獨行，則上九納己無疑，則得其友矣，故曰：“一人行則得其友”也。《象》曰：“一人行”，三則疑也。[疏]正義曰：“三則疑”者，言一人則可，三人疑加疑惑也。

Kong Yingda's commentary explains the line statement from the third line to "getting a companion": In the context of the hexagram of "loss," the third line is located in the lower trigram. The meaning of "loss" is "its way goes upward." Wang's annotation says "three people refer to the three yin lines above the third line." "One above" refers to the top line nine, "one below" refers to the third line. Yin and yang correspond with each other, and thus all things are generated and mature; male and female match one by one, and thus offspring are produced. The third line corresponds with the top line nine, but there are also two other yin lines above it, the fourth and fifth lines. The way of loss proceeds upward, and these two yin lines also have a tendency to go upward. If these two yin lines go upward together with the third line, although the intention is to increase the top line nine, it will cause the top line nine to have doubts. If there is doubt, the meaning of one-to-one matching is lost. Although it is called "increase," it seems not to be a loss, but in reality it is a loss, so it is said "three people going together will lose one." If the third line goes upward alone, the top line nine will accept it without doubt, and thus it will get a companion, so it is said "one person going will get a companion." The Image Commentary says: "One person going is good, but three people going together will cause suspicion." Kong Yingda's commentary says: the phrase "three causes suspicion" means that one person going is sufficient, but three people going together will add suspicion.

六四：損其疾，使遄有喜，無咎。履得其位，以柔納剛，能損其疾也。疾何可久？故速乃有喜。損疾以離其咎，有喜乃免，故使速乃有喜，有喜乃“無咎”也。[疏]“六四”至“無咎”。○正義曰：“疾”者相思之疾也。初九自損巳遄往，已以正道速納，陰陽相會，同志斯來，無復企子之疾，故曰“損其疾”。疾何可久，速乃有喜，有喜乃無咎，故曰“使遄有喜，無咎”。○注“履得其位”至“有喜乃無咎也”。○正義曰：“速乃有喜，有喜乃無咎”者，相感而久不相會，則有勤望之憂，故“速乃有喜”。初九自損以益四，四不速納，則有失益之咎也，故曰“有喜乃無咎”也。

The line statement of the fourth line says: reducing one's own affliction, causing the other party to come quickly brings joy and no blame. Wang Bi's commentary explains: the sixth line is in the correct position, and with its gentle and yielding nature, it accepts the strong line. This enables it to reduce its own affliction. How can affliction last? Therefore, quick action brings joy. Reducing affliction to escape blame, having joy leads to the removal of blame, so causing the other party to come quickly brings joy, and having joy leads to 'no blame'. Kong Yingda's commentary elaborates on the line statement from 'reducing affliction' to 'no blame': here, 'affliction' refers to the pain of mutual longing and expectation. Initially, the first line reduces itself and quickly goes forward, while the sixth line, by acting rightly and quickly accepting, allows yin and yang to meet, and the person with the same aspirations arrives, thus eliminating the pain of waiting. Therefore, it is said 'reduce affliction'. How can affliction last? Quick action brings joy, and having joy leads to 'no blame', so it is said 'causing quick arrival brings joy, and there is no blame'. Kong Yingda's commentary further explains Wang Bi's note from 'being in the correct position' to 'there is no blame': Wang's statement that 'only quick action brings joy, and having joy leads to no blame' refers to the situation where two people feel a deep connection but have not met for a long time, leading to a painful longing. Therefore, quick action brings joy. The first line reduces itself to benefit the sixth line, but if the sixth line does not quickly accept, it would be a failure to appreciate this benefit, leading to blame. Therefore, it is said 'having joy leads to no blame'.

《象》曰：“損其疾”，亦可喜也。[疏]正義曰：“亦可喜”者，《詩》曰：“亦既見止”，“我心則降”。不亦有喜乎？

The Image Commentary says: "Reducing one's illness" is also something to be joyful about. Kong Yingda's commentary further explains that what is meant by "also joyful" is expressed in the Book of Songs, Zhao Nan, Cao Chong: "Once I saw him," "My heart is now at ease," which is not precisely a joyful occasion?

六五：或益之，十朋之龜，弗克違，元吉。以柔居尊而為損道，江海處下，百穀歸之，履尊以損，則或益之矣。朋，黨也。龜者，決疑之物也。陰非先唱，柔非自任，尊以自居，損以守之。故人用其力，事順其功。智者慮能，明者慮策，弗能違也，則眾才之用事矣，獲益而得“十朋之龜”，足以盡天人之助也。

The Line Statement of the fifth line says: Someone comes to add to him, a large tortoise worth ten 'peng' which is used to decide matters, its divination cannot be contradicted, and it is a great blessing. Wang Bi's commentary explains: The sixth line, which is yin, is in a noble position and practices the way of reduction; the rivers and lakes are in a low position, and all the streams flow into them. If one is in a noble position yet practices reduction, people will come to add to him. 'Peng' refers to a group, and 'turtle' refers to an object used to decide difficult matters. Yin does not initiate first, and the soft does not display its ability. By maintaining a noble position and practicing reduction, people are willing to exert themselves for him, and things proceed smoothly with success. The wise plan for him, the discerning strategize for him, and even the divination of the great turtle cannot be contradicted, meaning that many talents are serving him. Gaining this addition and obtaining the 'tortoise of ten peng' is sufficient to exhaust the assistance of heaven and people.

[疏]“六五”至“元吉”。○正義曰：六五居尊以柔而在乎損，而能自抑損者也。居尊而能自抑損，則天下莫不歸而益之，故曰“或益之”也。或者，言有也，言其不自益之，有人來益之也。朋者，黨也。龜者，決疑之物也。陰不先唱，柔不自任，“尊以自居，損以守之”，則人用其力，事竭其功，“智者慮能，明者慮策”，而不能違也。朋至不違，則群才之用盡矣，故曰“十朋之龜，弗克違”也。群才畢用，自尊委人，天人並助，故曰“元吉”。

Kong Yingda's commentary explains the line statement from the fifth line to "yuan ji": The fifth line is a yao in the yin position, located in the position of honor within the损卦, which is a line that can restrain itself. Being in a position of honor yet able to restrain oneself, the world will not fail to come to him for support and benefit, hence it says "or yi zhi." "Or" is equivalent to "there is," meaning he does not benefit himself, but rather others come to benefit him. "Peng" refers to a group, and "gu" is an object used for deciding doubts. The yin does not take the initiative, and the soft does not display its ability; by maintaining a position of honor and restraining oneself, people are willing to exert effort and do their utmost for him. The wise plan his talents, and the discerning plan his strategies. Even the divination with tortoise shells cannot contradict this. When the group comes and does not contradict, it means that the talents of many are fully utilized, hence it says "ten peng gu, fei ke wei." When all talents are fully used, and with a noble position entrusting others, heaven and people both assist, hence it says "yuan ji."

○注“以柔居尊”至“天人之助也”。○正義曰：“朋，黨也”者，馬、鄭皆案《爾雅》云：“十朋之龜者，一曰神龜，二曰靈龜，三曰攝龜，四曰寶龜，五曰文龜，六曰筮龜，七曰山龜，八曰澤龜，九曰水龜，十曰火龜。”《象》曰：六五，“元吉”，自上祐也。[疏]正義曰：“自上祐”者，上謂天也，故與“自天祐之，吉無不利”義同也。

Kong Yingda further explains Wang Bi's comment from "with a soft in a noble position" to "the assistance of heaven and man" by saying: Wang Bi's statement "peng, meaning party," is also interpreted by Ma Rong and Zheng Xuan according to the Er Ya as: "the ten kinds of turtles are called: one, divine turtle; two, spiritual turtle; three, capturing turtle; four, treasure turtle; five, literary turtle; six, divination turtle; seven, mountain turtle; eight, marsh turtle; nine, water turtle; ten, fire turtle." The Image Commentary says that the reason for "original good fortune" in line six-five is due to receiving the protection of heaven. Kong Yingda explains that "self-protection from above" refers to heaven, so it is the same meaning as the line "self-protection from heaven, good fortune without any hindrance" in the Great Possession hexagram's upper nine.

上九：弗損，益之，無咎，貞吉，利有攸往。得臣無家。處損之終，上無所奉，損終反益。剛德不損，乃反益之，而不憂於咎。用正而吉，不制於柔，剛德遂長，故曰“弗損，益之，無咎，貞吉，利有攸往”也。居上乘柔，處損之極，尚夫剛德，為物所歸，故曰“得臣”。得臣則天下為一，故“無家”也。

The line statement of the Upper Nine in the sixth line says: "Not reducing, but increasing, without blame, keeping to the correct path brings good fortune, suitable for going forward; gaining ministers and no longer having private family interests." Wang Bi's commentary explains: The Upper Nine is at the end of the Loss hexagram. Above it there is no one to serve, so reduction has reached its limit and turns into increase. The strong and vigorous virtue is no longer reduced, but instead gains, thus there is no need to worry about blame; using the correct path brings good fortune, not restricted by the flexible lines, the strong virtue thus grows, hence it says, "Not reducing, but increasing, without blame, keeping to the correct path brings good fortune, suitable for going forward." The Upper Nine is in a high position and overpowers the flexible lines, at the extreme point of the Loss hexagram, upholding the strong and vigorous virtue, becoming the gathering point for all things, hence it says, "gaining ministers"; gaining ministers, the world becomes unified, hence it says, "no private family."

[疏]“上九”至“得臣無家”。○正義曰：“弗損益之，無咎，貞吉”者，損之為義，“損下益上”。上九處損之極，上無所奉，損終反益，故曰“弗損益之”也。既“剛德不損，乃反益之”，則不憂於咎，“用正而吉”，故曰“無咎，貞吉”也。“利有攸往”者，不利於柔，不使三陰俱進，不疑其志，“剛德遂長”，故曰“利有攸往”也。又能自守剛陽，不為柔之所制，豈惟“無咎、貞吉”而已，所往亦無不利，故曰“利有攸往”，義兩存也。“得臣無家”者，居上乘柔，處損之極尊。夫剛德“為物所歸”，故曰“得臣”。“得臣則以天下為一”，故曰“無家”。“無家”者，光宅天下，無適一家也。《象》曰：“弗損益之”，大得志也。[疏]正義曰：“大得志”者，剛德不損，“為物所歸”，故“大得志也”。

Kong Yingda explains in his commentary on the line statement of Upper Nine: the phrase "Not losing or gaining, no blame, uprightness brings good fortune" refers to the meaning of "loss." "Loss" here means "losing from below to gain above." Upper Nine is at the extreme point of the Loss hexagram, with nothing above it to serve, so when loss reaches its limit, it turns into gain. Therefore, it is said "Not losing or gaining." Since the strong and vigorous virtue is not diminished but rather increased, there is no cause for worry, and by following the correct path one attains good fortune, hence "no blame, uprightness brings good fortune." The phrase "favorable to movement" has two meanings. First, it is unfavorable to the soft, and prevents the three yin lines from advancing together, thus not causing Upper Nine to doubt their intentions. The strong virtue thus grows, hence "favorable to movement." Second, Upper Nine can maintain its strong yang nature and not be controlled by the soft lines, so it is not only "no blame, uprightness brings good fortune," but also all movements are favorable, hence "favorable to movement." These two meanings are both present. The phrase "gaining the people without a family" refers to Upper Nine being in a high position and overpowering the soft lines, occupying the exalted position at the extreme of the Loss hexagram. By upholding the strong and vigorous virtue, it "is the object of all things' return," hence "gaining the people." "Gaining the people means uniting the world as one," hence "without a family." The phrase "without a family" means that the virtue is vast and encompasses the world, not belonging to any single family. The Image Commentary says: "Not losing or gaining" means that the mind has great attainment. Kong Yingda explains that "great attainment of will" refers to the strong and vigorous virtue not being diminished and being "the object of all things' return," hence "great attainment of will."