The Hexagram of Gain

震下巽上。益：利有攸往，利涉大川。[疏]正義曰：“益”者，增足之名，損上益下，故謂之益。下巳有矣，而上更益之，明聖人利物之無巳也。損卦則損下益上，益卦則損上益下，得名皆就下而不據上者，向秀云：“明王之道，志在惠下，故取下謂之損，與下謂之益。”既上行惠下之道，利益萬物，動而無違，何往不利，故曰“利有攸往”。以益涉難，理絕險阻，故曰“利涉大川”。

The hexagram Yi has the trigram Zhen (Thunder) as its lower trigram and Xun (Wind) as its upper trigram. The hexagram statement says: "Yi is favorable for going forward, favorable for crossing a great river." Kong Yingda's commentary further explains: "Yi" is the name for adding to make something full; this hexagram reduces from above to increase below, hence it is called "Yi." The lower part already has something, and the upper part adds more to it, showing that the sage benefits all things without limit. The hexagram Xin (Loss) reduces below to benefit above, while the hexagram Yi reduces above to benefit below. Both hexagrams derive their names from "below" rather than from "above." Xiang Xiu says: "The way of an enlightened ruler is to care for the people below, so taking from below is called 'Xin' (Loss), and giving to below is called 'Yi' (Benefit)." Since those in authority promote the way of benefiting the people below, benefiting all things, their every action is in harmony, so where would it be unfavorable to go? Therefore, it says "favorable to go forward." Carrying this benefit through difficult circumstances, it is reasonable to overcome obstacles, hence it says "favorable to cross a great river."

《彖》曰：益，損上益下，民說無疆。震，陽也。巽，陰也。巽非違震者也。處上而巽，不違於下，“損上益下”之謂也。[疏]正義曰：此就二體釋卦名之義。柔損在上，剛動在下，上巽不違於下，“損上益下”之義也。既居上者能自損以益下，則下民歡說，無復疆限。益卦所以名益者，正以“損上益下，民說無疆”者也。

The Commentary on the Judgment says: The hexagram of Gain indicates that reducing the upper part and increasing the lower part brings joy to the people without limit. Wang Bi's commentary explains: Zhen is yang, Xun is yin; Xun does not contradict Zhen. Being in a superior position yet being humble and yielding, and not contradicting the lower part, is what is called "reducing the upper to benefit the lower." Kong Yingda's commentary further explains: This interpretation is based on the two trigrams above and below to explain the meaning of the hexagram's name. The yin trigram Xun, which is gentle and yielding, is above, while the yang trigram Zhen, which is strong and active, is below. The upper trigram being humble and yielding without contradicting the lower trigram precisely embodies the meaning of "reducing the upper to benefit the lower." Since those in superior positions can reduce themselves to benefit those below, the people below will be joyful and happy without limit. The hexagram is named "Gain" precisely because of "reducing the upper to benefit the lower, the people are joyful without limit."

自上下下，其道大光。“利有攸往”，中正有慶。五處中正，“自上下下”，故“有慶”也。以中正有慶之德，有攸往也，何適而不利哉！[疏]正義曰：此就九五之爻，釋“利有攸往，中正有慶”也。五處中正，能“自上下下”，則其道光大，為天下之所慶順也。“以中正有慶之德”，故所往無不利焉。益之所以“利有攸往”者，正謂中正有慶故也。

The Commentary on the Judgment continues to say: To humble oneself and serve the people below from a high position, its way becomes bright and great; "it is advantageous to go somewhere" because it is in the central and correct position and thus brings joy. Wang Bi's commentary explains: The Nine in the Fifth is in the central and correct position, thus being able to "humble oneself and serve the people below from a high position," so there is joy; by possessing the virtue of being central and correct with joy, going somewhere will be beneficial everywhere. Kong Yingda's commentary further explains: This is explaining "it is advantageous to go somewhere, central and correct brings joy" based on the Nine in the Fifth. The Nine in the Fifth is in the central and correct position, thus being able to "humble oneself and serve the people below from a high position," so its way becomes bright and great, and the people below are joyful and follow. "By possessing the virtue of being central and correct with joy," thus whatever it goes towards will be smooth. The hexagram of Gain is "advantageous to go somewhere" because it is in the central and correct position with joy.

利涉大川，木道乃行。木者，以涉大川為常而不溺者也。以益涉難，同乎“木”也。[疏]正義曰：此取譬以釋“利涉大川”也。木體輕浮，以涉大川為常而不溺也。以益涉難，如木道之涉川。涉川無害，方見益之為利，故云“利涉大川，木道乃行”也。

The Commentary on the Judgment continues to say: "It is advantageous to cross great rivers," because the way of a wooden boat allows for passage. Wang Bi's annotation explains that wood is commonly used for crossing large rivers and does not sink; similarly, carrying the way of mutual benefit through difficult circumstances is akin to wood crossing rivers. Kong Yingda's commentary further elaborates that this is using a metaphor to explain "advantageous to cross great rivers." Wood is light and can float, commonly used for crossing rivers without sinking; carrying the way of mutual benefit through hardship is like a wooden boat crossing a river. Crossing the river without harm reveals why "benefit" is advantageous, hence it is said, "advantageous to cross great rivers, the way of wood is thus realized."

益動而巽，日進無疆。天施地生，其益無方。損下益下。[疏]正義曰：“益動而巽，日進無疆”者，自此已下，廣明益義。前則就二體明損上益下以釋卦名，以下有動求，上能巽接，是“損上益下”之義。今執二體更明得益之方也。若動而驕盈，則彼損無已。若動而卑巽，則進益無疆，故曰“益動而巽，日進無疆”。“天施地生，其益無方”者，此就天地廣明益之大義也。天施氣於地，地受氣而化生，亦是“損上益下”義也。其施化之益，無有方所，故曰“天施地生，其益無方”。

The Commentary on the Judgment continues: "The hexagram of Gain is characterized by movement of the Thunder and humility of the Wind, thus achieving continuous progress without limit; Heaven bestows its vital energy, Earth brings forth life, and its beneficial influence has no fixed direction." Wang Bi's commentary explains: "This refers to reducing the upper to benefit the lower (the original text reads 'loss of the lower to benefit the lower,' with the first 'lower' being a mistake for 'upper')." Kong Yingda's commentary further elaborates: "The phrase 'movement and humility, daily progress without limit' is widely explaining the meaning of 'gain.' Previously, the explanation of the hexagram name was based on the interaction between the upper and lower trigrams, explaining 'loss of the upper to benefit the lower,' meaning that when the lower makes a request and the upper is humble and receptive, this is the meaning of 'loss of the upper to benefit the lower.' Now, the explanation focuses on the way to achieve gain: if one acts with arrogance and self-satisfaction, then the loss of the other party has no end; if one acts with humility and modesty, then progress is boundless. Therefore, it is said 'movement and humility, daily progress without limit.' The phrase 'Heaven bestows, Earth produces, its benefit has no fixed direction' is a broad explanation of the great meaning of 'gain': Heaven bestows its vital energy upon Earth, Earth receives this energy and brings forth all things, which is also the meaning of 'loss of the upper to benefit the lower.' This process of bestowing and producing has no fixed place, hence it is said 'Heaven bestows, Earth produces, its benefit has no fixed direction.'"

凡益之道，與時偕行。益之為用，施未足也。滿而益之，害之道也。故“凡益之道，與時偕行”也。[疏]正義曰：雖施益無方，不可恆用，當應時行之，故舉“凡益”總結之，故曰“凡益之道，與時偕行也”。

The Commentary on the Judgment concludes by saying: All ways of benefiting must be carried out in accordance with the times. Wang Bi's annotation explains: The function of "益" is to supplement what is lacking; if something is already full and you continue to add to it, that is the way to cause harm. Therefore, it says, "All ways of benefiting go together with the times." Kong Yingda's commentary further elaborates: Although the act of benefiting has no fixed direction, it cannot be used constantly. It should be applied according to the times, so the phrase "all ways of benefiting" is used to summarize this, hence saying, "All ways of benefiting go together with the times."

《象》曰：風雷，益。君子以見善則遷，有過則改。遷善改過，益莫大焉。[疏]正義曰：《子夏傳》云：“雷以動之，風以散之，萬物皆盈。”孟僖亦與此同其意。言必須雷動於前，風散於後，然後萬物皆益。如二月啟蟄之後，風以長物八月收聲之後，風以殘物。風之為益，其在雷後，故曰“風雷，益”也。遷謂遷徙慕尚，改謂改更懲止，遷善改過，益莫大焉，故君子求益，以“見善則遷，有過則改”也。六子之中，並有益物，猶取雷風者，何晏云：“取其最長可久之義也。”

The Great Image Commentary says: Wind and Thunder, this is the Beneficial Hexagram. The gentleman thus sees good deeds and follows them, and when there is a mistake, he corrects it. Wang Bi's commentary explains: moving toward goodness and correcting faults, there is no greater gain than this. Kong Yingda's commentary further elaborates: Zixia's Commentary on the Changes says, "Thunder is used to shake all things, wind is used to scatter all things, and thus all things become full." Meng Xi's view is the same. This means that there must first be the shaking of thunder, then the scattering of wind, and only then do all things gain benefit. For example, after the Awakening of Insects in February, wind helps all things grow; after the thunder ceases in August, wind harms all things. The wind is able to bring benefit because it follows thunder, hence "Wind and Thunder, Beneficial." "Migration" refers to moving toward and emulating goodness, "change" refers to altering and correcting faults; moving toward goodness and correcting faults brings the greatest benefit, so the gentleman who seeks benefit should "see good deeds and follow them, and when there is a mistake, correct it." The six subordinate hexagrams, Zhen, Xun, Kan, Li, Gen, and Dui, can all benefit all things, but here the hexagram of Thunder and Wind is chosen. Hanyan says: "This is because they represent the most enduring and sustainable meaning."

初九：利用為大作，元吉，無咎。處益之初，居動之始。體夫剛德，以蒞其事而之乎巽，以斯大作，必獲大功。夫居下非“厚事”之地，在卑非任重之處，大作非小功所濟，故“元吉”，乃得“無咎”也。[疏]正義曰：“大作”謂興作大事也。初九處益之初，居動之始，有興作大事之端，又體剛能幹，應巽不違，有堪建大功之德，故曰“利用為大作”也。然有其才而無其位，得其時而無其處，雖有殊功，人不與也。時人不與，則咎過生焉。故必“元吉”，乃得“無咎”，故曰“元吉，無咎”。《象》曰：“元吉，無咎”，下不厚事也。時可以大作，而下不可以厚事，得其時而無其處，故“元吉”，乃得“無咎”也。[疏]正義曰：“下不厚事”者，厚事猶大事也。

The line statement of the first line of the "Yi" hexagram says: It is appropriate to initiate great undertakings, which will bring great good fortune and avoid mistakes. Wang Bi's commentary explains: The initial line is at the beginning of the "Yi" hexagram and at the start of the lower trigram "Zhen" (Thunder), which signifies movement. The line itself possesses the virtue of being strong and vigorous. By taking charge of affairs and corresponding with "Xun" (Wind), it is capable of initiating great undertakings and will surely achieve great success. However, being in a lower position is not a position suitable for undertaking major responsibilities, and being in a humble position is not a place for bearing heavy burdens. Great undertakings cannot be accomplished by small efforts, so it is necessary to achieve "Yuan Ji" (the highest good fortune) in order to avoid mistakes. Kong Yingda further explains: "Da zuo" refers to initiating great undertakings. The initial line has the beginning of initiating great undertakings, is strong and capable, corresponds with "Xun" without opposition, and possesses the virtue of establishing great achievements, so it is said "It is advantageous to initiate great undertakings." However, it has ability but no position, has the right time but not the right place. Even if it has special achievements, people at the time may not recognize them. When people do not recognize it, mistakes will arise from this. Therefore, it must achieve "Yuan Ji" in order to avoid mistakes, hence the line statement says "Yuan Ji, no blame." The "Image Commentary" says "Yuan Ji, no blame" because those in a lower position should not bear major responsibilities. Wang Bi clarifies: Although the situation allows for great undertakings, those in a lower position should not bear heavy responsibilities. Having the right time but not the right position, therefore it is necessary to achieve "Yuan Ji" in order to avoid mistakes. Kong Yingda's commentary says "Hou shi" is equivalent to "Da shi."

六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。以柔居中，而得其位。處內履中，居益以沖。益自外來，不召自至，不先不違，則朋龜獻策，同於損卦六五之位，位不當尊故吉在“永貞”也。帝者，生物之主，興益之宗，出震而齊巽者也。六二居益之中，體柔當位，而應於巽，享帝之美，在此時也。[疏]“六二”至“王用享于帝吉”。○正義曰：六二體柔居中，當位應巽，是居益而能用謙沖者也。居益用謙，則物“自外來”，朋龜獻策，弗能違也。同於損卦六五之位，故曰“或益之十朋之龜，弗克違”也。然位不當尊，故永貞乃吉，故曰“永貞吉”。帝，天也。王用此時，以享祭於帝，明靈降福，故曰“王用享于帝吉”也。《象》曰：“或益之”，自外來也。[疏]正義曰：“自外來”者，明益之者從外自來，不召而至也。

The Line Statement of the Second Line says: Someone brings a tortoise worth ten strings of pearls to increase his fortune, which cannot be refused; by maintaining a long-term adherence to the right path, it is auspicious; when the king offers sacrifices to the Supreme Deity at this time, it is also auspicious. Wang Bi's commentary explains: The Second Line, being a yin and flexible line, occupies the central position of the Lower Trigram and is in the proper position; it is located within the Inner Trigram, practicing the middle way, and in a time of increase yet remains humble. The increase comes from outside, not summoned, neither taking the lead nor opposing, thus the treasure turtle presents a decision, a situation similar to the Fifth Line of the Hexagram of Loss. Only because it is not in a noble position, the auspiciousness lies in 'eternal uprightness'. 'Deity' is the sovereign who nurtures all things and initiates increase, that is, the Heavenly Deity mentioned in the 'Discourse on the Hexagrams', who originates from 'Zhen' and is orderly in 'Xun'. The Second Line is in the middle of the Hexagram of Increase, with a gentle nature and proper position, and corresponds to 'Xun', thus the noble act of offering sacrifices to the Deity occurs at this time. Kong Yingda further explains: The Second Line has a gentle and compliant nature, is in the central and proper position and corresponds to 'Xun', representing a line that remains humble amidst increase. When in a time of increase and using humility, external things will 'come from outside', the treasure turtle presents a strategy, which cannot be refused, similar to the situation of the Fifth Line in the Hexagram of Loss, thus it says 'someone gives a tortoise worth ten strings of pearls, which cannot be refused'. However, its position is not in a noble position, so it requires a long-term adherence to the right path to be auspicious, hence it says 'eternal uprightness is auspicious'. 'Deity' refers to Heaven. The king takes this opportunity to offer sacrifices to the Supreme Deity, and the divine spirits descend with blessings, thus it says 'the king uses sacrifice to the Deity and it is auspicious'. The 'Image Commentary' says: 'Someone gives an increase', indicating that the increase comes from outside. Kong Yingda's commentary says: 'Coming from outside' means that the one who gives the increase comes from outside, not summoned, but arrives on his own.

六三：益之，用凶事，無咎。有孚中行，告公用圭。以陰居陽，求益者也。故曰“益之”。益不外來，己自為之，物所不與，故在謙則戮，救凶則免。以陰居陽，處下卦之上，壯之甚也。用救衰危，物所恃也，故“用凶事”，乃得“無咎”也。若能益不為私，志在救難，壯不至亢，不失中行，以此告公，國主所任也；用圭之禮，備此道矣，故曰“有孚，中行，告公用圭”也。公者，臣之極也。凡事足以施天下，則稱王，次天下之大者，則稱公。六三之才，不足以告王，足以告公，而得用圭也。故曰“中行告公用圭”也。

The line statement of the third line says: To increase one's own strength and use it in matters of rescuing from danger and aiding in difficulties, there will be no mistake; with sincere heart and upright conduct, when presenting a case to a prince, one should use the jade圭 as a token of trust. Wang Bi's commentary explains: The sixth line in the third position, being a yin line in a yang position, is an active line seeking increase, so it is said 'increase'. Its increase is not from outside, but self-acquired; others do not agree with it. If one were to demand according to the principle of humility and retreat, by reason one should be punished. But if one is considered in terms of rescuing from danger, then one may be exempt from punishment. Being a yin line in a yang position, and located at the top of the lower trigram, shows an overbearing strength. Using this strength to help those in decline and danger, it becomes a reliance for the people, so 'using it for dangerous affairs' can 'have no mistake'. If one seeks increase not for personal gain, but for the purpose of rescuing from difficulties, being strong without reaching an extreme, and maintaining upright and proper conduct, then with such attitude presenting a case to a prince is exactly the kind of person a king would entrust. The ritual of holding the jade圭 as a token of trust perfectly embodies this meaning, so it is said 'with sincerity, uprightness, and presenting a case to the prince with the jade圭'. 'Prince' is the highest level among ministers. Those whose achievements are sufficient to be applied throughout the world are called 'king', and those who are next to the king are called 'prince'. The sixth line in the third position does not have the ability to present a case to the king, but has the ability to present a case to the prince, thus it can use the ritual of the jade圭, so it is said 'upright conduct presenting a case to the prince with the jade圭'.

[疏]“六三”至“告公用圭”。○正義曰：六三以陰居陽，不能謙退，是求益者也，故曰“益之”。“益不外來，已自為之，物所不與”。若以謙道責之，則理合誅戮。若以救凶原之，則情在可恕。然此六三，“以陰居陽，處下卦之上，壯之甚也”。用此以救衰危，則物之所恃，所以“用凶事”而得免咎，故曰“益之，用凶事，無咎”。若能求益不為私己，志在救難，為壯不至亢極，能適於時，是有信實而得中行，故曰“有孚中行”也。用此“有孚中行”之德，執圭以告於公，公必任之以救衰危之事，故曰“告公用圭”。○注“以陰居陽”至“告公用圭也”。○正義曰：告王者宜以文德燮理，使天下人寧，不當恆以救凶，用志褊狹也。《象》曰：益“用凶事”，固有之也。用施凶事，乃得固有之也。[疏]正義曰：“固有之”者，明其為救凶，則不可求益；施之凶事，乃得固有其功也。

Kong Yingda explains from "Six in the Third" to "Advise the Duke with the圭": Six in the Third, being a yin and flexible line in a yang position, is not content to remain humble and self-restrained, but instead actively seeks gain. Therefore, it is said "Benefit it." Its gain does not come from outside, but is self-seeking; others do not agree with it. If it is criticized with the principle of humility, it should be punished; but if considered from the perspective of helping in danger, it can be forgiven. Six in the Third is a yin line in a yang position, located at the top of the lower trigram, and is overly strong. If this strength is used to help the weak, it becomes a reliance for the people, so "use it in a dangerous matter" and thus avoid blame, hence "Benefit it, use it in a dangerous matter, no blame." If the pursuit of gain is not for personal benefit, but for helping others in distress, and if it is strong but not excessive, and it follows the right timing, then it is sincere in heart and moderate in action, hence "has sincerity and acts in the middle." With this virtue of "sincerity and acting in the middle," it presents the圭 to the Duke to make a request, and the Duke will certainly entrust it with the task of helping the weak, hence "advise the Duke with the圭." Kong Yingda also explains Wang Bi's commentary from "a yin line in a yang position" to "advise the Duke with the圭": when presenting to the Son of Heaven, one should use moral virtue to regulate yin and yang and bring peace to the world, not always focus on matters of danger, for that would be too narrow-minded. The Image Commentary says: the "use it in a dangerous matter" in the Book of Changes refers to firmly possessing the merit. Wang Bi says: applying effort to matters of danger allows one to firmly possess it. Kong Yingda says: "firmly possess" indicates that since it is for the sake of danger, one should not have the desire for gain anymore; applying effort to matters of danger allows one to firmly hold onto this merit.

六四：中行，告公從，利用為依遷國。居益之時，處巽之始，體柔當位，在上應下。卑不窮下，高不處亢，位雖不中，用“中行”者也。以斯告公，何有不從？以斯“依遷”，誰有不納也？[疏]正義曰：六四：“居益之時，處巽之始，體柔當位，在上應下，卑不窮下，高不處亢，位雖不中，用中行者也”，故曰“中行”也。以此中行之德，有事以告於公，公必從之，故曰“告公從”也。用此道以依人而遷國者，人無不納，故曰“利用為依遷國”也。遷國，國之大事，明以中行，雖有大事，而無不利，如“周之東遷晉鄭焉依”之義也。《象》曰：“告公從”，以益志也。志得益也。[疏]正義曰：“以益志”者，既為公所從，其志得益也。

The line statement for the fourth line says: Acting with uprightness and moderation, making a report to the prince and being heeded, it is appropriate to rely on others' strength to move the capital. Wang Bi's commentary explains: The sixth line at the fourth position is in a time of increase, and is at the beginning of the upper trigram 'Xun'. It has a gentle and compliant nature, is in the correct position, is in a high position but responds to the first line below; it is in a low position but not reduced to the lowest, in a high position but not excessive. Though its position is not central, its conduct conforms to the 'middle way'. With such an attitude, making a report to the prince, how could it not be heeded? With such an attitude, relying on others to move the capital, who would not accept it? Kong Yingda further explains: The sixth line at the fourth position is indeed as Wang Bi said, in a time of increase, at the beginning of 'Xun', with a gentle and compliant nature in the correct position, in a high position but responding to the lower, not reduced to the lowest, not excessive. Though its position is not central, it can act in the middle way, so the line statement says 'middle way'. With this virtue of the middle way, if there is something to report to the prince, the prince will certainly heed it, hence 'reporting to the prince is heeded'. Using this approach to rely on others for moving the capital, people will not refuse, hence 'using it for reliance in moving the capital'. Moving the capital is a major state affair, and here it shows that as long as one follows the middle way, even in major affairs there is no disadvantage. As recorded in the 'Zuo Zhuan', the Zhou royal family moved eastward relying on Jin and Zheng. The 'Image Commentary' says: 'Reporting to the prince is heeded', because the mind is increased. Wang Bi's commentary says: this is the benefit of the will. Kong Yingda's explanation says: what is meant by 'increasing the will' is that since the prince heeds it, his will is increased.

九五：有孚惠心，勿問元吉。有孚，惠我德。得位履尊，為益之主者也。為益之大，莫大於信。為惠之大，莫大於心。因民所利而利之焉，惠而不費，惠心者也。信以惠心，盡物之願，固不待問而“元吉有孚惠我德”也。以誠惠物，物亦應之，故曰“有孚惠我德”也。[疏]正義曰：九五得位處尊，為益之主，兼張德義，以益物者也。“為益之大，莫大於信，為惠之大，莫大於心。因民所利而利之焉，惠而不費，惠心者也”。有惠有信，盡物之願，必獲元吉，不待疑問，故曰“有孚惠心，勿問元吉”。我既以信，惠被於物，物亦以信，惠歸於我，故曰“有孚，惠我德”也。《象》曰：“有孚惠心”，勿問之矣。“惠我德”，大得志也。[疏]正義曰：“大得志”者，天下皆以信惠歸我，則可以得志於天下，故曰“大得志”也。

The text of the fifth line (九五) says: With sincerity in heart and a mind of giving, there is no need for divination, and great auspiciousness is certain. With sincerity, the world will return kindness and virtue to me. Wang Bi explains: The line nine in the fifth position is both in the right place and in a high position, being the main line of the hexagram of Increase. The greatest way of giving benefit is through 'trust', and the greatest way of giving grace is through the 'heart'. To follow the people's natural benefits and let them gain from them, giving grace without cost, is called 'gracious heart'. To act with sincerity in giving grace, fulfilling the desires of all things, there is no need for divination to determine 'original auspiciousness, with sincerity I am given virtue'. When one gives grace with sincerity, people respond with sincerity, hence 'with sincerity I am given virtue'. Kong Yingda further explains: The line nine in the fifth position is in the right place and holds a high position, being the main line of the hexagram of Increase, combining virtue and righteousness to benefit all things. As Wang Bi said, the greatest way of giving benefit is through trust, and the greatest way of giving grace is through the heart. To follow what is beneficial to the people and benefit them, giving grace without cost, is called 'gracious heart'. With both grace and trust, fulfilling the desires of all things, one must surely achieve great auspiciousness, without needing to question or divinate, hence 'with sincerity, gracious heart, no need to ask, original auspiciousness'. I give grace with sincerity to others, and others return grace with sincerity to me, hence 'with sincerity, I am given virtue'. The Image Commentary says: 'With sincerity and a gracious heart', there is no need to ask further; 'I am given virtue', is achieving great realization of one's will. Kong Yingda's commentary says: What is meant by 'great realization of will' is that all under heaven return sincerity and grace to me, thus enabling me to realize my will throughout the world.

上九：莫益之，或擊之，立心勿恆，凶。處益之極，過盈者也。求益無巳，心無恆者也。無厭之求，人弗與也。獨唱莫和，是“偏辭也”。人道惡盈，怨者非一，故曰“或擊之”也。[疏]正義曰：上九處益之極，益之過甚者也。求益無厭，怨者非一，故曰“莫益之，或擊之”也。勿猶無也，求益無己，是“立心無恆”者也。無恆之人，必凶咎之所集，故曰“立心勿恆，凶”。《象》曰：“莫益之”，偏辭也。“或擊之”，自外來也。[疏]正義曰：“偏辭”者，此有求而彼不應，是“偏辭也”。“自外來”者，怨者非一，不待召也，故曰“自外來也”。

The text says: "No one comes to benefit him, but instead someone attacks him; his mind of establishing himself cannot hold to the constant way, thus it is dangerous." Wang Bi's commentary explains: The upper ninth line is at the extreme point of the "Increase" hexagram, which is an excessive and full line. Seeking increase without rest is the behavior of someone whose mind has no constancy; greedy and insatiable, others do not give; one person sings alone while no one responds, which is what the "Image Commentary" calls "partial statement." Human nature dislikes fullness, and those who resent him are not just one, hence it is said "some attack him." Kong Yingda further explains: The upper ninth line is at the peak of increase, which is a line that has overdone the benefit. Seeking increase without knowing when to stop brings resentment from many sides, hence it is said "no one benefits him, some attack him." "Wu" is "no," seeking increase without end is exactly the behavior of someone whose mind has no constancy; a person whose mind has no constancy must be a place where danger and faults gather, hence it is said "establishing the mind without constancy, danger." The "Image Commentary" says: "No one benefits him" is a one-sided and one-sided statement; "some attack him" is an attack coming from outside. Kong Yingda's commentary says: The so-called "partial statement" refers to seeking on one side while the other does not respond, making it a one-sided matter; the so-called "coming from outside" refers to those who resent him not being just one, but coming without being summoned.

乾下兌上。夬：揚于王庭，孚號有厲。告自邑，不利即戎。利有攸往。夬與剝反者也。剝以柔變剛，至於剛幾盡。夬以剛決柔，如剝之消剛。剛隕則君子道消，柔消則小人道隕。君子道消，則剛正之德不可得直道而用，刑罰之威不可得坦然而行。“揚于王庭”，其道公也。

The hexagram "Gua" has the lower trigram "Qian" (Heaven) and the upper trigram "Dui" (Lake). The hexagram statement says: Publicly exposing the faults of the petty person in the court of the sovereign, and issuing commands with sincerity, yet there remains danger and peril; it is appropriate to first issue orders from one's own city, and not to immediately resort to force; it is favorable to go somewhere. Wang Bi's commentary explains: The hexagram "Gua" and the hexagram "Bao" are opposites. "Bao" involves the soft yin overcoming the hard yang, gradually eroding the yang until it is almost entirely eliminated; "Gua" involves the hard yang removing the soft yin, just as "Bao" erodes the yang. When the yang declines, the way of the gentleman declines; when the yin retreats, the way of the petty person is destroyed. When the way of the gentleman declines, the virtue of righteousness cannot be practiced in accordance with the right path, and the authority of punishment cannot be carried out with ease. The phrase "proclaiming in the court of the sovereign" refers to the way of decision-making being based on impartiality.

[疏]“夬揚于王庭”至“利有攸往”。○正義曰：夬，決也。此陰消陽息之卦也。陽長至五，五陽共決一陰，故名為“夬”也。“揚于王庭”者，明行決斷之法，夬以剛決柔，施之於人，則是君子決小人也。王庭是百官所在之處，以君子決小人，故可以顯然發揚決斷之事於王者之庭，示公正而無私隱也，故曰“揚于王庭”也。“孚號有厲”者，號，號令也。行決之法，先須號令。夬以剛決柔，則是用明信之法而宣其號令，如此即柔邪者危，故曰“孚號有厲”也。以剛制斷，行令於邑可也。若用剛即戎，尚力取勝，為物所疾，以此用師，必有不利，故曰“告自邑，不利即戎”。雖“不利即戎”，然剛德不長，則柔邪不消。故陽爻宜有所往，夬道乃成，故曰“利有攸往”也。

Kong Yingda explains the passage from "Guai Yang Yu Wang Ting" to "Li You You Wang" as follows: "Guai" means decision and elimination. This is a hexagram representing the retreat of yin and the growth of yang. The yang line reaches the fifth position, with five yang lines together eliminating one yin line, hence the name "Guai." "Yang Yu Wang Ting" refers to the method of implementing decision-making: The hexagram "Guai" uses yang strength to eliminate yin weakness. Applied to human affairs, this means the gentleman removing the petty person. The Wang Ting is where officials gather, so by the gentleman removing the petty person, the matter of decision can be openly proclaimed in the king's court, demonstrating fairness and transparency, hence "Yang Yu Wang Ting." "Fu Hao You Lei" means "a call with sincerity brings danger." "Hao" is a call or decree. Implementing decision-making first requires a call; the hexagram "Guai" uses strength to eliminate weakness, which is to announce the decree with sincerity and brightness, thus the side of yin weakness becomes dangerous, hence "Fu Hao You Lei." Using strength to control and implementing decrees within one's city is acceptable; but if one solely relies on strength and immediately resorts to warfare, valuing military victory, it will be disliked by the people, and such a method of warfare will certainly be disadvantageous, hence "Gao Zi Yi, Bu Li Ji Rong." Although "Bu Li Ji Rong" is said, if yang strength does not increase, yin weakness will not retreat, so the yang line should advance, and the process of elimination can be completed, hence "Li You You Wang."

《彖》曰：夬，決也，剛決柔也。健而說，決而和。“健而說”，則“決而和”矣。[疏]“《彖》曰”至“決而和”。○正義曰：夬，決也。“剛決柔”者，此就爻釋卦名也。“健而說，決而和”者，此就二體之義，明決而能和，乾健而兌說，健則能決，說則能和，故曰“決而和”也。

The Commentary on the Judgment says: "Guai" means to decide and eliminate, referring to the yang overcoming the yin; it is strong and vigorous yet harmonious, so in the process of elimination, harmony can be maintained. Wang Bi explains that it is precisely because of "strength and joy" that "decision and harmony" can be achieved. Kong Yingda further explains that "Guai" means to eliminate. The term "yang overcoming yin" refers to the composition of the lines in explaining the meaning of the hexagram. The phrase "strength and joy, decision and harmony" refers to the meaning of the upper and lower trigrams, explaining that elimination can be harmonious— the lower trigram is Qian, which is strong and vigorous, and the upper trigram is Dui, which is harmonious and joyful. Strength and vigor allow for decisive action, while harmony and joy allow for harmonious results, hence it is said "decision and harmony."

“揚于王庭”，柔乘五剛也。剛德齊長，一柔為逆，眾所同誅，而無忌者也。故可“揚于王庭”。[疏]正義曰：此因一陰而居五陽之上，釋行決之法。以剛德齊長，一柔為逆，無所同誅，誅而無忌也，故曰“揚于王庭”。言所以得顯然“揚于王庭”者，只謂柔乘五剛也。

The Commentary on the Judgment continues to explain: therefore it can "proclaim in the royal court," because a single yin line is above five yang lines. Wang Bi's commentary explains: the virtue of yang strength grows together, but a single yin line is rebellious, and it is the common target for all to attack. To attack it requires no hesitation, hence it can "proclaim in the royal court." Kong Yingda further explains: this refers to the image of a single yin line above five yang lines, explaining the method of taking decisive action. The virtue of yang strength grows together, and a single yin line is rebellious; no one fails to condemn it, and attacking it requires no hesitation, hence it is said "proclaim in the royal court." This explains why it can openly "proclaim in the royal court," solely because the yin line is above five yang lines.

“孚號有厲”，其危乃光也。剛正明信以宣其令，則柔邪者危，故曰“其危乃光也”。[疏]正義曰：以明信而宣號令，即柔邪者危厲，危厲之理，分明可見，故曰“其危乃光也”。“告自邑，不利即戎”，所尚乃窮也。以剛斷制，告令可也。“告自邑”，謂行令於邑也。用剛即戎，尚力取勝也。尚力取勝，物所同疾也。[疏]正義曰：剛克之道，不可常行。若專用威猛，以此即戎，則便為尚力取勝，即是決而不和，其道窮矣。行決所以惟“告自邑，不利即戎”者，只謂所尚乃窮故也。“利有攸往”，剛長乃終也。剛德愈長，柔邪愈消，故“利有攸往”，道乃成也。[疏]正義曰：終成也，剛長柔消，夬道乃成也。

The text of the Commentary on the Judgment says: "Faithful proclamation brings danger," this very danger instead brings about the flourishing of decisive action. Wang Bi's commentary explains: by proclaiming orders with uprightness, brightness, and sincerity, the side of yin and weakness will be in danger, hence it is said "its danger is its brightness." Kong Yingda's commentary says: by proclaiming orders with brightness and sincerity, the side of yin and weakness will be in a state of danger, this principle of danger is clearly visible, hence it is said "its danger is its brightness." The text of the Commentary on the Judgment also says: "Announce from the city, not immediately go to war," because relying solely on military force will lead to a dead end. Wang Bi's commentary explains: by using strength to control, issuing orders is acceptable; "announce from the city" means implementing orders within one's own territory. Using strength and immediately resorting to warfare is to rely on military force for victory; relying on military force for victory is something that the people universally detest. Kong Yingda's commentary says: the method of using strength to overcome is not something that can be sustained for long. If one solely relies on force and uses it for warfare, that is to rely on military force for victory, which is only knowing how to eliminate without being harmonious, and this path will reach its end. The reason why decisive action is only suitable for "announce from the city, not immediately go to war" is because the reliance on military force will eventually be exhausted. The text of the Commentary on the Judgment also says: "It is advantageous to go forward," because the growth of yang strength can ultimately achieve success. Wang Bi's commentary explains: the greater the growth of yang strength, the more yin and weakness will retreat, hence "it is advantageous to go forward," and the path of decisive action is thus completed. Kong Yingda's commentary says: "Final" means accomplishment; with the growth of yang strength and the retreat of yin and weakness, the way of Guai is thus completed.

《象》曰：澤上於天，夬。君子以施祿及下，居德則忌。“澤上於天”，夬之象也。“澤上於天”，必來下潤，“施祿及下”之義也。《夬》者，明法而決斷之象也。忌止也。法明斷嚴，不以慢，故“居德”以明禁也。施而能嚴，嚴而能施，健而能說，決而能和，美之道也。[疏]“《象》曰”至“居德則忌”。○正義曰：“澤上於天，夬”者，澤性潤下，雖復“澤上於天”，決來下潤，此事必然，故是“夬”之象也。“君子以施祿及下，居德則忌”者，忌，禁也。“決”有二義，《象》則澤來潤下，《彖》則明法決斷，所以君子法此夬義。威惠兼施，雖復施祿及下，其在身居德，復須明其禁令，合於健而能說，決而能和，故曰“君子以施祿及下，居德則忌”也。

The text from the Great Image says: The marsh rising to the heavens, this is the image of the hexagram Gua; thus the gentleman understands that he should bestow his salary and grace upon his subordinates, while maintaining virtue, he must also clearly establish prohibitions. Wang Bi's commentary explains: "The marsh rising to the heavens" is the image of Gua; the marsh water, even when rising to the heavens, must inevitably fall down to moisten all things, which is the meaning of "bestowing salary upon the subordinates." Gua also represents the image of establishing laws and making decisive judgments. "Ji" means prohibition: laws are clear and judgments are firm, not carried out with negligence, so "residing in virtue" must be embodied through clearly established prohibitions. Bestowing favors while being strict, being strict while bestowing favors, being strong and vigorous while being harmonious and joyful, being decisive while being harmonious and compliant, this is the most excellent principle. Kong Yingda's commentary explains from "The Image says" to "residing in virtue then prohibits": "The marsh rising to the heavens, Gua," means that the marsh water naturally flows downward to moisten, even if it rises to the heavens, it must inevitably break through and fall down to moisten all things, which is an inevitable occurrence, hence it is the image of Gua. "The gentleman thus bestows salary upon the subordinates, and when residing in virtue, he must prohibit," "Ji" refers to prohibitions. "Deciding" has two meanings: the Great Image takes the decision of the marsh water descending to moisten, while the Commentary on the Judgment takes the decision of establishing laws and making judgments. Therefore, the gentleman follows this meaning of Gua, combining authority and grace—although bestowing salary upon subordinates, when maintaining virtue, he must also clearly establish prohibitions, which conforms to the principle of being strong and vigorous yet harmonious and joyful, decisive yet harmonious and compliant, thus it is said, "The gentleman thus bestows salary upon the subordinates, and when residing in virtue, he must prohibit."

初九：壯于前趾，往不勝，為咎。居健之初，為決之始，宜審其策，以行其事。壯其前趾，往而不勝，宜其咎也。[疏]正義曰：初九居夬之初，當須審其籌策，然後乃往。而體健處下，徒欲果決壯健，前進其趾，以此而往，必不克勝，非決之謀，所以“為咎”，故曰“初九，壯于前趾，往不勝，為咎”也。《象》曰：不勝而往，咎也。不勝之理，在往前也。[疏]正義曰：《經》稱“往不勝。為咎”，象云“不勝而往，咎”翻其文者，蓋暴虎馮河，孔子所忌，謬於用壯，必無勝理。孰知不勝，果決而往，所以致於咎過。故注云“不勝之理，在往前”也。

The line statement of the first nine says: The big toe acts rashly and forcefully, moves forward but fails to win, thus causing a mistake. Wang Bi's commentary explains: The first nine is at the beginning of the卦 of firmness and decisiveness, the start of a matter requiring resolution. It should first carefully plan before taking action. Now, it allows the front big toe to act forcefully and move forward, failing to win, thus causing a mistake is appropriate. Kong Yingda further explains: The first nine is at the beginning of the卦 of决, it should first determine the plan and then proceed. However, it is strong and vigorous, yet occupies a lower position, only thinking of decisive and forceful action, stepping forward with the big toe, thus acting rashly and certainly failing to win. This is not the proper planning for decision-making, so it is said 'the first nine, strong in the front toe, going forward but not winning, causing a mistake.' The Image Commentary says: Knowing that one cannot win yet still going forward, this is the mistake. Wang Bi's commentary explains: The reason for not winning is due to acting forward first. Kong Yingda's commentary says: The text says 'going forward but not winning, causing a mistake,' while the Image Commentary says 'not winning yet going forward, causing a mistake,' reversing the order of words. This is probably because actions like fighting a tiger with bare hands or crossing a river on foot, which are reckless bravery, are something Confucius disapproves of: the mistake lies in the misuse of strength, which certainly has no chance of winning. Knowing that one cannot win yet still acting decisively and going forward, thus causing a mistake, so Wang Bi's commentary says 'the reason for not winning is due to moving forward first.'

九二：惕號，莫夜有戎，勿恤。居健履中，以斯決事，能審已度而不疑者也。故雖有惕懼號呼，莫夜有戎，不憂不惑，故“勿恤”也。[疏]正義曰：九二體健居中，能決其事，而無疑惑者也。雖復有人惕懼號呼，語之雲莫夜必有戎卒來害已，能番已度，不惑不憂，故“勿恤”也。《象》曰：“有戎勿恤”，得中道也。[疏]正義曰：“得中道”者，決事而得中道，故不以有戎為憂，故云“得中道”也。

The Line Statement of the Second Line says: Be cautious and call out, even if there is an attack by soldiers in the evening, there is no need to worry. Wang Bi's commentary explains: The Nine in the Second is in a strong and vigorous hexagram and acts in the middle way. With this attitude, it can make decisions, examining its own capacity and limits without doubt. Therefore, even if someone is frightened and calls out that soldiers will attack in the evening, it remains untroubled and undisturbed, thus 'do not worry'. Kong Yingda further explains: The Nine in the Second has a strong and vigorous nature and is in the central position, capable of making decisions without doubt. Even if someone is frightened and shouts that soldiers will come in the evening to harm it, it can assess its own limits and remain undisturbed and untroubled, thus 'do not worry'. The Image Commentary says: 'There is military force but do not worry', because it has attained the middle and correct path. Kong Yingda's commentary says: The so-called 'attaining the middle path' refers to making decisions in accordance with the middle path, so it does not regard the presence of military force as a worry, hence saying 'attaining the middle path'.

九三：壯于頄，有凶。君子夬夬，獨行，遇雨若濡。而慍，無咎。頄，面權也，謂上六也。最處體上，故曰“權”也。剝之六三，以應陽為善。夫剛長則君子道興，陰盛則小人道長。然則處陰長而助陽則善，處剛長而助柔則凶矣。夬為剛長，而三獨應上六，助於小人，是以凶也。君子處之，必能棄夫情累，決之不疑，故曰“夬夬”也。若不與眾陽為群，而獨行殊志，應於小人，則受其困焉。“遇雨若濡”，有恨而無所咎也。

The line statement of the third line says: The cheekbone is strong, which brings danger; the gentleman is resolute and resolute, proceeding alone, encountering rain and getting wet, thus feeling resentment, but without fault. Wang Bi's commentary explains: "Qiao" refers to the cheekbone, indicating the sixth line at the top. The sixth line at the top is at the very top of the hexagram, hence called "quan." In the hexagram of "Bo," the sixth line is considered good because it corresponds to a yang line. When yang is increasing, the way of the gentleman arises; when yin is flourishing, the way of the petty person grows. Therefore, in a time when yin is dominant, supporting yang is good, but in a time when yang is dominant, supporting yin is dangerous. "Guai" is a hexagram of increasing yang. However, the ninth line of the third line alone corresponds to the sixth line at the top, supporting the petty person, hence there is danger. The gentleman in this position must certainly abandon emotional attachments, make decisions without hesitation, hence it says "Guai Guai." If one does not join the other yang lines, but proceeds alone with differing intentions, corresponding to the petty person, one will be troubled by it. The phrase "meeting rain and getting wet" merely indicates resentment, but there is no one to blame.

[疏]“九三壯于頄”至“無咎”。○正義曰：“壯于頄，有凶”者，頄，面權也，謂上六也。言九三處夬之時，獨應上六，助於小人，是以凶也。若剝之六三，處陰長之時而應上，是助陽為善。今九三處剛長之時，獨助陰為凶也。“君子夬夬”者，君子之人，若於此時，能棄其情累，不受於應，在於決斷而無滯，是“夬夬”也。“獨行，遇雨若濡，有慍無咎”者，若不能決斷，殊於眾陽，應於小人，則受濡溼其衣，自為怨恨，無咎責於人，故曰“有慍無咎”也。《象》曰：“君子夬夬”，終無咎也。[疏]正義曰：眾陽決陰，獨與上六相應，是有咎也。若能“夬夬”，決之不疑，則“終無咎”矣。然則象云“無咎”，自釋“君子夬夬”，非經之“無咎”也。

Kong Yingda's commentary explains the passage from "Zhuang Yu Qiu" to "Wu Jiu": what is meant by "Zhuang Yu Qiu, you xiong" is that "Qiu" refers to the cheekbone, indicating the upper sixth line. It means that the nine in the third position is in the time of the Gua of Jue, and only corresponds with the upper sixth line, thus helping the small person, which results in misfortune. Like the line six in the third of the Bao Gua, which is in the time of increasing yin and corresponds with the yang line above, helping the yang is considered good; now the nine in the third is in the time of increasing yang, yet alone helps the yin, thus resulting in misfortune. What is meant by "Junzi Jue Jue" is that the gentleman in such a time can abandon his emotional attachments, not accept the correspondence with the upper sixth line, and make a decisive decision without hesitation, which is called "Jue Jue." What is meant by "Du Xing, Yu Yu Ru Ru, you Yun Wu Jiu" is that if one cannot decide and separates from the other yang lines, instead corresponding with the small person, one would be like being drenched by rain, only able to blame oneself, not blaming others, hence it is said "you Yun Wu Jiu." The Image Commentary says: "Junzi Jue Jue," ultimately resulting in no fault. Kong Yingda's commentary says: all the yang lines together remove the yin line, but the nine in the third alone corresponds with the upper sixth line, which originally is a fault; if one can "Jue Jue," decide decisively without hesitation, then "Zong Wu Jiu." Thus, the "Wu Jiu" mentioned in the Image Commentary is specifically explaining "Junzi Jue Jue," not the "Wu Jiu" in the line statement of the classic text.

九四：臀無膚，其行次且。牽羊悔亡，聞言不信。不剛而進，非已所據，必見侵傷，失其所安，故“臀無膚，其行次且”也。羊者，抵狠難移之物，謂五也。五為夬主，非下所侵。若牽於五，則可得“悔亡”而已。剛亢不能納言，自任所處，聞言不信以斯而行，凶可知矣。[疏]“九四臀無膚”至“聞言不信”。○正義曰：“臀無膚，其行次且”者，九四據下三陽，位又不正，下剛而進，必見侵傷侵傷，則居不得安，若“臀無膚”矣。次且行不前進也。臀之無膚，居既失安，行亦不進，故曰“臀無膚，其行次且”也。“牽羊悔亡，聞言不信”者，羊者，抵狠難移之物，謂五也。居尊當位，為夬之主，下不敢侵。若牽於五，則可得悔亡，故曰“牽羊悔亡”。然四亦是剛陽，各亢所處，雖復聞牽羊之言，不肯信服事於五，故曰“聞言不信也”。

The text of the fourth line says: The buttocks have no skin, walking is hesitant and difficult to advance; if one leads a sheep, regret will disappear, but it is regrettable that one does not believe in sincere advice. Wang Bi's commentary explains: Nine in the fourth is not strong enough yet advances, occupying a position that does not belong to it, and will certainly suffer injury and loss of a secure place, hence "the buttocks have no skin, its movement is hesitant." "Sheep" refers to something stubborn and immovable, indicating Nine in the fifth. Nine in the fifth is the main element of the "Guai" hexagram, not something that can be infringed upon by those below. If Nine in the fourth is willing to be guided by Nine in the fifth, it can only achieve "regret disappears." However, it is strong and stubborn, does not listen to advice, insists on its own position, and even if it hears sincere words, does not believe them. Acting in this way, the danger is evident. Kong Yingda's commentary explains from "Nine in the fourth has no skin" to "does not believe what is heard": "The buttocks have no skin, its movement is hesitant" refers to Nine in the fourth sitting on top of the three yang lines below, and its position is not correct. The yang lines below are advancing, so it will certainly be injured. Once injured, it cannot have a secure place, just like "the buttocks have no skin." "Hesitant movement" means walking with hesitation and unable to advance. Since the buttocks have no skin, the place is no longer secure, and movement is also difficult, hence "the buttocks have no skin, its movement is hesitant." "Leading a sheep, regret disappears, but does not believe what is heard" refers to "sheep" as something stubborn and immovable, indicating Nine in the fifth. Nine in the fifth is in a noble position and is appropriate, being the main element of the "Guai" hexagram, and those below dare not infringe upon it. If Nine in the fourth is willing to be guided by Nine in the fifth, it can eliminate regret, hence "leading a sheep, regret disappears." However, Nine in the fourth is also yang and strong, each insisting on their own position. Even if it hears the advice of leading a sheep, it does not willingly accept the command of Nine in the fifth, hence "does not believe what is heard."

《象》曰：“其行次且”，位不當也。“聞言不信”，聰不明也。同於噬嗑滅耳之“凶”。[疏]“無不明也”。○正義曰：“聰不明”者，聰，聽也。良由聽之不明，故聞言不信也。○注“同於噬嗑滅耳之凶”。○正義曰：四既聞言不信，不肯牽繫於五，則必被侵克致凶。而《經》無凶文，《象》稱“聰不明”者，與《噬嗑》上九辭同，彼以不明釋凶，知此亦為凶也。

The "Image Commentary" says: "Its movement is hesitant," because its position is inappropriate; "It does not believe what is heard," because its hearing is dull and it does not understand clearly. Wang Bi's commentary explains: this is the same kind of danger as the ominous situation described in the "Upper Nine" line of the "噬嗑" hexagram, "What is tied to the neck is cut off, and the ears are destroyed." Kong Yingda's commentary (the heading here reads "no one is clear," which should be a mistake for "the ear is not clear") explains: "the ear is not clear" means that "hearing" is the function of the ear; because he does not understand clearly, he does not believe in the sincere advice. Kong Yingda further explains Wang Bi's statement "the same as the ominous situation of the '噬嗑' hexagram's 'Upper Nine'": since nine four does not believe the sincere advice and does not connect with nine five, it will certainly be attacked and defeated, leading to danger. However, the "Line Statement" does not contain the word "danger," but the "Image Commentary" says "the ear is not clear," which is the same as the wording in the "Upper Nine" line of the "噬嗑" hexagram; there, "the ear is not clear" is used to explain "danger," so it can be inferred that here there is also danger.

九五：莧陸夬夬，中行無咎。莧陸，草之柔脆者也。決之至易，故曰“夬夬”也。夬之為義，以剛決柔，以君子除小人者也。而五處尊位，最比小人，躬自決者也。以至尊而敵至賤，雖其克勝，未足多也。處中而行，足以免咎而已，未足光也。

The line statement of the fifth line of the "Judgment" says: Just as one decisively removes the plant Xianlu, by upholding the middle path there will be no mistakes. Wang Bi's commentary explains: "Xianlu" is a kind of tender and weak plant, which is extremely easy to remove, hence "Decisive and decisive." The meaning of the "Judgment" hexagram is to use yang strength to decisively eliminate yin softness, and for the gentleman to remove the petty person. The nine in the fifth line holds a position of honor and is closest to the six at the top, which is the petty person, thus requiring personal action to remove it. Using the most exalted position to deal with the most humble opponent, even if victorious, is not commendable; by upholding the middle path, it only avoids mistakes, but does not achieve great success.

[疏]“九五”至“無咎”。○正義曰：“莧陸，草之柔脆者也。夬之為義，以剛決柔，以君子除小人者也。”五處尊位，為夬之主，親決上六，決之至易也，如決莧草然，故曰“莧陸夬夬”也。但以至尊而敵於至賤，雖其克勝，不足貴也。特以中行之故，才得無咎，故曰“中行無咎”。○注“莧陸，草之柔脆者”。○正義曰：“莧陸，草之柔脆”者，子夏《傳》云：“莧陸，木根，草莖，剛下柔上也。”馬融、鄭玄、王肅皆云“莧陸，一名商陸”，皆以莧陸為一。黃遇云：“莧，人莧也。陸，商陸也。”以莧陸為二。案：《注》直云“草之柔脆”者，亦以為一同於子夏等也。《象》曰：“中行無咎”，中未光也。[疏]正義曰：“中未光”者，雖復居中而行，以其親決上六，以尊敵卑，未足以為光大也。

Kong Yingda explains the passage from "Nine in the Fifth" to "no blame": As Wang Bi said, "Xianlu" is a soft and delicate herb. The meaning of the "Guaie" hexagram is to use yang strength to remove yin weakness, and for the gentleman to eliminate the petty person. Nine in the Fifth holds the position of honor, and is the main element of the "Guaie" hexagram. It personally removes Six at the Top, and the removal is extremely easy, like uprooting Xianlu grass. Therefore, it is said "Xianlu Guaie Guaie". However, using the supreme position to contend with the most despised, even though victorious, is not commendable. It is only because it can uphold the middle path that it can barely avoid blame, hence "middle conduct brings no blame". Kong Yingda also explains Wang Bi's comment "Xianlu is a soft and delicate herb": Regarding "Xianlu", Zi Xia's "Yi Zhuan" says it "has the root of a tree and the stem of grass, with hardness below and softness above". Ma Rong, Zheng Xuan, and Wang Su all say "Xianlu is also called Shanglu", treating "Xianlu" as one thing. Huang Yu says "Xian is human Xian, Lu is Shanglu", treating them as two things. Note: Wang Bi's comment only says "a soft and delicate herb", also treating it as one thing, which is the same as Zi Xia and others. The "Image Commentary" says "middle conduct brings no blame", meaning the virtue of being in the middle has not yet become prominent. Kong Yingda explains that "middle has not yet shone" means although one can be in the middle and act, because one personally removes Six at the Top, using a noble position to deal with a lowly opponent, it is still insufficient to be called prominent.

上六：無號，終有凶。處夬之極，小人在上，君子道長，無所共棄，故非號咷所能延也。[疏]正義曰：上六，居夬之極，以小人而居群陽之上，眾共棄也。君子道長，小人必凶。非號咷所免，故禁其號咷，曰“無號終有凶”也。《象》曰：“無號”之“凶”，終不可長也。[疏]正義曰：“終不可長”者，長，延也。凶危若此，非號咷所能延，故曰“終不可長也”。

The Line Statement of the Sixth Line at the Top says: There is no need to weep and wail, for ultimately there will be misfortune. Wang Bi's commentary explains: The Sixth Line at the Top is at the extreme point of the卦 of Guai, where a petty person is in a position of power. The way of the gentleman is increasing, but it has already been abandoned by all. Therefore, weeping and wailing cannot delay this. Kong Yingda further explains: The Sixth Line at the Top is at the extreme of the卦 of Guai, occupying a high position above all the yang lines, while being rejected by everyone. The way of the gentleman is growing, so the petty person must suffer misfortune; this cannot be avoided by weeping and wailing, hence it is said 'no weeping, ultimately there is misfortune'. The Image Commentary says: 'No weeping' leads to 'misfortune' because it cannot be delayed any longer. Kong Yingda's commentary explains: The phrase 'ultimately cannot be prolonged' refers to 'prolonged' meaning to delay; when misfortune and danger have reached this point, weeping and wailing cannot delay it, hence it is said 'ultimately cannot be prolonged'.

巽下乾上。姤：女壯，勿用取女。[疏]正義曰：“姤，遇也。”此卦一柔而遇五剛，故名為“姤”。施之於人，則是一女而遇五男，為壯至甚，故戒之曰“此女壯甚，勿用取此女”也。《彖》曰：姤，遇也。柔遇剛也。施之於人，即女遇男也。一女而遇五男，為壯至甚，故不可取也。[疏]正義曰：此就爻釋卦名，以初六一柔而上遇五剛，所以名“遇”，而用釋卦辭“女壯，勿用取女”之義也。

The hexagram Gou has the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The hexagram statement says: "A woman is too strong; do not marry her." Kong Yingda explains: "Gou" means meeting. This hexagram represents one yin line meeting five yang lines, hence the name "Gou." Applied to human affairs, it signifies a woman meeting five men, reaching the extreme of being domineering, hence the warning "a woman is too strong; do not marry her." The hexagram's Commentary on the Judgment states: "Gou" means meeting, with yin softness meeting yang strength. Wang Bi explains that in human terms, it refers to a woman meeting a man; one woman meeting five men, reaching the extreme of being domineering, hence it is not advisable to marry. Kong Yingda further explains that this interpretation is based on the composition of the lines—the initial line, a single yin line, meeting the five yang lines above, hence the name "meeting," and thus explaining the hexagram statement "a woman is too strong; do not marry her."

“勿用取女”，不可與長也。天地相遇，品物咸章也。正乃功成也。[疏]“勿用取女”至“品物咸章也”。○正義曰：“勿用取女，不可與長”者，女之為體，婉娩貞順，方可期之偕老。淫壯若此，不可與之長久，故“勿用取女”。“天地相遇，品物咸章”者，已下廣明遇義。卦得遇名，本由一柔與五剛相遇，故遇辭非美，就卦而取，遂言遇不可用，是“勿用取女”也。故孔子更就天地嘆美“遇”之為義不可廢也。天地若各亢所處，不相交遇，則萬品庶物，無由彰顯，必須二氣相遇，乃得化生，故曰：“天地相遇，品物咸章”。

The Commentary on the Judgment says: Therefore, "Do not take a wife," because she cannot be with you for a long time; the heavens and earth meet and interact, so all things become prominent and flourishing. Wang Bi's annotation explains: Only by each attaining its proper position can achievements be realized. Kong Yingda's commentary explains from "Do not take a wife" to "all things become prominent and flourishing": What is meant by "Do not take a wife, she cannot be with you long" is that a woman's character should be gentle, compliant, and steadfast in virtue, so that one may hope for a long life together; if she is licentious and domineering, she cannot be with you for long, hence "Do not take a wife." What is meant by "Heaven and earth meet, all things become prominent and flourishing" is to broadly explain the meaning of "meeting." This hexagram is named "Meeting" because a single yin line meets five yang lines, so "meeting" in the hexagram is not a good thing; if we take the meaning of the hexagram itself, this kind of meeting is not advisable, which is why it says "Do not take a wife." Therefore, Confucius further praises the meaning of "meeting" in terms of heaven and earth, saying that if heaven and earth each remained in their own place without meeting, all creatures would not be able to manifest; only by the meeting of yin and yang can they generate and nurture all things, hence "Heaven and earth meet, all things become prominent and flourishing."

剛遇中正，天下大行也。化乃大行也。[疏]正義曰：莊氏云：“一女而遇五男，既不可取，天地匹配，則能成品物。”由是言之，若剛遇中正之柔，男得幽貞之女，則天下人倫之化，乃得大行也。《姤》之時義大矣哉！凡言義者，不盡於所見，中有意謂者也。[疏]“姤之時義大矣哉”！正義曰：上既博美，此又結嘆，欲就卦而取義。但是一女而遇五男，不足稱美，博論“天地相遇”，乃致“品物咸章”，然後“姤之時義大矣哉”！○注“凡言義者”至“有意謂者也”。○正義曰：《注》總為稱義發例，故曰“凡言”也。就卦以驗名義，只是女遇於男，博尋遇之深旨，乃至道該天地，故云“不盡於所見，中有意謂”者也。《象》曰：天下有風，姤。后以施命誥四方。[疏]正義曰：風行天下，則無物不遇，故為遇象。“后以施命誥四方”者，風行草偃，天之威令，故人君法此，以施教命，誥於四方也。

The text of the Commentary on the Judgment says: When yang is in harmony with the virtue of being centered and upright, the way of the world can be widely practiced. Wang Bi's commentary explains: Thus, education and moral influence are greatly promoted. Kong Yingda's commentary says: Zhuang氏 said, "A single woman meeting five men, since it is not appropriate to marry; heaven and earth harmonizing properly, can generate all things." Therefore, if yang meets the centered and upright yin, a man marries a quiet and chaste woman, then the moral education of the people can be widely promoted. The text of the Great Image Commentary says: When wind blows over the world, this is the image of the Hexagram of Meeting. The ruler thus understands the need to issue commands and announce them to all directions. Kong Yingda's commentary says: Wind spreading throughout the world, nothing is left untouched by it, so it is the image of "meeting." What is meant by "the ruler should issue commands and announce them to all directions" is that when the wind passes over grass and trees, they all bow down, just as the heavenly mandate commands, so the ruler follows this image, issues decrees, and announces them to all directions.

初六：繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。金者，堅剛之物。尼者，制動之主，謂九四也。初六處遇之始，以一柔而承五剛，體夫躁質，得遇而通，散而無主，自縱者也。柔之為物，不可以不牽。臣妾之道，不可以不貞，故必繫於正應，乃得“貞吉”也。若不牽於一，而有攸往行，則唯凶是見矣。羸豕，謂牝豕也。群豕之中，豭強而牝弱，故謂之“羸豕”也。孚，猶務躁也。夫陰質而躁恣者，羸豕特甚焉，言以不貞之陰，失其所牽，其為淫醜，若羸豕之孚務蹢躅也。

The line statement of the first line says: being tied to the metal brake of a carriage, maintaining uprightness brings good fortune; if one moves forward, one will encounter danger; like a weak sow that is restless and moves about. Wang Bi's commentary explains: "Metal" refers to something hard and strong, and "柅" is the key that stops the wheels from turning, referring to the nine in the fourth position. The first line is at the beginning of the meeting, with a yin line supporting five yang lines. By nature it is restless, and once it meets, it connects with it, being scattered and without a fixed place, it is a line that indulges itself. Yin and soft things cannot be left untied, and the way of a concubine cannot be without uprightness, so it must be tied to the nine in the fourth position that corresponds with it, in order to achieve "upright good fortune"; if it does not remain tied and instead moves forward, it will only encounter danger. "Ling shi" refers to a weak sow: among a group of pigs, the boar is strong and the sow is weak, so the sow is called "ling shi." "Fu" is like being restless. Yin and soft things that are restless and indulgent, the sow is most typical; this is saying that with an unupright yin and softness that has lost its tie, the disorderly and disgraceful state is like a weak sow that is always restless and moves about.

[疏]“初六繫于金柅”至“羸豕孚蹢躅”。○正義曰：“繫于金柅，貞吉”者，金者，堅剛之物。柅者，制動之主，謂九四也。初六陰質，若繫於正，應以從於四，則貞而吉矣，故曰“繫于金柅，貞吉”也。“有攸往，見凶”者，若不牽於一，而有所行往，則惟凶是見矣，故曰“有攸往，見凶”。“羸豕孚蹢躅”者，初六處遇之初，以一柔而承五剛，是不繫金柅，有所往者也。不繫而往，則如羸豕之務躁而蹢躅然也，故曰：“羸豕孚蹢躅”。羸豕謂牝豕也。群豕之中，豭強而牝弱也，故謂牝豕為羸豕。陰質而淫躁，牝豕特甚焉，故取以為喻。○注“柅者，制動之主”。○正義曰：“柅者，制動之主”。柅之為物，眾說不同。王肅之徒皆為織績之器，婦人所用。惟馬云：“柅者，在車之下，所以止輪令不動者也。”王注云：“柅，制動之主。”蓋與馬同。《象》曰：“繫于金柅”，柔道牽也。[疏]正義曰：“柔道牽”者，陰柔之道，必須有所牽繫也。

Kong Yingda explains the passage from "Chu Liu Xi Yu Jin Ni" to "Ling Shi Fu Zhi Zhu" as follows: The phrase "Xi Yu Jin Ni, Zhen Ji" means that "Jin" refers to something hard and strong, and "Ni" is the key that stops movement, referring to the Nine in the Fourth position. Chu Liu, being a Yin and flexible element, if it can be tied to the correct corresponding position and follow the Nine in the Fourth, it will be upright and auspicious, hence "Xi Yu Jin Ni, Zhen Ji." The phrase "You You Wang, Jian Xiong" means that if it does not remain tied and instead goes out, it will only meet misfortune, hence "You You Wang, Jian Xiong." The phrase "Ling Shi Fu Zhi Zhu" refers to Chu Liu being at the beginning of the meeting, with a Yin line supporting five Yang lines, which is the state of not being tied to the Jin Ni but wanting to go out. Without being restrained, it moves recklessly, like a weak sow that moves restlessly and continuously, hence "Ling Shi Fu Zhi Zhu." "Ling Shi" refers to a sow: among pigs, the male is strong and the female is weak, so the female is called "ling shi." A Yin and flexible element that is licentious and restless is most evident in a sow, hence the analogy. Kong Yingda also explains Wang Bi's comment "Ni Zhe, Zhi Dong Zhi Zhu" as follows: What exactly "Ni" is, there are different opinions among scholars. The school of Wang Su believed it was a tool used in weaving, used by women; only Ma Rong said "Ni is under the chariot, used to stop the wheels from moving." Wang Bi's comment "Ni Zhe, Zhi Dong Zhi Zhu" is probably similar to Ma Rong's view. The "Image Commentary" says "Xi Yu Jin Ni," meaning that the way of Yin requires being tied. Kong Yingda explains that "Rou Dao Qian" means that the way of Yin must be tied and attached.

九二：包有魚，無咎，不利賓。初陰而窮下，故稱“魚”。不正之陰，處遇之始，不能逆近者也。初自樂來應已之廚，非為犯奪，故“無咎”也。擅人之物，以為已惠，義所不為，故“不利賓”也。[疏]正義曰：“庖有魚、無咎”者，初六以陰而處下，故稱魚也。以不正之陰，處遇之始，不能逆於所近，故舍九四之正應，樂充九二之庖廚，故曰“九二、庖有魚”。初自樂來，為已之廚，非為犯奪，故得“無咎”也。“不利賓者”，夫擅人之物，以為己惠，義所不為，故“不利賓”也。

The line statement for the second line says: "There is fish in the kitchen, there will be no fault, but it is not suitable for entertaining guests." Wang Bi's commentary explains: The initial line is a yin line in the lowest position, so it is called "fish." This improperly positioned yin line is at the beginning of a meeting, and cannot go against the nearest line, which is nine two. The initial line is willing to come and serve as the kitchen item for nine two, not because nine two forcefully takes it, so there is "no fault." However, taking someone else's property and using it as a favor is morally wrong, hence "not suitable for entertaining guests." Kong Yingda further explains: The phrase "there is fish in the kitchen, there will be no fault" refers to the initial line, which is yin and in the lower position, hence called "fish." It is an improperly positioned yin line at the beginning of a meeting, and cannot go against the nearest line, so it gives up its proper corresponding line, nine four, and willingly fills the kitchen of nine two, hence the statement "nine two has fish in the kitchen." The initial line is willing to come and serve as the kitchen item for nine two, not because nine two intrudes and takes it, so it is "without fault." The phrase "not suitable for entertaining guests" refers to taking someone else's property and using it as a favor, which is morally wrong, hence "not suitable for entertaining guests."

《象》曰：“包有魚”，義不及賓也。[疏]正義曰：“義不及賓”者，言有他人之物，於義不可及賓也。

The Small Image Commentary says: "It is wrapped with fish," meaning that by principle, it should not be used to entertain guests. Kong Yingda explains that "the propriety does not reach the guest," meaning that this fish originally belongs to someone else—initially, the line six should have been with nine two, but nine two merely conveniently wrapped it in his own kitchen. Using someone else's property to entertain guests is morally inappropriate, hence the line statement says "it is not advantageous for the guest."

九三：臀無膚，其行次且，厲，無大咎。處下體之極，而二據於初，不為已乘，居不獲安，行為其應，不能牽據，以固所處，故曰“臀無膚，其行次且”也。然履得其位，非為妄處，不遇其時，故使危厲。災非已招，是以“無大咎”也。[疏]正義曰：陽之所據者，陰也。九三處下體之上，為內卦之主，以乘於二，無陰可據，居不獲安，上又無應，不能牽據以固所處，同於夬卦九四之失據，故曰“臀無膚，其行次且”也。然復得其位，非為妄處，特以不遇其時，故致此危厲，災非已招，故無大咎，故曰“厲無大咎”。《象》曰：“其行次且”，行未牽也。[疏]正義曰：“行未牽”者，未能牽據，故“其行次且”，是“行未牽也”。

The line statement of the third line says: The buttocks have no flesh, movement is hesitant and difficult, there is danger but no great fault. Wang Bi's commentary explains: The third line is at the top of the lower trigram, and the second line has already occupied the first line, which refuses to be ridden upon, so it cannot find a secure place; when it wants to act, it has to look at the response line's face, but it cannot connect or hold on, thus unable to stabilize its position, hence 'the buttocks have no flesh, movement is hesitant'. However, its position is originally correct, not randomly occupied; it only suffers danger because it has not encountered the right time, so 'danger but no great fault'. Kong Yingda further explains: A yang line seeks to hold onto a yin line. The third line is at the top of the lower trigram, being the master of the inner trigram, but it is above the second line and has no yin line to hold onto, thus unable to find a secure place; above it there is no corresponding line, so it cannot connect or hold on to stabilize its position, which is similar to the fourth line of the Gua卦 (Guà) where the position is lost, hence 'the buttocks have no flesh, movement is hesitant'. However, it is still in the correct position, not wrongly occupying it; it only incurs this danger because it has not encountered the right time; the misfortune is not self-inflicted, so there is no great fault, hence 'danger but no great fault'. The Image Commentary says: 'movement is hesitant' refers to movement not yet connected. Kong Yingda's commentary explains: 'movement not yet connected' means it has not been able to connect or hold on, thus movement is hesitant, which is 'movement not yet connected'.

九四：包無魚，起凶。二有其魚，故失之也。無民而動，失應而作，是以“凶”也。[疏]正義曰：“庖無魚”者，二擅其應，故曰“庖無魚”也。庖之無魚，則是無民之義也。“起凶”者，起，動也。“無民而動，失應而作，是以凶也。”《象》曰：“無魚”之凶，遠民也。[疏]正義曰：“遠民”者，陰為陽之民，為二所據，故曰“遠民”也。

The line statement of the fourth line says: "The kitchen has no fish; any action brings misfortune." Wang Bi's commentary explains: the "fish" represented by the initial line has already been taken by the second line, so the fourth line has lost it; without the people to rely on yet taking action, losing the responding line yet acting, thus "misfortune" occurs. Kong Yingda further explains: the phrase "the kitchen has no fish" refers to the second line alone occupying the proper responding line of the fourth line, hence "the kitchen has no fish"; the kitchen having no fish means there are no people. As for "misfortune from action," "action" means initiating; just as Wang Bi said, acting without the people and acting without the responding line, thus there is misfortune. The Image Commentary says: "The kitchen having no fish" is dangerous because it is distant from the people. Kong Yingda's commentary explains: "distant from the people" refers to the yin line being like the people of the yang line; now the initial line is occupied by the second line, hence "distant from the people."

九五：以杞包瓜，含章，有隕自天。杞之為物，生於肥地者也。包瓜為物，繫而不食者也。九五履得尊位，而不遇其應，得地而不食，含章而未發，不遇其應，命未流行。然處得其所，體剛居中，志不舍命，不可傾隕，故曰“有隕自天”也。

The line statement of the fifth line says: Using the branches and leaves of the杞 tree to cover the melon, containing beauty within, what will descend from heaven? Wang Bi's commentary explains: The杞 tree grows on fertile land; the melon wrapped in it is hung there without being taken by people. The nine five has reached the position of honor, yet does not meet a corresponding line, just like having fertile land but no one to enjoy it, possessing beauty but not revealing it. Because there is no corresponding line, the decree cannot be implemented. However, its position is proper, its nature strong and in the center, its will not abandoning the mandate of heaven, nothing can cause it to fall. Therefore, it says, "Something falls from heaven."

[疏]“九五以杞包瓜”至“有隕自天”。○正義曰：“以杞匏瓜”者，杞之為物，生於肥地；匏瓜為物，繫而不食，九五處得尊位而不遇，其應是得地而不食，故曰“以杞匏瓜”也。“含章，有隕自天”者，不遇其應，命未流行，無物發起其美，故曰“含章”。然體剛居中，雖復當位，命未流行，而不能改其操，無能傾隕之者，故曰：“有隕自天”，蓋言惟天能隕之耳。○注“杞之為物，生於肥地者也”。○正義曰：“杞之為物，生於肥地者也”，先儒說杞，亦有不同。馬云：“杞，大木也。”《左傳》云“杞梓皮革自楚”，注則為杞梓之杞。子夏《傳》曰：“作杞匏瓜。”薛虞《記》云：“杞，杞柳也。杞性柔刃，宜屈橈，似匏瓜。”又為杞柳之杞。案：王氏云“生於肥地”，蓋以杞為今之枸杞也。

Kong Yingda explains the passage from "Nine in the Fifth with杞enveloping the gourd" to "there is a falling star from heaven": what is meant by "杞enveloping the gourd" is that the杞tree grows in fertile land, while the gourd hangs there and is not taken; the Nine in the Fifth holds a high position but does not meet the corresponding line, just as having fertile land but no one to enjoy it, hence "杞enveloping the gourd". What is meant by "containing virtue, there is a falling star from heaven" is that because the corresponding line is not met, the policy cannot be spread, and no one can promote its beauty, hence "containing virtue"; however, it is strong in nature and occupies the central position, although it is in the right place and the policy is not implemented, it does not change its conduct, and no one can make it fall, hence "there is a falling star from heaven", meaning that only heaven can make it fall. Kong Yingda also explains Wang Bi's comment "杞is a plant that grows in fertile land": previous scholars have different interpretations of "杞". Ma Rong said "杞is a tall tree"; the Zuo Zhuan has the phrase "杞梓 leather and wood come from Chu", and commentators take that as referring to杞in the context of杞梓; Zi Xia's Commentary on the Yi says "杞enveloping the gourd"; Xue Yu's Ji says "杞is the same as杞柳, which is flexible and suitable for bending, and its shape resembles a gourd", which refers to杞柳. Note: Wang Bi says it "grows in fertile land", which probably refers to the modern枸杞.

《象》曰：九五“含章”，中正也。“有隕自天”，志不舍命也。[疏]正義曰：“中正”者，中正故有美，無應故“含章”，而不發。若非九五中正，則無美可含，故舉爻位而言“中正”也。“志不舍命”者，雖命未流行，而居尊當位，“志不舍命”，故曰“不可傾隕”也。

The Image Commentary says: The reason why the Nine in the Fifth is said to "contain virtue" is because it is both central and upright; the reason why it is said "a star falls from heaven" is because its mind does not abandon the mandate of heaven. Kong Yingda further explains: What is meant by "central and upright" is that the Nine in the Fifth is both central and upright, so it possesses good quality; because there is no corresponding line, it can only "contain virtue" but cannot reveal it. If it were not for this central and upright position of the Nine in the Fifth, there would be no good quality to contain, so the Image Commentary specifically mentions the position of the line to explain "central and upright." What is meant by "the mind does not abandon the mandate" is that although the policy has not yet been implemented, it holds the exalted position and is in the right place, so its mind never abandons the mandate of heaven. Therefore Wang Bi says it is "unshakable."

上九：姤其角，吝，無咎。進之於極，無所復遇，遇角而已，故曰“姤其角”也。進而無遇，獨恨而已，不與物爭，其道不害，故無凶咎也。[疏]正義曰：“姤其角”者，角者，最處體上，上九進之於極，無所復遇，遇角而已，故曰“姤其角”也。“吝無咎”者，角非所安，與無遇等，故獨恨而鄙吝也。然不與物爭，其道不害，故無凶咎，故曰“無咎”也。《象》曰：“姤其角”，上窮吝也。[疏]正義曰：“上窮吝”者，處於上窮，所以遇角而吝也。

The text says: "What is encountered is only the horn, there is some regret, but no fault." Wang Bi's commentary explains: The upper ninth line has advanced to the extreme, and there is nothing more to meet, so what is encountered is only "horn," hence it is said "meeting at the horn." Advancing without encountering anything, it can only feel regretful alone, but it does not contend with others, so its path does not cause harm, thus there is no danger or fault. Kong Yingda further explains: What is meant by "meeting at the horn" is that "horn" is at the very top of the entire hexagram, and the upper ninth line has advanced to the extreme, with nothing more to meet, so it encounters only the horn, hence it is said "meeting at the horn." As for "regret without fault," the horn is not a proper place to stay, just like not meeting anything, so it can only feel regretful alone, appearing petty and regretful; yet since it does not contend with others, its path does not cause harm, thus there is no danger or fault, hence it is said "there is no fault." The Image Commentary says: "Meeting at the horn" is because it is in a high position and has reached the extreme, hence there is regret. Kong Yingda's commentary says: What is meant by "upper extreme regret" is that being in an extreme position at the top, it only meets the horn and feels regret.