Interpreting the Hexagram: Zhen above, Kan below

解.震上坎下程傳 《解序卦》：“蹇者難也，物不可以終難，故受之以解。”物無終難之理，難極則必散。《解》者散也，所以次《蹇》也。為卦震上坎下，震，動也，坎，險也，動於險外，出乎險也，故為患難解散之象。又震為雷，坎為雨，雷雨之作，蓋陰陽交感，和暢而緩散，故為平《易》。解者，天下患難解散之時也。

The hexagram is labeled as "Jie" (Release). The upper trigram is Zhen (Thunder), and the lower trigram is Kan (Water). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Xu Guan Zhuan" (Sequence of Hexagrams) states that the hexagram "Jie" follows "Jian" (Obstruction): "Jian means difficulty; things cannot remain in difficulty forever, so the hexagram 'Jie' comes next." The world does not allow difficulties to persist indefinitely; when difficulties reach their peak, they must dissipate. "Jie" means dissipation, so the hexagram "Jie" follows "Jian." In terms of the hexagram structure, the upper trigram is Zhen (Thunder), and the lower trigram is Kan (Water); Zhen represents movement, and Kan represents danger. Moving beyond danger is precisely escaping from困境, hence it symbolizes the resolution and dissipation of difficulties. Moreover, Zhen represents thunder and Kan represents rain; thunder and rain together signify the mutual感应 between yin and yang, with harmonious and smooth energy dispersing. This conveys a sense of peace and ease. So "Jie" signifies the time when worldly difficulties are dissolving and dispersing.

解，利西南，無所往，其來復吉，有攸往，夙吉。本義 “解”，難之散也。後險能動，則出於險之外矣，解之象也。難之既解，利於平易安靜，不欲久為煩擾。且其卦自《升》來，三往居四，人於坤體，二居其所而又得中，故利於西南平易之地。若“無所往”，則宜來復其所而安靜。若尚有所往，則宜早往早復，不可久煩擾也。

The hexagram statement says: "Jie" is favorable to the southwest; if there is nowhere to go, returning to one's original place is auspicious; if there are still matters to be dealt with, one should go and handle them early, which is also auspicious. Zhu Xi in "The Original Meaning of the Zhou Changes" says that "Jie" signifies the dispersion of difficulties. Being able to act after being in a dangerous situation means escaping from the danger, which is the image of dispersion. Once the difficulties have been removed, it is appropriate to be peaceful and quiet, and one should not desire prolonged disturbance and turmoil. Furthermore, this hexagram, according to "hexagram transformation," comes from the hexagram "Sheng." In "Sheng," the nine in the third position moves up to occupy the fourth position, entering the upper trigram Kun, while the nine in the second remains in its original place and is in the center. Therefore, it is favorable to the southwest, which is the position of Kun in the Later Heaven Trigrams. If there is nowhere to go, one should return to one's original position and remain quiet; if there are still matters to attend to, one should go and return early, and should not prolong disturbance and turmoil.

程傳 “西南”，坤方。坤之體，廣大平易。當天下之難方解，人始離艱苦，不可復以煩苛嚴急治之，當濟以寬大簡《易》，乃其宜也。如是則人心懷而安之，故利於西南也。湯除桀之虐而以寬治，武王誅紂之暴而反商政，皆從寬易也。

Cheng Yi in his Commentary on the Changes, Yichuan Yijie, says that the southwest direction corresponds to the Kun hexagram. The nature of Kun is vast and level, peaceful and easy. When the troubles of the world have just been removed and people have just escaped hardship, it is not appropriate to govern with harsh and complicated measures. Instead, one should use broad and simple methods to regulate affairs, which is proper. In this way, people's hearts will be attracted and society will be stable. Therefore, it is said, "It is advantageous to the southwest." After King Tang of Shang removed the tyranny of King Jie of Xia, he adopted a policy of leniency. Similarly, after King Wu of Zhou destroyed King Zhou of Shang, he reversed the harsh policies of the Shang dynasty and pursued a path of mildness and simplicity.

“無所往，其來復吉，有攸往，夙吉”，“無所往”，謂天下之難已解散，無所為也。“有攸往”，謂尚有所當解之事也。夫天下國家，必紀綱法度廢亂，而後禍患生。聖人既解其難，而安平無事矣，是“無所往”也。則當修復治道，正紀綱，明法度，進復先代明工之治，是“來復”也。謂反理正也，天下之“吉”也。

Cheng Yi explained the hexagram statement "There is no place to go, returning to the original state is auspicious; if there is a place to go, early action is auspicious": what is meant by "there is no place to go" is that the difficulties in the world have been resolved, and there are no major matters that must be done. What is meant by "there is a place to go" is that there are still matters that need to be addressed. The state and country always first suffer from the neglect and disorder of rules and regulations, and then calamities arise. Once the sage has removed this difficulty, the situation becomes stable and peaceful, which is the situation of "there is no place to go." At this time, one should restore the way of governing the country, correct the rules and regulations, and clarify the laws, and resume the governance of the previous sage kings. This is called "returning to the original state," which means returning to the correct principles, and this is the "auspicious" for the world.

“其”，發語辭。自古聖王救難定亂，其始未暇遽為也。既安定，則為可久可繼之治。自漢以下，亂既除，則不復有為，姑隨時維持而已，故不能成善治，蓋不知來復之義也。“有攸往，夙吉”，謂尚有當解之事，則早為之乃吉也。當解而未盡者，不早去則將復盛。事之復生者，不早為則將漸大，故“夙”則“吉”也。

Cheng Yi said that in the Hexagram Statement "Its return is auspicious," the word "its" is a sentence-initial particle with no actual meaning. Since ancient times, the sage kings, when beginning to rescue the people from calamity and restore order, did not have time immediately to establish institutions. Only after the situation was stabilized did they carry out governance that could be long-lasting and passed down. However, after the Han dynasty, it was different: once the calamity was removed, they ceased to act further, merely maintaining thingswith difficultyly, thus failing to achieve a good era, precisely because they did not understand the principle of "return." As for "There is a direction to go, early is auspicious," it means that when there are matters to be resolved, one should act early to be auspicious. Matters that should be resolved but are not fully dealt with will grow again in the future; if something has already resurfaced and is not dealt with early, it will gradually become larger. Therefore, "early" means "to act early," which is "auspicious."

集說 王氏弼曰：《解》之為義，解難而濟厄者也。以解來復則不失中，有難而往，則以速為吉也。無難則能復其中，有難則能濟其厄也。孔氏穎達曰：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。林氏栗曰：《蹇》止乎坎小，是以言“利西南，不利東北”。《解》動於險外，是以但言“西南”之“利”，不復言“東北”之小利也。

"The Collection of Sayings" cites Wang Bi's explanation: The meaning of the hexagram "Jie" (Release) is to remove difficulties and rescue from distress. By following the way of dispersion to return to the original position, one does not lose the "center"; when encountering difficulties and proceeding to deal with them, quickness is auspicious. When there is no difficulty, one can return to the "center"; when there is difficulty, one can rescue from distress. The Collection of Sayings also cites Kong Yingda's explanation: Chu氏 mentioned that there are people who seek achievements even when there is no difficulty, so the hexagram statement warns that in times of no difficulty, stillness is appropriate. There are also people who do not take action until things have failed, so the hexagram statement warns that in times of difficulty, quick action is necessary. The Collection of Sayings also cites Lin Li's explanation: The hexagram "Jian" (Obstruction) has the mountain stopping on top of the water danger, so the "Tian Ciyi" (Commentary on the Hexagram) mentions both "favorable to the southwest, unfavorable to the northeast." The hexagram "Jie" has the shaking (thunder) outside the water danger, so it only mentions "favorable to the southwest" and does not mention the "northeast" again.

胡氏炳文曰：《解》之時，以平易為利，略有苛急即非利。以安靜為吉，久為煩擾即非吉。《本義》曰：若“無所往”，則宜來復其所而安靜，是以安靜為吉也。曰：若有 案 《解》之時，異於《蹇》之時，故其辭小異。然處解之道，猶然處蹇之道，故其意大同。言“利西南”，不言不利東北，是辭小異也。

The collected interpretations also cite Hu Bingwen's view: the situation of the hexagram "Release" favors peace and simplicity as "beneficial," and even a slight degree of harshness or urgency is not beneficial; stability and calmness are considered "auspicious," while prolonged turmoil is not auspicious. The "Original Meaning" says, "If there is nowhere to go, then it is appropriate to return to one's original place and remain calm," which takes calmness as auspicious. Hu Bingwen then says, "If there is something"—the original text here is missing, and Hu's statement is incomplete. The text then directly proceeds to the annotation by Li Guangdi. Li Guangdi's annotation says: the situation of the hexagram "Release" is different from that of the hexagram "Obstruction," so the wording of the hexagram statement is slightly different; however, the principles of dealing with a time of dispersion are still similar to those of dealing with a time of difficulty, so the overall intention is consistent. The hexagram only mentions "beneficial to the southwest," without mentioning "unfavorable to the northeast," which is a minor difference in wording.

然“西南”者退後也，猶《蹇》所云“來”也。“東北”者前進也，猶《蹇》所謂“往”也。今無事則來，固以“西南”為“利”矣。有事雖可以往，而必以“夙”為“吉”，不可以往而忘返也，是猶不以東北為利，而終以“西南”為“利”也。其與處《蹇》之道，意大同矣。蓋國家無論有事無事，皆以退而自修為本。以爻義與卦相參，皆可見矣。

Li Guangdi continued to say: The so-called "southwest" refers to retreating, which is equivalent to the "coming" mentioned in the Hexagram Jian. The so-called "northeast" refers to advancing, which is equivalent to the "going" mentioned in the Hexagram Jian. Now, if there is nothing happening, retreating is already considered favorable; although one can go forward when there is something happening, it is certainly better to act early and be auspicious, and one should not go away and forget to return. This is still equivalent to not considering "northeast" as favorable, and ultimately taking "southwest" as favorable. It is consistent with the meaning of being in the Hexagram Jian. In short, regardless of whether the country has affairs or not, retreating to self-cultivate is fundamental. By referring the meanings of the six lines of the hexagram with the Hexagram Statement, this meaning can be seen everywhere.

初六，無咎。本義 難既解矣，以柔在下，上有正應，何“咎”之有？故其占如此。程傳 六居《解》初，患難既解之時，以柔居剛，以陰應陽，柔而能剛之義，既無患難，而自處得剛柔之宜。患難既解，安寧無事，唯自處得宜，則為“無咎”矣。方解之初，宜安靜以休息之。爻之辭寡，所以示意。

The text says: "Initial Six, there will be no fault." Zhu Xi in The Original Meaning of the Zhou Changes explains that since the difficulties have already been removed, Initial Six, being Yin and soft, is located at the very bottom, and above it is Nine in the Fourth with which it corresponds. How could there be any fault? Therefore, the line statement is so brief. Cheng Yi in Yichuan's Commentary on the Changes says that Initial Six is at the beginning of the Hexagram of Removal, which is the time when difficulties have already been resolved. It occupies a Yang position with its Yin nature, and its Yin line corresponds with the Yang line above. This contains the meaning of softness that can become strong. Since there are no difficulties, and it is in a position that is appropriate for both Yang and Yin, the difficulties have been removed and there is peace and security. As long as one's position is appropriate, it is called "no fault," meaning there will be no mistake. When difficulties are being resolved, it is precisely the time to be quiet and allow people to rest and recover. The line statement is so brief precisely to show this intention.

集說 郭氏雍曰：處《解》之初，得“無所往其來復吉”之義，故“無咎”也。胡氏炳文曰：《恆》九二“悔亡”，《大壯》九二“貞吉”，《解》初六“無咎”。三爻之占只二字，其言甚簡，象在爻中，不復言也。蔡氏清曰：初六以柔在下，則能安靜而不生事以自擾，何“咎”之有？案 彖“利西南”者，處後也。初應剛承剛而處其後，得卦義矣。義明故辭寡。

"The Collection of Sayings" cites Guo Yong's view: the initial line in the Hexagram of "Release" is at the beginning, which corresponds exactly to the Hexagram Statement "no going anywhere, returning is auspicious," hence "no blame." "The Collection of Sayings" also cites Hu Bingwen's view: in the Hexagram of "Perseverance," the second line only mentions "regret disappears"; in the Hexagram of "Great Strength," the second line only mentions "upright auspiciousness"; in the Hexagram of "Release," the initial line only mentions "no blame." The statements for these three lines are all only two characters, extremely concise, because the meaning of the hexagram is already contained within the line position, so there is no need to elaborate further. "The Collection of Sayings" also cites Cai Qing's view: the initial line, being a yin and flexible line at the very bottom, can remain quiet and not cause trouble, so how could there be any blame? Li Guangdi comments: the Hexagram Statement says "favorable to the southwest," referring to being on the side of retreat. The initial line corresponds to the fourth line's yang strength above and the second line's yang strength above it, while itself remaining behind them, which exactly matches the meaning of the hexagram. The principles are clear, hence the line statement is so brief."

九二，田獲三狐，得黃矢，貞吉。本義 此爻取象之意未詳，或曰：卦凡四陰，除六五君位，餘三陰，即“三狐”之象也。大抵此爻為卜田之吉占，亦為去邪媚而得中直之象，能守其正，則無不吉矣。

The text says: Nine in the Second, hunting in the fields and capturing three foxes, obtaining a yellow arrow, maintaining uprightness brings good fortune. Zhu Xi in The Original Meaning of the Zhou Changes says that the meaning of the imagery used in this line is not very clear. Some people say: The Hexagram of Release has four yin lines; excluding the line six in the fifth which represents the sovereign, the remaining three yin lines are the image of 'three foxes'. Generally speaking, this line is a divination concerning a successful hunt, and at the same time it represents the removal of wicked and flatterers, thus obtaining a hexagram of uprightness and sincerity. If one can maintain one's upright path, there will be no bad fortune.

程傳 九二以陽剛得中之才，上應六五之君，用於時者也。天下小人常眾，剛明之君在上，則明足以照之，威足以懼之，剛足以斷之，故小人不敢用其情。然猶常存警戒，慮其有間而害正也。六五以陰柔居尊位，其明易蔽，其威易犯，其斷不果而易惑。小人一近之，則移其心矣。況難方解而治之初，其變尚易。二既當用，必須能去小人，則可以正君心，而行其剛中之道。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that the line Nine in the Second possesses both yang strength and the virtue of being in the center. It corresponds with the line Six in the Fifth, the ruler, and is the person who is properly appointed by the times. The number of petty people in the world is always great. If there is a strong and enlightened ruler above, his wisdom is sufficient to see through them, his authority is sufficient to intimidate them, and his strength is sufficient to decide matters. Thus, petty people dare not carry out their schemes. Nevertheless, one must always remain vigilant, preventing them from taking advantage and harming the upright. Moreover, the line Six in the Fifth, being of yin nature, occupies a high position. Its wisdom is easily obscured, its authority is easily challenged, and its decisions are not decisive and are easily swayed. Once petty people get close, they can change its intentions. Moreover, at the time when difficulties are just beginning to subside and governance is just starting, the situation is still prone to change. Since the line Nine in the Second is entrusted with such a great responsibility, it must be able to remove petty people. Only then can it correct the ruler's mind and promote the righteous path of being strong and centered.

“田”者去害之事，“狐”者邪媚之獸。“三狐”，指卦之三陰，時之小人也。“獲”，謂能變化除去之，如田之獲狐也。獲之則得中直之道，乃“貞”正而“吉”也。“黃”，中色。“矢”，直物。“黃矢”，謂中直也。群邪不去，君心一人，則中直之道，無由行矣。桓敬之不去武三思是也。

Cheng Yi continued to explain word by word: "Tian" refers to hunting, which belongs to the matter of eliminating evils; "hu" refers to wild animals such as cunning and flatterers. "San hu" refers to the three yin lines in the entire hexagram, which were the petty people at that time. "Huo" means being able to transform and eliminate them, just like hunting and capturing foxes. Once captured, one attains the way of uprightness and correctness, thus "zhen" is upright and "ji" is auspicious. "Huang" is the color in the center of the five colors, and "shi" is a straight object, so "huang shi" means uprightness and correctness. If a group of evil people is not removed, the mind of the ruler will be led astray by them, and the way of uprightness and correctness cannot be carried out. This was the case with Han Yanfan and Jing Hui in the Tang dynasty who failed to eliminate Wu Sansisi.

集說 楊氏萬里曰：當《解》之時，此爻欲其獲狐，三戒其致寇，四欲其解“拇”，五欲其退“小人”，六慾其“射隼”。一卦六爻，而去“小人”之象居其五。然則召天下多難者誰乎，人君亦何利於天下之多難，而樂於近小人以疏君子哉！王氏應麟曰：世之治也，君子以直勝小人之邪。《易》曰：“田獲三狐得黃矢”，世之亂也。小人以狡勝君於之介，《詩》曰：“有兔爰爰，雉離於羅。”

"The Collected Commentaries" cite Yang Wanli's saying: This is precisely the time of the "Release" hexagram. The second line, nine two, is meant to capture foxes; the third line, six three, warns against inviting bandits; the fourth line, nine four, is meant to remove the "thumb"; the fifth line, six five, is meant to drive away small men; and the top line, six six, is meant to shoot down fierce falcons. All six lines of the hexagram, five of them are about removing small men. Then who is bringing about so much hardship for the world? How can a ruler derive any benefit from the world's troubles and yet still delight in being close to small men and distant from gentlemen? "The Collected Commentaries" also cite Wang Yinglin's saying: In times of peace, gentlemen overcome small men through uprightness, so the "Zhou Changes" say, "Three foxes caught in the field, obtaining a yellow arrow." In times of chaos, small men overcome gentlemen through cunning, so the "Poetry · Wang Style · Rabbit's Ease" says, "Cunning rabbits move freely, while the wild pheasants fall into the net."

六三，負且乘，致寇至，貞吝。本義 《繫辭》備矣。“貞吝”，言雖以正得之，亦可羞也。唯避而去之，為可免耳。程傳 六三陰柔居下之上，處非其位，猶小人宜在下以負荷。而且乘車，非其據也，必致寇奪之至。雖使所為得正，亦可鄙吝也。小人而竊盛位，雖勉為正事，而氣質卑下。

The text says: Six in the Third, carrying goods yet sitting in a carriage, invites bandits; even though one adheres to the right path, there is still shame. Zhu Xi in The Original Meaning of the Zhou Changes says that the meaning of this line has already been fully explained by Confucius in the Great Treatise. The term '贞吝' refers to the fact that even if something is obtained through the right path, it is still considered shameful. Only by withdrawing and retreating can one avoid misfortune. Cheng Yi in Yichuan's Commentary on the Changes says that the Sixth Line in the Third, with its yin and soft nature, is in the uppermost position of the lower trigram, which is not its proper place. It is like a petty person who should be working in the lower positions, yet now sits in a carriage. This position is not secure for it, and thus invites robbery. Even if its actions are in accordance with the right path, it is still considered contemptible. Petty persons occupying important positions, although striving to do proper things, are still inherently of low character.

本非在上之物，終可“吝”也。若能大正則如何？曰：大正非陰柔所能也，若能之，則是化為君子矣。三陰柔小人，宜在下而反處下之上，猶小人宜負而反乘，當致寇奪也。難解之時，而小人竊位，復致寇矣。

Cheng Yi continued to say: It was never meant to be a material fit for a superior position, and in the end it will inevitably result in 'shame'. Someone asked: If it could be pure and upright in a broad and open manner, how would that be described? The answer was: Great uprightness is not something that a weak and yielding person can achieve; if it could indeed be achieved, then it would have already transformed into a gentleman. The sixth line in the third position is a weak and yielding petty person, who should be in a lower position, but instead occupies the top of the lower trigram, just like a petty person who should be carrying something but instead rides in a carriage, inevitably inviting robbery. When difficulties are just beginning to be resolved, the petty person again occupies the position, thus bringing robbers back again.

集說 孔氏穎達曰：“乘”者君子之器也，“負”者小人之事也。施之於人，即在車騎之上而負物也。故寇盜知其非己所有，於是競欲奪之。胡氏瑗曰：六三以不正之質，居至貴之地，是小人在君子之位也，故致寇盜之至。為害於己而奪取之，然而小人得在高位者，蓋在上之人，慢其名器，不辨賢否而與之，以至為眾人所奪而致寇戎之害也。

"The Collection of Sayings" cites Kong Yingda's explanation: "Cheng" refers to a carriage, which is an item used by the noble gentleman, while "fu" refers to carrying burdens, which is a task performed by the common people. Putting these two things together on one person creates an odd sight of sitting on a carriage while still carrying goods. Therefore, robbers immediately recognize that these things do not belong to them and rush to seize them. The Collection of Sayings also cites Hu Yuan's explanation: the Sixth Line in the Third position, with an improper nature, occupies a very high position, which is like a petty person sitting in the place of a gentleman. Hence, it invites bandits. The bandits harm him and take away his possessions; however, the reason why a petty person can rise to a high position is because those in authority neglect the titles and ceremonial objects of the court, fail to distinguish between the virtuous and the unworthy, and casually assign them to others, leading to widespread plundering and the calamity of military conflict.

案 《繫辭傳》釋此爻云：“盜斯奪之”者，奪負乘之人也。又云“盜斯伐之”者，非伐負乘之人，乃伐上慢下暴之國家也。蓋上褻其名器，則是上慢，如“慢藏”之“誨盜”。下肆其貪竊，則是下暴，如“冶容”之“誨淫”。大是以賊民興而國家受其害，難又將何時而解乎？

Li Guangdi commented: The "Great Treatise" explains this line by saying "the thief takes it away," referring to the person who carries goods and rides a cart; it also says "the thief attacks it," but the one being attacked is not the person carrying goods and riding a cart, but the entire country that is above arrogant and below tyrannical. The upper rulers being disrespectful to the court's titles and ceremonial objects is called "upper arrogance," just as the "Great Treatise" says "careless storage invites theft." The lower people being unrestrained in their greed and theft is called "lower tyranny," just as the "Great Treatise" says "overly seductive appearance invites lust." Thus, rebels who harm the people arise, and the country suffers their calamity. When will this calamity be resolved?

九四，解而拇，朋至斯孚。本義 “拇”，指初。初與四皆不得其位而相應，應之不以正者也。然四陽初陰，其類不同，若能解而去之，則君子之朋至而相信矣。程傳 九四以陽剛之才居上位，承六五之君，大臣也。而下與初六之陰為應，“拇”，在下而微者，謂初也。居上位而親小人，則賢人正士遠退矣。斥去小人，則君子之黨進而誠相得也。四能解去初六之陰柔，則陽剛君子之朋來至而誠合矣。不解去小人，則己之誠未至，安能得人之乎也。初六其應，故謂遠之為解。

The text says: Nine in the Fourth, remove your big toe, and the loyal friends will come with sincerity. Zhu Xi in The Original Meaning of the Zhou Changes says, "Thumb" refers to Six at the Beginning. Six at the Beginning and Nine in the Fourth are both not in the proper position but correspond to each other, which is an improper correspondence. However, Nine in the Fourth is yang and Six at the Beginning is yin, and they are not of the same type. If Nine in the Fourth can remove this connection, then the gentlemen of the same kind will come and trust each other. Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Fourth, with its yang strength, holds a high position, above supporting Five in the Fifth, which is the position of a minister. Yet it corresponds below with Six at the Beginning, which is yin. "Thumb" refers to the lowest and most minute part, which is Six at the Beginning. Being in a high position and close to petty men, the virtuous and upright men will all retreat far away. Only by expelling petty men can the gentlemen be employed and trust each other. If Nine in the Fourth can remove the yin connection of Six at the Beginning, the yang gentlemen will come and trust sincerely. If it does not remove the petty men, its sincerity is not complete, how can it expect others to be sincere? Originally, Six at the Beginning is the proper match for Nine in the Fourth, so calling it "release" means to distance it.

集說 劉氏牧曰：“拇”，謂初也。居下體之下而應於己，故曰“拇”。何氏楷曰：《解》，去小人之卦也。卦唯二四兩陽爻，皆任解之責者。“而”，汝也。“拇”，足大指也。九四居近君之位，苟暱近比之小人而不解，則君子之朋雖至，被必肆其離間之術矣。

"Collected Sayings" cites Liu Mu's explanation: "Thumb" refers to the initial line, Six at the Beginning. It is located at the very bottom of the lower trigram and corresponds with Nine in the Fourth, hence it is called "Thumb." "Collected Sayings" also cites He Kai's explanation: The "Jie" hexagram is one that removes petty people. The entire hexagram contains only two yang lines, Nine in the Second and Nine in the Fourth, both of whom bear the responsibility of resolving difficulties and eliminating evil. The word "er" in the line statement is "you," meaning "you." "Thumb" refers to the big toe. Nine in the Fourth is in a position close to the ruler. If it is intimately attached to a petty person nearby and refuses to loosen its grip, then even if gentlemen arrive, the petty people will certainly carry out their divisive schemes.

六五，君子維有解，吉，有孚于小人。本義 卦凡四陰，而六五當君位，與三陰同類者，必解而去之則“言”也。“孚”，驗也。君子有解，以小人之退為驗也。程傳 六五居尊位，為《解》之主，人君之解也。以君子通言之，君子所親比者，

The text says: Six in the Fifth, the gentleman can only remove the petty people and thus achieve good fortune, and this is verified by the petty people. Zhu Xi in The Original Meaning of the Zhou Changes says that the hexagram of 'Release' has four yin lines, and the line Six in the Fifth holds the position of the ruler. Since it belongs to the same category as the other three yin lines, it must remove them. The original text here reads 'then it says', and the character 'say' should be a mistake for 'good fortune'. 'Fu' means verification: when the gentleman removes something, he takes the retreat of the petty people as verification. Cheng Yi in Yichuan's Commentary on the Changes says that Six in the Fifth is in the exalted position and is the main line of the hexagram of 'Release', discussing the removal of difficulties by the ruler. If we consider it from the perspective of the gentleman, the gentleman's close associates—here the original text has a missing character, and Cheng Yi's words are incomplete, directly followed by 'collective commentary'.

集說 鄭氏汝諧曰：益之戒曰：任賢勿貳，去邪勿疑。如使世之小人，皆信上之所用者必君子，而所解者必小人，則必改心易慮，不復有投隙抵巇之望。唯未孚于小人，此小人所以猶有覬倖之心也。五，《解》之主也。以其陰柔，故有戒意。

"The Collection of Sayings" cites Zheng Ruoxie's statement: In the "Book of Documents · Great Yu's Plan," Yi's admonition is "employing virtuous people should not be fickle, and removing wicked people should not be hesitant." If the petty people in the world believed that those in authority would certainly employ the virtuous and remove the petty, they would certainly change their minds and alter their plans, no longer hoping to find loopholes or exploit weaknesses. Precisely because they have not yet gained trust from the petty people, the petty people still harbor侥幸 (侥幸 means侥幸, which is often translated as 'by chance' or 'chance' in this context). The sixth line in the fifth position is the main line of the "Hexagram of Release," because its nature is Yin and soft, so the line statement contains a warning.

胡氏炳文曰：卦唯四五言“解”，四能解“小人”，可以來“君子”。五能解“小人”，亦可驗其能為君子。案 鄭氏說“有孚于小人”，與《傳》義異，而其理尤精。蓋“朋至斯孚”者，君子信之也。“有孚于小人”者，小人亦信之也。君子信，故樂於為善。小人信，故化而不為惡。往往國家有舉措，而小人未革心者，未信之也。信則枉者直，而不仁者遠矣。

The collected interpretations also cite Hu Bingwen's view: the entire hexagram only discusses "resolution" in the fourth line (nine in the fourth) and the fifth line (six in the fifth). The fourth line can resolve away small people, thus attracting gentlemen; the fifth line can resolve away small people, thereby verifying that it indeed can be a gentleman. Li Guangdi comments: Zheng Ruoxie's explanation of "having faith in small people" differs from that of Yichuan's Commentary on the Changes and the original meaning, but the reasoning is especially profound. "Friends come to this point and thus have faith" refers to gentlemen believing in those above them; "having faith in small people" refers to even small people believing in those above them. Gentlemen believe, so they are happy to do good; small people believe, so they are influenced and no longer commit evil. The state often takes measures, but small people are unwilling to reform themselves, precisely because they have not yet been trusted. Once trust is established, the crooked will become straight, and the unkind will depart.

上六，公用射隼于高墉之上，獲之，無不利。本義 《繫辭》備矣。程傳 上六尊高之地，而非君位，故曰“公”，但據《解》終而言也。“隼”，鷙害之物，象為害之小人。“墉”，牆，內外之限也。害若在內，則是未解之時也。若出墉外，則是無害矣。復何所解，故在墉上，離乎內而未去也。云“高”，見防限之嚴而未去者。

The text says: Upper Sixth, the king and duke are on a high wall shooting at that fierce falcon, and with one arrow capture it, there is no disadvantage. Zhu Xi in The Original Meaning of the Zhou Changes says that the meaning of this line has already been explained thoroughly by Confucius in the Great Treatise. Cheng Yi in Yichuan's Commentary on the Changes says that Upper Sixth is in a noble and lofty position, but it is not the position of the sovereign, so it is called 'duke.' This is only referring to the conclusion of the卦 of 解. 'Falcon' is a fierce and harmful bird, symbolizing harmful small people; 'yong' is a wall, which is the boundary between inside and outside. If the harm is still within the wall, it is still the time of resolution; if it has already gone outside the wall, there is no harm, and there is no need for further resolution. Therefore, saying it is on the wall top means it has already left the inside but has not yet gone away. The special mention of the word 'high' shows the strictness of the defensive boundary, and yet it has not left.

“上”，《解》之極也。《解》極之時，而獨有末解者，乃害之堅強者也。上居《解》極，《解》道已至，器已成也，故能射而獲之。既獲之，則天下之患，解已盡矣，何所不利？夫子於《繫辭》復伸其義曰：“隼者禽也，弓矢者器也，射之者人也。君子藏器於身，待時而動，何不利之有。動而不括，是以出而有獲，語成器而動者也。”

Cheng Yi continued to say: "Upper" refers to the extreme point of the Hexagram of Resolution. When resolution has reached its extreme point, yet there is still something unresolved, it must be the most stubborn and fierce calamity. The Sixth line at the top of the Hexagram of Resolution is at the extreme point of resolution, meaning the method of resolving difficulties has been perfected, and the tools are fully prepared, so it can shoot and capture it with one arrow. Once captured, all the calamities in the world have been resolved completely, so what could be unfavorable? Confucius further explained this meaning in the Great Treatise: "The falcon is a bird, the bow and arrow are the tools, and the one shooting it is a person. The gentleman keeps the tools on his person, waiting for the right moment to act, so how could there be any unfavorable circumstances? When he acts without obstruction, he immediately captures something, which describes someone who acts after the tools are ready."

鷙害之物在墉上，苟無其器，與不待時而發，則安能獲之，所以解之之道，器也。事之當解，與已解之之道至者時也。如是而動，故無括結，發而無不利矣。括結，謂阻礙。聖人於此，發明藏器待時之義，夫行一身至於天下之事，苟無其器，與不以時而動，小則括塞，大則喪敗。自古喜有為而無成功，或顛覆者，皆由是也。

Cheng Yi said, a fierce and harmful thing is resting on the roof. If there is no such weapon, or if one shoots before the right time, how can one hit it? Therefore, the means to remove calamities rely on 'the instrument'; and when the matter should be resolved, and the way to resolve it has arrived, that is 'the time'. Only then should one act, thus encountering no obstacles, and once acted upon, everything goes smoothly. What is called 'kua jie' is obstruction. The sage here explains the principle of 'concealing the instrument and waiting for the time': whether dealing with personal affairs or matters of the world, if one lacks the proper instrument or acts without the right timing, minor matters will be blocked everywhere, and major matters will lead to loss of life and failure. Since ancient times, those who liked to act but ended up with no success, or even fell into ruin, all came from this.

集說 沈氏該曰：“隼”之為物，果於悖害者也。“墉”，所以衛內而限外也。害在內，小人在君側也。出乎墉之外，則非射之所能及。“高墉之上”，在內外之間，據衛限之勢，於此而射之，則擬而後動，動而不括，“獲之無不利”矣。在外卦之上，射於高墉之象也。

"The 'Collected Sayings' cite Shen Gai's explanation: 'The bird called 'sun' is a bird that acts decisively to commit rebellious and harmful deeds; 'yong' is used to guard the inside and separate the outside. Harm within the wall signifies small people staying close to the ruler; once they go beyond the wall, they are out of the range of arrows. 'High wall above' is located between inside and outside, occupying the position of protection and boundary. Shooting from here means first aiming and then acting, and once it is set in motion, there is no obstruction, hence 'obtaining it brings no disadvantage.' The sixth line at the top of the outer trigram is precisely the image of shooting from a high wall."

鄭氏汝諧曰：所謂“公”者，非上六也。言公於此爻，當用射隼之道也。“隼”，指上之陰而言也。“墉”，指上之位而言也。王氏申子曰：“隼”指上，以其柔邪謂之狐，以其陰鷙謂之“隼”。上以陰柔處震之極，而居一卦之上，是陰鷙而居高者。《解》之既極，尚何俟乎，故“獲之無不利”。

The collected interpretations also cite Zheng Ruoxie's view: the "public" mentioned in the line statement does not refer to the sixth line at the top itself, but rather refers to the prince facing this line, who should adopt the method of shooting the falcon. "Falcon" refers to the sixth line at the top as a yin line, while "mound" refers to the high position of the sixth line at the top. The collected interpretations also cite Wang Shenzi's view: "falcon" refers directly to the sixth line at the top; from its aspect of softness, cunning, and deceit it is called "fox," but from its aspect of being dark, fierce, and aggressive it is called "falcon." The sixth line at the top, with its yin and soft nature, is at the extreme point of the Zhen trigram and occupies the highest position in the entire hexagram, thus representing the one that is dark, fierce, and aggressive while occupying a high position. The hexagram of "Resolution" has already reached its end; what else is there to wait for? Therefore, "to obtain it, there is no disadvantage."

案 此言“公用”，乃《隨》上《離》上“王用”之例，皆非以本爻之位當王公也，鄭氏王氏之說似可從。或以解終言之，而不指隼之為誰，亦可。蓋“狐”者，邪而穴於城社，在內之奸也。“隼”者，鷙而翔於坰野，化外之悍也。自二至五，所以解內難者 總論 徐氏幾曰：下三爻不言解，上三爻言解，所謂動而免乎險也。

Li Guangdi remarked: Here it says "public use," which follows the same pattern as the top line of the "Following" hexagram and the top line of the "Fire" hexagram, which both say "the king uses it." These are not referring to the ruler or the king using the line in question, but rather using the line as a symbol. The interpretations by Zheng Ruoxie and Wang Shenzi seem credible. Some people only interpret this in terms of the conclusion of the "Breaking Up" hexagram, without specifying who the falcon is, and this interpretation is also acceptable. Generally speaking, "fox" refers to malevolent spirits hiding within city walls and ancestral temples, representing internal villains; "falcon" refers to fierce creatures hovering outside the outskirts, representing strong individuals outside the scope of education and moral influence. From line nine two to line six five, these lines are used to remove internal difficulties. The original text here is missing some words, and Li Guangdi's annotation is incomplete. The following part is "General Discussion." The "General Discussion" cites Xu Ji, who says that the lower three lines of the "Breaking Up" hexagram do not mention "breaking up," while the upper three lines do. This corresponds to the meaning in the "Commentary on the Judgment" that "movement leads to escape from danger."

損.艮上.兌下程傳 《損序卦》：“解者緩也，緩必有所失，故受之以損。”縱緩則必有所失，失則損也，《損》所以繼《解》也。為卦艮上兌下，山體高，澤體深，下深則上益高，為損下益上之義。又澤在山下，其氣上通，潤及草木百物，是損下而益上也。又下為兌說，三爻皆上應，是說以奉上，亦損下益上之義。又下兌之成兌，由六三之變也，上艮之成艮，自上九之變也，三本剛而成柔，上本柔而成剛，亦損下益上之義。

The hexagram is labeled as "Loss" (Sun). The upper trigram is Gen (Mountain), and the lower trigram is Dui (Lake). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" mentions that the hexagram "Loss" follows "Release" (Jie). "Release" means to relax, and when relaxation occurs, there must be a loss, hence the following of "Loss." If one is careless and relaxed, there will be a loss, and a loss is the meaning of "Loss." Therefore, the hexagram "Loss" comes after "Release." In terms of the structure of the hexagram, the upper trigram is Gen (Mountain), and the lower trigram is Dui (Lake): the form of the mountain is high, and the form of the lake is deep. The deeper the lower part is dug, the higher the upper part appears, which is the meaning of reducing the lower part to benefit the upper part. Moreover, the lake is below the mountain, and the vapor from the lake rises upward, moistening the grass and trees, which is also reducing the lower part to benefit the upper part. Furthermore, the lower trigram Dui is associated with joy and speech, and all three lines correspond upward, which is using a joyful heart to serve the superior, which is also the meaning of reducing the lower part to benefit the upper part. Moreover, the lower trigram becomes Dui because of the change of the line six in the third position; the upper trigram becomes Gen because of the change of the line nine at the top: the third position was originally yang and has become yin, and the top position was originally yin and has become yang. This still means reducing the lower part to benefit the upper part.

損上而益於下則為益，取下而益於上則為損，在人上者，施其澤以及下則益也，取其下以自厚則損也。譬諸壘土，損於上以培厚其基本，則上下安固矣，豈非益乎。取於下以增上之高，則危墜至矣，豈非損乎。故損者，損下益上之義，益則反是。

Cheng Yi continued to say: reducing above and increasing below is the meaning of the hexagram "Yi"; taking from below to increase above is the meaning of the hexagram "Sun". Those in positions of authority who bestow favors upon those below are practicing Yi, while taking from below to enrich themselves are practicing Sun. Taking earth from a heap as an analogy: taking soil from above to reinforce the foundation makes both upper and lower secure and stable, is this not Yi? Whereas taking soil from below to raise the top will lead to collapse and instability, is this not Sun? Therefore, the hexagram "Sun" signifies reducing below and increasing above, while the hexagram "Yi" is the opposite.

損，有孚，元吉，無咎，可貞，利有攸往。本義 “損”，減省也。為卦損下卦上畫之陽，益上卦上畫之陰。損兌澤之深，益艮山之高。損下益上，損內益外，剝民奉君之象，所以為損也。損所當損，而有孚信，則其占當有此下四者之應矣。

The Hexagram Statement: "Loss." There is sincerity, great goodness and auspiciousness, no mistakes, and it is appropriate to maintain the norm and to go somewhere. Zhu Xi in The Original Meaning of the Zhou Changes says, "Loss" refers to reduction. In terms of the hexagram structure, it involves removing the upper line of the lower trigram, which is a yang line, and adding it to the upper line of the upper trigram, which is a yin line; reducing the depth of the Lake (Dui) and increasing the height of the Mountain (Gen). This hexagram represents the concept of reducing from below and benefiting above, reducing internally and benefiting externally, symbolizing the taking away from the people to serve the ruler. Therefore, it is called "Loss." By reducing what should be reduced while maintaining sincerity, one who divines this hexagram will experience the following four outcomes: "Original Good Fortune, No Misfortune, Suitable for Upholding Constancy, Advantageous for Going Somewhere."

程傳 “損”，減損也。凡損抑其過以就義理，皆損之道也。損之道必有孚誠，謂至誠順於理也。損而順理，則大善而“吉”，所損無過差，“可貞”固常行，而利有所往也。人之所損，或過或不及，或不常，皆不合正理，非有孚也。非“有孚”則無吉而有咎，非“可貞”之道，不可行也。

Cheng Yi in Yichuan's Commentary on the Changes says, "Xun" means reduction. Any instance where one restrains one's own excesses in order to conform to principles and righteousness falls under the way of Xun. The way of Xun must be based on sincerity, meaning to follow principles with utmost sincerity. When reduction is in accordance with principles, it brings great benefit and is "ji" (auspicious). When the reduction is neither excessive nor deficient, it is "ke zhen" (suitable for uprightness), allowing for firm and enduring practice, thus being appropriate for moving forward. However, if people's reductions are either excessive, insufficient, or inconsistent, they do not conform to the right way. Without sincerity, one cannot achieve auspiciousness and will instead bring about mistakes, and thus it is not the correct path of "ke zhen," which is unworkable.

集說 呂氏大臨曰：《損》之道不可以為正，當《損》之時，故曰“可貞”。時損則損，時益則益，苟當其時，無往而不可，故《損》、《益》皆“利有攸往”。蔡氏清曰：剝民奉君之義，只可用之卦名，其卦辭“有孚，元吉，無咎，可貞，利有攸往”，只承損字泛說。言損所當損，人人皆可用，不專指上之損下也。《益》卦“利有攸往，利涉大川”亦然，豈專為益下之事乎？

"The Collected Sayings" cites Lü Daling's statement: the principle of reduction and loss is originally not something that can be regarded as a standard method, but because at the proper time for reduction, the Hexagram Statement says "may be maintained with uprightness." When the situation calls for reduction, reduce; when it calls for increase, increase. As long as it is in harmony with the time, there is no obstacle, so both the Hexagrams of "Loss" and "Gain" say "favorable to go forward." "The Collected Sayings" also cites Cai Qing's view: the meaning of taking from the people to support the ruler is only suitable for explaining the name of the hexagram; as for the Hexagram Statement of "Loss," "having faith, great good fortune, no blame, may be maintained with uprightness, favorable to go forward," it is only generally speaking in terms of "loss." It refers to reducing what should be reduced, which is applicable to everyone, and is not specifically referring to the superior taking from the inferior. The Hexagram of "Gain" also says "favorable to go forward, favorable to cross a great river" in the same way. Is it only talking about increasing the people specifically?"

曷之用，二簋可用享。本義 言當《損》時，則至薄無害。程傳 “損”者，損過而就中，損浮末而就本實也。聖人以寧儉為禮之本，故為損發明其義。以享祀言之，享祀之禮，其文最繁，然以誠敬為本，多儀備物，所以將飾其誠敬之心，飾過其誠，則為偽矣。

The hexagram statement continues: What is used? Two bowls of simple food are sufficient for worship. Zhu Xi in The Original Meaning of the Zhou Changes says that this refers to the proper time for reduction, and even the most meager offerings are without harm. Cheng Yi in Yichuan's Commentary on the Changes says, "Loss" means reducing excess to the proper measure, and removing superficial embellishments to return to the essential. The sage takes simplicity as the fundamental principle of ritual, so he uses the hexagram of Loss to explain this idea. In terms of worship, the rites of sacrifice are most elaborate, yet sincerity and reverence are their fundamental basis. The elaborate rites and complete ceremonial objects are meant to adorn the heart of sincerity, but once the adornment exceeds sincerity, it becomes insincere.

損飾，所以存誠也，故云“曷之用，二簋可用享”。“二簋”之約，可用享祭，言在乎誠而已，誠為本也。天下之害，無不由末之勝也。峻宇雕 集說 孔氏穎達曰：“曷之用二簋可用享”者，明行損之禮。貴夫誠信，不在於豐，“二簋”至約，可用享祭。

Cheng Yi continued saying: eliminating external embellishments is precisely to preserve the sincerity within, so the Hexagram Statement says, "What is the use of it? Two bowls of food can be used for sacrifice." Such simple offerings as two bowls can be used for sacrifice, indicating that the key lies in the character of sincerity, and sincerity is the fundamental. All calamities in the world arise from the branches overshadowing the root. High and lofty buildings, elaborately carved walls—here the original text is missing some words. The examples of luxurious things that Cheng Yi cited, such as "high buildings and carved walls," are not completed. Below, it directly proceeds to "Collected Commentary." The Collected Commentary cites Kong Yingda saying: "What is the use of it? Two bowls of food can be used for sacrifice," which is meant to illustrate that the practice of reducing and simplifying rituals values sincerity rather than abundance. Even the extremely simple offering of two bowls can be used for sacrifice.

案 彖辭自“有孚”以下，泛說《損》所當損之義，蔡氏之說，極為得之。蓋損益者時也，時在當損，不得不損，唯以誠意為主，而行之又得乎大善之吉，則不但“無咎”，而且可以為常道而利有所往矣。舉一端以明之，則如“二簋”薄祭，固因乎時而節損者也。然能積誠盡禮，則可以致孝乎鬼神，而推之凡事之當損者視此矣。卦義以孚而行損，《程傳》則因損以致孚，略有不同也。

Li Guangdi remarked: The "Tao Ci" of the "Sun" hexagram from "having faith" onwards merely generally discusses the principle of reducing when necessary. Cai Qing's interpretation is extremely appropriate. Generally speaking, reduction and gain depend on the situation: when the situation requires reduction, one must reduce, as long as sincerity is the main principle, and when implemented, it can lead to great good fortune, then it is not only "without blame," but can be established as a constant principle, thus suitable for moving forward. Take an example to illustrate this: two bowls of thin offerings are originally a reduction in accordance with the situation; but as long as sincerity is accumulated and the rites are fully observed, it is sufficient to convey filial piety to the spirits, and by extension, all matters that require reduction can be viewed in this way. The hexagram statement means to carry out reduction with sincerity, while "Yichuan's Commentary on the Changes" proceeds from reduction to sincerity, and the two are slightly different.

初九，已事遄往，無咎，酌損之。本義 初九當損下益上之時，上應六四之陰，輟所為之事而速往以益之，“無咎”之道也，故其象占如此。然居下而益上，亦當斟酌其淺深也。程傳 損之義，損剛益柔，損下益上也。初以陽剛應乾四，四以陰柔居上位，賴初之益者也。下之益上，當損己而不目以為功。所益於上者，事既已則速去之，不居其功，乃無咎也。若享其成功之美，非損己益上也，乾為下之道為有咎矣。四之陰柔，賴初者也，故聽於初。初當酌度其宜而損己以益之，過與不及，皆不可也。

The text says: "Initial Nine, after finishing the matters at hand, should quickly proceed, without fault, but should consider reducing oneself appropriately." Zhu Xi in The Original Meaning of the Zhou Changes explains that Initial Nine is at the time of reducing below and benefiting above. It corresponds with Six in the Fourth, which is yin. By abandoning the matters at hand and quickly proceeding to benefit it, this is the way of "without fault." Therefore, both the line's image and the divination text are like this. However, being in a lower position to benefit above, one should also consider the extent of the reduction. Cheng Yi in Yichuan's Commentary on the Changes says that "loss" means reducing yang and benefiting yin, reducing below and benefiting above. Initial Nine, being yang, corresponds with Six in the Fourth, which is yin and occupies a higher position. It is meant to be benefited by Initial Nine. When benefiting above, one should reduce oneself and not take credit for it. After benefiting above, once the matter is done, one should quickly withdraw and not claim the credit, thus avoiding fault. If one enjoys the glory of the success, then it is not reducing oneself to benefit above, and using it as a way of being in a lower position would be wrong. Six in the Fourth is yin and relies on Initial Nine, so it is willing to listen to Initial Nine. Therefore, Initial Nine should consider an appropriate measure, reduce oneself to benefit it, neither excessive nor insufficient.

集說 孔氏穎達曰：損之為道，損下益上，如人臣欲自損己奉上。然各有職掌，若廢事而往，咎莫大焉。竟事速往，乃得無咎。酌損之者，以剛奉柔，初未見親也，故須酌而減損之。《朱子語類》云：酌損之，在損之初下，猶可以斟酌也。案 孔氏說已事之義，謂如學優而後從政之類，於理亦精。

"The Collection of Sayings" cites Kong Yingda's explanation: the way of reduction is to reduce from below and benefit above, like a minister wishing to reduce his own resources to serve the sovereign. However, each person has their own duties; if one abandons his proper role to serve above, there is no greater mistake. Only after completing one's own duties and then swiftly proceeding can there be no blame. The phrase "moderate reduction" is because the initial line, being yang and serving yin, has not yet been trusted, so it must be done with consideration. "The Collection of Sayings" also cites Master Zhu's "Classical Sayings": the phrase "moderate reduction" placed beneath the first line of the "Loss" hexagram indicates that there is still room for consideration. Li Guangdi comments: Kong Yingda's interpretation of "after affairs" refers to cases where one has sufficient learning before entering government service, and in terms of reasoning, it is quite appropriate.

九二，利貞，征凶。弗損益之。本義 九二剛中，志在自守，不肯妄進，故占者“利貞”，而“徵”則“凶”也。“弗損益之”，言不變其所守，乃所以益上也。程傳 二以剛中當損剛之時，居柔而說體，上應六五陰柔之君，以柔說應上，則失其剛中之德，故戒所利在貞正也。“徵”’行也。離乎中，則失其貞正而凶矣，守其中乃“貞”也。“弗損益之”，不自損其剛貞，則能益其上，乃益之也。若失其剛貞，而用柔說，適足以損之而已，非損己而益上也。世之愚者，有雖無邪心，而唯知竭力順上為忠者，蓋不知弗損益之之義也。

The text says: Nine in the Second is suitable for maintaining correctness; rushing forward recklessly will bring misfortune; not reducing oneself is actually increasing above. Zhu Xi in The Original Meaning of the Zhou Changes says that Nine in the Second is yang and resides in the center, with a mind devoted to self-preservation, unwilling to advance hastily, so the divination indicates benefit in upholding correctness, while taking action brings misfortune. "Not reducing or increasing" means not changing what one holds fast to, which is precisely the way to increase above. Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Second, being yang and in the center, is at the proper time to reduce yang; it is in a yin position and within the structure of the trigram Dui (Lake). It corresponds to Six in the Fifth, a yin ruler. If it uses flexibility and flattery to respond to the superior, it loses its own virtue of strong and centered righteousness. Therefore, the line statement warns that what is beneficial is upholding correctness. "Going forward" means taking action. Once one leaves the center, it loses correctness and brings misfortune. Holding fast to the center is called correctness. "Not reducing or increasing" means not reducing one's strong and correct virtue, thus increasing the superior. This is true increase. If one abandons strong and correct virtue and uses flexibility and flattery, it is actually reducing the superior, not reducing oneself to benefit the superior. Many foolish people, though without wicked intentions, only know that obeying the superior's will is considered loyal, not understanding the principle of "not reducing or increasing."

集說 林氏希元曰：九二在爻則為剛中，在人事則為志在自守，不肯妄進。志在自守，不肯妄進，九二之貞也，故占者利於守貞。若征行，則是變其所守而得“凶”矣。夫自守而不妄進，宜若無益於上矣。然由是而啟時君尊德樂道之心，止士大夫奔競之習，其益於上也不少，是弗損乃聽以益之也。桐江一絲，繫漢九鼎，清風高節，披拂士習，

"The Collection of Sayings" cites Lin Xi Yuan's explanation: Nine in the Second, according to the image of the line, represents a yang yang in the center; according to human affairs, it signifies a mind fixed on self-preservation, unwilling to advance hastily. A mind fixed on self-preservation, unwilling to advance hastily, is precisely the "uprightness" of Nine in the Second. Therefore, those who consult the oracle benefit by maintaining this uprightness; if they act rashly in travel, they change their conduct and invite "misfortune." Self-preservation without hasty advancement may seem to offer no benefit to the sovereign; yet it can inspire the sovereign to value virtue and delight in learning, and curb the风气 of officials seeking favor. The benefit to the sovereign is actually considerable. This is not a loss but a gain. Yan Zileng's single fishing line in the Song River was connected to the Han dynasty's state; noble integrity and moral conduct influenced the customs of the scholars of that era. There is a missing text here, and Lin's words are incomplete. The text then directly proceeds to the line statement of Six in the Third.

六三，三人行，則損一人，一人行，則得其友。本義 下卦本乾，而損上爻以益坤。“三人行”而“損一人”也。一陽上而一陰下，“一人行”而“得其友”也。兩相與則專，三則雜而亂，卦有此象，故戒占者當致一也。

The text says: "Six in the Third, three people walking together, one is reduced; one person walking alone, he finds his companion." Zhu Xi in The Original Meaning of the Zhou Changes explains that the lower trigram of the Loss hexagram was originally Heaven (Qian). Now, by removing the uppermost yao of Qian and adding it to the upper trigram, which is Earth (Kun), this represents "three people walking" and "one is reduced." A yang line going up and a yin line coming down represents "one person walking" and "finding his companion." When two are in harmony, they are unified; when three are involved, they become mixed and chaotic. The hexagram contains such an image, so it warns the diviner to return to unity.

程傳 “損者”，損有餘也。“益”者，益不足也。“三人”，謂下三陽上三陰，三陽同行，則損九三以益上，三陰同行，則損上六以為三，“三人行則損一人”也。上以柔易剛而謂之損，但言其減一耳。上與三雖本相應，由二爻升降，而一卦皆成，兩相與也。初二二陽，四五二陰，同德相比，三與上應，皆兩相與，則其志專，皆為得其友也。三雖與四相比，然異體而應上，非同行者也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says, "Shen" refers to reducing excess, while "Yi" refers to supplementing deficiency. "Sanren" refers to the three yang lines below and the three yin lines above. When the three yang lines move forward together, they reduce the line nine in the third position to increase the upper part; when the three yin lines move forward together, they reduce the line six at the top to take the place of the third position. This is why it is said, "When three people walk, one is lost." The upper position exchanges softness for firmness, yet it is still called "Shen," merely because it refers to the reduction of one. Although the upper position and the third position originally correspond, it is precisely through the movement of these two lines—one rising and one descending—that the entire hexagram is formed. This is called mutual interaction between pairs. The lines initial nine and nine in the second, as well as the lines six in the fourth and six in the fifth, are all of the same virtue and adjacent to each other. The line six in the third corresponds with the line nine at the top: these are all cases of mutual interaction, with unified aspirations, and are all considered "to have a friend." Although the line six in the third is adjacent to the line six in the fourth, the two lines belong to different parts of the hexagram, and the line six in the third has the line nine at the top as its proper corresponding line, so it is not considered part of the same group.

三人則損一人，一人則得其友。蓋天下無不二者，一與二相對待，生生之本也。三則餘而當損矣，此《損》、《益》之大義也。夫子又於《繫辭》盡其義曰：“天地絪縕，萬物化醇，男女媾精，萬物化生，《易》曰：“三人行則損一人，一人行則得其友”，言致一也。 ”“絪縕”，交密之狀。天地之氣，相交而密，則生萬物之化醇。“醇”，謂醲厚，醲厚，猶精一也。男女精氣交媾，則化生萬物。

Cheng Yi continued to say: When there are three people, one should be reduced; when there is one person, they can find a companion. Because all things under heaven are not formed in pairs, one and two are mutually dependent and complementary, which is the fundamental principle of continuous generation and renewal. When it reaches three, it becomes excessive and should be reduced. This is the great meaning of the hexagrams "Loss" and "Gain." Confucius further explained this in the "Great Treatise" of the "Zhou Changes": "The vital energies of heaven and earth intermingle closely, thus enabling all things to be cultivated and matured. The union of male and female energies produces the vital essence, thus enabling all things to be generated. The "Zhou Changes" say, 'When three people walk together, one is lost; when one person walks, they find a companion,' which refers to returning to unity." "Yinwen" means a close union. When the vital energies of heaven and earth intermingle closely, they give rise to the rich and full cultivation of all things. "Chun" means rich and thick, which is close to purity and unity. The union of male and female vital energies produces all things.

唯精醇專一，所以能生也。一陰一陽，豈可二也。故三則當損，言專致乎一也。天地之間，當損益之明且大者，莫過此也。集說 林氏希元曰：此爻之辭，兼舉六爻，以三正是當損之爻，乃卦之所以為《損》者，故於此言之。

Cheng Yi said that only by being pure, sincere, focused and undivided can there be continuous generation. One yin is paired with one yang; where could there be room for anything else? Therefore, when reaching the third line, reduction is needed, which speaks precisely to the idea of focusing and unifying. Among all the principles of increase and decrease in the universe, none is clearer or more significant than this. "Ji Shuo" cites Lin Xi Yuan who said: the statement of this line actually refers to all six lines of the hexagram; because the third line is precisely the one that should be reduced, and it is also the reason why this hexagram is called "Loss." Therefore, this meaning is presented here.

楊氏啟新曰：人之相與，唯其心之同而已。苟精神不孚，意氣不貫，則群黨比周，固三也。即一人之異，亦三也，是皆不可以不損也。苟精神相孚，意氣相貫，則二人同心，固兩也。即千百其朋，亦兩也，是皆不可以不得者也。

Collective interpretations also cite Yang Qixin's view: when people interact, the key lies in whether their hearts are the same. If they do not trust each other spiritually and their intentions do not connect, then even if they form factions and are connected, it is considered 'three'; even if one person has a different heart, it is also considered 'three', and these must be reduced. If they trust each other spiritually and their intentions connect, then two people with the same heart are considered 'two'; even if they have thousands of companions, it is still considered 'two', and these must be pursued.

六四，損其疾，使遄有喜，無咎。本義 以初九之陽剛益己，而損其陰柔之疾，唯速則善，戒占者如是，則“無咎”也。程傳 四以陰柔居上，與初之剛陽相應，在損時而應剛，能自損以從剛陽也，損不善以從善也。初之益四，損其柔而益之以剛，損其不善也，故曰“損其疾”。“疾”，謂疾病，不善也。損於不善，唯使之遄速，則“有喜”而“無咎”。人之損過，唯患不速，速則不致於深過，為可喜也。

The text says: "Six in the Fourth, by reducing its illness, makes the matter come quickly and brings joy, without fault." Zhu Xi in The Original Meaning of the Zhou Changes explains that the line Six in the Fourth borrows the yang strength of the line Nine at the Beginning to enhance itself, thus reducing its own yin weakness. The matter is best when it comes quickly, warning the diviner that if he follows this, there will be "no blame." Cheng Yi in Yichuan's Commentary on the Changes says that the line Six in the Fourth, being yin and in the upper trigram, corresponds with the yang of the line Nine at the Beginning. At the proper time for reduction, it corresponds with yang, thus reducing itself to follow yang, that is, removing the bad to follow the good. The line Nine at the Beginning enhances the line Six in the Fourth by reducing its yin and adding yang, which is removing the bad and adding the good. Therefore, it is said "reduce the illness." "Illness" refers to the bad, so reducing the bad, as long as it comes quickly, brings joy and no blame. A person reducing his faults most fears slowness; if it is quick, he will not fall into serious faults, which is what is to be welcomed.

集說 王氏弼曰：履得其位，以柔納剛，能損其疾也。疾何可久，故速乃“有喜”，“有喜”乃“無咎”也。蘇氏軾曰：“遄”者初九也，“損其疾”，則初之從我也易，故“遄有喜”。楊氏萬里曰：六四以柔居柔，得初九之陽以為應，“損其疾”者也。初言”遄往”，四言“使遄”，蓋初之“遄”，實四有以使之也。胡氏炳文曰：六四與初九為應，初方已其事而速於益四，四損其陰柔之疾，唯速則“有喜”。不然，彼方汲汲，此乃悠悠，非受益之道。案 蘇氏，楊氏說，於使字語氣亦近是。

"The 'Collected Sayings' cites Wang Bi's explanation: the sixth line at the fourth position is exactly where it should be. By a yin and flexible nature accepting yang and strength, it can reduce its own illness. How could illness last long? Therefore, it must act quickly to have joy, and having joy leads to no blame. The 'Collected Sayings' also cites Su Shi's view: the term 'chuan' refers to the first line at the beginning. Since the sixth line at the fourth position reduces its own illness, it is easy for the first line at the beginning to follow, hence 'chuan has joy.' The 'Collected Sayings' also cites Yang Wanli's view: the sixth line at the fourth position, being yin and flexible in a yin position, also receives the yang of the first line at the beginning as its proper response, which is exactly the line that 'reduces its illness.' The first line's line statement says 'chuan going,' and the sixth line's line statement says 'make it chuan.' This shows that the quickness of the first line is actually promoted by the sixth line. The 'Collected Sayings' also cites Hu Bingwen's view: the sixth line at the fourth position corresponds with the first line at the beginning. Once the first line at the beginning finishes its affairs, it rushes to benefit the sixth line at the fourth position. The sixth line at the fourth position reduces its own yin and flexible illness, and only by acting quickly can it have joy. Otherwise, if one side is rushing and the other is slow, it would not be the attitude of receiving benefit. Li Guangdi comments: Su Shi and Yang Wanli's interpretations, when viewed from the tone of the character 'shi' in the line statements, are very close to the original meaning."

六五，或益之，十朋之龜。弗克違，元吉。本義 柔順虛中，以居尊位，當《損》之時，受天下之益者也。兩龜為朋，十朋之龜，大寶也。或以此益之而不能辭，其吉可知。占者有是德，則獲其應也。程傳 六五於《損》時，以中順居尊位，虛其中以應乎二之剛陽，是人君能虛中自損，以順從在下之賢也。能如是，天下孰不損己自盡以益之，故或有益之之事，則十朋助之矣。“十”，眾辭。“龜”者，決是非吉凶之物。眾人之公論，必合正理，雖龜筴不能違也，如此可謂大善之吉矣。古人曰：謀從眾則合天心。

The text says: Six in the Fifth, someone comes to add benefit to it, it is a great turtle worth ten pings, but one cannot refuse, which is great good fortune and auspicious. Zhu Xi's "The Original Meaning of the Zhou Changes" says that Six in the Fifth is gentle and compliant, and in the middle, empty, occupying a position of honor, which is the proper time for the "Loss" hexagram. It is the one who receives benefits from the world. Two turtles make one ping, and a turtle worth ten pings is a very precious treasure. When someone presents such a precious gift and one cannot refuse, the auspiciousness is evident. A person who has such virtue will receive corresponding rewards. Cheng Yi's "Yichuan's Commentary on the Changes" says that Six in the Fifth is in the time of loss, with the virtue of being in the middle and gentle, occupying a position of honor, and emptying his heart to respond to the yang of Nine in the Second. This is the way a ruler can be humble and self-reduce to follow the virtuous below. If he can do this, who would not reduce himself and sincerely add benefit to him? Therefore, once someone comes to add benefit, there will be ten pings worth of people helping. "Ten" is used to describe the multitude, and "turtle" is the thing used to determine right and wrong, auspicious and inauspicious. The public opinion of many people must conform to the correct principle, even divination by turtle shells and yarrow stalks cannot contradict it. This can be called great good fortune. The ancients said: consulting the people on matters is in accordance with the will of heaven.

集說 張子曰：龜弗能違，言受益之可必，信然不疑也。楊氏時曰：柔得尊位，虛己而下人，則謙受益。時乃天道，天且不違，況於人乎，況於鬼神乎，宜其益之者至矣。故曰“或益之十朋之龜，弗克違，元吉”。郭氏雍曰：《益》之至，豈獨人事而已，雖元龜之靈弗能違，此其所以“元吉”也。《洪範》曰：汝則從，龜從筮從，卿士從，庶民從，是之謂大同，六五之“元吉”，猶《洪範》之“大同”也。楊氏簡曰：“或”者，不一之辭。“益之”者，不一也，人心歸之也。“十朋之龜”，皆從而弗違，天與龜神祐之也。龜神祐之，故“龜筮協從”。

"The Collected Sayings" cites Zhang Zai saying: Even divination by the turtle shell cannot be disregarded, meaning the gains received are certain and reliable, so there is no need for hesitation. "The Collected Sayings" also cites Yang Shi saying: To attain a high position through yielding and humility, and to be respectful to others, is what the Book of Documents calls "humility brings benefit." To follow the trend is in accordance with the way of Heaven; even Heaven cannot be disregarded, how much less humans and spirits? Those who bring benefit will naturally come in abundance, hence it is said, "Some may bring benefit, even ten turtle shells cannot be disregarded, the beginning is auspicious." "The Collected Sayings" also cites Guo Yong saying: The benefit has reached its peak; it is not only human benefit, but even the spirits of the great turtle cannot be disregarded, which is why it is called "the beginning is auspicious." The Book of Documents, Hong Fan, says: If you yourself agree, the turtle shell divination agrees, the yarrow stalk divination agrees, the ministers agree, and the common people agree, this is called "great harmony." The "beginning is auspicious" of line six in the fifth hexagram is exactly what the Hong Fan refers to as "great harmony." "The Collected Sayings" also cites Yang Jian saying: "Or" means not just one, so those who bring benefit are not just one; it is the hearts of people all turning towards it. All ten turtle shells agree and do not contradict, meaning Heaven and the spirits of the turtle are protecting it. The spirits of the turtle protect it, hence "the turtle and yarrow stalk divination agree with it."

上九，弗損益之，無咎，貞吉，利有攸往，得臣無家。本義 上九當損下益上之時，居卦之上，受益之極，而欲自損以益人也。然居上而益下，有所謂惠而不費者，不待損己，然後可以益人也。能如是則“無咎”，然亦必以正則“吉”，而利有所往。惠而不費，其惠廣矣，故又曰“得臣無家”。

The text says: Upper Nine, not reducing oneself but increasing others, will not have faults, maintaining uprightness brings good fortune, it is appropriate to go forward, gaining ministers without distinguishing inside or outside, near or distant. Zhu Xi in The Original Meaning of the Zhou Changes says that Upper Nine is at the time when reduction should be made from below to benefit above, being at the top of the entire hexagram, it is a line that has reached the extreme of receiving benefit, thus wanting to reduce oneself to increase others. However, when holding a high position and increasing the lower, there is a method called "benevolent without cost," which does not require first reducing oneself in order to increase others. Being able to do so leads to "no blame," but also must follow the correct path to achieve "good fortune," and thus be appropriate to go forward. "Benevolent without cost" spreads the favor widely, so the line statement also says "gaining ministers without distinction of family."

程傳 凡《損》之義有三，損己從人也，自損以益於人也，行損道以損於人也。損己從人，徙於義也。自損益人，及於物也，行損道以損於人，行其義也。各因其時，取大者言之，四五二爻，取損己從人，下體三爻，取門損以益人，損時之用，行損道以損天下之當損者也。

Cheng Yi in Yichuan's Commentary on the Changes says that the meaning of the hexagram "Loss" can be broadly divided into three categories: first, reducing oneself to follow others; second, reducing oneself to benefit others; third, applying the principle of reduction to reduce others. Reducing oneself to follow others is moving towards righteousness; reducing oneself to benefit others is bestowing grace upon external things; applying the principle of reduction to reduce others is promoting the proper conduct. Each line takes according to its position and time, selecting the more significant aspect: the lines six four and six five take reducing oneself to follow others; the third line of the lower trigram takes reducing oneself to benefit others; whereas the actual application of reduction in the world is applying the principle of reduction to reduce those who should be reduced in the world.

上九則取不行其損為義，九居損之終，損極而當變者也。以剛陽居上，若用剛以損削於下，非為上之道，其咎大矣。若不行其損，變而以剛陽之道益於下，則“無咎”而得其正且“吉”也。如是則宜有所往，往則有益矣。在上能不損其下而益之，天下孰不服從，從服之眾，無有內外也，故曰“得臣無家”。“得臣”，謂得人心歸服。”無家”，謂無有遠近內外之限也。

Cheng Yi continued to say: The line "Nine at the Top" takes the meaning of "not practicing reduction." The line "Nine at the Top" is at the end of the hexagram "Loss." It is the point where loss has reached its extreme and a change is needed. A yang line in the highest position, if it still uses strength to exploit the lower lines, would not be the proper way for someone in a superior position, and the mistake would be great. If instead, it stops practicing reduction and turns to use the strength of yang to benefit the lower lines, then it will "have no blame" and achieve the right path and the "auspicious." In this case, it should move forward, and moving forward brings benefit. To be in a superior position and not exploit the lower but instead benefit them, who would not submit to such a person? The number of those who submit is so great that there is no distinction between inside and outside, hence it is said "gain the people without a home." "Gain the people" means to gain their submission, and "without a home" means there is no distinction of near or far, inside or outside.

集說 王氏肅曰：處《損》之極，損極則益，故曰不“損益之”。“得臣”則萬方一軌，故“無家”也。句氏微曰：上九剛德，為物所歸，雖曰“得臣”，非已所有，蓋以四海為家。《朱子語類》云：“得臣”有家，其所得也小矣，“無家”則可見其大。案 卦以損三益上成義，則上者受益之極，卦之主也。故“尤咎，可貞，利有攸往” 卦名以損下益上為義，卦辭則泛論損所當損，而損中有益也。六爻之辭，其以上下體分損益，則根乎卦名，其言損所當損，而損中有益，則又根乎卦辭。

"The 'Collected Sayings' cites Wang Su's explanation: being at the extreme of the 'Loss' hexagram, loss reaches its peak and turns into gain, hence it says 'not losing but gaining.' 'Getting the minister' reaches the point where all directions are unified, so it is called 'without a home.' The 'Collected Sayings' also cites Ju Wei's explanation: the top line has the virtue of yang strength, and is the destination for all things. Although it is called 'getting the minister,' it does not claim it as its own, because he takes the four seas as his home. The 'Collected Sayings' also cites Master Zhu's 'Classified Sayings': if one gains subjects but still retains private family interests, the gain is small; only 'without a home' shows great scale. Li Guangdi comments: this hexagram is formed by reducing the sixth line in the third position and increasing the top line, so the top line is the line that gains to the extreme, and also the main line of the entire hexagram. Therefore, the line statement says 'no blame, proper constancy, advantageous for going forward'—the original text here writes 'no blame' as 'especially blame,' and the commentary has a missing passage. The following continues: the hexagram's name defines the meaning of reducing the lower to benefit the upper; the hexagram statement generally discusses when to reduce, and that reduction includes benefit. The line statements of the six lines, those that assign reduction and benefit according to the lower and upper trigrams, are based on the hexagram's name; those that discuss when to reduce and that reduction includes benefit, are based on the hexagram statement."