The Benefit Hexagram: Wind above, Thunder below

益.巽上.震下程傳 《益序卦》：“損而不已必益，故受之以益”。盛衰損益如循環，損極必益，理之自然，《益》所以繼《損》也。為卦巽上震下，雷風二物，相益者也，風烈則雷迅，雷激則風怒，兩相助益，所以為益，此以象言也。巽震二卦，皆由下變而成，陽變而為陰者損也，陰變而為陽者益也。上卦損而下卦益，損上益下，所以為益，此以義言也。下厚則上安，故益下為《益》。

The hexagram diagram indicates the hexagram "Yi" (Benefit), with the upper trigram being Xun (Wind) and the lower trigram Zhen (Thunder). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Xugua Transmission" states that the hexagram "Yi" follows the hexagram "Sun" (Loss): "If loss continues without end, it must eventually turn into gain, hence the hexagram 'Yi' comes next." Prosperity and decline, loss and gain, are like a circle that cycles continuously. When loss reaches its extreme, it must turn into gain, which is a natural principle, so the hexagram "Yi" follows the hexagram "Sun". In terms of the hexagram structure, the upper trigram is Xun and the lower trigram is Zhen; thunder and wind are mutually beneficial: when the wind becomes strong, the thunder becomes fierce; when the thunder becomes turbulent, the wind becomes furious. The two elements support each other, hence it is called "Yi" (Benefit), as explained by the hexagram image. The trigrams Xun and Zhen are both formed by the movement of lines: when a yang line changes to a yin line, it is loss; when a yin line changes to a yang line, it is gain. The upper trigram experiences loss while the lower trigram experiences gain, thus benefiting the lower part, which is why it is called "Yi" (Benefit), as explained by the meaning. When the lower part is thick and solid, the upper part can be stable, so increasing the lower part is what the hexagram "Yi" represents.

益，利有攸往，利涉大川。本義 “益”，增益也。為卦損上卦初畫之陽，益下卦初畫之陰，自上卦而下於下卦之下，故為《益》。卦之九五六二，皆得中正，下震上巽，皆木之象，故其占利有所往：而“利涉大川”也。程傳 “益”者，益於天下之道也，故“利有攸往”。益之道可以濟險難，“利涉大川”也。

The Hexagram Statement says, "Benefit: It is appropriate to go somewhere, it is appropriate to cross a great river." Zhu Xi in The Original Meaning of the Zhou Changes explains that "Benefit" refers to adding. In terms of the hexagram structure, it involves removing the lowermost yang line from the upper trigram and adding it to the lowermost yin line of the lower trigram. This movement of a yang line from the upper trigram to the lower trigram's bottom position is called "Benefit." Within the hexagram, both the nine in the fifth position and the six in the second position are in the center and in proper position, thus being "central and upright." The lower trigram is Zhen (Thunder) and the upper trigram is Xun (Wind), both representing wood. Wood can be used to build boats for crossing rivers, hence the divination statement says it is appropriate to go somewhere and "favorable to cross a great river." Cheng Yi in Yichuan's Commentary on the Changes says that "Benefit" refers to increasing the principles of the world, hence "favorable to go somewhere"; the way of increasing can relieve dangers, hence "favorable to cross a great river."

集說 孔氏穎達曰：《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》。陸氏贄曰：損上益下曰《益》，損下益上曰《損》。約己而裕於人，入必悅而奉上矣，豈不謂之益乎。上蔑人而肆諸己，人必怨而畔上矣，豈不謂之損乎。

"The Collection of Sayings" cites Kong Yingda's explanation: The "Loss" hexagram represents losing from below to benefit above, while the "Gain" hexagram represents losing from above to benefit below. Both hexagrams are named based on the perspective of below rather than above. Xiang Xiu has said: The way of a wise ruler lies in benefiting the people below, hence taking from below is called "Loss," and giving to below is called "Gain." The Collection of Sayings also cites Lu Zhi's statement: Reducing above and increasing below is called "Gain," while reducing below and increasing above is called "Loss." If a superior restrains himself and allows the people to be prosperous, the people will certainly be happy and loyal to the ruler, so is this not called "Gain"? If a superior despises the people and indulges himself, the people will certainly resent and rebel against the ruler, so is this not called "Loss"?

范氏仲淹曰：益上曰《損》，損上曰《益》者，何也？益上則損下，損下則傷其本也。損上則益下，益下則固其本也。蔡氏清曰：損下益上，民貧則君不能獨富，損道也，故為《損》。損上益下，民富則君不能獨貧？益道也，故為《益》。損則上下通一損，益則上下通一益，要知關於上者為多。

The collected interpretations also cite Fan Zhongyan's view: increasing above is called "Loss," while decreasing above is called "Gain," why is that? If you increase above, you must decrease below, and decreasing below harms the foundation; if you decrease above, you increase below, and increasing below strengthens the foundation. The collected interpretations also cite Cai Qing's view: "Loss below to benefit above" leads to the people becoming poor while the ruler cannot be alone rich, which is the way of causing loss, hence called "Loss"; "Loss above to benefit below" leads to the people becoming rich, so how could the ruler be alone poor? This is the way of causing gain, hence called "Gain." Once there is a loss, both above and below suffer; once there is a gain, both above and below benefit. One must understand that the portion concerning the superior position is even more significant.

初九，利用為大作，元吉，無咎。本義 初雖居下，然當益下之時，受上之益者也。不可徒然無所報效，故“利用為大作”，必“元吉”，然後得“無咎”。程傳 初九震動之主，剛陽之盛也。居《益》之時，其才是以益物。雖居至下，而上有六四之大臣應於己。四巽順之主，上能巽於君，下能順於賢才也，在下者不能有為也，得在上者應從之，剛宜以其道輔於上，作大益天下之事，“利用為大作”也。

The text says: Initially, it is appropriate to use this to accomplish a great undertaking, which is greatly beneficial and auspicious, and thus there will be no mistakes. Zhu Xi in The Original Meaning of the Zhou Changes says that although the initial line is in the lowest position, it is precisely the time for increasing benefits. It is the line that receives the benefit from above. It should not receive benefits without offering something in return, so it is said "suitable for great endeavors." One must achieve "original auspiciousness" before one can "have no blame." Cheng Yi in Yichuan's Commentary on the Changes says that the initial line is the main line of the Zhen trigram, which represents movement. The yang strength is at its peak, and it is in the time of the Yi hexagram, which represents benefit. Its ability is sufficient to benefit all things. Although it is in the lowest position, there is the line six four, a minister, corresponding to it. Six four is the main line of the Xun trigram, which represents compliance. It can be compliant with the superior and comply with the virtuous below. Those in lower positions usually cannot accomplish things, but if they receive the compliance and support from those above, the yang should use its proper path to assist above and accomplish great benefits for the world, which is why it is said "suitable for great endeavors."

居下而得上之用以行其志，必須所為大善而“吉”。則無過“咎”，不能“元吉”，則不唯在已有咎乃累乎上，為上之“咎”也。在至下而當大任，小善不足以稱也，故必“元吉”，然後得“無咎”。集說 《朱子語類》云：初九在下，為四所任而“大作”者，必盡善而後“無咎”。若所作不盡善，未免有咎也。

Cheng Yi continued to say: When one is in a low position but is appointed by those above and thus able to realize one's aspirations, the actions must be of great goodness and "auspicious" in order to have no fault. If one cannot achieve "original auspiciousness," then it is not only a fault of oneself but also a burden on those above, becoming a "fault" for those above. When one takes on a great responsibility in an extremely humble position, ordinary goodness is insufficient, so one must achieve "original auspiciousness" before one can have "no fault." The "Collected Sayings" cites the "Zhu Zi Yu Lue" which says: When the initial yang line is in a low position and is entrusted by the fourth yin line to accomplish "great deeds," it must be fully good in order to have "no fault." If the deeds are not fully good, then one cannot avoid having faults.

案 卦以損四益初為義，則初亦受益之極，卦之主也，故其辭亦與卦同。“利用為大作者”，即彖所謂“利有攸往，利涉大川”也。必大為益人之事，然後可以自受其益。非然，則受大益者，乃所以為大損矣。凡《易》中言“吉”“無咎”者，皆謂得“吉”而後可以免“咎”。而《損》彖辭及此爻，與《萃》四之辭為尤著。

Li Guangdi remarked: The hexagram Yi is formed by reducing the line six in the fourth and increasing the line nine at the beginning, thus constituting the meaning of the hexagram. Therefore, the line nine at the beginning is also a line that receives benefit to the utmost, and it is the main line of the entire hexagram. Hence, its line statement is consistent with the hexagram statement. The phrase "utilize it for great endeavors" refers to what is said in the tuan statement, "favorable for going forward, favorable for crossing great rivers." One must carry out great beneficial endeavors for others before one is worthy of receiving such a benefit; otherwise, receiving great benefit would turn into great loss. In the Zhou Changes, whenever "ji" (auspicious) and "wu jiao" (no blame) are mentioned together, it means that one first attains "ji" and then can avoid "wu jiao." This is most evident in the tuan statement of the Duan hexagram, the line of the Yi hexagram, and the line statement of the Cui hexagram's line six in the fourth.

六二，或益之，十朋之龜，弗克違，永貞吉，王用享于帝，吉。本義 六二當《益》下之時，虛中處下，故其象占與《損》六五同。然爻位皆陰，故以“永貞”為戒。以其居下而受上之益，故又為卜郊之吉占。

The text says: Six in the Second, someone comes to increase it, it is a turtle worth ten strings of pearls, but one cannot refuse it; by maintaining a long and firm adherence to uprightness, it is auspicious; the king uses it to sacrifice to the Supreme Deity, and it is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes says that Six in the Second is at the time of increasing the lower part, being hollow in the middle and located in the lower trigram, so its line image and 'divination text' are the same as the line Six in the Fifth of the Hexagram of Loss. However, since this line is a yin line in a yin position, it is entirely soft without any strength, so it specially uses 'eternal uprightness' to warn. Because it is in the lower position and receives the increase from above, it also becomes a favorable divination for the ritual sacrifice at the outskirts of the capital.

程傳 六二處中正而體柔順，有虛中之象。人處中正之道，虛其中以求益，而能順從，天下孰不願告而益之。孟子曰：夫苟好善，則四海之內，皆將輕千里而來告之以善。夫滿則不受，虛則來物，理自然也。故或有可益之事，則眾朋助而益之。“十”者，眾辭眾人所是，理之至當也。“龜”者，占吉凶辨是非之物。言其至是，也不能違也。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the second position is both in the center and in the proper position, thus being "zhongzheng" (just and upright). Its nature is soft and compliant, symbolizing a卦 (hexagram) with an inner emptiness. If a person adheres to the path of zhongzheng, keeps his mind empty and open, and is willing to comply with others, who would not be eager to offer advice to help him? The Mengzi, Gaozi Xia, says that if a person genuinely loves good words, then people from all over the world will not consider a thousand miles as far, and will come to tell him the good words. When something is full, nothing more can be added; when it is empty, external things can enter. This is the natural way. Therefore, once there is something that can be improved, many similar ones will come to help and improve it. The number "ten" is used to indicate its multitude. When many people agree, it is precisely the most appropriate principle. "Gui" is an object used to determine good or bad fortune and to distinguish right from wrong. This means that line six in the second position is so just that even divination by the tortoise cannot contradict it.

“永貞吉”，就六二之才而言。二中正虛中，能得眾人之益者也。然而質本陰柔，故戒在常永貞固，則吉也。求《益》之道，非永貞則安能守也。《損》之六五，十朋之則“元吉”者，蓋居尊自損，應下之剛，以柔而居剛，柔為虛受，剛為固守，求益之至善，故“元吉”也。六二虛中求益，亦有剛陽之應，而以柔居柔，疑益之未固也，故戒能常永貞固則吉也。

Cheng Yi continued saying: "Yongzheng Ji" refers to the quality of the line six in the second. Line six in the second is in the center and upright, with an empty heart, thus able to gain benefits from others; however, its nature is ultimately yin and soft, so it is warned to maintain firm uprightness for a long time, thus being auspicious. How can one hold on to benefits without maintaining firm uprightness for a long time? The line six in the fifth of the "Sun" hexagram also mentions "ten tortoises," yet it is "yuan Ji," because it holds a superior position and is willing to reduce itself, responding to the yang of line nine in the second. With a yin and soft nature in a yang position: yin is humbly receiving, yang is firmly holding on, thus achieving the highest good, hence "yuan Ji." Line six in the second humbly seeks benefits and has a yang line corresponding to it, but it is in a yin position, making people doubt whether the benefits it receives are firm, hence it is warned that only by maintaining firm uprightness for a long time can it be auspicious.

“王用享于帝吉”，如二之虛中而能永貞，用以享上帝，猶當獲吉，況與人接物其意有不通乎。求益於人，有不應乎。祭天，天子之事，故云“王用”也。集說 王氏逢曰：為臣若是，王者用之，可享上帝。郭氏雍曰：“或益之”，人益之也。“十朋之龜弗克違”，龜神益之也。“王用享于帝吉”，天益之也。“天且弗違，況於人與鬼神乎”！

Cheng Yi explained "The king uses it to offer sacrifices to the heavenly deity and it is auspicious" by saying: Just as the Sixth Line in the Second Place, which is humble and can maintain uprightness for a long time, is suitable for offering sacrifices to the heavenly deity and still deserves auspiciousness, how much more so in dealing with people and things, where the mind should not be obstructed? Seeking benefits from others, how could one fail to receive a response? Sacrificing to heaven is the duty of the king, hence it is said "the king uses it." The "Collected Explanations" cite Wang Feng's statement: When a minister reaches this level, the king can employ him to offer sacrifices to the heavenly deity. The "Collected Explanations" also cite Guo Yong's statement: "Or benefit him" means people benefit him; "Ten turtle shells cannot be disregarded" means the divine turtle spirits benefit him; "The king uses it to offer sacrifices to the heavenly deity and it is auspicious" means heaven benefits him. As stated in the "Commentary on the Literary Meaning of the Qian Hexagram," "Even heaven does not contradict him, how much less people and ghosts and spirits?"

蘭氏廷瑞曰：六二柔順，受益之臣，王用之可以享帝獲吉。如成湯用伊尹而享天心， 李氏簡曰：“王用享于帝吉”，猶言使之主祭而百神享之也。鄭氏維嶽曰：王用享帝，言王用六二以享帝也，古人一德克享天心，又曰籲俊尊上帝。

The collected interpretations also cite Lan Tingrui's view: Six in the Second is a gentle and compliant minister, who can receive benefits and be entrusted by the king to worship the heavenly deity and thus achieve good fortune, just like Tang of Shang employing Yi Yin and thereby harmonizing with the heavenly will—here the original text is missing some words, and Lan's statement is incomplete. The collected interpretations also cite Li Jian's view: "The king uses the sacrifice to the deity and achieves good fortune" is equivalent to saying that Six in the Second is entrusted to conduct the worship, and all the spirits come to partake in the offerings. The collected interpretations also cite Zheng Weiyue's view: "The king uses the sacrifice to the deity" means that the king employs Six in the Second to perform the worship to the heavenly deity; ancient texts in the Book of Documents, "Shan Yi Yi De," mention "having pure and consistent virtue to harmonize with the heavenly will," and the Book of Documents, "Li Zheng," also mentions "recruiting outstanding and virtuous men to honor the heavenly deity."

案 郭氏說，於文意甚明，“益之”者人也，“弗克違”者鬼神也。然必克當天心，乃獲是應。故《損》五《象傳》，推本於自上祐，而此爻辭又更有享於上帝之義也。鄭氏謂王用六二以享帝者極是，《隨》上《升》四，其義皆同。但彼云“西山”“岐山”，而此云“上帝”者，彼但言鬼神享之而已，此爻上文既云朋龜弗違，則鬼神其依之義已見，故復推而上之至於上帝。若山川之神，則不大於蓍龜也。

Li Guangdi says: Guo Yong's explanation makes the meaning very clear: the one who comes to "benefit" is a human, and the one who cannot be disobeyed is the spirit and deity. However, one must truly align with the will of heaven to obtain such response. Therefore, the Image Commentary of line six in the hexagram Duan (Loss) attributes the origin to the protection of heaven; while the line statement of this line in the hexagram Yi (Benefit) goes further to include the idea of offering sacrifices to the supreme deity. Zheng Weiyue's statement that this refers to the king employing line six two to offer sacrifices to the supreme deity is extremely accurate; the meaning and example in the upper line of the hexagram Sui (Following) and line six four of the hexagram Sheng (Ascending) are the same. The difference is that those two instances refer to "the western mountain" and "the Qishi mountain," while this one refers to "the supreme deity." Those two instances merely refer to spirits and deities coming to partake in the offerings, but in this line, since the text above has already stated that all people and the oracle turtle do not contradict, the meaning of spirits and deities following is already evident, so it is further elevated to the supreme deity. As for mountain and river deities, their status is not greater than that of the yarrow stalks and oracle turtle.

六三，益之用凶事，無咎，有孚中行，告公用圭。本義 六三陰柔不中不正，不當得益者也。然當益下之時，居下之上，故有益之以凶事者，蓋警戒震動，乃所以益之也。占者如此，然後可以“無咎”。又戒以“有孚中行”而“告公用圭”也，用圭所以通信。

The line states: Using dangerous matters to increase it, there will be no fault; with sincere faith and acting in accordance with the middle path, one should report to the prince and use the jade bi as a token of trust. Zhu Xi in The Original Meaning of the Zhou Changes says that the sixth line is a yao in a yin position, which is neither in the center nor in the proper position, and thus should not be increased. However, during the time when increase is appropriate, it is at the top of the lower trigram, so the statement about using dangerous matters to increase it appears. Using alarm and agitation to refine it is the method of increasing it. Only when the person divining the hexagram does this can there be no blame. The line also warns that one should be sincere and act in the middle path and report to the prince with the jade bi; the jade bi is used to express sincerity and truth.

程傳 三居下體之上，在民上者也，乃守令也。居陽應剛，處動之極，居民上而剛決，果於為益者也。果於為益，用之“凶事”則“無咎”。“凶事”，謂患難非常之事。三居下之上，在下當承稟於上，安得自任擅為益乎。唯於患難非常之事，則可量宜應卒，奮不顧身，力庇其民，故“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the third position is located at the top of the lower trigram, which is the position of a person above the people, such as local officials like prefects and county magistrates. It occupies a yang position and corresponds to a yang line, and is at the extreme point of the trigram Zhen (Thunder). Being above the people yet strong and decisive, it is a person who dares to take initiative in promoting benefits. When such bold action is applied to 'affairs of misfortune,' it results in 'no blame.' The term 'affairs of misfortune' refers to calamities and sudden events. Since line six in the third position is at the top of the lower trigram, being in a lower position it should normally report to those above, so how could it take independent action and promote benefits on its own? Only in cases of calamities and sudden events, which are extraordinary situations, can one assess the situation, respond urgently, and strive to protect the people under its jurisdiction, hence resulting in 'no blame.'

下專自任，上必忌疾，雖當凶難，以義在可為，然必有其孚誠，而所為合於中道，則誠意通於上，而上信與之矣。專為而無為上愛民之至誠，固不可也。雖有誠意，而所為不合中行，亦不可也。圭者通信之物，《禮》云；大夫執圭而使，所以申信也。凡祭祀朝聘，用圭玉，所以通達誠信也。有誠孚而得中道，則能使上倍之，是猶告公上用圭王也，其孚能通達於上矣。

Cheng Yi continued to say: Those below acting on their own initiative will inevitably lead to suspicion and dislike from those above. Although it is proper to take action in times of danger and according to righteousness, one must still maintain sincerity within oneself and ensure that one's actions conform to the middle way. Only then can sincerity reach those above, and they will be willing to trust and support him. Acting on one's own without the sincerity of concern for the sovereign and the people is certainly unacceptable. Even if one has sincerity but the actions do not conform to the middle way, it is also not acceptable. The jade bi is an object used to convey sincerity. The Book of Rites said: When a nobleman goes on a mission, he holds the jade bi, which is used to declare sincerity. In all rituals such as worship, court visits, and envoys, jade is used to convey sincerity. When sincerity is present and actions conform to the middle way, it can make those above believe in him, just as when one reports to a prince, holding the jade bi signifies sincerity, and that sincerity can reach those above.

在下而有為之道，固當“有孚中行”。又三陰爻而不中，故發此義。或曰：三乃陰柔，何得反以剛果任事為義，曰：三質雖本陰，然其居陽乃自處以剛也。應剛，乃志在乎剛也。居動之極，剛果於行也。以此行益，非剛果而何。《易》以所勝為義，故不論其本質也。

Cheng Yi said that when one is in a lower position yet wishes to act, it should inherently be "trustworthy and acting in the middle";何况 the Sixth Trigram is a yao of yin and does not occupy the "center," so it specifically explains this principle. Someone asked: Since the Sixth Trigram is yin and soft, how can it take the stance of being strong and decisive in undertaking affairs to establish righteousness? The answer is: Although the nature of the Sixth Trigram is originally yin, it occupies a yang position, which means it takes the stance of being strong; it corresponds to a yang line above, indicating its mind is oriented toward strength; it is at the extreme point of the trigram of movement, meaning its actions are strong and decisive. Taking such a posture to carry out beneficial actions, is that not strength and decisiveness? The Zhou Changes derive meaning by looking at which aspect is dominant, so one need not be bound by its original nature.

集說 王氏安石曰：以至誠而中行，則不獨“無咎”，可以成功。“圭”者所以告成功也。游氏酢曰：益則吉矣，而“用凶事”者，所謂吉人凶其吉也。三居下體之上，當震之極，不用凶事，則高而危，滿而溢矣。《朱子語類》云：“益之用凶事”，猶《書》言：用降我凶德，嘉績於朕邦。蔡氏淵曰：“凶事”，困心衡慮之事，在一卦之中，故三四皆曰“中行”。

"The Collection of Sayings" cites Wang Anshi's view: acting with sincere heart and aligning with the middle way not only avoids blame but can also achieve great accomplishments; "Jui" is precisely used to report the completion of such achievements. "The Collection of Sayings" also cites You Cuo's view: gaining increase should be auspicious, yet it specifically mentions "using calamity," which is what is meant by the fortunate person treating his own fortune as a warning of danger. The sixth line in the third position is at the top of the lower trigram and also at the extreme point of the trigram of movement; without using calamitous matters to test it, it would be in danger due to its high position and would overflow due to its fullness. "The Collection of Sayings" also cites Cai Yuan's view: "using calamity" refers to matters that trouble the mind and block thoughts; the sixth lines in the third and fourth positions are both in the middle of the hexagram, so both lines speak of "acting in the middle."

蔡氏清曰：當《益》之時，概當得益，而居於之上，乃危地也，故獨為“益之”以“凶事”之象。雖益之而以凶事，雖凶事亦益之也。所謂苦其心志，行拂亂其所為，所以動心忍性，增益其所不能者也。其功夫又在“有孚中行”上。張氏振淵曰：益不以美事而以凶事，如投之艱難，置之盤錯，警戒震動之謂也。“無咎”，言可因是而遷善樸過也。下二句，正言其所以“無咎”。“有孚”者，滌慮洗心，

The collected interpretations also cite Cai Qing's view: this is exactly the time of the hexagram "Benefit." Generally, all lines should be beneficial, but the sixth line in the third position is located above the lower trigram, which is a dangerous position. Therefore, this hexagram specifically shows a situation where "misfortune" is used to "benefit." Although it is called benefit, it is achieved through misfortune; although it is misfortune, it still results in benefit. This is what Mencius said in "The Doctrine of the Mean, Part II": "Make his mind troubled and disturb his actions," in order to shake his heart, strengthen his nature, and develop his lacking abilities. The focus of effort lies in "having sincerity and acting in the middle way." The collected interpretations also cite Zhang Zhenyuan's view: benefiting him by using dangerous things rather than good things, is like throwing him into difficulties and placing him in a complicated situation, which is meant to warn and shake him. Saying "no blame" refers to his ability to move towards goodness and correct his mistakes. The two lines below the line statement explain the reason why he can "have no blame": "having sincerity" means purifying thoughts and cleansing the mind—there is a missing text in the original, and Zhang's words are incomplete.

案 此爻與《損》之六四相反對，損四受下之益者，此爻受上之益者。然皆不言所益，而曰“疾”，曰“凶事”，蓋三四凶懼之位也。故其獲益，亦與他爻不同。在上位者而知《損》四之義，則不以下之承奉為益，而能匡其過，能輔其所不逮者，乃益也。在下位者而知此爻之義，則不以上之恩榮為益，而試之諸艱，投之以多難者，乃益也。然在《損》四則宜速以改過，在此爻則宜緩以通誠，乃有以為受益之地。

Li Guangdi remarked: The line of the "Increase" hexagram corresponds to the line six in the fourth of the "Loss" hexagram. The line six in the fourth of the "Loss" hexagram receives gain from below, while this line receives gain from above. However, neither of these lines mentions what the gain is, only mentioning "disease" and "misfortune" respectively. This is because the third and fourth positions are said in the "Great Treatise" to be positions of much misfortune and fear, so the gains they receive are different from other lines. Those in superior positions who understand the principle of line six in the fourth of the "Loss" hexagram will not regard the offerings from below as gain, but will regard the ability to correct their own mistakes and to make up for their own deficiencies as true gain. Those in inferior positions who understand the principle of this line of the "Increase" hexagram will not regard the favors and honors from above as gain, but will regard the various hardships that test them and the many difficulties that refine them as true gain. However, line six in the fourth of the "Loss" hexagram is valued for its quick correction of mistakes, while this line of the "Increase" hexagram is valued for its calm and sincere communication upwards, thus leaving room for receiving gain.

六四，中行，告公從，利用為依遷國。本義 二四皆不得中，故皆以“中行”為戒。此言以益下為心，而合於“中行”，則“告公”而見“從”矣。《傳》曰：周之東遷，晉鄭焉依。蓋古者遷國以益下，必有所依，然後能立。此爻又為遷國之吉占也。

The text says: Six in the Fourth, when acting in accordance with the middle path, if reported to the prince and lord, it will be heeded, and it is appropriate to rely on a great state and move the capital. Zhu Xi in The Original Meaning of the Zhou Changes explains that both Six in the Second and Six in the Fourth do not occupy the position of 'center,' so both are admonished with 'middle conduct.' Here it means that as long as the intention is to benefit the people below and also conforms to 'middle conduct,' then reporting to the prince and lord will be accepted. The Zuo Zhuan records that the eastern migration of the Zhou royal house to Luoyi was supported by the states of Jin and Zheng. Generally, in ancient times, moving the capital was for the benefit of the people below, and it was necessary to rely on a great state before it could be established. This line is also a favorable omen for questioning the relocation of the capital.

程傳 四當益時，處近君之位，居得其正，以柔巽輔上，而下順應於初之剛陽，如是可以益於上也。唯處不得其中，而所應又不中，是不足於中也。故云若行得中道，則可以益於君上，告於上而獲信從矣。以柔巽之體，非有剛特之操，故“利用為依遷國”。“為依”，依附於上也。“遷國”，順下而動也。上依剛中之君，而致其益，下順剛陽之才，以行其事，利用如是也。自古國邑，民不安其居則遷。遷國者，順下而動也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the fourth is at a time of increasing gain, located in a position close to the sovereign, and is "when the position is correct" and upright. It uses gentle and humble assistance to support above, and follows the yang strength of the initial nine below. Thus, it can contribute to the sovereign above. However, the position of this line is not in the center, and the line it corresponds to, the initial nine, is also not in the center. Therefore, there is a lack in the aspect of being in the center. Hence, the line statement says: if one's actions conform to the middle path, then one can contribute to the sovereign, report to above and gain trust and acceptance. It takes gentle and humble as its nature, and does not possess a strong and independent character, so it says "it is advantageous to rely on and move the state." "To rely on" means to depend on the sovereign above, and "to move the state" means to act in accordance with the people below. To rely on the yang strength of the sovereign in the center above, thus offering one's contribution; to follow the yang talent below, thus accomplishing things. So what is called "advantageous" is exactly this. Since ancient times, the capital city and towns, if the people there are not secure, will have to move. To move the capital is to act in accordance with the people below.

集說 吳氏曰慎曰：四正主於益下者，然非君位，不敢自專，必告於公也，“中行”則見從矣。案 此爻亦與《損》三相反對，《損》三為卦之所損以益上者。此爻為卦之所損以益下者，故辭義相類。《損》三無私交而與上同德，乃可以益上。此爻不專己而與上同德，乃可以益下也。“用”，用六四也，與六二“王用”之“用”同。”遷國”，大事也，亦即卦之所謂“利有攸往，利涉大川”者也。

The "Ji Shuo" cites Wu Yashen's explanation: the fourth line is the one responsible for benefiting the people below, but it is not in the position of the ruler and cannot act on its own; it must consult the nobles. As long as its actions conform to the principle of "zhong xing" (acting in the middle way), it will be obeyed. Li Guangdi comments: this line also corresponds to the third line of the "Sun" hexagram. The third line of the "Sun" hexagram is the one from which the whole hexagram subtracts to benefit the line above, while this line of the "Yi" hexagram is the one from which the whole hexagram subtracts to benefit the line below. Therefore, the meanings of the lines are similar. The third line of the "Sun" hexagram needs to have no private connections and share the same virtue with the line above in order to benefit the line above; this line of the "Yi" hexagram needs to not act independently and share the same virtue with the line above in order to benefit the line below. The term "yong" in the line statement refers to employing the fourth line, which is the same as the "yong" in the second line "Wang yong" (the king employs). "Qian guo" refers to a major state affair, which is exactly what the hexagram statement refers to when it says "li you xiang, li she da chuan" (favorable for making a move, favorable for crossing a great river).

九五，有孚惠心，勿問，元吉，有孚惠我德。本義 上有信以惠於下，則下亦有信以惠丁上矣，不問而“元吉”可知。程傳 五剛陽中正居尊位，又得六二之中正相應，以行其益，何所不利。以陽實在中，“有孚”之象也。以九五之德之才之位，而中心至誠在惠益於物，其至善大吉，不問可知，故云“勿問元吉”。人君居得致之位，操可致之權，苟至誠益於天下，天下受其大福，其“元吉”不假言也。“有孚惠我德”，人君至誠益於天下，天下之人，無不至誠愛戴，以君之德澤為恩惠也。

The text says: Nine in the Fifth, with sincerity and a heart to bestow kindness, does not need to ask, for great goodness brings good fortune; below also holds sincerity and expresses gratitude for my virtue. Zhu Xi in The Original Meaning of the Zhou Changes says that above there is sincerity in bestowing kindness upon below, and below also responds with sincerity to above. There is no need to ask, for "original good fortune" is evident—originally, the character "于" in "惠于上" was mistakenly carved as "丁." Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Fifth is yang and "centered and upright," occupying a position of honor, and is further supported by Six in the Second, which is also centered and upright, corresponding with it. Thus, how could there be any difficulty? A yang line that is full and resides in the center of the upper trigram is the image of "having sincerity." With the virtue, talent, and position of Nine in the Fifth, and with sincerity solely directed toward bestowing kindness upon all things, this great goodness and good fortune is evident without needing to ask. Therefore, it is said, "do not ask, original good fortune." A ruler who occupies a position where things can be accomplished and holds the authority to do so, if he sincerely benefits the world, the world will receive his great blessings. Thus, "original good fortune" is naturally evident. As for "having sincerity to bestow kindness upon my virtue," it means that the ruler sincerely benefits the world, and the people of the world all sincerely love and cherish him, regarding the ruler's virtue as a kindness to be remembered.

集說 王氏弼曰：得立履尊，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”，以誠惠物，物亦應之，故曰“有孚惠我德”也。呂氏祖謙曰：人君但誠心惠民，不須問民之感，如此然後“元吉”，民皆交孚而惠君之德也。苟惠民而先問民之感不感，是計功利，非誠心惠民者也，安能使民之樂應乎。

"Ji Shuo" cites Wang Bi's explanation: the fifth line, "Nine in the Fifth," is the main line of the "Increase" hexagram. When carrying out matters of increase, nothing is greater than sincerity; when carrying out matters of benevolence, nothing is greater than acting from the heart. Following what the people consider beneficial and allowing them to gain from it, this is what the "Analects of Confucius · Yao Says" refers to as "benevolent without cost," which is precisely "benevolent heart." By using sincerity to promote this benevolent intention, fulfilling the desires of all things, it is naturally "originally auspicious" without needing to ask; by sincerely benefiting others, things also respond with sincerity, hence the phrase "with sincerity, I bestow my virtue." "Ji Shuo" also cites Lu Zuxian's view: the sovereign only needs to sincerely benefit the people without worrying about whether the people are grateful or not, which is what makes it "originally auspicious." The people then trust and remember the sovereign's virtue. If, however, one benefits the people but first asks whether they are grateful, this is calculating in terms of gain and loss, not sincere benevolence. How could such a person make the people willingly respond?

鄭氏維嶽曰：《損》之六五，受下之益者也。《益》之九五，益下者也。《損》六五受益而獲“元吉”，《益》九五但知民之當益而已，“勿問元吉”也，此惠心之出於“有孚”者也。然上雖不望德於民，而民固德其惠矣。其德其惠，亦出於“有孚”也，故曰王道本子誠意。案 “勿問”二字，呂氏說是，觀孔子《象傳》可見。

The collected interpretations also cite Zheng Weiyue's view: In the "Loss" hexagram, the line six in the fifth position receives benefits from below; in the "Gain" hexagram, the line nine in the fifth position is the one that brings benefits to below. In the "Loss" hexagram, line six in the fifth position gains "original good fortune" because of the benefit received; in the "Gain" hexagram, line nine in the fifth position merely knows that the people should be benefited, hence "do not ask about original good fortune," which reflects the sincerity of the benevolent intention. Although the superior does not expect the people to express gratitude, the people will naturally remember the kindness. The people's gratitude and the ruler's kindness both arise from sincerity, so the Way of the King is based on sincerity. Li Guangdi comments: The two characters "do not ask" are correctly explained by Lu Zuxian. One can understand this by referring to Confucius' "Image Commentary."

上九，莫益之，或擊之，立心勿恆，凶。本義 以陽居益之極，求益不已，故“莫益”而“或擊之”。“立心勿恆”，戒之也。程傳 上居無位之地，非行益於人者也。以剛處益之極，求益之甚者也。所應者陰，非取善自益者也。利者，眾人所同欲也。專欲益己，其害大矣。

The text says: "Upper Nine, there is no one to add to it, instead there are people attacking it; its mind is not constant, hence misfortune." Zhu Xi in The Original Meaning of the Zhou Changes explains that Upper Nine, with a Yang line at the extreme of the Beneficial hexagram, is constantly seeking gain, so it is "not benefited" and "attacked by others." "Establishing a mind that is not constant" is a warning. Cheng Yi in Yichuan's Commentary on the Changes says that Upper Nine is in a position without official status, and originally is not someone who gives benefits to others; it is a Yang line at the extreme of the Beneficial hexagram, which is someone who seeks gain excessively; its corresponding line six three is a Yin line, which is not an object that can take others' good qualities to add to itself. Benefit is something that everyone desires, but if one is solely focused on gaining for oneself, the harm is great.

欲之甚，則昏蔽而忘義理。求之極，則侵奪而致仇怨。或夫子曰：放於利而行多怨，孟子謂先利則不奪不厭，聖賢之深戒也。九以剛而求益之極，眾人所共惡，故無益之者，而或攻擊之矣。“立心勿恆凶”，聖人戒人存心不可專利。云“勿恆”如是，“凶”之道也，所當速改也。

Cheng Yi continued to say: If greed is too heavy, it will lead to confusion and blindness, causing one to forget righteousness; if one seeks gain to the extreme, it will lead to taking from others and inviting hatred. The Analects of Confucius, in the chapter Li Ren, records Confucius' words: "If one acts solely for private gain, the resentment it brings will be great." The Mencius, in the chapter Liang Huwang Shang, says that placing profit before all else leads to ministers not stopping until they have taken everything from the sovereign — these are all profound warnings from the sages. The line "Shang Ji" (Nine at the Top) represents the extreme of seeking gain through yang strength, which is universally disliked, so no one comes to add to it, and instead, people come to attack it. "Li Xin Wu Heng Xiong" (Establishing one's mind without constancy leads to misfortune) is a warning from the sage that people should not fixate on private gain. The phrase "Wu Heng" (without constancy) means that if one continues in such a mindset, it will lead to misfortune, and one should quickly change.

集說 孔氏穎達曰：上九處《益》之極，益之過其者也。求益無厭，怨者非一，故曰“莫益之，或擊之”也。“勿”，猶無也。求益無巳，是“立心無恆”者也。無恆之人，必凶咎之所集。

"The Collected Sayings" cites Kong Yingda's explanation: The upper ninth line is at the extreme point of the "Benefit" hexagram, representing a line that has overdone the principle of benefit. Seeking continuous benefit without satisfaction will lead to resentment from more than one person, hence the statement "Do not benefit it, or it will be struck." The term "wù" in the line statement is equivalent to "wú" (no). Seeking benefit without end indicates a person with an unstable mind. A person without constancy is surely a place where danger and misfortune gather.

案 卦義損上益下，則上者受損之極者也。若以受損為克己利於亦可，而爻義不然者，蓋能克己利下，則受益莫大焉，不得雲受損矣。故損上以處損之終，自損之極，而得益為義。此爻以處益之終，自益之極而得損為義。《書》云：滿招損，謙受益。兩爻之意相備也。

Li Guangdi commented: The meaning of the "Yi" hexagram is to reduce the upper part and benefit the lower part. Therefore, the line "Shangjiu" (Nine at the Top) refers to the line that has suffered reduction to the extreme. If we understand this reduction as restraining oneself for the benefit of the lower part, it makes sense, but the meaning of the line is not established in this way. Because if a person restrains himself to benefit others, the gain he receives would be greater than any loss, so it cannot be considered as suffering a loss. Therefore, the line "Shangjiu" of the "Sun" hexagram is established based on the idea of reaching the extreme of reduction in a time of reduction and thus gaining benefit in return. In contrast, the line "Shangjiu" of the "Yi" hexagram is established based on the idea of reaching the extreme of gain in a time of gain and thus suffering reduction in return. The "Shangshu · Dayu Mo" says, "Self-satisfaction brings loss, humility brings gain," and the meaning of these two lines exactly complement each other.

總論 熊氏良輔曰：《損》、《益》二卦，皆以損陽益陰為義。《損》自泰來者也，益自《否》來者也。天下之理，未有《泰》而不《否》，《否》而不《泰》，亦未有損而不益。益而不損者，故《泰》居上經十一卦，而《損》居下經十一卦。《泰》、《否》、《損》、《益》為上下經之對，後天序易，其微意蓋可識矣。

"The General Discussion" cites Xiong Liangfu's statement: The hexagrams "Loss" and "Gain" both signify the reduction of yang lines and the increase of yin lines. According to the theory of "hexagram transformation," the hexagram "Loss" originates from the hexagram "Great Crossing," and the hexagram "Gain" originates from the hexagram "Oppression." The principles of the world do not allow for a state of constant "Great Crossing" without "Oppression" or constant "Oppression" without "Great Crossing." Similarly, there is no situation where loss occurs without gain or gain occurs without loss. Therefore, the hexagram "Great Crossing" is the eleventh hexagram in the Upper Canon, while the hexagram "Loss" is the eleventh in the Lower Canon. The hexagrams "Great Crossing" and "Oppression" correspond to "Loss" and "Gain" as a pair of hexagrams that are opposites in the Upper and Lower Canons. The deeper meaning of the sequence of hexagrams in the Later Heaven arrangement of the Zhou Changes can be understood from this.

夬.兌上.乾下程傳 《夬序卦》：“益而不已必決，故受之以夬，夬者決也。”益之極，必決而後止，理無常益，益而不已，已乃決也，《夬》所以次《益》也。為卦兌上乾下，以二體言之，澤，水之聚也，乃上於至高之處，有潰決之象。以爻言之，五陽在下，長而將極，一陰在上，消而將盡，眾陽上進，決去一陰，所以為《夬》也。《夬》者剛決之義，眾陽進而決去一陰，君子道長，小人消衰，將盡之時也。

The hexagram is labeled as "Gua" (夬). The upper trigram is Dui (兑), and the lower trigram is Qian (乾). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" mentions that the hexagram "Gua" follows "Yi" (益): "Continuous increase will inevitably lead to a break, hence the hexagram 'Gua' comes after 'Yi'; 'Gua' means to break." When increase reaches its peak, it must break before it can stop; there is no such thing as continuous increase in the world. If increase continues without end, it will eventually break, so the hexagram "Gua" comes after "Yi". In terms of the hexagram structure, the upper trigram is Dui (兑), representing a body of water, and the lower trigram is Qian (乾), representing heaven. The water has risen to the highest point, showing the image of breaking. In terms of the yao positions, five yang lines are at the bottom, growing rapidly to the top; one yin line is at the top, retreating quickly to the end. The many yang lines advance upward to break away from this one yin line, hence the name "Gua." "Gua" means decisive action by yang strength. The many yang lines advancing to break away from one yin line represents the time when the way of the gentleman is growing and the decline of the petty person is nearing its end.

本義 “夬”，決也，陽決陰也，三月之卦也。以五陽去一陰，決之而已。然其決之也，必正名其罪，而盡誠以呼號其眾，相與合力。然亦尚有危厲，不可安肆，又當先治其私，而不可專尚威武，則利有所往也。皆戒之之辭。

The original text of the "Gua Ci" for the hexagram "Gua" has become detached, leaving only a period. The text following "Yang Yu Wang Ting" is not found in the source, and directly follows with the "Ben Yi." Zhu Xi's "The Original Meaning of the Zhou Changes" says that "Gua" means to decide, which is the action of a yang line removing a yin line. In the twelve message hexagrams, it belongs to the hexagram of the third month. With five yang lines and one yin line, one decision is sufficient. However, when making this decision, one must publicly expose its crimes and sincerely call upon the people to unite and work together. Even so, there remains danger, and one must not be careless or indulge in ease. One should first rectify one's own private faults, rather than solely relying on military force. This is suitable for moving forward. These are all admonitions.

程傳 小人方盛之時，君子之道未勝，安能顯然以正道決去之。故含晦俟時，漸圖消之之道。今既小人衰微，君子道盛，當顯行之於公朝，使人明知善惡，故云“揚于王庭”。“孚”，信之在中，誠意也。“號”者，命眾之辭。君子之道雖長盛，而不敢忘戒備，故至誠以命眾，使知尚有危道。雖以此之甚盛，決彼之甚衰，若《易》而無備，則有不虞之悔。是尚有危理，必有戒懼之心，則無患也，聖人設戒之意深矣。

Cheng Yi in Yichuan's Commentary on the Changes says that when the petty people are in power, the way of the gentleman is unable to overcome them, so how can they openly use the right path to eliminate them? Therefore, they must be subtle and wait for the right time, gradually planning to eliminate them. Now that the petty people have declined and the way of the gentleman is flourishing, it is appropriate to openly implement it in the court, so that everyone can clearly see the distinction between good and evil. Therefore, it is said, "proclaiming in the royal court." "Fu" means sincerity in the heart, which is sincerity; "hao" refers to the words used to command the people. Although the way of the gentleman is growing stronger, he does not forget to be cautious, so he uses the utmost sincerity to command the people, making them aware of the still existing danger. Although it is said that the flourishing side is used to eliminate the declining side, if one is careless and unprepared, there will be unexpected regret. This shows that there is still a principle of danger involved, and only by maintaining a sense of caution can there be no calamity; the intention of the sage in setting this warning is profound.

君子之治小人，以其不善也，必以己之善道勝革之，故聖人誅亂，必先修己，舜之敷文德是也。“邑”，私邑。“告自邑”，先自治也。以眾陽之盛，決於一陰，力固有餘。然不可極其剛至於太過，太過乃如《蒙》上九之為寇也。戎兵者強武之事。“不利即戎”，謂不宜尚壯武也。“即”，從也。從戎，尚武也。“利有攸往”，陽雖盛，未極乎上，陰雖微，猶有未去，是小人尚有存者，君子之道有末至也。故宜進而往也，不尚剛武，而其道益進，乃夬之善也。

Cheng Yi continued to say: A gentleman governs the petty people because the petty people are not virtuous. Therefore, he must use his own virtue to overcome and transform them. Thus, the sage must first rectify himself before he can subdue disorder. Yu Shun widely practiced cultural virtue in this way. "Yi" refers to one's private territory, and "gao zi yi" means first to start from oneself. By relying on the strength of many yang forces to eliminate a single yin force, the power is more than sufficient. However, one must not use strength to the extreme, for when it becomes excessive, it is like the Nine at the Top of the Meng hexagram, which ends up making oneself a bandit. "Rong bing" refers to the use of military force, and "bu li ji rong" means it is not advisable to emphasize martial prowess. "Ji" means to follow, so "ji rong" means to pursue military strength. As for "li you wang," it is because although yang is flourishing, it has not yet reached the top, and although yin is weak, it has not yet been completely eliminated. This means that the petty people still have remnants, and the way of the gentleman is not yet complete. Therefore, one should continue to move forward. Not emphasizing strength but advancing one's own way is the proper approach of the Gua hexagram.

集說 游氏酢曰：“揚於正庭”，誦言於上也。“孚號”，誕告於下也。“告自邑”。自近而及遠也。胡氏炳文曰：以五陽去一陰，而彖為警戒危懼之辭不一。蓋必“揚于王庭”，使小人之罪明。以至誠呼號其眾，使君子之類合，不可以小人之衰而遂安肆也。有危道焉，不可以君子之盛而事威武也，有自治之道焉。複利往、往而為《臨》為《泰》為《夬》也。《夬》利往，往而為乾也。蓋陰之勢雖微，蔓或可滋，窮或為敵，君子固無叫不戒懼，尤不可於小人道衰之時忘戒懼也。

"The Collected Sayings" cites You Cuo's explanation: "Yang yu Wang ting" means publicly exposing the faults of the wicked in the court, "Fu hao" means widely proclaiming to the people below, and "Gao zi yi" means extending from near to far. "The Collected Sayings" also cites Hu Bingwen's explanation: by removing one yin line from five yang lines, the "Tong Ci" contains more than one warning of danger. Originally, one must "Yang yu Wang ting" to clearly expose the wicked's faults; one must sincerely call upon people to gather the virtuous. One must not be careless and indulge because the wicked are weak, for there is still danger; nor must one use force excessively because the virtuous are strong, for there is also a need for self-discipline. The hexagram "Fu" says it is favorable to go forward; going down leads to "Lin," then to "Tai," then to "Gua." The hexagram "Gua" also says it is favorable to go forward; going further leads to pure yang. Generally, although the power of yin is weak, if it spreads, it may still grow; if pushed to the extreme, it may even retaliate. Therefore, the gentleman should always be cautious and vigilant, especially not forgetting caution when the path of the wicked is declining.

案 以《彖傳》觀之，則“揚于王庭”者聲罪正辭也。“孚號有厲”者，警戒危懼也。“有厲”，不指時事，謂其心之憂危也。夫既曰“揚于王庭”矣，則所宣告者眾，而治之務於武斷矣。而又曰“告自邑不利即戎”，意似相反何也？曰：雖宣告者眾，而其本則在於自修。雖治之貴剛，而神武則存乎不殺也。蓋“告自邑不利即戎”，是終“孚號有厲”之意，“利有攸往”，是終“揚于王庭”之意。

Li Guangdi remarked: According to the Commentary on the Judgment, "Yang Yu Wang Ting" refers to announcing the crime and clarifying the proper status, while "Fu Hao You Lei" refers to a warning with a sense of danger. The "you lei" here does not mean that the situation at that time was particularly dangerous, but rather that there is a feeling of anxiety within. Since "Yang Yu Wang Ting" is mentioned, the announcement is broad in scope, and the rectification may inevitably become hasty. However, the Commentary also says "Gao Zi Yi, Bu Li Ji Rong," which seems to be contrary in intent. Why is this so? The answer is: although the scope of the announcement is broad, the fundamental focus lies in self-reform; although rectification values decisiveness, the highest level of skill in governance lies in avoiding warfare. Therefore, "Gao Zi Yi, Bu Li Ji Rong" fully carries out the meaning of "Fu Hao You Lei," while "Li You You Wang" fully carries out the meaning of "Yang Yu Wang Ting."

初九，壯于前趾，往不勝，為咎。本義 “前”，猶進也。當決之時，居下任壯，不勝宜矣，故其象占如此。程傳 九陽爻而乾體，剛健在上之物，乃在下而居決時，壯於前進者也。“前趾”，謂進行，人之決於行也。行而宜，則其決為是。往而不宜，則決之過也。故“往”而“不勝”，則“為咎”也。《夬》之時而往，往決也，故以勝負言。九居初而壯於進，躁於動者也，故有不勝之戒。陰雖將盡，而己之躁動，自宜有不勝之咎，不計彼也。

The text says: "Initial Nine, the toe is forcefully advancing forward, going forward but unable to win, resulting in a mistake." Zhu Xi's "The Original Meaning of the Zhou Changes" states that "forward" is equivalent to advancing. At the time of decisive action, being in the lowest position yet persistently striving forward, inevitably leads to failure, hence the line's image and statement. Cheng Yi's "Yichuan's Commentary on the Changes" explains that Initial Nine is a yang line belonging to the Qian trigram, which is inherently strong and vigorous, suitable for a superior position. Now it is in the lowest position and at the time of decisive action, it is a line that forcefully advances forward. "Forward toe" refers to taking steps forward, meaning decisive action in human behavior. If the action is appropriate, that decisiveness is correct; if the action is inappropriate, then the decisiveness is excessive, hence "going forward" and "not winning" becomes "a mistake." In the time of the Gua (夬) hexagram, going forward means going to decisively remove something, thus using the concept of victory and defeat. Initial Nine is in the lowest position yet forcefully advancing forward, indicating a hasty and impetuous action, hence the warning of failure. Although the yin lines are about to disappear, this hasty movement itself already leads to the mistake of failure, regardless of the strength or weakness of the opponent.

集說 蘇氏軾曰：《大壯》之長則為《夬》，故《夬》之初九，與《大壯》之初九無異。蔡氏清曰：其“不勝”者，自為不勝也。故曰“為咎”，明非時勢不利也。九二，惕號，暮夜有戎，勿恤。本義 九二當決之時，剛而居柔，又得中道，故能憂惕號呼以自戒備。而“暮夜有戎”，亦可無患也。

The "Collected Sayings" cites Su Shi's view: The hexagram of Great Strength, when another line is added on top, becomes the hexagram of决 (Decisive). Therefore, the line nine at the beginning of the hexagram of决 is the same as that of Great Strength. The "Collected Sayings" also cites Cai Qing's view: The term "not able to overcome" refers to failure caused by oneself, hence it is said "as a fault," indicating that it is not due to unfavorable circumstances. The text says: Nine in the second, being vigilant and calling out to warn, even if there is military attack at dusk, there is no need to worry. Zhu Xi's "Original Meaning of the Zhou Changes" states that nine in the second is at the time of decisive action, with a yang line in a yin position, and also occupying the middle position, thus being able to be cautious and alert, calling out to the people for self-preparation; thus even if there is military attack at dusk, there will be no calamity.

程傳 《夬》者，陽決陰，君子決小人之時，不可忘戒備也。陽長將極之時，而二處中居柔，不為過剛。能知戒備，處決之至善也。內懷兢惕，而外嚴誠號，雖“暮夜”有兵戎，亦可“勿恤”矣。集說 張子曰：警懼申號，能“孚號”而“有厲”也。以必勝之剛，決至危之柔，能自危厲，雖有戎何恤。蘇氏軾曰：“暮夜”，警也。“有戎”“勿恤”，靜也。

Cheng Yi's Yichuan Commentary on the Changes says that the hexagram Guai represents the decisive action of the yang to remove the yin. It is the time when the gentleman should decisively eliminate the petty person, but must not forget to remain vigilant. When the yang energy is rapidly increasing and approaching its peak, the line Nine in the Second is in the center but located in the yin position, thus not being overly strong, and also understands vigilance. This is the most appropriate attitude in handling matters of decisive action. The inner heart is full of careful caution, and the outer expression is strictly orderly with sincere commands. Therefore, even if there is an attack in the evening, one can 'not worry', without needing to be anxious. The 'Ji Shuo' cites Zhang Zai saying: being cautious and repeatedly emphasizing the commands is precisely how one can achieve 'trustful proclamation' and 'danger'. Using the decisive yang to remove the extremely dangerous yin, yet still maintaining a sense of danger, even if there is an attack, why should one worry? The 'Ji Shuo' also cites Su Shi saying: 'Muye' refers to the aspect of vigilance, while 'you rong wu xu' refers to the aspect of calmness.

王氏申子曰：彖言”孚號”，而以“有厲”處之矣。二剛得中而知戒懼，故亦”惕號”。蓋必如是而後可免小人乘間抵隙之憂，故雖暮夜陰伏之時有兵戎，亦不足慮矣，以防之密而備之素也。吳氏曰慎曰：剛中居柔，能憂惕號呼，即彖之“孚號有厲，告自邑，不利即戎”者也，雖“暮夜有戎”而無憂。

The collected interpretations also cite Wang Shenzi's view: The "Tuan Ci" discusses "fu hao," but it deals with it in a state of mind marked by danger. Nine in the Second is yang and occupies the center, and also understands caution, so it is also "ti hao." Only in this way can the worry of small people taking advantage of opportunities be avoided. Therefore, even if there is an attack by soldiers at dusk when the Yin energy is hidden, there is no need to worry, because the defenses are thorough and preparations have been made in advance. The collected interpretations also cite Wu Yishen's view: Nine in the Second, being yang and occupying the center while in a Yin position, is able to be cautious and alert, calling out and being on guard. This is exactly what the "Tuan Ci" says: "fu hao you li, gao zi yi, bu li ji rong." Therefore, even though "mu ye you rong," there is no need to worry.

案 此爻辭有以“惕號莫夜”為句，“有戎勿恤”為句者，言莫夜人所忽也。而猶惕號，則所以警懼者素矣。有戎人所畏也，而不之恤，則所以持重者至矣。蓋即彖之所謂“孚號有厲”，“不利即戎”者也。夫唯無事而惕號，故有事而能“勿恤”。史稱終日欽欽，如對大敵，及臨陳則志氣安閒，若不欲戰者是也。

Li Guangdi remarked: This line statement has been interpreted by some as two sentences: "惕号莫夜" and "有戎勿恤." "莫夜" means evening, a time when people are prone to negligence. Yet he remains vigilant and calls out, showing that his alertness has become a habitual practice. When there is military conflict, which is something people fear, he does not worry, indicating that his cautiousness has reached a mature level. This is exactly what the "Tu Cí" says: "Fu hao you lì" and "Bu li ji rong." Precisely because he remains vigilant and alert even in times of peace, he can remain untroubled when real danger arises. Historical records praise renowned generals who remained constantly cautious throughout the day, as if facing a powerful enemy, yet when actually facing battle, they appear calm and composed, as if not eager for war at all. This is precisely the meaning conveyed.

此卦當以九五為卦主，而彖辭之意獨備於九二者，蓋九二遠陰，主子平時，則發“孚號”告邑“不利即戎”之義。九五近陰，主於臨事，則發“揚于王庭，利有攸往”之義，然其為中行中道則一也。

Li Guangdi continued to say: This hexagram should have taken Nine in the Fifth as its main line, but the meaning of the "Tong Ci" is most complete in Nine in the Second. The reason is that Nine in the Second is far from the yin line, governing the time of ordinary peace and tranquility, thus expressing the aspect of "trustful proclamation," "announcement from the city," and "not favorable for immediate military action." Nine in the Fifth, on the other hand, is close to the yin line, governing the time of facing affairs and responding to changes, thus expressing the aspect of "proclamation in the king's court, favorable for going somewhere." However, both lines are equally practicing the middle path and upholding "zhongxing," which is entirely consistent.

九三，壯于頄，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。本義 “頄”，顴也。九三當決之時，以剛而過乎中，是欲決小人，而剛壯見於面目也。如是則有凶道矣，然在眾陽之中，獨與上六為應，若能果決其決，不繫私愛，則雖合於上六，如”獨行遇雨”，至於“若濡”，而為君子所慍，然終必能決去小人而無所咎也。溫嶠之於王敦，其事類此。

The text says: Nine in the Third, the appearance of strong force is revealed on the cheekbones, indicating danger; the gentleman acts decisively and again decisively, proceeding alone and encountering rain, like being drenched, which causes displeasure among companions, yet without fault. Zhu Xi in The Original Meaning of the Zhou Changes says, "頄" refers to the cheekbones. Nine in the Third is at the time of decisive action, with yang strength exceeding the center, intending to remove small people, and the strong force is fully revealed on the face; thus there is a path of danger. However, among the many yang lines, only it corresponds with Six at the Top; if it can decisively act upon what needs to be decided, without being bound by personal affection, then even if temporarily united with the Six Harmony, like proceeding alone and encountering rain, resulting in being drenched, thus causing displeasure among fellow gentlemen, in the end it will surely remove the small people without fault. The case of Wen Qiao dealing with Wang Dun in the Jin Dynasty is similar to this.

程傳 爻辭差錯，安定胡公移其文曰：“壯于頄有凶，獨行遇雨，若濡有慍，君子夬夬，無咎”，亦未安也。當云“壯於順有凶，獨行遇雨，君子夬夬，若濡有慍，無咎”。夬決尚剛健之時，三居下體之上，又處健體之極，剛果於決者也。“頄”，顴骨也，在上而未極於上者也。三居下體之上，雖在上而未為最上，上有君而自任其剛決，“壯于頄者”也，有凶之道也。“獨行遇雨”，三與上六為正應，方群陽共決一陰之時，己若以私應之，故不與眾同而獨行，則與上六陰陽和合，故云“遇雨”。

Cheng Yi in his Commentary on the Changes says that the order of this line statement is incorrect. Hu Yuan, the gentleman of安定, rearranged the sentence to read "Zhuang yu qiu you xiong, du xing yu yu, ru ru you yun, junzi gua gua, wu jiu," which is still not appropriate; it should be "Zhuang yu qiu you xiong, du xing yu yu, junzi gua gua, ru ru you yun, wu jiu" — the character "shun" in the original text here is actually a mistake for "qiu." In the hexagram of "Gua," when decisively removing the yin, there is a preference for strength and firmness. The line nine three is located at the topmost line of the lower trigram, and also occupies the top of the trigram Qian, which represents strength. This line is decisive in the act of removal. "Qiu" refers to the cheekbone, which is located above but not at the very top, which matches the position of nine three at the top of the lower trigram: although it is above, it is not the very top, and above it is the sovereign. If the line acts independently with its own firmness, this is called "Zhuang yu qiu," which is a way to invite misfortune. As for "du xing yu yu," nine three and six above are in a direct opposition. At the time when all the yang lines are working together to remove the yin, if nine three responds to six above with personal feelings, it acts independently from the rest, thus forming a yin-yang union, which is referred to as "yu yu."

《易》中言雨者，皆謂陰 集說 陸氏希聲曰：當君子之世而應小人，故外有沾汙之累，內有慍恨之心。然後獲“無咎”者，志有存焉。王氏安石曰：九三乾體之上，剛亢外見，“壯于頄”者也。“夬夬”者，必乎夬之辭也，應乎上六，疑於汙也，故曰“若濡”。君子之所為，眾人固不識，“若濡”則“有慍”之者矣。和而不同，有“夬夬”之志焉，何咎之有。

The original text is missing some parts, and only the last sentence of the commentary remains: In The Zhou Changes, whenever the term "rain" is mentioned, it refers to yin energy. "Collected Commentaries" cite Lu Xisheng as saying: Nine in the Third is in a time when the gentleman is in power, yet corresponds with Six at the Top, the petty person. Therefore, externally he is inevitably involved in some disgrace, and internally he harbors resentment. Yet he still attains "no blame," because his determination to reject the petty person's aspirations has never changed. "Collected Commentaries" also cite Wang Anshi as saying: Nine in the Third is located at the topmost line of the Qian trigram, and his strong and lofty spirit is evident. This is the kind of person described in the line statement "strong in the cheek." "Guai guai" is an expression of definite decision. Nine in the Third corresponds with Six at the Top, making him easily suspected of being tainted, hence the phrase "if soaked," as if he were wet. The actions of the gentleman are not clearly understood by others. Seeing him as if soaked, people become resentful toward him. Yet he is compliant but not conformist, and his heart is resolute in his determination. How could he then have any fault?

郭氏雍曰：《夬》與《大壯》內卦三爻相類，故初九九三言“壯”。壯者小人用剛之事，非大者之壯也。二卦九三皆具君子小人二義，故《大壯》曰“小人用壯，君子用罔”。而此曰“壯于頄有凶，君子夬夬”是也。以小人用壯言之，則知“壯于頄”者，小人之事也，是以“凶”也。唯君子明“夬夬”之義，則終“無咎”矣。

"Ji Shuo" cites Guo Yong's explanation: The third line of the inner trigram in the "Gua" hexagram is similar to that in the "Da Zhuang" hexagram, so both hexagrams mention "zhuang" in their initial line and third line. This "zhuang" refers to the reckless use of strength by petty persons, not the strength of the great as indicated by the name of the "Da Zhuang" hexagram. The third line of both hexagrams encompasses both petty persons and gentlemen, hence the "Da Zhuang" third line says "petty persons use strength, gentlemen use罔," while the "Gua" third line says "strength displayed on the cheek brings misfortune, gentlemen decisively decide," which is the same style of expression. From the perspective of petty persons displaying strength, it is evident that showing strength on the cheek is the way of petty persons, hence it is judged as "misfortune." Only gentlemen understand the principle of decisive decision-making, thus ultimately leaving no mistakes.

《朱子語類》云：君子之去小人，不必悻悻然，見於面目。至於“遇雨”而為所濡溼，雖為眾陽所慍，然志在決陰，故得“無咎”也。蓋九三雖與上六為應，而以剛居剛，有能決之象。故“壯于頄”則“有凶”，而和柔以去之乃“無咎”。

The "Collected Sayings" cites Master Zhu's "Classified Sayings" stating: A gentleman removes small men without necessarily showing anger on his face or displaying resentment. Even if he is like the line statement that says "meeting rain," getting wet and being criticized by the many yang lines, as long as his mind remains focused on decisively removing the flexible and weak small men, there will be no calamity. Although nine three has a "responding" relationship with six at the top, it is a yang line in a yang position, and thus has the image of being able to make decisions. Therefore, displaying strength on the cheek would invite misfortune, but using gentle and harmonious means to remove the small men would instead be without fault.

蔡氏清曰：大意謂君子之去小人，顧其本心何如耳。本心果是要決小人，則雖暫與之合，而為善類之慍，終必能決之而“無咎”。不愈於“壯于頄”而“有凶”乎，此所以貴於決而和也。何氏楷曰：上六為成兌之主，澤上於天，故稱“雨”。以其適值而非木心也，故稱“遇”。本非濡也，而跡類之，故稱“若”。或觀其跡而不察其心也，故稱有“慍”。

"The Collected Sayings" cites Cai Qing's explanation: this line essentially means that a gentleman removes small people by looking at his true heart. If the true heart genuinely aims to eliminate small people, then even if he temporarily interacts with them and incurs the resentment of the virtuous, in the end he will surely remove the small people completely without leaving any fault. Is this not much better than displaying strength on the cheek and thus inviting misfortune? Therefore, this line most values both decisiveness and harmony. "The Collected Sayings" also cites He Kai's explanation: the sixth line at the top is the main line that completes the upper trigram Dui. Dui represents a marsh, and the marsh vapor rises to the sky, hence it is called "rain"; this rain happens by chance, not from the true heart of line nine three (the original text says "wood heart" but should be "true heart"). Hence it is called "meeting"; he was not actually wet, but his appearance seemed as if he had been wet, hence it is called "as if." Others only look at the appearance without understanding the intention, hence someone "is angry."

九四，臀無膚，其行次且，牽羊悔亡，聞言不信。本義 以陽居陰，不中不正，居則不安，行則不進，若；下與眾陽競進而安出其後，則可以“亡”其“悔”。然當決之時，志在上進，必不能也。占者聞言而信，則轉凶而吉矣。“牽羊”者，當其前則不進，縱之使前而隨其後，則可以行矣。

The line statement of the fourth line of the Gua of Guai says: The buttocks have no flesh and skin, making it difficult to walk forward; if he can lead a sheep, regret can be dispelled; but it is regrettable that even when hearing sincere advice, he does not believe it. Zhu Xi's Benyi says: The nine in the fourth line, being a yang line in a yin position, is neither in the center nor 'in the right position.' Sitting still is uncomfortable, and moving forward is not possible. If he is willing not to compete with the other yang lines for advancement and instead calmly walk behind them, regret can be eliminated; but at the time of removing the small person, everyone is eager to advance, and he certainly cannot do it. If the person consulting the oracle can accept advice and believe it, he can turn misfortune into good fortune. What is called 'leading a sheep' refers to the fact that a sheep will not move if you block its way in front, but if you let it go ahead and follow behind, it can move forward.

程傳 “臀無膚”，居不安也。“行次且”，進不前也，“次且”，進難之狀。九四以陽居陰，剛決不足，欲止則眾陽並進於下，勢不得安，猶臀傷而居不能安也。欲行則居柔失其剛壯，不能強進，故其行次且也。“牽羊悔亡”，“羊”者，群行之物。“牽”者，挽拽之義。言若能自強而牽挽以從群行，則可以“亡”其“悔”。然既處柔，必不能也。雖使聞是言，亦必不能信用也。夫過而能改，聞善而能用，克己以從義，唯剛明者能之。在它卦九居四，其失未至如此之甚。在《夬》而居柔，其害大矣。

Cheng Yi in Yichuan's Commentary on the Changes says: "Buttocks without skin" refers to an unstable sitting position, and "moving with hesitation" refers to wanting to move but being unable to proceed. "Hesitation" precisely describes the difficulty of advancing and retreating. The Nine in the Fourth holds a yang line in a yin position, lacking sufficient strength of a firm and decisive nature: wanting to stop, but the multitude of yang lines below are advancing together, forcing him to be unable to remain seated, just like having an injured buttock that prevents sitting comfortably; wanting to move forward, yet being in a yin position and losing the vital yang energy, making it impossible to advance with strength, hence moving with hesitation. The line statement says "leading sheep, regret disappears." Sheep are herd animals, and "leading" means to pull or guide, indicating that if the Nine in the Fourth can self-strengthen and lead himself to advance together with the group of yang lines, he can eliminate regret. However, since he is in a yin position, he certainly cannot do so. Even if he hears this, he will certainly not believe or act upon it. Making mistakes and then correcting them, listening to good advice and adopting it, restraining private desires and following righteousness, these are only possible for those who are strong, upright, and enlightened. In other hexagrams, a yang line in the fourth position does not result in such serious problems; but in the hexagram of Gua, which is a time of decisive action, being in a yin position causes great harm.

集說 方氏應祥曰：“牽羊”之說，《本義》謂讓羊使前而隨其後，則羊乃眾君子之象，若就兌羊之象言之，則羊還是九四。羊性善觸，不至羸角不已。聖人教以自牽其羊，抑其很性，則可以亡悔矣，是亦壯頄“有凶”之意。案 “臀”者與陰相背之物也。《夬》四《姤》三，皆與陰連體而相背，故皆以“臀”

The "Collected Sayings" cite Fang Yingshang's explanation: regarding "tianyang" (leading the sheep), Zhu Xi's "Benyi" interprets it as letting the sheep go first and oneself following behind, so the sheep symbolizes the gentlemen; but if we take the upper trigram Dui (Lake) as representing the sheep, then the sheep still refers to the line nine in the fourth position. The nature of sheep is to use their horns to fight, not giving up until they are exhausted; the sage teaches the line nine in the fourth position to lead this sheep, restraining its stubborn and combative nature, thus eliminating regret. This is the same meaning as the line nine in the third position "zhuang yu qiu" (being strong on the cheek) leading to misfortune. Li Guangdi comments: "Tun" (buttocks) is a part that is opposite to yin. In the "Gua" hexagram, the line nine in the fourth position and in the "Gou" hexagram, the line nine in the third position both connect with yin lines yet are opposite to them, so both use "tun" as a symbol. This commentary ends here, and the original text is missing some words.

九五，莧陸夬夬，中行無咎。本義 “莧陸”，今馬齒莧，感陰氣之多者。九五當決之時，為決之主，而切近上六之陰。如“莧陸”然，若決而決之，而又不為過暴，合於“中行”，則“無咎”矣。戒占者當如是也。

The line statement of the ninth line of the fifth position in the Gua of Gua says: Like breaking the plant known as Xian Lu, decisively removing the small people, acting in accordance with the middle path, there will be no fault. Zhu Xi's "Ben Yi" says: "Xian Lu" is the plant known today as Ma Chi Xian, which is the plant most sensitive to yin energy. The ninth line of the fifth position is precisely at the time when decisively removing the small people, as the master of decision, and closely adjacent to the sixth line at the top, which is a yin line. The situation is like facing a Xian Lu plant. If he decisively removes it without being overly violent, acting in accordance with the middle path, there will be no calamity. This is a warning to those who divinate to act in this way.

程傳 五雖剛陽中正居尊位，然切近於上六。上六說體，而卦獨一陰，陽之所比也。五為決陰之主，而反比之，其咎大矣。故必決其決，如“莧陸”然，則於其“中行”之德為“無咎”也。“中行”，中道也。“莧陸”，今所謂馬齒莧是也。曝之難乾，感陰氣之多者也。而脆易折，五若如莧陸，雖感於陰而決斷之易，則於“中行”無過咎矣。不然，則失其中正也。感陰多之物，“莧陸”為易斷，故取為象。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fifth is yang and strong, 'zhongzheng' and occupies a high position, yet it is adjacent to Six at the Top. Six at the Top belongs to the trigram Dui, which is characterized by joy and gentle speech. Moreover, in the whole hexagram, it is the only yin line, and thus becomes the object that all the yang lines wish to approach. As the main line responsible for eliminating yin, Nine in the Fifth, instead of distancing itself from yin, approaches it, which is a great fault. Therefore, it must eliminate it decisively, like breaking the plant Xianlu, in order to leave no fault in the virtue of 'zhongxing'. 'Zhongxing' refers to the virtue of the middle path. 'Xianlu' is a plant known today as Malachite, which is difficult to dry when sun-dried, and is a plant that is sensitive to yin energy. However, it is brittle and tender, and thus easily broken. If Nine in the Fifth can deal with yin as one would deal with Xianlu, feeling the influence of yin but decisively cutting it off, then it will have no fault on the middle path. If not, it will lose its virtue of zhongzheng. Among things sensitive to yin, Xianlu is the easiest to break, hence it is used as a symbol.

集說 鄭氏汝諧曰：“莧陸”，本草云：一名“商陸”，其根至蔓，雖盡取之，而旁根復生，小人之類難絕如此。《朱子語類》云：“莧陸”是兩物，“莧”者馬齒莧，“陸”者章陸。一名”商陸”，皆感陰氣多之物。藥中用商陸治水腫，其物難乾，其子紅。

"The Collection of Sayings" cites Zheng Ruoxie's statement: discussing "Xian Lu," the "Ben Cao" records that it is also called "Shang Lu," whose roots spread widely; even if dug up completely, new roots will grow from the sides; small people of this kind are hard to eliminate completely, just like this weed. "The Collection of Sayings" also cites Master Zhu's "Yu Le" saying: "Xian Lu" refers to two different things, "Xian" being Malva verticillata, and "Lu" being Zhang Lu, also called "Shang Lu," both plants that absorb a lot of Yin energy. In medicine, Shang Lu is used to treat edema, and this plant is difficult to dry; the seeds it produces are red.

項氏安世曰：“夬夬”者，重夬也。當夬者，上六也。三應之，五比之，嫌其不能夬也，故皆以“夬夬”明之。三謂之“遇雨”，五謂之”莧陸”，皆與陰俱行者也。比於陰而能自決以保其中，故可免咎。案 此言“莧陸夬夬”，猶《姤》言“包瓜”，皆以細草陰類喻小人也。時當含章則包之，時當揚庭則決之。然其包之也以杞，剛之體不失也。其決之也，以“中行”，柔之用兼濟也。

"The Collection of Sayings" cites Xiang Anshi's explanation: "Decisive and decisive" repeats the character "decide" twice, meaning to decide again and again. The entire hexagram is about removing the upper sixth line. The third line corresponds to it, and the fifth line is adjacent to it. People tend to doubt whether these two lines are willing to make a decision, so "decisive and decisive" is used to clarify this. The third line says "meeting rain," and the fifth line says "Xian Lu," both are lines that move with the yin lines. Although they are close to yin lines, they can make decisions on their own and thus remain on the middle path, so they can avoid mistakes. Li Guangdi comments: Here, "Xian Lu Decisive and Decisive" is similar to the fifth line of the "Meeting" hexagram saying "using the杞 tree to wrap the melon," both using weak plants like yin things to symbolize small people. When the timing is subtle and hidden, it should be wrapped up; when the timing is to be proclaimed in the royal court, it should be removed. However, wrapping it requires a tall杞 tree, showing that the essence of yang is not lost. Removing it should follow the principle of "acting in the middle way," showing that the gentle action is also coordinated."

上六，無號，終有凶。本義 陰柔小人，居窮極之時，黨類已盡，無所號呼，終必“有凶”也。占者有君子之德，則其敵當之，不然反是。程傳 陽長將極，陰消將盡，獨一陰處窮極之地，是眾君子得時，決去危極之小人也。其勢必須消盡，故云無用號咷畏懼，終必“有凶”也。

The line statement of the sixth line at the top of the Gua of夬 says: There is no need to call out for help anymore, the outcome will ultimately be ominous. Zhu Xi's Benyi says: The sixth line at the top is a minor person of yin and flexibility, situated at the end of her power, her associates have already been eliminated, there is no place left to call for help, the outcome must be dangerous. Those who divinate this line, if they themselves possess the virtue of a gentleman, then the danger will fall upon their opponents; if not, the situation will be reversed. Cheng Yi's Yichuan Commentary on the Changes says: Yang energy is growing to its peak, yin energy is retreating to its end, only one yin line remains at the extreme, this is precisely the time when the gentlemen gain the favorable situation, decisively removing the minor person who has reached the point of peril. According to this situation, this yin line will certainly be eliminated, so there is no need to wail in fear, ultimately it will be ominous.

集說 蘇氏軾曰：“無號”者，不警也。陽不警，則有以乘之矣。楊氏簡曰：柔已決去，剛道已長，然不可不敬戒。苟忽焉不敬不戒，不警號。則亦終有凶。雖未必凶遂至，而既不警戒則放逸，逸則失道矣，失道者終於凶。蔣氏悌生曰：《易》為君子謀，不為小人謀。詳味此爻，若如《傳》義說，似為小人謀，恐只依卦辭“孚號有厲”之意。言雖是五陽決去，一陰尚存，為君子之計。苟或總論 徐氏幾曰：“夬”，決也。以盛進之五剛，決衰退之一柔，其勢若甚易。然而聖人不敢以易而忽之，故於《夬》之一卦，丁寧深切，所以周防戒備者，無所不至。龔氏煥曰：《夬》卦似《大壯》，故諸爻多與《大壯》相似，初之“壯于趾”，三之“壯于頄”之類是也。《夬》以五陽決一陰，其壯甚矣。聖人慮其夬決之過，故於爻皆致戒，而以陽居陽者為尤甚焉。陽之決陰，君子之去小人，亦貴乎中而已矣。

"The Collection of Sayings" cites Su Shi saying: "Without a cry" means not being on guard; if the yang force does not take precautions, the yin force will have an opportunity to act. "The Collection of Sayings" also cites Yang Jian saying: the yin lines have already been decisively removed, and the way of yang has already taken root, yet it is still necessary to remain respectful and cautious. If there is a moment of negligence, neither respect nor vigilance is shown, and no warning is given, then ultimately there will be misfortune. Misfortune may not come immediately, but since there is no alertness, there will be indulgence, and indulgence will lead to losing the right path. Those who lose the right path will eventually face misfortune. "The Collection of Sayings" also cites Jiang Tisheng saying: The Zhou Changes are for the benefit of the gentleman, not for the petty person. Carefully considering this line, if interpreted as in Yichuan's Commentary on the Changes and the Original Meaning, it seems to be planning for the petty person. Perhaps it is better to read it according to the hexagram statement "Trustworthy cry with danger." Although five yang lines have decisively removed the yin line, there is still one yin line remaining. This statement is for the benefit of the gentleman. The original text here is interrupted, and Jiang's statement only remains up to the words "gou he." "General Discussion" cites Xu Ji saying: "Guai" means to decide. Using five strong and advancing yang lines to decisively remove a declining yin line, the situation appears extremely easy; however, the sage does not dare to be careless because it is easy, so in the hexagram Guai, it repeatedly warns and speaks very earnestly. Every aspect of careful prevention and caution is mentioned. "General Discussion" also cites Gong Huan saying: The structure of the Guai hexagram is similar to the Dazhuang hexagram, so the statements of its lines are often similar to those of Dazhuang. The line "Strong at the toe" of the initial line and "Strong at the cheek" of the ninth line in the third position belong to this category. The Guai hexagram uses five yang lines to decisively remove one yin line, and the powerful momentum is already very strong. The sage fears that they may go too far in their decision, so each line is given a warning, and especially the lines where yang lines are in yang positions are warned more strictly. Yang removing yin is like the gentleman removing the petty person; both value the word "zhong" (moderation).

案 《夬》之與《壯》，前三爻全相類，是已。後三爻先儒未詳說，須知壯之當前者四也，夬之當前者五也，故《壯》四之“藩決”，即《夬》五之“夬夬”。若《壯》之六五，則壯已過，而非用壯之時。《夬》之九四，則夬未及，而亦未可為果決之事，故《壯》五之“喪羊”，即《夬》四之“牽羊”也。若《壯》上之“艱”，《夬》上之“號”，則戒之始終不忘危懼而已。《壯》不如《夬》之盛，故猶曰“不能遂”。《夬》則可以遂矣，然其危懼之心同也。

Li Guangdi remarked: The Gua of Gua and the Gua of Da Zhuang have the first three lines exactly the same, a point that previous scholars have already established. However, the latter three lines have not been carefully discussed by earlier Confucian scholars. To understand this, we should note that in the Gua of Da Zhuang, the line that is in conflict is the Nine in the Fourth, while in the Gua of Gua, the line that is in conflict is the Nine in the Fifth. Therefore, the line "Fan Jue" in the Nine in the Fourth of Da Zhuang corresponds exactly to the line "Gua Gua" in the Nine in the Fifth of Gua. As for the line "Sang Yang" in the Six in the Fifth of Da Zhuang, at that time the state of strength had already passed, and it was no longer the time to act with strength; whereas in the Gua of Gua, the line "Qian Yang" in the Nine in the Fourth refers to a time when the moment for decision had not yet arrived, and it was not appropriate to take decisive action. Looking further, the line "Jian" in the Upper Sixth of Da Zhuang and the line "Hao" in the Upper Sixth of Gua both serve as warnings to people not to forget danger and vigilance throughout the process. The momentum of Da Zhuang is not as strong as that of Gua, so it says "Bu Neng Sui" (cannot proceed); but by the time we reach Gua, it has already reached the point where one can proceed with one's aspirations, yet the same sense of danger and vigilance remains.