Interpreting the Hexagrams: The Great Image and the Line Images

雷雨作，解。君子以赦過宥罪。程傳 天地解散而成雷雨，故“雷雨作”而為解也，與“明兩”而作離語不同。“赦”，釋之；“宥”，寬之。過失則赦之可也，罪惡而赦之，則非義也，故寬之而已。君子觀雷雨作解之象，體其發育，則施恩仁，體其解散，則行寬釋也。集說 孔氏穎達曰：“赦”謂放免；“過”謂誤失；“宥”謂寬宥；“罪”謂故犯。過輕則赦，罪重則宥，皆解緩之義也。趙氏汝楳曰：雷者天之威，雨者天之澤，威中有澤，猶刑獄之有赦宥。

The Great Image Commentary says: Thunder and rain arise, which is the meaning of the hexagram "Breaking Up." The gentleman thus understands that he should pardon mistakes and show leniency toward wrongdoing. Cheng Yi's Commentary on the Changes says: The stagnant qi of heaven and earth dissipates and transforms into thunder and rain, so "thunder and rain arise" signifies "Breaking Up." This differs from the wording in the Great Image of the hexagram "Lightning" which says "two lights arise, lightning." "Shè" means to release someone, while "yòu" means to show leniency. For mistakes, pardon is acceptable; but for wrongdoing, universal pardon would be against propriety, so only leniency is shown. The gentleman observes the image of thunder and rain arising to dissipate stagnation, and understands its aspect of generation and transformation, thus widely bestowing grace and kindness; he also understands its aspect of dissolving stagnation, and thus implements policies of leniency. The collected interpretations cite Kong Yingda saying: "Shè" means to release from punishment, "guò" refers to unintentional mistakes; "yòu" means to reduce punishment, "zuì" refers to intentional offenses. For minor mistakes, pardon is appropriate; for serious offenses, leniency is shown, both meaning to resolve and ease. Zhao Ru Mei says: Thunder represents the authority of heaven, rain represents the grace of heaven, with authority containing grace, just as in judicial matters there is both pardon and leniency.

剛柔之際，義無咎也。程傳 初四相應，是剛柔相際接也。剛柔相際，為得其宜，艱既解而處之，剛柔得宜，其“義無咎”也。集說 蘇氏淵曰：柔居解初，而承剛應剛，得剛柔交際之宜，難必解矣，故曰“義無咎也”。案 初本以居最內最後得來復之義，故無咎，孔子恐人謂其一無所為也，故以從陽補其義，在後之例，與《遯》初同。

The Image Commentary says: When the strong and the yielding meet, there is no fault in terms of righteousness. Cheng Yi's Yichuan Commentary on the Changes says: The line Six at the Beginning and the line Nine in the Fourth mutually 'respond to each other', which is the meeting of the strong and the yielding. The ability of the strong and the yielding to meet is precisely being in the right place; after difficulties have been resolved, they also maintain themselves in a proper way of being strong and yielding, so there is no fault in terms of righteousness. Collected Commentaries cite Su Yuan's saying: The yielding line is in the beginning of the Ji卦, and it upwards supports the yang, and also 'responds to' the yang, thus achieving the proper balance of meeting between the strong and the yielding. Therefore, difficulties must surely be resolved, so it is said 'righteousness leads to no fault'. Li Guangdi says: The line Six at the Beginning originally has the meaning of returning from the innermost and last position, so it is 'no fault'; Confucius feared people would think it does nothing, so he used 'following the yang' to complete this meaning. This example of taking being in the last position as the meaning is the same as the line Six at the Beginning in the Duan卦.

九二貞吉，得中道也。程傳 所謂“貞吉”者，得其中道也。除去邪惡，使其中直之道得行，乃正而吉也。

The Image Commentary says: "Nine in the Second, uprightness brings good fortune," because he attains the middle path. Cheng Yi's Commentary on the Changes states that what is meant by "uprightness brings good fortune" is attaining the middle path. Removing wicked people and promoting one's upright and just principles is what makes it both correct and auspicious.

負且乘，亦可醜也。自我致戎，又誰咎也。程傳 負荷之人，而且乘載，為可醜惡也，處非其據，德不稱其器，則寇戎之致，乃己招取，將誰咎乎？聖人又於《繫辭》明其致寇之道，謂作《易》者其知盜乎！盜者乘釁而至，苟無釁隙，則盜安能犯？“負者小人之事，乘者君子之器”，以小人而乘君子之器，非其所能安也，故盜乘釁而奪之，小人而居君子之位，非其所能堪也，故滿假而陵慢其上，侵暴其下，盜則乘其過惡而伐之矣。

The Image Commentary says: "Carrying burdens and riding in a carriage" is truly shameful; warfare is something one brings upon oneself, so who can blame them? Cheng Yi's Yichuan Commentary on the Changes says that those of low status who should be carrying burdens have instead taken to riding in carriages, which is disgraceful and wicked. Occupying a position one is not qualified for, when one's virtue does not match the position, then inviting bandits is something one brings upon oneself, so who can blame them? The sage also explains the reason for inviting bandits in the Great Treatise, saying that the author of the Book of Changes must have understood bandits. Bandits come through gaps; if there are no gaps, how could bandits invade? "Carrying burdens is the act of a petty person, while riding in a carriage is the tool of a superior person." A petty person occupying a superior's position is unable to maintain it, so bandits take advantage of the gap to seize it; a petty person occupying a superior's position is unable to bear it, thus becoming arrogant and self-satisfied, being disrespectful to superiors and oppressive to inferiors, and bandits seize upon his faults and punish him accordingly.

“伐”者，聲其罪也，“盜”，橫暴而至者也，貨財而輕慢其藏，是教誨乎盜使取之也！女子而夭冶其容，是教海淫者使暴之也，小人而乘君子之器，是招盜使奪之也，皆自取之之謂也。

Cheng Yi continued to say: What is called "fa" refers to announcing his crimes; what is called "dào" refers to those who commit violence and intrude recklessly. Having wealth yet treating it carelessly and failing to store it properly is like inciting thieves to take it; a woman adorning her appearance in a seductive and provocative manner is like inciting wicked people to harass her; a petty person sitting in the carriage of a gentleman is like inviting thieves to seize it. All these cases illustrate that misfortune is entirely self-inflicted.

集說 雷氏思曰：“負且乘”，小人自以為榮，而君子所恥，故“可丑”，寇小則為盜，大則為戎，任使非人，則變解而蹇，天下起戎矣。案 雷氏說，極得此《傳》及《繫傳》之意，此《傳》所謂致戎，《繫傳》所謂“盜斯伐之”，皆謂有國家者也。

The collected interpretations cite Lei Si's saying: "Carrying a burden and riding a carriage," small people take pride in it, while the virtuous regard it as a disgrace, hence it is said "it is shameful." Plundering the small is called "thief," while plundering the great is called "military force"; using the wrong person leads the situation from "resolution" to "difficulty," causing military conflicts throughout the land. Li Guangdi comments: Lei Si's words best capture the original meaning of this passage from the Image Commentary and the Great Treatise. The "invoking military force" mentioned in this Image Commentary and the "thief will be attacked" in the Great Treatise both refer to those in charge of the state.

解而拇，未當位也。程傳 四雖陽剛，然居陰，於正疑不足，若復親比小人，則其失正必矣，故戒必“解其拇”，然後能來君子，以其處未當位也。“解”者，本合而離之也，必解拇而後朋孚，蓋君子之交，而小人容於其間，是與君子之誠未至也。集說 鄭氏汝諧曰：四之所自處者不當，宜小人之所附麗也。必解去之，然後孚於其朋。“朋”，剛陽之類。“拇”，在下之陰。案 德非中正，而應初比三，故曰“未當位”。

The Image Commentary says: "To remove the toe," because the position he occupies is not yet appropriate. Cheng Yi's Commentary on the Changes says: Although nine in the fourth is yang and strong, it is located in a yin position, so in terms of upholding correctness, it may still be insufficient. If he draws closer to small people, he will certainly lose his correctness. Therefore, it warns him to "remove his toe" — to separate the small person, who is like a toe attached closely, so that he can attract the virtuous. This is because his position is still not appropriate. The term "to remove" refers to something that was originally joined together being separated. One must first remove the "toe," then his fellow virtuous ones will believe in him. Because the relationship between virtuous people, if a small person is in between, indicates that his sincerity towards the virtuous is not yet complete. The collected interpretations cite Zheng RuXie saying: Since nine in the fourth is in an inappropriate position, it is no wonder that small people come to attach themselves to him. He must first remove the small person, then he can gain the trust of his fellow virtuous ones. "Fellow virtuous ones" refer to the yang lines; "toe" refers to the yin line below. Li GuangDi comments: Nine in the fourth does not possess the virtue of being both central and correct, yet it is in correspondence with initial six and is close to six in the third. Therefore, it is said to be "not in the appropriate position."

君子有解，小人退也。程傳 君子之所解者，謂退去小人也，小人去，則君子之道行，是以吉也。集說 吳氏曰慎曰：君子能有解，則小人退矣。小人若未退，則是君子未能解也，以小人之退，驗君子之解，雖不言有孚，而有孚之義明矣。案 如鄭氏說，則須云君子果能有解，則雖小人亦信之，而回心易行，不待黜抑而自退矣。

The Image Commentary says: "The superior man is able to resolve matters," meaning that the petty person will naturally retreat. Cheng Yi's Commentary on the Changes says: what the superior man needs to resolve is to drive away the petty person; once the petty person has gone, the way of the superior man can be carried out, hence it is auspicious. The collected interpretations cite Wu Yashen's statement: if the superior man is truly able to resolve matters, the petty person will naturally retreat; if the petty person has not yet retreated, then it shows that the superior man has not truly resolved the matter. Using the retreat or not of the petty person to test whether the superior man has truly resolved the matter, the Image Commentary although does not mention "sincerity" ("有孚"), the meaning of "sincerity" is already clear. Li Guangdi comments: according to Zheng's interpretation, it should be said that if the superior man is indeed able to resolve matters, then even the petty person will believe in him, and thus change his mind and alter his course, without needing to be repressed or condemned, and will naturally retreat on his own.

公用射隼，以解悖也。程傳 至解終而未解者，悖亂之大者也，射之所以解之也，解則天下平矣。集說 吳氏曰慎曰：天下之難，由小人作，群比如拇，邪媚如狐，鷙害如隼。解拇獲狐射隼而難解矣，故《解》卦以去小人為要義。案 五以前所解者，但總名之為小人耳，此則曰“悖”，內亂外亂之別也，在有虞則共驩者內亂也，三苗者外亂也。

The Image Commentary says: "The public uses a bow to shoot a hawk," which is to remove disorder and chaos. Cheng Yi's Yichuan Commentary on the Changes says: when the hexagram of "Resolution" reaches its final stage and the problem remains unsolved, it is the most severe form of disorder and chaos; to shoot it down is precisely to resolve it. Once resolved, the world will be at peace. Collected Commentaries cite Wu Yashen's saying: all the calamities in the world arise from petty men. They gather together like toes clinging tightly, are cunning and flatterers like foxes, and are fierce and harmful like hawks. Resolving the clinging of toes, capturing the fox, and shooting down the hawk will remove the calamities, so the hexagram of "Resolution" emphasizes the importance of removing petty men. Li Guangdi explains: previously, the resolution referred to petty men in a general sense; here, however, it is called "disorder," distinguishing between internal and external chaos. In the time of Yu Shun, Gonggong and Huan Dou were internal chaos, while Sanmiao were external chaos.

本義 君子修身所當損者，莫切於此。程傳 山下有澤，氣通上潤與深下以增高，皆損下之象。君子觀《損》之象，以損於己，在修己之道所當損者，唯“忿”與“欲”，故以懲戒其忿怒，窒塞其意欲也。

The "Great Image" of the "Loss" hexagram says: "A spring beneath a mountain, loss. The superior man uses this to restrain anger and suppress desires." This passage is not found in the original text. Zhu Xi's "Basic Meaning" states: The things that the superior man should reduce in cultivating himself are none more important than anger and private desires. Cheng Yi's "Yichuan Commentary on the Changes" says: A spring beneath a mountain, the moisture from the spring rises and nourishes the mountain. The deeper the spring is dug, the higher it appears above, which are all images of reduction. The superior man observes the image of the "Loss" hexagram to reduce himself. In the matter of self-cultivation, the only things to reduce are "anger" and "desire," so he should restrain his anger and suppress his desires.

集說 虞氏翻曰：兌說故“懲忿”，艮止故“窒慾”。孔氏穎達曰：“懲”者，息其既往。“窒”者，閉其將來，“懲”“窒”互文而相足也。楊氏時曰：“損”，德之修也。所當損者，唯“忿”“欲”而已。故九思始於視聽貌言，終於忿思難，見得思義者，以此。

The collected interpretations cite Yu Fan's explanation: the lower trigram Dui represents joy, and joy means not being angry, hence taking "punishing anger"; the upper trigram Gen represents stopping, and stopping means not chasing after things, hence taking "suppressing desires." Kong Yingda said: "Punishing" refers to stopping something that has already arisen, while "suppressing" refers to blocking something that is about to arise; the words "punishing" and "suppressing" are mutually explanatory, complementing each other in meaning. Yang Shi said that the hexagram Xun is about cultivating virtue, and what should be reduced is only anger and desire. Therefore, the Analects speaks of a gentleman having nine reflections, starting from sight, hearing, expression, appearance, and speech, and finally arriving at "reflecting on difficulty when angry" and "considering righteousness when gaining," which is precisely the reasoning behind this.

《朱子語類》：問：何以“窒慾”，伊川雲思，此莫是欲心一萌，當思禮義以勝之否。曰：然。王氏申子曰：和說則無忿，知止則無慾，故曰修德之要也。案 凡大象配兩體之德者，皆先內後外，故當以虞氏之說為是，《益》象亦然。

In the "Zhu Zi Yu Le," it is recorded that someone asked how one can achieve "zhi yu" (restraining desires). Cheng Yichuan only answered with the character "si" (thought). Does this mean that whenever private desires arise, one should think of rites and morality to restrain them? Zhu Xi said: Exactly. The collected interpretations cite Wang Shenzi saying: When the heart and qi are harmonious and joyful, there will be no anger; when one understands to know when to stop, there will be no desire. Therefore, this is the key to cultivating virtue. Li Guangdi remarked: All instances in the "Daxiang" (Great Image) where the virtues of the upper and lower trigrams are separately assigned follow the order of first discussing the inner trigram and then the outer trigram. Therefore, Yu Fan's interpretation should be considered correct. The "Yi" hexagram's "Daxiang" is also an example of the same pattern.

已事遄往，尚合志也。本義“尚”“上”通。程傳 “尚”，上也。時之所崇用為尚，初之所尚者，與上合志也。四賴於初，初益於四，與上合志也。案 《易》例，初九與六四雖正應，卻無往從之之義，在下位不援上也。唯《損》初爻言“遄往”，而《傳》謂“上合志”，蓋當損下益上之時故也。

The Image Commentary says: "Having completed the matter, go quickly." This refers to aligning with the aspirations of those above. Zhu Xi's "Benyi" states that "Shang" and "Shang" (upper) are interchangeable. Cheng Yi's "Yichuan Commentary on the Changes" says that "Shang" is equivalent to "Shang" (upper). What is currently esteemed and used is called "Shang"; what is esteemed by the initial line (Chu Ji) is that it aligns with the aspirations of the sixth line in the fourth position (Li Si). The sixth line in the fourth position relies on the initial line, and the initial line goes to benefit the sixth line in the fourth position. This is precisely aligning with the aspirations above. Li Guangdi comments: According to the general principles of the Zhou Changes, although the initial line (Chu Ji) and the sixth line in the fourth position (Li Si) are properly corresponding, there is no meaning of going to follow, because those in the lower position should not attach themselves to those above. Only in the "Sun" hexagram's first line does it mention "go quickly," and the Image Commentary says "align with the aspirations above," because it is precisely the time when the lower is being reduced to benefit the upper.

九二利貞，中以為志也。程傳 九居二，非正也，處說，非剛也，而得中為善。若守其中德，何有不善，豈有中而不正者，豈有中而有過者。二所謂“利貞”。謂以中為志也，志存乎中，則自正矣，大率中重於正，中則正矣，正不必中也，能守中則有益於上矣。

The Image Commentary says: "Nine in the Second is favorable to uprightness." This refers to holding up the principle of the center as one's inner resolve. Cheng Yi's Commentary on the Changes states that the yang line nine is located in the yin position two, thus not being "appropriate position"; although it is in the body of兑 (Lake), it is not considered strong. However, it possesses the quality of the center, which is a merit. As long as one maintains this virtue of the center, what could be wrong? Where is there a case of being in the center yet not upright? Where is there a case of being in the center yet having a fault? The "favorable uprightness" of Nine in the Second is precisely holding the center as one's inner resolve. When one's inner resolve is centered, it naturally becomes upright. Generally speaking, the center is more important than uprightness: being centered necessarily leads to uprightness, but uprightness does not necessarily mean being centered. Being able to maintain the center naturally brings benefit to the superior.

集說 孔氏穎達曰：言九二所以能居而氣守貞，不損益之，良由居中，以中為志，故損益得其節適也。王氏宗傳曰：順從為事，則在己者所損多矣！以道自守，乃所以益之，故曰九二“利貞，中以為志也”，“中以為志”，則在己者無失，而益上之實，亦無出諸此。

The collected interpretations cite Kong Yingda's explanation: this discusses why Nine in the Second can remain in his position and uphold uprightness, without merely sacrificing himself to benefit others. It is because he is in the center, taking "center" as his inner resolve, so he can appropriately balance between reduction and increase. Wang Zongcheng said: if one takes obedience as one's duty, then one would lose too much on oneself; only by upholding the right path can one truly benefit above. Therefore, the Image Commentary says, "Nine in the Second is favorable for uprightness, because he takes center as his aspiration." Since he takes center as his aspiration, there is no loss on his part, and the actual benefit he provides is within this scope.

一人行，三則疑也。程傳 一人行而得一人，乃得友也；若三人行，則疑所與矣，理當損去其一人，損其餘也。案 自二以上，皆可以三概之，不必正三人也，季文子三思，南容三復之類。

The Image Commentary says: "When one person walks alone, it is considered complete, but when three people walk together, there will be suspicion." Cheng Yi's Commentary on the Changes states: When one person walks and meets another, this is considered meeting a friend; but if three people walk together, it is unclear whom to accompany, and by principle, one should remove one of them, eliminating the excess. Li Guangdi comments: Whenever there are two or more, the number 'three' can be used generally, not necessarily referring to exactly three people. This is similar to the usage in the Analects, where Ji Wenzi is said to "think three times before acting," and Nan Rong "repeats the words of Bai Gui three times."

損其疾，亦可喜也。程傳 損其所疾，固可喜也。云“亦”，發語辭。集說 項氏安世曰：能不吝其疾，自損以受之，使合志者得效其忠，豈非可喜之事 案 《易》多言“有喜”，而此《傳》云“亦可喜也”，則此喜不主己身，乃主於使遄來而益我者有喜，故變文曰“可喜”者，他人之辭也。

The Image Commentary says: "Reducing one's illness" is indeed a joyful matter. Cheng Yi's Yichuan Commentary on the Changes says that eliminating one's own faults is inherently joyful; here the word "also" is merely an introductory particle. The collected interpretations cite Xiang Anshi's statement: being willing to remove one's own faults, not clinging to them, and accepting others' help so that those with the same aspirations can fully express their loyalty, is not this a joyful matter? - the original text here is missing some words. Li Guangdi comments: The Zhou Changes often speak of "joy," but this Image Commentary says "also joyful," indicating that this joy is not from the perspective of the sixth line itself, but from the person who quickly comes to enhance the subject. Therefore, the wording is changed to "joyful," expressing it from the viewpoint of others.

六五元吉，自上祐也。程傳 所以得“元吉”者，以其能盡眾人之見，合天地之理，故自上天降之福祐也。案 “自上祐”，以為正釋龜筮弗違亦可，然觀《益》二言朋龜不違，下又云“享于帝，吉”，則帝者，又百神之主也，故此“上祜”，亦是言天心克享，人神不能違也。弗損益之，大得志也。程傳 居上不損下而反益之，是君子大得行其志也，君子之志，唯在益於人而已。

The Image Commentary says: "Six in the Fifth is originally auspicious," meaning that heaven is protecting him. Cheng Yi's Yichuan Commentary on the Changes says: the reason he achieves "original auspiciousness" is because he can absorb the views of many people and aligns with the principles of heaven and earth, so heaven bestows its blessings. Li Guangdi comments: "Being protected by heaven above," interpreting the line statement "ten turtle shells cannot be disobeyed" as a positive explanation. This also makes sense; however, looking at the line "ten turtle shells cannot be disobeyed" in the second line of the Yi hexagram, followed by "the king offers sacrifices to the deity, resulting in auspiciousness," it is clear that "deity" is the master of all spirits. Therefore, the term "being protected by heaven above" here also refers to the heavenly mind receiving offerings, and neither humans nor spirits can defy it. The Image Commentary also says: "Not diminishing or benefiting," meaning that the aspiration is greatly realized. Cheng Yi's Yichuan Commentary on the Changes says: the top nine is in a high position but does not diminish the lower, instead benefiting the lower, which is the great promotion of a gentleman's aspiration. A gentleman's aspiration is only to benefit others.

風雷益，君子以見善則遷，有過則敗。本義 風雷之勢，交相助益，遷善改過，益之大者，而其相益亦猶是也。程傳 風烈則雷迅，雷激則風怒，二物相益者也。君子觀風雷相益之象，而求益於己。為益之道，無若“見善則遷，有過則改”也，見善能遷，則可以盡天下之善，有過能改，則無過矣，益於人者，無大於是。

The Great Image Commentary says: Wind and Thunder combine to form the hexagram of Gain; the gentleman thus understands that when he sees good deeds he should quickly follow them, and when he has a fault he should quickly correct it (the original text mistakenly writes 'fail' instead of 'correct'). Zhu Xi's Commentary says: The force of wind and thunder mutually support each other; improving virtue and correcting faults are the two greatest things in increasing merit, and their mutual support is exactly like that of wind and thunder. Cheng Yi's Yichuan Commentary on the Changes says: When the wind becomes fierce, the thunder becomes even more swift; when the thunder becomes turbulent, the wind becomes even more furious. These two things mutually enhance each other. The gentleman observes the image of wind and thunder mutually enhancing each other, and thus seeks self-improvement. As for the way of gaining merit, nothing is better than 'seeing good deeds and quickly following them, having faults and quickly correcting them': seeing good deeds and quickly following them allows one to gather all the good in the world; having faults and quickly correcting them means there are no faults left. There is no greater gain for a person than this.

集說 王氏弼曰：遷善改過，益莫大焉。胡氏炳文曰：雷與風自有相益之勢，速於遷，善則過當益寡，決於改過，則善當益純，是遷善改過，又自有相益之功也。蔣氏悌生曰：風雷相益，迅速不遲，君子法之，見善則即遷，知過必速改，不可猶豫。

Collecting various interpretations, Wang Bi said: To move towards goodness and to correct faults are the greatest ways of cultivating virtue. Hu Bingwen said: Thunder and wind naturally have a mutually supportive momentum. If one moves towards goodness quickly, faults will naturally decrease; if one corrects faults decisively, goodness will naturally become more pure. Thus, these two things, moving towards goodness and correcting faults, also have a mutually supportive effect. Jiang Tisheng said: Thunder and wind mutually enhance each other, being swift and not delaying. A gentleman emulates this, seeing goodness immediately attaching to it, and knowing a fault, certainly correcting it immediately, without hesitation.

何氏楷曰：咸言速，心之德通於虛也。不損不虛。“懲忿窒欲”，損之又損，致虛以復其為咸；恆言久，心之德凝於實也，不益不實，遷善改過，益之又益，充實而成其為恆。案 雷者動陽氣者也，故人心奮發而勇於善者如之；風者散陰氣者也，故人心蕩滌以泊其惡者如之。

The collected interpretations cite He Kai's saying: The hexagram Xian discusses the speed of response; the virtue of the mind reaches the void, and without reduction it cannot be void; "restraining anger and suppressing desires" is a process of reduction after reduction, leading the mind to the void, thus restoring its innate capacity for connection. The hexagram Heng discusses the duration of perseverance; the virtue of the mind gathers in reality, and without addition it cannot be real; practicing goodness and correcting mistakes is a process of addition after addition, making the inner self full, thus achieving its enduring strength. Li Guangdi comments: Thunder is the one that moves the yang energy, so the human mind becomes vigorous and courageous in doing good, just like thunder; wind is the one that disperses the yin energy, so the human mind becomes purified and removes evil thoughts, just like wind.

元吉無咎，下不厚事也。本義 下本不當任厚事，故不如是，不足以塞咎也。程傳 在下者本不當處厚事。“厚事”，重大之事也，以為在上所住，所以當大事，必能濟大事，而致“元占”，乃為無咎，能致“元吉”，則在上者任之為知人，己當之為勝任，不然，則上下皆有咎也。

The Image Commentary says: "Original goodness brings good fortune without blame," because those in a lower position should not bear heavy responsibilities. Zhu Xi's "Benyi" states: those in a lower position should not undertake significant matters; therefore, if they do not reach the level of "original goodness," they will incur blame. Cheng Yi's "Yichuan Commentary on the Changes" says: those in a lower position should not handle major affairs. "Heavy matters" refer to significant affairs. Because they are relied upon by those above, they have to take on major responsibilities; they must certainly accomplish these major tasks and achieve "original goodness," only then can they be considered "without blame." If they can achieve "original goodness," then those above employing them show wisdom in selecting capable people, and they themselves demonstrate competence in taking on responsibilities; otherwise, both above and below will have faults.

集說 鄭氏汝諧曰：得益者非以是而自私也，故《損》之上，“利有攸往，得臣無家”，《益》之初，“利用為大作”。“為大作”者，當為大益之事也。然在下而為大益之事，位未崇也，誠未孚也，必“元吉”然後“無咎”，以其位非厚事之地也。

Collective commentary cites Zheng Ruoxie's explanation: those who gain benefit do not use it for their own private gain. Therefore, the Upper Nine of the "Loss" hexagram says, "It is advantageous to go forward, benefiting without a home," and the Initial Nine of the "Increase" hexagram says, "It is advantageous to undertake great works." The term "great works" refers to doing things that greatly benefit others. However, when one is in a low position and undertakes great beneficial actions, the position is not yet high enough, and sincerity has not yet gained trust. Therefore, one must achieve "primordial good fortune" before there will be "no blame," because the position itself is not suitable for bearing heavy responsibilities.

《朱子語類》云：“利用大作”，《象》曰：“下不厚事也”。自此推之，則凡居下者 或益之，自外來也。本義 “或”者，眾無定主之辭。程傳 既中正虛中，能受天下之善而固守，則有有益之事，眾人自外來益之矣。或曰“自外來”豈非謂五乎？曰如二之中正虛中，天下孰不願益之，五為正應，固在其中矣。

In the *Zhu Zi Yu Le*, it is said: The *Line Statement* speaks of "utilizing great works," but the *Image Commentary* says "those in a lower position do not engage in great affairs." From this, we can infer that whoever is in a lower position—there is a missing word in the original text, and the next sentence is the *Image Commentary* of Six in the Second, which says "perhaps it is increased by something from outside." Zhu Xi's *Ben Yi* explains: "Perhaps" refers to a plural term without a specific name. Cheng Yi's *Yichuan Commentary on the Changes* says: Six in the Second is both central and upright, and is humble, able to accept the good from the world and hold on to it without losing it. Therefore, when there is something that can be increased, people from outside will naturally come to increase it. Someone asked: Does "from outside" refer to Nine in the Fifth? The answer is: Since Six in the Second is central, upright, and humble, who in the world would not wish to increase it? Nine in the Fifth is in a position that corresponds with it, so it naturally includes this "many people" as well.

集說 孔氏穎達曰：“自外來”者，明“益之”者從外而來，不召而至也。楊氏簡曰：“或益之，自外來也”，亦猶《損》六五之“或益之”，“自上祐也”，皆言本無求益之意，而益自至也，曰“自外來”，言非中心之所期，自外而至也。

The collected interpretations cite Kong Yingda's explanation: "What is meant by 'coming from outside' is to indicate that the person who brings benefit comes from outside, arriving without being called. Yang Jian says: 'Perhaps it is beneficial, coming from outside,' which is similar to the 'or yì zhī' (perhaps it is beneficial) in the sixth line of the fifth hexagram of the Hexagram of Loss, and the Image Commentary says 'coming from above, blessed,' both indicating that the person originally had no intention of seeking benefit from others, but the benefit comes to them on its own. Saying 'coming from outside' refers to the fact that this is not something they expected or hoped for, but rather something that comes to them from outside on its own."

益用凶事，固有之也。本義 “益用凶事”，欲其困心衡慮而“固有之也”。程傳 六三益之獨可用於凶事者，以其“固有之也”，謂專固自任其事也，居下當稟承於上，乃專任其事，唯救民之凶災，拯時之艱急，則可也，乃處急難變故之權宜，故得“無咎”，若平時則不可也。集說 龔氏煥曰：益之以凶事，雖曰災“自外來”，而己乃受益，乃其己分之所固有者，非“自外來”也。

The Image Commentary says: "Benefit is used for calamitous affairs," meaning that this gain is firmly held onto by oneself. Zhu Xi's "Benyi" explains: "Benefit is used for calamitous affairs" refers to the need for him to be tempered by hardship and adversity, to reflect repeatedly, so that this gain can truly become his own. Cheng Yi's "Yichuan Commentary on the Changes" states that the gain obtained by the sixth line in the third position can only be applied to calamitous matters, because "it is originally possessed by him." This means that he arrogantly shoulders the responsibility himself. Being in a lower position, one should report all matters to superiors, but now he acts independently; such action is only appropriate in saving the people from disaster or resolving critical situations. This is a temporary measure for dealing with emergencies, hence it results in "no blame"; however, it is not appropriate in ordinary times. The "Ji Shuo" cites Gongsuan's view: using calamitous affairs to gain benefit, although the disaster is "from outside," the benefit he gains is originally inherent within him, not coming from outside.

告公從，以益志也。程傳 爻辭但云，得“中行”，則“告公”而獲從。《象》復明之曰：“告公”而獲“從”者，告之以益天下之志也，志苟在於益天下，上必信而從之，事君者不患上之不從，患其志之不誠也。集說 龔氏煥曰：六四之“告公”，以益民為志，故得見“從”也。

The Image Commentary says: "To inform the prince" because he holds the aspiration to benefit the world. Cheng Yi's Yichuan Commentary on the Changes states that the line statements only mention that actions conform to the way of the middle path, and when they are reported to the prince, they will be accepted. The Image Commentary further explains that when one reports to the prince and is accepted, it is because what he reports is indeed the aspiration to benefit the world. If one's aspiration is truly to benefit the world, the superior will certainly believe and follow him. Those who serve the prince need not worry about not being listened to, but only need to worry about their aspirations not being sincere. The collected interpretations cite Gongsuan's statement: the reason why the sixth line in the fourth position "reports to the prince" is because his aspiration is to benefit the people, so it can be accepted.

有孚惠心，勿問之矣。惠我德，大得志也。程傳 人君有至誠惠益天下之心，其元吉不假言也。故云“勿問之矣”，天下至誠懷吾德以為惠，是其道大行，人君之志得矣。集說 崔氏憬曰：損上之時，一以損己為念，雖“有孚惠心”及下，終不言以彰已功，故曰“有孚惠心，勿問”。“問”，猶言也。如是獲“元吉”，且為下所信而懷己德，故曰“有孚惠我德”。君雖不言，人惠其德，則我“大得志也”。張氏振淵曰：惠出於心，又何問焉！“大得志”，非以民之惠我為“得志”，以我足以致民惠我為得志也。

The Image Commentary says: "With sincere faith and a benevolent heart," there is no need to ask further; "Benevolently benefiting me with virtue" signifies a great realization of one's aspirations. Cheng Yi's Commentary on the Changes states that a sovereign who holds sincere benevolence and benefits the world with his heart naturally attains "original good fortune," so it is said "there is no need to ask." When the people throughout the land sincerely remember my virtue and regard it as a favor, this signifies that his way is greatly promoted and the sovereign's aspirations are realized. The collection of interpretations cites Cui Jing, who says: at the time of reducing the upper and benefiting the lower, the sovereign is solely focused on reducing himself. Although he has a sincere and benevolent heart and benefits the people below, he never boasts of his achievements, hence it is said "with sincere faith and a benevolent heart, do not ask." "To ask" is equivalent to "to speak." Thus, he attains "original good fortune," and is trusted and remembered by the people below, hence it is said "with sincere faith, I am benefited by virtue." Although the sovereign does not speak, the people remember his virtue, so he "greatly realizes his aspirations." Zhang Zhenyuan says: benevolence comes from the heart, so why ask? The so-called "great realization of aspirations" does not mean taking the people's remembrance of me as my fulfillment, but rather taking it as fulfilling that I am sufficient to be remembered by the people.

莫益之，偏辭也。或擊之，自外來也。本義 “莫益之”者，猶從其求益之偏辭而言也，若究而言之，則又有擊之者矣。 集說 胡氏炳文曰：二不求益而“或益之”，“自外來也”，上求益而“或擊之”，亦“自外來也”，孰有以來之，五之吉，由中心之“有孚”，上之凶，由立心之“勿恆”，吉凶之道，未有不自心生者。

The Image Commentary says: "No one benefits him," which is only one side of the story; "someone strikes him" comes from outside. Zhu Xi's "Original Meaning" says: the phrase "no one benefits him" refers only to the one-sided desire for others' benefits; if we take it to the extreme, it is not only that no one benefits him, but also that someone strikes him. The collected interpretations cite Hu Bingwen saying: since line six in the second is not seeking benefits, but "someone benefits him," it is "from outside"; line nine at the top is solely seeking benefits, yet "someone strikes him," which is also "from outside." So what exactly brings these things about? The good fortune of line nine in the fifth comes from the sincerity within; the misfortune of line nine at the top comes from the lack of consistency in intention. The principles of good and bad fortune are never born from outside, but always arise from within.

澤上於天，夬。君子以施祿及下，居德則忌。本義 “澤上於天”，潰決之勢也，“施祿及下”，潰決之意也，“居德則忌”未詳。程傳 澤，水之聚也，而上於天至高之處，故為《夬》象。君子觀澤決於上而注溉於下之象，則以“施祿及下”，謂施其祿澤以及於下也，觀其決潰之象，則以“居德則忌”。“居德”，謂安處其德。“則”，約也。“忌”，防也，謂約立防禁，有防禁則無潰散也，王弼作“明忌”，亦通。不云澤在天上，而云澤上於天，上於天，則意不安而有決潰之勢，雲在天上，乃安辭也。

The Great Image Commentary says: "A marsh rising up to the heavens," this is the hexagram Gua. The gentleman thus understands, to distribute his benefits and favors to those below, to reside in his virtue and maintain caution in his mind. Zhu Xi's "Basic Meaning" says: "A marsh above the heavens," indicates a situation of breaking through; "to distribute benefits to those below," refers to the breaking through; as for "residing in virtue brings caution," the meaning is unclear. Cheng Yi's "Yichuan Commentary on the Changes" says: a marsh is a place where water gathers, but now it rises up to such a high place as the heavens, thus becoming the symbolic image of Gua. The gentleman observes the image of the marsh water breaking through above and overflowing to the below, thus "to distribute benefits to those below" means to pour out his benefits and favors to those beneath him; further observing the image of breaking through, thus "residing in virtue brings caution." "Residing in virtue" means to reside in one's virtue; "then" means to restrain, "caution" means to prevent and prohibit, meaning to establish restrictions and prohibitions, so that there will be no breaking away. Wang Bi's version says "to be clear about caution," which also makes sense. It does not say "the marsh is in the heavens," but rather "the marsh is above the heavens," because "above the heavens" indicates an unstable situation about to break through; saying "the marsh is in the heavens" would be a tone of stability.

案 澤上於天，所謂稽天之浸也，必潰決無疑矣。財聚而不散則悖出，故“君子以施祿及下”。居身無所畏忌，則滿而溢，故君子之聚德也，則常存畏忌而已。《禮》曰：積而能散。《書》曰：敬忌而罔有擇言在躬。夫如是，則何潰決之患之有。

Li Guangdi remarked: When the marshes surge up to the sky, it is the great flood described in the Zhuangzi, which must certainly break through. If wealth and goods only accumulate without dispersing, they will flow out in a disorderly manner, hence "the superior man acts by distributing his blessings to those below." If one stands in the world without any fear or restraint, it will lead to overflowing and excess, so the superior man, when accumulating virtue, merely maintains a constant sense of fear and restraint. The Li Ji speaks of "accumulating and then dispersing," and the Shang Shu speaks of "reverence and caution, without having any words that can be criticized." If one maintains a heart of reverence and caution, then there will be nothing in oneself that can be criticized. If one can achieve this, how could there be any danger of breaking through?

不勝而往，咎也。程傳 人之行，必度其事可為，然後決之，則無過矣。理不能勝而且往，其咎可知，凡行而有咎者，皆決之過也。集說 王氏申子曰：謂非往之為咎，不能度其可勝而後往之為咎也。谷氏家傑曰：夬之道，其危乃光，勝心不可有也，況不勝而往乎。

The Image Commentary says: To go forward when one cannot win is to commit an excess. Cheng Yi's Commentary on the Changes says: When a person takes action, he must first assess whether the matter can be accomplished, and then proceed decisively, thus avoiding mistakes. If one knows in principle that he cannot win yet still insists on advancing, his excess is evident. All actions that lead to excess are due to excessive decision-making. The collected interpretations cite Wang Shenzi saying: This passage indicates that the excess does not lie in the act of going forward itself, but in the failure to first assess one's ability to win and then proceeding recklessly. Gu Jiajie says: The way of the hexagram Gua is to always remain cautious and thus achieve success; even the desire to win is not acceptable, let alone advancing when one knows he cannot win.

有戎勿恤，得中道也。程傳 暮夜有兵戎，可懼之甚也，然可勿恤者，以自處之善也，既得中道，又知惕懼，且有戒備，何事之足恤也。九居二雖得中，然非正，其為至善何也？曰：陽決陰，君子決小人而得中，豈有不正也，知時識勢，學《易》之大方也。集說 張子曰：能得中道，故剛而不暴。蘇氏軾曰：能靜而不忘警，能警而不用，“得中道”矣。與《大壯》九二“貞占”同，故皆稱其“得中”。

The Image Commentary says: "There is military action, but there is no cause for worry," because Nine in the Second has attained the middle path. Cheng Yi's Commentary on the Changes says: When there is an attack by soldiers in the evening, it is naturally a very frightening thing. However, there is no need to worry, because he is in a proper position: he has attained the middle path, is cautious and alert, and has been prepared in advance. What is there to worry about? Someone asks: Nine, being a yang line in the second position, although it has attained the middle, is not "in the proper position," so why is it called the highest goodness? The answer is: Yang comes to decisively remove Yin. A gentleman decisively removes small people and can attain the middle path, so how could it not be proper? Understanding the timing and recognizing the situation is the main direction of studying the Book of Changes. The collected interpretations cite Zhang Zai saying: Being able to attain the middle path, so it is strong without being brutal. Su Shi says: Being able to be calm without forgetting vigilance, being able to be vigilant without easily acting, this is "attaining the middle path." This is the same approach as the Nine in the Second of the Great Strength, which says "upright good fortune," so both places call it "attaining the middle."

程傳 牽梏於私，好，由無決也。君子義之與比，決於當決，故終不至於有咎也。集說 黃氏淳耀曰：“終”對“始”言之，始雖“若濡有慍”，終必決去而“無咎”也。其行次且，位不當也。聞言不信，聰不明也。程傳 九處陰，位不當也，以陽居柔，失其剛決，故不能強進，“其行次且”，剛然後能明，處柔則遷，失其正性，豈復有明也。故“聞言”而不能“信”者，蓋其“聰”聽之“不明”也。案 四與陰尚隔，“位不當”者，借爻位以明四之未當事任，而欲“次且”前進之非宜也。

The explanation of the line "The gentleman decisively decides, ultimately without blame" from the Image Commentary is not included in the original text. Cheng Yi's Commentary on the Changes says: being held back by private feelings and personal likes is due to lack of decisiveness. The gentleman associates only with righteousness, and when it comes to making a decision, he acts decisively, thus ultimately avoiding blame. The collected interpretations cite Huang Chuyao's statement: "Finally" refers to "beginning": although at the start there might be "as if wet and resentful," being dampened and causing annoyance, in the end he will certainly decisively leave and "have no blame." The Image Commentary also says: "His movement is hesitant," because of "inappropriate position"; "Not believing what he hears," because of unclear hearing. Cheng Yi's Commentary on the Changes says: the line nine four, with a yang line in a yin position, is "inappropriate position"; with yang strength in a flexible position, he loses decisiveness, thus unable to advance strongly, resulting in the hesitant movement described as "his movement is hesitant." Strength allows clarity, but being in a flexible position makes one easily swayed by circumstances, losing one's own upright nature; where is there clarity to be found? Therefore, "hearing" but not "believing" is because he "hears" unclearly. Li Guangdi comments: nine four is separated by one line from the yin lines, so "inappropriate position" refers to using the yao position to indicate that nine four is not yet capable of taking on this responsibility, and wanting to move forward hesitantly is inappropriate.

中行無咎，中未光也。本義 《程傳》備矣。程傳 卦辭言“夬夬”，則於中行為無咎矣。《象》復盡其義云“中未光也”。夫人心正意誠，乃能極中正之道，而充實光輝，五心有所比，以義之不可而決之，雖行於外，不失中正之義，可以“無咎”。然於中道未得為光大也，蓋人心一有所欲，則離道矣，夫子於此，示人之意深矣！

The Image Commentary says, "To act in the middle without blame" because his heart is not yet broad and luminous. Zhu Xi's "Benyi" says that Cheng Yi's commentary has already explained it thoroughly. Cheng Yi's "Yichuan Commentary on the Changes" says that the line statement mentions "Decisive action," so acting in the middle can be "without blame." The Image Commentary further elaborates this meaning with the phrase "the middle is not yet luminous." A person must have a correct mind and sincere intention to fully realize the principle of uprightness and thus make it full and radiant. The Nine in the Fifth has affection for the Six at the top, but decisively removes it because it is not permissible in terms of righteousness. Thus, although his external conduct does not lose the principle of uprightness and can be "without blame," in terms of the middle path, it is still not considered luminous and grand. Because once the human mind has any attachment, it has already deviated from the Way. The intention of Confucius in pointing this out to the world is very profound.

集說 張子曰：陽近於陰，不能無累，故必正其行，然後免咎。趙氏汝揲曰：它卦貴於中行，此爻乃止於“無咎”，其亦體兌之說，溺於上而致然乎，故於中為“未光”也。案 張子之說極是，蓋因“中末光”，故貴於“中行”，非謂雖“中行”而猶“末光”也。

The collected interpretations cite Zhang Zai's view: when a yang line is adjacent to a yin line, it cannot be entirely free from consequences, so one must properly conduct oneself in order to avoid blame. Zhao Ru Mei says: other hexagrams value "acting in the middle" as commendable, but this line only reaches "no blame," probably because the nine fifth line is in the structure of兑 (Lake), which is associated with joy, and it becomes entangled with the upper sixth line. Therefore, in terms of "the middle," it is considered "not bright." Li Guangdi comments: Zhang Zai's explanation is entirely correct. It is precisely because it is "not bright" that "acting in the middle" is considered valuable; it does not mean that even when one acts in the middle, it remains "not bright."

無號之凶，終不可長也。程傳 陽剛君子之道，進而益盛，小人之道，既已窮極，自然消亡，豈復能長久乎。雖號咷無以為也，故云“終不可長也”。先儒以卦中有“孚號”“惕號”，欲以“無號”為“無號”作去聲，謂無用更加號令，非也。一卦中適有兩去聲字一平聲字何害，而讀《易》者，率皆疑之，或曰：聖人之於天下，雖大惡未嘗必絕之也，今直使之“無號”，謂必有凶可乎。曰：夬者，小人之道，消亡之時也，決去小人之道，豈必盡誅之乎！使之變革，乃小人之道亡也，道亡乃其凶也。

The Image Commentary says: "The calamity of not crying out" refers to the fact that the way of the petty person cannot last long. Cheng Yi's Commentary on the Changes says: the way of the yang and strong gentleman becomes more and more flourishing as it progresses, while the way of the petty person has already reached its end, so it naturally perishes, how can it last long? At this time, even if one wails and cries, it is of no help, hence it is said "it cannot last long." Previous scholars, because this hexagram contains "trustful crying" and "cautious crying," thought that the "crying" in "no crying" should be read with a falling tone, meaning there is no need to issue commands, which is incorrect. In one hexagram, there are exactly two characters with a falling tone and one with a level tone, so what is the problem? Those who read the Changes often have doubts about this. Someone asks: the sage governs the world, even for the most wicked person, it is not necessarily required to cut them off completely; now directly saying they should "have no crying," and stating they will certainly have calamity, is this acceptable? The answer is: the hexagram of Gua is the time when the way of the petty person perishes. To decide against the petty person's way, does it necessarily require killing all petty persons? If they change themselves, then the petty person's way will perish; when that "way" perishes, that is their calamity.

天下有風，垢。后以施命誥四方。程傳 風行天下，無所不周，為君后者觀其周遍之象，以施其命令，用誥四方也。“風行地上”，與“天下有風”，皆為周遍庶物之象，而行於地上，遍觸萬物則為《觀》， 集說 龔氏煥曰：“天下有風，姤”，與“風行地上，觀”相似，故在《姤》則曰“施命誥四方”，在《觀》則曰“省方觀民設教”，曰“施”曰“誥”，自上而下，“天下有風”之象也，曰“省”曰“觀”，周曆遍覽，“風行地上”之象也。

The Great Image Commentary says: When wind moves across the heavens, this is the image of the Hexagram 43 (Gou); the king thus understands and issues commands to inform all directions. Cheng Yi's Commentary on the Changes says: Wind spreads throughout the world, reaching everywhere; the king observes this comprehensive phenomenon and issues his commands to inform all directions. "Wind moving on the earth" and "wind across the heavens" both represent the image of pervading all things; and when wind moves across the earth, touching all things everywhere, this is the image of the Hexagram 48 (Guan) — there is a missing character in the original text. The collected commentaries cite Gongsuan's saying: "Wind across the heavens, Gou" and "wind moving on the earth, Guan" are similar images, so in the Hexagram Gou it says "issuing commands to inform all directions," and in the Hexagram Guan it says "visiting all regions, observing the people, and establishing education." Saying "issuing" and "proclaiming" refers to descending from above, which corresponds to the image of "wind across the heavens"; saying "visiting" and "observing" refers to touring and examining, which corresponds to the image of "wind moving on the earth."

案 《巽》之“申命”，因有積弊而振飭之也，《姤》之“施命”，與《巽》正同，蓋在三畫之卦為巽者，在六畫之卦即為《姤》也，“施命”“申命”，所以消隱慝，除積弊，法風之吹散伏陰也。

Li Guangdi remarked: The "Great Image" of the Xun hexagram speaks of "issuing commands," because there are long-standing evils that need to be rectified; the Gou hexagram speaks of "issuing commands," which is exactly the same as Xun. This is because, among the three-line primary hexagrams, those belonging to Xun become Gou in the six-line compound hexagrams. Whether it is "issuing commands" or "reiterating commands," both are used to eliminate hidden evils and reform long-standing disorders, imitating the wind that disperses hidden yin energy.

繫于金柅，柔道牽也。本義 “牽”，進也，以其進，故止之。程傳 “牽”者，引而進也，陰始生而漸進，柔道方牽也，繫之於“金柅”，所以止其進也，不使進，則不能消正道，乃“貞吉”也。集說 孔氏穎達曰：“柔道牽”者，陰柔之道，必須有所牽繫也。

The Image Commentary says: "It is tied to the golden brake," because the flexible path is advancing forward. Zhu Xi's "Benyi" says: "To pull" means to move forward; precisely because it is moving forward, it needs to be stopped. Cheng Yi's "Yichuan Commentary on the Changes" says: "To pull" means to lead forward. Yin energy has just begun to emerge and is gradually advancing, and the flexible path is leading it forward; tying it to the "golden brake" is to stop its advancement. If it is not allowed to advance, it will not erode the correct path, thus resulting in "upright good fortune." The collected interpretations cite Kong Yingda, who says that "the flexible path being pulled" refers to the fact that the path of Yin and flexibility must be tied to something.

鄭氏汝諧曰：此“羸豕”也，力雖微而其志則“蹢躅”，唯信其“蹢躅”，則不可不有所牽制，故曰“柔道牽也”。趙氏汝棋曰：《姤》之初言“繫”言“牽”，惡陰之長而止之也。

Collected Commentaries cite Zheng Ruoxie's explanation: This refers to the Line Statement "a weak pig" — a thin and weak pig, though its strength is weak, its will is "tizhu", constantly leaping and struggling. Because it is known that it will leap and struggle, one cannot help but restrain it, hence it is said "the way of flexibility is to restrain." Zhao Ru'mei says: The first line of the Gou hexagram speaks of "binding" and "restraining," expressing the aversion to the growth of yin energy and the desire to stop it.

包有魚，義不及賓也。程傳 二之遇初，不可使有二於外，當如包苴之有魚，包苴之魚，義不及於賓客也。集說 吳氏曰慎曰：九二既“包有魚”，則當盡其防制之責，以義言之，不可使遇於賓也，若不制而使遇於賓，則失其義矣。

The Image Commentary says: "It is enclosed with fish." By reason, it should not be presented to guests. Cheng Yi's Commentary on the Changes says: Nine in the Second meets Six at the Beginning, and it should not allow Six at the Beginning to have another object outside; this should be like a fish enclosed in a package. A fish in a package, by reason, should not be offered to guests. The collected interpretations cite Wu Yashen's statement: Since Nine in the Second "encloses the fish," it should fulfill the responsibility of prevention and control; from the standpoint of righteousness, it should not allow it to meet with guests. If it is not restrained and allowed to meet with guests, then it would be a loss of righteousness.

其行次且，行未牽也。程傳 其始志在求遇於初，故其行遲遲。“未牽”，不促其行也，既知危而改之，故未至於大咎也。集說 郭氏雍曰：“無膚”“次且”之厲，蓋未嘗牽勉，而妄行焉，是以至此。案 《易》中言“牽”者，自《小畜》至此，皆當為牽制之義。

The Image Commentary says: "His movement is hesitant," meaning that he was moving forward without being pulled. Cheng Yi's Yichuan Commentary on the Changes says: the nine in the third position originally wanted to meet the six at the beginning, so his steps were hesitant. "Not being pulled" means he was not being urged to move. Since he realized the danger and changed his mind, he did not commit a serious mistake. The collected interpretations cite Guo Yong's view: the danger and hardship described as "the buttocks have no skin" and "his movement is hesitant" is because he had never been restrained or forced, so he moved recklessly, leading to this situation. Li Guangdi comments: In the Zhou Changes, wherever the character "牵" (pull) appears, from the Xiaoxu hexagram up to here, it should be interpreted as restraint.

無魚之凶，遠民也。本義 民之去已，猶己遠之。程傳 下之離，由己致之，“遠民”者，己遠之也，為上者有以使之離也。集說 餘氏本曰：言其使民失道，無以結民之心，致民之去己，由己之遠乎民也。

The Image Commentary says: "The misfortune of no fish" is because the people have been distanced. Zhu Xi's Benyi says: when the people leave, it is as if one has pushed them away oneself. Cheng Yi's Yichuan Commentary on the Changes says: when the people scatter below, it is self-inflicted; the phrase "far away from the people" means that one has distanced them oneself, and the person in a superior position has done something that causes them to scatter. Jishuo cites Yu Ben's view: this refers to the improper way in which the Nine in the Fourth governs the people, lacking the ability to win their hearts, leading the people to leave him, the root cause being that he himself first distanced the people.

案 九四因與陰相應，故惡而欲遠之，正如《夬》三“壯于頄”之意，徒欲遠之而不能容之制之，此所以“包無魚”也，君子之子小人也，唯其能容之，是以能制之，不 九五含章，中正也。有隕自天，志不舍命也。程傳 所謂”含章”，謂其含蘊中正之德也，德充實，則成章而有輝光。“命”，天理也。“舍”，違也。至誠中正，屈己求賢，有志合於天理，所以“有隕自天”，必得之矣。

Li Guangdi remarked: Nine in the Fourth, because it is in correspondence with a yao of yin, feels aversion towards it and wants to push it away, which is similar to the meaning of "Zhuang Yu Qiu" in the third line of the Gua of Gua. It only wants to push it away, but cannot contain it or control it, which is the reason for "Bao Wu Yu." A gentleman dealing with petty people can only control them by containing them—there is a missing text in the original manuscript. The following is the Image Commentary for Nine in the Fifth: "Jiu Wu Han Zhang" is because he is in the center and upright; "You Yun Zi Tian" is because his mind does not abandon the mandate of heaven. Cheng Yi's Yichuan Commentary on the Changes says: the term "Han Zhang" refers to his inner possession of the virtue of being in the center and upright. When virtue is full, it will manifest as culture and shine. "Ming" refers to the principle of heaven, "she" means to violate. With sincere and upright virtue, he humbles himself to seek the virtuous, and his mind aligns with the principle of heaven, so "You Yun Zi Tian," the thing will certainly be obtained.

集說 蘇氏軾曰：陰長而消陽，天之命也，有以勝之，人之志也，君子不以命廢志，故九五之志堅，則必有自天而隕者，言人之至者，天不能勝也。楊氏啟新曰：陰陽迭勝，天運自然，而心心念念，不舍天命，以靜制之，此所以挽回造化也。

Collective commentary cites Su Shi saying: the growth and consumption of yin energy is the mandate of heaven; but to overcome it is the will of man. A gentleman does not give up his human will because of heavenly mandate, so when the mind of the Nine in the Fifth is firmly established, there must be something falling from the sky. This means that when a person strives to the utmost, heaven cannot surpass him. Yang Qixin says: the mutual increase and decrease of yin and yang is the natural course of heaven; yet to never let go of heavenly mandate, and to subdue it with quietness, is precisely the way to reverse the workings of creation.

案 《詩》云：“桑之落矣，其黃而隕”，故“有隕自天”，謂天時既至而瓜隕也。雖天命之必然，亦由君子積誠修德，與之符會，故曰“志不舍命”。

Li Guangdi remarked: The Book of Poetry, Wei Wind, Meng says, "The mulberry tree has fallen, its leaves yellow and falling," so "something falling from the sky" refers to the time when the fruit naturally falls. Although this is the inevitable result of heaven's mandate, it still requires the gentleman to accumulate sincere intentions and cultivate virtue in order to align with the heavenly mandate. Therefore, it is said, "the will does not abandon the mandate."

姤其角，上窮吝也。程傳 既處窮上，剛亦極亦，是上窮而致吝也。以剛極居高而求遇，不亦難乎。案 不與陰遇雖無咎，然君子終以不能濟時為可羞，為其身在事外，所處之窮故爾。

The Image Commentary says: "Gou its horn," because the Nine at the Top is in an extreme position and thus invites regret and hardship. Cheng Yi's Commentary on the Changes states: since one is in the most extreme position, the yang is also at its peak, which is why being at the top leads to regret and hardship. To be in a state of extreme yang, lofty and aloof, yet wishing to meet others, is not an easy matter. Li Guangdi comments: not meeting the yin lines may not be a fault, but the gentleman ultimately regards failing to rescue the situation as a disgrace, because he is outside the affairs and in an extreme position.