The Great Strength Hexagram (Continued)

《象》曰：「喪羊于易」，位不當也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。壯終動極，故觸藩而不能退。然其質本柔，故又不能遂其進也。其象如此，其占可知。然猶幸其不剛，故能艱以處，則尚可以得吉也。《象》曰：「不能退，不能遂」，不詳也。「艱則吉」，咎不長也。

The *Small Image Commentary* of *Dazhuang* (Great Strength) says: The line statement mentions "losing a sheep at the edge of a field," because the *Sixth Line in the Fifth Position* is in a strong, noble position with a soft and weak nature, and its position does not match its virtue. The line statement of *Sixth Line at the Top* says: A male sheep uses its horn to push against a fence, but the horn gets stuck, it cannot retreat, nor can it advance, and there is no benefit; however, if it is aware of its difficult situation and remains cautious, it can still achieve good fortune. Zhu Xi explains: The *Sixth Line at the Top* is at the very top of *Dazhuang*, which is the end of the strong and vigorous force, and the extreme of restlessness, hence the image of "touching the fence" and being unable to retreat; but since it is a yin line, it is weak in nature, so it lacks the strength to accomplish its forward movement. Given this situation, the divination can be inferred. Fortunately, it is not a yang line, and it understands restraint, so as long as it can endure hardship and be cautious, it can still achieve good fortune. The *Small Image Commentary* of *Sixth Line at the Top* says: The phrase "unable to retreat, unable to proceed" is because the *Sixth Line at the Top* did not act with careful consideration; the phrase "difficulties bring good fortune" means that such mistakes will not last long.

坤下，離上。晉：康侯用錫馬蕃庶，晝日三接。晉，進也。康侯，安國之侯也。錫馬蕃庶，晝日三接，言多受大賜，而顯被親禮也。蓋其為卦上離下坤，有日出地上之象，順而麗乎大明之德，又其變自《觀》而來，為六四之柔進而上行以至於五。占者有是三者，則亦當有是寵也。

The hexagram Jin has the lower trigram Kun (Earth) and the upper trigram Li (Fire). The hexagram statement says: "The hexagram Jin signifies a noble lord who stabilizes the state and receives many horses and carriages from the Son of Heaven, being honored three times in one day." Zhu Xi explains that "Jin" means advancement and rising. "Kang Hou" refers to a noble lord who can stabilize his territory. "Xi Ma Fan Shu, Zhou Ri San Jie" means this lord repeatedly receives rich rewards and is openly favored and honored by the Son of Heaven. In terms of the hexagram image, the upper trigram is Li (Fire) and the lower trigram is Kun (Earth), symbolizing the sun rising above the earth. In terms of the hexagram virtue, Kun is yielding and Li is brightness, indicating a gentle adherence to the bright sovereign. In terms of the hexagram transformation, this hexagram comes from the hexagram Guan. In Guan, the line six in the fourth, which is soft, ascends to the fifth position and attains a high rank. If the person consulting the oracle possesses the image of the sun rising above the earth, the virtue of yielding and adhering to the bright sovereign, and the trend of softness advancing upward, then he should also receive such favor.

《彖》曰：「晉」，進也。釋卦名義。明出地上，順而麗乎大明，柔進而上行，是以「康侯用錫馬蕃庶，晝日三接」也。「上行」之上，時掌反。以卦象、卦德、卦變釋卦辭。《象》曰：明出地上，晉，君子以自昭明德。昭，明之也。

The *Commentary on the Judgment* of the *Hexagram of Progress* says: "Progress means advancing forward." Zhu Xi notes that this sentence explains the meaning of the hexagram name. The *Commentary on the Judgment* continues: "Light rises above the earth, the flexible and yielding lines follow and adhere to the great illumination, the flexible lines advance upward to occupy a high position, hence the hexagram statement says, 'The virtuous prince received many horses as a gift, and was received three times in one day.'" Zhu Xi annotates the character "上" in "上行" with the pronunciation "shi zhang fan," indicating it is read in the rising tone, and points out that these sentences explain the hexagram statement by using the hexagram image (light rising above the earth), the hexagram virtue (flexibility and yielding following the great illumination), and the hexagram transformation (flexible lines advancing upward). The *Great Image Commentary* says: "Light rising above the earth, this is the *Hexagram of Progress*; the gentleman takes this image as a model, and himself manifests his inherent virtue." Zhu Xi explains the character "昭" as meaning to make something bright.

初六，晉如摧如，貞吉，罔孚，裕無咎。以陰居下，應不中正，有欲進見摧之象。占者如是，而能守正則吉。設不為人所信，亦當處以寬裕，則無咎也。《象》曰：「晉如摧如」，獨行正也。「裕無咎」，未受命也。初居下位，未有官守之命。

The line statement for the first line of the "Progress" hexagram says: One desires advancement but is obstructed; by maintaining uprightness one attains good fortune; even if not trusted by others, by being broad-minded and composed, there will be no fault. Zhu Xi explains: The first line, being a yin line in the lowest position of the hexagram, corresponds to the ninth line in the fourth position, which is not central and not upright, thus symbolizing the situation of desiring advancement but being suppressed. If a person encountering such a situation adheres to the right path, it is auspicious; even if temporarily not trusted by others, one should remain calm and composed, thus avoiding misfortune. The "Small Image Commentary" of the first line says: "Advancing as if crushed," indicating that the first line alone practices the right path; "Broad-mindedness brings no fault," because it has not yet received an appointment. Zhu Xi adds: The first line is in the lowest position and has not yet received an official appointment or duty, so not being trusted is without consequence.

六二，晉如愁如，貞吉，受茲介福于其王母。六二，中正，上無應援，故欲進而愁。占者如是，而能守正則吉，而受福於王母也。王母，指六五，蓋享先妣之吉占。而凡以陰居尊者，皆其類也。《象》曰：「受茲介福」，以中正也。

The line statement for the second line of the Hexagram of Progress says: One desires to advance but is full of sorrow, holding firm to the correct position brings good fortune, and one will receive such great blessings from the Queen Mother. Zhu Xi explains: The second line is in the center and holds the correct position, but the sixth line above it is also a yin line, so it cannot correspond and support it, hence the image of desiring advancement yet being sorrowful. When a person is in such a situation, if they can maintain the correct position, they will be fortunate, and they will receive blessings from the 'Queen Mother.' The 'Queen Mother' refers to the sixth line, which is a favorable omen for worshipping the maternal ancestor. Extending this, any person with a soft and yielding nature in a position of honor belongs to the category of the 'Queen Mother.' The Small Image Commentary for the second line says: Being able to 'receive this moderate blessing' is because the second line is in the center and holds the correct position.

六三，眾允，悔亡。三不中正，宜有悔者，以其與下二陰皆欲上進，是以為眾所信而悔亡也。《象》曰：眾允之志，上行也。九四，晉如鼫鼠，貞厲。鼫，音石。不中不正，以竊高位，貪而畏人，蓋危道也。故為鼫鼠之象。占者如是，雖正亦危。《象》曰：鼫鼠貞厲，位不當也。

The *Jin* hexagram's line three says: All people believe in it, and regret disappears. Zhu Xi explains: Line three is neither in the center nor in the correct position, so it should originally have regret; but because it shares the same aspiration to advance with the two yin lines below, the first six and the second six, and they are of the same mind, it is trusted by all and thus the regret disappears. The *Small Image Commentary* of line three says: The hearts of all people believing in it are all moving upward. The line four says: Advancing like a *shi* mouse, even when keeping to the correct path there is danger. Zhu Xi notes that the character *shi* is pronounced the same as *shi* (stone), and explains: Line four is neither in the center nor in the correct position, yet it occupies a high position close to the ruler's position, being both greedy and fearful of others, which is a dangerous path. Therefore, the image of the *shi* mouse, an animal that is greedy and skilled in many things but has no special talent, is used. If a person in divination is in such a situation, even if they act correctly, they are still in danger. The *Small Image Commentary* of line four says: Advancing like a *shi* mouse, even when correct it is still dangerous, because the position of line four is inappropriate.

六五，悔亡，失得勿恤，往吉，無不利。以陰居陽，宜有悔矣。以大明在上，而下皆順從，故占者得之，則其悔亡。又一切去其計功謀利之心，則往吉而無不利也。然亦必有其德，乃應其占耳。《象》曰：「失得勿恤」，往有慶也。

The line statement for the fifth line of the hexagram Jin says: regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. Zhu Xi explains: the fifth line is a yao of yin in a yang position, which originally should bring regret; but since it is the main line of the upper trigram Li (Fire), which represents brightness, and it is in a noble position with the lower trigram Kun (Earth) containing three yin lines all obeying, those who divinate and receive this line will find their regret vanish. If they further remove all thoughts of calculating benefits and seeking profit, then going forward will be auspicious and without any disadvantage. However, this will only be effective if the person divining actually possesses such virtue. The small image commentary for the fifth line of Jin says: 'Do not worry about gain or loss,' meaning that going forward in this way will bring blessings.

上九，晉其角，維用伐邑，厲吉無咎，貞吝。角剛而居上。上九剛進之極，有其象矣。占者得之，而以伐其私邑，則雖危而吉且無咎。然以極剛治小邑，雖得其正，亦可吝矣。《象》曰：「維用伐邑」，道未光也。

The line statement for the Upper Ninth line of the "Progress" hexagram says: Advancing to the position of the horn, it is only suitable for waging war against one's own territory. Though there is danger, it brings good fortune and no error. Even if one maintains uprightness, there is still some regret. Zhu Xi explains: The horn is a hard object located at the very top of the head. The Upper Ninth line is the line of extreme strength and advancement, which perfectly matches this image. If a person consulting the oracle uses this strength to govern their own territory, although there is danger, they will gain good fortune without error. However, using such extreme strength to govern a small territory, even if the method is proper, still brings regret. The Small Image Commentary for the Upper Ninth line says: It can only be used "to wage war against one's own territory" because the path of the Upper Ninth line is not yet broad enough.

離下，坤上。明夷：利艱貞。夷，傷也。為卦下離上坤，日入地中，明而見傷之象，故為明夷。又其上六為暗之主，六五近之，故占者利於艱難以守正，而自晦其明也。

The hexagram Mingyi has the lower trigram Li (Fire) and the upper trigram Kun (Earth). The hexagram statement says: "It is advantageous to hold firm in righteousness amidst hardship." Zhu Xi explains that "yi" means injury. In terms of the hexagram structure, the lower trigram Li represents the sun and the upper trigram Kun represents the earth. The sun sinking into the earth symbolizes the injury to light, hence the name Mingyi. Looking at the lines, the line at the top is the master of darkness, and the line six in the fifth is adjacent to it, facing the most dangerous situation. Therefore, those divining should be advantageous in holding firm to the right path amidst difficulties, and should conceal their own light.

《彖》曰：明入地中，明夷，以卦象釋卦名。內文明而外柔順，以蒙大難，文王以之。難，去聲。下同。以卦德釋卦義。蒙大難，謂遭紂之亂而見囚也。「利艱貞」，晦其明也，內難而能正其志，箕子以之。以六五一爻之義釋卦辭。內難，謂為紂近親，在其國內，如六五之近於上六也。《象》曰：明入地中，明夷，君子以蒞眾，用晦而明。

The Commentary on the Judgment of the Hexagram Mingyi says: Light has sunk into the earth, which is called Mingyi. Zhu Xi explains that this sentence uses the image of the hexagram to explain the name of the hexagram. The Commentary on the Judgment continues: The inner part is adorned with brightness and the outer part is gentle and compliant, thus being able to endure great difficulties, as King Wen did. Zhu Xi notes the character 'nan' with a reading of the fourth tone, as used below; he points out that these two sentences explain the meaning of the hexagram through its qualities, referring to 'enduring great difficulties' as King Wen's experience of being imprisoned in Youli due to the chaos of King Zhou's rule. The Commentary on the Judgment also says: The hexagram statement says 'advantageous to be cautious and upright,' which advises people to conceal their brightness; enduring difficulties within while maintaining an upright mind, Ji Zi did this. Zhu Xi explains that this sentence interprets the hexagram statement based on the meaning of the fifth line; 'internal difficulty' refers to Ji Zi, as a close relative of King Zhou, being within the royal court, just as the fifth line is adjacent to the top line. The Great Image Commentary says: Light has sunk into the earth, which is called Mingyi; the gentleman takes this image as a model, governing people with a subtle and restrained approach, thereby achieving greater clarity.

初九，明夷于飛，垂其翼，君子于行，三日不食。有攸往，主人有言。飛而垂翼，見傷之象，占者行而不食。所如不合，時義當然，不得而避也。《象》曰：「君子于行」，義不食也。唯義所在，不食可也。六二，明夷，夷于左股，用拯馬壯，吉。拯，之陵反。《渙》初爻同。傷而未切，救之速則免矣。故其象占如此。《象》曰：六二之吉，順以則也。

The first line of the Mingyi hexagram says: When light is injured, it is like a bird flying high but with its wings hanging down; the gentleman is on the way, and for three days he cannot eat. If he goes somewhere, the host will have words of blame. Zhu Xi explains: Flying with the wings hanging down is the image of being injured; the person divining will be hungry on the way. The place he goes to does not harmonize with people, which is due to the situation and the principles, and there is no way to avoid it. The small image commentary of the first line says: 'The gentleman on the way' refers to the principle that he should not accept food from others. Zhu Xi adds: If it is in accordance with the principle, it is acceptable not to eat this meal. The second line says: Light is injured, injured on the left thigh; using a strong horse to rescue is auspicious. Zhu Xi notes the pronunciation of 'rescue' as 'zhi ling fan', and says the 'rescue' in the first line of the Huan hexagram is pronounced the same. He explains: the injury suffered by the second line is not yet critical, and if rescue is quick, misfortune can be avoided, hence the line and the divination are like this. The small image commentary of the second line says: the reason the second line is auspicious is because it is gentle and in accordance with the principle.

九三，明夷于南狩，得其大首，不可疾貞。以剛居剛，又在明體之上，而屈於至暗之下，正與上六暗主為應，故有嚮明除害，得其首惡之象。然不可以亟也，故有不可疾貞之戒。成湯起於夏臺，文王興於羑里，正合此爻之義，而小事亦有然者。《象》曰：南狩之志，乃大得也。

The line statement of the third line of the Mingyi hexagram says: When the light is injured, one goes hunting to the south and captures the chief villain, but one should not be too hasty in seeking correctness. Zhu Xi explains: The nine in the third line is a yang line in a yang position, and is located at the top of the lower trigram of li, which represents brightness, yet it is placed beneath the extremely dark kun trigram, and corresponds exactly with the six at the top, the master of darkness. Therefore, there is an image of facing the light, eliminating harm, and capturing the main villain. However, such an action should not be rushed, hence the line statement warns 'do not act hastily in seeking correctness.' Shang Tang was once imprisoned at Xitai and later rose to power, and King Wen of Zhou was once imprisoned in Youli and later became prominent, which conforms to the meaning of this line. Even in daily matters, the same principle applies. The small image commentary of the third line says: The determination to go hunting to the south finally leads to great success.

六四，入于左腹，獲明夷之心，于出門庭。此爻之義未詳。竊疑左腹者，幽隱之處。獲明夷之心，于出門庭者，得意於遠去之義。言筮而得此者，其自處當如是也。蓋離體為至明之德，坤體為至暗之地，下三爻明在暗外，故隨其遠近高下而處之不同。六四，以柔正居暗地而尚淺，故猶可以得意於遠去。五以柔中居暗地而已迫，故為內難正志以晦其明之象。上則極乎暗矣，故為自傷其明以至於暗，而又足以傷人之明。蓋下五爻皆為君子，獨上一爻為暗君也。《象》曰：「入于左腹」，獲心意也。意，叶音臆。

The *Yao Ci* of the sixth line of the *Mingyi* hexagram says: entering the left abdomen, feeling the mind of the master of *Mingyi*, then leaving the courtyard. Zhu Xi frankly admits that the meaning of this line is not clear to him, and can only offer his own speculation: the so-called 'left abdomen' is probably a deep and hidden place; the so-called 'obtaining the mind of *Mingyi* and leaving the courtyard' refers to being content with the act of distant departure. In other words, those who divinate and receive this line should arrange their own affairs in this way. Zhu Xi then summarizes the meaning of each line: the *Li* element represents extremely bright virtue, while the *Kun* element represents extremely dark earth. The lower three lines are still outside the darkness, so according to the varying distances and positions, the way of self-cultivation differs. The sixth line, being a flexible line in a yin position and in the correct place, has only just entered the dark place, so it is still able to leave and fly away in a way that satisfies the heart. The fifth line, being a flexible line in the center and in the dark place, has already been forced close to it, so it is the image of being in inner difficulty, maintaining a correct mind, and concealing brightness. The sixth line at the top has darkness to the extreme, so it both harms its own brightness and falls into darkness, and also harms the brightness of others. In summary, the lower five lines are all gentlemen, but the top line is the dark ruler. The *Xiao Xiang Chuan* of the sixth line says: 'entering the left abdomen' means feeling the other's mind. Zhu Xi notes that the character 'yi' here is read with a rhyme as 'yi'.

六五，箕子之明夷，利貞。居至暗之地，近至暗之君，而能正其志，箕子之象也，貞之至也。利貞，以戒占者。《象》曰：箕子之貞，明不可息也。上六，不明晦，初登于天，後入于地。以陰居坤之極，不明其德以至於晦。始則處高位，以傷人之明。終必至於自傷，而墜厥命。故其象如此，而占亦在其中矣。《象》曰：「初登于天」，照四國也。「後入于地」，失則也。照四國，以位言。

The *Yao Ci* of the sixth line of the *Mingyi* hexagram says: This is the situation of Ji Zi in the *Mingyi*, favorable to holding firm to the correct path. Zhu Xi explains: The sixth line is in an extremely dark place, and is adjacent to an extremely dark ruler, yet it still maintains its upright mind, which is the image of Ji Zi, representing the extreme of uprightness. The *Yao Ci* says "favorable to uprightness," which is used to warn the person consulting the oracle to do the same. The *Xiao Xiang Zhuan* of the sixth line says: Ji Zi's uprightness shows that the inner light cannot be extinguished. The *Yao Ci* of the upper sixth line says: Not emitting light and falling into darkness, initially rising to heaven, later falling into the earth. Zhu Xi explains: The upper sixth line, being a yao of yin, is in the highest position of the *Kun* trigram, and thus cannot manifest its virtue, leading to complete darkness. It initially occupies a high position, used to damage others' light; ultimately, it will inevitably harm itself and lose the mandate of heaven. The *Yao Xiang* is thus as such, and the divination is included within it. The *Xiao Xiang Zhuan* of the upper sixth line says: "Initially ascending to heaven," refers to its original ability to illuminate all four states; "later descending into the earth," refers to its loss of principle. Zhu Xi adds: "Illuminating the four states" refers to its position of high rank.

離下，巽上。家人：利女貞。家人者，一家之人。卦之九五、六二，外內各得其正，故為家人。利女貞者，欲先正乎內也。內正則外無不正矣。

The hexagram Family has the trigram Fire as its lower trigram and the trigram Wind as its upper trigram. The hexagram statement says: "The hexagram Family is favorable for a woman to maintain uprightness." Zhu Xi explains: "Family" refers to the people within a household. In this hexagram, the line Nine in the Fifth occupies the central position of the outer trigram, and the line Six in the Second occupies the central position of the inner trigram. Both inner and outer trigrams are in their proper positions, hence the name Family. The hexagram says "favorable for a woman to maintain uprightness" because governing a household begins with establishing order within. When the inner part is upright, the outer part will naturally be correct as well.

《彖》曰：「家人」，女正位乎內，男正位乎外；男女正，天地之大義也。以卦體九五、六二，釋利女貞之義。家人有嚴君焉，父母之謂也。亦謂二五。父父、子子、兄兄、弟弟、夫夫、婦婦，而家道正，正家而天下定矣。上父初子，五三夫，四二婦，五兄三弟，以卦畫推之，又有此象。

The Commentary on the Judgment of the Hexagram Family says: Women stay within the household and maintain their proper position, while men go outside and fulfill their proper role; when men and women each fulfill their proper roles, this is the great principle of heaven and earth. Zhu Xi pointed out that this is using the two lines, nine five and six two, in the hexagram to explain the hexagram statement "favorable for a woman to be steadfast." The Commentary on the Judgment then says: In a family, there is an authoritative elder, which refers to the parents. Zhu Xi said that the term parents here also refers to the lines six two and nine five. The Commentary on the Judgment further says: When the father fulfills his fatherly duty, the son his sonly duty, the elder brother his brotherly duty, the younger brother his brotherly duty, the husband his husbandly duty, and the wife her wifely duty, the family will be properly ordered; when the family is properly ordered, the world will be at peace. Zhu Xi analyzed the hexagram lines: the upper nine represents the father, the initial nine represents the son, nine five and nine three represent the husband, six four and six two represent the wife, nine five represents the elder brother, and nine three represents the younger brother; such relationships are also contained within the six lines.

《象》曰：風自火出，家人，君子以言有物，而行有恆。行，下孟反。身修則家治矣。初九，閒有家，悔亡。初九以剛陽處有家之始，能防閒之，其悔亡矣。戒占者當如是也。《象》曰：「閒有家」，志未變也。志未變而預防之。

The Great Image of the Hexagram Family says: Wind arises from fire, which is the nature of the Hexagram Family; the gentleman takes this as a model, speaking with substance and acting according to established principles. Zhu Xi annotated the character "行" as "xia Meng fan," reading it in the falling tone, and said: When one cultivates oneself properly, the family will be well governed. The line statement of the first nine says: At the beginning of possessing a family, one establishes precautions, and regret disappears. Zhu Xi explained: The first nine, with a strong and vigorous yang line, is at the beginning of family governance, and can take early precautions, thus regret naturally vanishes; this is a warning to the person consulting the oracle to do the same. The Small Image Commentary of the first nine says: "Establishing precautions in the family," meaning to act before the family members' minds have turned bad. Zhu Xi added: precisely because their minds have not yet turned bad, precautions must be taken in advance.

六二，無攸遂，在中饋，貞吉。六二柔順中正，女之正位乎內者也，故其象占如此。《象》曰：六二之吉，順以巽也。九三，家人嗃嗃，悔厲吉，婦子嘻嘻，終吝。嗃，呼落反。嘻，喜悲反。《象》同。以剛居剛而不中，過乎剛者也，故有嗃嗃嚴厲之象。如是，則雖有悔厲而吉也。嘻嘻者，嗃嗃之反，吝之道也。占者各以其德為應，故兩言之。《象》曰：「家人嗃嗃」，未失也。「婦子嘻嘻」，失家節也。

The line statement for the sixth line of the Family hexagram says: There is nothing that can be accomplished by one's own initiative, only the duty of managing food and drink within the family, and holding firm to the correct position brings good fortune. Zhu Xi explains: The sixth line is gentle and proper, and is in the central and correct position, which is like a woman maintaining her proper position within the family, hence the line statement and the image commentary are as such. The small image commentary for the sixth line says: The sixth line is fortunate because it is both gentle and humble. The line statement for the third line says: Being overly strict in managing the family leads to the family members groaning and complaining, although there is regret and danger, it still results in good fortune; if women and children laugh and play without restraint, in the end there will be regret. Zhu Xi provides the pronunciation for '嗃' as 'huo luo fan' and for '嘻' as 'xi bi fan', and says that the small image commentary also uses these pronunciations. He explains: The third line, with a yang line in a yang position but not in the center, is a line that is overly strong, hence the image of severe reprimand; although there is regret and danger, the result is still good. 'Xi xi' is the opposite of 'he he', and leads towards regret. Those who divinate correspond their own virtue to the line, hence the line statement presents both situations. The small image commentary for the third line says: 'Family members are groaning and complaining' indicates that the way of managing the family has not yet been lost; 'women and children are laughing and playing' indicates that the discipline within the family has been lost.

六四，富家，大吉。陽主義，陰主利，以陰居陰而在上位，能富其家者也。《象》曰：「富家，大吉」，順在位也。九五，王假有家，勿恤，吉。假，更白反。假，至也，如「假於太廟」之「假」。有家，猶言有國也。九五，剛健中正，下應六二之柔順中正，王者以是至於其家，則勿用憂恤而吉可必矣。蓋聘納后妃之吉占，而凡有是德者遇之，皆吉也。《象》曰：「王假有家」，交相愛也。程子曰：「夫愛其內助，婦愛其刑家。」

The line statement for the sixth line of the "Family" hexagram says: "Making the family wealthy, great good fortune." Zhu Xi explains: the yang line represents righteousness, and the yin line represents benefit; the sixth line, being a yin line in a yin position and located in the upper trigram, is the person who can make the family wealthy. The small image commentary for the sixth line says: "Wealthy family, great good fortune," because it is gentle and in a proper position. The line statement for the ninth line says: the king comes to his family, no worries, good fortune. Zhu Xi pronounces "jià" as "gēng bái fǎn," and explains that "jià" means to arrive, as in the "Rites of Zhou" "jià yú tài miào." "Having a family" is like saying "having a state." He continues to say that the ninth line is strong and upright, in the center and correct, and below it is the gentle and upright sixth line. The king, with such virtue, comes to his family, thus there is no need for worry, and good fortune is certain. This is originally a favorable omen for the marriage of a consort; anyone who possesses such virtue and encounters this line will be fortunate. The small image commentary for the ninth line says: "The king arrives at his family," which indicates mutual affection between husband and wife. Zhu Xi cites Cheng Yi's words: "The husband treasures his wife's inner assistance, and the wife treasures the husband's establishment of family rules."

上九，有孚威如，終吉。上九以剛居上，在卦之終，故言正家久遠之道。占者必有誠信嚴威，則終吉也。《象》曰：威如之吉，反身之謂也。謂非作威也，反身自治，則人畏服之矣。

The line statement for the Upper Ninth line of the Family hexagram says: With sincerity and without losing dignity, the outcome is ultimately auspicious. Zhu Xi explains: The Upper Ninth line, being a yang line at the top of the hexagram, is at the end of the hexagram, so it discusses the principle of maintaining proper family conduct and ensuring its longevity. Those who divinate must possess both sincerity and dignity to achieve the final auspicious result. The Small Image Commentary of the Upper Ninth line says: Having dignity and achieving auspiciousness refers to self-reflection. Zhu Xi adds: This does not mean to exercise power capriciously, but rather to cultivate oneself, and others will naturally respect and obey.

兌下，離上。睽：小事吉。睽，苦圭反。睽，乖異也。為卦上火下澤，性相違異；中女、少女，志不同歸，故為睽。然以卦德言之，內說而外明。以卦變言之，則自《離》來者，柔進居三，自《中孚》來者，柔進居五，自《家人》來者兼之。以卦體言之，則六五得中，而下應九二之剛。是以其占不可大事，而小事尚有吉之道也。

The Hexagram Kui has the lower trigram Dui (Lake) and the upper trigram Li (Fire). The Hexagram Statement says: "Kui is favorable for small matters." Zhu Xi annotated the pronunciation of "Kui" as "ku qi fan," and explained that "Kui" means to be estranged or to go against. In terms of the trigram imagery, the upper trigram Li represents fire, and the lower trigram Dui represents a marsh. Fire has an upward nature, while water has a downward nature, and their natures are contradictory. Li represents the middle daughter, and Dui represents the young daughter; the two daughters do not align in their aspirations, hence the name Kui. However, in terms of the trigram virtue, the inner trigram Dui signifies harmony and joy, while the outer trigram Li signifies clarity and discernment. In terms of transformation, this hexagram comes from the Hexagram Li, with a yao moving upward to the third position; it also comes from the Hexagram Zhongfū, with a yao moving upward to the fifth position; and from the Hexagram Jiaoren, with both yao moving upward. In terms of structure, the sixth line in the upper trigram is in the center, and it corresponds with the ninth line in the lower trigram. Therefore, its divination is: it is not favorable for great matters, but there is a favorable path for small matters.

《彖》曰：「睽」，火動而上，澤動而下，二女同居，其志不同行。上、下俱上聲。下同。以卦象釋卦名義。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。說，音悅。以卦德、卦變、卦體釋卦辭。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉。極言其理而贊之。

The Commentary on the Judgment of the Hexagram Kui says: Fire ascends and moves upward, while the marsh flows downward. Two women living together have different aspirations. Zhu Xi notes that the words "上" and "下" here are both read in the rising tone, and the same applies to the following text. He also points out that these sentences use the imagery of the hexagram to explain the meaning of the hexagram name. The Commentary continues: Joyful and attached to brightness, the flexible line advances and occupies a position of honor, attains the central position and corresponds with the yang line, thus small matters are auspicious. Zhu Xi notes that "说" is read as "悦" and explains that this passage uses the hexagram's virtue, change, and structure to interpret the hexagram statement. The Commentary further states: Heaven is above, Earth is below, they are different yet their nurturing of all things is the same; male and female differ in form yet their desire for union is the same; all things differ in form yet they share the same origin from the qi of Heaven and Earth. The time and function of the Hexagram Kui are indeed great. Zhu Xi says this is expressing the ultimate truth that even in separation there is connection, and praising it highly.

《象》曰：上火下澤，睽，君子以同而異。二卦合體而性不同。初九，悔亡，喪馬勿逐，自復，見惡人，無咎。喪，去聲。上無正應，有悔也。而居睽之時，同德相應，其悔亡矣。故有喪馬勿逐而自復之象。然亦必見惡人，然後可以辟咎，如孔子之於陽貨也。《象》曰：「見惡人」，以辟咎也。闢，音避。

The Great Image of the Hexagram 50, Kui, says: Above is fire, below is marsh, thus forming the Hexagram Kui. The gentleman takes this image as a model, being in harmony with others in great matters, yet maintaining his own differences in minor matters. Zhu Xi explains: The two trigrams, Li (Fire) and Dui (Lake), are combined into one hexagram but have different natures, hence the meaning of "being the same yet different." The line statement of the first line says: Regret disappears, there is no need to search for the lost horse, for it will return by itself; going to meet an evil person who is in discord with oneself does not lead to wrongdoing. Zhu Xi notes that "丧" is pronounced with a falling tone. He explains: The first line has no corresponding line above it, so it should bring regret; but in the time of separation, it corresponds with the ninth line in the fourth position, which is also yang and shares the same virtue, thus the regret disappears. Therefore, there is the image of "not needing to search for the lost horse, for it will return by itself." However, one must also go to meet the person who is in discord, in order to avoid misfortune, just as Confucius once went to visit Yang Huo. The Small Image Commentary of the first line says: Going to "meet an evil person" is to avoid misfortune. Zhu Xi notes that "辟" is read as "avoid."

九二，遇主于巷，無咎。二、五陰陽正應，居睽之時，乖戾不合，必委曲相求而得會遇，乃為無咎，故其象占如此。《象》曰：「遇主于巷」，未失道也。本其正應，非有邪也。

The line statement for the second line of the Kui hexagram says: meeting the master in a narrow alleyway does not result in error. Zhu Xi explains: the nine in the second line and the six in the fifth line consist of one yang and one yin, originally a proper correspondence. However, during a time of estrangement, they are discordant and must seek each other through indirect and flexible means in order to reunite, thus avoiding error. Therefore, the line statement and the image commentary are as such. The small image commentary for the second line says: 'meeting the master in the alleyway' does not deviate from the correct path. Zhu Xi adds: this is originally a proper correspondence; meeting in the alleyway is merely a result of the situation being winding, not involving any improper matters.

六三，見輿曳，其牛掣，其人天且劓。無初有終。曳，以制反。掣，昌逝反。劓，魚器反。六三、上九正應，而三居二陽之間，後為二所曳，前為四所掣，而當睽之時，上九猜很方深，故又有髡劓之傷。然邪不勝正，終必得合，故其象占如此。《象》曰：「見輿曳」，位不當也。「無初有終」，遇剛也。

The line statement for the sixth line of the Kui hexagram says: seeing a cart being dragged backward, the oxen pulling the cart being restrained, and the charioteer suffering the punishments of shaving his head and cutting off his nose. At first it is not smooth, but in the end it can lead to a good outcome. Zhu Xi annotated "曳" as "yi zhi fan," "掣" as "chang xie fan," and "劓" as "yu qi fan." He explained: originally, the sixth line and the top nine were in a proper correspondence, but the sixth line is sandwiched between the second nine and the fourth nine, both yang lines. Therefore, it is pulled backward by the second nine and restrained by the fourth nine in front. Moreover, at this time of separation, the top nine's suspicion and hostility are deep, so it suffers such punishments as shaving the head and cutting off the nose. However, evil cannot overcome righteousness, and in the end, they will surely meet. Therefore, the line statement and the divination statement are like this. The small image commentary for the sixth line says: "seeing the cart being dragged backward" is because the sixth line is in an inappropriate position; "without initial success but with final success" is because it eventually meets the top nine, a yang line.

九四，睽孤，遇元夫，交孚，厲無咎。夫，如字。睽孤，謂無應。遇元夫，謂得初九。交孚，謂同德相信。然當睽時，故必危厲，乃得無咎。占者亦如是也。《象》曰：交孚無咎，志行也。

The fourth line of the Kui hexagram states: In the state of estrangement, being isolated and without support, encountering a virtuous man, they connect with sincerity, though there is danger and hardship, there will be no fault. Zhu Xi notes that the character '夫' should be read according to its original pronunciation. He explains: 'Kui gu' refers to the fact that line nine at the fourth position does not have a corresponding line; 'meeting the original man' means it has obtained the initial line nine, which is also yang and strong; 'mutual sincerity' means that both possess the same virtue and trust each other. However, at the time of estrangement, one must necessarily go through danger and hardship in order to avoid blame. Those who consult the oracle are in a similar situation. The small image commentary of the fourth line says: Being connected with sincerity without fault is because the mind's intention is put into practice.

六五，悔亡，厥宗噬膚，往何咎？噬，市制反。以陰居陽，悔也。居中得應，故能亡之。厥宗，指九二。噬膚，言易合。六五，有柔中之德，故其象占如是。《象》曰：「厥宗噬膚」，往有慶也。

The sixth line of the Kui hexagram says: Regret disappears, and those of the same clan are like soft flesh being bitten, easily coming together with oneself; going forward, what fault could there be? Zhu Xi annotated 'shì' as 'shì zhì fǎn'. He explained: The sixth line, being a yin line in a yang position, should originally have regret; but since it is in the center of the upper trigram and corresponds with the second line, it can eliminate regret. 'Jué zōng' refers to the second line, and 'shì fū' describes how the two lines easily harmonize. The sixth line possesses the virtue of flexibility, propriety, and moderation, hence the line statement and the image commentary are as such. The Small Image Commentary of the sixth line says: 'Jué zōng shì fū', meaning that going forward will bring good fortune.

上九，睽孤；見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾。往遇雨則吉。弧，音胡。說，吐活反。媾，古豆反。睽孤，謂六三為二陽所制，而己以剛處明極睽極之地，又自猜很而乖離也。見豕負塗，見其汙也。載鬼一車，以無為有也。張弧，欲射之也。說弧，疑稍釋也。匪寇婚媾，知其非寇而實親也。往遇雨則吉，疑盡釋而睽合也。上九之與六三，先睽後合，故其象占如此。《象》曰：遇雨之吉，群疑亡也。

The line statement for the Upper Nine of the Kui hexagram says: In separation, isolated and without support; seeing a pig covered in mud, and a cart full of ghosts, first drawing the bow to shoot, then lowering the bow; the coming person is not a robber but a suitor. Going forward when it rains is auspicious. Zhu Xi annotated 'hu' as sounding like 'hu' (meaning 'bow'), 'shuo' as 'tu hu fa', and 'gou' as 'gu dou fa'. He explained: 'Kui gu' refers to the fact that the Six in the Third is restrained by the Nine in the Second and the Nine in the Fourth, both yang lines, while the Upper Nine, being a yang line, is in the extreme position of brightness and separation, and is full of suspicion and hostility, thus being separated from others. 'Seeing a pig carrying mud' refers to seeing the other party as dirty and unclean; 'a cart full of ghosts' refers to imagining things that are not there. 'Drawing the bow' refers to wanting to shoot the other party; 'lowering the bow' refers to the suspicion slightly easing; 'not a robber but a suitor' refers to realizing that the person is not a robber but a close relative; 'going forward when it rains is auspicious' refers to the complete removal of suspicion and the transformation of separation into union. The Upper Nine and the Six in the Third originally separate and then come together, hence the image and the line statement are as such. The Small Image Commentary for the Upper Nine says: encountering rain and obtaining auspiciousness is because all doubts have been dispelled.

艮下，坎上。蹇：利西南，不利東北，利見大人，貞吉。蹇，紀免反。蹇，難也；足不能進，行之難也。為卦艮下坎上，見險而止，故為蹇。西南平易，東北險阻。又，艮，方也，方在蹇中，不宜走險。又卦自《小過》而來，陽進則往居五而得中，退則入於艮而不進。故其占曰利西南，不利東北。當蹇之時，必見大人，然後可以濟難。又，必守正，然後得吉。而卦之九五，剛健中正，有大人之象。自二以上，五爻皆得正位，則又貞之義也。故其占又曰利見大人，貞吉。蓋見險者貴於能止，而又不可終於止。處險者利於進，而不可失其正也。

The hexagram of Jian has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: "Jian is favorable to go toward the Southwest, unfavorable to go toward the Northeast, favorable to meet a great person, and to maintain firmness brings good fortune." Zhu Xi annotated the pronunciation of "Jian" as "Ji Mian Fan," and explained that "Jian" means difficulty; the foot cannot move forward, which is difficulty in walking. In terms of the hexagram structure, with Gen below and Kan above, one meets obstacles and stops, hence the name of the hexagram is Jian. The Southwest is level ground, while the Northeast is rugged; also, Gen represents firm stopping, and a person is already in a difficult situation, so it is not advisable to go further into danger. Looking at the transformation of this hexagram, it comes from Xiao Guo. When a yang line advances, it moves to the fifth position and attains the center; when it retreats, it falls into the Gen trigram and stops. Therefore, the divination statement says "favorable to go toward the Southwest, unfavorable to go toward the Northeast." In times of difficulty, one must meet a great person in order to overcome the hardship; also, one must hold fast to the right path in order to gain good fortune. The nine in the fifth position is strong and upright, occupying the center and being correct, which is the image of a great person. Counting from the six in the second position upward, all five lines are in correct positions, which also corresponds to the meaning of "Zhen" (uprightness). Therefore, the divination statement also says "favorable to meet a great person, uprightness brings good fortune." In summary, meeting danger requires the ability to stop, but one cannot remain stopped indefinitely; those in danger should be favorable to advance, but must not lose the right path.

《彖》曰：「蹇」，難也，險在前也。見險而能止，知矣哉！難，乃旦反。知，音智。以卦德釋卦名義，而贊其美。「蹇，利西南」，往得中也。「不利東北」，其道窮也。「利見大人」，往有功也。當位貞吉，以正邦也。蹇之時用大矣哉。以卦變、卦體釋卦辭，而贊其時用之大也。

The Commentary on the Judgment of the Hexagram "Obstruction" says: "Obstruction" means difficulty, with dangers and obstacles ahead. To see the dangers and be able to stop, this is truly wise. Zhu Xi notes that "difficult" is pronounced "Naidan fan," read in the falling tone; "know" is read as "zhì." He points out that these sentences explain the meaning of the hexagram name through its hexagram virtue and praises the wisdom contained within. The Commentary on the Judgment then says: the hexagram statement says "Obstruction is favorable to the Southwest," because going there can achieve the center; it says "unfavorable to the Northeast," because that path leads to exhaustion; it says "favorable to see a great man," because going there can achieve accomplishments; each line is in the correct position, holding to the correct position brings good fortune, and can be used to correct the state. The time of the Hexagram "Obstruction" and its great utility are indeed profound. Zhu Xi points out that these sentences explain the hexagram statement through hexagram transformation and hexagram structure, and praises its significant application according to the time.

《象》曰：山上有水，蹇，君子以反身修德。初六，往蹇，來譽。往遇險，來得譽。《象》曰：「往蹇，來譽」，宜待也。六二，王臣蹇蹇，匪躬之故。柔順中正，正應在上，而在險中，故蹇而又蹇，以求濟之，非以其身之故也。不言吉凶者，占者但當鞠躬盡力而已，至於成敗利鈍，則非所論也。《象》曰：「王臣蹇蹇」，終無尤也。事雖不濟，亦無可尤。

The Great Image of the Hexagram Jian says: Water accumulating on a mountain, this is Jian; the gentleman takes this as a model, reflecting on himself and cultivating virtue. The line statement of the first line says: Going forward will meet difficulties, returning will bring praise. Zhu Xi explains: Going forward will meet obstacles, retreating will bring a good reputation. The Small Image Commentary of the first line says: "Going forward meets difficulty, returning brings praise," meaning one should wait for the right time. The line statement of the second line says: The king's minister faces repeated difficulties in the midst of hardship, not for his own sake. Zhu Xi explains: The second line is flexible and upright, in the center and correct, corresponding to the nine in the fifth line above, yet it is trapped in the dangerous situation of Kan, thus facing repeated difficulties, yet still trying to help, not for his own benefit. The line statements do not mention fortune or misfortune, because the person consulting the oracle at this time should only do his best; whether the outcome is success or failure, smooth or obstructed, is not considered. The Small Image Commentary of the second line says: "The king's minister is persistent in hardship," ultimately there is nothing to blame. Zhu Xi adds: Even if the matter is not accomplished, there is nothing to blame.

九三，往蹇，來反。反就二陰，得其所安。《象》曰：「往蹇，來反」，內喜之也。六四，往蹇，來連。連於九三，合力以濟。《象》曰：「往蹇，來連」，當位實也。當，去聲。九五，大蹇，朋來。大蹇者，非常之蹇也。九五居尊，而有剛健中正之德，必有朋來而助之者。占者有是德，則有是助矣。《象》曰：「大蹇，朋來」，以中節也。

The line statement for the third line of the Ganyu hexagram says: Going forward will meet difficulties, but returning will bring one back to its original position. Zhu Xi explains: The third line returns to be close to the first line and the second line, both yin lines, thus finding a secure place. The small image commentary for the third line says: "Going forward meets difficulties, returning brings return," meaning both yin lines in the inner trigram are happy to see its return. The line statement for the fourth line says: Going forward will meet difficulties, but returning will lead to union with others. Zhu Xi explains: The fourth line returns to connect with the third line, working together to overcome the difficulties. The small image commentary for the fourth line says: "Going forward meets difficulties, returning leads to union," because the fourth line is in a proper position and the line it connects with, the third line, is a strong and solid support. Zhu Xi notes that "当" should be read in the falling tone. The line statement for the fifth line says: Being in a great difficulty, friends come to help. Zhu Xi explains: "Great difficulty" refers to an extraordinary kind of difficulty. The fifth line holds a noble position, possessing the virtue of being strong, upright, and proper, so friends will certainly come to help it; if the person consulting the oracle has such virtue, they will receive such assistance. The small image commentary for the fifth line says: "Great difficulty, friends come," because the fifth line is in the center and follows proper measure.

上六，往蹇，來碩，吉，利見大人。已在卦極，往無所之，益以蹇耳。來就九五，與之濟蹇，則有碩大之功。大人，指九五。曉占者宜如是也。《象》曰：「往蹇，來碩」，志在內也。「利見大人」，以從貴也。

The sixth line at the top of the Ganyu hexagram says: Going forward will meet difficulties, but returning brings great gain, which is auspicious and beneficial for encountering a great person. Zhu Xi explains: The sixth line is already at the topmost line of the entire hexagram; going further forward has nowhere to go and will only become more difficult. Returning to rely on the ninth line at the fifth position, and together overcoming the difficulties, will result in great achievements. "Great person" refers to the ninth line at the fifth position. This is a guidance for the person consulting the oracle to act in this way. The small image commentary of the sixth line at the top says: "Going forward meets difficulties, returning brings great gain" because its intention is to turn inward and rely on others; "Beneficial to meet a great person" is because it follows the noble one, the ninth line at the fifth position.

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

The hexagram "Jie" has the lower trigram Kan (Water) and the upper trigram Zhen (Thunder). The hexagram statement says: "The hexagram Jie is favorable to going southwest; if there is nowhere to go, returning to the original place is favorable; if there is still something to go to, going early and returning early is favorable." Zhu Xi notes that "Jie" is read as "xiè," which is also the reading in the "Commentary on the Judgment" and the "Great Image." He explains that "Jie" refers to the dispersion of difficulties. Being in danger but being able to act vigorously allows one to escape from the perilous situation, which is the image of "Jie." Once the difficulties have been resolved, it is favorable to be calm and peaceful, and not to engage in prolonged disturbances. Looking at the transformation of the hexagram, this hexagram comes from the hexagram "Sheng" (Increase). The line nine in the third position moves to the fourth position, entering the upper trigram Kun (Earth), while the line nine in the second position remains in its original place and occupies the central position, hence it is favorable to the peaceful and easy place of the southwest. If there is nothing to do, one should return to the original place and rest quietly; if there is still something to do, one should go early and return early, and not engage in prolonged disturbances.

《彖》曰：「解」，險以動，動而免乎險，解。以卦德釋卦名義。「解，利西南」，往得眾也。「其來復吉」，乃得中也。「有攸往，夙吉」，往有功也。以卦變釋卦辭。《坤》為眾，得眾，謂九四入坤體得中有功，皆指九二。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉。極言而贊其大也。

The Commentary on the Judgment of the Hexagram "Release" says: "Release" refers to being in a dangerous situation yet being able to act vigorously, and through movement, escaping from the danger, hence called "Release." Zhu Xi points out that this sentence explains the meaning of the hexagram name by using the hexagram's virtue. The Commentary on the Judgment continues: the hexagram statement says "Release, advantageous to the southwest," because going to that direction can gain the support of the people; it says "its coming back is auspicious," because returning allows one to maintain the middle path; it says "there is an undertaking, and it is auspicious in the morning," because going forward can establish achievements. Zhu Xi points out that these sentences explain the hexagram statement by using the changes of the hexagram: the trigram of Earth represents the people, so "gaining the people" refers to the nine in the fourth line entering the Earth trigram; as for "gaining the middle" and "having achievements," both refer to the nine in the second line. The Commentary on the Judgment also says: the qi of heaven and earth is released, and thunder and rain arise; thunder and rain arise, and the seeds of all fruits and grasses will split open and sprout. The time of the hexagram "Release" is indeed great. Zhu Xi says that this is explaining the principle to its utmost and praising its grandeur.

《象》曰：雷雨作，解，君子以赦過宥罪。初六，無咎。難既解矣，以柔在下，上有正應，何咎之有？故其占如此。《象》曰：剛柔之際，義無咎也。九二，田獲三狐，得黃矢，貞吉。此爻取象之意未詳。或曰：卦凡四陰，除六五君位，餘三陰，即三狐之象也。大抵此爻為卜田之吉占，亦為去邪媚而得中直之象。能守其正，則無不吉矣。《象》曰：九二「貞吉」，得中道也。

The Great Image of the Hexagram 41, "Release," says: Thunder and rain arise, which is the meaning of "Release"; the superior man takes this as a model, pardoning mistakes and showing leniency toward faults. The line statement of the first line says: There will be no blame. Zhu Xi explains: When difficulties have been removed, the first line, being a yin line at the very bottom, has above it the nine in the second line which corresponds to it properly, so how could there be any blame? Therefore the line statement is thus. The Small Image Commentary of the first line says: When a yang line and a yin line connect and correspond, according to principle, there will be no blame. The line statement of the second line says: In hunting, three foxes are captured, and a yellow arrowhead is obtained; holding to uprightness brings good fortune. Zhu Xi frankly admits that the intention of this line's symbolic meaning is not clear. Some say: The hexagram has four yin lines, excluding the five in the middle which represents the sovereign, the remaining three yin lines are the symbol of the three foxes. Generally speaking, this line is a good omen for hunting, and also symbolizes the removal of wicked and flatterers to attain the way of uprightness and firmness; if one holds to the right path, there will be no misfortune. The Small Image Commentary of the second line says: The reason why the second line "holds uprightness and is auspicious" is because it has attained the middle way.

六三，負且乘，致寇至，貞吝。乘，如字；又石證反。《繫辭》備矣。貞吝，言雖以正得之，亦可羞也，唯避而去之為可免耳。《象》曰：「負且乘」，亦可醜也。自我致戎，又誰咎也？戎，古本作「寇」。

The line statement for the sixth line of the third hexagram says: carrying something yet sitting on a cart, which invites bandits, even if one remains upright, there is regret. Zhu Xi explains that "cheng" should be read according to its original pronunciation, and can also be read as "shi zheng fan"; he also says that the meaning of this line is already thoroughly explained in the Great Treatise. He explains: "Zhen lin" refers to the fact that even if this position is obtained through proper means, it is still shameful, and only by actively avoiding or resigning from it can one avoid misfortune. The small image commentary for the sixth line of the third hexagram says: "carrying and riding," which is indeed shameful; one has invited warfare, so who can blame them? Zhu Xi notes that in ancient texts, the character "rong" is written as "kou."

九四，解而拇，朋至斯孚。解，佳買反。《象》同。拇，茂後反。拇，指初。初與四，皆不得其位而相應，應之不以正者也。然四陽初陰，其類不同，若能解而去之，則君子之朋至而相信也。《象》曰：「解而拇」，未當位也。

The line statement for the fourth line of the "Release" hexagram says: Remove your big toe, and friends will come and trust you sincerely. Zhu Xi annotated "Jie" as "Jia Mai Fan" in the "Small Image Commentary," and the same applies to "mu." He explained that "mu" refers to the initial line six. Both the initial line six and the fourth line nine are not in the proper position but correspond to each other, forming a pair that corresponds improperly. However, the fourth line nine is yang and the initial line six is yin, so they are not of the same type. If they can release and abandon this connection, then gentlemen friends will come and trust each other. The "Small Image Commentary" for the fourth line says "Jie er mu" because the position of the fourth line nine is inherently inappropriate.

六五，君子維有解，吉，有孚于小人。解，音蟹。《象》同。卦凡四陰，而六五當君位，與三陰同類者，必解而去之則吉也。孚，驗也。君子有解，以小人之退為驗也。《象》曰：君子有解，小人退也。上六，公用射隼于高墉之上，獲之，無不利。射，食亦反。隼，荀尹反。《繫辭》備矣。《象》曰：公用射隼，以解悖也。解，佳買反。

The *Gua of Release* (《解》) *Yao Ci* of the fifth line says: A gentleman is auspicious if he can be released from difficulties, and this will be verified by the small person. Zhu Xi notes that the character *jie* (解) is read as *xiè* (蟹). The *Xiao Xiang Zhuan* also agrees with this. He explains: the entire hexagram has four yin lines, and the fifth line, being in the position of the ruler, is of the same type as the other three yin lines. It is auspicious to be released and to remove such connections. The character *fu* (孚) here means verification: when a gentleman is released from difficulties, it is verified by the retreat of the small person. The *Xiao Xiang Zhuan* of the fifth line says: When a gentleman is released from difficulties, the small person naturally retreats. The *Yao Ci* of the top sixth line says: The prince and duke shoots at fierce birds from a high wall, and with one shot he captures them, there is no disadvantage. Zhu Xi notes the pronunciation of *she* (射) as *shi yi fan* (食亦反), and *sun* (隼) as *Xun Yin fan* (荀尹反). He also says that the meaning of this line is already explained in detail in the *Xi Ci Zhuan*. The *Xiao Xiang Zhuan* of the top sixth line says: The prince and duke shoots at fierce birds in order to release from disorder. Zhu Xi notes that the character *jie* (解) here is read as *jia mai fan* (佳买反).

兌下，艮上。損：有孚，元吉、無咎、可貞、利有攸往。損，減省也。為卦損下卦上畫之陽，益上卦上畫之陰，損兌澤之深，益艮山之高，損下益上，損內益外，剝民奉君之象，所以為損也。損所當損，而有孚信，則其占當有此下四者之應矣。曷之用？二簋可用享。簋，音軌。言當損時，則至薄無害。

The hexagram 《Zhen》has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). The hexagram statement says: "The hexagram Zhen, with sincerity in heart, brings great good fortune, no mistakes, and is favorable for maintaining the right path and going forward." Zhu Xi explains that "Zhen" means reduction and frugality. In terms of the hexagram structure, the uppermost yao of the lower trigram is removed and added to the uppermost yao of the upper trigram. This reduces the depth of the Lake and increases the height of the Mountain, representing a reduction from below to benefit above, and a reduction from within to benefit outside. It symbolizes taking from the people to serve the ruler, hence the name of the hexagram is Zhen. Whenever the appropriate reduction is made and sincerity is maintained, the divination will correspond with the four benefits mentioned. The hexagram then asks, "What should be offered in worship?" It says that two thin bowls of food are sufficient for sacrifice. Zhu Xi notes that "guǐ" is pronounced like "guǐ" and explains that this refers to the idea that when reduction is appropriate, even very simple offerings are acceptable.

《彖》曰：「損」，損下益上，其道上行。上行之上，時掌反。以卦體釋卦名義。損而有孚，元吉、無咎、可貞、利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。此釋卦辭。時，謂當損之時。

The Commentary on the Judgment of the Hexagram of Loss says: The Hexagram of Loss is about reducing the lower part to increase the upper part, and its principle is to move upward. Zhu Xi noted that the character "上" in "上行" is pronounced "shi zhang fan," and it is read in the rising tone. He also pointed out that this sentence explains the meaning of the hexagram name by referring to the structure of the hexagram. The Commentary continues: If there is a reduction with sincerity in heart, it will be greatly auspicious, without error, and favorable for maintaining the correct path and moving forward. What should be used for worship? Two bowls of simple food are sufficient for offering. Using two bowls of simple food should be appropriate; reducing strength and increasing weakness should also be appropriate. Reduction and increase, fullness and emptiness, should all follow the movement of the times. Zhu Xi pointed out that these sentences explain the hexagram statement. The term "时" refers to the appropriate time for reduction.

《象》曰：山下有澤，損，君子以懲忿窒欲。懲，直升反。君子修身，所當損者，莫切於此。初九，已事遄往，無咎，酌損之。已，音以。遄，市專反。四爻同。初九，當損下益上之時，上應六四之陰，輟所為之事，而速往以益之，無咎之道也。故其象占如此。然居下而益上，亦當斟酌其淺深也。《象》曰：「已事遄往」，尚合志也。尚、上通。

The Great Image of the Hexagram "Loss" says: A mountain below a marsh, this is the Hexagram of "Loss"; the gentleman takes this image as a model, restraining his anger and curbing his desires. Zhu Xi noted the pronunciation of "惩" as "zhēng shēng fǎn," and said: The gentleman cultivating himself should most certainly reduce his anger and desires. The line statement of the first line says: Stop what you are doing and go quickly, there will be no error, but one should consider the extent of the reduction. Zhu Xi noted that "已" is read as "yǐ," and for "遄" he gave the pronunciation "shì zhuān fǎn," saying that the same pronunciation applies to the character "遄" in the fourth line. He explained: The first line is at the time of reducing below and benefiting above, and it corresponds with the yin of the fourth line above, so it stops what it is doing and goes quickly to benefit the fourth line, which is a way to avoid blame, hence the image and the line statement are thus. However, being in a lower position and benefiting the upper, one should also consider the depth and weight of the reduction. The Small Image Commentary of the first line says: "Stop what you are doing and go quickly," because it harmonizes with the aspirations above. Zhu Xi noted that the characters "尚" and "上" are homophones.

九二，利貞，征凶，弗損益之。九二剛中，志在自守，不肯妄進，故占者利貞，而征則凶也。弗損益之，言不變其所守，乃所以益上也。《象》曰：九二「利貞」，中以為志也。

The line statement for the second line of the "Loss" hexagram says: It is advantageous to maintain uprightness and steadfastness; if one travels forward, there will be danger; not reducing oneself is actually increasing the other. Zhu Xi explains: The second line, being a yang line in the center of the lower trigram, is strong and in the center. Its heart is set on self-preservation and it does not act rashly. Therefore, those who consult the oracle benefit from uprightness. If one goes forward recklessly, there will be misfortune. "Not reducing and increasing" means not changing the principles one holds fast to; this itself is the best increase for above. The Small Image Commentary for the second line says: The reason the second line is "advantageous to uprightness" is because it holds uprightness as its inner will.

六三，三人行，則損一人，一人行，則得其友。下卦本乾，而損上爻以益坤，三人行而損一人也。一陽上而一陰下，一人行而得其友也。兩相與則專，三則雜而亂，卦有此象，故戒占者當致一也。《象》曰：一人行，三則疑也。

The line statement for the sixth line of the third position in the Hexagram of Loss says: When three people walk together, one will be lost; when one walks alone, he will gain a friend. Zhu Xi explains: The lower trigram of the Hexagram of Loss is originally Heaven, so reducing the topmost line of Heaven to increase the upper trigram Earth, this is 'three people walking together and one is lost'; a yang line moving up and a yin line moving down, this is 'one walking alone and gaining a friend'. When two people interact, they are focused; when three people are together, they become confused. The hexagram contains such an image, so it warns those who divinate that in their actions and relationships they should be focused and single-minded. The Small Image Commentary for the sixth line of the third position says: Only when one walks alone can one be in harmony, but when three are together, they will suspect each other.

六四，損其疾，使遄有喜，無咎。以初九之陽剛益己，而損其陰柔之疾，唯速則善。戒占者如是，則無咎矣。《象》曰：「損其疾」，亦可喜也。六五，或益之十朋之龜，弗克違，元吉。柔順虛中，以居尊位，當損之時，受天下之益者也。兩龜為朋，十朋之龜，大寶也。或以此益之而不能辭，其吉可知。占者有是德，則獲其應也。《象》曰：六五「元吉」，自上佑也。

The sixth line of the "Loss" hexagram says: reducing one's own faults and allowing them to improve quickly brings joy and no fault. Zhu Xi explains: the sixth line uses the yang strength of the first line to enhance itself, thus reducing its own yin weakness, and the faster the better; this is a warning to the person consulting the oracle to act accordingly, and there will be no misfortune. The small image commentary of the sixth line says: "Reducing one's illness" is something to be joyful about. The fifth line of the hexagram says: someone presents a tortoise worth ten pings to increase his fortune, and he cannot refuse, which is very auspicious. Zhu Xi explains: the fifth line is gentle and middle-empty, occupying a high position, and is in a time of reduction, thus being the one who receives the increase from the people under heaven. Two tortoises make one ping, so ten pings of tortoises are extremely valuable; someone presents such a precious gift and he cannot refuse, the auspiciousness is evident. If the person consulting the oracle has such virtue, he will receive the corresponding reward. The small image commentary of the fifth line says: the fifth line's "great auspiciousness" is due to the protection of heaven.

上九，弗損益之，無咎，貞吉，利有攸往，得臣無家。上九，當損下益上之時，居卦之上，受益之極，而欲自損以益人也。然居上而益下，有所謂惠而不費者，不待損己，然後可以益人也。能如是，則無咎，然亦必以正則吉，而利有所往。惠而不費，其惠廣矣，故又曰，得臣無家。《象》曰：「弗損益之」，大得志也。

The line statement for the Upper Ninth line of the "Loss" hexagram says: If one does not reduce others but can increase others, there will be no fault, and if one remains upright, it is auspicious, and it is beneficial to go forward, and one will gain the loyalty of the people without being confined to one's own family or household. Zhu Xi explains: When the Upper Ninth is in the position of reducing the lower to benefit the upper, and it is at the top of the entire hexagram, having received benefits to the utmost, it then reverses itself to reduce itself in order to benefit others. However, being in a high position and benefiting the lower, there is a saying of "giving others benefits without oneself being diminished," so one does not need to first reduce oneself before benefiting others. If one can do this, there will be no fault; but one must also act uprightly to be auspicious and beneficial to go forward. When benefits are widely given without self-sacrifice, this benefit is extensive, so the line statement also says "gaining the loyalty of the people without being confined to one's own family." The Small Image Commentary for the Upper Ninth says: "Not reducing or benefiting," refers to greatly realizing one's own aspirations.