The Trigram of Parting

【兌下離上，中互坎離】中孚：睽為二陰四陽卦，自中孚來。中孚四陰升五，故彖傳曰柔進上行。虞氏曰大壯上來之三，不合。睽，小事吉。火性上炎，澤氣下潤，是離兌有睽象，故兌下離上之卦名睽。睽，乖也。睽則難合，事亦有因睽轉吉者，然亦小事如此，大事則否也。

The lower trigram of the Kui hexagram is Dui and the upper trigram is Li. The intermediate trigrams contain Kan and Li. This hexagram comes from Zhongfou by the transformation of its fourth line. Kui is a hexagram with two yin lines and four yang lines. In Zhongfou, the fourth line, which is yin and flexible, rises to the fifth position, so the Commentary on the Judgment says, "the yin line advances and moves upward." Yu Fan says that the top line of Dazhuang moves down to the third position, which does not agree with the text. The hexagram statement says: "Kui, small matters bring good fortune." Duolong'a says: fire has an upward nature, while the water vapor of Dui flows downward. Thus, Li and Dui originally have a tendency to be apart, so the hexagram with Dui below and Li above is called Kui. "Kui" means to be apart or to be at odds. When things are apart, they are difficult to reunite. However, sometimes being apart can lead to good fortune, but this is only true for small matters. For major matters, this is not the case.

彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。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！離兌合卦，何以名睽？蓋以卦象言之，離火也，兌澤也。離火居上則益上炎，澤水居下則益下潤，是火澤相睽也。離為中女，兌為少女，雖暫同居，後必分適，是二女相睽也，故曰睽也。祇是以卦德卦體言之，兌說而附乎離明，中孚之三陰柔上行，進居五位，五陰得中，以下應二剛，當睽違之時，以柔道行之，往往得合。陰為小，故曰小事吉也。

The Commentary on the Judgment says: The Kui hexagram, which is composed of the fire and the marsh, represents fire moving upward and the marsh moving downward; two women living in the same house but with different aspirations. Joy is attached to brightness, the flexible line advances to a superior position, and is in the center to correspond with the strong line, so small matters bring good fortune. Heaven and earth are separated but share the same function of nurturing all things; men and women are separated but can have mutual understanding; all things are separated but follow their own kind. The timing and function of the Kui hexagram are indeed significant. Duolong'a asked: Why is the hexagram composed of the fire and the marsh called Kui? From the symbolic meaning of the hexagram, fire is the upper trigram and the marsh is the lower trigram; the fire on top burns even more upward, while the marsh below flows even more downward, which shows the separation between fire and marsh. The fire represents the middle daughter, and the marsh represents the young daughter; although they temporarily live in the same house, they will eventually marry different men, showing the separation between the two daughters, hence the name Kui. However, from the perspective of the hexagram's virtue and structure, the joy of the marsh is attached to the brightness of the fire, the third line, which is a yin line, advances upward to the fifth position, and the fifth line, which is a yin line in the center, corresponds downward with the strong line of the second position. In times of separation, using a flexible and harmonious approach often leads to reconciliation. Yin is associated with 'small' matters, hence it says 'small matters bring good fortune.'

夫睽則似不能遽同，觀彼天地分判，上下相睽，至於陰昇陽降，天地轉和合而無間；睽則似不能遽通，觀乎男女異體，彼此相睽，至於夫倡婦和，男女轉好合而相宜；睽則似不能同類，觀於萬物倮毛羽鱗、飛潛動植，形既迥殊，性亦各異，其睽尤甚，至於相資以生，相需以養，萬物轉以會合而咸若。是上為天位，下為地位，上下皆陽，故曰事同；互坎為男，互離為女，坎離連體，故曰志通；坎離亦為叢棘草木，又為豕、為雉、為介蟲、為弓矢，坎又為水，兌為金，皆物也，亦相資為用，故曰事類。此睽不終睽，睽有其時，而乃因睽得合，睽又有其用也。睽之時用，蓋曰大哉。

Duolong'a continued to explain: Although things seem to be separated and cannot immediately become the same, look at heaven and earth divided into two, upper and lower separated, but when yin qi rises and yang qi descends, heaven and earth eventually unite without any gap; although things seem to be separated and cannot immediately communicate, look at men and women with different forms and separated from each other, but when the husband leads and the wife follows, men and women eventually unite in harmony; although things seem to be separated and cannot be of the same kind, look at all things which include naked creatures, hairy creatures, feathered creatures, and scaled creatures, some flying, some living in water, some moving, some stationary, with completely different forms and different natures, their separation is most extreme, yet they rely on each other for survival and depend on each other for sustenance, so all things eventually unite and each finds its proper place. In this hexagram, the upper line is the heavenly position, the lower line is the earthly position, and both are yang lines, so it is said, "Their affairs are the same." The interacting lines Kan represents male, and Li represents female, and Kan and Li are connected as one, so it is said, "Their wills communicate." Kan and Li also symbolize tangled brambles and grasses, pigs, pheasants, shellfish, bows and arrows, Kan also symbolizes water, and Dui symbolizes metal, all things, which rely on each other for use, so it is said, "Their affairs are of the same kind." Thus, separation does not mean permanent separation; separation has its time, and separation can lead to union; separation also has its function. Therefore, the Commentary on the Judgment praises, "The use of separation is great indeed."

象曰：上火下澤，睽。君子以同而異。荀氏曰：火性炎上，澤性潤下，故曰睽也。大歸雖同，小事當異；百官殊職，四民異業，文武並用，威德相反，共歸於治，故曰同而異也。初九：悔亡。喪馬勿逐，自復；見惡人，無咎。初睽未甚，猶易得合，惟其能合，故曰悔亡。如馬之喪，不事遠逐而自復；如人之惡，不可遠拒而宜見。初與四應，四在中孚為互震，震為馬，四與五易，震象不見，為喪馬，而互坎之美脊仍見，是馬已喪，不必遠逐而自復也。四為正離，虞氏曰：離為惡人。以其人惡而不之見，故成睽；睽久生疑，故成咎。不見惡人以致咎，何如見此惡人以免咎也？是惟不縈情於物，而物終必歸；惟不顯絕於人，而人終無怨，此處睽之善術也。象曰：見惡人，以辟咎也。闢、避同。見惡人者，以避睽也。

The Great Image Commentary says: Above is fire, below is marsh, this is the Kui hexagram; the gentleman takes it as a model, maintaining differences within great unity. Xun Shuang said: Fire has an upward nature, marsh has a downward nature, hence it is called Kui. Although the general direction is the same, specific matters should be differentiated: officials each have their duties, scholars, farmers, artisans, and merchants each have their professions, both cultural governance and military strength are used, and authority and benevolence seem opposite, yet together they lead to good governance. Therefore it is said, "same yet different." The first line statement says: regret disappears. Losing a horse need not be pursued, for it will return on its own; seeing a person one dislikes brings no fault. Duolong'a said: The separation in the first line is not yet deep, hence it is easy to reunite; precisely because it can reunite, it is said "regret disappears." Just as losing a horse, one need not go far to search for it, for it will return on its own; just as meeting a person one dislikes, one should not refuse to see him far away, but rather meet him. The first line and the fourth line are in correspondence; the fourth line is in the Zhongfu hexagram and is in the mutual structure of Zhen, which symbolizes a horse. After the fourth and fifth lines are exchanged, the Zhen image disappears, which is called "losing a horse," but the mutual structure Kan still has a fine horse, showing that although the horse is lost, one need not go far to search for it, for it will return on its own. The fourth line is in the center of Li, Yu Fan said Li symbolizes "evil people." Because one dislikes that person, one avoids meeting him, thus causing separation; prolonged separation leads to suspicion, thus causing fault. Rather than avoiding the evil person and bringing about fault, why not meet him to avoid fault? Thus, only by not being attached to external things will those things return on their own; only by not openly cutting off relations with people will there be no resentment—this is the proper way to deal with separation. The Small Image Commentary says: meeting an evil person is to avoid fault. Duolong'a explained: "辟" and "避" are the same; meeting an evil person is precisely to avoid separation.

九二：遇主于巷，無咎。二與五應，五為君位，是主也。五為互坎，坎為宮，又為隱伏，是巷也。夫時當睽乖，不拘幣聘之文，雖委曲求合，遇之於巷，亦無咎矣。象曰：遇主于巷，未失道也。未失道者，言當睽時不必拘常格也。

The line statement for the second line says: meeting the master in the alleyway, there is no fault. Duolong'a explains: the second line corresponds with the fifth line, and the fifth line is the position of the ruler, which is referred to as 'master'. The fifth line is located within the interacting trigrams of Kan, which symbolizes palace and also concealment, thus combining to form 'alleyway'. In times of separation, one need not be bound by the formalities of visiting and offering gifts. Even if one must humble oneself to seek harmony, meeting the master in the alleyway is without fault. The Small Image Commentary says: meeting the master in the alleyway, one has not strayed from the right path. Duolong'a explains: the phrase 'has not lost the way' means that in times of separation, one need not be rigidly bound by conventional practices.

六三：見與曳，其牛掣，其人天且劓，無初有終。三與上應，三為內卦之終，其睽較初、二尤甚，則有不能遽合者。三至五為互坎，坎為輿；二至四為互離，離為牛。坎輿離牛上行求應，然三非正坎，乃借四五以成坎；三非正離，乃借二四以成離；三實與初、二同體，故輿見曳、牛見掣也。且三在中孚為互艮，上在中孚為正巽，今則為兌。兌為刑，巽為寡髮，而遇兌刑，三四相易，巽象不見，則似髠去其發；艮為鼻，而遇兌刑，三四相易，艮象不見，則似割去其鼻。髠發為天，割鼻為劓，兌為毀折，故象天且劓也。前往則見阻，而所應之人又見刑傷，其睽已極。然陰宜從陽，初雖睽違，終必得合，是無初有終矣。象曰：見輿曳，位不當也；無初有終，遇剛也。內卦至三已盡，又陰居陽位，故睽獨甚也。

The line statement for the third line says: seeing a cart being dragged backward, the oxen pulling it being held back, and the driver suffering the punishment of髡发 and割鼻; the beginning is not smooth, but in the end there will be a good result. Duolong'a says: the third line corresponds with the top line. The third line is the last line of the inner trigram, and its deviation is more serious than that of the first line and the second line. It cannot be reconciled at once. The third to fifth lines form the trigram Kan, which symbolizes a cart; the second to fourth lines form the trigram Li, which symbolizes oxen. The cart and the oxen both want to go upward to meet their proper correspondence, but the third line itself is not a proper Kan, needing the fourth and fifth lines to form Kan; it is not a proper Li, needing the second and fourth lines to form Li. In reality, the third line belongs to the lower trigram along with the first and second lines, so the cart is held back and the oxen are restrained. Moreover, in the trigram Zhongfou, the third line belongs to the interacting trigram Gen, and the top line belongs to the proper trigram Xun. Now, however, it has become Dui. Dui symbolizes punishment, and Xun symbolizes sparse hair. When Xun meets Dui's punishment, the third and fourth lines exchange, and the Xun image disappears, as if the hair has been shaved off. Gen symbolizes the nose, meeting Dui's punishment, the third and fourth lines exchange, and the Gen image also disappears, as if the nose has been cut off. The punishment of shaving the head is called 'Tian', and the punishment of cutting the nose is called 'Yi'. Dui also has the meaning of breaking, so it is taken as the image of 'Tian and Yi'. Moving forward meets resistance, and the person it is meant to meet has also suffered punishment, the deviation has reached its extreme. However, Yin should follow Yang, even though the beginning is not smooth, in the end it will certainly meet, which is called 'no beginning but a final result'. The Small Image Commentary says: seeing the cart being dragged backward is because of the improper position; the beginning is not smooth but eventually succeeds because it meets Yang. Duolong'a explains: the inner trigram has reached its end at the third line, and it is a Yin line in a Yang position, so its deviation is especially severe.

九四：睽孤，遇元夫，交孚，厲無咎。四以一陽居上下二陰之間，是睽乖而復孤立者。惟與初陽為正應，陽為夫，夫居於初，則夫為元，元，始也。四以互坎之志，交孚以合之，雖在睽時不免危厲，而終必得合，故無咎。象曰：交孚無咎，志行也。志行故交孚，交孚則遇元夫，不傷睽孤矣。

The statement of the fourth line says: It is separated and isolated, but meets the first male, and they connect with sincerity, though there is danger, there is no fault. Duolong'a says: The fourth line is a yang line sandwiched between two yin lines above and below, thus it is both separated and isolated. Fortunately, it corresponds with the first nine, which is also a yang line; yang symbolizes husband, and this 'husband' is in the initial position, so he is called 'the original husband', 'original' meaning beginning. The fourth line, relying on the mutual structure of Kan, which represents the mind, connects with the first nine through sincerity; although in a time of separation there is danger, in the end they will come together, so there is no fault. The Small Image Commentary says: Connecting with sincerity without fault is because the mind is put into action. Duolong'a explains: The mind being put into action allows for sincere connection; sincere connection leads to meeting the 'original husband', thus not being harmed by separation and isolation.

六五：悔亡，厥宗噬膚，往何咎。睽宜於合，初九即言悔亡者，以睽初尚淺，其勢易合也；六五亦言悔亡者，以二急於求遇，以五為主，五又應二之求，以二為宗。二尊五為主，五親二為宗，合之尤易也。五居離中，離為大腹，象膚；二為兌中，兌為口，象噬。厥宗往噬此膚，合之易易，何有於咎？象曰：厥宗噬膚，往有慶也。

The line statement of the fifth line says: Regret disappears, relatives bite into the flesh, going forward, what fault could there be? Duolong'a says: When there is separation, reunion is valuable. The beginning line speaks of 'regret disappears' because the separation is still shallow and the situation is easy to reunite. The fifth line also speaks of 'regret disappears' because the second line urgently seeks to meet, taking the fifth line as the 'master,' and the fifth line responds to the second line's request, taking the second line as the 'clan.' The second line respects the fifth line as the master, and the fifth line is close to the second line as the clan, so their reunion is especially easy. The fifth line is in the central position of Li, which symbolizes a large abdomen, and can be taken as flesh. The second line is in the central position of Dui, which symbolizes the mouth, and can be taken as biting. Relatives bite into this flesh and go forward, reunion is easy, where could there be fault? The Small Image Commentary says: Relatives bite into the flesh, going forward brings joy.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇兩則吉。睽至於上，睽益甚矣，下求正應，不免阻多。五至三為互坎，坎為豕，又為水；三又為兌澤，豕涉澤水，則在泥塗中，是所見者豕負塗也。坎為輿，稱車；坎又為隱伏，稱鬼，是所載者鬼一車也。坎又為弓，稱弧；本爻為離，離為矢，弧得矢則弧張，是先張之弧也。而三為兌上，兌為毀折，弧折則說，是後說之弧也。既疑為豕，又疑為鬼；既張弧以射之，復說弧以釋之，總由睽故也。

The statement of the top line says: separated and isolated, one sees a pig covered with mud, and also sees a cart carrying ghosts; first draw the bow to shoot, later put down the bow. What comes is not a robber, but someone coming to propose marriage; going forward and encountering rain (the original text says 'two'), it is auspicious. Duolong'a says: separation reaches its peak at the top line, and the degree becomes even more severe. Seeking its proper correspondence downward, one inevitably encounters many obstacles. The lines from five to three form the trigram Kan, which symbolizes a pig and also water; the third line also belongs to the trigram Dui, which signifies a marsh. The pig walks through the marshy water, thus getting muddy, hence the image of 'a pig carrying mud'. The trigram Kan also symbolizes a cart, which can be called 'cart'; Kan also symbolizes hidden things, which can be called 'ghosts', hence the image of 'a cart carrying ghosts'. Kan also symbolizes a bow, which can be called 'bow'; this line belongs to the trigram Li, which symbolizes arrows. The bow gets arrows and thus is drawn, which is 'first drawing the bow'. The third line is the top line of Dui, which signifies breaking. The bow breaks, thus the bow is put down, which is 'later putting down the bow'. At times suspecting it is a pig, at times suspecting it is a ghost; at times drawing the bow to shoot, at times putting down the bow to remove vigilance—these are all caused by separation and suspicion.

夫其所以滋疑者，則以三為互坎，坎為盜，疑其為盜；不知三陰上陽，正應成配，實為婚媾，非寇也。往而求之，歷下五、四兩爻，互坎將盡，正兌之上，則得遇合，不終睽矣。兌為澤，稱雨，往而遇雨，豕鬼之疑俱亡矣，故吉。象曰：遇雨之吉，群疑亡也。群者，豕、鬼與寇，疑之則睽，疑亡則睽亦亡。

Duolong'a continued to say: The reason for increasing suspicion is that the third line is in the mutual trigram Kan, which symbolizes thieves, so it is suspected to be a bandit; but one does not know that the third line is yin and the top line is yang, which are properly matched, and in reality it is coming to propose marriage, not a bandit. The top line goes forward to seek, passing through the fifth and fourth lines below, and the mutual trigram Kan is almost completed. When it reaches the top of the trigram Dui, it can meet, so it will not continue to be discordant. Dui symbolizes a marsh, which can be called rain; going forward and meeting rain, the suspicion of pigs, ghosts, and bandits all disappears, hence it is auspicious. The Small Image Commentary says: Meeting rain is auspicious because all the suspicions have disappeared. Duolong'a explained: The term 'group suspicion' refers to pigs, ghosts, and bandits; when there is suspicion, there is discord, and when the suspicion disappears, the discord also disappears.

【艮下坎上，中互離坎】小過：蹇為四陽二陰【四陽二陰：四陰二陽】卦，自小過來，四往升五，五來降四。彖傳曰往得中，言小過四陽往居蹇五得中也。虞氏謂觀上反三，不合。蹇，利西南，不利東北，利見大人，貞吉。坎居於外，內艮則止，坎為蹇，蹇未解，不宜遽行也，故艮下坎上之卦名蹇。時既逄【逄：逢】蹇，宜行平衍之地，不宜蹈危險之區。於是有濟蹇之大人出，利於見之。如是則蹇不長蹇，可以出蹇適蕩平也，故貞吉。

The lower trigram of the Jian hexagram is Gen (Mountain) and the upper trigram is Kan (Water). The intermediate trigrams contain Li (Fire) and Kan (Water). This hexagram comes from the Xiao Guo hexagram by the movement of the fourth line upwards to the fifth position and the fifth line downwards to the fourth position. The Jian hexagram has four yin lines and two yang lines (note: the original text says 'four yang and two yin', which should be corrected to 'four yin and two yang'). The Commentary on the Judgment says 'going to the middle', which refers to the fourth line of Xiao Guo moving upwards to occupy the fifth position of Jian and thus being in the central position. Yu Fan's view that it comes from the Guan hexagram's top line returning to the third position is inconsistent with the text. The hexagram statement says: 'Jian, advantageous to the southwest, not advantageous to the northeast, advantageous to seeing a great person, maintaining correctness leads to good fortune.' Duolong'a says: The outer trigram is Kan (Water), representing danger, while the inner trigram Gen (Mountain) represents stopping. Kan is danger, and danger has not yet been removed, so it is not advisable to proceed hastily. Therefore, the hexagram named Jian is composed of lower Gen and upper Kan. When encountering danger, one should go to a level and open place, not enter dangerous areas. At this time, if a great person who can overcome the danger appears, it is advantageous to see him. Thus, the danger will not last long, and one can escape from the danger to reach a safe place, hence 'Zhen Ji'.

彖曰：蹇，難也，險在前也。見險而能止，知矣哉！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！蹇者，難也。坎險在前，難進也。既已見險，則即不宜蹈險，內為艮止，見險而止，非有坎智者不能也。是知惟明哲之人，乃始克慎行止。時既為蹇，則不宜履險，而惟宜履順。內卦為艮，艮位東北，東北之對向為西南，西南坤方也，坤為地，地勢平衍。而蹇自小過來，小過四往之五，坎得陽中，而四五相易，坤象在隱見之間；且坎為坤索乾中，坎得坤體，得平衍之地矣，故云利也。

The Commentary on the Judgment says: "Jian" means difficulty. There are dangers and obstacles ahead. To see the dangers and stop, is truly wise. It is advantageous to go toward the Southwest, because going there allows one to be in the center; it is not advantageous to go toward the Northeast, because that path has already reached its end. It is advantageous to see a great person, because going forward can establish achievements; each line is in the correct position and maintains uprightness to bring good fortune, which can be used to correct the state. The timing and function of the Jian hexagram are indeed significant. Duolong'a explains: "Jian" means difficulty. The danger of Kan is ahead, making it difficult to advance. Since the danger has already been seen, one should not go further; the inner trigram is Gen, which means to stop. To see danger and stop is something that only a person with the wisdom of Kan can do. Therefore, only those who are wise can carefully choose between action and stillness. Since the time is difficult, one should not take dangerous paths, but only take easy ones. The inner trigram is Gen, whose direction is Northeast. The opposite of Northeast is Southwest, which is the direction of Kun, symbolizing earth, which is flat and open. Moreover, Jian comes from Xiao Guo by changing the fourth line to the fifth position, allowing Kan to gain a central yang line; the exchange of the fourth and fifth lines makes the image of Kun appear and disappear; furthermore, Kan originally obtained its central line by seeking it from Kun towards Qian, and since Kan contains the nature of Kun, it also gains the flat land, hence it is said "advantageous."

東北為艮方，艮為山，山勢險阻；坎為水，水流不上行，其道已窮，故曰不利也。顧東北不利，即不宜往東北以犯難；而西南維利，則尤宜往西南以立功。蓋不往則蹇常存，惟前往則蹇可濟，是不可坐安於蹇也。然則欲濟蹇者，非陰柔所能勝，惟九五剛中之大人，居尊位，履坎中，坎為水、為智，以智處蹇，見險能濟，守五之正以治坤邦，善用蹇時，較之未蹇有事半功倍者，蹇之時用豈不大哉！

Duolong'a continued to say: The Northeast is the direction of Gen, which symbolizes mountain, and mountains have dangerous and obstructive terrain; Kan symbolizes water, which only flows downward and not upward, so that path has already reached its end, thus it is said to be "unfavorable." Since the Northeast is unfavorable, one should not冒险 to go there; whereas the Southwest is favorable, so one should even more go to the Southwest to achieve merit. If one remains still, the danger remains; only by moving forward can the danger be removed, thus it is evident that one cannot sit idly by and remain in danger. However, to overcome difficulties is not something that the weak and yielding can bear; only the Great Man, the Nine in the Fifth, who is strong and upright in the middle, can do so. He occupies the honorable position, standing on the middle line of Kan, which symbolizes water and also wisdom; using wisdom to deal with danger, seeing obstacles and being able to resolve them, holding fast to the correct position of the Fifth to govern the country symbolized by Kun, skillfully utilizing the opportunity of Jian. Compared to when there is no danger, this is even more effective. How great is the opportunity and function of the Jian hexagram!

象曰：山上有水，蹇。君子以反身修德。陸氏曰：水在山上，失流通之性，故曰蹇。君子體之，言水在上終宜反下，因得反身之象；水在山上不能就下，宜修山以疏通之，因得修德之象。艮為背，象反身；坎中實，象修德。前有坎險，不宜前往，故宜反身，反身者即爻辭所云來也；後有艮止，則宜退守，故云修德，修德者即彖傳所云智也。

The Great Image Commentary says: Mountains with water on top, this is the Jian hexagram; the gentleman takes it as a model, and thus turns inward to cultivate himself and virtue. Lu Ji says: Water stopping on the mountain loses its nature of flowing, hence it is called Jian. The gentleman understands this: water on top should eventually return to the bottom, thus giving the image of 'turning inward'; water on the mountain cannot flow naturally downward, so it should be managed by modifying the mountain and guiding the water, thus giving the image of 'cultivating virtue'. Duolong'a adds: Gen symbolizes the back, which fits 'turning inward'; the middle line of Kan is full, which fits 'cultivating virtue'. There is danger ahead from Kan, so it is not advisable to move forward, thus one should turn inward and seek within oneself—'turning inward' is also what the line statements refer to as 'coming'; there is the stop of Gen behind, so one should retreat and defend, thus it is said 'cultivating virtue'—'cultivating virtue' is also what the Commentary on the Judgment refers to as 'wisdom'.

初六：往蹇來譽。坎險在前，故不宜進而宜退。進則謂之往，退則謂之來。若初則前往有地，退後無地；然自守本分，不事躁進，則已不至陷於坎險，得艮止之義矣，來譽矣。象曰：往蹇來譽，宜待也。宜待致譽，不宜往也。

The line statement for the first line (initial line) says: going forward is dangerous, but returning brings reputation. Duolong'a explains: the danger of Kan is ahead, so one should not advance but retreat. Advancing is called 'going forward' (往), and retreating is called 'coming back' (来). For the initial line, going forward still has a way to go, but retreating has nowhere to go. However, as long as one remains steadfast and does not act rashly, one will not fall into the danger of Kan. This aligns with the principle of Gen (mountain), which means stopping. Reputation will naturally come. The Small Image Commentary says: 'Going forward is dangerous, coming back brings reputation,' meaning one should wait. Duolong'a explains: one should wait to gain reputation, and should not go forward.

六二：王臣蹇蹇，匪躬之故。二為臣位，上與五應，五為君，是王也。二為五之臣，則二即王臣。二至四為互坎，此謂之蹇；上應九五坎中，此又為蹇，故曰蹇蹇。夫前為蹇蹇，可以無往，而此不言退避者，蓋有故也。致身事君，臣子之職；不有其躬，臣子所宜。匪躬以濟蹇，王臣所以不避蹇也。象曰：王臣蹇蹇，終無尤也。九三：往蹇來反。三以陽居陽位，似有濟蹇之才，而前接正坎，是為往蹇；來下為艮，是為來反。艮為背，三為艮主，故曰反。象曰：往蹇來反，內喜之也。反居於內，不往外以致蹇，故曰喜之。

The line statement for the second line says: The king's minister runs through重重 difficulties, not for his own sake. Duolong'a explains: The second line represents the position of a minister, and it corresponds upward with the fifth line, which is the king, that is, 'the king'. The second line is the minister of the fifth line, so the second line is 'the king's minister'. The lines from the second to the fourth form the trigram Kan, which represents one layer of difficulty; upward, it corresponds with the fifth line, which is in the central Kan, representing another layer of difficulty. Therefore, it is said 'jian jian' (troublesome and persistent). Previously, there were many difficulties, so one could have retreated, but here it does not say to retreat, because there is another reason: to commit oneself to the king is the duty of a minister; not to be concerned about one's own life and death is the proper attitude of a minister. To disregard one's own safety in order to relieve difficulties is the reason why the king's minister does not avoid difficulties. The Small Image Commentary says: The king's minister runs through重重 difficulties, and ultimately will not make mistakes. The line statement for the third line says: To go forward is dangerous, to retreat is to return to one's original position. Duolong'a explains: The third line is a yang line in a yang position, seemingly possessing the ability to relieve difficulties, but it is immediately followed by the central Kan, so it is said 'going forward is dangerous'; retreating is the trigram Gen, so it is said 'returning'. Gen symbolizes the back, which implies turning back, and the third line is the main line of the trigram Gen, so it is said 'returning'. The Small Image Commentary says: Going forward is dangerous, returning is to return to one's original position, and the lines within the inner trigram are happy about this. Duolong'a explains: The third line returns to be within the inner trigram, not going out and thus not encountering danger, so it is said 'happy about it'.

六四：往蹇來連。四居正坎、互坎之間，此連坎也。前往固蹇，來後亦與坎連，故曰往蹇來連。象曰：往蹇來連，當位實也。九五：大蹇朋來。五陽得中，又得正位，此卦辭所云大人也。而居正坎之中，為蹇之主，則天下之蹇皆歸之，故獨別之曰大。欲濟大蹇，獨力難勝，貴朋來以助之。朋者，卦辭所云見大人者也，與五同德，共濟艱難，蓋有朋來則蹇庶幾可解矣。象曰：大蹇朋來，以中節也。

The fourth line statement says: To move forward is perilous, to retreat is still connected with peril. Duolong'a says: The fourth line is sandwiched between the main Kan trigram and the interacting Kan trigram, which is two Kan trigrams connected together. To move forward is indeed perilous, to retreat is still connected with Kan, hence it says 'to go is difficult, to return is connected'. The Small Image Commentary says: To go is difficult, to return is connected, because it is in the correct position and solid. The fifth line statement says: In great peril, friends come to help. Duolong'a says: The fifth line is a yang line, which is in the central position and in the correct position, exactly what the hexagram statement refers to as 'the great man'. It is located in the middle of the main Kan trigram, being the main line of the entire hexagram's peril, bearing all the perils of the world, hence the word 'great' is specially emphasized. To resolve great peril, relying on one's own strength alone is insufficient; it is important to have friends come to help. The term 'friend' refers to those mentioned in the hexagram statement who 'see the great man', they share the same virtue with the fifth line, and together overcome difficulties; with friends coming, the peril has hope of being resolved. The Small Image Commentary says: In great peril, friends come to help, because the fifth line is in the central position and has restraint.

上六：往蹇來碩，吉，利見大人。卦名曰蹇，故皆宜來不宜往，諸爻皆然，即上亦何獨不然。往固蹇矣，來從於五則吉。蓋五為君，碩人也，即大人也。碩，大也，故曰來碩。見此碩人，又值卦盡，則蹇宜解，不至長蹇矣，故利。象曰：往蹇來碩，志在內也；利見大人，以從貴也。內謂五，五為貴者，上宜從之。

The line statement of the sixth line at the top says: going forward is dangerous, but returning to meet a great person brings good fortune; it is advantageous to see a great person. Duolong'a says: the hexagram is named 'Obstruction,' so each line is suitable for 'coming' rather than 'going.' The same applies to the other lines; how could the sixth line be an exception? Going forward is indeed dangerous, but returning to follow the ninth line at the fifth position brings good fortune. The fifth line is the ruler, who is the 'great person,' also called the 'great person.' 'Shuo' means great, so it is said 'coming to the great person.' Meeting this great person, and at the same time the hexagram has reached its end, the danger is about to be removed, so it is not a long-term difficulty. Therefore, it is advantageous. The Small Image Commentary says: going forward is difficult, returning to meet the great person, because the mind is within; it is advantageous to see the great person, in order to follow the noble one. Duolong'a explains: 'inner' refers to the ninth line at the fifth position, which is the noble one. The sixth line at the top should follow him.

【坎下震上，中互坎離】【小過】解為四陰二陽卦，自小過來，二往升三，三來降二。彖傳曰其來復吉，乃得中也，指此。虞氏謂臨初之四，不合傳義。解，利西南，無所往，其來復吉，有攸往，夙吉。坎在內卦，猶是蹇也；而外卦為震，震動出坎，則蹇已解，故下坎上震之卦曰解。初解蹇難，宜居平衍之地以養育之，故利西南。既解之後，前無所往，惟宜來復，不宜再為紛更，重事滋擾，故曰無所往，其來復吉矣。夫解豈能坐致？惟有往乃可以解，而轉雲無所往者，蓋有往解蹇夙已如此。夙，早也。今蹇已解，不必又往，宜來復也。

The lower trigram of the hexagram is Kan (Water) and the upper trigram is Zhen (Thunder). The inner and outer trigrams contain Kan and Li (Fire). This hexagram comes from the hexagram Xiaoguo (Small Crossing) by the movement of its second line to the third position and the third line to the second position. The Commentary on the Judgment says, "Its return to the center is auspicious," referring to this change. Yu Fan says that it comes from the hexagram Lin (Approaching) with its first line moving to the fourth position, which does not conform to the meaning of the Commentary on the Judgment. The hexagram statement says: "To resolve difficulties, it is favorable to go to the southwest; if there is no place to go, returning to the original position is auspicious; if there is a place to go, acting early is auspicious." Duolong'a says: Kan is still in the inner trigram, indicating continued danger; but the outer trigram is Zhen, which once moves out of Kan, the danger is already resolved. Therefore, the hexagram with lower trigram Kan and upper trigram Zhen is called "Jie" (Resolution). Since the danger has just been resolved, it is favorable to rest in a flat and open place, hence "favorable to the southwest." Once the danger is resolved, there is nothing ahead to go to, so returning to the original position is appropriate; one should not make further disturbances or complications, hence "if there is no place to go, returning is auspicious." However, how can difficulties be resolved by waiting passively? Only by going forward can difficulties be resolved. Here, it is said "there is no place to go" because the action to resolve the difficulties has already been taken. "Suo" means early. Now that the danger has been resolved, there is no need to go forward further; one should return to the original position.

彖曰：解，險以動，動而免乎險，解。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。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉！震動坎險，合之成卦。惟恐陷險而始震動，震動前行，則已出險，是險已解去也，故名曰解。解自小過來，小過下為艮，艮為止，止則不往；二往居三以成坎，坎為眾，是為往得眾。得眾即非艮，艮位東北，與西南相對，去東北故往西南。西南地勢平衍，蹇利得之以濟蹇，解亦利得之以成解，蓋大難初平，宜長養以息物力也。

The Commentary on the Judgment says: The hexagram of Release indicates that when one is in a dangerous situation but still able to move, a single movement leads to the removal of danger, hence the name Release. It is favorable to go toward the Southwest, because going there can gain the support of the people. Returning to one's position is auspicious, because one has attained the central position. Going forward and acting promptly is favorable, because going forward can establish achievements. The vital energy of heaven and earth disperses, and thunder and rain arise; thunder and rain arise, and the shells of fruits and herbs crack open and sprout. The timing of the hexagram of Release is indeed significant. Duolong'a explains: The movement of Zhen (Thunder) and the danger of Kan (Water) together form this hexagram. Because one fears being trapped in danger, one begins to move, and once one moves forward, one has already escaped from danger, indicating that the danger has been removed, hence the name Release. The hexagram of Release comes from the transformation of Xiao Guo. The lower trigram of Xiao Guo is Gen (Mountain), which signifies stopping, and stopping means not moving forward; the second line ascends to occupy the third position, forming Kan (Water), which symbolizes the multitude, hence 'going and gaining the support of the people.' Gaining the support of the people indicates that one is no longer Gen; Gen is located in the Northeast, and the Southwest is opposite to it. Leaving the Northeast means moving toward the Southwest. The Southwest is a flat and open area; the hexagram of Jian (Obstruction) relies on it to overcome difficulties, and the hexagram of Release also relies on it to accomplish the removal of difficulties—because great difficulties have just been calmed, and it is the right time to rest and recover the people's strength.

小過之卦下為艮，上卦非坤，西南為虛象，西南雖利，究無所往。解外卦為震，震前無地，前無所往，惟宜來復。來復所以得吉者，以小過之三易來居二，二為坎中，是二之中惟來復始得之。蓋朝野初安，不宜再為紛更，又增擾也。夫惟先有蹇，然後乃有解，是解所以解蹇，惟已解蹇始可名解。當夫解蹇之初，豈能無所往以解蹇？至於蹇解之後，則已變蹇而言解，是名為解，則於既解以後言之也，蓋早已有所往以解蹇也。夫成坎之中，由於小過之三下來居二，而小過之震不易，震動前往，解功已成，是威已然。此時惟宜靜守，以可大者為可久也。

Duolong'a continued to say: The hexagram of Xiao Guo has the lower trigram Gen and the upper trigram is not Kun. The so-called southwest is just a symbolic image; although the southwest is favorable, there is ultimately no real place to go. The outer trigram of the hexagram is Zhen. Since Zhen has no more ground ahead, there is nowhere to go forward, so it is only suitable to return to the original position. The reason why returning to the original position is auspicious is because the third line of Xiao Guo moves down to the second position, and the second position is exactly the central line of Kan. Therefore, the concept of 'center' can only be obtained through 'returning to the original position'. The court and the people have just become stable, and it is not appropriate to make further changes and disturbances. Only after there has been the difficulty of Jian can there be the hexagram of Jie, which means that 'Jie' refers to removing difficulties. Only after the difficulties have been removed can it be called 'Jie'. At the beginning of taking action to remove difficulties, how could one 'have nowhere to go' and remove the difficulties? Only after the difficulties have been removed can the transition from Jian to Jie occur. Since it is called 'Jie', it refers to after the difficulties have been removed. Therefore, the action of removing the difficulties must have already been completed. The central line of Kan is formed because the third line of Xiao Guo moves down to the second position; while the upper trigram Zhen of Xiao Guo remains unchanged, and Zhen moves forward, the achievement of removing the difficulties has already been realized, and the power and authority have already become evident. At this time, it is only suitable to remain calm and hold on. Because being able to hold on to 'greatness' allows one to hold on to 'longevity'.

但以震坎之德言之，則為動、為險；而以震坎之象言之，則又為雨、為雷。坎在震上，則坎祇為雲，故坎上震下之卦曰雲雷屯；坎來震下，則坎已為雨，此震上坎下之卦曰雷雨作。震為木，為反生，為竹，為萑葦，為蕃鮮，百果草木甲坼之象。甲，草木之苞孚也；坼，裂也。坎丁冬令，震丁春令，冬寒未釋，萬物猶蒙，忽有雷以震之，則蒙漸蘇；忽有雨以滋之，則萌已吐。是雷雨所以解百果草木之困，故天地以解而作雷雨，則百果草木以解而坼甲苞，此解之時也，解之時豈不大哉！

Duolong'a further explains from the perspective of natural phenomena: according to the moral qualities of the trigrams Zhen and Kan, they represent 'movement' and 'danger'; but according to their natural imagery, they are 'Thunder' and 'Rain'. When Kan is above Zhen, Kan is merely clouds, so the trigram with Kan above and Zhen below is called Zun, and the Great Image Commentary says 'Clouds and Thunder, Zun'; when Kan is below Zhen, Kan has already become rain, so the trigram with Zhen above and Kan below is described as 'Thunder and Rain arise'. Zhen symbolizes wood, symbolizes growth from the bottom up, symbolizes bamboo, reeds, and flourishing tender plants, which exactly represent the image of the outer husks of various fruits and plants splitting open. 'Jia' is the outer covering of plants, and 'che' means splitting open. Kan corresponds to winter, while Zhen corresponds to spring: winter cold has not yet dissipated, and all things remain in a state of confusion and blockage. Suddenly thunder comes to shake them, and confusion gradually awakens; suddenly rain comes to nourish them, and tender sprouts have already emerged. Thus, thunder and rain are used to remove the stagnation of all fruits and plants, so heaven and earth produce thunder and rain due to 'jie', and all fruits and plants also split open their outer coverings due to 'jie'. This is the appropriate time for the trigram Jie, and this timing is not insignificant.

象曰：雷雨作，解。君子以赦過宥罪。雷在坎下，坎祇為雲，則卦名屯；坎在震下，坎已成雨，故卦名解。解者，所以解患難，罪過亦患難之類，赦過宥罪乃解之大者。卦有正坎、互坎，坎為多眚，為過；又為桎梏，為罪。卦有正震、互離，離明以照之，為宥；震動以出之，為赦也。

The Great Image Commentary says: Thunder and rain arise, which is the hexagram of "Release"; the gentleman takes it as a model to pardon mistakes and forgive criminals. Duolong'a says: Thunder is below the Kan, and Kan is merely cloud, so the hexagram is named "Obstruction"; when Kan is below Zhen, Kan has become rain, so the hexagram is named "Release." "Release" is used to remove difficulties, and guilt and wrongdoing also belong to difficulties. Pardoning mistakes and forgiving criminals is the main thing in "Release." This hexagram has a main Kan and an intercalary Kan; Kan symbolizes many calamities, which is "wrongdoing"; it also symbolizes instruments of punishment and chains, which is "crime." This hexagram also has a main Zhen and an intercalary Li: Li's brightness and discernment is "forgiveness"; Zhen's action releases it, which is "pardon."

初六：無咎。初在下位，又為陰柔，解之權不及此，故無咎。象曰：剛柔之際，義無咎也。初為剛位，柔來居之，故曰剛柔之際。九二：田獲三狐，得黃矢，貞吉。解者所以解患害。害有在於人者，三之寇、五之小人是也；患有在於物者，二之狐、上之隼是也。二為坎中，九家易曰：坎為狐。二為內卦之主，合之上下二爻，是為三狐。狐為邪媚之物，宜解除之，於是田獵事與，用黃矢以射取之。二體互離，離為黃矢，用矢以獲三狐，則象坎險已解，以成解道也，故貞吉。象曰：九二貞吉，得中道也。

The line statement for the initial line says: There is no fault. Duolong'a explains: The initial line is in the lowest position and is yin and soft, so the authority to resolve difficulties does not fall to it, hence there is no fault. The Small Image Commentary says: The meeting of a yang position and a yin line, by principle, does not result in fault. Duolong'a explains: The initial position is originally a yang position, but it is occupied by a yin line, so it is called 'the meeting of yang and yin'. The line statement for the second line says: Hunting captures three foxes, obtaining a bronze arrow, maintaining the correct position brings good fortune. Duolong'a explains: 'Jie' is used to remove calamities. Calamities arising from people are those mentioned in line six three regarding bandits and line six five regarding small people; calamities arising from things are those mentioned in line nine two regarding foxes and line upper six regarding hawks. Line nine two is the middle line of the trigram Kan. The Nine Schools Commentary on the I Ching says that Kan symbolizes foxes; line nine two is also the main line of the inner trigram, and when combined with the lines above and below, it forms 'three foxes'. Foxes are creatures of mischief, which should be removed, hence hunting arises, using a bronze arrow to shoot them. Line nine two is located in the trigram Li of the interacting trigrams, and Li symbolizes the yellow arrow. Using the arrow to capture three foxes symbolizes that the dangers of Kan have been removed, thus completing the way of 'Jie', hence maintaining the correct position brings good fortune. The Small Image Commentary says: Line nine two attains good fortune by maintaining the middle path.

六三：負且乘，致寇至，貞吝。三居內外卦之間，下為坎輿，三至五為互坎，亦輿也。輿在下則乘之，輿在上則負之。輿為君子之器，負乃小人之事，小人乘君子之器，寇丑其行而思攘奪之矣。坎為盜，是謂之寇。不能除寇，而轉致寇之至，是三之行先已類寇，以寇負寇，是誨寇使來也，故貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。既負且乘，其行可丑；誤任用之，則始而為盜者，久且成戎，兵戎之起，自我致也。

The third line statement says: Carrying burdens while riding in a carriage, one invites bandits; to hold on firmly is regrettable. Duolong'a explains: The third line is located at the boundary between the inner and outer trigrams. Below it is the trigram Kan, which symbolizes a carriage. The lines three to five together form Kan, which also represents a carriage. A carriage below means sitting on a carriage, while a carriage above means carrying it on one's back. A carriage is an instrument for a gentleman, but carrying burdens is the work of a petty person. When a petty person sits on a gentleman's carriage, bandits resent this and develop the desire to seize it. Kan symbolizes bandits, which is '寇'. One cannot eliminate bandits by oneself, yet invites them, showing that the actions of the third line are already close to banditry. Using bandits to carry bandits is like inciting bandits to come, hence holding on firmly is regrettable. The Small Image Commentary says: Carrying and riding, this is truly disgraceful; it is one's own actions that invite military disaster, who else can be blamed? Duolong'a explains: Carrying and riding, this is contemptible; once mistakenly employing such a person, at first they may be mere bandits, but over time it leads to military disaster—military disaster arises from one's own actions.

九四：解而拇，朋至斯孚。四體為震，震為足，下應於初，初居震下，則足拇也。解以震動出險為義，動則有行，人之行自拇始，故曰解而拇。夫欲成解功，則非一手一足之烈，宜有輔之以成解者。蹇待朋以濟蹇，五為君位，則是以臣為朋，故蹇五曰朋來；解亦待朋以成解，四為臣位，則是以五為朋，故解四曰朋至。四為陽剛，為震之主，有才能之臣可以成解功者。互坎為孚，朋至斯孚，信之矣。象曰：解而拇，未當位也。惟未當位，故待朋至也。

The line statement for the fourth line says: "Loosen your big toe, and when friends come, there will be sincerity." Duolong'a explains: The fourth line is of yang and belongs to the trigram Zhen, which symbolizes the foot. It moves downward to correspond with the first line, which is at the very bottom of Zhen, representing the big toe. The trigram Jie is about breaking through danger through movement and shaking. Once there is movement, one begins to walk, and walking starts with the big toe, hence the phrase "Loosen your big toe." To achieve the success of resolving difficulties, it is not possible with the strength of one person alone; it requires the help of others. The trigram Jian relies on friends to overcome difficulties, and the fifth line is the ruler position, so it refers to friends as ministers. Therefore, the fifth line of Jian says "Friends come." Similarly, the trigram Jie also relies on friends to resolve difficulties, and the fourth line is the minister position, so it refers to the fifth line as a friend. Therefore, the fourth line of Jie says "Friends arrive." The fourth line is a yang line and is the main line of the trigram Zhen, representing a capable minister who can accomplish the task of resolving difficulties. The interacting trigram Kan symbolizes sincerity, and the statement "when friends come, there will be sincerity" indicates mutual trust. The Small Image Commentary says: "Loosen your big toe" because the position is not yet appropriate. Duolong'a explains: Because the position is not yet appropriate, one must wait for friends to arrive.

六五：君子維有解，吉，有孚于小人。五為君位，乃君子也，與四相維以成解功。蹇五為君，故上來五曰見；解四為臣，故五求四曰維。是五與四相維繫以有此解也。夫解所以解險，二為坎中，則為小人。坎為孚，是君子有解，小人信之，甘心遠退，不梗王化，則解功成矣。象曰：君子有解，小人退也。小人之退，孚君子也。

The line statement of the fifth line says: The gentleman is able to maintain a connection and thus remove difficulties, which is auspicious; the petty person also has sincerity. Duolong'a explains: The fifth line is the position of the ruler, which is the gentleman. It maintains a connection with the ninth line in the fourth position, thus achieving the removal of difficulties. In the trigram Jian, the fifth line is the ruler, so the sixth line at the top comes down to join the fifth line, called 'seeing,' which means 'favorable to see the great man.' In the trigram Jie, the ninth line in the fourth position is the minister, so the sixth line in the fifth position seeks the ninth line in the fourth position, called 'maintaining.' Thus, it is the fifth line and the fourth line that maintain a connection, leading to the removal of difficulties. 'Jie' is used to remove dangers. The ninth line in the second position is in the middle of Kan, representing the petty person. Kan symbolizes sincerity, so when the gentleman removes difficulties, the petty person is convinced and willingly retreats, no longer obstructing the teaching of the king, thus the removal of difficulties is accomplished. The Small Image Commentary says: When the gentleman removes difficulties, the petty person retreats. Duolong'a explains: The petty person retreats because they are convinced by the gentleman.

上六：公用射隼于高墉之上，獲之，無不利。隼，鷂屬，爾雅名鷣，詩云鴥彼飛隼，即晨風，俗名雀鷹，搏擊害禽之鳥也。上與三應，三為互離，虞氏曰：離為隼。離隼居坎上，坎為宮，象高墉。上與五比，五君為公，公用之以坎弓離矢，射此隼于高墉之上，則震動出險，自能以射之者獲之也。此所謂藏器於身，待時而動者，無不利矣。象曰：公用射隼，以解悖也。鷙鳥害同類之物，與小人害同類之人一也，故曰悖，宜以射之者解去之。

The line statement of the sixth line above says: The king and duke shot a falcon from a high wall and successfully captured it, resulting in no disadvantage. Duolong'a explains: The falcon belongs to the category of hawks. In the Er Ya, it is called 'yan', and the Book of Songs says 'yu bei fei sun', which refers to 'chénfēng', a common name for the 'qieying', a bird that hunts and kills other birds. The sixth line above corresponds with the third line, and the third line is in the mutual structure of the trigram Li, which Yu Fan says represents the falcon. The falcon symbolized by Li is resting on top of Kan, which symbolizes a palace, and can be taken as a high wall. The sixth line is adjacent to the fifth line, which is the ruler, so it can be called 'gong'; the king uses the bow symbolized by Kan and the arrow symbolized by Li to shoot the falcon from the high wall. Thus, Zhen moves and the danger is removed, and naturally the falcon can be captured by the hunter. This is exactly what the Great Treatise says: 'Keep one's talents hidden, waiting for the right time to act.' Therefore, there is no disadvantage. The Small Image Commentary says: The king and duke shooting the falcon is to remove disorder. Duolong'a explains: A fierce bird harming other birds is like a petty person harming others, so it is called 'bei', and it should be removed by hunting.

【兌下艮上，中互坤震】泰。損為三陽三陰卦，自泰來。荀氏曰：謂損乾之三居上，孚二陰也。虞氏曰：泰三之上。陸氏曰：乾九三變六三，陰柔益上九。蜀才曰：此本泰卦，坤之上六下處九三，乾之九三上升坤六。

The hexagram "Sun" is composed of the lower trigram Dui and the upper trigram Gen. The second to fourth lines form the trigram Kun together, and the third to fifth lines form the trigram Zhen together. It originates from the hexagram "Tai": "Sun" is a hexagram with three yang lines and three yin lines, just like "Tai", so it comes from "Tai". Xun Shuang said that this is achieved by taking the third line of the lower trigram Qian in "Tai" and moving it up to the upper position to gain the trust of the two yin lines above. Yu Fan said that it is achieved by exchanging the line nine in the third position of "Tai" with the line six at the top. Lu Ji said that it is achieved by changing the line nine in the third position of Qian into line six in the third position, using a yin and flexible quality to enhance the line nine at the top. Shu Cai said that this hexagram originally comes from "Tai", where the line six at the top of Kun comes down to occupy the position of line nine in the third, and the line nine in the third of Qian moves up to the position of line six at the top of Kun.

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。與咸交對之卦曰損。損，減也。損不宜遽損，宜有孚信以將之，始克大吉無咎，始可以貞守，此損往而行之乃利也。損以致用，果何如以用之哉？如燕享之禮必用簋以盛食物，簋僅用二，是由損之又損，以餘此二簋也。二簋用享，猶乃曰可，是不尚繁文，而惟以孚誠行之，如此則得損之道矣。

The Hexagram Statement of the Gen卦 says: With sincerity in heart, great auspiciousness arises, no mistakes occur, it is proper to maintain uprightness, and it is suitable to go forward. What should be offered? Two ritual bowls are sufficient for sacrifice. Duolong'a explains: The hexagram that is opposite and intermingled with the Xian hexagram is called the Shen hexagram. Shen means reduction. Reduction should not be done arbitrarily; it must first be supported by sincerity, thereby achieving great auspiciousness, avoiding mistakes, and being able to maintain uprightness. With such sincerity, one can carry out reduction and proceed with benefit. Reduction is for practical use; then, how should it be applied? For instance, in the ritual of banquet offerings, food must be placed in ritual bowls. Now, only two bowls are used, which is a reduction twice over, leaving only these two bowls. Offering these two bowls is still considered acceptable, showing that this ritual does not emphasize elaborate ceremonial forms, but rather relies on sincerity. When one can reach this level, one has mastered the way of reduction.

彖曰：損，損下益上，其道上行。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。艮兌兩合之卦，何以名損也？彼兌上艮下，有以男下女之象，故名曰咸；若兌下艮上，無所為損，而卦名損者，則以損自泰來。泰下為乾，泰上為坤，三陽三陰上下分聚，今則損乾九三益坤上六。乾無陰，易一陰來以為兌；坤無陽，易一陽來以為艮。陽下上往，有損下益上之義，故名曰損也。

The Commentary on the Judgment says: "Loss" means reducing the lower part to increase the upper part, and its movement is upward. To reduce with sincerity brings great good fortune, no fault, and is suitable for maintaining the correct path and moving forward. What should be offered? Two bowls of sacrifice are sufficient. However, offering two bowls depends on the timing; reducing the strong and increasing the weak also depends on the timing. Loss and gain, fullness and emptiness, all shift with the times. Duolong'a explains: The hexagram of "Loss" is formed by combining the hexagram of "Stillness" and "Joy." Why is it called "Loss"? The hexagram with "Joy" on top and "Stillness" below has the image of a man bowing down to a woman, hence it is called "Intimacy." Now, with "Joy" below and "Stillness" above, the hexagram itself does not inherently involve loss, yet it is called "Loss" because it comes from the hexagram of "Prosperity." The hexagram of "Prosperity" has the trigram of "Heaven" below and "Earth" above, with three yang lines and three yin lines each located at the upper and lower parts respectively. Now, reducing the yang line at the third position of "Heaven" to increase the yin line at the top of "Earth": the trigram of "Heaven" originally has no yin lines, and adding a yin line makes it "Joy"; the trigram of "Earth" originally has no yang lines, and adding a yang line makes it "Stillness." The movement of a yang line from below to above contains the meaning of reducing the lower part and increasing the upper part, hence it is called "Loss."

夫損下益上，有似剝民，是貴有陽實之孚以將之，而後乃得乾元之吉以無咎；又貴有坤之永貞以守之，而後乃得互震之行以利往，則損以【以：亦】貴乎善用矣。損果曷之用哉？古者燕享之禮，八簋為盛，二簋為薄，二簋用享，是由六簋四簋損之又損，以餘此二簋，雖云至薄，亦可言用。蓋卦中有互震，震為木，為蒼筤竹，得兌金以削制之，而兌又自乾來，乾為圜，竹木體圓，簋之象也。下有二陽，故曰二簋。上艮為門闕，下有兌口，食簋之實，以享互坤之養，故曰用享也。

Reducing below to increase above is akin to exploiting the people, so it is especially important to rely on the solid integrity of a yang line to support it, thereby attaining the auspicious virtue of Qian and avoiding mistakes; it is also especially important to rely on the enduring rectitude of the virtue of Kun to sustain it, thereby being able to benefit from the meaning of Zhen in the interacting lines, which signifies action and movement, thus being advantageous for proceeding forward. It is evident that reduction is valuable when skillfully applied. So how exactly should reduction be applied? In ancient rituals of feasting and offering sacrifices, using eight bowls was considered abundant, while using two bowls was considered meager. Using only two bowls for offering sacrifices, it was achieved by reducing from six bowls to four, then to two. Though it is extremely meager, it can still be used. This is because the interacting lines contain Zhen, which symbolizes wood and represents the young bamboo, which is shaped into vessels by the metal energy of Dui. Since Dui originates from Qian, which symbolizes roundness, the shape of wooden and bamboo vessels is round, which is the symbolic meaning of the "bowls." The lower part has two yang lines, hence it is called "two bowls." The upper part is Gen, representing a gate or threshold, with Dui's mouth below it, consuming the food in the bowls to nourish the nurturing virtue of Kun in the interacting lines. Therefore, it is said "it can be used for offerings."

則是二簋者，由於有所損以致之；而享此二簋者，亦宜審其時以用之。損者損泰之乾，益者益泰之坤。乾剛也，坤柔也。損剛則陽變陰為虛，益柔則陰變陽為盈，損益盈虛，與時偕行，所以元吉無咎，可貞，利有攸往耳。

From this, it appears that these two ritual vessels were reduced in quantity, leading to their meager state. The person offering these two vessels should examine the circumstances before deciding how to use them. What was reduced was the Qian line of the Tai hexagram, and what was added was the Kun line of the Tai hexagram. Qian represents strength, while Kun represents softness. Reducing strength transforms a yang line into a yin line, resulting in "emptiness." Adding to softness transforms a yin line into a yang line, resulting in "fullness." Reduction and increase, fullness and emptiness all shift with the times, so the hexagram statement says great good fortune, no fault, suitable for maintaining correctness, and appropriate for moving forward.

象曰：山下有澤，損，君子以懲忿窒欲。去山下之土以為澤，山得澤土愈成山之高，損之象也。懲，□□心也。忿，悁急也。窒，塞也。欲，貪慾也。乾為剛健曰忿，易為兌說，說與忿反，故曰懲忿；坤為吝嗇象欲，易為艮止，能止其欲，故曰窒慾。泰之乾上變一陰，忿從兌口洩出，故曰懲也；泰之坤上變一陽，欲因艮止阻入，故曰窒也。

The Image Commentary says: Mountains below water, this is the hexagram of Loss; the gentleman takes it as a model to restrain anger and block desires. Duolong'a explains: Digging away the soil beneath the mountain to form a marsh, the mountain becomes even more prominent because of the marsh's support. This is the image of "loss" — reducing the lower part actually enhances the upper part. "Cheng" means to make the mind alert and cautious, "fen" is anger, "zhi" is blocking, and "yu" is desire. The nature of Qian is strong and vigorous, so it is taken as the image of anger; in the hexagram Tai, Qian becomes Dui, which represents harmony and joy, which is opposite to anger, so it is called "cheng fen." The nature of Kun is stingy, so it is taken as the image of desire; in the hexagram Tai, Kun becomes Gen, which represents stillness, which can stop desire, so it is called "zhi yu." In the hexagram Tai, the top line of Qian becomes a yin line, and anger is released from Dui's mouth, so it is called "cheng." In the hexagram Tai, the top line of Kun becomes a yang line, and desire is blocked by Gen's stillness from coming in, so it is called "zhi."

初九：己事遄往，無咎，酌損之。卦以損下益上為義，則下之宜損不獨六三然也，即初與二亦有所宜損者。夫急於奉公乃民之分，惟以公事為己事，速往以應之，乃得無咎也。遄，速也。然損貴乎得宜，惟有以斟酌之：上之損下不為厲民，下之奉上不為行私，得損之正矣。象曰：己事遄往，尚合志也。尚，上通，謂四也。

The Line Statement for the initial Nine says: Treat the affairs of the public as your own, hurry to go, there will be no fault, but be careful to reduce and diminish. Duolong'a says: This hexagram signifies the principle of reducing the lower and increasing the upper. Therefore, the reduction in the lower trigram is not only in the line six in the third position, but also the initial Nine and the Nine in the second position should be reduced. Hurrying to serve the public is the duty of the people. Only by treating public affairs as one's own and quickly responding can there be no fault. "Chuan" means quick. However, reduction should be done properly. Only by careful consideration can it be achieved: the superior should reduce the lower without harming the people, and the lower should support the superior without using public resources for private gain. This is the correct way of reduction. The "Small Image" says, "Having one's own affairs and hastening to go, it is harmonious with the will," where "Shang" is the same as "Shang" (upper), referring to the line six in the fourth position corresponding to the initial Nine.

九二：利貞，征凶，弗損【句】，益之。二有陽剛之才而居兌說之中，以柔說奉上，失其正矣，惟守正則利，故曰利貞。二又居互震之初，震動也；二又與五應，五為艮中，艮止也。前徵遇艮之止，動則有失，故曰征凶。此惟貞正靜守，高尚其志，己之自處既重，而人亦不敢以或輕，迨至清節可慕，頑懦興感，弗損於己而實足以益人。此以不損為損，所以宜貞而不宜征也。象曰：九二利貞，中以為志也。以中為志，自足益上，故不宜征也。

The Line Statement of Nine in the Second says: It is advantageous to maintain uprightness, but advancing brings danger; not reducing oneself, yet being able to benefit others. Duolong'a says: Nine in the Second possesses a strong and capable nature, yet it is located in the middle position of the Dui hexagram, which represents joy. If it adopts a yielding and flattering attitude to please above, it would lose the path of uprightness. Only by maintaining uprightness is it advantageous, hence the statement 'advantageous to uprightness'. Nine in the Second is also at the beginning of the Zhen hexagram in the interacting trigrams, which represents movement. Moreover, Nine in the Second corresponds with Six in the Fifth, which is located in the middle of the Gen hexagram, representing stillness. Advancing forward would meet the stillness of Gen, and any movement would lead to danger, hence the statement 'danger in advancing'. Here, it is only suitable to maintain uprightness and remain still, raising one's aspirations: since one's position is strong, others dare not be disrespectful; when one's integrity and virtue become admirable, even the weak and timid are inspired, without any loss to oneself, yet sufficient to benefit others. This is treating 'not reducing oneself' as a reduction, hence it is advantageous to maintain uprightness rather than advance. The 'Small Image' says 'Nine in the Second is advantageous to uprightness, because it holds the middle as its aspiration': taking uprightness as one's aspiration naturally suffices to benefit those above, hence it is not suitable to advance.

六三：三人行則損一人，一人行則得其友。此損之主爻也。卦自泰來，上坤下乾，乾為三陽，內卦無陰；坤為三陰，外卦無陽。乾為人，互震為行人，乾陽上行則損一人以益坤，是乾一人上行，則與坤二陰為友也。坤為眾，故曰友。得其友則陰陽不孤，得以合和【合和：和合】而致一矣。象曰：一人行，三則疑也。一人謂泰乾之三。乾三陽為三人，三陽則疑於無陰，故宜一人行也。

The line statement of the third line says: When three people go together, one should be reduced; when one goes alone, he will find a companion. Duolong'a says: This is the main line of the hexagram of Loss. The hexagram comes from the hexagram of Great Passage. The upper trigram of Great Passage is坤 (Earth), and the lower trigram is乾 (Heaven). The trigram乾 has three yang lines, with no yin line in the inner trigram; the trigram坤 has three yin lines, with no yang line in the outer trigram. The trigram乾 represents people, and the interacting trigram震 represents travelers. A yang line moving upward in乾 is reducing one person to benefit坤. That is, the one person in乾 moving upward alone combines with the two yin lines in坤 to form a companion. The trigram坤 represents the many, so it is said 'friend'. Gaining a companion means yin and yang are no longer alone, and can harmonize and become unified. The 'Small Image' says 'one person going, three would be doubtful', 'one person' refers to the third line of the trigram乾 in Great Passage. The three yang lines of乾 are three people, and three yang lines gathered together are nearly pure yang without yin, so it is appropriate to send one person upward.

六四：損其疾，使遄有喜，無咎。四居上卦之初，則既不受益而亦不至有損，然處此多懼之位，瑕疵易見，是其疾也，故所損者宜在疾。蓋陰柔無主為疾，四近君位，受下之益以致君上之疑則可虞，故宜損其疾。疾損則有喜，喜宜速有，言疾不可不急損也。虞氏曰：震為喜。損疾即為有喜，而四為受初益者，使速有喜，則損之即所以益之也，故無咎。象曰：損其疾，亦可喜也。

The Line Statement of the Fourth Line says: Reduce one's own faults, so that others may quickly rejoice, without error. Duolong'a says: The Fourth Line is at the beginning of the Upper Trigram, neither benefiting nor suffering loss. However, it is in the position of the Fourth mentioned in the 'Lower Part of the Great Treatise,' which is described as 'much fear.' Faults are easily seen, so this is its 'illness.' Therefore, what needs to be reduced is this fault. Beingyin softness and lacking firmness is the fault; the Fourth Line is close to the ruler's position, receiving benefits from below and causing the ruler's suspicion, which is very worrying. Therefore, it should reduce this fault. Removing the fault brings joy, and the joy comes quickly, meaning the fault must not be delayed in being removed. Yu Fan says: The image of Zhen is joy. Removing the fault is equivalent to having joy; and since the Fourth Line receives the benefit from the First Nine, allowing it to quickly rejoice, then the reduction of the First Nine's benefit is actually an increase for the Fourth Line, so there is no error. The 'Small Explanation' says: Reducing one's own faults is worth rejoicing about.

六五：或益之十朋之龜，弗克違，元吉。上為受益之主，五為君位，雖宜受益而無主名，故云或。卦體中虛有離象，離為龜，五貝為朋；五為互坤之末，坤地數十，故云十朋。夫十朋之龜，非不貴矣，然下獻之無損於下，而上得之實益於上，益之以此，弗能違人之獻，故元吉。象曰：六五元吉，自上佑也。佑，助也。五為互坤，得上與三易以成離龜，是五之元吉由上助之。龜為神物，所以定策決疑者，猶之君能尚賢，賢臣所以輔之也，故元吉歸於五也。

The line statement of the fifth line says: Someone presents a large tortoise worth ten pings, which cannot be refused, thus bringing great auspiciousness. Duolong'a says: The ninth line at the top is the main line that receives the increase, while the fifth line, although occupying the position of the ruler, should benefit but lacks the title of the one who receives the benefit, so it only says 'someone', that is, the person who presents it. The middle part of the hexagram is empty, resembling the image of the hexagram Li (Fire). The image of Li is the tortoise. In ancient times, five shells made one ping. The fifth line is at the end of the hexagram Kun (Earth) in the interacting structure. Since Kun represents earth and the number of earth is ten, it is said 'ten pings'. A tortoise worth ten pings cannot be considered not valuable, yet the one below presents it without losing anything, while the one above receives it and actually benefits. Using such an item to increase the ruler, the ruler cannot refuse the offering, hence great auspiciousness. The 'Xiaoxiang' says 'the fifth line is originally auspicious, because it is helped by above.' 'Help' means assistance. The fifth line belongs to the interacting structure of Kun, and it relies entirely on the exchange between the ninth line at the top and the third line to form the image of the tortoise in Li. This shows that the great auspiciousness of the fifth line is due to the assistance of the ninth line at the top. The tortoise is a divine creature used to decide matters. This is like the ruler honoring the virtuous person, and the virtuous person then assists him, so the great auspiciousness belongs to the fifth line.

上九：弗損【句】，益之，無咎，貞吉，利有攸往，得臣無家。此受益之主也，損三以益之者即益此也。夫居上臨下，豈宜損下？惟弗損於下而又實克益上，如此則無咎，得正而吉，前往行之亦利，則此弗損即所以益之者。蓋言王者之臣服天下，如詩所云率土之濱莫非王臣者也。得臣無家，不以私家為家而以天下為家。漢書五行志云：王者臣天下，無私家也。泰坤為臣，變坤上為陽以為坤主，是為得臣；坤為國為邑，變坤土為艮止，是為無家。得臣若此，則萬方一軌，私家之小不足言矣。象曰：弗損益之，大得志也。

The line statement of the top line says: Not reducing below but increasing above, there is no fault, maintaining the correct path brings good fortune, it is appropriate to go forward, and one can gain ministers without possessing one's own family. Duolong'a says: The top line is the main line that receives increase. Reducing the increase from the sixth line is exactly this line. Being in a high position and facing the people, where should one reduce below? Only by not reducing below and indeed increasing above can there be no fault, maintaining the correct path and being auspicious, and going forward is beneficial. Thus, this 'not reducing' is precisely the method of 'increasing'. This refers to the ruler making all the people of the world submit as ministers, as the Book of Songs, Xiao Ya, Beishan says, 'All the land under heaven is the ruler's subject.' 'Gaining ministers without a family' means not regarding a single family's private household as a family, but regarding the whole world as a family. The Book of Han, Five Elements Chapter, says that the ruler treats all people as ministers, without private families. In terms of the hexagram, the Tai hexagram has the Earth (Kun) representing ministers. Changing the top line of Kun to a yang line makes it the main line of the Kun trigram, which is 'gaining ministers'. The Earth (Kun) also represents the country and the city. Changing the earth nature of Kun to the stillness of Gen (Geng) is 'without a family'. Being able to gain ministers in this way, the whole world will be in harmony and follow the same laws, and the private interests of a single family will be insignificant. The Xiao Xiang says: Not reducing but increasing is greatly realizing the aspiration.