The ninth volume of The Origins of the Changes

慧珠閣原本。岫巖多隆阿雯溪。周易下經（三）：益、夬、姤、萃、升。

This volume is based on the original edition from Huizhu Pavilion, compiled by Duolong'a, a native of Xiuyan, who signed his name as Wenxi. This section explains the third part of the lower section of the Zhou Changes, in sequence, covering the five hexagrams: "Yi," "Guai," "Gou," "Cui," and "Sheng."

【震下巽上，中互艮坤】否。益為三陰三陽卦，自否來。虞氏曰：否上之初也。蜀才曰：此本否卦，乾之上九下處坤初，坤之初六上升乾四。益：利有攸往，利涉大川。恆交對之卦謂之益。益，饒也。益以利人，人未有不樂受益者，故攸往利。利人宜有所往，苟能益人，宜不避險阻以前往，故涉大川亦利。

The hexagram "Yi" has the trigram Zhen (Thunder) as its lower trigram and Xun (Wind) as its upper trigram. The lines from the second to the fourth form the trigram Gen (Mountain), and the lines from the third to the fifth form the trigram Kun (Earth). It originates from the hexagram "Pǐ" (Obstruction): "Yi" is a hexagram with three yin and three yang lines, which has the same yin and yang count as "Pǐ," so it is said to come from "Pǐ." Yu Fan said that the line Nine at the Top of "Pǐ" moves down to the first position. Shu Cai said that this hexagram originally was "Pǐ," with the line Nine at the Top of Qian moving down to the first position of Kun, and the line Six at the Beginning of Kun moving up to the fourth position of Qian. The hexagram statement says: It is favorable to go forward, it is favorable to cross a great river. Duolong'a explained that the hexagram opposite to "Héng" (Permanence) is called "Yi." "Yi" means abundance. Increase and benefit are used for the benefit of others; people have no dislike for benefiting, so going forward is favorable. To benefit others, one should take action; if one can truly benefit others, one should not avoid danger and hardship, so even crossing a great river is favorable.

彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利涉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方。凡益之道，與時偕行。震巽兩合之卦，何以名益也？彼雷風恆交對為風雷益，究之上巽下震，無所為益，猶之上艮下兌無所為損，而乃名曰益者，則以卦自否來。否為上乾下坤，損上乾以益下坤，有損上益下之義焉，故名益也。

The Commentary on the Judgment says: "Benefit means reducing from above to increase below, and the people's joy has no bounds; the superior person humbles himself to be with the inferior, and this path is bright and far-reaching. It is appropriate to go forward, because being in the center and upholding correctness brings blessings; it is appropriate to cross a great river, because the wooden boat and raft can pass through. The Benefit hexagram has the lower trigram moving and the upper trigram yielding, thus advancing day by day without limit; heaven bestows and earth generates, and its increase is not confined to a particular place. In general, the way of increase must follow the trend of the times. Duolong'a explains: The hexagram of Zhen (Thunder) and Xun (Wind) combine, so why is it called 'Benefit'? Because the hexagram of Heng (Duration), which is Thunder above and Wind below, is transformed into the hexagram of Yi (Benefit), which is Wind above and Thunder below; but if we examine closely, the trigrams Zhen and Xun themselves do not inherently imply increase, just as the trigrams Gen (Mountain) and Dui (Lake) themselves do not inherently imply reduction. The reason it is called 'Benefit' is because this hexagram comes from the hexagram of Pǐ (Obstruction): the upper trigram of Pǐ is Qian (Heaven) and the lower trigram is Kun (Earth), reducing from the upper Heaven to increase the lower Earth, implying the idea of reducing above to increase below, hence it is called 'Benefit.'

夫同此上下損益，而損益何以異名？蓋損下益上，有似上之取下，故不曰益而曰損；而損上益下，有似上之惠下，故不曰損而曰益。卦辭乃曰利有攸往，何也？蓋下為震，上為巽，動而復巽，則日進日上。且泰四下來以成益，而初亦即上往以受益，上欲益下而下即上往應之。雖四初位偏，而益之有道，得乎中正，即有福慶，故曰攸往利也。

The reason why the hexagram of "Loss" and "Gain" have opposite names, despite both involving loss and gain between upper and lower, is that in the case of "Loss," the lower is reduced and the upper is increased, which resembles the superior taking from the inferior, hence it is called "Loss" rather than "Gain." In contrast, in the case of "Gain," the upper is reduced and the lower is increased, which resembles the superior giving to the inferior, hence it is called "Gain" rather than "Loss." Why does the hexagram statement say "favorable for going forward"? Because the lower trigram is Zhen (Thunder) and the upper trigram is Xun (Wind), which means movement combined with flexibility and harmony, leading to continuous progress and upward development. Moreover, the fourth line of the hexagram comes down to form the hexagram of "Gain" (the original text says "Tai four," but it should be "Po four" according to the previous context), and the first line then moves upward to receive the gain: the superior wishes to benefit the inferior, and the inferior moves upward to respond. Although the fourth line and the first line are not in the central position, the gain follows the proper path, conforming to the principle of central correctness, thus bringing blessings, hence it is favorable to go forward.

又曰利涉大川，何也？水陰象為川，陽行歷陰為涉。否乾之四來降坤初，下歷二陰始得其位，以成震巽。震巽位東，皆為木，是為木道；震木行水，巽風助之，木道乃行，故曰涉川利也。而二至四為互坤，坤為民，震為喜笑，是為民說。卦體中虛，象大離，離為明，離大則光亦大，是為大光。益民至於民說，則益道得矣；益道至於大光，則民說宜無疆矣。

It also says "favorable for crossing great rivers," why is that? Water belongs to yin, and its image is a great river; a yang line passing through yin lines is called "crossing." In the hexagram of Qian, the fourth line descends to the first position of Kun, passing through two yin lines to reach its position, thus forming the lower Zhen and upper Xun. Both Zhen and Xun are located in the east and belong to wood, which is what the Commentary on the Judgment refers to as "the way of wood." Zhen wood moves on water, and Xun wind assists from the side, so the way of making boats and rafts with wood becomes possible, hence it is favorable to cross great rivers. Now looking at the mutual formation of lines two and four, they form Kun. The image of Kun is the people, and the image of Zhen is joy and laughter, together forming "the people rejoice." The entire hexagram has a central void, like an enlarged Li. The image of Li is brightness; since Li is large, its brightness is also great, which is called "its way is great and bright." Increasing the people until they are joyful, the way of increase is achieved; when the way of increase reaches great brightness, the joy of the people naturally has no limits.

損上益下，是損否四以益初；自上下下，是自上卦下來居下位也。夫損固有其時，而益亦有其時。否上為乾天，天施膏沃，益者也；否下為坤地，地坤變為震，震為反生，是為地生，受益者也。天施地生，得益之時。其益無方者，言因時制宜，不拘成法以益之，故其益得民之說。是益之道與損之道，同一與時偕行爾。

The phrase "loss from above to benefit below" refers to reducing the Nine in the Fourth position of the Hexagram of Strife to increase the First Line. "Self-sacrifice to benefit below" means descending from the Upper Trigram to take the position of the Lower Trigram. Reductions must be considered in terms of timing, and increases also depend on the right moment. The Upper Trigram of the Hexagram of Strife is Qian, which represents Heaven. Heaven bestows rain and dew, which is the aspect of giving benefit. The Lower Trigram of the Hexagram of Strife is Kun, which represents Earth. When Kun transforms into Zhen, which in the "Commentary on the Hexagrams" is associated with "renewal from the earth" (seeds returning to the soil and then sprouting), this is called "earth producing," which is the aspect of receiving benefit. Heaven bestowing and Earth producing mark the right time for receiving benefit. The phrase "its benefit has no fixed form" means that giving benefit should be adapted to the time, not bound by fixed methods, so that such benefit can bring joy to the people. Clearly, the way of giving benefit is just as dependent on the situation as the way of reducing, for both follow the movement of the times.

象曰：風雷益，君子以見善則遷，有過則改。雷動風散，交相益者，君子象之，遷善如震之動，改過如風之散也。否為上乾下坤，乾為善，坤為過。乾下居初為震，震德主動，是謂之遷；坤上居四為巽，巽風主散，是謂之改。

The Image Commentary says: Wind and Thunder interacting and colliding, this is the Beneficial Hexagram; the gentleman takes it as a model, seeing good deeds he follows them, and when he has faults he corrects them immediately. Duolong'a said: When Thunder moves and Wind disperses, the two mutually benefit, the gentleman takes this as a symbol: to change to good should be as swift as the movement of Thunder, and to correct faults should be as thorough as the dispersing of a strong wind. In terms of the changing of the hexagram, the Hexagram of Opposition has Heaven above and Earth below. Heaven represents good, and Earth represents faults. One line from Heaven moves down to the first position and becomes Thunder, Thunder's virtue is active, this is called 'changing'; one line from Earth moves up to the fourth position and becomes Wind, Wind represents dispersal, this is called 'correcting'.

初九：利用為大作，元吉無咎。四與初為卦主，初為受益之主也。夫益之即所以利之，而上之益下，則莫大於因其所利而利之。利民之大者，農事是也。農事曰作，史曰日出而作，書曰平秩東作。蓋震為出為作，又為稼，於時又為春，農事興於春，用民為此，上無利民之費，而下已得厚生之源，受益之事無有大於作者，故元吉無咎。虞氏曰：大作謂耕播也。大傳云：耒耜之利，蓋取諸益。初為卦主，故以全象歸之。象曰：元吉無咎，下不厚事也。厚猶多也。民任農事乃民之分，用民為之，下民不厚於任事，而上之益下已厚矣。

The line statement of the first nine says: It is appropriate to use it for undertaking great undertakings, which brings great good fortune without fault. Duolong'a says: The first nine and the ninth four are the two main lines of this hexagram. The first nine is the main line that receives benefit. Benefiting the people is equivalent to benefiting the people, and when those above benefit those below, there is no better way than to act in accordance with the people's own interests. Benefiting the people through great undertakings is farming. Farming is called 'zu' (work). The Records of the Grand Historian quotes an ancient song saying 'rising with the sun to work', and the Book of Yu says 'leveling the calendar and beginning the work in the east'. The trigram Zhen represents emergence, work, and crops, and is associated with the season of spring, when farming begins. Employing the people in this activity, those above do not need to spend extra resources to please the people, as the people have already received the fundamental means of sustenance. Therefore, there is no greater benefit than farming, hence great good fortune without fault. Yu Fan says, 'great work' refers to sowing and planting. The lower part of the Great Treatise says that the convenience of the plow and the hoe is symbolized by the hexagram Yi. The first nine is the main line of the hexagram, so the entire hexagram's symbolism is attributed to it. The Small Treatise says, 'great good fortune without fault, because the people do not bear heavy tasks.' 'Thick' is like 'much'. Farming is originally the people's duty, and employing the people in this task does not make them bear much extra work, yet those above have already provided substantial benefit to the people below.

六二：或益之十朋之龜，弗克違，永貞吉，王用享于帝，吉。損之五反之為益之二。損以上為卦主，非五正應，故五雲或益之；益以初為卦主，非二正應，故二雲或益之。損以五在互坤之末，雲十朋之龜弗克違；益以二在互坤之初，雲十朋之龜弗克違。特損五以陰居陽位，即雲元吉；而益以陰居陰位，惟永貞乃吉也。且初為震主，震為帝，說卦傳云帝出乎震。二與初比，與五應，五為君位為王，王用二以享事上帝，是以二有馨德可享百神，故以用之者益之也，益莫大於此矣。象曰：或益之，自外來也。外謂四之初也。卦體所以成此大離之龜者，由於否四來初，非正應，故曰外。

The Line Statement of the Second Line says: Someone presents a tortoise worth ten strings of pearls, which cannot be refused; by maintaining a long and upright course, it is auspicious. The king uses it to sacrifice to Shangdi, which is吉祥. Duolong'a says: The Line Statement of the Fifth Line of the Duan hexagram, when reversed, becomes the Line Statement of the Second Line of the Yi hexagram. The Duan hexagram takes the Ninth at the Top as its main line, but the Ninth at the Top is not the correct corresponding line to the Fifth Line, so the Fifth Line says 'perhaps it benefits'. The Yi hexagram takes the First Nine as its main line, but the First Nine is not the correct corresponding line to the Second Line, so the Second Line also says 'perhaps it benefits'. The Fifth Line of the Duan hexagram is located at the end of the mutual body Kun, hence it says 'the tortoise worth ten strings of pearls cannot be refused'; the Second Line of the Yi hexagram is located at the beginning of the mutual body Kun, and thus says the same thing. However, the Fifth Line of the Duan hexagram has a Yin line in a Yang position, so it directly says 'original auspiciousness'; the Second Line of the Yi hexagram has a Yin line in a Yin position, so it must maintain a long and upright course to be auspicious. Moreover, the First Nine is the main line of the Zhen trigram, and the image of Zhen is the Emperor. The Sayings of the Trigrams say 'the Emperor comes forth from Zhen'. The Second Line is adjacent to the First Nine and corresponds to the Ninth in the Fifth position. The Ninth in the Fifth position holds the position of the king, so the king uses the Second Line to sacrifice to Shangdi, showing that the Second Line has a fragrant virtue sufficient to offer to all deities. Therefore, using it is to benefit it, and there is no greater benefit than this. The Small Commentary says 'perhaps it benefits, from outside'. 'Outside' refers to the Ninth in the Fourth position descending to the First position. The hexagram can achieve the great image of the tortoise, because the Ninth in the Fourth position of the Po hexagram descends to the First position, but it is not the correct corresponding line to the Second Line, hence it says 'from outside'.

六三：益之用凶事，無咎，有孚中行，告公用圭。吉事可以益人，凶事亦可以益人。三多凶，故以凶事益之。迨至屈極思伸，窮極思奮，塞極思通，上不必實有所益而下己受益矣。向或詭誕不經也，而今則體大離以有孚；向或偏頗不懲也，而今則演爻位以中行。蓋初至五中虛象兼畫之離，三四居六爻之內為一卦之中也。

The Line Statement of the Third Line says: Using dangerous and difficult matters to benefit others, there is no fault; with sincere heart and acting in the middle way, when reporting to the prince and duke, one holds a jade and a璧. Duolong'a says: Good things in favorable conditions can benefit others, and dangerous matters in adverse conditions can also benefit others. The Third Line is among the six lines 'where there is much danger,' so using dangerous matters to benefit it. When one is oppressed to the extreme, one desires to stretch out; when one is inpredicament to the extreme, one desires to rise up; when one is blocked to the extreme, one desires to become unblocked. The superior does not need to give anything truly, for the people below have already benefited. Previously perhaps absurd, now it has become the image of the great Li (Fire) and has gained sincerity; previously perhaps biased and not knowing punishment, now through the deduction of the line positions, it can act in the middle way. This is because the first line to the fifth line is empty, like a Li (Fire) hexagram enlarged by two lines; and the third and fourth lines are in the middle of the six lines, exactly the central position of a hexagram.

且又以上巽為命，下震為玉。虞氏曰：巽為命。九家易曰：震為玉。巽命象告，震玉象圭，告公用圭，以將誠信，為有益之者故致此。從可知恐懼為修省之本，晏安乃酖毒之媒，凶事雖異乎吉事，而其益人則一也，有過皆補，無咎宜矣。象曰：益用凶事，固有之也。固有之善，非有凶事以激之則不出，用此益人，是以我之所固有者益之也。

Furthermore, the upper trigram Xun represents command, and the lower trigram Zhen represents jade. Yu Fan says that Xun is command; the "Nine Schools Commentary on the Yi" says that Zhen is jade. The "command" of Xun corresponds to the line statement "to inform," and the "jade" of Zhen corresponds to the line statement "jade." Therefore, it is said "the public informs the ruler with jade," meaning holding a jade tablet to address the prince, using it to express sincerity. This can be achieved only because it is truly beneficial to people. From this we can understand that fear is the fundamental aspect of self-cultivation and self-examination, while ease and comfort are the harmful factors. Although calamities differ from good fortune, their ability to benefit people is the same. Any mistakes can be corrected, and having no mistakes is naturally the case. The "Small Commentary" says, "Benefit through calamity, it is inherent." Human nature inherently possesses goodness, which cannot be revealed without the stimulation of calamity. Using this to benefit others is equivalent to using what I inherently possess to benefit others.

六四：中行告公從，利用為依遷國。此益下之主也。益下之事多端，而莫大於遷國。否下為坤，坤為國；四降為初，變坤國為震動，則遷國矣。夫國有所依則國勢乃固，而至於遷國，則尤固於有依，春秋傳所云周之東遷晉鄭焉依是也。然遷國事大，主者惟公。四位為大臣，而與三同居六爻之中，則必由中以行；又居巽下，巽為告為風，巽風善入，嘉謀入告，冀公從之，以享遷國之利。蓋國惟無益於民始可言遷，而既欲遷國，則實計有益於民。遷國惟四是依，則四之益下大矣。象曰：告公從，以益志也。志，意也。公意或不及此，冀四告從以益公志也。

The statement of the fourth line says: To act with integrity, to consult with the prince and gain his approval, it is appropriate to move the capital with the help of others. Duolong'a says: This refers to the main line below, which is increased. Matters that benefit the people are numerous, but the greatest is moving the capital. The lower trigram of the hexagram of 'Opposition' is坤 (Earth), which symbolizes the state. The fourth line descends to the first position, transforming the 'state' of坤 into the 'movement' of震 (Thunder), which signifies moving the capital. A state has something to rely on, and only then is its strength secure. Such a major matter as moving the capital must rely on something. The 'Zuo Zhuan' says that the Zhou royal house moved eastward relying on the states of Jin and Zheng, which is exactly this meaning. However, moving the capital is a major matter, and the decision must be made by the prince. The fourth line holds the position of a minister, and is in the middle among the six lines, so it must act with integrity. It is also below the trigram of巽 (Wind), which represents communication and wind, which is good at penetrating. Good plans can thus be conveyed upwards, hoping the prince will listen and enjoy the benefits of moving the capital. Remember, moving the capital is only considered when the old capital is no longer beneficial to the people. Once the decision is made to move, it is indeed intended to benefit the people. Moving the capital relies entirely on the fourth line, so the fourth line greatly benefits the people below. The 'Xiaoxiang' says, 'Consulting the prince and gaining his approval, to increase the prince's will.' 'Will' refers to the mind. The prince's mind may not yet consider this, so it hopes the fourth line will speak and gain approval, thus broadening the prince's mind.

九五：有孚惠心，勿問元吉，有孚惠我德。五為君，以陽剛居陽位，是以實心益下者。心之蘊於內者曰孚，心之見於事者曰惠。有惠民之實心，不問民之感激與否，而惟以孚信將之，如是則大善而吉；而民之受惠者，亦以孚信報之，而惠我之德。惠我以德，是由於上以德益下，惠非小惠也。否乾為德，德及下民曰惠；乾又為施，故曰惠心。乾為言，以四益初，乾言不見，故曰無【無：勿】問。初得乾成震，是惠我德也。如是則益之道乃盡，益之效乃神，益下之跡亦泯其形而不可見，此益下之極則也。象曰：有孚惠心，勿問之矣；惠我德，大得志也。

The Line Statement of the Fifth Line says: With a sincere heart to bestow benefits, there is no need to inquire, great good fortune; with sincerity, the people will repay me with kindness. Duolong'a says: The Fifth Line represents the sovereign's position, occupying a yang position with a yang essence, which is the person who sincerely benefits the people below. The mind hidden within is called 'fu' (sincerity), and the mind expressed in action is called 'hui' (benefit). Having a sincere heart to benefit the people, one does not need to ask whether the people are grateful or not; by sincerely implementing it, this is complete goodness and good fortune; and those who receive the benefits will repay with sincerity, returning kindness to me. The people can repay me with virtue because those above have already used virtue to benefit those below, and the benefits given are not small favors. In terms of the hexagram, the hexagram of 'Pu' (Obstruction) takes the image of 'Qian' (Heaven) as virtue, and when virtue is extended to the people below, it is called 'hui' (benefit); 'Qian' also has the meaning of 'bestowal,' so it is said 'huixin' (a heart of benefit). 'Qian' also represents speech; now, using the Fourth Line to benefit the First Line, the image of speech in 'Qian' disappears, so it is said 'wuwen' (do not ask) (the original text has the character 'wu,' which should be 'wuwen'). The First Line receives the yang line of 'Qian' to form 'Zhen' (Thunder), which is 'huowode' (benefit me with virtue). In this way, the way of benefiting is complete, and the effect of benefiting becomes marvelous, even the trace of benefiting the people is invisible, which is the highest principle of benefiting the people. The 'Xiaoxiang' says: With a sincere heart to bestow benefits, there is no need to ask further; the people repaying me with virtue is a great realization of the will.

上九：莫益之，或擊之，立心勿恆，凶。上為巽末，巽為利，是求利而不知益人者；巽為進退，為不果，是無恆心者。不能益下而轉求下益，下之待益者為震，因上莫益而亦莫能益上，或恃震剛躁動以擊之。其所以致此擊之之凶，由於立心勿恆，不知定交而求之義耳。象曰：莫益之，偏辭也；或擊之，自外來也。偏辭者，惟言下宜奉上，不言上宜惠下，陷於一偏，自利自私，求下之益也。擊之者為下，而云或者，以益之者勿恆，而擊之者亦勿恆也。外來者，言擊者不必為正應，擊之者眾，無主名也。

The line statement of the Upper Ninth says: No one comes to benefit him, but instead someone attacks him; his determination is not enduring, thus resulting in misfortune. Duolong'a says: The Upper Ninth is at the end of the Trigram Xun, and the image of Xun is advantage. This refers to someone who only knows to seek advantage but does not know to benefit others. Xun also governs movement and retreat, and indecision, which indicates someone without perseverance. He is unable to benefit those below, yet instead demands that those below benefit him. Those waiting to benefit are Zhen, because the superior does not offer benefits, thus unable to benefit the superior. Even more, he may take advantage of Zhen's vigorous and impetuous nature to attack him. This brings about misfortune from being attacked, originating from his lack of perseverance and his failure to understand the principle stated in the Lower Part of the Great Treatise, which says that one should first establish harmony before making demands. The Small Explanation says, "No one benefits him, this is a partial statement; someone attacks him, this comes from outside." The term "partial statement" refers to focusing only on the idea that those below should support those above, without considering that those above should benefit those below, thus being biased and self-serving, constantly demanding that those below benefit him. The attackers are actually from below, yet it is said "or," because those offering benefits lack perseverance, and those attacking also lack perseverance. The phrase "from outside" refers to the attacker not necessarily being the corresponding trigram, and there are many attackers, so it is unclear who is the instigator.

【乾下兌上，中互重乾】陽息陰消卦。此為乾之變體，五陽上息，決去一陰為乾，而上猶餘一陰，兼兌象。兌為口為羊，故卦辭爻辭兼取兌象。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。五陽下息，上餘一陰，卦名曰夬。五為君位，是為王庭；陰為小人，一陰乘五陽，是小人越王庭之上，其罪已著，不可不夬去之。於是宜以誠信命眾，使之臨事而懼，勿忘危厲；又宜告戒國邑，不可遽用兵刑征討撻伐，激而成亂，但宜由復為臨、為泰、為大壯，循序前往，上陰自退，夬可成乾也。

The hexagram "Gua" has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The second to fourth lines and the third to fifth lines both form the trigram Qian. This hexagram represents the growth of yang energy and the decline of yin energy. It is a variation of the hexagram Qian: five yang lines grow from the bottom upward, and when the top yin line is removed, it returns to Qian. Now, there is still one yin line remaining at the top, so it also takes on the image of Dui. The image of Dui is the mouth and the sheep, so both the hexagram statement and the line statements incorporate the image of Dui. The hexagram statement says: publicly expose the crimes in the king's court, issue commands with sincerity and maintain vigilance, first issue warnings from one's own city, it is not advisable to immediately use force, but it is suitable to go somewhere. Duolong'a explains: five yang lines grow from the bottom, and only one yin line remains at the top, so the hexagram is named "Gua" (deciding to remove). The fifth line is the position of the king, which is "the king's court"; yin represents small people, and one yin line is above five yang lines, indicating that small people have risen above the king's court, their crimes are clearly evident, and they must be removed. Therefore, one should issue commands with sincerity to the people, making them cautious in matters and not forgetting danger; also, one should first issue warnings within the country, not rashly use military force to attack, to avoid causing rebellion. As long as one follows the order of Fu, Lin, Tai, and Da Zhuang, proceeding step by step, the yin line at the top will naturally retreat, and the hexagram Gua will transform into pure Qian.

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。夬者何？決也。五陽前進，一陰尚存，是不可不決去者，故兌乾兩合之卦名夬。夬為三月卦。鄭氏曰：陽氣浸長至於五，五尊位也，而陰先之，是猶聖人積德說天下，以漸消去小人，至於受命為天子，故謂之夬。

The Commentary on the Judgment says: "Guai" means to decide and to remove, which is about a strong force decisively removing the weak. The lower trigram is strong and vigorous, while the upper trigram is harmonious and pleasant, thus decisively removing the small person yet still maintaining a gentle manner. "To proclaim in the royal court" is because a yao of yin is above five yao of yang. "To trustfully call out with danger" means that only by being mindful of danger can virtue and achievements become prominent. "To announce from the city, not favorable for military action" means that if one solely relies on military force, the path will reach its end. "Favorable for going somewhere" means that the yang yao continues to grow and thus reaches a conclusion. Duolong'a explains: What is "Guai"? It is to remove. Five yang yao advance forward, leaving only one yin yao, which must be removed, hence the trigram composed of Dui and Qian is called "Guai." "Guai" corresponds to the third month in the twelve message trigrams. Zheng Xuan says: Yang energy gradually grows to the fifth line, which is the position of honor, yet a yin yao has already occupied it. This is like a sage accumulating virtue and winning the hearts of the people, gradually eliminating the small person until he receives the mandate of heaven and becomes the Son of Heaven, hence it is called "Guai."

揚，越也。五互乾，乾為君，又居尊位，王庭之象也。陰爻越其上，小人乘君子，罪惡上聞於聖人之朝，故曰夬揚于王庭也。此卦陽多陰寡，以多勝寡，何難立決？然而蓄疑者敗謀，是貴交孚以出號令；有備者無患，是貴惕厲以自危懼。陽剛用事，正大光明，但陽光發越，惟危乃見，是不宜輕忽此一陰矣。

"Yang" means to surpass. The fifth line is in the mutual trigram Qian, which represents the sovereign, and it is in a position of honor, thus symbolizing "the sovereign's court." A yin line surpassing it is like a petty person surpassing a superior, with wrongdoing reaching the court of the sage, hence "Gua Yang Yu Wang Ting." This hexagram has many yang lines and few yin lines, with the majority overcoming the minority, so immediate decision-making should not be difficult. However, those who hesitate will ruin their strategies, so it is important to gain mutual trust between superiors and subordinates before issuing orders. Those who are prepared in advance will have no subsequent troubles, so it is important to remain ever vigilant and aware of danger. Yang strength being in power is inherently open and bright, but the more the light spreads, the more it reveals true ability only under conditions of danger and vigilance, so one should not neglect this remaining yin line.

且陽自下往，由陰遞變而進，是乾之所自為坤。坤為邑，使各告所自來之邑，嚴為防守，勿令陰入。邑為兵車從出之地，是謂之戎，而上卦為兌，前餘一陰，未為純乾，說卦傳曰戰乎乾，未成為乾，尚不宜戰，故即戎不利。蓋陽之決陰，雖不可姑息以養奸，亦不宜窮追以激變，陽尚往而陰自消，所謂健而必以說，決而必以和也。尚，上通，言諸陽惟宜循序前往，剛長而陰自終，何庸攻擊為也。

The yang lines rise from the bottom up, having been transformed one by one from yin lines. This shows that the trigram Qian originates from Kun. The image of Kun is a city, so each should issue warnings and strengthen defenses from the city where they came, preventing further intrusion of yin energy. A city is also where war chariots depart, so it is called "rong." The upper trigram is Dui, and there is still one remaining yin line ahead, which has not yet become pure Qian. The "Say卦传" says "fighting in Qian," but since it has not yet become Qian, it is not advisable to fight, hence "going to war is not favorable." One should know that yang overcoming yin should not be lenient to allow evil to grow, nor should it pursue relentlessly and provoke conflict. Yang simply moves forward, and yin naturally retreats. This is what the "Commentary on the Judgment" says: "Strong and harmonious, decisive and harmonious." That is, being strong and vigorous yet proceeding with harmony and joy, making decisions with decisiveness yet acting with gentleness. "Shang" and "Shang" are interchangeable, meaning that the many yang lines should only advance in order. The strong lines continue to grow, and yin will eventually be exhausted. Why then should one attack it?

象曰：澤上於天，夬，君子以施祿及下，居德則忌。澤上於天，猶之洪水滔天也。水勢氾濫，利於用決，故卦名夬。君子體夬象，祿則施於下，戒忌居德。蓋施祿如水之流，勢必就下；居德如川之壅，恐致潰出。忌，戒也。虞氏曰：乾為施為德。

The Image Commentary says: Water and marsh rising to the heavens, this is the Gua of Guai; the gentleman takes it as a model, bestowing salary and grace upon the people below, and being cautious about hoarding virtue and not distributing it. Duolong'a explains: Water and marsh rising to the heavens is like a great flood overwhelming the sky. The force of water overflowing is favorable for breaking through and guiding the flow, hence the name of the Gua is 'Guai'. The gentleman observes the image of Guai, bestowing salary upon the people below, and takes 'residing in virtue' as a warning. Because bestowing salary is like the flow of water, which necessarily goes downward; hoarding virtue is like a river channel blocked, which may lead to a flood breaking out. 'Ji' means warning. Yu Fan says: The image of Qian represents bestowing, as well as virtue.

初九：壯于前趾，往不勝為咎。四陽前進為大壯，五陽前進則壯尤甚，故亦曰壯。此卦為乾消坤，當夫一陽下息，則初為震，震足為趾，今消陰已至於五，震足之象俱隱，是足過於前也，故曰壯于前趾。前趾既壯，可以前往，往決上陰，決之即宜勝之，不勝為咎，恐其不詳審輕進以致敗也，是蓋以好謀而成勖初也。象曰：不勝而往，咎也。

The Line Statement of the first line says: The front part of the big toe is strong, but going forward without success leads to a mistake. Duolong'a says: Four yang lines advancing form the hexagram of Great Strength, and five yang lines advancing show even greater strength, so here it also says 'strength'. This hexagram is when Heaven overcomes Earth. At first, when one yang line grows from the bottom, the lower part is Zhen, whose image is the foot, and the foot at the very bottom is the toe. Now that the overcoming of yin has reached the fifth line, the image of the foot in Zhen has disappeared, showing that the foot has already moved forward. Therefore, it says 'strength in the front toe'. Since the front toe is strong, it can move forward; going forward to remove the yin lines above, since it is to remove, it should remove successfully. If it cannot succeed, it becomes a mistake—this is a warning against acting without careful consideration and rushing ahead, which leads to failure. This is exactly using the idea from the Analects that 'good planning leads to success' to encourage the first line. The Small Image says: Going forward without the assurance of success is to bring about one's own mistake.

九二：惕號，莫夜有戎，勿恤。二與五應，五為卦主，則運籌決策宜歸之五，二祇宜警備善防，故怵惕號呼，至於暮夜猶不敢弛也。蓋乾為言，故云號；乾位西北，戌亥之交，日伏之所，故云暮夜；乾下伏坤，坤為國邑為亂，是為有戎，而陽息陰晦，坤象不見，故云勿恤。防閒至密，無隙可乘，縱變生不測，而辨之於早，自足以無憂也。象曰：有戎勿恤，得中道也。

The line statement of the second line says: Be vigilant and issue orders on guard, even if there are enemies at night, there is no need to be fearful. Duolong'a said: The second line corresponds with the fifth line, and the fifth line is the main ruler of the whole hexagram. Therefore, the task of planning and decision-making should be left to the fifth line, while the second line should only be responsible for vigilance and defense. Hence, it remains alert and issues commands until evening, without relaxing. "Moye" means dusk and night. In terms of the hexagram's symbolism, the trigram Qian represents speech, hence "号" (call out); the trigram Qian is located in the northwest, which is the boundary between the earthly branches Xu and Hai, where the sun sets, hence "moye" (dusk and night); beneath Qian lies Kun, which represents the state and disorder, hence "有戎" (there is warfare); and since yang energy is growing while yin energy is dark, the image of Kun is not visible, hence "勿恤" (no need to be anxious). The defense is thorough with no gaps, so even if unexpected changes occur, they have already been identified in advance, thus naturally there is no cause for worry. The "Xiao Xiang" says: There is no need to be fearful despite the presence of enemies, because the second line has attained the middle path.

九三：壯于頄，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。翟氏曰：頄，面顴頰間骨也。乾為首，乾首之上象頄，故曰壯于頄。剛壯外露，見於顏色，思去小人，機事不密，凶宜有矣。然果如何始可也？夫陽為君子，三為陽剛曰夬；三又陽居陽位，是重剛也，曰夬夬；三又獨與上應，亦即獨自上行。上為兌，兌澤稱雨，三以應之者遇之。陽與陰雖非同類，不相浹洽，而曲為包容，若沾濡然。縱與陰為緣，不能無慍，慍，含怒也，而慍祇內含，較之壯見於面者，其吉凶不同矣，無咎也。象曰：君子夬夬，終無咎也。陽宜前往，不宜畏避以致緩進，釋之曰終無咎，所以勉陽之可以夬夬也。

The line statement of the third line says: The strong energy is revealed on the cheekbones, there is danger; the gentleman decides again and again, proceeds alone and meets rain, getting completely wet while holding anger in his heart, without blame. Duolong'a cites Zhai Xuan saying: "Que" refers to the area between the cheekbone and the zygomatic bone. The trigram Qian represents the head, and the head of Qian faces directly toward Que, hence "zhuang yu que." The strong energy is revealed externally, manifesting in the face, with a single-minded desire to eliminate small people but with carelessness in secrecy, danger is unavoidable. Then, how should it be done? Yang represents the gentleman, and the third line is a yang line, hence it is called "Guai"; the third line is also a yang line in a yang position, which is double yang, hence called "Guai Guai"; the third line also corresponds alone with the sixth line above, meaning proceeding alone upward. The upper trigram is Dui, which represents a marsh, taking the image of rain. The third line proceeds upward to correspond with it, hence "meeting rain." Although yang and yin are different and not harmonious, the third line still makes efforts to accommodate, like being wet by rain. Even though it forms a connection with yin, anger remains in the heart—"yun" means holding anger"—but the anger is only within, compared to expressing strong will on the face, the fortune is greatly different, hence without blame. The "Xiao Xiang" says "the gentleman Guai Guai, ultimately without blame": Yang lines should advance, not retreat or delay. The "Xiao Xiang" explains with "ultimately without blame," which is to encourage the yang line to advance decisively again and again.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。變大壯之五陰，卦始名夬。當五陰未變之時，則四為震，震為足，今變為兌，兌為毀折，則象臀之無膚，臀足上體也。臀既見傷，其行次且勢所必然。次且，王氏作趦趄，行止之礙也。既艱於行，又不宜聽彼一陰永留於上。蓋上卦為兌，兌為羊，制羊者利用牽。夫羊性陰很，挽之則忿而不行，使之居前，從後驅之則行矣，以牽羊之術馭小人，彼既無由反噬，而亦不能不往，此控制之善策也，故悔亡。但卦祇五陽，上猶為陰，乾陽為言，而四以陽居陰位，乾言雖可聽而體猶為兌，陰柔每多惑，恐其聞此牽羊之言而不信，失事機耳。象曰：其行次且，位不當也；聞言不信，聰不明也。陽居陰位，不果於行；陽德為聰，居兌體之下，恐有所蔽也。

The fourth line statement says: The buttocks have no flesh and skin, making walking difficult and slow; if you lead like tending a sheep, regret will disappear, but it is regrettable that one does not believe in sincere advice. Duolong'a says: Changing the fifth yin line of the Dazhuang hexagram to yang makes the hexagram called 'Gua'. When the fifth line is still yin, the fourth line belongs to the Zhen trigram, whose image is the foot; now it has become Dui, whose image is breaking, thus forming the image of the buttocks having no flesh and skin—the buttocks are the part above the foot. Since the buttocks have already been injured, walking with difficulty is inevitable. 'Cizhu', Wang Bi writes as 'Zi qü', refers to the state of being unable to walk smoothly. Since movement is difficult, one should not allow the yin line above to remain for too long. The upper trigram is Dui, whose image is a sheep. The way to control a sheep is by leading it. Sheep are naturally fierce and stubborn; forcing them will make them angry and refuse to move; if they are led in front and chased from behind, they will move forward. Using the method of leading a sheep to control a minor person, he has no chance to retaliate and cannot refuse to move forward, which is an effective way to control a minor person, so regret disappears. However, this hexagram only has five yang lines, and the top is still yin. The image of Qian yang is speech, but the nine four yang line is in a yin position. Although the speech of Qian is listenable, the hexagram body has already become Dui. Yin people are often doubtful, so it is feared that he will not believe in this method of leading a sheep and thus miss the opportunity. The 'Xiaoxiang' says: 'Its movement is slow, because its position is inappropriate; not believing in words, because his hearing is not clear': a yang line in a yin position leads to indecisive action; yang virtue is originally associated with clear hearing, but now it is under the Dui trigram, which is feared to have been obscured.

九五：莧陸夬夬，中行無咎。大壯之五為震中，震為蕃鮮，是莧陸也。董氏曰：莧，人莧也；陸，商陸也。莧，野草名，柔莖細葉，黃花黑子，一名馬齒莧，園中處處有之。商陸，爾雅謂之蓫□□易，葉如牛舌，莖脃色青赤，根大如蘆菔，多生路旁。二草性皆陰冷。夫陰物滋榮，不可不決去之。今震陰既變兌陽，又以陽居陽位，夬而又夬以決莧陸，則已拔去根株，芟夷殆盡矣，又宜乘勢中行前往決陰，陽剛得中前行乃無咎也。象曰：中行無咎，中未光也。五為外卦之中，外為陰蔽，陽德未光，故宜行也。

The line statement of the fifth line says: For weeds like Xianlu which are yin and soft, decisively remove them and act with adherence to the center to avoid blame. Duolong'a says: The fifth line of the Dazhuang hexagram is in the Zhen trigram, and Zhen represents flourishing and tender grass and trees, which is referred to as Xianlu. Dongyu says: 'Xian' refers to a type of wild grass called Renxian, and 'Lu' refers to Shanglu. Xian is a type of wild grass, with flexible stems and fine leaves, yellow flowers and black seeds, also called Machiyan, and is commonly found in gardens and fields. Shanglu, called 'Shuzhu' in the Erya, has leaves like a cow's tongue, stems that are brittle and greenish-red, and large roots resembling radishes, often growing by the roadside. Both of these plants have a nature that is yin and cold. Yin things grow and flourish, so they must be decisively removed. Now, the yin line of Zhen has turned into the yang line of Dui, and the ninth line in the fifth position is a yang line in a yang position, decisively removing Xianlu, having already uprooted and completely cleared it away. It should also continue to act decisively, removing the remaining yin above, with yang strength in the center and moving forward, thus avoiding blame. The Xiao Xiang says: 'Acting with adherence to the center avoids blame, because the center has not yet become bright.' The fifth line is in the central position of the outer trigram, and is covered by yin lines outside, so the yang virtue has not yet become bright, thus it should continue to move forward.

上六：無號，終有凶。夬復及此則為純乾，兌口雖存，下皆陽剛，非陰同類，縱慾號呼，亦無應者，孤陰無輔，終有凶也。象曰：無號之凶，終不可長也。陽剛已息至五，不可使一陰長居於上也。

The statement of the sixth line at the top says: Calling out has no effect, ultimately resulting in danger. Duolong'a says: The Gua of Guai, if it proceeds one more step toward decision, would become pure Qian. Although the image of Dui (Lake) with its mouth remains, the lower part is entirely composed of yang lines, none of which are of the yin type; even if one wishes to call for help, there is no one to respond. A single yin line isolated and unsupported will ultimately inevitably face danger. The Xiao Xiang says, "The danger of not calling out is that it cannot last long": yang has already developed up to the fifth line, and it can no longer allow this single yin line to remain at the top for a long time.

【巽下乾上，中互重乾】陰息陽消卦。此為乾之變體，純乾之卦下遇一陰，一陰居初，兼巽象。巽為木為魚，故爻辭言柅、言杞、言有魚無魚。姤：女壯，勿用取女。純陽之下一陰忽生，卦名曰姤。陰女象，陰來息陽，則女已壯，此禍水也，宜勿用取之。

The hexagram "Gou" has the trigram Xun below and Qian above. The second to fourth lines and the third to fifth lines both form the trigram Qian. This hexagram represents the growth of yin and the decline of yang. It is also a variation of the hexagram Qian: when a yin line appears below the pure yang hexagram Qian, it occupies the first position, thus combining the image of Xun. Xun is associated with wood and fish, so the line statements mention "ni" (a wooden device to stop a cart), "qi" (a type of wood), and "there is fish" or "there is no fish." The hexagram statement says: a strong woman, do not marry such a woman. Duolong'a explains that when a yin line suddenly appears below the pure yang hexagram Qian, the hexagram is named "Gou" (meeting). Yin is associated with a woman, and when yin grows and consumes yang, this woman is already strong and capable of causing trouble, hence it is not advisable to marry her.

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。姤何以名遇也？當為純乾之候，象陽方亨，一陰忽生於下，若有不期遇而遇之者，故曰姤，遇也。姤下僅一陰，陰為女，則女弱甚，而乃轉曰女壯者，蓋以陽雖眾而上往日見其消，陰雖少而下來日見其息，陰息則女從此壯矣。

The Commentary on the Judgment says: "Gou" means meeting, it is when the soft meets the strong. "Do not take this woman" means one cannot maintain a long relationship with such a person. The heavens and the earth meet and combine, thus all things display their brilliance. When a strong line meets the position of the central and upright, the teaching can spread throughout the world. The situation and meaning contained in the Gou hexagram are indeed great. Duolong'a explains: Why is the Gou hexagram named "Meeting"? When the hexagram should be entirely composed of the strong, the image shows that the yang energy has just become smooth, and suddenly a yin line appears below, as if not expecting to meet but meeting by chance, hence it is called "Gou," meaning meeting. The Gou hexagram has only one yin line below, and yin is taken as a woman. This woman is indeed weak, so why is it said "the woman is strong"? Because although the yang is numerous, it is constantly ascending and gradually diminishing; although the yin is only one, it comes from below and gradually grows. As the yin grows, this woman becomes strong.

夫此女壯者，乾巽固非匹，而初與四應，四儕眾陽之中，相比相亢，亦不能獨應成偶，則是女固不可取，而亦勿用取之也。既勿用取，則此柔之與剛，豈成伉儷？亦不過暫遇之耳。且非剛所欲遇，乃柔來於下，剛不期遇而忽遇之焉耳。

This woman is strong and vigorous: The trigrams Qian (Heaven) and Xun (Wind) are inherently not a compatible pair. However, the line Six at the Beginning corresponds with Nine in the Fourth. Nine in the Fourth is situated among many Yang lines, and it is adjacent and opposing, so it cannot correspond solely with Six at the Beginning to form a marital union. Therefore, this woman should not be married. The Hexagram Statement says, "Do not take a wife." Since she is not married, how can this Yin line and Yang line be considered as a married couple? It is merely a temporary meeting. Moreover, this meeting is not what the Yang line desires; instead, the Yin line comes down on its own, and the Yang line unexpectedly encounters it.

顧一陰初進，雖不可助之與長，而一陰甫見，實足驗物之方亨，則姤自有時義也。姤為五月卦，天地相遇，長養萬物。九家易曰：陽起於子，行至四月，六爻成乾，巽位在已，故言乾成於巽。既成轉舍於離，萬物盛大，坤從離出，與乾相遇，故言天地相遇。此姤之時也。且一陰在初，二猶為陽，二則得中；五陽在上，五又得正。陽剛中正，同心一德，教化風行，猶之上有聖君，下有賢臣，雖微有小人不靖，亦可勵精圖治，則姤猶有可幸者，此姤之義也。姤之時義，豈不大哉。

However, a single yin line has just appeared, though it should not be encouraged. Yet the emergence of one yin line precisely confirms that all things are flourishing and growing. This shows that the hexagram Guo has its own timing and significance. Guo corresponds to the fifth month in the twelve lunar months of the "message" hexagrams, when heaven and earth meet and nurture all things. The "Nine Schools Commentary on the Yi" says: Yang energy begins in the first lunar month and progresses through the fourth month, until all six lines become yang and form the hexagram Qian. The position of Xun is in the fourth month (Si), so Qian is completed in Xun. Once Qian is formed, it moves to Li, and all things flourish; Kun arises from Li and meets Qian, hence it is said "heaven and earth meet." This is the appropriate timing for Guo. Moreover, a yin line is in the first position, the second line is still yang, and Nine in the Second (Nine Two) is in the center. Five yang lines are above, and Nine in the Fifth (Nine Five) is in the correct position. Yang strength is both centered and upright, so the ruler and ministers are united in virtue and loyalty. The moral influence spreads like wind, just as there is a sage ruler above and virtuous ministers below. Even if there are minor villains who are not content, they can still strive for excellence. This shows that Guo also has a fortunate aspect, which is the meaning contained in Guo. How great is the timing and meaning of Guo!

象曰：天下有風，姤，后以施命誥四方。翟氏曰：天下有風，風無不周，故君以施命告化四方之民矣。蓋言風行天下，天下之人無不遇之，故象姤也。虞氏曰：乾為施，巽為命為誥，乾天覆地，故曰四方。

The Image Commentary says: When wind blows over the world, this is the hexagram of Gou; the sovereign takes it as a model, issuing edicts to inform all directions. Duolong'a cites Zhai Xuan's view: When wind exists in the world, the wind reaches everywhere, so the sovereign uses issuing edicts to inform and educate the people in all directions. This means that wind spreads throughout the world, and no one in the world fails to meet it, hence the image of 'Gou'. Yu Fan says: The image of Qian represents action, and the image of Xun represents command and proclamation; Qian, the Heaven, covers the earth, hence 'all directions'.

初六：繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。陰進則陽退，勢不並立，而此一陰初至，不可不預戒也。內卦為巽，巽為繩，宜用繩繫牽制之，而又恐其或逸也。蓋變乾之初陽為姤，乾為金，乾金合巽木，是為金柅。柅，木名，繫之於柅，陰不再進，貞固則吉；倘不預為牽制，令其前往，必至侵陽，則凶立見。譬如羸豕，羸，弱也，豕為陰物，初豕尚弱，豕弱似不足畏，然方從下來，日日生息，則漸長漸壯，有欲其長羸而不能者，蹢躅可孚信也。蹢躅，躍躍不安貌，是不可以其羸而忽視之矣。象曰：繫于金柅，柔道牽也。初為陰，故曰柔，繫以牽之，不使其前往也。

The first line statement says: Tie it to a metal stopper on the chariot, and if it remains upright it will be auspicious; if you let it move forward, there will be danger; a thin sow will indeed become restless. Duolong'a says: When yin advances, yang retreats, and they cannot coexist; this yin line has just arrived, so we must not fail to guard against it beforehand. The inner trigram is Xun, which is represented by a rope, so it is appropriate to tie it up with a rope to restrain it, fearing it might escape. The first line of Qian hexagram, when transformed from yang to yin, becomes Gou. The image of Qian is metal, and Qian metal combined with Xun wood is called 'jin chi' (metal stopper). 'Chi' is a type of wood, so tying it to the 'chi' stops the yin from advancing further, and remaining upright brings auspiciousness; if not restrained beforehand and allowed to move forward, it will inevitably attack the yang line, and danger will immediately arise. This is like a thin sow — 'lei' means thin, and pigs are yin creatures; at first the pig is thin and seems harmless, but it is rising from below, gradually growing and strengthening, so it cannot remain thin forever. Its restlessness is indeed real. 'Zhi zhu' refers to jumping about restlessly. Therefore, we cannot neglect it just because it is thin. The 'Xiao Xiang' says: 'Tied to the metal stopper, it is the soft path that restrains it': the first line is yin, so it is called 'soft'; tying it up is restraining it, preventing it from moving forward.

九二：包有魚，無咎，不利賓。二為巽中，巽為魚，魚本陰物而在於初，其勢尚弱，但有以包容之，長有此魚，則是下僅一陰，尚得無咎。夫所以包之者，恐其生息滋長，侵及賓位，不利於賓故也。虞氏曰：乾尊為賓。二為互乾，陰不前進則陽不退，聖人扶陽之意至深切矣。象曰：包有魚，義不及賓也。義不及賓，言陰不及陽。有魚在初，二宜如此也。倘及賓，則賓必退，不利矣。

The Line Statement of Nine in the Second says: There is a fish wrapped in the kitchen, no fault, but it is not appropriate for guests to share. Duolong'a says: Nine in the Second is in the body of Xun. The image of Xun is a fish; fish are inherently yin and are located in the First Line, which is still weak. As long as it is contained, keeping the fish in its original place, then below there is still only one yin line, so there is no fault. The reason for containing it is to prevent it from growing and multiplying, thereby encroaching on the position of the guests, which would be detrimental to the guests. Yu Fan says: The position of Qian is noble, and its image is the guest. Nine in the Second is in the mutual body of Qian. Yin does not advance, so Yang does not need to retreat. The intention of the sage in supporting Yang is indeed profound. The Small Explanation says, "Wrapping the fish, the meaning does not reach the guest": what is meant by "not reaching the guest" is that Yin should not encroach upon Yang. Since the fish is still in the initial position, Nine in the Second should contain it in this way. If it were to encroach upon the guest's position, the guests would necessarily retreat, which would be disadvantageous.

九三：臀無膚，其行次且，厲無大咎。姤夬反對，夬之四反之即姤之三。夬以變震之後為臀，姤以巽股之上為臀。夬之臀無膚，其行次且，由於兌為毀折；姤之臀無膚，其行次且，由於巽為進退。乃又曰厲無大咎者，蓋在夬以陽決陰，則往恆欲其速；而在姤為陰消陽，則行轉喜其遲。初為陰，二為陽，三在二上，不與陰柔相牽，陰在其位尚未遽進，三雖近危，無大咎也。象曰：其行次且，行未牽也。

The Line Statement of the Third Line says: The buttocks have no flesh, walking is difficult and slow, although there is danger, there is no great misfortune. Duolong'a says: The Gou hexagram and the Guai hexagram are a pair that are inverted to each other. The Fourth Line of Guai hexagram, when inverted, becomes the Third Line of Gou hexagram. The Guai hexagram takes the image of the buttocks after changing the Zhen trigram, while the Gou hexagram takes the image of the buttocks on top of the Xun trigram's 'thigh'. The 'buttocks have no flesh, walking is difficult and slow' in Guai hexagram is due to the Dui trigram representing destruction; the same phrase in Gou hexagram is due to the Xun trigram representing indecision. Here it is again said 'danger without great misfortune', because in Guai hexagram, the yang is decisively removing the yin, and moving forward is always desired to be quick; while in Gou hexagram, the yin is eroding the yang, and action is better done slowly. The First Line is yin, the Second Line is yang, and the Third Line is above the Second Line, not connected with the yin; the yin remains in its original position without rushing forward. The Third Line, although close to danger, has no great misfortune. The Small Commentary says: Walking is difficult and slow because it is not pulled by the yin below.

九四：包無魚，起凶。四與初應，初為巽主則魚也，陽變陰生則有此魚。夫魚本為不宜有之物，今既為魚，則猶幸其有魚，有魚則又為巽，則猶是一陰在下，故欲其有而不欲其無也。倘包無魚，則是下非一陰矣，是二陽又起矣。陽起前行，後陰踵至，陰往逼陽，故曰凶。象曰：無魚之凶，遠民也。初為民位，陰亦為民，四與初應以包之者，近之則陰庶不前往以侵陽，民宜近不宜遠，所以戒四也。

The line statement of the fourth line says: The fish wrapped in the kitchen is gone, and taking action leads to danger. Duolong'a says: The fourth line corresponds with the first line. The first line is the master of the trigram Xun, which represents the fish. The first line of the trigram Qian changes from yang to yin, thus producing the fish. Fish is something that should not be present, but since it has already become a fish, it is actually fortunate that it still exists. Having a fish means that the lower part still has only one yin line, so it is better to have it rather than not. If there is no fish in the package, it indicates that there are already more than one yin lines below, and the second line, which is yang, has also risen and moved forward. When yang rises and moves forward, the following yin lines follow closely. Yin advances to press against yang, hence the danger. The 'Small Image' says, 'The danger of no fish is due to distant people.' The first line represents the position of the people, and yin also symbolizes the people. The fourth line corresponds with the first line, embracing and drawing near to it, so yin can be expected not to advance against yang. People should be drawn near rather than distant, which is a warning to the fourth line.

九五：以杞包瓜，含章，有隕自天。五與二應，二為巽中。虞氏曰：巽為杞。二為巽則二猶為陽，二爻再變則已非巽，是將為艮，艮為果蓏稱瓜，是以杞包瓜象也。夫瓜謹【謹：僅】謂之包，則是時尚未為瓜，願天運轉移，則今日為杞，後將為瓜，而聖人之意【脫不惟二字】不欲有瓜，兼且不欲有杞。五為正乾，乾為大明稱章，惟是含此章美，以俟瓜杞之自隕。隕於何所？隕自天也。瓜杞俱隕，下亦為乾，又一純乾之象矣。夫陰方浸長，豈能隕落？則在天時固無此運，而在人事宜有此心。史雲君相所以造命，即此意也。

The Line Statement of the Fifth Line says: Using the branches and leaves of the杞 tree to cover the melon, containing beauty within, there will be something falling from the sky. Duolong'a says: The Fifth Line corresponds with the Second Line, and the Second Line is in the middle of the Xun trigram. Yu Fan says that the Xun trigram represents the杞 tree. Since the Second Line belongs to Xun, it indicates that it is still a yang line at this moment; when the Second Line changes again, it will no longer be Xun but become Gen, which represents fruits and vegetables, hence the term 'melon'. This is the symbolic meaning of 'using the杞 to cover the melon'. It says that the melon is merely 'covered' (the original text says '谨', which should be '仅'), indicating that it has not yet become a melon. But hoping for a change in the heavenly order, although it is currently杞, in the future it will become a melon. The intention of the sage is not only not to desire the melon, but even the杞. The Fifth Line is a pure Qian trigram, Qian representing great brightness, hence the term 'chapter'. Now it can only contain this beauty within, waiting for the melon and杞 to fall. From where will they fall? From the sky. When both the melon and杞 have fallen, the lower part will become Qian, forming another pure Qian image. However, yin is gradually growing, how can they fall on their own? In terms of heaven's timing, there is no such fortune; but in terms of human affairs, people should have such a mind. Historical records say that a ruler and minister can change destiny, which is exactly this meaning.

象曰：九五含章，中正也；有隕自天，志不舍命也。守以中正，志不舍此天命，以冀瓜杞之隕。爻辭曰有，言不能有，以冀其有於萬一之辭也；象傳曰志，言志不必果酬，而不可無此志也。二聖之意微矣。上九：姤其角，吝，無咎。乾為首，首之上為角，姤遇至此，卦爻已盡，無可遇矣。陰息遇上，上不能制，吝固宜得，然居高無位，責備亦不及焉，故無咎。象曰：姤其角，上窮吝也。

The Xiao Xiang says: Nine in the Fifth possesses a hidden and refined virtue because it remains in the center and upholds correctness; "a falling star from the heavens" indicates its determination not to abandon the mandate of heaven. Duolong'a explains: by maintaining the principle of center and correctness, and by not abandoning this mandate of heaven, it looks forward to the natural falling of the melon and the杞 tree. The line statement says "there is," but in reality, there is no such thing; it is merely a hope for a possibility. The Image Commentary says "will," meaning this will may not actually be realized, but one should not lack such a will. The intent of King Wen and the Duke of Zhou, the two sages, is indeed profound. The line statement for the top line says: meeting at the horn, there is difficulty and regret, but no fault. Duolong'a explains: the image of Qian is the head, and above the head is the horn; when it reaches this point, the lines of the hexagram have been exhausted, and there is no further meeting. Yin energy grows until it reaches the top line, yet the top line is powerless to restrain it, thus encountering difficulty and regret is natural; however, it occupies a position without actual office, so it cannot be blamed, hence there is no fault. The Xiao Xiang says: meeting at the horn is because it has reached the extreme position and has exhausted its possibilities, thus encountering difficulty and regret.

【坤下兌上，中互巽艮】觀。萃為四陰二陽卦，自觀來。虞氏曰：觀上之四也。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。二陽居尊，上下四陰皆欲相附，故坤下兌上之卦名萃。人散則情相隔閡，人萃則情自亨通，是萃有亨義。而人之萃莫盛於王者承祭之時，大人主祭，眾人見之，合禮則亨，亦和義乃正也。祭祀必用牲，王者大祭則用大牲，用牲於廟，感格鬼神，禮儀有文，宜致眾人之瞻仰，故利有攸往見此大人以成萃也。

The hexagram "Cui" has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The lines from the second to the fourth form the trigram Xun (Wind), and the lines from the third to the fifth form the trigram Gen (Mountain). It is derived from the hexagram "Guan" (Observation): "Cui" is a hexagram with four yin lines and two yang lines, the same number of yin and yang lines as "Guan." Yu Fan said that the top line of "Guan" moved down to the fourth position. The hexagram statement says: "It is smooth, the king comes to the ancestral temple, it is appropriate to see a great person, it is smooth, it is appropriate to maintain the correct position, using great sacrificial animals for worship brings good fortune, it is appropriate to go somewhere." Duolong'a explained that two yang lines are in honorable positions, and the four yin lines below desire to rely on them, so this hexagram with Kun below and Dui above is named "Cui" (Gathering). When people are scattered, their feelings become separated; when they gather together, their feelings naturally become smooth, so "Cui" contains the meaning of smoothness. The gathering of people is no greater than when the king presides over a sacrifice: the great person leads the sacrifice, and many people come to observe the ceremony. If the rites are proper, then it is smooth; "smooth" means harmony, and harmony allows one to achieve the correct position. Sacrifices must involve animals, and the king's great sacrifice uses large sacrificial animals. In the ancestral temple, using animals for sacrifice communicates with spirits, and the rites are elaborate and refined, naturally attracting people to look up to them. Therefore, it is appropriate to go and pay homage to this great person, to achieve the gathering.

彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚也，正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。萃者何？聚也。一人居尊，坤順兌說，下陰應五，是萃自有亨義。再以卦象觀之，二陽居中，四陰上下環拱於外，而體象大坎。鄭氏曰：坎為隱伏，居尊位而隱伏，鬼神之象。是大坎為鬼神，互艮之門闕為廟，坤牛為大牲，九五為王。王者致其孝享，合群族而駿奔廟中，用牲往祭，以順天命，以己之精神感格祖考之精神，人與神聚，此萃象之一端也。

The Commentary on the Judgment says: "Cui" means gathering. The lower trigram is compliant and the upper trigram is joyful, with a yang line in the center that corresponds with the lower, thus enabling gathering. "The king goes to the temple to worship" indicates fulfilling his filial piety by offering sacrifices to ancestors. "It is advantageous to see a great person and to have success" means that gathering should be in accordance with the right path. "Using great sacrifices is auspicious, and it is advantageous to go somewhere" indicates following the mandate of heaven. Observing what is gathered, the forms and conditions of heaven and earth and all things become clear. Duolong'a explains: What is "Cui"? It is gathering. One person is in the position of honor, below is the trigram坤 which is soft and compliant, above is the trigram兑 which is harmonious and joyful. The lower yao corresponds with the nine in the fifth, showing that "Cui" naturally contains the meaning of success. Looking further at the trigram image: two yang lines are in the middle, and four yin lines are surrounding them above and below, making the entire trigram resemble an enlarged trigram坎. Zheng Xuan says: The image of Kan is concealment. Being in a position of honor yet concealed, this is exactly the image of ghosts and spirits. Therefore, this large Kan is taken as the image of ghosts and spirits. The interacting trigram Gen represents the gate of the temple, which is the ancestral temple. The trigram坤's ox is the great sacrifice. The nine in the fifth is the king. The king fulfills his filial piety by offering sacrifices, gathering the clan to move about in the ancestral temple, using sacrifices to go forward in worship, thus following the mandate of heaven. By using his sincere heart to communicate with the spirits of his ancestors, this is the meeting of human and spirit, which is one aspect of the image of Cui.

九五之大人主祭，九四為大臣，是助祭者有人；群陰居下，坤又為眾，是觀禮者有人。觀四往上以成萃，前往以觀大人之禮儀，所聚維正，故攸往皆利，是人與人聚，此又萃象之一端也。於咸見天地萬物相感之情，於恆見天地萬物可久之情，於萃又見天地萬物樂聚之情，故曰萃聚也。

The Nine in the Fifth is the superior person who presides over the worship, and the Nine in the Fourth is the minister, indicating that there are assistants for the worship. Many yin lines are in the lower positions, and the Earth (Kun) is symbolic of multitude, indicating that there are also people observing the ceremony. The fourth line of the Guan hexagram moves upward to form the Cui hexagram. The people gather to observe the superior person's rites, and the gathering conforms to the right path, so going anywhere is beneficial. This is the gathering of people, which is another aspect of the Cui hexagram. In the Xian hexagram, we see the situation of mutualsympathetic response between heaven and earth and all things. In the Heng hexagram, we see the situation of heaven and earth and all things enduring continuously. In the Cui hexagram, we see the situation of heaven and earth and all things delighting in gathering together. Therefore, Cui means gathering.

象曰：澤上於地，萃，君子以除戎器，戒不虞。水匯為澤，澤水萃地上，猶人之萃於地上也。水得澤則水有歸而不氾濫，人相聚則人宜有衛而不離散也。姚氏曰：除猶修治。虞氏曰：除，修戎兵也。坤為器，坎為弓弧，巽為繩，艮為石，故除戎器也。坎為寇盜，坤為亂，兌口以告戒之，故戒不虞也。

The Image Commentary says: Water and marshes rise above the ground, which is the卦 of Jie; the gentleman takes it as a model, repairs weapons, and prepares for unexpected changes. Duolong'a explains: Water gathers into a marsh, and marsh water collects on the ground, just as people gather on the ground. Water has a marsh and thus has a resting place without overflowing; people gathering together should have defense so as not to scatter. Yao Xin says: "Chu" is like repairing. Yu Fan says: "Chu" means repairing weapons. The image of Kūn is objects, the main structure of the卦 is great Kan, which takes the image of a bow, Xun takes the image of a rope, Gen takes the image of a stone, so it is said "chu rong qi" (repairing bows, arrows, ropes, and grinding stones, etc., for military equipment). Kan also takes the image of bandits, Kūn takes the image of disorder, using Dui's mouth to warn the people, so it is said "jia bu yu" (caution against unforeseen events).

初六：有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。此萃之始也。人當始萃，不無猜疑，則貴有孚以聯之。初為坤，坤體中虛，而與四應，四為陽，陰虛心求陽，故曰有孚。萃貴有終，坤為終，相聚未久，豈能遽洽？而三為內卦之終，上為外卦之終，三上二陰不應，故曰不終。

The line statement of the first line says: There is sincerity but it is not maintained to the end, thus sometimes disorderly and sometimes gathering; once there is a call, they meet and smile at each other; there is no need to worry, going forward is without fault. Duolong'a says: This is the beginning of gathering. When people first gather, they are bound to have mutual suspicion, so it is important to have sincerity to connect everyone. The first line belongs to the hexagram of K'un, which symbolizes emptiness in the middle. It corresponds with the fourth line, which is yang; yin seeks yang with an empty heart, hence 'there is sincerity'. Gathering requires beginning and end, and K'un symbolizes the end. However, the gathering has not lasted long, how can they be immediately harmonious? Moreover, the third line is the end of the inner trigram, and the sixth line is the end of the outer trigram. The two yin lines at the third and sixth positions do not correspond, hence 'not ending'.

卦有四陰，皆求萃者，惟下三陰相比，上隔一陰，未能親附，而坤亦為亂，故曰乃亂。然坤為眾為民，二陽得位，眾民來歸，雖一陰在上，亦必求萃，故曰乃萃。既云有孚，似萃於有孚也，而無如其不終也；既云乃亂，似散於乃亂矣，而其後尚可得萃也。

In the hexagram, there are four yao of the yin type, all of which are seeking to come together; however, the three lower yin yao are adjacent to each other, while the upper yin yao is separated by a yang yao in the middle, thus unable to be close. Since the hexagram of K'un is taken as representing disorder, it is said 'it becomes disorderly'. However, the hexagram of K'un also represents the people and the multitude; the two yang yao each occupy their proper positions, and the multitude comes to gather. Even though there is one yin yao above, in the end it will still seek to gather, so it is said 'it gathers'. Since it is said 'there is sincerity', it seems that sincerity alone can bring about gathering, but it is unable to maintain this throughout. Since it is said 'it becomes disorderly', it seems that disorder will lead to dispersion, but in the end it still manages to gather.

總之初萃則疑，萃久自洽。有相召呼者，互巽為號，故云號；有相搦握者，互艮為手，故云握；又有相笑樂者，正兌為口，兌為說，故云笑。體象大坎，坎為加憂，而卦實為兌坤，兌說坤順，坎象非真，故云勿恤。蓋當萃初，感之以孚，召呼而來，執手之間便自喜悅而無憂恤。初往應四，則正坤、互巽、互艮、正兌、大坎皆見，故有此象，而人始萃情形無不該於此爻矣。

In the beginning, when people come together, they are suspicious of each other, but as they stay together for a long time, they naturally become harmonious. Some call out to each other, and the mutual interaction of Xun represents a call, so it is called 'call'. Others shake hands, and the mutual interaction of Gen represents the hand, so it is called 'grip'. There are also those who laugh and enjoy each other's company, and the main trigram of Dui represents the mouth and joy, so it is called 'laugh'. The entire hexagram resembles a great Kan, which represents worry; but this hexagram is actually composed of Dui and Kun. Dui represents harmony and joy, while Kun represents flexibility and obedience. The image of Kan is not real, so it is said 'do not worry'. Knowing this, in the initial gathering, one should use sincerity to move others. A call brings them all together, and in the act of shaking hands, joy naturally arises without worry. The line Chiu Liu moves upward to respond to Ji Si, so the main trigram of Kun, the mutual trigram of Xun, the mutual trigram of Gen, the main trigram of Dui, and the great Kan image all appear. Thus, there is a series of symbolic representations. All the situations people experience in the initial gathering are included in this line.

象曰：乃亂乃萃，其志亂也。初萃人尚不一其志也。六二：引吉，無咎，孚乃利用禴。二為坤中，居互艮之初，上下二陰皆得用艮手引之以相萃，此惟吉乃可無咎者。夫人與人萃，固見眾情之同；而人與神萃，尤見心志之一。坤位西南，適丁六月盛夏之時，夏祭曰禴，周禮所謂以禴夏享先王是也。用坤大牲以入艮廟，禴祭先王，萃聚人鬼之精神，以將孚誠，蓋亦利矣。象曰：引吉無咎，中未變也。

The Xiao Xiang says, "It is disorderly and gathering together, because their aspirations are confused." At the beginning of gathering, people's aspirations have not yet been unified. The line statement of the second line says: to attract people to come together is auspicious and without fault; with sincere hearts, it is appropriate to hold the summer sacrifice of the summer season. Duolong'a says: the second line is in the middle of the坤 body, and also at the beginning of the mutual body of the艮. The upper and lower yin lines can both be attracted together by the艮's "hand," so this must be auspicious to have no fault. When people gather together, one can see that their feelings are the same; when people gather with the spirits, one can see that their aspirations are focused. The坤 is located in the southwest, which corresponds to the month of June, the height of summer. The summer sacrifice is called "Yue." The Zhou Li, Spring Officials, Grand Master says, "to perform the Yue sacrifice and summer offerings to the former kings" refers to this. Using the large sacrificial animals symbolized by the坤 to offer to the宗庙 symbolized by the艮, to perform the Yue sacrifice to honor the former kings, gathering together the sincerity of people and spirits, expressing sincerity in this way, is naturally beneficial. The Xiao Xiang says: to attract people is auspicious and without fault, because the second line maintains its virtuous nature throughout.

六三：萃如嗟如，無攸利，往無咎，小吝。三上不應，且為二陽所間。三為互巽，上為兌口，巽號出於兌口，是求萃不得而嗟如者。不得萃而徒嗟，故無利；二陽為萃主，前往得遇，故無咎；二陽非三正應，往而求萃，故小吝。象曰：往無咎，上巽也。上為互巽，宜往也。九四：大吉，無咎。四為大臣位，致人來附，疑於震主，是萃無其位者，故必大吉乃無咎。象曰：大吉無咎，位不當也。四為陰位，而位近五，萃非其位，當此位以言萃，宜善自處也。

The Line Statement of the Third Line says: One wishes to gather but can only sigh, there is no benefit; going forward brings no fault, but there is some difficulty. Duolong'a says: The Sixth Line in the Third Position does not correspond with the Sixth Line at the Top, and in between are two Yang Lines. The Sixth Line in the Third Position belongs to the mutual trigrams of Xun, and the Sixth Line at the Top is the mouth of Dui. The command of Xun issues from the mouth of Dui, which is why it is like wanting to gather but unable to, and only sighing. Since the gathering is not achieved and only sighing occurs, there is no benefit; the two Yang Lines are the main factors of gathering, so going forward can meet them, hence no fault; but the two Yang Lines are not the proper corresponding lines for the Sixth Line in the Third Position, so going forward to seek gathering leads to some difficulty. The Small Explanation says, "Going forward brings no fault, because above is Xun": Above is the mutual trigram Xun, which is soft and yielding, hence suitable for going forward. The Line Statement of the Fourth Line says: Great good fortune, there is no fault. Duolong'a says: The Fourth Line is the position of a minister, attracting many people to come and attach themselves, which may seem to shake the sovereign. This is someone who has the reality of gathering but not the position of gathering, so it must be great good fortune to have no fault. The Small Explanation says, "Great good fortune brings no fault, because the position is not appropriate": The Fourth Line is originally a Yin position, and it is adjacent to the Ninth Line in the Fifth Position. Gathering is not its proper function; when it is in this position and talks about gathering, it should properly take care of itself.

九五：萃有位，無咎，匪孚，元永貞，悔亡。萃在四不當位，五則有位矣。當位以為萃主，則宜致眾人之歸，故無咎。夫陽剛居五，陽德中實，所謂孚也。上有孚信以感之，下宜有孚信以應之。五應二，二為坤中，坤體中虛，未能遽孚；且卦有二陽，眾陰求萃，未必不生疑貳，是為匪孚。然位在德元，永貞以守之，久則自孚以成萃，悔亡矣。象曰：萃有位，志未光也。萃有位而人未遽孚，故志未光也。

The line statement of the fifth line says: gathering people and occupying a position, there is no fault; but trust has not yet been gained from the people. As long as one maintains utmost virtue and remains steadfast in uprightness, regret will disappear. Duolong'a says: gathering people is inappropriate in the fourth line, but in the fifth line it is appropriate to have a position. Occupying a position and acting as the leader of gathering, one should naturally attract people to follow, thus there is no fault. A yang line in the fifth line indicates genuine yang virtue, which is called 'faith'. Above, with sincerity to move people, below, sincerity should be responded to. The fifth line corresponds with the second line, which is in the middle of the坤 body. The middle of the坤 body is empty, so at this time sincerity is still insufficient. Moreover, there are two yang lines in the hexagram, and many yin lines come to seek gathering, which may not necessarily be sincere, hence 'not sincere'. However, the fifth line is naturally endowed with the virtue of original goodness. As long as one remains steadfast in uprightness, over time one will gain trust from people and achieve gathering, thus regret disappears. The 'small image' says 'Cui has a position, the will has not yet shone': although gathering has a position, the people have not yet immediately believe, so the will has not yet become prominent.

上六：齎諮涕洟，無咎。內卦三陰自相萃聚，初二又與四五相應，惟上一陰孤立無偶。蓋好聚惡散，人情之常，故上不得萃，遂有齎諮涕洟之象。兌為口，故有齎諮之音；兌為澤，故有涕洟之液。求萃若此，猶夫臣子不得君親，深山號泣以冀君親悔悟，以得萃也，故無咎。象曰：齎諮涕洟，未安上也。未安於上，下求萃主也。

The line statement of the sixth line says: "Sighing and weeping, there is no fault." Duolong'a says: The inner trigram has three yin lines that are together, and the initial line and the second line correspond respectively with the fourth and fifth lines. Only the sixth line, which is a yin line, is alone without a companion. It is natural for people to like to gather together and dislike to be separated. Therefore, since the sixth line cannot gather, there is the image of sighing and weeping. The image of Dui is mouth, so there is the sound of sighing; the image of Dui is marsh, so there is the liquid of tears and snot. This painful striving for gathering is like a minister who does not receive the acceptance of the sovereign and runs into the mountains to wail, hoping the sovereign will change his mind and reunite. Therefore, there is no fault. The "Xiaoxiang" says, "Sighing and weeping, not yet secure in the upper position": it is in the upper position but still unstable, thus seeking a master to reunite with.