The Great Strength Hexagram

乾下震上。大壯，利貞。彖曰：大壯，大者壯也。剛以動，故壯大。壯，利貞，大者正也。正大而天地之情可見矣。陽剛也，大也，剛而不邪，大而能周，時而後動，故大者壯，而得其正也。天地以正，大而得其生。聖人以正，大而天下化。其道剛動而大者正也。

The hexagram Da Zhuang has Qian below and Zhen above. The hexagram statement says: Da Zhuang is favorable for maintaining correctness. The commentary on the judgment says: Da Zhuang refers to the strong and vigorous yang. It is strong and vigorous yet dynamic, hence it is strong. Da Zhuang is favorable for maintaining correctness because the strong yang itself is correct. By holding to the correct path, the true nature of heaven and earth can be clearly perceived. The commentator explains: Yang is the same as strength, which is referred to as "great." Strong and vigorous yet not perverse, vast and comprehensive, waiting for the right time before acting, thus the strong yang is strong and maintains correctness. Heaven and earth rely on this correctness to nurture all things; sages rely on this correctness to educate the world. The way of Da Zhuang is that it is strong and dynamic, and the strong yang is correct.

象曰：雷在天上，大壯。君子以非禮弗履。雷在天上，陽氣大行，君子得其道也。非禮弗履，保其壯也。初九，壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。剛以處下，不有其大，初而遂用其壯也。壯在乎趾，何以用哉，以之而征，凶其冝也，故信有窮也。

The Image Commentary says: Thunder resounds in the sky, this is the Great Strength hexagram. The gentleman thus understands that he should not do anything against propriety. The commentator explains: Thunder resounding in the sky indicates that the yang energy is greatly spreading, which is precisely the time when the gentleman can act according to his way. Not doing things against propriety is to preserve this strength. The text of the initial line says: Strength is only in the toe, going to war brings misfortune, but this is certain. The Image Commentary says: Strength is only in the toe, its self-assurance will inevitably reach its limit. The commentator explains: The initial line, with a strong line in the lowest position, does not truly possess the strength of "greatness." At the beginning, it hastily displays its strength. Strength only in the toe, what use can it be? With such a small resource, going to war brings misfortune, which is inevitable. Therefore, its self-assurance will eventually reach its limit.

九二，貞吉。象曰：九二貞吉，以中也。守正處卑，得中之道，全其壯也。故貞吉矣。九三，小人用壯，君子用罔。貞厲，羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。剛居上而得位也。小人知進不知退，故用其壯也。壯必見傷，正之危也。四剛在上，將陵過之，能容無忌，必羸闐矣。君子逹於幾危，故不用也。

The text for Nine in the Second says: To adhere to the right path brings good fortune. The Image Commentary says: Nine in the Second brings good fortune by holding to the right path, because it is in the central position. The commentator explains: Nine in the Second maintains the right path and is content with a humble position, thus attaining the principle of balance and preserving its strength, hence achieving good fortune through adherence to the right path. The text for Nine in the Third says: The petty person exerts himself recklessly, while the superior person treats it as if it did not happen; the result of the divination is dangerous. A male goat pushes against a fence and gets its horn stuck. The Image Commentary says: The petty person exerts himself recklessly, while the superior person treats it as if it did not happen. The commentator explains: Nine in the Third is a strong line in the upper position of the lower trigram and is in the proper position. The petty person only knows to advance and does not know to retreat, thus exerting its strength. Strength inevitably leads to injury, even if it adheres to the right path. There is also Nine in the Fourth, another strong line above it. Nine in the Third wishes to surpass it; if it proceeds without restraint, it will inevitably get its horn stuck in the fence. The superior person understands these subtle dangers, so it does not act in this reckless manner.

九四，貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。為剛長之首升於上，體守於臣位，志在除邪，疑其逼也。故貞吉乃悔亡矣。往皆柔也，物無逆之，藩決而不羸也。居大臣之任，可以載其剛之用也。

The text says: If one maintains correctness, it will be auspicious, and regret will vanish; the fence has been broken through, the horn is no longer blocked, and strength is shown in the heavy load of the big cart. The Image Commentary says: The fence has been broken through and the horn is not blocked, because it can still proceed forward. The commentator explains: Nine Four is the vanguard of the growing strength of yang, having ascended into the upper trigram, and it remains in its proper position as a minister. Its intention is to eliminate evil, but people may suspect it is approaching the position of the sovereign, so it must maintain correctness to be auspicious and for regret to vanish. It meets only yielding lines above, with nothing to block its way, hence the fence is broken through and the horn is not blocked. It holds the position of a minister, precisely able to carry out the exertion of strong and vigorous power, just as the heavy load of the big cart is sufficient to carry the burden.

六五，喪羊于易，無悔。象曰：喪羊于易，位不當也。剛長也。而以柔乘之五陽也。而以陰處之，雖欲用壯，是喪其壯，而不難也。質柔而不可恃也。柔不終拒，尊中獲存，故無悔也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也。艱則吉，咎不長也。柔居壯，極非其壯，而用壯也。將觸藩矣。恃應而往，不能退也。質弱道窮，不能遂也。進退無可安所之哉，若自守其柔，艱以為志，不敢盈殆，得其吉矣。

The text at line six-five says: A sheep was lost by the field, but there is no regret. The Image Commentary says: A sheep was lost by the field because the position occupied is inappropriate. The commentator explains: At this time, the yang is increasing, yet line six-five, with a yin line, is above it. Line five is a yang position occupied by a yin line. Even if it wants to be strong, it has lost its strength, and the loss comes easily. Being naturally weak, it is unreliable. However, it is gentle and does not resist stubbornly. By holding the noble position and maintaining the center, it preserves itself, hence there is no regret. The text at line upper-six says: A male sheep collides with the fence, unable to retreat or advance, and there is no benefit. Though in a difficult situation, it is auspicious. The Image Commentary says: Unable to retreat or advance, it is not wise. Though in a difficult situation, it is auspicious, meaning that mistakes do not last long. The commentator explains: Line upper-six, with a yin line, is at the extreme of the Great Strength hexagram. It has no real strength yet insists on being strong, thus colliding with the fence. It pushes forward relying on the corresponding line below, so it cannot retreat. Being weak and at the end of its path, it cannot advance. Being unable to retreat or advance, where can it go? If it can remain gentle and regard the difficult situation as a test of character, not being overconfident or reckless, it will achieve auspiciousness.

坤下離上。晉，康侯用錫馬蕃庶，晝日三接。彖曰：晉，進也。明出地上，順而麗乎大明。柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。明出地上，聖人順民而麗於大明，光於天下，方無滯於幽也。故柔進而上行，附於大明之中，極一臣之位，任為治之主，故謂為康侯錫以多馬，晝日之間而三接也。

The hexagram "Jin" (Progress) consists of "Kun" (Earth) below and "Li" (Fire) above. The hexagram statement says: JIN, the virtuous prince receives many horses as a grant, and is received three times in one day. The commentary on the judgment says: JIN means progress. Light rises from the earth, the flexible lines advance upward, relying on the great light. Therefore, the virtuous prince receives many horses, and is received three times in one day. The commentator explains: Light rises from the earth, the sage follows the people's will and relies on this great light, illuminating the world, so that there are no more dark corners in all directions. Thus, the flexible lines advance upward, relying on the great light, reaching the peak of a minister's position, taking charge of state affairs, hence he is called "Kanghou" (the virtuous prince), granted many horses, and received three times in one day.

象曰：明出地上，晉。君子以自昭明徳。明出地上，大明之道，可進之時也。君子著其明徳，求上知之。初六，晉如，摧如。貞吉。罔孚，裕無咎。象曰：晉如，摧如，獨行正也。裕無咎，未受命也。有應於上，可以進也。應近於五，未獲於情，慮其得之薄，故摧如。不進，以柔守下也。復以自知，正之吉也。未為上信，未受上命，故修徳自退，寛以居之，終無咎矣。

The Image Commentary says: Light rises above the earth, which is the hexagram of Progress. The superior person thus understands that he should manifest his own virtue. The commentator explains: Light rising above the earth indicates the time for great illumination and advancement. The superior person displays his virtue in order to be understood by those in authority. The text of the first line says: One wishes to advance, but is obstructed; to remain steadfast is auspicious. Though not trusted, one remains at ease and incurs no fault. The Image Commentary says: Wishing to advance but being obstructed indicates one is alone in upholding the correct path; remaining at ease without fault is because one has not yet received an appointment. The commentator explains: The first line has a corresponding line above it, so it could advance. However, the line it corresponds to, nine in the fourth, is close to six in the fifth, and thus does not gain the favor of the ruler. The first line worries that its reward is too small, hence it is obstructed. It does not forcefully advance, but remains gentle and proper in its lower position, and thus has self-awareness, which is auspicious. Since it has not yet gained the ruler's trust or received an appointment, it merely cultivates virtue and actively retreats, remaining at ease, and thus incurs no fault.

六二，晉如，愁如，貞吉。受茲介福，于其王母。象曰：受茲介福，以中正也。得位而進，無應而愁如也。夫以謹順中正，憂勤其進，非唯獲吉，抑受其福也。五以陰而降徳也。茍能立身行道，當時大明，何必待於應乎。王母，陰尊而幽逺者，猶知福之況其明王乎。

The text at line six two says: To advance is to be anxious and troubled; to maintain the right path brings good fortune. One will receive this great blessing from the Queen Mother. The Image Commentary says: To receive this great blessing is because it is both central and upright. The commentator explains: Line six two holds a yin line in a yin position and is in the right place, so it is proper to advance. However, there is no corresponding line above it, hence the anxiety. Yet it approaches advancement with caution, gentleness, and a balanced and upright attitude, diligently and anxiously. Not only does it gain good fortune, but it also receives a blessing. Although line six five is also a yin line, it is willing to bestow grace. As long as one stands upright and follows the right path, and the great brightness is in full force, why must there be a corresponding line? The Queen Mother is a noble and distant figure among the yin, and she knows how to bestow blessings. How much more so would a wise king?

六三，眾允悔亡。象曰：眾允之志，上行也。處上又進悔之道也。眾允志合，故進不非，故悔亡也。九四，晉如，鼫鼠貞厲。象曰：鼫鼠貞厲，位不當也。上奉於五，下據其民，剛強處卑，進不當位，其竊位也。如大鼠焉，貪而無禮，不能終矣。以之為重危之道也。

The text for line six in the third position says: All people believe and follow, regret disappears. The Image Commentary says: The hearts of all people believing and following, are moving forward together. The commentator explains: Line six in the third position is in the upper position of the lower trigram and still moves forward, which is a path that naturally brings regret. But since all people believe in it and share the same will, its forward movement is not a mistake, and regret disappears. The text for line nine in the fourth position says: Wanting to move forward, yet like a large rat, the divination result is dangerous. The Image Commentary says: The danger of a large rat is because of the inappropriate position. The commentator explains: Line nine in the fourth position is above to flatter line six in the fifth, and below to control the people. With a strong nature in a position of a subject, moving forward while being "not in the right position" is like occupying a position unjustly. It is like a large rat, greedy and without propriety, which will not have a good ending. This is a path of double danger.

六五，悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。臣當君任，正之道也。以明盛而進弼成王化而為治主也。夫以明正為治者，則天下各當其才矣，何恤乎失得哉。以斯而往，吉其冝也。故無不利矣。

The text at line six five says: regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is nothing unfavorable. The Image Commentary says: there is no need to worry about gain or loss, meaning that going forward will bring joy. The commentator explains: a minister taking on the important task entrusted by the sovereign is a proper course of action. Line six five advances with bright and flourishing virtue, assisting in the sovereign's moral guidance and becoming the chief administrator of the state. All who govern with brightness and fairness place each person in a position commensurate with their ability. Why then should one worry about personal gain or loss? Proceeding in this way, auspiciousness is natural, so there is nothing unfavorable.

上九，晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。以柔徳治者，不能威肅天下也。故其終多用師焉。進過於禮，故曰角。進極於終，民或叛也。明正久著，人多恊焉，猶用伐邑，雖危吉也。則咎自免矣。治物不以徳，以之為政，可惜之也。

The text says: "Proceeding to the topmost horn, it can only be used to attack one's own territory; although there is danger, it is auspicious, without fault, but continuing in this way leaves regret." The Image Commentary says: "It can only be used to attack one's own territory, meaning its way is not yet fully enlightened." The commentator explains: Those who govern solely with gentle and compliant virtue cannot make the world respectful and orderly, so at the end of the process, they often resort to military force. The upper nine proceeds beyond the proper measure of ritual, hence it is called "horn." When it reaches the end of the hexagram, there are people who rebel among the people. Fortunately, the brightness and fairness have been evident for a long time, so most people still support it. Therefore, even though military force is used against one's own territory, although there is danger, it remains auspicious, and fault is naturally avoided. To govern things without relying on virtue and to handle affairs in this way is indeed regrettable.

離下坤上。離下坤上：明夷，利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之利艱貞，晦其明也。內難而能正其志，箕子以之。明入地中，上無以明，天下無所見也。艱以事上，不失於正，利也。故文王內文明而外柔順也。箕子蒙難而能正其志，晦其明者也。

The hexagram Mingyi has Li (Fire) below and Kun (Earth) above. The hexagram statement says: Mingyi, it is advantageous to maintain uprightness in hardship. The commentary on the judgment says: When light is buried underground, this is Mingyi. Inside is civilised and orderly, while outside is gentle and yielding, relying on this to endure great difficulties. King Wen of Zhou did this. It is advantageous to maintain uprightness in hardship, because one should conceal one's light. Facing internal difficulties yet keeping one's mind upright, Ji Zi did this. The commentator explains: When light is buried underground, the superior person cannot display it, and thus the people see nothing. Serving the sovereign in hardship without losing uprightness, this is the advantage. Therefore, King Wen was civilised within and gentle without. Ji Zi endured difficulties yet kept his mind upright, being one who concealed his light.

象曰：明入地中，明夷。君子以蒞眾，用晦而明。明入地中，藏其明也。民可使由之，不可使知之，故君子之蒞眾也。外用晦，以使民內保。明以為治。初九，明夷，于飛垂其翼，君子于行，三日不食，有攸往。主人有言。象曰：君子于行，義不食也。小人賊害之，時有明，則傷矣。初以君子之徳剛而不回，故為時忌之深也。以其無位，猶且逺患，庶以速奔也，故絶其跡，隱其形，三日而不敢食。逃難而遇人，人必疑言矣。害明之深，懼人之見也。君子畏害而速去，其義豈遑食哉。

The Image Commentary says: Light has sunk into the earth, which is the hexagram of Mingyi. The gentleman thus understands that when governing the people and managing a large group, he should conceal his sharpness, thereby being able to observe clearly. Commentators explain: Light sinking into the earth means concealing one's wisdom. The Analects of Confucius, in the chapter Tai Bo, says that the people can be made to follow the right path, but it is difficult to make them understand the reasons behind everything. Therefore, when a gentleman governs the people and manages a large group, he should appear restrained and not show his sharpness, so that the people may feel secure in their hearts, while he himself keeps his discernment to carry out governance. The text of the initial line, Choujiu, says: When light is injured, the bird in flight lowers its wings; the gentleman on the road of flight, for three days does not eat; when he goes somewhere, the host who takes him in will speak ill. The Image Commentary says: The gentleman on the road of flight, according to righteousness, does not eat for three days. Commentators explain: The wicked are harming the virtuous, and at that time, whoever has light will be injured. Choujiu possesses the virtue of the gentleman, being upright and unwilling to bend, thus being most deeply resented by the contemporaries. Although he has no position, he still needs to stay far away from calamity, only hoping to escape quickly, so he cuts off his trail and hides his appearance, and for three days does not eat. On the way of escape, when he meets people, they will certainly suspect him and speak ill. Those who harm the light are so determined, that even being seen is frightening. The gentleman fears calamity and urgently wants to leave, how could he possibly think about eating according to righteousness?

六二，明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。守中順則無猜者也。而已道不行矣。夷于左股者焉，故與之拯馬而馳逐也。且內明以外順，雖傷左而右存，與時並行不失其吉也。九三，明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。為文明之主夷終則進也。上六逺其明，雖高而至晦也。應其誅焉。時之得嚮明而南巡狩也。獲其大首耳，其汙俗漸正而已，不可疾也。

The text for line six two says: When the light is injured, the injury is on the left leg; using a strong horse to rescue it brings good fortune. The Image Commentary says: The good fortune of line six two is because it is gentle and follows the right way. The commentator explains: Line six two holds to the middle path, is gentle and follows the right way, thus not arousing suspicion. Its own views may not be accepted, but it is injured on the left leg, so a strong horse is used to rescue it and carry it forward. Moreover, it is wise within and gentle in appearance, though the left is injured, the right remains, thus being able to act in harmony with the times without losing its good fortune. The text for line nine three says: When the light is injured, it goes south to patrol and captures the chief enemy; one should not be too eager to correct. The Image Commentary says: The intention to patrol south is to gain a great harvest. The commentator explains: Line nine three is the master of the lower trigram, representing civilization. When the light is injured to its extreme, it should counterattack and advance. Line six at the top is far from the light, occupying a high position yet being extremely dark. It is precisely the one that should be attacked. The time has come, so it goes south to patrol, capturing the chief enemy. The corrupt customs can only be gradually corrected, not hastily.

六四，入于左腹，獲明夷之心于出門庭。象曰：入于左腹，獲心意也。守以下位，順以上承，自右而入于左腹，獲其心意也。順以避患，止守於分明，其歸自異矣。出於門庭，不逺行也。六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。在難之內，而能保明其中，智以藏之，愚以晦之，得其正而時不能遷也。則明豈息哉。得中之道亡而能有，故箕子當之矣。上六，不明晦，初登于天，後入于地。象曰：初登于天，照四國也。後入于地，失則也。暗而過中至明夷之極，晦之至也。位高勢，崇登於天也。失道將覆，入於地也。

The text for line six in the fourth says: Entering the left side of the abdomen, understanding the thoughts of the one who harms the light, then exiting the courtyard. The Image Commentary says: Entering the left side of the abdomen, is to understand the thoughts of the other party. The commentator explains: Line six remains in the position of a minister, being gentle and serving above, entering from the right into the left abdomen, understanding the thoughts of the other party. It avoids calamity by following the right path, only keeping what is within its own responsibility, thus ultimately being different from others. Exiting the courtyard means it does not leave the country far away. The text for line six in the fifth says: Like Ji Zi, who hides when the light is harmed, it is advantageous to maintain the correct path. The Image Commentary says: Ji Zi's adherence to the correct path shows that the light cannot be extinguished. The commentator explains: Line six is in hardship, yet preserves inner light, using wisdom to conceal it, using apparent foolishness to cover it, maintaining the correct path which cannot be changed by circumstances, so where would the light be extinguished? In the moment when the middle path is about to be lost, it can still be preserved, hence this line is assigned to Ji Zi. The text for line six at the top says: Not shining but entirely dark, initially rising to the sky, later falling into the earth. The Image Commentary says: Initially rising to the sky, is to illuminate all the surrounding countries; later falling into the earth, is losing the standard. The commentator explains: Line six is dark and exceeds the middle position, reaching the extreme of the Brightening Darkness. It is dark to the utmost, its position high and power great, like rising to the sky; once losing the right path and about to collapse, it is like falling into the earth.

離下巽上。家人，利女貞。彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父子子，兄兄弟弟，夫夫婦婦，而家道正。正家而天下定矣。正家之道在於女正，女既位而男位正也。故聖人設昬禮焉，重而娶之，當其位也。然後可保其久矣。夫婦正，家道之先，上下之始也。嚴君之道始焉，父母之道出焉，故嚴其君。則父父子子，兄兄弟弟，夫夫婦婦，家道咸正，而天下定矣。

The hexagram "Family" has "Fire" (Li) below and "Wind" (Xun) above. The hexagram statement says: "Family, it is favorable to have a woman maintain her proper position." The commentary on the judgment says: The way of the family is for the woman to be in the right place within, and the man to be in the right place outside. When both male and female are in their proper positions, this is the great principle of heaven and earth. In a family there is a ruler who maintains authority, referring to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; thus the family is properly ordered. When every family is properly ordered, the world is at peace. The commentator explains: The key to properly ordering a family lies in the woman being properly positioned first. When the woman is in her proper place, the man is then properly positioned. Therefore, the sage established marriage ceremonies with solemnity, to welcome the bride, so that each person can be in their proper place and thus maintain harmony for a long time. For the husband and wife to be in their proper positions is the first thing in family order, and the beginning of hierarchy between superiors and inferiors. The rules of a ruling authority are established from here, and the roles of parents arise from here, so it is necessary to honor the head of the family. Thus, the father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; the family is properly ordered, and the world is at peace.

象曰：風自火出，家人。君子以言有物，而行有恆。火出而風鼓之炎，乃大也。女正而男久之，家乃成也。必由內生而外成也。言必有在而不茍行，必守常而不雜此家人之，則而正其本也。初九，閒有家，悔亡。象曰：閒有家，志未變也。家人之道，在於防邪，防閒在於初也。及其志未變而正之，則不至於悔矣。得之制者也。

The Image Commentary says: Wind arises from fire, which is the hexagram of the Family. The gentleman thus understands that speech should have substance and actions should follow established principles. The commentator explains: When fire is burning and wind stirs it, the fire becomes stronger. The woman must first be upright, and the man must then maintain it over time, so the family is established; all of this originates internally and is completed externally. Speech must have substance and not be superficial, and actions must adhere to established norms and not be disorderly. This is the principle of the hexagram of the Family, and also the way to properly establish the foundation of the family. The text says: Beginning with caution in governing the family, regret disappears. The Image Commentary says: Beginning with caution in governing the family is to act before the mind has become corrupt. The commentator explains: The way of governing the family lies in preventing evil, and prevention must be done at the beginning. If one corrects the family members while their minds are still upright, regret will not arise. This grasps the key to governing the family.

六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。婦人之職，正其中也。無所遂其成，在中主饋而已。體柔順而剛巽之，得正之吉也。九三，家人嗃嗃，悔厲吉。婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也。婦子嘻嘻，失家節也。體之上，家之長，剛以嚴之。故嗃嗃，威下也。家人之性，不喜服也。雖悔有厲，乃保其吉也。婦子嘻嘻，從下之性，何以節其中哉，可惜也已。

The text for line six-two says: Do not take the initiative in achieving anything, but only manage the domestic affairs of the household, and by maintaining uprightness, one will be fortunate. The Image Commentary says: The fortune of line six-two is due to its flexibility and humility. The commentator explains: A woman's role is to properly manage the internal affairs of the household. She does not act independently to achieve anything, but only oversees the domestic provisions. Her nature is flexible, and she can humbly accept the strong lines, thus attaining the fortune of uprightness. The text for line nine-three says: Being overly strict in managing the household leads to complaints from family members. Although there is regret and danger, the outcome is still fortunate. However, the children and wife laugh and play without restraint, ultimately leading to regret. The Image Commentary says: Being strict in managing the household has not yet lost the path of righteousness; but the children and wife laughing and playing without restraint have lost the discipline of the family. The commentator explains: Line nine-three is at the top of the lower trigram, representing the head of the household. With a strong and vigorous nature, he strictly controls the family, thus producing the harsh and commanding tone. This is a way to establish authority over the lower ranks. Human nature generally dislikes being controlled, so although there is regret and danger, it is precisely through this that fortune is preserved. Conversely, if the wife and children laugh and play without restraint, it is merely yielding to the nature of the lower ranks. Then, how can one maintain discipline within the household? It is truly regrettable.

六四，富家大吉。象曰：富家大吉，順在位也。柔承於尊，位高而順，故得家之富，保其大吉也。九五，王假有家，勿恤，吉。象曰：王假有家，交相愛也。剛尊配應，夫婦之正，而家道正矣。王至有家，天下刑于上也，親以相親，交以泛愛，何憂乎禍亂哉。故能保其吉也。

The text at line six four says: It brings family prosperity and great auspiciousness. The Image Commentary says: It brings family prosperity and great auspiciousness because it is flexible and occupies a proper position. The commentator explains: Line six four, with a flexible line, supports the superior position, is high in position yet flexible, thus attaining family prosperity and maintaining great auspiciousness. The text at line nine five says: The sovereign comes personally and possesses his family, there is no worry, auspicious. The Image Commentary says: The sovereign comes personally and possesses his family, because family members love each other. The commentator explains: Line nine five, with a strong line in the superior position, corresponds with line six two, thus husband and wife each fulfill their proper roles, and the family is properly ordered. The sovereign can regulate his family, and thus the world follows the sovereign as a model. With affection among family members and wide benevolence in relations, what calamity can there be? Thus, great auspiciousness is maintained.

上九，有孚，威如，終吉。象曰：威如之吉，反身之謂也。剛得終於家人，天下化之，信而行之人。人正，家而自為治也。夫以家人，威信之道始以，令人也。其終也。反信已焉，人反敬已焉。威信及而天下之治至矣。

The text says: "With sincerity in heart, one's authority is awe-inspiring, and in the end, it brings good fortune." The Image Commentary says: "Authority brings good fortune" means one should reverse the requirement upon oneself. The commentator explains: The upper ninth line concludes the entire hexagram of Family with a strong line, and the whole world is taught and transformed by it. People believe in it and follow it. Each person corrects himself, and thus every family is naturally well governed. The authority established in managing the family was originally used to command others; by the end, others reverse the trust and respect towards oneself. Where authority is exercised, peace throughout the world is achieved.

兌下離上。睽，小事吉。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。

The Hexagram of "Strife" has "Dui" (Lake) below and "Li" (Fire) above. The Hexagram Statement says: Strife, small matters bring good fortune. The Commentary on the Judgment says: The image of the Hexagram of Strife is fire rising upward and lake flowing downward; two women living in the same house but with different aspirations. The lower trigram "Dui" is joyful and attached to the upper trigram "Li" which is bright. The flexible lines advance upward, occupying the center and responding to the strong lines, hence small matters bring good fortune. Heaven and Earth are opposite yet their nurturing is the same; men and women are opposite yet their hearts are connected; all things are separate yet their categories are similar. The function of separation is indeed great.

睽，異也。上火下澤，火炎上澤，潤下性之異也。二女同居，志各異行，是以睽也。此獨化不足失其全，用睽而為合也。他用小事同矣。事之同，則相說明其冝也。柔進上行而應剛，小得其中，睽而應其正，故小事，用之吉。古者聖人之治也。用天下之物成天下之事，取異物相制，或以相合，其類多矣。則天下無不同也。至於天地之殊，男女之別，體異而事同，況乎小物也。子曰：弦木為弧，剡木為矢。蓋取諸睽合眾材，各睽其小體而成其大器。觀是而他可知也。夫濟天下之務者，豈止於一材乎。非聖人不能合睽而為功也。

The commentator explains that "Kui" means divergence. Above is fire, below is marsh; fire ascends, marsh descends, showing divergence in nature. Two women living in the same house, each with their own aspirations, thus called Kui. Relying on one side alone for generation is insufficient to complete the whole; rather, this divergence is needed to bring about union. In minor matters, they can be the same. When things are the same, both parties are happy and clearly express their respective roles. The flexible line advances and connects with the strong line, thus slightly maintaining the center. Though divergent, it follows the right path, so it is auspicious in minor matters. In ancient times, sages governed the world by using various objects to accomplish various tasks. They took things of different natures, either to restrain or to complement each other. There are many such examples, so nothing in the world is beyond reconciliation. As for the vast difference between heaven and earth, and the distinction between male and female, their forms are different but their results are the same. How much more so for small objects? Confucius said in the "Great Treatise" of the "Zhou Changes": "Bend wood into a bow, sharpen wood into an arrow." This is probably taking the image of the Kui hexagram—gathering various materials, allowing each to retain minor differences, thus creating a great object. Understanding this, other principles can be inferred. To accomplish great affairs in the world, how could one rely on a single material alone? Without sages, one could not combine different things to establish achievements.

象曰：上火下澤，睽。君子以同而異。上火下澤，志睽者也。中有小事之用焉。君子合異以同其事，同則務濟，類非不可以無別，無別則亂生，故君子同其事而異其道。初九，悔亡。喪馬勿逐，自復。見惡人，無咎。象曰：見惡人，以辟咎也。睽，異類而同也。未合而悔生也。故六爻初皆咎，而能免之者，以其小事同也。小事同者，何往不同哉，故皆有終也。馬，類之異也。睽之初，不相與，故喪之矣。終賴而相濟也，則勿逐而自復矣。火澤體異而相惡也，惡而睽之，復相逺矣。見而和之，何咎之有。與時終睽，而小事吉也。

The Image Commentary says: Above is fire, below is marsh, this is the Hexagram of Estrangement. The gentleman thus understands that one should maintain differences within sameness. The commentator explains: Above fire and below marsh, the hearts and minds are estranged, yet there is still use in small matters. The gentleman gathers together divergent forces to accomplish the same task; only by unity can things be accomplished. Within the same category, there must also be distinctions; without distinctions, disorder will arise. Therefore, the gentleman does the same task, yet each follows his own way. The text of the first line says: Regret disappears. A horse is lost, but there is no need to chase it, for it will return by itself. Meeting an ugly person does not lead to wrongdoing. The Image Commentary says: Meeting an ugly person is to avoid wrongdoing. The commentator explains: Estrangement is of different kinds yet ultimately harmonious. Since they have not yet come together, regret arises, so all six lines initially carry regret. Yet one can avoid regret by being in harmony in small matters. If one can be in harmony in small matters, where else would harmony not be possible? Therefore, all lines have good outcomes. A horse is a symbol of different kinds. At the beginning of estrangement, they are not close, so the horse is lost. In the end, they still rely on each other, so there is no need to chase it, for it will return by itself. Fire and marsh are different in form and dislike each other. If one separates because of dislike, they will become even more distant. If one meets and reconciles, what wrongdoing is there? To be estranged with the times until the end, yet still achieve good fortune in small matters.

九二，遇主于巷，無咎。象曰：遇主于巷，未失道也。火澤，睽也。而不相通陰陽，匹也。相求之物，睽而相望而相得。曰遇巷者，不逺而得也。初為出門，二為巷乎，相得既通，可無咎矣。六三，見輿曵，其牛掣，其人天且劓，無初有終。象曰：見輿曵，位不當也。無初有終，遇剛也。睽始異，而終有遇，履非其位，不安所處，輿曵者也。乘剛不能制下，其牛掣也。四與已睽，近不相得，則害生矣。故自上刑也。履於不正，是固然矣，始睽而難故，無初也。應而後合，故有終也。

The text at line nine two says: meeting the master in a narrow alley does not lead to error. The Image Commentary says: meeting the master in a narrow alley does not deviate from the right path. The commentator explains: fire and marsh are originally separate and do not communicate with each other; however, yin and yang are partners, things that seek each other. Although they are separate, they can eventually meet and harmonize from a distance. Saying "meeting in the alley" means meeting without having to go far. Initially, line nine one is just starting out, and line nine two has already reached the alley. When they meet and harmonize, they can avoid error. The text at line six three says: seeing a large cart being dragged backward, the oxen pulling it are also restrained, and the driver is punished with branding on the forehead and nose-cutting; at first it is not smooth, but eventually there will be a good outcome. The Image Commentary says: seeing the large cart being dragged backward is because the position occupied is inappropriate; at first it is not smooth but eventually there is a good outcome, because it meets the strong line. The commentator explains: at the time of separation, things start off different, but eventually they meet. Line six three is not in its proper position, so it cannot settle down, hence it is like a large cart being dragged backward. It is above the strong line but cannot control the lower part, hence the oxen are restrained. Line nine four is separated from it, close by but not harmonious, so trouble arises, hence the punishment comes from above. Being on an improper position, it is naturally like that. At the beginning, it is separated and in a difficult situation, hence "no beginning"; at the end, it meets with line nine above and comes together, hence "there is an end."

九四，睽孤，遇元夫。交孚，厲無咎。象曰：交孚無咎，志行也。睽而無應，志患其孤，求與同者，初亦不偶合。志交信孚以陽，召陽非好合者，故危矣。同體與事，故無咎也。睽無自成，必自外合也，故兩陽而有終焉。六五，悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。睽而未通，悔之道也。終而有應，故悔亡之矣。宗二也。三柔比之，欲以為附，二噬而絶也。而願合於已，往何咎哉。柔膚也。陽噬之易也。中而有與，往有慶也。

The text for line nine in the fourth position says: In isolation amidst separation, encountering a strong and virtuous man, they connect with sincerity; although there is danger, there is no mistake. The Image Commentary says: Connecting with sincerity without mistake, the mind's intention is carried out. The commentator explains: Line nine is in a state of separation and has no corresponding line, feeling worried about being alone, seeking like-minded people, but even the line at the beginning is not its match. It connects with sincerity with another yang line, using yang to call yang, which is not a harmonious union of yin and yang, hence there is danger; however, since they are in the same hexagram and working on the same task, there is no mistake. Separation cannot accomplish things alone, it must rely on external support, so two yang lines can still have a good outcome. The text for line six in the fifth position says: Regret disappears, its kin as if biting soft flesh, going forward, what mistake is there? The Image Commentary says: Kin biting soft flesh, going forward brings joy. The commentator explains: Being separated and not communicating is a path that brings regret; eventually, a corresponding line is found, so regret disappears. "Its kin" refers to line two. Line three, a yin line, closely adheres to line two, wanting to attach itself, but line two bites it off, preferring to unite with line five. Then, what mistake is there for line five going forward? Line five is weak, like soft flesh, easily bitten by a yang line. It maintains the center and has companions, so going forward brings joy.

上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪宼婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。睽之極，惡其孤之深也。三以失位之陰，大乖其道，上以文明之主，觀而輕穢之。怪異之先張之弧，不願之極，後說之弧，思合之深也。無四之宼，則亦親矣。始睽終合而得吉也。遇陰之極，則好合之道成，又何群疑之有哉。

The text says: In separation, standing alone without support, one sees a pig covered in mud and a cart full of ghosts; first one draws the bow to shoot, then later lowers the bow. Those coming are not robbers, but suitors; going forward and encountering rain is auspicious. The Image Commentary says: Encountering rain brings good fortune, because all doubts have been dispelled. The commentator explains: Separation has reached its extreme, and the most hated thing is one's own loneliness. The sixth line in the third position is a yao of yin that is out of place, greatly violating the right path; the upper nine is the master of the upper trigram, looking at it with contempt, considering it dirty and strange, so first drawing the bow to shoot, this is the extreme of unwillingness; later lowering the bow, this is the deep desire to unite. As long as there is no nine four, the 'robber', interfering, the two will become close. Beginning in separation, ending in union, thus achieving good fortune. Meeting the extreme of yin and rain falling, the way of harmony is established, so what doubts remain?

艮下坎上。蹇，利西南，不利東北，利見大人，貞吉。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。見險而止，難其進也。度徳而處，將以營之也。蹇利西南，眾順待治，往而得中，因眾而險下濟也。不利東北，遂止而不以進，道窮而不能濟於蹇也。

The hexagram "Jian" has "Gen" below and "Kan" above. The hexagram statement says: "Jian" is favorable to go toward the Southwest, unfavorable to go toward the Northeast; favorable to meet a great person, and to maintain correctness brings good fortune. The commentary on the judgment says: "Jian" means difficulty, with dangers blocking the way ahead. To see the danger and stop, is indeed wise. "Jian" is favorable toward the Southwest, because going there can attain the central position; unfavorable toward the Northeast, because that path has reached its end. Favorable to meet a great person, because going forward can establish achievements. Each line is in the correct position and maintaining correctness brings good fortune, in order to correct the state. The function of difficult times is indeed great. The commentator explains: to see the danger and stop, is to regard advancing with great caution; to measure one's virtue before deciding where to be, is to intend to manage this matter well. "Jian is favorable toward the Southwest," because the Southwest belongs to "Kun," with the people following and waiting to be governed, and going there can attain the central position, relying on the strength of the people to resolve the difficulties from below. "Unfavorable toward the Northeast," is to stop and not advance further, the path has reached its end, thus unable to relieve this difficulty.

象曰：山上有水，蹇。君子以反身修徳。山上有水，難之所也，有徳者乃能濟之。君子反身修徳，將以為也。初六，往蹇來譽。象曰：往蹇來譽，冝待也。柔止於初，見險而待，保下之安也，故往則之蹇，來則見譽矣。六二，王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。得位居正而應於尊，竭力致身以輔於上，救其蹇於蹇中也。五能蹇而已竭焉，可以保其終也。

The Image Commentary says: Mountains with water on top, this is the hexagram of Strife. The gentleman thus understands that he should examine himself and cultivate virtue. The commentator explains: Mountains with water on top indicate a place of difficulty, and only the virtuous can cross it. The gentleman's self-reflection and cultivation of virtue are for future success. The text of the first line says: Going forward will lead to difficulty, returning will bring praise. The Image Commentary says: Going forward leads to difficulty, returning brings praise, meaning one should wait for the right time. The commentator explains: The first line, with a yao of flexibility at the very bottom, sees danger and waits, preserving the stability below, so going forward meets difficulty, while returning brings praise. The text of the second line says: The king's minister repeatedly faces difficulties, not for his own sake. The Image Commentary says: The king's minister repeatedly faces difficulties, ultimately without blame. The commentator explains: The second line, with a yao of darkness in a dark position and being "appropriate" and "correct," also corresponds with the noble position of the fifth line. It exhausts its strength and risks its life to assist the sovereign, rescuing the sovereign's difficulties in times of hardship. The fifth line can share in the hardship with it, and it itself uses all its strength, thus ensuring a good ending.

九三，往蹇來反。象曰：往蹇來反，內喜之也。得位於上，內有其人，安之所也。故往則涉險難中，來則內喜，得其反而安矣。六四，往蹇來連。象曰：往蹇來連，當位實也。蹇非得中，不能濟下也。四得位矣，可以承其上，而不可獨濟也。故往則蹇矣，來則當其位而連於實，得其所附也。

The text for line nine in the third position says: going forward will lead to difficulty, returning will bring one back to its original place. The Image Commentary says: going forward leads to difficulty, returning brings one back, because the inner trigram people welcome it. The commentator explains: nine in the third position is in the upper position of the lower trigram and is "in the right place," the inner trigram has its companions, and it is a place where it can rest. Therefore, going forward involves entering danger, while returning brings the inner trigram people to be happy, and returning to its original place brings stability. The text for line six in the fourth position says: going forward will lead to difficulty, returning will bring one into connection with others. The Image Commentary says: going forward leads to difficulty, returning brings one into connection, because it is in the right place and in a real situation. The commentator explains: if one is in difficulty and does not hold the "center," it cannot rescue those below. Although six in the fourth position is in the right place and can support the superior, it cannot alone rescue the difficulty. Therefore, going forward leads to difficulty, while returning brings one to rest in its original position and connect with real companions, finding a place to rely on.

九五，大蹇朋來。象曰：大蹇朋來，以中節也。在蹇之中正，而得大位，濟蹇之大者也。居於中正，而能裁制節度，使賢不肖，各當其所，故用朋來，而求伸也。上六，往蹇來碩吉。利見大人。象曰：往蹇來碩，志在內也。利見大人，以從貴也。柔居陰極內有其應，五極其蹇已，又附之，故往則道窮。求得內附，故大且吉。利見以從，貴也。

The text at Nine in the Fifth says: Being in great difficulty, friends come to help. The Image Commentary says: Friends come to help in great difficulty because it is in the center and has proper conduct. The commentator explains: Nine in the Fifth is in the center and upright, and holds the exalted position. It is the main figure to resolve the difficulty. It remains upright and centered, able to make decisions and maintain balance, allowing the virtuous and the unvirtuous to each find their proper place. Thus, it can receive help from friends and expand the situation. The text at Six at the Top says: Going forward will lead to difficulty, but returning brings great gain, which is auspicious; it is favorable to see a great person. The Image Commentary says: Going forward leads to difficulty, returning brings great gain, which is due to the mind being within the inner trigram; it is favorable to see a great person because it is in harmony with the exalted one. The commentator explains: Six at the Top is a yao of flexibility in the extreme position of the yin line. The inner trigram has a corresponding nine in the third. Nine in the Fifth is already in the extreme of difficulty, and it goes to rely on Nine in the Fifth, so going forward leads to the end of the path. Turning inward to seek support, it thus gains great benefit and is auspicious. The phrase "favorable to see a great person" means to be in harmony with the exalted one.

坎下震上。解，利西南，無所往，其來復吉。有攸往夙吉。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拆。解之時大矣哉。

The hexagram "Jie" has "Kan" below and "Zhen" above. The hexagram statement says: Jie means benefiting from going to the southwest; if there is nowhere to go, returning to the original place is auspicious; if there is a destination, acting early is auspicious. The commentary on the judgment says: Jie means being in a dangerous situation yet able to act, and once action is taken, the danger is overcome. Benefiting from going to the southwest is because going there can gain the support of many people; returning to the original place is auspicious because it maintains the center; acting early when going is auspicious because going can establish achievements. When the energies of heaven and earth are relaxed, thunder and rain occur; when thunder and rain occur, the shells of various fruits, trees, and herbs split open and sprout. The meaning of the time of relaxation is indeed profound.

濟險而動，動出於險，解也。道之夷而無適，不達也。君子可策其名也。解利西南，往而得眾，動於外而有功也。其來復吉，復其所亦可以位也。內剛中而得民也。有攸往夙吉，趨時之敏，緩則無功也。天地解而雷雨作，百果草木皆甲拆，自然之應，不疾而速也。君子貴其途而通也。可無夙乎，非知通於物者，不能通於時也。

The commentator explains: to cross over difficulties and take action, once you move you have escaped the danger, this is called "Jie." The path is now smooth, and wherever you go there is no obstruction, so the gentleman can achieve his accomplishments here. "Jie benefits the southwest" means going in that direction will gain the support of the people, and establishing achievements in external actions. "Its return is auspicious" means returning to one's original place can also be secure in one's position; this is because the inner trigram has a strong line in the center, thus winning the people's support. "To go somewhere and have good fortune" means to seize the opportunity quickly, for delaying will result in no benefit. The qi of heaven and earth is released, and thunder and rain occur, causing the husks of all fruit trees and herbs to split open. This is a natural response, not hasty yet it comes very quickly. The gentleman values the fact that the path is clear, so how can one not act promptly? One who does not understand the principles of things cannot understand the timing.

象曰：雷雨作，解。君子以赦過宥罪。雷雨作，上震下澤，釋難之時也。久險不通，人不堪也。赦過宥罪，應乎人心而得其解也。初六，無咎。象曰：剛柔之際，義無咎也。解，緩也。無阻艱也。況以柔守下而承於剛乎。得其序也。其義固無咎矣。

The Image Commentary says: Thunder and rain arise, which is the hexagram of Release. The superior man thus understands that he should pardon mistakes and show leniency toward faults. The commentator explains: Thunder arises above and rain nourishes below, which is precisely the time for the removal of difficulties. When dangers have persisted for a long time, people cannot bear them any longer; pardoning mistakes and showing leniency toward faults aligns with the people's hearts, and thus the difficulties are resolved. The lineSix at the Beginning says: There will be no error. The Image Commentary says: When a strong line meets a weak line, by principle there will be no error. The commentator explains: Release means easing and removing obstructions; moreover, Six at the Beginning holds a weak line in the lowest position and supports the strong line above. The order between upper and lower is properly arranged, so by principle there will naturally be no error.

九二，田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。剛居中也，能濟其險，眾之所附也。初承以奉之五，正而應之，眾來附之，非我之貪也。難以解矣，可以各保其歸也。守中直而保其正，不乾其邪，得中道正之吉也。

The text at line nine two says: hunting in the fields captured three foxes, obtaining a yellow arrow, and maintaining correctness brings good fortune. The Image Commentary says: nine two brings good fortune by maintaining correctness, because it attains the middle path. The commentator explains: nine two, with a strong line occupying the central position of the lower trigram, is able to resolve dangers and becomes the object of reliance for the people. Initially six is below supporting it, and six five above is in harmony with it by the correct way. All people come to rely on it, not because it seeks for itself. The danger has been resolved, and all can retain their proper positions. It maintains the middle and correct, upright and preserves its correct way, not tainted by evil, thus obtaining the good fortune of maintaining the middle path and correctness.

六三，負且乘，致宼至，貞吝。象曰：負且乘，亦可醜也。自我致戎，又誰咎也。履於不正，乘於二，而與之負於四，而繫之多妄之陰，貪其非有，亦可丑矣。宼自已致，誰之咎乎。以之為正，可惜者也。九四，解而拇，朋至斯孚。象曰：解而拇，未當位也。剛處於卑而與三相得，如拇附也。未當位者也。非可久也。故解拇而與，初為朋得其正，乃保其孚矣。

The text at line six three says: carrying burdens yet sitting in a large chariot, one invites bandits, and the divination result is regretful. The Image Commentary says: carrying burdens while sitting in a large chariot is truly awkward; inviting military disaster upon oneself, who can be blamed? The commentator explains: line six three is on an improper position, dominating line nine two, and entangled with line nine four, a yao full of false thoughts. It is greedy for things that do not belong to it, truly awkward. The bandits are invited by oneself, who can be blamed? To take this as the correct path is truly regrettable. The text at line nine four says: loosen the big toe, and friends will come with sincerity. The Image Commentary says: loosening the big toe is because the position is inappropriate. The commentator explains: line nine four, a yang yao in a minister's position, is in harmony with line six three, like the big toe pressed closely. It is originally 'not in the right position,' and this relationship cannot last long, so it must loosen its entanglement with line six three and instead form a friendship with line one, thus achieving correctness and preserving mutual sincerity.

六五，君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。解，行險而免其險也。故下多妄動焉，皆上法之怠，從以濟險而失於緩也。五以柔處，中而繫有，終二守其正而已矣，不敢自解也，故得其中吉也。夫人之化上，從其行也。上難則小人不敢妄進也。

The text says: "The superior person only attains auspiciousness by being able to remove the troubles of the petty person. This is also verified in the petty person." The Image Commentary says: "When the superior person removes troubles, the petty person retreats." The commentator explains: "To 'remove' means to pass through danger and escape from it. Therefore, those below often act recklessly, which is due to the laxity of the superior authority. Following the superior, they attempt to resolve danger but do so in a sluggish manner. The line six in the fifth, being a yao of flexibility in the middle of the upper trigram, is still attached to something, and ultimately only ensures that nine two remains on its correct path. It does not dare to act carelessly, thus attaining auspiciousness through maintaining the middle. People are influenced by the superior, following his actual conduct. When the superior is strict, the petty person dares not act recklessly."

上六，公用射隼于髙墉之上，獲之。無不利。象曰：公用射隼，以解悖也。解，釋弛緩也。故多有縱焉。終而獲之，得其時也。三應其誅焉。縱悖之甚，據非其有，雖欲貪戾，其能終乎。而公以法誅，何所不獲。悖解眾安無不利也。

The text says: "The king and duke shot a hawk from a high wall, hit it and captured it, there is no disadvantage." The Image Commentary says: "The king and duke shooting the hawk is to remove disorder and chaos." The commentator explains: "Jie means to release, relax, or ease, so this hexagram often involves acts of indulgence. By the end, capturing the one who caused disorder is seizing the right moment. The sixth line in the third position should be punished for this. It indulged in disorder to the extreme, occupying what was not its own. Even though it was greedy and cruel, how could it end well? The king and duke acted according to law, so how could anything be beyond their grasp? Once disorder is removed, all people are at peace, so there is no disadvantage."

兌下艮上。損，有孚，元吉，無咎，可貞，利有攸往，曷之用，二簋可用享。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。

The Hexagram of "Loss" has "Dui" (Lake) below and "Gen" (Mountain) above. The Hexagram Statement says: Loss, with sincerity in heart, brings great auspiciousness, no mistakes, and is favorable for maintaining the right path, and is beneficial for going forward. What should be offered in sacrifice? Two bowls of simple food are sufficient for the offering. The Commentary on the Judgment says: Loss means reducing the lower part to increase the upper part, and its principle is to move upward. Through loss with sincerity in heart, there is great auspiciousness, no mistakes, and it is favorable to maintain the right path and to go forward. What should be offered in sacrifice? Two bowls of simple food are enough for the offering. Using two bowls of simple food depends on the time, and reducing the strong to increase the gentle also depends on the time. Reduction and increase, fullness and emptiness, all change and move together with the times.

損，損下也。夫上也者，下之庇也，可無奉乎。故分下之剛，而上益於柔，下不敢多，而奉其上也。損者，益之本，能損而當，則民成矣。大吉而無咎。雖損也，其道存焉，可以正也，有正而能損已，何往而不可哉。損而得於時，雖至約可也。竭剛以奉，其道不存，不可正也已矣，故損益盈虛而與時偕行也。剛者，君子之道也，故處於下以奉其上，居其上以益於下，君子之道也。下者上之本也。不可以失其所也，故損益之辭繫焉，為人上者不可不慮下也。

The commentator explains: "Loss" refers to reducing the lower part. Those in a superior position are the protectors of the people below; how could they not offer tribute? Therefore, the strong line of the lower trigram is taken and added to the weak line of the upper trigram; the lower part does not retain much, but offers it to the upper. Reduction is actually the foundation of increase; if reduction is done in a proper way, the people can be fully supported, hence it is great good fortune without any mistake. Although it is a reduction, the principle remains, so it can be maintained in the right way; if one keeps the right path and is willing to reduce oneself, where could one fail? If reduction is appropriate, even if it is extremely frugal, it is acceptable. But if one drains the strong and vigorous strength to offer to the upper, the principle is lost, and there is no question of being right or wrong. Therefore, reduction and increase, fullness and emptiness, all must follow the situation. Strength is the way of the gentleman; thus, when in a lower position, it is used to serve the upper, and when in an upper position, it is used to increase the lower. These are all the ways of the gentleman. The lower is the foundation of the upper; it should not be lost from its proper place. Hence, the words of the hexagrams "Loss" and "Increase" are attached here. Those in a superior position must not fail to consider the people below.

象曰：山下有澤，損。君子以懲忿窒欲。山下有澤，山止其上，損澤而上，潤也。君子之可損者，忿欲也。縱之而咎生也，故戒之。初九，已事遄往，無咎。酌損之。象曰：已事遄往，尚合志也。損貴其合時，初以結之，合其志也。故止其事而遄往，則終無咎矣。酌者，損之薄也。損以奉上，冝乎夙也，初猶遄也，其可後乎。當其時，雖酌之當也。

The Image Commentary says: There is a marsh below a mountain, which is the hexagram of "Loss." The gentleman thus understands that he should restrain anger and curb desires. The commentator explains: A mountain stands still above a marsh, and the vapor from the marsh rises to nourish the mountain. Similarly, the gentleman should restrain what is excessive, namely anger and desire; indulgence in them leads to mistakes, so he should be cautious. The text of the first line, "Cease your current affairs and go quickly, there will be no error; however, you should consider the extent of the loss," says: Ceasing your current affairs and going quickly is in harmony with the superior. The commentator explains: The essence of loss is to act in accordance with the right timing. The first line immediately harmonizes with the superior, thus aligning with the superior's will, so it ceases its current affairs and goes quickly, ultimately without error. The term "酌" refers to a slight reduction. When reducing oneself to serve the superior, one should act promptly; since the first line is already supposed to act quickly, how can it be delayed? As long as the timing is right, even a slight reduction is appropriate.

九二，利貞。征凶弗損，益之。象曰：九二，利貞，中以為志也。初遄往而酌損之，貴其初合其志也。於事中可以守，務利其正也。損非其時，徒失其正，征之凶也。志守中正，而從其事不損己，以奉上，而上來，益已得，其中道者也。

The text at Nine in the Second says: It is advantageous to maintain the right path; rushing to campaign will bring misfortune; not reducing oneself but increasing the other. The Image Commentary says: Nine in the Second is advantageous to maintain the right path, because it takes holding the center as its inner resolve. The commentator explains: Nine at the Beginning hastens forward and carefully reduces, which is commendable because it aligns with the superior at the beginning. Nine in the Second is in the middle of the matter, so it can remain still and strive to hold fast to its correct path. If reduction is not timely, it will waste its correct path, and rushing to campaign will bring misfortune. It holds fast to the center and upright, and in its actions does not reduce itself to flatter above, but above comes down to increase it—this is the person who attains the middle path.

六三，三人行，則損一人，一人行，則得其友。象曰：一人行，三則疑也。一與一則志專而相應也。一以待而二以應之則惑矣。而況於三乎。於男女則不生化矣，於所求則累其徳矣，於建?則多勞而寡功矣，可以不愼乎。故三陰行則損六三之應，六三獨往則獲上矣。

The text says: When three people go together, one must be reduced; when one goes alone, he will gain his companion. The Image Commentary says: It is right to go alone; when three go together, they will suspect each other. The commentator explains: When there is one to one, the mind is focused and they correspond with each other. If one is waiting and two respond, it becomes confusing, and how much more so with three? In matters of men and women, too many people will not be able to produce or nurture; in matters of seeking, too many people will hinder virtue; in matters of building (the text is missing one character here), too many people will cause hardship and little result. How can we not be cautious? Therefore, when three yin lines act together, they must reduce the correspondence of six three; when six three goes alone, she will gain the support of upper nine.

六四，損其疾使遄有喜，無咎。象曰：損其疾亦可喜也。逺於陽而處兩陰之間，待初之來而為勤，望之初遄，來使已疾，損而有喜也，亦有何咎。六五，或益之十朋之，弗克違，元吉。象曰：六五，元吉自上佑也。損而益之，天之道也，人之理也。居尊以柔，能損諸已也，則天佑之。民歸之莫不感說以奉益也，或也者非意之而自外至也。雖十朋之，莫違其大吉也。

The text at line six four says: Reduce one's own faults, and if people come quickly, there will be joy, and there will be no mistake. The Image Commentary says: Reducing one's own faults is also something to be joyful about. The commentator explains: Line six four is far from the yang line and is between two yin lines, so it can only wait for line one nine to come and help. It hopes that line one nine will move quickly. When line one nine comes, it removes the illness, and after reduction, there is joy, so how could there be any mistake? The text at line six five says: Someone comes to increase it, a tortoise worth ten strings of beads, no one can oppose it, and it is very auspicious. The Image Commentary says: Line six five is very auspicious, it comes from the protection of heaven. The commentator explains: First reducing and then increasing is the way of heaven, and also the constant principle of human affairs. Line six five, being gentle and compliant, holds the position of honor, and can reduce itself, so heaven protects it. The people are attached to it, and no one does not feel moved and joyful to offer increase. The term 'or' means that this increase is not something it seeks intentionally, but comes from outside. Even a tortoise worth ten strings of beads cannot oppose such great auspiciousness.

上九，弗損益之，無咎，貞吉。利有攸往，得臣無家。象曰：弗損益之，大得志也。損，損下奉其君也。上非受益之地，亦臣於主也。而剛正以處之，五柔以奉之，故不損己以奉主，而為主所益也，復何咎哉。得正之吉也。尚徳而往，何不利乎，高而無位，贊五之功，雖應得臣，無自有也。上賢之徳得損之終反受其益，大得志者也。

The text says: "Not diminishing oneself but benefiting others, there is no fault; maintaining uprightness brings good fortune; it is advantageous to go somewhere, and one can gain subordinates without favoring one family alone." The Image Commentary says: "Not diminishing oneself but benefiting others, this greatly realizes one's aspirations." The commentator explains: "Loss originally refers to reducing from below to serve the sovereign. The position of Upper Nine is not one that receives benefit, it is still a minister of the sovereign; yet it maintains itself with a strong and upright attitude, and Six Five approaches it with a gentle and respectful manner, so it does not need to diminish itself to serve the sovereign, but is instead benefited by the sovereign. What fault is there? This is the good fortune gained by uprightness. To value virtue and go forth, what is not advantageous? Its position is high but without actual office, merely assisting Six Five in establishing achievements; although it corresponds with Six Three and gains subordinates, it does not claim them for itself. Upper Nine, with a heart of reverence for virtue, at the end of the Loss hexagram receives benefit, thus greatly realizing its aspirations."