Zhen Gua

屯卦，震下坎上。震一陰動於二陰之下，故其德為動，其象為雷；坎一陽陷於二陰之間，故其德為陷為險，其象為雲為雨為水。有天地，而後萬物生焉。屯者，難也。物之始生，鬱結未通，故其為字，象草穿地始出未申。此屯所以次乾坤之後也。其卦以震遇坎，乾坤始交而遇坎陷，故其名為屯也。六爻二陽四陰。凡卦爻中陰陽以少者為主，故二陽為四陰之主。然五坎體，陷而失勢；初震體，動而得時。屯難之世，陽剛善下，可以有為，故初為全卦之主也。五但小貞吉而已。餘四爻皆因初起義：四應初則往吉，三不應初則往吝，二乘初則不進，上遠初則道窮。此全卦六爻之大略也。

The hexagram Zhun has the lower trigram Zhen and the upper trigram Kan. Zhen is one yang moving among two yin, so its virtue is movement and its image is thunder; Kan is one yang sunk between two yin, so its virtue is sinking and danger, and its image is cloud, rain, and water. Only after heaven and earth are formed do all things come into being. The meaning of Zhun is difficulty. When all things are just beginning, they are blocked and not yet unobstructed, so the character Zhun resembles young grass sprouting through the soil but not yet spreading out. This is why Zhun follows Qian and Kun. In terms of the hexagram structure, Zhen meets Kan, and after Qian and Kun first come together, they immediately meet Kan, which is why it is called Zhun. The six lines consist of two yang and four yin. In any hexagram, the side with fewer lines is considered the main one, so the two yang lines are the main ones among the four yin lines. However, the line nine in the fifth position is within the Kan trigram, sinking into danger and losing power; the line nine in the first position is within the Zhen trigram, capable of movement and in the right time. In times of difficulty, yang strength must be willing to humble itself and submit to others in order to achieve something, so the line nine in the first position is the main line of the hexagram, while the line nine in the fifth position is only 'small fidelity brings good fortune'. The other four lines are defined in relation to the line nine in the first position: line six in the fourth position corresponds with the line nine in the first position, so 'going is good'; line six in the third position does not correspond with the line nine in the first position, so 'going is difficult'; line six in the second position is riding on the line nine in the first position, so it cannot advance; line six in the sixth position is farthest from the line nine in the first position, so 'its path is exhausted'. This is the general meaning of the six lines of the hexagram.

屯：元亨利貞。勿用有攸往，利建侯。乾坤始交而遇險陷，世界草昧之時。震動在下，坎險在上。在險中有震動之才，可以大亨。但出險有機，利於守正，未可妄進。震性好動，故戒以勿輕往也。三四五互為艮止，勿用攸往之象。震一君二民，又為長子，震驚百里，有侯象。初九陽居陰下，為成卦之主，是以賢下人，得民而可君，故利於建侯。筮立君者遇之則吉也。蓋盈天地之間者萬物，萬物以人為首，人道以君為尊。草昧之時，震動出險，立君得正，乃以繼天立極。此屯所以具四德而繼乾坤也。

The Hexagram Zun (Obstruction) Statement says: Greatly prosperous and smooth, favorable for maintaining correctness; not suitable for going forward, favorable for establishing feudal lords. When the Trigrams Qian (Heaven) and Kun (Earth) first combine, they meet with danger, which is the time when heaven and earth are just beginning and the world is in a state of confusion. There is a Zhen (Thunder) below and a Kan (Water) above: being in danger but possessing the ability to move, thus it can be greatly prosperous; but escaping from danger must wait for the right time, so only maintaining correctness is suitable, not reckless advancement. Zhen is characterized by movement, hence it specifically warns against using it for going forward. From the hexagram's structure, the third, fourth, and fifth lines form Gen (Mountain), which signifies stopping, hence the image of "not using it for going forward." Zhen has one yang line and two yin lines, symbolizing one ruler and two subjects, also representing the eldest son. The Hexagram Zhen mentions "shocking a hundred miles," which all contain the image of feudal lords. The line Chou Ji (Nine at the Beginning) has a yang line below a yin line, being the main line that generates this hexagram. Being a virtuous person who is willing to be subordinate to others, gaining the people's support can become a ruler, hence "favorable for establishing feudal lords." When consulting about establishing a ruler and encountering this hexagram, it is auspicious. Between heaven and earth, filled are myriad things, with human beings being the leader, and among human affairs, the ruler is most esteemed. In the time of confusion, emerging from danger through movement, establishing a ruler in a proper way, only then can one inherit the heavenly way and establish the human standard. This is why the Hexagram Zun possesses the four virtues of originality, prosperity, benefit, and correctness, and follows immediately after the Hexagrams Qian and Kun.

彖曰：屯，剛柔始交而難生。乾坤之後，一索得震為始交，再索得坎為難生。此正昏冥雜亂之時，此以二體釋屯之名義也。

The Commentary on the Judgment says: The hexagram Zun is about the initial meeting of the yang and yin energies, which leads to difficulty. Chen Menglei explains: After the hexagrams Qian and Kun, the initial union of Qian and Kun produces Zhen, which is "the beginning of the meeting of yang and yin"; the second union produces Kan, which represents danger, hence "difficulty arises." At this time, it is a period of darkness and confusion. This sentence uses the hexagrams Zhen and Kan to explain the meaning of the hexagram Zun.

動乎險中，大亨貞。動乎險中，未遽出險。震體能動，故可大亨；坎在險中，故宜正。自此以下釋元亨利貞，皆不言四德，用文王本意。此以二體之德釋卦辭也。

The Commentary on the Judgment says: Being able to move within danger, thus achieving great success and being appropriate for upholding correctness. What is meant by "moving within danger" is that although movement is possible, one has not yet emerged from the danger. The trigram Zhen (Thunder) is characterized by movement, hence achieving great success; the trigram Kan (Water) remains within danger, hence being appropriate for upholding correctness. From here on, the explanation of "original success, great success, beneficial for uprightness, and constancy" does not treat them as the four virtues of the trigram Qian (Heaven) but rather takes the original meaning of King Wen's hexagram statement, that is, "great success and beneficial for uprightness." This sentence uses the virtues of the trigrams Zhen (Thunder) and Kan (Water) to explain the hexagram statement.

雷雨之動滿盈，天造草昧，宜建侯而不寧。此以二體之象釋卦辭也。雷，震象；雨，坎象。物之生未有不待雷雨者，然必霽而後見其功。當其方動，充滿凟亂，不知所從，則氣運鬱塞之時也。孔子即此以言世道，言此乃天造之草昧。草者，如草不齊，震為蕃草之象；昧者，如天未明，坎為月，天尚未明，又坎水外暗內明，亦昧之象。此時，天使之然，如天所造。天下未定，名分未明，雜亂晦冥之際，宜立君以統治之。然君初立，治理猶疎，日夜不遑寧處，乃可成撥亂反正之功。如更始既立，日夜縱情聲色，非不寧者矣。蓋惟侯心不寧，方可求天下之寧也。

The Commentary on the Judgment says: The movement of thunder and rain fills the heavens and earth. Heaven created the chaotic age, and at this time it is appropriate to establish princes and not to indulge in ease. This sentence uses the two trigrams Zhen (Thunder) and Kan (Water) to explain the Hexagram Statement. Thunder is the image of Zhen, and rain is the image of Kan. The growth of all things depends on thunder and rain, but one can only see the results after the rain has passed and the sky is clear. At the very moment when thunder and rain are active, one sees only chaos in the sky and does not know where to go, which is precisely the time when the vital energies are blocked and stagnant. Confucius used this to talk about the world's condition, saying this is the chaotic age created by Heaven. "Grass" refers to the uneven and disorderly growth of grass, which is the image of Zhen; "darkness" refers to the time before dawn, which is the image of Kan, as the moon is associated with Kan, and the sky is not yet bright. Also, Kan water is dark on the outside but bright within, which is also the image of "darkness." This situation is caused by Heaven's will, just as Heaven has created it. When the world is not yet settled and the distinctions are not clear, and when things are in a state of confusion and darkness, it is appropriate to establish a ruler to govern. However, when the ruler is just established, governance is still crude and rough, and the ruler must not rest day or night, only then can he achieve the great work of restoring order. For example, Liu Xuan, the regent emperor, once ascended the throne and indulged himself in pleasures day and night, which was not "not resting." One must understand that only when the princes are restless can the world be at peace.

自屯卦以下，彖傳皆先釋卦之名義，後釋卦辭。而釋卦辭又各有所取，或卦體，或卦象，或卦德，或卦變，而彖之旨盡矣。此皆先儒所未及。說似拘，而分疏清析，不可易也。

Chen Menglei pointed out a general principle of the entire work: starting from the Zun hexagram, the Commentary on the Judgment first explains the meaning of the hexagram name, then proceeds to explain the hexagram statement. When interpreting the hexagram statement, different approaches are taken: some explain it based on the structure of the hexagram, others based on its symbolic imagery, others based on its moral qualities, and others based on its transformation. The intent of the Commentary on the Judgment lies entirely in this. This principle was not mentioned by previous scholars. Although this approach seems rigid, it is clear and distinct, and cannot be altered.

象曰：雲雷，屯。君子以經綸。坎不言水而言云者，在雷之上，鬱而未通，雨而未成也。坎在震下，則為雷雨之解矣。彖言雷雨，象言雲雷；彖言其動，象著其體也。經綸，治絲之事。君子治世，猶治亂絲，解其紛結。經者，理其緒而分之，猶雷自斂而發；綸者，比其類而合之，猶云自散而聚。屯難之世，人皆惶懼沮喪，不知正君子經綸之時也。

The Image Commentary says: Clouds above thunder, this is the hexagram Zun; the gentleman takes this as a model, to manage the affairs of the world. Here, the trigram Kan does not say "water" but "cloud," because Kan is above Zhen, and the clouds are gathering but not yet released, wanting to rain but not yet raining; if Kan were below Zhen, it would become the hexagram Jie with "thunder and rain." The Commentary on the Judgment says "thunder and rain," while the Image Commentary says "cloud and thunder"; the Commentary on the Judgment discusses its movement, while the Image Commentary shows its form. "Jinglun" originally refers to the process of managing silk. A gentleman governing the world is like untangling a mass of threads; he must resolve the knots: "Jing" is to separate the threads by drawing out their strands, like thunder emerging from gathering; "Lun" is to gather them by comparing and classifying, like clouds gathering from dispersing. In times of difficulty and hardship, people are all anxious and discouraged, but they do not realize this is precisely the time for the gentleman to display his ability in managing affairs.

初九：磐桓，利居貞，利建侯。磐桓，難進之貌。陽剛動體，才足濟屯。但初在下無勢，應四柔無援，當險陷之交，故有磐桓之象。然陽居陽位為得正，故利於居貞。又初，成卦之主，以陽下陰，為民所歸，有君之象，故占者如是，則利建以為侯。此爻為卦之主，大意與彖同。磐桓即勿用有攸往，利居貞即利貞。利建侯雖同，而合全卦言之，則侯指人；自初爻言之，則侯指己。占者得之，則隨所處以為占，不必泥也。

Initial Nine: Being hesitant and unable to advance, it is advantageous to remain in a stable position and uphold correctness, and it is also advantageous to establish feudal lords. "Pánhuán" refers to the state of being unable to move forward. Initial Nine is a yang line, and it is located within the trigram Zhen (Thunder), which represents movement, so it has the ability to overcome difficulties. However, it is located at the very bottom of the hexagram, lacking power, and the line it corresponds to, Six in the Fourth, is yin and weak, thus unable to provide assistance. Moreover, it is at the point where danger and safety meet, hence the image of hesitation and difficulty in advancing. Nevertheless, since it is a yang line in a yang position, it is in the correct place, thus it is advantageous to remain in a stable position and uphold correctness. Furthermore, Initial Nine is the main line that generates this hexagram. With a yang line in a yin position, it is the object of people's reliance, symbolizing a ruler. Therefore, if the person consulting the oracle adopts this position, it is advantageous to establish him as a feudal lord. This line is the main line of the entire hexagram, so its general meaning is similar to the hexagram statement: "Pánhuán" corresponds to the hexagram statement's "Do not go anywhere," "Advantageous to remain in correctness" corresponds to "Advantageous to uprightness," and "Advantageous to establish feudal lords" is exactly the same as the hexagram statement. However, when considering the entire hexagram, the "feudal lord" referred to is someone else; but when considering only this line, the "feudal lord" refers to oneself. When consulting this line, the oracle should be interpreted according to one's own position, without being confined to one interpretation.

象曰：雖磐桓，志行正也；以貴下賤，大得民也。磐桓，非晏安棄務，志在行正也。正為濟屯之本，居之將以行之也。陽貴陰賤，初爻陽在陰下。屯難之世，人皆思主。貴能為賤下，所以大得民心，可以為君也。

The Image Commentary says: Although hesitating and finding it difficult to advance, the will is still devoted to promoting the right path; by placing a noble position in a humble status, it thus gains great popular support. The term "panhuan" does not mean idling or neglecting one's duties, but rather having the determination to promote the right path. "Zheng" is the fundamental principle for overcoming difficulties. At present, staying in a stable and proper position is precisely for the purpose of promoting it in the future. Yang is noble, Yin is humble; the first yang line is a yang爻 situated among many yin lines. In times of difficulty, everyone longs for a leader; by being noble yet willing to be humble, it thus gains great popular support and can become the ruler.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。屯如以時言，鬱塞而未通也；邅如以遇屯之時者言，遲迴而未進也。班，分佈不進之貌。震於馬為足為作足，班如之象。女子許嫁，笄而字。六二變兌為少女，女子之象。三四五互為艮止，不字之象。三三四互為坤，坤數十，十年之象。六二陰柔中正，上應於五，然以乘初之剛，故為所難而邅回不進。然初非為寇也，乃求與已為婚媾耳。但二與五為正應，二貞於五，異於五者皆寇矣，焉知其德哉，故守正而不之許。至於十年，則妄求者去，正應者合，數窮理極而可許，故不字於初，終字於五也。爻象如此，占者得之，則宜如是。

Six Two: It is difficult and hesitating, like riding a horse that circles without moving forward; the one coming is not a strong enemy, but a suitor. The woman remains steadfast and does not agree to marriage, and after ten years she finally agrees. "屯如" refers to the situation, meaning blocked and obstructed; "邅如" refers to the person in the situation, meaning hesitating and not moving forward. "班" means dispersing and not moving forward. The trigram Zhen (Thunder) is associated with the image of a horse, and "foot" and "making foot" represent circling without moving forward. When a woman is engaged and marries, she takes a name upon reaching adulthood, so "字" means being engaged. When Six Two changes, the lower trigram becomes Dui (Lake), which represents a young woman, the image of "woman"; the trigrams three, four, and five form Gen (Mountain), which represents stopping, the image of "not being engaged"; the trigrams two, three, and four form Kun (Earth), whose number is ten, the image of "ten years." Six Two is a yin and flexible line in the middle and proper position, and it corresponds with Nine Five. However, it is restrained by Nine One above, which is yang and strong, causing hesitation and not moving forward. But Nine One is not a strong enemy, but only a suitor. However, Six Two corresponds with Nine Five, and remains steadfast to Nine Five; all others are considered enemies, so there is no need to distinguish their virtue. Therefore, she remains steadfast and does not agree. After ten years, the unworthy suitor withdraws, and the proper suitor comes, when the time is exhausted and the matter is complete, she finally agrees to marriage, so she does not agree to Nine One, but eventually agrees to Nine Five. Since the line is like this, those who divinate and get this line should act accordingly.

蓋全卦雖以屯初為主，而各爻又各以所處之位論其吉凶。唯二乘初剛，故為所難；二之質柔，故受人所制；欲應五不得，故屯邅不字；所應者正，故終有可字之時也。易爻有己正，而他爻視之為邪者；有己凶，而他爻得之為吉者。屯之初，正也，而二視之，則為寇；旅之上，凶也，而五承之，則有譽命。蓋皆以所處之時位論之，不可泥也。

To understand this, the entire hexagram is primarily based on the first line of the hexagram Zun, but each line is also judged according to its own position for determining fortune or misfortune. Only the second line, six two, is resting upon the first line, nine one, which is yang and strong, so it is constrained by it. The second line is weak and flexible, thus being controlled by others. It wishes to respond to the fifth line, nine five, but cannot, hence it is hesitating and unwilling to commit. However, the fifth line it corresponds to is a correct correspondence, so eventually there will be a day when it can commit. In the Yi, the lines have examples where a line that is originally correct is seen as incorrect by another line, and a line that is originally凶 is turned into good by another line. The first line of Zun, originally a correct line, is seen as a 'bandit' by the second line. The top line of Lu, originally a凶 line, is turned into 'reputation and honor' by the fifth line. All these judgments are based on the time and position of each line, and one should not be rigid in one's interpretation.

象曰：六二之難，乘剛也；十年乃字，反常也。乘剛，居初之上，為初所迫，失其常也。然理之所在，十年必反。守正不變，不悖常矣。終獲正應，復其常也。

The Image Commentary says: The difficulty of line six in the second position is because it is riding on a yang line; "after ten years it becomes a child" means it finally returns to the normal course. By "riding on a yang line," it is meant that line six in the second position is above line nine at the beginning, and is pressed by it, thus losing its normal state. However, according to the principles of heaven, after ten years it will certainly turn back. It maintains its correctness without change, originally not deviating from the normal course; finally combining with nine in the fifth position, the correct corresponding line, it restores the normal course.

六三：即鹿無虞，惟入于林中。君子幾，不如舍，往吝。六三，下卦六陰而居三之陽位，以求上六，不安於陰，而又貪求陽。不中不正，無正應而妄行，取困者也。鹿，陽物；虞，虞人；無虞，無應也。陽在五而不在上，求陽不獲，即鹿無虞之象。林，陰象，在六二六四之間，入于林中之象。卦下體震，動也；互體有艮，止也。聖人於其震之動，庶幾其艮之止，曰君子見幾，不如舍去。若往逐不舍，心致羞吝矣。

Six in the Third: Pursuing a wild deer without a guide to lead the way, one will only end up lost in the forest. A gentleman who sees the beginning of something should not persist in his pursuit; continuing further will bring regret. Six in the Third is a yao of yin in the lower trigram, yet occupies the yang position of the third. It reaches upward to seek correspondence with the upper six, neither content with its own yin nature nor content with the yang. It is not in the center and does not hold the correct position, without proper correspondence yet acting recklessly, thus inviting misfortune. "Deer" is a yang symbol, and "Yu" refers to the official who manages mountains and marshes and guides hunting expeditions. "Without Yu" means there is no correspondence. The yang yao is at nine five and not at upper six, so six in the third seeks yang but fails to find it, which is the image of "pursuing a deer without a guide." "Forest" is a yin symbol, and six in the third is between six two and six four, both yin, which is the image of "entering the forest." The lower trigram is zhen, which represents movement; in the mutual trigrams there is gen, which represents stillness. The sage sees the movement and hopes that it will use the stillness, so he says a gentleman who has seen the beginning should not persist. If one continues chasing without stopping, he will eventually bring regret to his heart.

象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。妄動由於多欲。無虞而即鹿，以有貪禽之心。君子見幾則必舍。若往，則羞吝而至困窮矣。經曰不如舍，辨之明也；傳曰舍之，去之決也。

The Image Commentary says: Pursuing a deer without a herdsman to guide the way is because one is solely focused on chasing game; the gentleman abandons it because proceeding further would lead to disgrace and hardship. The root of reckless action lies in excessive desire. Pursuing a deer without a herdsman is precisely because one's mind is filled with greed for game. When a gentleman sees the signs, he certainly abandons it; if he still proceeds, he will invite disgrace and eventual hardship. The Line Statement says 'It is better to give up,' emphasizing the importance of clear discernment; the Image Commentary says 'Abandon it,' emphasizing the necessity of decisive action.

六四：乘馬班如，求婚媾，往吉無不利。坎為下首薄蹄之馬。陰柔居屯，不能上進，故有乘馬班如之象。然初九守正於下，以應於己，故初來求四，四往應之，則吉也。本義謂下求婚媾，蓋以初求四為以陽求陰。往者，適人之意也。時解以四近五為大臣，初剛為賢，四求賢輔君，乃以濟屯。然以陰求陽，有害婚媾之義。且初為卦主，有可君之德，如湯之於伊尹，昭烈之於孔明，皆以君下臣，以求濟屯。然後往而應之，正不必復言輔五。又剛柔相濟，亦以濟屯，亦不必專以則為濟屯之賢也。

Six in the Fourth: Riding a horse that circles and hesitates, it is going to propose marriage; the journey is auspicious and there is no disadvantage. In the image of the horse, the trigram Kan (Water) represents a horse that is 'lower in rank' and has 'thin hooves'. The line Six in the Fourth is yin and soft, and is in a difficult situation, so it cannot move forward, hence the image of 'riding a horse circling'. However, Nine at the Beginning is below and holds to the correct position, and is in harmony with Six in the Fourth. Therefore, it is Nine at the Beginning who comes to propose to Six in the Fourth, and Six in the Fourth goes to respond, which is auspicious. Zhu Xi's 'Original Meaning' says this refers to 'proposing marriage', meaning that Nine at the Beginning, being yang, comes to seek Six in the Fourth, being yin. 'Going' refers to a woman marrying someone else. The traditional interpretation says that Six in the Fourth is close to Nine in the Fifth, being a minister, and Nine at the Beginning is yang and strong, being a virtuous person. Therefore, Six in the Fourth seeks the virtuous person to assist the sovereign, which is good for overcoming the difficulties. Chen Menglei does not accept this interpretation. First, if it is considered that Six in the Fourth, being yin, seeks Nine at the Beginning, being yang, it would contradict the original meaning of 'marriage proposal' where a man proposes to a woman. Second, Nine at the Beginning is the main line of the whole hexagram, possessing the virtue of a sovereign. It is like King Tang seeking Yi Yin, or Emperor Zhao Lie seeking Zhuge Liang, where the sovereign humbles himself to seek the help of a minister to overcome difficulties. Then Six in the Fourth goes to respond, and there is no need to involve assisting Nine in the Fifth. Moreover, the balance between yang and yin is sufficient to overcome difficulties, and there is no need to view Nine at the Beginning solely as a virtuous minister assisting the sovereign.

象曰：求而往，明也。初來求我而後往應，非明理知幾者不能。觀象傳意，更與本義合。

The Image Commentary says: When others come to seek me, then I go, this is wise. Only when the Nine at the Beginning comes to seek me, then I go to respond, can someone who is wise and sees the subtle signs do this. Looking at the meaning of the Image Commentary, it aligns more closely with Zhu Xi's "Ben Yi" which explains that the Nine at the Beginning seeks the Six in the Fourth. This shows that the "Ben Yi" is superior to the current interpretation.

九五：屯其膏，小貞吉，大貞凶。九五雖以陽剛中正居尊位，然當屯之時，陷於險中。六二雖為正應，而陰柔才弱不足以濟。初九為眾所歸，則人心已他屬。坎體雖有膏潤，而不得施，故為屯其膏之象。以處小事，則守正猶可獲吉；以處大事，則雖正亦凶矣。初與五皆陽，而五以中居尊，反遜於初者：初在下而動，為眾所歸，時之方來者也；五在上而陷於險，人心他屬，時之已去者也。六爻獨二五言屯者：二在下而柔，遇時之屯者也；五在上，以剛而陷於柔，自屯者也。守貞不字，無濟變之才；屯膏吝賞，非大君之道。皆不能濟屯者也。

Nine in the Fifth: The膏泽 is blocked and cannot be applied downward; handling minor matters by holding to the right path brings good fortune, but handling major matters even with the right path leads to misfortune. Nine in the Fifth, although it holds the exalted position with a strong yang and upright nature, is in a time of difficulty and trapped within the dangerous situation of Kan. Six in the Second, though its proper counterpart, is weak andyin softness, and cannot help. Initial Nine is the one to whom the people turn, but the people's hearts have already moved elsewhere. The nature of Kan originally suggests a moistening and nourishing quality, but it cannot be expressed, hence the image of "屯其膏." In such a situation, handling minor matters while holding to the right path can bring good fortune, but handling major matters even with the right path leads to misfortune. Initial Nine and Nine in the Fifth are both yang lines, but Nine in the Fifth, although in the middle and holding the exalted position, is actually less favorable than Initial Nine. The reason is that Initial Nine is below and can act, being the one to whom the people turn, representing a favorable time; Nine in the Fifth is above and trapped in danger, with the people's hearts elsewhere, representing a time that has passed. Among the six lines, only Six in the Second and Nine in the Fifth mention "屯": Six in the Second is below and weak, encountering the difficulty of "屯"; Nine in the Fifth is above, with a strong line trapped among many weak lines, causing the difficulty of "屯" by itself. Six in the Second holds to purity but lacks the ability to adapt and rescue in times of crisis; Nine in the Fifth has accumulated nourishment but is reluctant to bestow rewards, thus losing the way of a sovereign. Both are unable to overcome the difficulty of "屯."

象曰：屯其膏，施未光也。光，陽德也。陷於二陰之間，人君澤不下及，所施未光大也。

The Image Commentary says: "The richness is blocked," meaning the benevolence of the ruler has not yet extended widely. "Light" represents the virtue of the yang. The nine in the fifth line is trapped between the six in the fourth and the six at the top, two yin lines. As a ruler, his benevolence does not reach the people, so it is said that his giving has not yet been extensive.

上六：乘馬班如，泣血漣如。坎為血卦又為水，有泣血漣如之象。陰柔無應，處屯之終，進無所之，唯有憂懼，遂至於泣血漣如而已。

Six at the Top: It is like a horse circling without moving forward, crying with bloodshot tears. In the "Say on the Trigrams," Kan is called the "blood trigram," and since it represents water, there is an image of "crying blood and tears flowing." The sixth line is a yin and soft line, with no support, and it is at the final stage of difficulty. There is no way forward, leaving only sorrow and fear, eventually leading to the state of crying blood and tears.

象曰：泣血漣如，何可長也。屯難窮極，莫知所為，顛沛如此，何能久乎。全卦當屯難之世，居上陷險，而下方震動。陽剛奮發而能下人，則可以為君；柔順待求而應，則可以為輔；居上而澤不下究，則僅可小安；居下而應遠被迫，則但當守正。若貪慾妄行，勢必取困；窮極憂懼，理難久長。知此，可以處世變矣。

The Image Commentary says: Tears and blood flow, how can such a situation last long? The difficulties of the time of turmoil have reached their peak, people do not know what to do, and they are in a state of hardship and distress to this extent, how can they endure for long? Looking at the whole hexagram: in the time of turmoil, those in high positions are in danger, while those below are in turmoil. Those who are strong and vigorous yet willing to humble themselves can be the ruler, this is the initial line; those who are gentle and wait for others to approach them can be the assistant, this is the fourth line; those in high position who do not extend their grace to the people can only seek a small measure of security, this is the fifth line; those in low position whose proper alignment is too distant and who are oppressed can only maintain correctness, this is the second line. If desires are indulged recklessly, one will surely bring about hardship, this is the third line; when one is in the utmost poverty and only filled with fear and anxiety, by nature such a situation cannot last long, this is the top line. Understanding these, one can deal with the changes of the world.

蒙卦，下坎上艮。艮一陽止於二陰之上，故其德為止，其象為山。坎為水為險。內既險陷不安，外又行之不可，蒙之象也。水，必行之物，遇山而止，莫知所之，亦蒙之象。蒙次於屯。蓋屯者物之始生，物生必蒙。蒙者，物之穉。蒙昧未明，蒙所以次屯也。乾坤之後，屯主在震之初九，蒙主在坎之九二，此長子代父、長兄次弟之象。艮為少男，方有待於開發者也。此屯蒙次乾坤之義也。又屯之建侯，有君道焉；蒙之養正，有師道焉。天地既位，君師乃立。此又乾坤屯蒙之序也。

The hexagram "Meng" has the lower trigram Kan and the upper trigram Gen. Gen is a single yang line resting on two yin lines, so its virtue is "to stop," and its image is a mountain; Kan represents water and danger. Inside there is already danger and instability, and outside there is no way out, which is the image of "Meng." Water is something that must flow, but when it meets a mountain, it is blocked and does not know where to go, which is also the image of "Meng." The hexagram "Meng" follows immediately after "Zun." "Zun" discusses the initial emergence of all things, and since things are born they are naturally in a state of ignorance; "Meng" represents the childish state of all things, a state of confusion and darkness, so "Meng" comes after "Zun." After "Qian" and "Kun," the main line of "Zun" is at the beginning of Zhen, and the main line of "Meng" is at the second line of Kan. This is the image of the eldest son taking the place of the father and the eldest brother guiding the younger brother; Gen represents the young male, who is a generation yet to be developed. This is the reason why "Zun" and "Meng" follow immediately after "Qian" and "Kun." Furthermore, "Zun" discusses establishing a feudal lord, which includes the way of a ruler; "Meng" discusses cultivating correctness, which includes the way of a teacher. After the heavens and earth have been established, the ruler and the teacher can then be set in place. This is also the purpose behind the order of the four hexagrams "Qian," "Kun," "Zun," and "Meng."

六爻二陽四陰，亦以陽爻為主。然九二剛而得中，故能為蒙之主；上九過剛不中，則但可擊蒙禦寇而已。上下四陰爻皆因二以起義：五應二，則為童蒙之吉；初承二，則為發蒙之利；四遠二不明，則為困蒙之吝；三乘二不順，則不以蒙待之，故獨此爻不言蒙。此六爻之大略也。

The six lines consist of two yang lines and four yin lines, with the yang lines being dominant. However, nine in the second position is strong and upright, and it is in the center, so it can be the main line of the hexagram of "Meng" (Innocence). Nine at the top is overly strong and not in the center, so it can only be used for "ji meng" (to strike the innocent) and "yu kou" (to guard against thieves). The four yin lines above and below are defined in relation to nine in the second position: six in the fifth position corresponds with nine in the second, so it is "tong meng" (innocent innocence) which is auspicious; initial six follows nine in the second, so there is the benefit of "fa meng" (to start teaching); six in the fourth position is far from nine in the second and cannot be enlightened, so it is "kun meng" (trapped in ignorance) which is a misfortune; six in the third position is on top of nine in the second and does not obey, so it is no longer considered as being in a state of ignorance, hence this line is the only one among the six that does not mention the word "meng." This is the general idea of the six lines.

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三凟，凟則不告。利貞。物生之初，蒙昧不明，然蒙者不終於蒙，則有亨道；而卦之九二以剛居中，與六五陰陽相應，能發人之蒙，亦有亨道也。我，指二；童蒙，幼穉而蒙昧，謂五也。禮無往教，故非我往求童蒙，必待童蒙之求我也。其所以必待童蒙之求我者，何也？凡求教者，必其心精專而吾之言易入，故童蒙來求我則告之。若再三，則以我求蒙為褻凟；凟則雖告之無當，與不告同矣。凡若此者，蓋以蒙者為物所蔽，其中之正未亡也。俟其求發而告之，使歸於正，所以利也。若求蒙至再三褻凟，彼終不得其正，何利何亨之有乎。

The Hexagram of Enlightenment states: It is smooth. It is not I who seek the child in ignorance, but the child in ignorance who seeks me. If he asks once, I will tell him; if he asks repeatedly, it is a sign of disrespect, and then I will not tell him. It is advantageous to maintain uprightness. At the beginning of all things, there is ignorance and confusion, but those who are ignorant are not always ignorant. Therefore, there is a path to smoothness; moreover, in this hexagram, the Nine in the Second, a strong yang line, is in the center and corresponds with the Six in the Fifth, a yin line, thus enabling him to enlighten others from ignorance, which is also a path to smoothness. "I" refers to the Nine in the Second, and "the child in ignorance" refers to the immature and ignorant Six in the Fifth. According to ritual, the teacher does not actively seek out the student, so it is not I who seeks the child in ignorance, but the child in ignorance who must seek me. Why must he seek me? Because those who actively seek instruction are focused in mind, and my words are more likely to be heard. Therefore, when the child in ignorance seeks me, I will tell him. If he asks repeatedly, it becomes as if I am seeking him to be taught, which is disrespectful. Once disrespectful, even if I tell him, he will not benefit, and it is the same as if I had not told him. This is how the teaching is established, because those who are ignorant are only obscured by external things, but their inherent righteousness has not been lost. Only when they themselves seek to learn should I tell them, so that they may return to the right path. This is the meaning of "advantageous to maintain uprightness." If the seeking becomes disrespectful, he will never attain that righteousness, and then what is the use of talking about benefit or smoothness?

本義以初筮再筮為喻言，初筮指問者之精專，凟指問者之煩凟。於理固順，但易皆取象，不必作喻言。觀彖傳以剛中及凟蒙二語，似非指問者言。來注以初筮指二，再三指三四，說又近鑿。今按，蒙有九二之發蒙，則不終於蒙，有亨象。二不求五而五求二，有不求童蒙、童蒙求我之象。坎一陽為內卦，初筮所得，初筮告之象。艮一陽止於上，再三則不告之象。九居二，六居五，似非正矣，然二以剛中為正，五以應二為正，利貞之象。

Zhu Xi's "Ben Yi" treats "chushi" and "zai san" as metaphors, saying "chushi" describes the person asking the question with a focused mind, and "du" describes the person asking the question being tedious and disrespectful. Although this explanation is logical, the "Yi" often uses symbolic imagery rather than metaphorical language. Looking at the "Tuan Zhuan," which uses "yi gang zhong ye" and "du meng ye" to explain these two passages, it seems not to refer to the person asking the question. Lai Zhide's "Zhou Yi Ji Zhu" interprets "chushi" as referring to the second line, "zai san" as referring to the third and fourth lines, and his interpretation seems somewhat forced. Chen Menglei's own view is that the "Meng" hexagram has the second line, which can enlighten, so the confusion does not last a lifetime, which is the "heng" image; the second line does not seek the fifth line, but the fifth line seeks the second line, which is the image of "fei wo qiu tong meng, tong meng qiu wo." The first line of the inner trigram, which is a single yang, represents the initial divination, which is the image of "chushi gao." The third line of the outer trigram, which is a single yang stopping at the top, represents "zai san du, du ze bu gao." Although the second line is not in the correct position and the fifth line is not in the correct position, the second line, being strong and in the center, is correct, and the fifth line, responding to the second line, is also correct, which is the image of "li zhen."

彖曰：蒙，山下有險，險而止，蒙。山下有險，上峻而難升，下險而莫測，以卦象釋蒙之義也。內險則危殆不安，外止則窒礙難往，以卦德釋蒙之義也。

The Commentary on the Judgment says: "Meng" signifies danger beneath the mountain. When encountering danger and stopping, it is called Meng. The phrase "danger beneath the mountain" means that above there is a mountain with steep and difficult terrain, and below there is the water of the Kan trigram, deep and mysterious, which is using the image of the hexagram to explain the meaning of Meng. As for "danger and stopping," the inner trigram is Kan, indicating danger and peril; the outer trigram is Gen, indicating stopping and obstruction, which is using the virtue of the trigrams to explain the meaning of Meng. The same sentence is divided into two aspects: image and virtue, clearly showing that the Commentary on the Judgment explains the names of the hexagrams by taking different aspects.

蒙，亨，以亨行時中也。匪我求童蒙、童蒙求我，志應也。初筮告，以剛中也。再三凟、凟則不告，凟蒙也。蒙以養正，聖功也。此以卦之體釋卦辭也。卦以九二當發蒙之任者。以亨行時中，謂九二以可亨之道，發人之蒙，所行皆得其時之中也。時者，當其可之謂。五之志未與二應而告之，非時也；再三而凟，亦非時也；蒙當養正，過此而後養，亦非時也。故下文皆言行時中之事。

The Commentary on the Judgment says: The hexagram "Meng" is smooth because it follows the way of smoothness and acts in accordance with the proper middle. "It is not I who seeks the child who is in ignorance, but the child who seeks me" indicates that the hearts of the two are in harmony. "First divination tells" because Nine in the Second is a strong yang line that is in the center. "If divination is done again and again, it is not told" because that would be disrespectful to the one in ignorance. To cultivate the correct nature during the time when ignorance is still unformed is the practice that leads to the way of the sage. This passage explains the hexagram statement by referring to the structure of the hexagram. The entire hexagram is based on Nine in the Second taking on the responsibility of enlightening. What is meant by "acting in accordance with the proper middle" is that Nine in the Second uses the method that can lead to smoothness to enlighten others' ignorance, and his actions are all appropriate at the right time. "Time" means "the right moment": if the heart of Six in the Fifth has not yet harmonized with Nine in the Second and he is told too soon, it is not the right time; if after repeated inquiries, which is disrespectful, he is still told, it is also not the right time; the ignorance should be cultivated when it is still unformed, and if one waits until after that time to cultivate it, it is also not the right time. Therefore, the following statements all refer to matters of acting at the right time.

二不求五，而五求二，志自相應也。初筮得九二，以剛居中，故告之，有節也。凟蒙則與不告同，以蒙不可凟也。人皆學為聖人，而聖學不外於養正。人惟當蒙之時，因時而告，則有以養之使正，即為作聖之功。甚言蒙之不可不養，而養之必以時，乃亨也。

Nine Two does not seek out Six Five, but Six Five comes to seek Nine Two; the hearts of the two naturally correspond, which explains 'zhi ying' (mutual aspiration). Initially, when divination yields Nine Two, Nine Two is in the central position with yang strength, so it is told, and the telling is done with restraint, which explains 'yi gang zhong' (because of its strong central position). To ask carelessly is no different from not being told at all, because matters of ignorance are most intolerant of carelessness, which explains 'du meng' (careless inquiry). Everyone should strive to become a sage, and the study of sages does not go beyond cultivating the righteous nature. People can only educate them at the right time when they are still in a state of ignorance, so that they may be guided back to the right path; this is precisely the practice of becoming a sage. The Commentary on the Judgment says this to strongly emphasize that ignorance must not be left unattended, and that cultivation must be done at the right time, only then can 'hen' (smoothness) be achieved.

象曰：山下出泉，蒙。君子以果行育德。泉，水之始出者。出而遇險，未有所之，故有（文瀾本「故有」作「故為」）蒙象。然泉之既出，勢有必行，君子體坎之剛中，以果決其行；水尚在山，涵蓄深沉，君子體艮之靜止，以養育其德。

The Image Commentary says: Mountains with spring water flowing out, this is the hexagram of "Obstinacy"; the gentleman takes inspiration from this, acting decisively and cultivating his virtue. "Spring water" refers to water just beginning to flow. Spring water has just emerged and meets obstacles, not yet knowing where to go, hence the image of confusion. However, once the spring water has begun to flow, it must proceed forward. The gentleman understands the nature of Kan, which is strong and central, and thus acts decisively. The water is still stored in the mountain, deep and concealed, so the gentleman understands the nature of Gen, which is still and quiet, and thus uses it to cultivate his virtue. "Decisive action" corresponds to Kan, "cultivating virtue" corresponds to Gen. Within one sentence, both the upper and lower trigrams are addressed.

初六：發蒙，利用刑人，用說桎梏，以往吝。初六以陰居下，蒙之甚也。欲發其蒙，利用刑人，謂痛加懲責，使知敬學也；用說桎梏，謂暫去拘束，以待自新。坎為刑為桎梏，故有其象。然坎初變為兌，則為毀折，又有脫之之象。桎梏用之未刑，刑時未有不脫桎梏者。若既刑又桎梏，一住而不舍，拘束太苦，則失敷教在寬之義，必致羞吝矣。

First Line: To enlighten the ignorant, it is appropriate to use punishment to correct people, and also appropriate to remove their restraints; but if this continues unchecked, there will be regret. The First Line is a yin line in the lowest position of the entire hexagram, representing the most extreme ignorance. To enlighten this ignorance, "using punishment on criminals" means to impose severe punishment so that they will respect learning; "using the image of shackles" means to temporarily remove the restraints, waiting for them to reform themselves. In the *Sayings of the Hexagrams*, Kan represents punishment and shackles, so these images are present; and the first line of Kan changing to Dui indicates destruction, which also symbolizes the removal of shackles. According to the legal system of the time, shackles were applied before punishment, and once punishment was carried out, shackles were always removed. If punishment is used and shackles are applied for a long time, and if one continues to restrain without letting go, making the person suffer too much, then the original intention of "extending education with leniency" is lost, and inevitably, there will be regret.

象曰：利用刑人，以正法也。發蒙之初，法不正則人玩。故懲戒之，以正教之之法，蓋明刑以弼教也。

The Image Commentary says: "It is advantageous to use punishment," which is to correct the law. The beginning of enlightening the people requires that the law be established properly. If the law is not set aright, people will be careless and neglectful, so punishment must be applied to correct the law. This is exactly what the Book of Documents, Great Yu's Mandate says: "Be clear about the five punishments, to assist the five teachings"—using punishment to support education, not substituting punishment for education.

九二：包蒙吉，納婦吉，子克家。此一爻而具三象也。包蒙對上下四陰言，納婦克家皆對六五言。九二以陽剛統治群陰，當發蒙之任。然物性不齊，不可一概取必，唯剛而得中，故能有所包容而吉也。坎中陽而五陰，以陰應陽，二能納之，納婦之象也。五位尊，有父之象；二居下位而能任上事，又為子克家之象也。時解謂大臣能敷教以寬，以無負君之委任，善教之良臣，猶克家之肖子也，亦通。

Nine in the Second: Being able to encompass ignorance brings good fortune, being able to accept a wife brings good fortune, and the son can shoulder the family's affairs. This line contains three symbolic meanings: "encompassing ignorance" refers to the four yin lines above and below, "accepting a wife" and "shouldering the family's affairs" both refer to the line Six in the Fifth. Nine in the Second, with its yang strength, leads all the yin lines and bears the responsibility of enlightening others; however, the qualities of people vary, so one cannot impose uniformity. This is because Nine in the Second is strong and balanced, thus it can encompass and achieve good fortune. The middle line of Kan is yang, and Six in the Fifth is yin, so yin responding to yang is "accepting a wife." Six in the Fifth holds the position of authority, symbolizing a father; Nine in the Second, though in a lower position, can shoulder the responsibilities above, which is the image of "the son who can manage the family." The traditional interpretation says this refers to a minister who can generously carry out education and not fail the sovereign's trust. A capable minister who is good at teaching is like a good son who can support the family's affairs—this interpretation also makes sense.

象曰：子克家，剛柔接也。程傳謂子而克治其家者，父之信任專也；二能主蒙之功者，五之信任專也。此重五之能接二也。本義但言指二五之應，謂剛柔往來相接也。二說本義為優，全卦不重在五也。

The Image Commentary says: "The son can manage the family," because the yao of yin and yang are connected. Cheng Yi's Commentary on the Changes says that a son can govern the family well because the father's trust is exclusive; nine in the second can take charge of the enlightening function because six in the fifth trusts exclusively—this places the emphasis on six in the fifth's ability to accept nine in the second. Zhu Xi's "Benyi" only mentions that nine in the second and six in the fifth correspond, with yang and yin interacting. Comparing the two interpretations, Chen Menglei prefers the "Benyi," because the weight of the whole hexagram originally lies with nine in the second, not six in the fifth; if following Cheng's interpretation, the roles of host and guest would be reversed.

六三：勿用取女，見金夫不有躬，無攸利。三變為巽為長女，有女象。九二陽剛得乾金之中爻，有金夫象。六而居三，陰柔而不中正，女之見有金之夫，而不有其躬以從之者也。取女得如是之人，何所利乎，故戒占者以勿取也。王注謂三應在上，有男女之義。

Six Three: Do not marry such a woman, for when she sees a wealthy man, she cannot maintain her self-discipline, and there is no benefit. When Six Three changes, the lower trigram becomes Xun, which represents the elder daughter, hence the image of 'woman'; Nine Two is yang and is supported by the middle line of Qian, hence the image of 'gold husband'. Six Three, being a yin line in the third yang position, is both yin and flexible, and not in the correct position, which is exactly the type of woman who cannot hold herself back when she sees a wealthy man and follows him directly. To marry such a woman, what benefit is there? Therefore, it warns the diviner not to marry. Wang Bi's commentary states that Six Three's proper match is Upper Nine, and between them there is the meaning of mutual response between male and female.

三之動為女先求男，故有此象。不如大全合屯六二參觀，而以三趨二取象為優。蓋屯之六二，近初九之陽而正應在五，然震之性動而趨上，而所居又中正，故曰女子貞不字，十年乃字。蒙之六三，近九二之陽而正應在上，然坎之性陷而趨下，而所居又不中正，故曰見金夫不有躬。六五中正，故為可納之婦；三不中正，故為淫奔之女。六四質柔，雖困猶可教，故得稱為蒙；三狥欲趨利而忘身，併不得言蒙矣。故言勿用以拒之，亦不屑之教也。

According to Wang Bi, the sixth line in the third position (six three) actively moves to respond to the ninth at the top (nine nine), thus forming the image of a woman seeking a man first, hence this image. Chen Menglei thinks it is not as good as the Zhou Yi Dianquan which compares the second line in the second position of the Zun hexagram. Instead, using the third line in the third position approaching the second line in the second position to form the image is better. His reasoning is that in the Zun hexagram, the second line in the second position is close to the first line's yang, yet its proper response is to the fifth line's yang. However, the nature of the Zhen trigram is to move upward, and the position of the second line in the second position is central and upright, thus it is said, "A woman remains chaste and does not marry, for ten years she marries." In the Meng hexagram, the third line in the third position is close to the second line's yang, yet its proper response is to the top line's yang. However, the nature of the Kan trigram is to be trapped and to move downward, and the position of the third line in the third position is neither central nor upright, thus it is said, "Seeing a man of metal, she does not have the virtue." Both are close to yang but distant from their proper response. One can hold on, the other cannot. The difference lies entirely in the nature of the hexagram and the position of the line. The fifth line is central and upright, thus it is a woman who can be married. The third line is not central or upright, thus it is a woman who runs away. The fourth line is soft and weak, though it is trapped, it can still be guided, thus it is still called "Meng." The third line, however, is driven by desire and profit and forgets itself, so it is not even worthy of being called "Meng." Therefore, the line statement uses "Do not take this woman" to reject her. This is also a method of teaching described by Mencius as "not worth teaching."

象曰：勿用取女，行不順也。順亦作慎。按，程傳作邪僻不順，亦可。舍正應之夫而從金夫，是不順也。

The Image Commentary says: "Do not take this woman as a wife," because her behavior is not harmonious. The character "顺" is found in some versions as "慎." Chen Menglei comments: Cheng Yi's Yichuan Commentary on the Changes interprets it as perverse and not harmonious, which also makes sense. Abandoning the proper match, the superior nine, and following the wealthy man, the nine in the second position, is what is meant by "not harmonious."

六四：困蒙吝。六四以陰居陰，既遠於陽，無正應又在二陰之間，為困於蒙之象。蓋氯質既昏，錮蔽又甚，可羞吝之甚也。然能尊師取友，困而學之，猶或可免。終焉，則真吝矣。

Six in the Fourth: Being trapped by ignorance, there is regret. Six in the Fourth, with a yao (line) of yin in a yin position, is far from the two yang yao, having neither proper correspondence nor support from the yin yao in the Third and Fifth positions. This represents being trapped by ignorance. Its nature is already dim (the original text mistakenly uses 'chlorine' instead of 'qi'), and external obstructions are even heavier, making it truly regrettable and shameful. However, if it is willing to respect teachers and seek friends, as the Analects says 'when in difficulty, one should study', it may still avoid this regret. But if it ends its life like this, that would indeed be a great regret.

象曰：困蒙之吝，獨遠實也。陽實陰虛。唯剛明有實德者能發蒙，四獨遠之。欲從九二則隔三，欲從上九則隔五。又乏正應。異於初與五也。言獨，使反而知恥也。

The Image Commentary says: "Confusion" has a sense of regret because it is the only one that is far from reality. Yang represents reality, while Yin represents emptiness. Only the Yang lines, which are strong, vigorous, wise, and possess real virtue, can enlighten confusion. However, the line six in the fourth position is the furthest away: it wants to follow nine in the second, but there is six in the third in between; it wants to follow nine at the top, but there is six in the fifth in between; and it has no proper response to rely on. This is very different from the line six at the beginning, which is closely followed by nine in the second, or six in the fifth, which responds properly to nine in the second. The Image Commentary deliberately uses the word "only" to encourage self-reflection and awareness of shame.

六五：童蒙吉。艮為少男，有童象。所謂童蒙者，不失赤子之心，純一未發以聽於人，非幼穉之謂也。五以柔中居尊，下應九二，所謂童蒙求我，有可亨之道者，故吉。時解作幼主任賢，亦近之，勿拘。

Six in the Fifth: Like a child who is naive but receptive to teaching, it is auspicious. The trigram Gen (Mountain) represents a young man, hence the image of a child. The term 'childlike ignorance' refers to retaining the innocence of a newborn, being pure and undivided, and not yet having become clever in one's own way, but being willing to listen to others. It does not mean being physically young. The line Six in the Fifth is gentle and upright, occupying a high position, and corresponds with Nine in the Second below. This is exactly what the Hexagram Statement refers to as 'the childlike one seeks me,' indicating the potential for achieving harmony and success, hence the auspiciousness. The traditional interpretation often refers to a young king who employs virtuous ministers, which is somewhat similar, but one need not be rigidly confined to this interpretation.

象曰：童蒙之吉，順以巽也。中爻為坤順，變則為巽。順以爻之柔言之，舍己從人，順也；巽以志之應言之，降志下求，巽也。

The Image Commentary says: "The child who is naive and unenlightened" is auspicious because it is both compliant and yielding. From the perspective of the image, the second, third, and fourth lines together form the trigram坤 (Earth), which represents compliance; when the fifth line changes, the upper trigram becomes 巽 (Wind), which represents yielding. From the perspective of meaning, "compliance" refers to the nature of the lines being flexible and yielding—abandoning one's own opinions and listening to others is compliance; "yielding" refers to the alignment of the heart and will—lowering one's position to seek guidance from others is yielding. One speaks of nature, the other of will.

上九：擊蒙，不利為寇，利禦寇。艮為手，有擊之象。以剛居上，治蒙過剛，有擊蒙之象。艮止於上，不利為寇之象；應爻坎為盜賊，利禦寇之象。本義取必太過，攻治太深，則必反為之害，是猶為寇者矣，故不利；惟捍其外誘，以全其真純，則雖過於嚴密，乃為得宜，猶禦寇者也，故利。全卦取象以誨人言，程傳以用兵言，唯本義謂凡事皆然，不止為誨人也，得周易立象以盡意之旨。占者隨事以思其義可也。今以此爻合之彖辭，卦中二陽爻。二，初筮之告者也。

The topmost line, Nine at the Top: strike the ignorant; it is not advisable to act as a strong aggressor, but rather to resist strong aggressors. The trigram Gen (Mountain) represents the hand, so there is an image of striking. Nine at the Top, being a yang line at the top, is overly strong in governing the ignorant, hence the image of striking the ignorant. Gen (Mountain) stops at the top, indicating an unfavorable situation for acting as an aggressor; the line responding to Six in the Third belongs to the trigram Kan (Water), which represents thieves, hence the favorable situation for resisting aggressors. Zhu Xi's "Benyi" says: being overly demanding and overcorrecting can actually harm the other party, which is like acting as an aggressor oneself, hence "unfavorable"; however, if one merely helps resist external temptations to preserve the other's natural innocence, even if it is overly strict, it is still appropriate, just like resisting strong aggressors, hence "favorable." In general, the entire hexagram is traditionally interpreted as teaching, but Cheng Yi's "Yichuan Commentary on the Changes" interprets it in terms of military strategy. Only Zhu Xi's "Benyi" states that this principle applies to all matters, not limited to teaching, thus truly grasping the Zhou Changes' principle of "establishing images to convey meaning." Diviners should understand the meaning according to their own situations. Now, considering this line in relation to the hexagram statement: the hexagram contains two yang lines, and Nine in the Second is the one corresponding to "the first divination reveals."

上之擊蒙，近於再三之凟者也。敷教在寬，非徒取於擊者。然如三之縱慾忘身，猶之寇也。擊之，禦寇之道。若一概施之他爻則凟，是上自為寇矣，又何利乎。禦寇，貞也。為寇，則非貞矣。如此解，則與彖意更相發明。

The "strike the ignorant" of the upper ninth line is close to the meaning of "repeatedly offending" in the hexagram statement. Implementing education and guidance should be based on kindness and tolerance, not solely through punishment. However, if a line like six in the third indulges in desires and forgets self-discipline, it is like a strong bandit, and striking it is the way to "ward off bandits." If this method is applied indiscriminately to all other lines, it becomes disrespectful and arrogant, and the upper ninth line itself becomes the bandit, leaving nothing beneficial. "Warding off bandits" is upholding righteousness, while "being a bandit" is not upholding righteousness. With this interpretation, the meaning of the line statement and the hexagram statement becomes clearer and more complementary.

象曰：利用禦寇，上下順也。上陽爻，擊蒙者；下四陰，皆蒙也。上之剛不為暴，止之順也；下得擊去其蒙，下之順也。全卦有作師之道。大抵正蒙者，貴有剛中之德，而有所包容，不必過暴以為之害，此二之包蒙所以吉；而止之擊蒙，但利於禦寇，不宜凟而至於為寇也。為蒙者，貴於柔順中正以聽於人，不宜自遠於剛明之德，尤不可縱慾以忘其身，此童蒙所以吉，困蒙所以吝，而見金夫不有躬者，併不得數於蒙也。

The Image Commentary says, "It is advantageous to guard against bandits," because both the upper and lower parts are in harmony. The upper ninth line is a yang line, representing the side that enlightens the confused; the four lower yao are all yin lines, representing the confused side. The upper ninth line, though strong, does not act violently, which shows that the superior position can restrain and thus achieve harmony; the lower lines are able to be enlightened, which shows that the lower position receives instruction and thus achieves harmony. Looking at the entire hexagram, it contains the principle of being a teacher. Generally, those who correct the confused should possess the virtue of being strong yet moderate, and also be inclusive, without being overly harsh, for that would harm others. This is why the nine second line's "encompassing enlightenment" is auspicious; while the upper ninth line's "enlightening the confused" is only advantageous for defending against external threats, it should not be arrogant enough to become the aggressor itself. As for those in the confused position, they should be gentle, proper, and willing to accept guidance, and should not distance themselves from the strong and virtuous. Especially, they should not indulge in desires and forget themselves: this is why "childlike confusion" is auspicious and "trapped confusion" is a curse. The six third line, which says "seeing a man of metal but not keeping to oneself," is even excluded from the category of confusion.

初亦陰爻，宜言蒙而言發蒙之道宜痛懲而暫舍者，蓋亦因其材質之陰柔卑下，故正蒙之道宜如此。若能為五之童蒙，則刑可不用矣。六爻於正蒙之道，最為明白詳盡。然而聖人立象以盡意，不必專為一事而言。凡治己教人，一切應事接物，皆可推其意而悟之也。

The initial line, Six at the Beginning, is also a yin line, and by nature it should speak about its own confusion. However, the line statement instead speaks about the method of dispelling confusion, which requires severe punishment and temporary release from restraint. This is because its nature is weak and lowly. The only way to correct it is through such measures. If it could be like the line Six in the Fifth, which is a 'child in confusion,' punishment would not be needed. The hexagram of 'Confusion' explains the principles of correcting confusion more clearly and thoroughly than any other hexagram. However, the sage established images to express meaning fully, not merely to speak about a single matter. All matters of self-cultivation, teaching others, and dealing with affairs can derive understanding from this principle.