The Hexagram of Earth (Earth below and above) — Earthly Softness

「坤，元亨，利牝馬之貞。君子有攸往，先迷後得主「句」，利「句」。西南得朋，東北喪朋，安貞吉。」「喪」，去聲。耦者，陰之數也；坤者順也，陰之性也。六書皆耦，則純陰而順之至矣，故不言地而言坤。馬象乾，牝馬，取其為乾之配。牝馬屬陰，柔順而從陽者也；馬能行，順而健者也，非順外有健也。坤利牝馬之貞，與乾不同者何也？蓋乾以剛固為貞，坤以柔順為貞，言如牝馬之順而不息則正矣。牝馬地類，安得同乾之貞？此占辭也，與乾卦元亨利貞同，但坤則貞利牝馬耳。程子泥於四德，所以將利字作句。

The hexagram statement of the "Kun" hexagram is: "Original and prosperous, advantageous for a female horse to maintain constancy. A gentleman going somewhere, first loses his way and then finds the master, advantageous. In the southwest he gains friends, in the northeast he loses friends, constancy is advantageous." After "first loses his way and then finds the master," the sentence should be broken, and the word "advantageous" stands on its own. The character "丧" is pronounced in the falling tone. Even numbers are the numbers of yin, and the meaning of "Kun" is to be gentle and yielding, which is precisely the nature of yin. The "Kun" hexagram consists of six even lines, entirely yin, reaching the extreme of gentleness and yielding. Therefore, the text does not refer to "earth" but to "Kun." A horse is originally the image used for the "Qian" hexagram; here it refers to a female horse, taking it as the spouse of the male horse of "Qian." A female horse is yin, gentle and yielding, following the yang. A horse can also move without ceasing, showing that it is gentle yet contains strength, not strength outside of gentleness. Why does the "Kun" hexagram say "advantageous for a female horse to maintain constancy," different from the "Qian" hexagram? Because the "Qian" hexagram takes strength and firmness as constancy, while the "Kun" hexagram takes gentleness and yielding as constancy, meaning that one should be as gentle and unceasing as a female horse to be proper. A female horse belongs to the category of earth; how can it be the same as the constancy of "Qian"? These sentences are part of the divination statement, following the same pattern as the "Qian" hexagram's "original, prosperous, advantageous, and proper." The difference is that the "Kun" hexagram limits its advantageous constancy to the category of female horses. Cheng Yi was bound by the old interpretation of the four virtues of originality, prosperity, advantage, and properness, so he read the word "advantageous" as part of the next sentence.

迷者，如迷失其道路也。坤為迷，故曰述。言占者君子，先乾而行，則失其主而迷錯；後而行，則得其主而利矣。蓋造化之理，陰從陽以生物，待唱而和者也。君為臣主，夫為妻主，後乾即得所主矣，利孰大馬？其理本如此。觀《文言》「後得主而有常」，此句可見矣。

The term "mist" refers to being lost or confused, like a person who has lost their way. The hexagram "Kun" symbolizes confusion and darkness, so the text says this. It means that if a gentleman takes action before the乾Yang, he loses the guiding principle and becomes confused and disordered; but if he acts after the乾Yang, he gains the guiding principle and thus benefits. Because the principle of nature is that Yin follows Yang to nurture all things; Yang initiates first, and Yin responds. The ruler is the master of the minister, and the husband is the master of the wife. To act after the乾Yang means to gain the guiding master, and what greater benefit is there than this? This is the natural principle. Looking at the "Wenyan Zhuan" which says "after obtaining the master, there is constancy," using this sentence as a verification makes it clear.

西南東北，以文王圓圖卦位言。陽氣始於東北而盛於東南，陰氣始於西南而盛於西北。西南乃坤之本鄉，兌、離、巽三女同坤居之，故為得朋；震、坎、艮三男同乾居東北，則非女之朋矣，故喪朋。陰從其陽謂之正，惟喪其三女之朋，從乎其陽則有生育之功，是能安於正也；安於其正，故吉也。

The directions of 'southwest' and 'northeast' refer to the positions in the Later Heaven Trigrams circle of King Wen. Yang energy begins to arise from the northeast and reaches its peak in the southeast. Yin energy begins to arise from the southwest and reaches its peak in the northwest. The southwest is the original position of the Trigram 'Kun'. The Trigrams 'Dui', 'Li', and 'Xun', which are all female trigrams, share the same direction as 'Kun', so they are called 'getting companions'. The Trigrams 'Zhen', 'Kan', and 'Gen', which are all male trigrams, share the same direction as 'Qian' in the northeast, so they are not companions of the female trigrams. Therefore, they are called 'losing companions'. Yin can follow Yang and this is called being proper. Only by abandoning the companions of the three female trigrams and following Yang can there be the effect of generating all things. This is called being able to maintain properness, and thus it is auspicious.

《彖》曰：「至哉坤元，萬物資生，乃順承天。」至者，極也。天包乎地，故以大讚其大，而地止以至贊之。蓋言地之至則與天同，而大則不及乎天也。元者，四德之元，非乾有元而坤復又有一元也。乾以施之，坤則受之，交接之間，一氣而已。始者氣之始，生者形之始，萬物之形皆生於地，然非地之自能為也，天所施之氣至則生矣，故曰乃順承天。乾健故一而施，坤順故兩而承。此釋卦辭之元。

The Commentary on the Judgment says: "It is ultimate, the beginning virtue of the Earth. All things rely on it to take form, and it follows and supports Heaven." "Ultimate" means the highest degree. Heaven encompasses the Earth, so the Commentary on the Judgment of the Hexagram Qian uses "great" to praise Heaven's vastness, while it uses "ultimate" to praise the Earth. This is to say that the Earth's ultimate nature can be equal to Heaven's, but if we speak of vastness, it falls short of Heaven. Here, "original" refers to the first of the four virtues, original, prosperous, advantageous, and correct, and is not a separate "original" for the Hexagram Qian and another "original" for the Hexagram Kun. When Qian releases its qi, Kun receives it. Between the release and the reception, it is actually just a single mass of qi. "Beginning" refers to the beginning of qi, while "birth" refers to the beginning of form. All things take form from the Earth, but it is not the Earth itself that produces them; rather, when the qi from Heaven arrives, things take form, hence it is said "it follows and supports Heaven." Qian is strong and vigorous, so it is singular and releases; Kun is soft and yielding, so it is divided into two and receives. This passage explains the character "original" in the Hexagram Statement.

「坤厚載物，德合無疆，含弘光大，品物咸亨。」坤厚載物，以德言，非以形言。德者載物厚德，含弘光大是也。無疆者，乾也。含者，包容也；弘則是其所含者無物不有，以蘊畜而言也，其靜也翕，故曰含弘。光者，昭明也；大則是其所光者無遠不屈，以宣著而言也，其動也關，故曰光大。言光大而必曰含弘者，不翕聚則不能發散也。咸亨者，齊乎巽、相見乎離之時也。此釋卦辭之亨。

The Commentary on the Judgment continues: "The Earth is thick and carries all things; its virtue is boundless, containing and radiating widely, so that all things are harmonious and prosperous." "The Earth is thick and carries all things" refers to virtue rather than form. What is meant by "virtue" is the profound virtue of carrying all things, which is exactly what is expressed in the words "containing and radiating widely." "Boundless" refers to the Heaven. "Containing" means包容, which is to include; "radiating widely" means it includes all things without exception, referring to the accumulation and storage of things. When the earth's energy is still, it is gathering and converging, hence "containing." "Radiating" means shining brightly; "widespread" means that whatever is illuminated, no matter how far away, is without limit, referring to the manifestation and display of things. When the earth's energy is active, it is opening and spreading out, hence "radiating widely." It is said first "radiating widely" because without first gathering and converging, one cannot radiate and display. "Harmonious and prosperous" refers to the time mentioned in the Commentary on the Changes when all things are harmonious with the Wind and meet in the Fire. This passage explains the character "亨" in the Hexagram Statement.

「牝馬地類，行地無疆，柔順利貞。」地屬陰，牝陰物，故曰地類，又行地之物也。行地無疆，則順而不息矣，此則柔順所利之貞也，故利牝馬之貞。此釋卦辭牝馬之貞。「君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。」君子攸行，即文王卦辭君子有攸往，言古者君子有所往也。失道者，失其坤順之道也。坤道主成，成在後，若先乾而動，則迷而失道。得常者，得其坤順之常也，後乾而動，則順而得常。

The Commentary on the Judgment also says: "A female horse is of the earth type, moving on the earth without limit, flexible and smooth, and steadfast." The earth belongs to yin, and a female horse is also a yin creature, so it is said to be of the same type as the earth; moreover, horses are animals that walk on the ground. Moving on the ground without limit is like being flexible and unceasing, which is exactly the proper quality of flexibility and steadfastness. Therefore, the Hexagram Statement says, "It is advantageous for a female horse to be steadfast." This explains the phrase "the steadfastness of a female horse" in the Hexagram Statement. The Commentary on the Judgment further says: "A gentleman goes forth, first losing the way, then following and attaining the usual course. In the southwest he meets friends, and thus proceeds with his kind; in the northeast he loses friends, but eventually attains joy. The advantage of being steadfast is due to the fact that the earth has no limit." "A gentleman goes forth" refers to the King Wen's Hexagram Statement, "A gentleman goes forth." It refers to the ancient gentleman going somewhere. "Losing the way" means losing the way of the flexibility of the earth. The way of the earth is to achieve things, and achievement is always in the rear. If one acts before the yang of the Heaven, one becomes confused and loses the way. "Attaining the usual course" means attaining the usual method of the flexibility of the earth. If one follows after the yang of the Heaven, one is flexible and in harmony with the usual course.

夫惟坤貞利在柔順，是以君子有所往也，先則迷，後則得。西南雖得朋，不過與巽、離、兌三女同類而行耳，未足以為慶也。若喪乎三女之朋，能從乎陽，則有生物之功矣，終必有慶也。何也？蓋柔順從陽者，乃坤道之安於其正也；能安於其正，則陽施陰受，生物無疆，應乎地之無疆矣，所以乃終有慶也。此釋卦辭君子有攸往至安貞吉。

Because the virtue of the Earth (Kun) lies in its firmness through flexibility and compliance, the superior person, when going somewhere, if he rushes ahead he will be lost, but if he follows behind he will gain. Although the southwest is called "getting a companion," it is merely accompanying the three female trigrams, Dui, Li, and Xun, in their kind, which is not enough to be considered a joyful event. If one can abandon these three female trigrams and follow the yang, then there is the function of generating all things, and ultimately there will be joy. Why? Because the compliance of the flexible with the yang is exactly the way of the Earth (Kun) to abide by the correct path. When one can abide by the correct path, then the yang gives and the yin receives, thus generating all things without end, corresponding to the boundless nature of the earth. Therefore, it is said, "In the end there will be joy." This passage explains the part of the hexagram statement from "The superior person has a place to go" to "Abiding in the correct path is auspicious."

《象》曰：「地勢坤，君子以厚德載物。」西北高，東南低，順流而下，地之勢本坤順者也，故曰地勢坤。且天地間持重載物，勢力無有厚於地者，故下文曰厚。天以氣運，故曰天行；地以形載，故曰地勢。厚德載物者，以深厚之德容載庶物也。若以厚德載物體之身心，豈有他道哉？惟體吾長人之仁也，使一人得其願，推而人人各得其願；和吾利物之義也，使一事得其宜，推而事各得其宜；則我之德厚，而物無不載矣。

The Great Image Commentary says: "The earth's terrain is坤, the gentleman thus carries things with a thick virtue." The earth is high in the northwest and low in the southeast, water flows in accordance with the terrain, and the earth's nature is inherently yielding. Therefore, it is said "the earth's terrain is坤." Moreover, among all things in the universe, nothing can bear and carry things more profoundly than the earth. Hence, the word "thick" is used in the next sentence. The sky moves by its qi, so the Book of Changes says "the sky moves"; the earth supports things by its form, so the Book of Changes says "the earth's terrain." "Carrying things with a thick virtue" means using a profound virtue to contain and support all things. If one is to put "carrying things with a thick virtue" into practice in one's own body and mind, is there any other way? Only by practicing my "long person" benevolence, enabling a person to fulfill his wishes, and then extending it so that everyone can fulfill their wishes; by harmonizing my "benefiting things" righteousness, enabling one matter to be in its proper place, and then extending it so that all matters are in their proper places; in this way, my virtue becomes profound, and nothing in the world is too heavy to carry.

初六：履霜堅冰至。六，詳見乾卦初九。霜，一陰之象；冰，六陰之象。方履霜而知堅冰至者，見占者防微杜漸，圖之不可不早也。《易》為君子謀：乾言勿用，即復卦閉關之義，欲君子之難進也；坤言堅冰，即姤卦女壯之戒，防小人之易長也。

The Line Statement for the initial line of the Yin line, "Initial Six," says: "Treading on frost, solid ice is coming." A Yin line is called "Six" because of the detailed explanation found in the initial line of the Qian hexagram. Frost represents the initial emergence of a Yin line, while ice symbolizes the complete condensation of six Yin lines. Just as stepping on thin frost foretells the coming of solid ice, this serves to warn the person seeking divination to be vigilant at the beginning and to prevent things from escalating gradually. Therefore, planning for this matter must not be delayed. The Zhou Changes are meant for the gentleman: the initial line of the Qian hexagram says "Do not use," which corresponds to the Great Image of the Fu hexagram, "The former king closed the borders on the winter solstice," meaning that the gentleman should be cautious about advancing too easily. The initial line of the Kun hexagram says "solid ice," which corresponds to the Great Image of the Guo hexagram, "A strong woman, do not take her as a wife," serving as a warning against the easy growth of small people.

《象》曰：「履霜堅冰，陰始凝也。馴致其道，至堅冰也。」《易舉正》：履霜之下無堅冰二字。陰始凝而為霜，漸盛必至於堅冰；小人雖微，長則漸至於盛。馴者，擾也，順習也。道者，小人道長之道也，即上六其道窮也之道。馴習因循，漸至其陰道之盛，理勢之必然也。

The Small Image Commentary says: "Walking on frost, the Yin begins to condense. Gradually following the path, it reaches solid ice." Guo Jing of the Tang dynasty in his Corrections to the Zhou Changes pointed out that the words "solid ice" originally did not follow "walking on frost." When Yin qi first condenses, it becomes frost; as it gradually grows strong, it inevitably reaches solid ice. At this time, the small person is still very weak, but once it grows, it gradually becomes strong. "Xun" means to be tame and accustomed. "Dao" refers to the path through which the small person's way grows, which is the same "dao" mentioned in the Small Image of the Sixth Line at the Top, "its way is exhausted." Being tame and accustomed, following without change, gradually reaching the extreme of Yin, this is the inevitable course of things and the natural trend.

六二：直方大，不習無不利。直字即坤至柔而動剛之剛也，方字即至靜而德方之方也，大字即含弘光大之大也。孔子彖辭、文言、小象皆本於此，前後之言皆可相證。以本爻論，六二得坤道之正，則無私曲故直；居坤之中，則地偏黨故方。直者，在內所存之柔順中正也；方者，在外所處之柔順中正也。惟柔順中正，在內則為直，在外則為方；內而直，外而方，此其所以大也。不揉為直，不矩而方，不恢而大，此其所以不習也。

The line statement for the second line says: "Straight, square, and great; without needing to practice, there is no disadvantage." The character "straight" here refers to the "strength" mentioned in the "Wenyan" as "the softness of the Earth is so gentle, yet when it moves, it is strong." The character "square" refers to the "squareness" mentioned in "Zhuanguan" as "complete stillness and moral squareness." The character "great" refers to the "greatness" mentioned in the "Zhuanguan" as "inclusive and radiant greatness." Confucius' "Zhuanguan," "Wenyan," and "Xiaoxiang" all base their interpretations on these ideas, and their statements can be cross-referenced. Regarding this line, the second line, being a yin line in a yin position and located in the lower trigram, has attained the middle and upright nature of the Earth path, without any bias or deviation, so it is called "straight." It resides in the body of the Earth, without favoritism or factionalism, so it is called "square." "Straight" refers to the gentle and upright nature within, while "square" refers to the gentle and upright conduct without. Because of this gentle and upright nature, it manifests as "straight" internally and as "square" externally. Since it is both straight internally and square externally, this is why it is called "great." It does not need external force to correct itself and is naturally straight; it does not need to measure with a rule and is naturally square; it does not need deliberate expansion and is naturally great. This is why it is said "without needing to practice."

若以人事論，直者內而天理為之主宰，無邪曲也；方者外而天理為之裁制，無偏倚也；大者無一念之不直，無一事之不方了。不習無不利者，直者自直，方者自方，大者自大，不思不勉而中道也。利者，利有攸往之利，言不待學習而自然直方大也。蓋八卦正位，乾在五，坤在二，皆聖人也。故乾剛健中正，則飛龍在天；坤柔順中正，則不習無不利。占者有是德，方應是占矣。

If we consider this in terms of human affairs, "straightness" refers to the mind being guided by heavenly principle, without any deviation or distortion. "Squareness" refers to actions being judged by heavenly principle, without any bias or inclination. "Greatness" means that no thought is not straight, and no action is not square. "Not needing practice to be beneficial" means that straightness is naturally straight, squareness is naturally square, and greatness is naturally great. There is no need for deliberation or effort, and it naturally conforms to the middle way. "Beneficial" here refers to the benefit of moving forward, meaning that one does not need to wait for practice or training to naturally achieve straightness, squareness, and greatness. According to the concept of the correct position in the eight trigrams, the correct position of the trigram Qian is the fifth line, and the correct position of the trigram Kun is the second line. Those who occupy the correct position in the primary hexagram are sages. Therefore, in the hexagram Qian, the line nine at the fifth position, which is strong, upright, and just, says "a dragon soaring in the heavens." In the hexagram Kun, the line six at the second position, which is gentle, compliant, and just, says "without needing practice, there is benefit." The person consulting the oracle must truly possess such virtue to be worthy of such a divination.

《象》曰：「六二之動，直以方也。不習無不利，地道光也。」以字即而字。言直方之德惟動可見，故曰坤至柔而動也剛，此則承天而動，生物之幾也。若以人事論，心之動直而無私，事之動方而當理是也。地道光者，六二之柔順中正即地道也。地道柔順中正，光之所發者自然而然，不俟勉強，故曰不息無不利。光即含弘光大之光。

The Small Image Commentary says: "The movement of line six in the second position is straight and square. Without practice, there is no disadvantage, for the way of the earth is luminous." The character "以" here is equivalent to "而." This means that the virtues of straightness and squareness can only be seen when they are put into action. Therefore, the Wenyan says, "The earth is most gentle, yet when it moves, it is strong." Here, "movement" refers to the action taken in response to the heavenly mandate, which is the sign of the generation of all things. If we consider this in terms of human affairs, it means that when the mind moves, it is upright and free from private interest, and when affairs move, they are upright and reasonable. The phrase "the way of the earth is luminous" refers to the fact that the gentleness and uprightness of line six is the way of the earth. Since the way of the earth is gentle and upright, the light it emits is natural and spontaneous, without the need for forced effort. Hence, it says "without practice, there is no disadvantage" (the original text says "without cease, there is no disadvantage"). The character "光" here is the same "light" as in the Commentary on the Judgment, "containing and expanding, luminous and great."

六三：含章可貞，或從王事，無成有終。坤為吝嗇，含之象也。剛柔相雜曰文，文之成者曰章；陽位而以陰居之，又坤為文章之象也。三居下卦之終，終之象也。或者，不敢自決之辭；從者，不敢造始之意。三居下卦之上，有位者也，其道當含□其章美，有美則歸之於君，乃可常久而得正。或從王之事，不敢當其成功，惟奉職以終其事而已。爻有此象，故戒占者如此。

The Line Statement of the Third Line says: "Contain your virtue and be steadfast in righteousness; sometimes follow the king's affairs, without claiming success but with a proper conclusion." The *Sayings of the Hexagram* says that the Earth hexagram represents meanness, which is the image of concealment. When yin and yang intermingle, it is called "wen" (culture or literature); the accomplishment of wen is called "zhang" (excellence or manifestation). The Third Line is a yang position occupied by a yin line, so yin and yang are mixed. Since the Earth hexagram itself has the image of wen, it is called "zhang." The Third Line is at the end of the Lower Trigram, which is the image of "zhong" (conclusion). "Hu" expresses hesitation in making a decision, and "cong" means not daring to take the lead in initiating. The Third Line is at the top of the Lower Trigram, which is the position of an official. His way of dealing with the world should be to conceal his virtue and excellence, and when he has good qualities, he should attribute them to the king. In this way, he can achieve a long and proper course. Occasionally participating in the king's affairs, he should not claim the success, but only fulfill his duties and complete the task. There is such an image in the line, so it warns the person consulting the oracle to act in this way.

《象》曰：「含章可貞，以時發也。或從王事，知光大也。」知，平聲。以時發者吉，非終於韜晦、含藏不出而有所為也。或從王事帶下一句說，孔子小象多是如此。知光大者，正指其無成有終也。蓋含弘光大、無成而代有終者，地道也，地道與臣道相同。六三或從王事、無成有終者，蓋知地道之光大當如是也。

The Small Image Commentary says: "Containing virtue and being steadfast, this is to wait for the right time to act. Sometimes following the king's affairs, this is to understand greatness." The character "知" is read in a level tone, meaning to know. What is meant by "waiting for the right time to act" is that one should wait until the right moment to express one's talents, which is auspicious. It does not mean to remain hidden and inactive all one's life. The phrase "sometimes following the king's affairs" should be read together with the following "understanding greatness." Most of the sentences in Confucius' Small Image Commentary are structured this way. "Understanding greatness" refers directly to the line statement "without achievement but with a complete end." Because containing and promoting greatness, and not taking credit for one's achievements while completing the task on behalf of heaven, this is the way of the earth; the way of the earth is the same as the way of a minister. The line six in the third position occasionally participates in the king's affairs without taking credit for the achievement, and only seeks a complete end, precisely because it understands that the way of the earth is naturally to promote greatness.

六四：括囊無咎，無譽。坤為囊，陰虛能受，囊之象也。括者，結囊口也。四變而奇，居下卦之上，結囊上口之象也。四近乎君，居多懼之地，不可妄咎妄譽，戒其作威福也。蓋譽則有逼上之嫌，咎則有敗事之累，惟晦藏其智，如結囊口，則不害矣。六四柔順得正，蓋慎密不出者也，故有括囊之象，無咎之道也。然既不出，則亦無由辭贊其美矣，故其占如此。《象》曰：「括囊無咎，慎不害也。」括囊者，慎也；無咎者，不害也。

The line statement for the fourth line says: "It is like closing a bag, without blame and without praise." The trigram坤 represents a bag, and the yin line is empty in the middle and can contain things, hence the image of a bag. "Closing" means tying the top of the bag. If the sixth line changes to a yang line, it becomes a solid horizontal line above the lower trigram, just like closing the top of a bag. The sixth line is adjacent to the ruler's position and is in a position of much caution. It should not act recklessly to bring blame, nor should it seek praise, thus warning against acting arbitrarily. Because receiving praise may imply a challenge to the ruler, and causing blame may lead to disruption of state affairs. Only by concealing one's wisdom and talents, like closing a bag, can one avoid trouble. The sixth line is gentle and in the correct position, indicating a person who is cautious and does not easily reveal himself, hence the image of "closing a bag." This is the way to avoid blame; however, since he does not reveal himself, he cannot receive praise, hence the judgment. The Small Image Commentary says: "Closing the bag without blame, because of careful caution." "Closing the bag" means being cautious, and "without blame" means not suffering harm.

六五：黃裳元吉。坤為黃為裳，黃裳之象也。黃，中色，言其中也；裳，下飾，言其順也。黃字從五字來，裳字從六字來。六五以陰居尊，中順之德充諸內而見諸外，故有是象，而其占則元吉矣。剛自有剛德，柔自有柔德，《本義》是。《象》曰：「黃裳元吉，文在中也。」坤為文，文也；居五之中，在中也。文在中，言居坤之中也，所以黃裳元吉。

The line statement for the fifth line, line six: "Yellow undergarment, original good fortune." In the "Commentary on the Diagrams" of the Zhou Changes, the trigram坤 (Earth) is associated with the color yellow and the lower garment, hence the image of "yellow undergarment." The color yellow is the central color among the five cardinal colors, and it is used to represent "center." The undergarment refers to clothing for the lower body, and it is used to represent "submissiveness." The character "yellow" comes from the position of the line being the fifth, which is central, and the character "undergarment" comes from the line being a yin line, which is soft and yielding. The line six, being a yin line in a noble position, possesses a moderate and submissive virtue that is internal and external, thus producing this image, and its divination is great good fortune. A strong line has its own virtue, and a soft line has its own virtue. Zhu Xi's "The Original Meaning of the Zhou Changes" is correct. The "Small Image Commentary" says: "Yellow undergarment, original good fortune, virtue is in the center." The trigram坤 has the image of cultural refinement, which is "virtue"; the line six is in the center of the upper trigram, which is "in the center." "Virtue in the center" means that it is in the center of the trigram坤, hence "yellow undergarment, original good fortune."

上六：龍戰于野，其血玄黃。六陽為龍，坤之錯也，故陰陽皆可以言龍；且變艮綜震，亦龍之象也。變艮為剝，陰陽相剝，戰之象也；戰於卦外，野之象也。血者，龍之血也。堅冰至者，所以防龍戰之禍於其始；龍戰野者，所以著堅冰之至於其終。上六陰盛之極，其道窮矣，窮則其勢必爭，至與陽戰兩敗俱傷，故有此象，凶可知矣。《象》曰：「龍戰于野，其道窮也。」極則必窮，理勢之必然也。

The line statement for the sixth line at the top says: "The dragon fights in the wild, its blood turns black and yellow." The hexagram of the Upper Trigram is entirely yin, while the hexagram of the opposing Trigram is entirely yang. Yang is represented as a dragon, so both yin and yang can be referred to as dragon. Moreover, when the sixth line at the top changes, the Upper Trigram becomes Gen, and when Gen is reversed, it becomes Zhen. In the "Commentary on the Changes," Zhen is associated with the dragon, which also represents the image of a dragon. When the sixth line at the top changes to Gen, the entire hexagram becomes Bao, where yin and yang mutually erode each other, which is the image of a battle. The battle occurs outside the hexagram, which is the image of the wild. "Blood" refers to the dragon's blood. The first line says "Hard ice arrives," which warns to be prepared for the calamity of dragon fighting when the yin energy first begins to rise. The sixth line says "The dragon fights in the wild," which indicates the outcome of the warning about hard ice when yin energy reaches its peak. The yin energy of the sixth line has reached its extreme, and its path has come to an end. When the situation reaches its limit, conflict is inevitable, leading to a battle with yang energy and mutual destruction, hence this image, which is clearly dangerous. The "Small Image Commentary" says: "The dragon fights in the wild, its path is exhausted." When something reaches its extreme, it must come to an end, which is the inevitable course of events.

用六：利永貞。用六與用九同，此則以上六龍戰于野言之。陰極則變陽矣，但陰柔恐不能固守，既變之後，惟長永固，不為陰私所用，則亦如乾之無不利矣。《象》曰：「用六永貞，以大終也。」此美其善變也。陽大陰小，大者陽明之公，君子之道也；小者陰濁之私，小人之道也。今始陰濁而終陽明，小人而終君子，何大如之？故曰以大終也。

The line statement for "Use Six" says: "It is advantageous to maintain uprightness forever." The format for "Use Six" is the same as "Use Nine" in the Hexagram Qian. Here, it follows the line "The dragon fights in the fields" in the uppermost line, Six at the Top. When yin reaches its extreme, it must transform into yang, but due to its soft and weak nature, it may not be able to hold on firmly. Therefore, after transformation, one must maintain steadfastness and uphold uprightness, not being driven by selfish and dark thoughts, in order to achieve the same advantage as "Use Nine" in Hexagram Qian. The Small Image Commentary says: "Use Six and maintain uprightness forever, thus achieving great completion." This praises its ability to change. Yang represents the great, while yin represents the small. Greatness signifies brightness and uprightness, which is the way of the gentleman. Smallness signifies darkness and selfishness, which is the way of the petty person. Now, beginning with darkness and selfishness, it ends in brightness and uprightness; beginning as a petty person, it ends as a gentleman. What could be greater than this? Therefore, it is said, "Achieving great completion."

《文言》曰：「坤，至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。」動者，生物所動之機；德者，生物所得之質。乾剛坤柔，定體也，坤固至柔矣，然乾之施一至，坤即能翕受而數施之，其生物之機不可止遏，此又柔中之剛矣。乾動坤靜，定體也，坤固至靜矣，及其承乾之施，陶鎔萬類，各有定形，不可移易，此又靜中之方矣。

The Wenyan Transmission says: "Kun, though supremely soft, is active in a strong way; though supremely still, it possesses a square virtue. After obtaining the principal role, it acts with constancy; it contains all things and transforms them into light. Is not the way of Kun one of yielding? It supports Heaven and acts in accordance with the proper time." Here, "movement" refers to the initiating force that brings about the generation of all things; "virtue" refers to the inherent quality that all things receive. The male is strong and the female is soft, this is their fixed nature. Kun is already extremely soft; yet when the active force of Qian comes, Kun immediately receives and holds it, and spreads it out. This vital force cannot be restrained, which is the strength within the soft. The male is active and the female is still, this is also their fixed nature. Kun is already extremely still; when it receives the active force of Qian, it molds and refines all beings, giving them definite forms that cannot be changed, which is the squareness within stillness.

柔無為矣，而剛則能動；靜無形矣，而方則有體。柔靜者，順也，體也；剛方者，健也，用也。後得主而有常者，後乎乾則得乾為主，乃坤道之常也。含萬物而化光者，靜翕之時含萬物生意於其中，及其動闢，則化生萬物而有光顯也。坤道其順乎，此句乃贊之也。坤之於乾，猶臣妾之與夫君，亦惟聽命而已，一施一受，不敢先時而起，亦不敢後時而不應，此所以贊其順也。此以上申彖傳之意。

Softness is originally inactive, while strength can initiate action; stillness is originally formless, while squareness has form. Softness and stillness are characterized by yielding and being the substance; strength and squareness are characterized by vigorous action and function. "After obtaining the master, it has a constant nature" means that when it comes after Heaven, it obtains Heaven as its master, which is the constant way of the Earth. "Containing all things and transforming into light" means that when the earth energy is gathering and closing, it contains the vitality of all things within it, and when it opens up, it transforms and generates all things, shining brightly. "Is the Earth way truly yielding?" is a praise by Confucius for the Earth way. The Earth in relation to Heaven is like a servant to a ruler and husband; it only obeys. It neither acts before its time nor lags behind in response, which is why it is praised as "yielding." All these are explanations of the meaning of the Commentary on the Judgment.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，繇辯之不早辯也。《易》曰：「履霜堅冰至。」蓋言順也。天下之事未有不由積而成：家之所積者善，則福慶及於子孫；所積者不善，則災殃流於後世。其大至於弒逆之禍，皆積累而至，非朝夕所能成也。

The Wenyan Transmission says: "A family that accumulates goodness will surely have remaining blessings; a family that accumulates evil will surely have remaining calamities. A minister killing his sovereign, a son killing his father, is not the result of a single day or night. It has gradually developed over time, due to the failure to distinguish and address it early. The Book of Changes says: 'Walking on frost, one knows ice is coming.' This is speaking of the natural course of things." In this passage, the character 繇 is the same as 由, and 辩 is the same as 辨. Confucius here cites the line statement of the initial line (初六) to illustrate that nothing in the world comes about without gradual accumulation. If a family accumulates goodness, its blessings will extend to its descendants; if it accumulates evil, its calamities will affect future generations. Even great rebellions such as a minister killing his sovereign or a son killing his father are the result of gradual accumulation, not something that happens suddenly. The phrase "this is speaking of the natural course of things" refers precisely to the gradual development from frost to ice, a natural and progressive process.

由來者漸，言臣子也；辯之不早，責君父也。辯，察也。在下者不可不察之於己，在上者不可不察之於人。察之早，勿使之漸，則禍不作矣。順字即馴字，馴致其道也，言順習因循以至於堅冰也。前言馴致其道，此言蓋言順也，皆一意也。《程傳》是。

"The gradual development" refers to the situation from the perspective of a subject and a son; "not distinguishing early" is a criticism directed at a ruler and a father. "Distinguish" means to examine and reflect. Those in lower positions must not neglect self-examination, while those in higher positions must not neglect examining others. If examination is done early, it will prevent things from growing step by step, thus avoiding calamities. The character "shun" at the end of the "Wenyan" passage corresponds to the "xun" in the "Xiaoxiang," meaning "gradually leading to the way," which refers to following habits and proceeding gradually until something solidifies like ice. Earlier, the "Xiaoxiang" said "xun zhi qi dao," and here the "Wenyan" says "ge yan shun ye," both conveying the same meaning. Cheng Yi's explanation in the "Yichuan Commentary on the Changes" is correct.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。直方大，不習無不利，則不疑其所行也。直者何也？言此心無邪曲之私，從繩墨而正之之謂也。方者何也？言此事無差謬之失，得裁制而宜之之謂也。此六二直方之所由名也，下則言求直方之功。

The Wenyan Transmission says: "Straightness represents uprightness, and squareness represents propriety. The superior person respects himself to make his inner nature upright, and acts with propriety to regulate his outer conduct. When respect and propriety are established, virtue will not be isolated. Straight, square, and great, without being accustomed to anything, there is no disadvantage, so there is no doubt about his actions." What is meant by "straight"? It refers to the mind having no perverse or crooked private intentions, just as a carpenter follows the ink line to make the material straight. What is meant by "square"? It refers to the matter having no errors or mistakes, and after being cut and arranged, each part is properly suited. This is the reason why the second line of the hexagram uses the words "straight" and "square." The following sentences explain the practice of achieving straightness and squareness.

人心惟有私，所以不直。如知其敬乃吾性之禮存諸心者，以此敬為之操持，必使此心廓然大公，而無一毫人慾之私，則不期直而自直矣。人事惟有私，所以不方。如知其義乃吾性之義見諸事者，以此義為之裁制，必使此事物來順尖而無一毫人慾之私，則不期方而自方矣。

Human hearts are not upright because they have private intentions. If one understands that "reverence" (敬) is the礼 (ritual propriety) inherent in one's nature existing within the heart, then one can use this reverence to govern one's conduct, ensuring that the heart remains broad and impartial, free from any private desires. In this way, uprightness is achieved naturally without the need for deliberate effort. Human affairs are not square because they involve private intentions. If one understands that "righteousness" (义) is the righteousness inherent in one's nature manifesting in actions, then one can use this righteousness to judge and handle affairs, ensuring that things come into being in accordance with the right way, free from any private desires. In this way, squareness is achieved naturally without the need for deliberate effort.

德之偏者謂之孤，孤則不大矣。蓋敬之至者外必方，義之至乾內必直，不方不直，不足謂之敬義，是德之孤也。今既有敬以涵義之體，又有義以達敬之用，則內外夾持，表裡互養，日用之間莫非天理之流行，德自充滿盛大而不孤矣。

A virtue that is biased towards one side is called "gū" (solitude). When something is solitary, it cannot be broad and expansive. Because when respect is perfected, it must necessarily be upright on the outside; when righteousness is perfected, it must necessarily be upright within. If neither is upright, it cannot be called respect or righteousness, and thus the virtue becomes solitary. Now, with respect nurturing the essence of righteousness and righteousness expressing the function of respect, the inner and outer aspects support each other, and the inside and outside nourish each other. In daily applications, there is nothing that is not the flow of heavenly principle, so the virtue naturally becomes full and vast, and no longer solitary.

何大如之？內而念念皆天理，則內不疑；外而事事皆天理，則外不疑。內外坦然而無疑，則暢於四支，不言而喻；發於事業，無所處而不當，何利如之？此所以不習無不利也。乾言進修，坤言敬義。學聖人者由於進修，欲進修者必先於敬義，乾坤二卦備矣。

What is more "great" than this? Within, every thought conforms to the way of Heaven, so the mind has no doubts; outside, every action conforms to the way of Heaven, so conduct has no doubts. Being at ease both inside and outside, virtue flows smoothly to the limbs, and without speaking, others understand. When this is applied to affairs, it is appropriate regardless of the situation. What is more "beneficial" than this? This is the meaning of "without practice, there is no disadvantage." The "Wenyan" of the "Qian" hexagram discusses cultivating virtue and practicing affairs, while the "Wenyan" of the "Kun" hexagram discusses respect and righteousness. To learn to become a sage depends on cultivating virtue and practicing affairs, but to cultivate virtue and practice affairs must first begin with respect and righteousness. The "Qian" and "Kun" hexagrams have fully explained this method.

陰雖有美含之，以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成，而代有終也。陰雖有美，含之，可以時發而從王事矣。或從王事，不敢有其成者，非其才有所不足不能成也，乃其分之所不敢成也。何也？法象莫大於天地，三綱莫重於夫妻君臣。天統乎地，夫統乎妻，君統乎臣，故地道也、妻道也、臣道也，皆不敢先自主也，皆如地之無成，惟代天之終耳。蓋天能始物，不能終物，地繼其後而終之，則地之所以有終者，終天之所未終也。地不敢專其成而有其終，故曰無成而代有終也。六三為臣，故當如此。

The Wenyan Transmission says: "Although the yin has beauty, it contains it and waits for the right time to express it in serving the sovereign. It does not claim the success. This is the way of the earth, the way of the wife, and the way of the subject. The way of the earth is not to claim success, but to take over and complete the task. Why? There is no greater model than heaven and earth, and no more important principles than those of husband and wife, and sovereign and subject. Heaven rules over earth, the husband rules over the wife, the sovereign rules over the subject. Therefore, it is called the way of the earth, the way of the wife, and the way of the subject. All of them do not take the initiative, but like the earth, they do not claim the success, but take over and complete the final task. Because heaven can create all things, but cannot complete them; earth follows and completes them. Therefore, the earth is said to have a completion, because it completes what heaven has not completed. The earth does not claim the success, but takes on the completion, so it is said 'without success, but taking over the completion.' The line six in the third position is in the position of a subject, so it should be like this."

天地變化，草木蕃；天地閉，賢人隱。《易》曰：「括囊無咎無譽。」蓋言謹也。天地變化二句乃引下文之辭，言天地變化，世道開泰，則草木之無知者且蕃茂，況於人乎？則賢人之必出而不隱可知矣。若天地閉，則賢人必斂德以避難，此其所以隱也。坤本陰卦，六四重陰，又不中，則陰之極矣，正天地閉塞，有陰而無陽，不能變化之時也，故當謹守不出者以此。

The Wenyan Transmission says: "Heaven and earth change, and grass and trees flourish; when heaven and earth are closed off, the virtuous retreat. The Book of Changes says: 'Draw the bag tightly, without blame or praise.' This is speaking of caution." The opening lines "Heaven and earth change" are used to introduce the following words. When heaven and earth interact and change, the world is open and peaceful, so even grass and trees, which have no consciousness, flourish; how much more so humans? This shows that the virtuous must emerge to take action and will not retreat. But when heaven and earth are closed off and uncommunicative, the virtuous must necessarily conceal their virtue to avoid calamity, which is why they retreat. The hexagram of Kūn is originally a yin hexagram, and the sixth line in the fourth position is also a yin line in a yin place, which is yin on top of yin. Moreover, it does not occupy the central position, meaning yin has reached its extreme. This is precisely the time when heaven and earth are closed off, with only yin and no yang, and there is no interaction or change. Therefore, the sixth line in the fourth position should be cautious and self-restrained, not revealing itself outwardly. This is the reason.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。黃者，中德也；中者，內也；黃中者，中德之在內也。通者，豁然脈絡之貫通，無一毫私慾之滯塞也；理者，井然文章之條理，無一毫私慾之混淆也。本爻既變坎為通，通之象也；本爻未變坤為文，理之象也。故六五小象曰文在中，德之在內者通而且理，爻之言黃者以此。正位，居尊位也；體者，坤之定體也。乾陽乃上體，坤陰用怔體，言雖在尊位而居下體，故不曰衣而曰裳，爻之所以言裳者以此。

The Wenyan Transmission says: "A gentleman possesses the virtue of the yellow center, which allows for the smooth flow of principles, maintains proper position and form, and expresses beauty from within, which spreads through the limbs and manifests in his deeds, representing the ultimate expression of beauty." "Yellow" represents the virtue of being centered, and "center" refers to the inner self. "Yellow center" means the virtue of being centered exists within. "Through" refers to the clear and unobstructed flow of channels, free from any obstruction caused by private desires; "principles" refer to the orderly and well-structured appearance, free from any confusion caused by private desires. In terms of numbers, when the sixth line changes, the upper trigram becomes Kan, which represents "through," symbolizing the image of "through"; when the sixth line remains unchanged, the upper trigram is Kun, which represents "culture," symbolizing the image of "principles." Therefore, the Xiao Xiang commentary on the sixth line says "culture is in the center" — for a person whose virtue resides within, both the flow and the order are present. The line statement refers to "yellow" based on this. "Maintaining proper position" means occupying a position of honor; "form" refers to the fixed position of Kun. Qian yang is the upper form, and Kun yin is the lower form. This means that although the sixth line is in a position of honor, it still belongs to the lower form of Kun, so it is not referred to as the upper garment but as the lower skirt. The line statement refers to "skirt" based on this.

以人事論，有居尊位而能謙下之意，此二句盡黃裳之義矣。又嘆而贊之，以見元吉之故，言黃中美在其中，豈徒美哉？美既在中，則暢於四支，為日新之德，四體不言而喻者此美也；發於事業，為富有之業，天下國家無所處而不當者此美也。不其美之至乎？爻之所以不止言吉而言元吉者以此。

In terms of human affairs, this passage conveys the meaning of holding a high position yet remaining humble and modest. The phrase 「正位居体」has already fully explained the significance of 「黄裳」. Confucius then further praises it to explain why it is called 「元吉」: since the virtue of the middle is contained within, can it be merely empty beauty? If beauty is contained within, it will flow smoothly to the limbs, becoming a virtue that is renewed daily — the beauty naturally expressed by the limbs and body without words is precisely this. When this beauty is manifested in practical endeavors, it becomes a great achievement benefiting the whole world. The ability to manage the state and country properly in any situation is precisely this beauty. Is this not the ultimate expression of beauty? That is why the line statement does not merely say 「吉」but 「元吉」— this is the reason.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。「為」，於偽反；「離」，力智反；「夫」，音扶。疑者，似也，似其與己均敵，無大小之差也。陰本不可與陽戰，今陰盛似敢與陽敵，故以戰言。陰盛已無陽矣，本不可稱龍，而不知陽不可一日無也，故周公以龍言之以存陽也。雖稱為龍，猶陰之類也，故稱血以別其為陰，血陰物也。曰其色玄黃，則天地之色雜矣，而不知天玄地黃者，兩間之定分也。今曰其色玄黃，疑於無分別矣，夫豈可哉？言陽陽皆傷也。以上皆申言周公爻辭。

The Wenyan Transmission says: "When yin approaches yang, there must be a struggle, because yin is suspected to be lacking in yang. Therefore, it is called dragon; since it has not yet separated from its kind, it is called blood. The term 'xuanyang' refers to the mixture of heaven and earth; heaven is dark blue and earth is yellow." The character 'wei' is pronounced as 'yu qi', 'li' as 'li zhi', and 'fu' as 'fu'. The character 'yi' means similar, indicating that yin has become so strong that it is equal to yang, making it difficult to distinguish between the two. Yin should not be able to fight with yang, but now yin is so strong that it seems to dare to oppose yang, hence the use of the character 'zhan' (struggle). Since yin has reached its peak, it is as if there is no yang left; originally, it should not be called dragon. However, we must know that yang is indispensable every day, so the Duke of Zhou used the character 'long' to refer to it, in order to preserve yang. Although it is called dragon, it is still of the yin kind, hence it is also called 'xue' to distinguish it as belonging to yin—blood is a yin substance. Saying that blood has the color of xuanyang means that the colors of heaven and earth are mixed; however, heaven is dark blue and earth is yellow, which are the fixed distinctions between heaven and earth. Now saying that they are mixed is close to losing these distinctions, is this acceptable? This is saying that both yin and yang have been harmed. All these passages are explanations of the line statements made by the Duke of Zhou.

永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

This volume was annotated with punctuation and marks by Ling Fudun of Yongchuan, who was styled Housi, and proofread by Gao Xinying of Luling, who was styled Xujun. These two lines are the titles of the editors in the preface of a Ming edition. "Circle and punctuation" refers to adding punctuation marks to the original text without annotations. "Proofreading" involves comparing two copies to correct textual errors. "Fu" is a respectful term added to a man's given name when referring to him.

屯者難也。萬物始生，欎結未通，似有險難之意，故其字象□穿地，始出未申也。《序卦》：「有天地然後萬物生焉，盈天地間唯萬物。」屯者盈也，物之始生，故次乾坤之後。屯：元亨，利貞，勿用有攸往，利建侯。初九以貴下賤，大得民也，此利建之侯也。

The hexagram "Zun" means difficulty. When all things are just beginning to sprout, they are confined underground and have not yet become fully developed, which conveys a strong sense of danger and hardship. Therefore, the character "Zun" resembles the image of grass sprouts breaking through the soil, just emerging and not yet spreading out. The "Xu Gua Zhuan" says: "Only after heaven and earth have been formed can all things come into being; what fills heaven and earth is all things." "Zun" also has the meaning of fullness, which is exactly the situation when all things are first coming into being, so this hexagram comes after "Qian" and "Kun." The hexagram statement is: "Zun, Yuan Heng, Li Zhen, Wu Yong You Wang, Li Jian Hou." The "Tuan Zhuan" refers to the initial line, which is a noble person humbly occupying a low position, thereby gaining great popular support, which refers to the ruler to be established mentioned in the hexagram statement.

乾坤始交而遇險陷，故名為屯。所以氣始交未暢曰屯，物勾萌未舒曰屯，世多難未泰曰屯。震動在下，坎陷在上，險中能動，是有撥亂興衰之才者，故占者元亨。然猶在險中，則宜守正而未可遽進，故勿用有攸往。勿用者，以震性多動，故戒之也。然大難方敫，無君則亂，故當立君以統治。初九陽在陰下，而為成卦之主，是能以賢下人、得民而可君者也。占者必從人心之所屬望，立之為主，斯利矣，故利建侯。

The hexagram Zun (Qian and Kun) first meet in union but encounter danger, hence it is called Zhun. Therefore, when the vital energy has just begun to meet but has not yet flowed smoothly, it is called Zhun; when grass and trees bend and sprout but have not yet fully extended, it is called Zhun; when the world is full of difficulties but has not yet reached peace, it is also called Zhun. This hexagram has a Zhen trigram below and a Kan trigram above, meaning that one is in a dangerous situation yet still able to act vigorously. This represents a person with the ability to rectify chaos and revitalize a declining era, hence the person consulting the oracle will achieve great success. However, since one is still in danger, one should maintain righteousness and not act rashly, hence the statement "Do not proceed." The statement "Do not proceed" is because the nature of Zhen is to be active, so it is especially warning against hasty action. However, great difficulties are now arising, and without a ruler, disorder will occur, so one should establish a ruler to govern. The first yang line is located below the many yin lines and is the main line of the hexagram, representing a person of virtue who is humble and respectful to others, thus gaining the people's support and being suitable to become a ruler. The person consulting the oracle must follow the people's will and appoint him as the ruler, which will be beneficial, hence the statement "It is advantageous to establish a feudal lord."

建侯者，立君也。險難在前，中爻艮止，勿用攸往之象；震一君二民，建侯之象。《彖》曰：「屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。」「離」，去聲。以二體釋卦名，又以卦德卦象釋卦辭。剛柔者，乾坤也；始交者，震也，一索得震，故為乾坤始交；難生者，坎也。言萬物始生而遇坎難，故名為屯。

"Jianhou" means to establish a ruler. In times of danger, the third, fourth, and fifth lines form the trigram Gen (Mountain), which signifies stopping, thus reflecting the image of "Do not proceed in any direction." The trigram Zhen (Thunder) has one yang line and two yin lines, representing one ruler governing two subjects, thus reflecting the image of "Jianhou." The "Commentary on the Judgment" states: "Zun, the beginning of the interaction between yang and yin leads to difficulties, movement within danger, great success through uprightness. The movement of thunder and rain fills the world, the heavens create the initial chaos, it is appropriate to establish a ruler but not to be at ease." The character "Li" is read in the falling tone. This passage first explains the name of the hexagram by referring to its upper and lower trigrams, then explains the hexagram statement by referring to its trigram qualities and images. "Gangrou" refers to Qian (Heaven) and Kun (Earth); "Shijiao" refers to Zhen (Thunder), as Qian and Kun combine once to produce Zhen, hence called the initial interaction of Qian and Kun; "Nansheng" refers to Kan (Water). The meaning is that when all things begin to sprout, they encounter the difficulty of Kan, hence the hexagram is named Zun.

動乎險中者，言震動之才足以奮發有為，時當大難，能動則其險可出，故大亨。然猶在險中，時猶未易為，必從容以謀其出險方可，故利貞。雷，震象；雨，坎象。天造者，天時使然，如天所造作也。草者，如草不齊，震為蕃，草之象也。昧者，如天未明，坎為月，天尚未明，昧之象也；坎水內景，不明於外，亦昧之象也。

"Moving within danger" refers to the quality represented by Zhen (Thunder), which is capable of vigorous action. In times of great difficulty, being able to act decisively can overcome the peril, hence it is said "great success." However, one is still in danger, and the situation is not yet favorable for action, so one must plan carefully to escape from danger, hence it is said "favorable to uprightness." "Thunder" is the symbol of Zhen, and "rain" is the symbol of Kan. "Heavenly creation" means that it is caused by the heavens, as if made by heaven itself. "Grass" refers to something disorderly and uneven, like wild grass; in the "Commentary on the Hexagrams," Zhen is associated with flourishing vegetation, which is the image of grass. "Darkness" refers to the time before dawn; Kan represents the moon, and when the moon appears but the sky is still dark, this is the image of darkness; also, the brightness of water is contained within and not revealed externally, which is also the image of darkness.

雷雨交作，雜亂晦冥，充塞盈滿於兩間，天下大亂之象也。當此之時，以天下則未定，以名分則未明，正宜立君以統治，然未可遽謂安寧之時也。必為君者憂勤兢畏，不遑□處，方可撥亂反正，以成靖難之功，此則聖人濟屯之深戒也。動而雷雨滿盈，即勿用攸往；建侯而不寧，即利建侯。然卦言勿用攸往，而彖言雷雨之動者，勿用攸往非終不動也，審而後動也。屯之元亨利貞，非如乾之四德，故曰大亨貞。更始初立而驕奢，非不寧矣。

Thunder and rain erupt together, chaotic and dark, filling the space between heaven and earth, indicating a great disorder in the world. At this time, the situation of the world has not yet stabilized, and the relationship between sovereign and subject has not yet been established. It is precisely the time to establish a sovereign to govern and manage; however, it is not yet the time to say that peace has been achieved. The sovereign must be diligent, laborious, cautious, and respectful, even to the point of not having the leisure to sit still, in order to correct the chaos and accomplish the achievement of peace and the resolution of calamities. This is the profound warning from the sage regarding the relief of difficulties. "When movement occurs, thunder and rain fill the sky" corresponds to the hexagram statement "Do not go anywhere." "Establishing feudal lords but not in peace" corresponds to the hexagram statement "It is advantageous to establish feudal lords." However, the hexagram statement says "Do not go anywhere," while the commentary on the judgment says "The movement of thunder and rain," indicating that "Do not go anywhere" does not mean complete inaction, but rather movement after careful consideration. The elements of original, prosperity, advantage, and uprightness in the hexagram of "Zun" are not four virtues like in the hexagram of "Qian," so the commentary on the judgment combines them into "Great prosperity and uprightness." For example, if Emperor Gengshi of the Han dynasty became emperor and immediately indulged in luxury and excess, that would not be the state of "not being at peace."

《象》曰：「雲雷屯，君子以經綸。」彖言雷雨，象言雲雷，彖言其動，象著其體也。上坎為雲，故曰雲雷屯；下坎為雨，故曰雷水解。經綸皆治絲之事。草昧之時，天下正如亂絲，經以引之，綸以理之，俾大綱皆正、萬目畢舉，正君子撥亂有為之時也，故曰君子以經綸。

The Great Image says: "Cloud and thunder,屯 (Zhen)." The Commentary on the Judgment says "thunder and rain," while the Great Image says "cloud and thunder." The Commentary on the Judgment discusses its movement, while the Great Image presents its nature. When Kan (Water) is in the upper trigram, it takes the image of clouds, hence Zhen (Zhen) says "cloud and thunder,屯." When Kan is in the lower trigram, it takes the image of rain, hence Xie (Xie) says "thunder and water,解." Both "jing" and "lun" refer to the process of handling silk threads. In the beginning, when things are chaotic and confused, the world is like a tangled mass of threads. Using "jing" to draw out the threads and "lun" to arrange them in order, making the main framework clear and all details properly arranged, this is precisely the time for a gentleman to take action and bring order, hence it says "the gentleman uses jing and lun."

初九：盤桓，利居貞，利建侯。盤，大石也，鴻漸于盤之盤也，中爻艮石之象也；桓，大柱也，震陽木，桓之象也。八卦正位，震在初，乃爻之極善者。國家屯難，得此剛正之才，乃倚之以為柱石者也，故曰盤桓，唐之郭子儀是也。震為大塗，柱石在於大塗之上；震本欲動，而艮止不動，有柱石欲動不動之象，所以利居貞，而又利建侯，非難進之貌也。故小象曰：「雖盤桓，志行正也。」曰心志在於行，則欲動不動可知矣。

The first line statement says: "To linger, it is advantageous to reside in sincerity and to establish a vassal." "Pan" refers to a large stone, just as in the "Gradual Progress" hexagram where it says "the wild goose gradually approaches the stone." The third, fourth, and fifth lines together form the trigram Gen (Mountain), which represents stone, thus illustrating the image of stone. "Huan" refers to a large pillar; Zhen (Thunder) represents strong wood, thus illustrating the image of a pillar. According to the principle of the correct position of the eight trigrams, Zhen's correct position is the first line, so this line is the best in the hexagram. When the state is facing difficulties, having such a strong and upright person is exactly what is needed to rely upon, hence the phrase "to linger." Tang dynasty's Guo Ziyi was of this type. Zhen also represents a great road, and the pillar stands upon the road. Zhen's nature is to move, but the inter-trigram Gen is still and unmoving, thus illustrating the image of a pillar that wishes to move but has not yet moved. Therefore, it is advantageous to reside in sincerity and to establish a vassal, not because it is afraid of difficulties but because it is waiting for the right moment. Hence, the "Small Explanation" says: "Although lingering, the will is upright." Since it says the will is to act, the situation of wanting to move but temporarily not moving is evident.

九當屯難之初，有此剛正大才生於其時，故有盤桓之象。然險陷在前，本爻居得其正，故占者利於居正以守己。若為民所歸，勢不可辭，則又宜建侯以從民望，救時之屯可也。居貞者利在我，建侯者利在民，故占者兩有所利。

The initial line nine is at the beginning of a difficult situation. There is a man of great strength and uprightness in this era, hence the image of 'hesitation'. However, danger lies ahead. This line is a yang line in a yang position, thus it is proper for the person consulting the oracle to remain in a stable and upright position to preserve himself. If he is the one people look up to, and the situation makes it impossible to refuse, then he should establish a feudal lord to meet the people's expectations and to alleviate the difficulties of the time. 'Remaining steadfast' is beneficial for oneself, while 'establishing a feudal lord' is beneficial for the people. Therefore, the person consulting the oracle benefits in both respects.

《象》曰：「雖盤桓，志行正也。以貴下賤，大得民也。」當屯難之時，大才雖盤桓不動，然拳拳有潛屯之志，行一不義、殺一不辜而得天下不為，既有救人之心，而又有守己之節，所以占者利居貞而守己也。若居而不貞則無德，行而不正則無功。周公言居貞，孔子言行正，然後濟屯之功德備矣。陽貴陰賤，以貴下賤者，一陽在二陰之下也。當屯難之時，得一大才，眾所歸附，更能自處卑下，大得民矣，此占者所以又利建侯而救民也。

The Small Image Commentary says: "Although hesitating, his will is upright. To honor the lowly, he gains great support from the people." In times of difficulty, a great talent may appear to hesitate, but his heart is earnestly devoted to rescuing people from hardship. As the Book of Mencius says, one would not do an unjust act or kill an innocent person even if it could gain the world. With a compassionate heart and a principled character, the person consulting the oracle should remain in a stable and upright position. If one remains stable but does not uphold righteousness, there is no virtue. If one acts but does not act properly, there is no achievement. The Duke of Zhou's line statement says "stay firm," and Confucius' Small Image says "act uprightly." Together, these two aspects complete the virtue and achievement of rescuing people from hardship. Yang represents the noble, and Yin represents the humble. "To honor the lowly" means a Yang line is placed below two Yin lines. In times of difficulty, when such a great talent appears, all people come to him, and he himself remains humble, thus gaining great support from the people. This is why the person consulting the oracle is also suitable for establishing a prince to save the people.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。「邅」，張連反。屯、邅皆不能前進之意，班，回還不進之意。震於馬為馵足、為作足，班如之象也。應爻為坎，坎為盜，寇之象也，指初也。婦嫁曰婚，再嫁曰媾，婚媾指五也。變兌為少女，女子之象也。字者，許嫁也，此女子則指六二也。貞者，正也；不字者，不字於初也；乃字者，乃字於五也。中爻艮止，不字之象也；中爻坤土，土數成於十，十之象也。

The Line Statement for the Second Line (Six in the Second): "It is as if blocked and wandering, riding horses in a circle, not thieves but marriage partners. The woman remains chaste and does not marry, but after ten years she does marry." "Zhan" is pronounced "Zhang Lian." Both "Zun" and "Zhan" mean unable to advance. "Ban" means circling and not moving forward. In the "Commentary on the Diagrams," Zhen is associated with horses and their hooves, which is the image of "ban ru." The trigram corresponding to the Second Line is Kan in the upper trigram, which represents thieves, symbolizing the initial Nine. A first marriage is called "hun," and a second marriage is called "gou," so "hun gou" refers to the Nine in the Fifth. When the Second Line changes, the lower trigram becomes Dui, which represents a young woman, symbolizing "the woman." "Zi" means to be promised in marriage; this woman refers to the Second Line. "Zhen" means to maintain integrity; "not zi" means not to be promised in marriage to the initial Nine; "then zi" means eventually to be promised in marriage to the Nine in the Fifth. The trigrams of the Third, Fourth, and Fifth Lines form Gen, which means to stop, symbolizing "not zi." The trigrams of the Second, Third, and Fourth Lines form Kun, which represents earth, and the number of earth is ten, symbolizing "ten."

若以人事論，光武當屯難之時，竇融割據，志在光武，為隗囂所隔，乘馬班如也，久之終歸於漢，十年乃字也。六二柔順中正，當屯難之時，上與五應，但乘初之剛，故為所難，有迍邅班如之象，不得進與五合。使非初之寇難，即與五成其婚媾，不至十年之久矣。惟因初之難，六二守其中正不肯與之苟合，所以不字，至於十年之久，難久必通，乃反其常，而字正應矣，故又有此象也，占者當如是則可。《象》曰：「六二之難，乘剛也。十年乃字，反常也。」六二居屯之時而又乘剛，是其患難也。乘者，居其上也，故曰六二之難。反常者，二五陰陽相應，理之常也，為剛所乘則乖其常矣。難久必通，故十年乃字，而反其常。

If we consider human affairs: When Emperor Guangwu of Han was in a difficult situation, Dou Rong controlled the Western River region and was inclined toward Guangwu, but was blocked by Wei Xiao in between. This is called "riding horses and hesitating." After a long time, he finally submitted to the Han dynasty, which is called "after ten years, the marriage was arranged." Six Two is a yin and flexible line that is in the center and upright. During the time of difficulty, it is in harmony with Nine Five above, but it is on top of Nine One, a yang line, thus being trapped by Nine One, showing an image of being blocked and circling. Without the difficulty of Nine One, Six Two would have married Nine Five earlier, and would not have taken ten years. Because of the difficulty caused by Nine One, Six Two remained firm in its upright position and did not hastily enter into a marriage, hence "not married." After a long period of hardship, things must eventually become smooth, so after ten years, it finally married its proper match, Nine Five, thus returning to the normal course. Those who consult the oracle should follow this pattern. The Small Image Commentary says: "The difficulty of Six Two is due to riding on a strong line. After ten years, the marriage was arranged, returning to the normal course." Six Two is in a difficult situation and is on top of a strong line, which is its difficulty. "Riding" means being on top of another, so it is called "the difficulty of Six Two." The term "returning to the normal course" refers to the fact that the yin and yang correspondence between Two and Five is the normal course, but being ridden upon by a strong line violates this normal course. After a long period of hardship, things must become smooth, so after ten years, the marriage was finally arranged, returning to the normal course.

六三：即鹿無虞，惟入于林中，君子幾，不如舍，往吝。「含」，音舍；「幾」，音機。即者，就也。鹿當作麓為是，舊注亦有作麓者。蓋此卦中爻艮為山，山足曰麓，三居中爻艮之足，麓之象也。虞者，虞人也，三四為人位，虞人之象也；無虞者，無正應之象也。震錯巽，巽為入，入之象也；上艮為木，下震為竹，林中之象也。言就山足逐獸，無虞人指示，乃陷入于林中也。坎錯離明，見幾之象也。含者，含而不逐也，亦艮止之象也。

The third line statement says: "Chasing a deer without a guardian, one enters the forest, the gentleman is alert, better to give up, going forward brings regret." The character "舍" is read as "to abandon," and "几" is read as "an omen" or "a subtle sign." "即" means to go close to. "鹿" should actually be "麓," as old annotations also use this character. This is because the third, fourth, and fifth lines form the hexagram Gen (Mountain), which represents a mountain, and the foot of a mountain is called "麓." The third line is precisely the first line of the interlocking Gen trigram, which is the image of "麓." "虞" refers to the guardian of mountains and marshes; the third and fourth lines are the human positions among the six lines, representing the image of the guardian. "无虞" indicates the absence of a proper response. The trigrams Zhen (Thunder) and Xun (Wind) are opposite, and Xun represents entering, which is the image of "entering." The upper interlocking Gen represents wood, and the lower Zhen represents bamboo and reeds, which is the image of "in the forest." The meaning is that one goes to the foot of the mountain to chase wild animals, but without a guardian, one gets lost in the forest. The trigrams Kan (Water) and Li (Fire) are opposite, and Li represents brightness, which is the image of perceiving subtle signs. The term "to give up" means to restrain oneself and not pursue, which is also the image of Gen (Mountain), representing stillness.

六三陰柔，不中不正，又無應與，當屯難之時，故有即麓無虞入于林中之象。君子見幾，不如舍去；若往逐而不舍，必致羞吝。其象如此，戒占者當如是也。《象》曰：「即鹿無虞，以從禽也。君子舍之，往吝窮也。」孔子恐後學不知即鹿無虞之句，故解之曰乃從事於禽也。舍則不往，往則必吝。吝窮者，羞吝窮困也。

Six Three is yin and flexible, neither in the center nor in the proper position, and has no corresponding line to rely on. It is precisely in a time of difficulty and obstruction, so there is an image of 'chasing a deer at the foot of the mountain without a guardian to guide, and mistakenly entering the forest'. A gentleman sees the signs are not favorable, so it is better to give up and withdraw. If one persists in chasing without stopping, one will certainly bring disgrace and regret. Since the line is like this, the oracle warns the person asking the question to act accordingly. The Small Image Commentary says: 'Chasing a deer without a guardian, following the game. A gentleman abandons it, going forward will lead to regret and hardship.' Confucius feared that later scholars would not understand the phrase 'chasing a deer without a guardian', so he explained that it refers to being entirely focused on pursuing the game. If one abandons it, one does not go forward; if one goes forward, one will certainly have regret. What is called 'regret and hardship' is disgrace and regret leading to distress.

六四：乘馬班如，求婚媾，往，吉無不利。坎為馬，又有馬象。求者，四求之也；往者，初之也，自內而之外曰往。本爻變，中爻成巽，則為長女，震為長男，婚媾之象也，非真婚媾也，求賢以濟難，有此象也。舊說陰無求陽之理，可謂不知象旨者矣。

The line statement of the fourth line says: "Mounting a horse, moving about hesitantly, seeking marriage, going forward, auspicious, no disadvantage." In the *Sayings of the Divination Classic*, Kan is described as a beautiful horse's spine, and the upper trigram of the primary hexagram is Kan, so there is also the image of a horse. "Seeking" refers to the fourth line seeking; "going" refers to the initial line coming to the fourth line — moving from the inner trigram to the outer trigram is called "going." If this line changes to yang, then the third, fourth, and fifth lines form the trigram Xun, which represents the elder daughter. The lower trigram Zhen represents the elder son, and the elder son and elder daughter being paired is the image of "marriage." This is not referring to actual marriage, but rather seeking virtuous talents to relieve difficulties, hence the image. Old commentaries say that yin does not have the initiative to seek yang, which can be considered not understanding the meaning of the images and numbers.

六四陰柔，居近君之地，當屯難之時，欲進而復止，故有乘馬班如之象。初能得民可以有為，四乃陰陽正應，未有蒙大難而不求其初者，故又有求婚媾之象。初於此時若欣為即往，資其剛正之才以濟其屯，其吉可知矣，而四近其君者，亦無不利也，故其占又如此。《象》曰：「求而往，明也。」求者，資濟屯之才，有知人之明者也；往者，展濟屯之才，有自知之明者也。坎錯離，有明之象，故曰明。

Six in the Fourth is yin and soft, located near the position of the ruler, at a time of difficulty and obstruction. It wishes to move forward but is held back, hence the image of 'riding horses in a disorderly manner'. Nine at the Beginning is able to gain the people's support and can take action. Six in the Fourth is in a proper yin-yang correspondence with it, so there is no reason for it to suffer great hardship without seeking help from Nine at the Beginning. Hence, there is also the image of 'seeking marriage'. If Nine at the Beginning responds willingly at this time, Six in the Fourth can rely on its strong and upright abilities to relieve the difficulties. The result is obviously favorable. As Six in the Fourth is a minister close to the ruler, there is no disadvantage, hence the judgment is as such. The Small Image Commentary says, 'Seeking and going forward, this shows clarity.' The one seeking is capable of relying on the talents who can relieve the difficulties, which shows discernment in recognizing people. The one going forward is capable of applying the talents to relieve the difficulties, which shows self-awareness. The trigrams Kan and Li are opposite, and Li represents clarity, hence the image of clarity.

九五：屯其膏，小貞吉，大貞凶。膏者，膏澤也，以坎體有膏澤沾潤之象，故曰膏；本卦名屯，故曰屯膏。陽大陰小，六居二、九居五，皆得其正，故皆稱貞。小貞者，臣也，指二也；大貞者，君也，指五也。故六二言女子貞，而此亦言貞，六爻惟二五言屯。

The line statement for the fifth line (nine in the fifth) says: "It is difficult to nourish the moisture, small fidelity brings good fortune, great fidelity brings misfortune." "Gao" refers to the moisture or grace; since the upper trigram is Kan, which represents water, there is an image of moisture nourishing, hence the term "gao." The primary hexagram is named "Zun," meaning difficulty and blockage, so "Zun its gao" means the grace is blocked above and does not flow down. Yang represents the great, while Yin represents the small; the second line, which is a Yin line in a Yin position, and the fifth line, which is a Yang line in a Yang position, both are in their proper places, so both lines are referred to as "Zhen." "Small Zhen" refers to the minister, referring to the second line; "Great Zhen" refers to the sovereign, referring to the fifth line. Therefore, the line statement for the second line says "the woman is faithful," and here it also says "Zhen." The entire hexagram has only the second and fifth lines mentioning the word "Zun."

九五以陽剛中正居尊，亦有德有位者，但當屯之時，陷於險中，為陰所掩，雖有六二正應，而陰柔不足以濟事；且初九得民於下，民皆歸之，無臣無民，所以有屯其膏不得施為之象。故占者所居之位，如六二為臣，小貞則吉；如九五為君，大貞則凶也。《象》曰：「屯其膏，施未光也。」陽德所施本光大，但陷險中，為陰所掩，故未光。

Nine in the Fifth is a yang strong and upright person holding a high position, thus possessing both virtue and status. However, during a time of difficulty, he is trapped within the danger of the Kan trigram, and is obscured by the yin lines above and below. Although Six in the Second is in a proper responding position, since Six in the Second is yin and weak, it is insufficient to accomplish great deeds. Moreover, Nine at the Beginning is below and has the support of the people, so Nine in the Fifth is without capable ministers and without the allegiance of the people. Thus, there is an image of 'oil and moisture accumulating but unable to be applied'. Therefore, the person consulting the oracle should consider their own position: if they are like Six in the Second, as a minister, maintaining uprightness is auspicious; if they are like Nine in the Fifth, as a ruler, remaining in this situation without change will be inauspicious. The Small Image Commentary says: '屯其膏, 施未光也.' The virtue of the yang strong should be widely and brightly applied, but because he is trapped in danger and obscured by yin lines, it is not yet bright.

上六：乘馬班如，泣血漣如。六爻皆言馬者，震坎皆為馬也；皆言班如者，當屯難之時也。坎為加憂、為血卦、為水，泣血漣如之象也。才柔不足以濟屯，去初最遠，又無應與，故有此象。《象》曰：「泣血漣如，何可長也。」既無其才，又無其助，喪亡可必矣，豈能長久。

The line statement for the sixth line at the top says: "Mounting horses, moving about hesitantly, weeping blood, tears flowing like water." All the lines mention "horse" because in the "Commentary on the Figures," both Zhen (Thunder) and Kan (Water) take the image of a horse. All mention "moving about hesitantly" because they are all in a situation of difficulty and obstruction, able only to move back and forth. Kan also represents added sorrow, blood, and water, which together form the image of "weeping blood, tears flowing like water." The sixth line is of a soft and weak nature, insufficient to overcome the difficulty of the initial situation. It is far from the great talent of the first line, and there is no corresponding line to support it, hence this image. The "Small Image Commentary" says: "Weeping blood, tears flowing like water, how can this last long?" Without one's own ability and without the help of others, defeat is inevitable, how can it last long?