Volume Two

(坤下坤上)。坤：元亨，利牝馬之貞。干寶曰：陰氣之始，婦德之常，故稱“元”。與乾合德，故稱“亨”。行天者莫若龍，行地者莫若馬，故乾以龍繇，坤以馬象也。坤，陰類，故稱“利牝馬之貞”矣。虞翻曰：謂陰極陽生，乾流坤形，坤含光大，凝乾之元，終於坤亥，出乾初子，品物咸亨，故“元亨”也。坤為牝，震為馬，初動得正，故“利牝馬之貞”矣。

The lower trigram of the坤 hexagram is坤, and the upper trigram is also坤, resulting in a pure yin trigram stacked upon itself. The hexagram statement says: "Kun, greatly prosperous and smooth, favorable to the constancy of a mare." Ganbao says: "Kun is the beginning of yin energy and the constant way of a woman's virtue, hence it is called 'Yuan'; it combines with the virtue of Qian, hence it is called 'Heng.' In the heavens, nothing surpasses the dragon; on the earth, nothing surpasses the horse, so Qian uses the dragon as its symbolic image, and Kun uses the horse as its symbolic image. Since Kun belongs to the category of yin, it is said 'favorable to the constancy of a mare.' Yu Fan explains according to the theory of the changing of yin and yang and the stem assignment: when yin reaches its extreme, yang is born, the energy of Qian flows into Kun to form the shape, and Kun contains vast brightness, gathering the vital energy of Qian; yin ends at the亥 position included in Kun, while yang arises again from the initial line of the子 position included in Qian, thus all things become prosperous, hence it is said 'Yuan Heng.' Since Kun represents the mother, and Zhen represents the horse, the initial line changing to its proper position indicates 'favorable to the constancy of a mare.'"

君子有攸往，先迷，後得主，利。盧氏曰：坤，臣道也、妻道也。後而不先，先則迷失道矣，故曰“先迷”。陰以陽為主，當後而順之，則利。故曰“後得主，利”。《九家易》曰：坤為牝，為迷。西南得朋，東北喪朋，安貞吉。崔覲曰：妻道也。西方坤兌，南方巽離，二方皆陰，與坤同類，故曰“西南得朋”。東方艮震，北方乾坎，二方皆陽，與坤非類，故曰“東北喪朋”。以喻在室得朋，猶迷於失道；出嫁喪朋，乃順而得常。安於承天之正，故言“安貞吉”也。

The Hexagram Statement says: A gentleman going somewhere, if he goes ahead, he will become lost, but if he follows later, he will find the master, which is beneficial. Lu Shi explains: The Hexagram of Earth represents the way of a minister and the way of a wife, which should be to follow behind rather than go ahead. If one goes ahead, he loses the right path, hence it is said "first to be lost." Yin follows Yang, and should be behind and submissive to it, thus it is said "after obtaining the master, it is beneficial." The Nine Schools' Commentary says: The Hexagram of Earth represents a mother and also confusion. The Hexagram Statement says: Going to the Southwest brings friends, going to the Northeast loses friends, and being steadfast in the right path brings good fortune. Cui Jin explains according to the positions of the Eight Trigrams: This refers to the way of a wife. The West is Earth and Lake, the South is Wind and Fire, both are Yin, similar to Earth, hence it is said "Southwest gains friends"; the East is Mountain and Thunder, the North is Heaven and Water, both are Yang, different from Earth, hence it is said "Northeast loses friends." This is used to illustrate that a woman, while at home, has many friends but still loses the right path; when she marries and leaves her friends, she becomes submissive and attains the proper path. Being steadfast in following the correct path of Heaven, it is said "steadfast in the right path brings good fortune."

《彖》曰：至哉坤元，《九家易》曰：謂乾氣至坤，萬物資受而以生也。坤者純陰，配乾生物，亦善之始，地之象也，故又嘆言至美。萬物資生，荀爽曰：謂萬一千五百二十策，皆受始於乾，由坤而生也。策生於坤，猶萬物成形，出乎地也。乃順承天。劉瓛曰：萬物資物於地，故地承天而生也。

The Commentary on the Judgment says: How exalted is the primordial power of the Earth! The Nine Schools Commentary on the Yi says: This refers to the vital energy of Heaven reaching the Earth, and all things depend on receiving it to be generated. The Earth is entirely yin, combining with Heaven to nurture all things, which is the beginning of goodness, the symbolic representation of the Earth. Therefore, the Commentary on the Judgment praises it as most beautiful and good. The Commentary on the Judgment says: All things rely on it for their growth. Xun Shuang explains from the perspective of divination: eleven thousand five hundred twenty lines of divination are all derived from Heaven's beginning, and are generated through the Earth; the number of lines originates from the Earth, just as the formation of all things arises from the Earth. The Commentary on the Judgment says: Thus it follows and supports Heaven. Liu Huan says: All things draw their resources from the Earth, so the Earth supports Heaven and nurtures all things.

坤厚載物，蜀才曰：坤以廣厚之德，載含萬物，無有窮竟也。德合無疆。蜀才曰：天有無疆之德，而坤合之，故云“德合無疆”也。含宏光大，荀爽曰：乾二居坤五為含，坤五居乾二為弘，坤初居乾四為光，乾四居坤初為大也。品物咸亨。荀爽曰：天地交，萬物生，故“咸亨”。崔覲曰：含育萬物為弘，光華萬物為大，動植各遂其性，故言“品物咸亨”也。

The Commentary on the Judgment says: The Earthly Mother is profound and carries all things. Shucai says: The Earth, with its vast and profound virtue, carries and includes all things without end. The Commentary on the Judgment says: Its virtue is boundless. Shucai says: Heaven has boundless virtue, and the Earth can harmonize with it, hence "virtue harmonizes with boundlessness." The Commentary on the Judgment says: It includes and is expansive, and its radiance is vast. Xunshuang matched each character with a line: the second line of Heaven corresponds to the fifth line of Earth as "include," the fifth line of Earth corresponds to the second line of Heaven as "expansive," the first line of Earth corresponds to the fourth line of Heaven as "radiance," and the fourth line of Heaven corresponds to the first line of Earth as "great." The Commentary on the Judgment says: All things are harmonious and prosperous. Xunshuang says: Heaven and Earth interact, and all things grow, hence "all things are harmonious and prosperous." Cui Jin explained from the meaning: including and nurturing all things is called "expansive," making all things radiant is called "great," and all creatures and plants fulfill their nature, hence "all things are harmonious and prosperous."

牝馬地類，行地無疆，侯果曰：地之所以含弘物者，以其順而承天也。馬之所以行地遠者，以其柔而伏人也。而又牝馬，順之至也。誡臣子當至順，故作易者取象焉。柔順利貞。君子攸行。《九家易》曰：謂坤爻本在柔順陰位，則利貞之。乾則陽爻來據之，故曰“君子攸行”。先迷失道，後順得常。何妥曰：陰道惡先，故先致迷失。後順於主，則保其常慶也。

The Commentary on the Judgment says: A mare is of the same kind as the earth, and walks across the land without limit. Hou Guo says: The earth is able to contain all things because it is obedient and serves heaven; a horse is able to travel far across the land because it is gentle and submissive to humans; and especially a mare, which is extremely obedient. This is a warning to ministers to be extremely gentle and submissive, so the author of the Book of Changes took this image. The Commentary on the Judgment says: Gentle and obedient, and favorable to uprightness, this is what the gentleman should follow. The Nine Schools Commentary says: The line of the Earth is originally in a gentle and obedient yin position, so it is favorable to uprightness; the yang line of Heaven comes to occupy it, hence it says 'the gentleman goes forth'. The Commentary on the Judgment says: To go ahead is to lose the right path, to follow later is to maintain the usual. He Tu says: The yin path dislikes going ahead, so to rush ahead leads to losing the right path; to follow later and be obedient to the master, one can preserve long-term good fortune.

西南得朋，乃與類行。虞翻曰：謂陽得其類，月朔至望，從震至乾，與時偕行，故“乃與類行”。東北喪朋，乃終有慶。虞翻曰：陽喪滅坤，坤終復生，謂月三日震象出庚，故“乃終有慶”。此指說易道陰陽消息之大要也。謂陽月三日，變而成震，出庚。至月八日成兌，見丁。庚西丁南，故“西南得朋”。謂二陽為朋，故兌“君子以朋友講習”。《文言》曰：敬義立而德不孤。《彖》曰：乃與類行。二十九日，消乙入坤，滅藏於癸，乙東癸北，故“東北喪朋”。謂之以坤滅乾，坤為喪故也。

The Commentary on the Judgment says: going to the Southwest to gain friends is to go with like-minded people. Yu Fan explained using the Najia stem assignment and the lunar phases: this refers to yang obtaining its like, from the first day to the fifteenth day, the lunar phase progresses from Zhen to Qian, in line with the sequence of time, so it is said, "thus going with like-minded people." The Commentary on the Judgment also says: going to the Northeast to lose friends, in the end there is joy. Yu Fan said: yang loses and extinguishes Kun, after Kun ends, it will revive again, referring to the new moon appearing on the third day of the month forming the Zhen image, with the Najia stem assigned to Geng, so it is said, "thus ultimately there is joy." This is precisely explaining the main idea of the Way of the Book of Changes, the alternation of yin and yang: on the third day, yang changes and becomes Zhen, with the stem Geng assigned; on the eighth day, it becomes Dui, with the stem Ding assigned; Geng is in the West, Ding is in the South, so it is said, "Southwest gains friends" — two yang lines are called friends, so the Image Commentary of Dui says, "the gentleman learns from friends," the Wenyan says, "respect and righteousness are established, and virtue is not lonely," and the Commentary on the Judgment says, "thus going with like-minded people." On the twenty-ninth day, the lunar phase wanes into Yi and returns to Kun, hidden and concealed in Gui; Yi is in the East, Gui is in the North, so it is said, "Northeast loses friends" — that is the extinguishing of Qian by Kun, and since Kun governs loss, it is the reason for losing friends.

馬君云：孟秋之月，陰氣始著，而坤之位，同類相得，故“西南得朋”。孟春之月，陽氣始著，陰始從陽，失其黨類，故“東北喪朋”。失之甚矣。而荀君以為陰起於午，至申三陰，得坤一體，故曰“西南得朋”。陽起於子，至寅三陽，喪坤一體，故曰“東北喪朋”。就如荀說，從午至申，得坤一體，故曰“西南得朋”。陽起於子，至寅三陽，喪坤一體，故曰“東北喪朋”。就如荀說，從午至申，經當言南西得朋；子至寅，當言北東喪朋。以乾變坤，而言喪朋，經以乾卦為喪耶？此何異於馬也。

Yu Fan then criticized previous scholars' interpretations. Ma Rong said that in the seventh month of the first season, the yin energy began to become prominent, which was in the direction of Kun, and since similar energies attract each other, it was called "southwest gains friends." In the first month of the first season, yang energy began to become prominent, and yin energy followed yang, losing its own group, hence "northeast loses friends." This was a very serious mistake. Xun Shuang believed that yin energy began at Wu, reached Shen to form three yin energies, thus obtaining half of the structure of the Kun hexagram, hence "southwest gains friends." Yang energy began at Zi, reached Yin to form three yang energies, thus losing half of the structure of the Kun hexagram, hence "northeast loses friends." Following Xun Shuang's interpretation, from Wu to Shen, obtaining the structure of Kun, it should be called "southwest gains friends," and from Zi to Yin, losing the structure of Kun, it should be called "northeast loses friends." However, according to this sequence, from Wu to Shen, the text should say "southwest gains friends," and from Zi to Yin, it should say "northeast loses friends." Moreover, here the text refers to the transformation of Qian into Kun to explain losing friends, so is the text really treating the Qian hexagram as something lost? This is no different from Ma Rong's mistake.

安貞之吉，虞翻曰：坤道至靜，故“安”；復初得正，故“貞吉”。應地無疆。虞翻曰：震為應。陽正於初，以承坤陰；地道應，故“應地無疆”。《象》曰：地勢坤，王弼曰：地形不順，其勢順。宋衷曰：地有上下九等之差，故以形勢言其性也。君子以厚德載物。虞翻曰：勢，力也。君子謂乾陽，為德動。在坤下，君子之德車。故“厚德載物”。老子曰：勝人者有力也。

The Commentary on the Judgment says: Being content with uprightness brings good fortune. Yu Fan says: The principle of the Earth is characterized by utmost stillness, hence it is called 'contentment'. The hexagram Fu has its first line in the correct position, thus it is said 'uprightness brings good fortune'. The Commentary on the Judgment says: Being in harmony with the Earth's principle without boundaries. Yu Fan says: Zhen represents response; a yang line in the first position attains the correct position, thus it serves to support the yin of Kun, and the Earth's principle responds, hence it is said 'response to the Earth has no limits'. The Image Commentary says: The form of the Earth is Kun. Wang Bi says: The Earth's form itself is not characterized by smoothness, but its disposition is smooth. Song Zhong says: The Earth has nine levels of high and low differences, hence it explains its nature through its form. The Image Commentary says: The gentleman thus uses profound virtue to carry all things. Yu Fan says: 'Form' refers to strength; 'gentleman' refers to Qian yang, which is the origin of virtue, and it is located below Kun, thus it is called 'profound virtue carries all things'. The Dao De Jing says 'being able to overcome others is called strength'.

初六：履霜，堅冰至。干寶曰：重陰，故稱六。剛柔相推，故生變。占變，故有爻。《繫》曰：爻者，言乎變者也。故《易》、《繫辭》皆稱九、六也。陽數奇，陰數偶，是以乾用一也。坤用二也。陰氣在初，五月之時，自姤來也。陰氣始動乎三泉之下，言陰氣之動矣。則必至於履霜，履霜則必至於堅冰，言有漸也。藏器於身，貴其俟時，故陽有潛龍，戒以“勿用”。防禍之原。欲其先幾，故陰在三泉，而顯以履霜也。

The first line statement says: "Having stepped on frost, solid ice is about to come." Gan Bao says: "The accumulation of yin energy is called 'six'; the mutual movement of yang and yin leads to change, so divination takes change into account, thus producing lines. The Great Treatise says 'a line refers to change,' so both the Book of Changes and the Great Treatise use the numbers nine and six to refer to lines. Odd numbers represent yang, even numbers represent yin, so the trigram Qian uses one and the trigram Kun uses two. Yin energy reaches the first line at the time of May, coming from the hexagram Guo, where the first yin begins to arise. Yin energy starts to stir beneath the three layers of water, indicating that once yin energy begins to move, it inevitably progresses to stepping on frost; after stepping on frost, it inevitably leads to solid ice, showing that it proceeds gradually. Keeping the vessel hidden on one's body is valuable for waiting for the right time, so yang is symbolized by the hidden dragon, using 'do not use' to warn; guarding against the source of misfortune, hoping people will be alert at the very beginning, so when yin energy is still beneath the three layers of water, it is revealed by 'stepping on frost.'"

《象》曰：履霜堅冰，陰始凝也。馴致其道，至堅冰也。《九家易》曰：霜者，乾之命也。堅冰者，陰功成也。謂坤初六之乾四，履乾命令而成“堅冰”也。此卦本乾，陰始消，陽起於此爻，故“履霜”也。馴，猶順也，言陽順陰之性，成堅冰矣。初六始姤，姤為五月。盛夏而言堅冰，五月陰氣始生地中，言始於微霜，終至堅冰，以明漸順至也。

The Image Commentary says: Treading on frost and arriving at solid ice, this indicates the beginning of the gathering of yin energy; following this path, it reaches solid ice. The Nine Schools' Commentary says: Frost is the command issued by Qian, and solid ice is the accomplishment of yin's function. It refers to the first line of Kun moving to the fourth position of Qian, carrying out the command of Qian to form 'solid ice'. This hexagram originates from Qian; when yin energy begins to dissipate, yang energy starts to decline from this line, hence it is called 'treading on frost'. 'Xun' means following, indicating that yang follows the nature of yin, eventually forming solid ice. The first line corresponds to the beginning of the hexagram Gou, which is paired with the fifth month. Discussing solid ice in the height of summer is because yin energy has already begun to grow in the earth during the fifth month. It describes the process beginning with thin frost and ending with solid ice, to show that it proceeds gradually and smoothly.

六二：直方大。荀爽曰：大者，陽也。二應五，五下動之，則應陽出，直布陽於四方。不習無不利。荀爽曰：物唱乃和，不敢先有所習。陽之所唱，從而和之，“無不利”也。干寶曰：陰氣在二，六月之時，自遁來也。陰出地上，佐陽成物，臣道也，妻道也。臣之事君，妻之事夫，義成者也。臣貴其直，義尚其方，地體其大，故曰“直方大”。士該九德，然後可以從王事；女躬四教，然後可以配君子。道成於我，而用之於彼。不妨以仕舉為政，不妨以嫁學為婦。故曰“不習無不利”也。

The Line Statement of the Second Line says: "Straight, square, and great." Xun Shuang explained according to the rising of Heaven and the descending of Earth: "Great" refers to Yang. The Second Line, being in harmony with the Fifth Line, when the Fifth Line moves down and activates it, Yang energy responds and spreads Yang energy straight to all directions. The Line Statement also says: "No need for learning, nothing is not beneficial." Xun Shuang said: All things need a leader to respond. The Second Line does not dare to take the initiative in learning; it follows the Yang energy's leadership, hence "no need for learning, nothing is not beneficial." Gan Bao explained according to the concept of the hexagram's energy and human relationships: Yin energy reaches the Second Line, which corresponds to June, coming from the Hexagram of Withdrawal. Yin energy emerges above the ground, assisting Yang energy in generating all things. This is the way of a minister and the way of a wife. Ministers serve the king, and wives serve their husbands, all based on righteousness. A minister is esteemed for being straight, righteousness values being square, and Earth embodies greatness, hence "straight, square, and great." A gentleman must possess the nine virtues before he can engage in state affairs; a woman must have received the four teachings personally before she can marry a gentleman. The Way is realized within oneself and applied to others, so it is not improper to take office and then manage affairs, nor is it improper to marry and then learn to be a good wife, hence "no need for learning, nothing is not beneficial."

《象》曰：六二之動，直以方也。《九家易》曰：謂陽下動，應之，則直而行，布陽氣於四方也。不習無不利，地道光也。干寶曰：女德光於夫，士德光於國也。六三：含章可貞。虞翻曰：貞，正也。以陰包陽，故“含章”。三失位，發得正，故“可貞”也。

The Image Commentary says: The action of line six in the second is upright and square. The Nine Schools' Commentary says: This refers to the movement of yang below, and line six in the second responding to it, thus acting uprightly to spread the yang energy to all directions. The Image Commentary says: Without needing to study, there is no disadvantage, which is the great illumination of the earth's path. Gan Bao says: A woman's virtue becomes illustrious through her husband, and a gentleman's virtue becomes illustrious through the state. The line statement of line six in the third says: Containing a beautiful quality and being able to maintain uprightness. Yu Fan says: "Zhen" means uprightness; line six in the third, with a yin line enclosing yang, is thus said to "contain beauty"; originally, line three was in an improper position, but when it changes to yang, it attains uprightness, hence it is said to "be able to maintain uprightness."

或從王事，無成有終。虞翻曰：謂三已發成泰，乾為王，坤為事，震為從，故“或從王事”。地道無成而有終，故“無成有終”。干寶曰：陰氣在三，七月之時，自否來也。陽降在四，三公位也。陰升在三，三公事也。上失其權，位在諸侯。坤體既具，陰黨成群。君弱臣強，戒在二國。唯文德之臣，然後可以遭之，運而不失其柔順之正。坤為文，坤象既成，故曰“含章可貞”。此蓋平襄之王垂拱以晉鄭之輔也。苟利社稷，專之則可，故曰“或從王事”。遷都誅親，疑於專命，故亦或之。失後順之節，故曰“無成”。終於濟國安民，故曰“有終”。

The third line statement also says: Perhaps one may serve the king's affairs, not taking credit for the success but having a good ending. Yu Fan explained according to the changing lines: The sixth line three has changed to yang and formed the hexagram Tai. Heaven represents the king, Earth represents affairs, and Zhen represents following. Therefore, it says 'perhaps one may serve the king's affairs'. The way of Earth does not take credit for success but can still have a good ending, so it says 'without success but with a good ending'. Gan Bao explained according to the hexagram atmosphere and historical events: Yin energy reaches the third line, which corresponds to July, coming from the hexagram Po. Yang descends at the fourth line, which is the position of the three high officials; Yin ascends at the third line, which is the affairs of the three high officials. The sovereign has lost power, and actual authority lies in the hands of the feudal lords. The Earth hexagram has already been formed, and the Yin faction has gathered together, resulting in a weak sovereign and strong ministers. Caution is needed as seen in the states of Jin and Zheng. Only those with literary virtue can navigate such a situation without losing the proper conduct of flexibility and gentleness. Earth represents literature, and since the Earth image has already formed, it says 'containing brightness and being correct'. This is probably the situation of King Ping of Zhou and King Xiang of Zhou who ruled by doing nothing and relied on the support of Jin and Zheng. If it is indeed beneficial to the country, acting independently may not be wrong, so it says 'perhaps one may serve the king's affairs'; but moving the capital or punishing relatives is close to acting on one's own authority, so the word 'perhaps' is used with doubt. Losing the measure of being in a subordinate and obedient position, so it says 'without success'; but ultimately being able to save the country and benefit the people, so it says 'with a good ending'.

《象》曰：含章可貞，以時發也。崔覲曰：陽命則發，非時則含也。或從王事，知光大也。干寶曰：位彌高，德彌廣也。六四：括囊，無咎，無譽。虞翻曰：括，結也。謂泰反成否。坤為囊，艮為手，巽為繩，故括囊在外多咎也。得位承五，繫於包桑，故“無咎”。陰在二多譽，而遠在四，故“無譽”。

The Image Commentary says: "Containing virtue and being able to maintain constancy" means waiting for the right time to act. Cui Jin says: When yang has a command, it acts; if the time is not right, it remains concealed. The Image Commentary says: "Following the king's affairs" indicates great wisdom. Gan Bao says: The higher the position, the broader the virtue. The line statement of the fourth line says: "Tighten the bag, no blame, no praise." Yu Fan, following the change of the hexagram, explains the image: "Tighten" refers to binding, which describes the reversal of the hexagram Tai into the hexagram Po. The hexagram Kun represents a bag, Gen represents the hand, and Xun represents the rope, thus forming the image of tightening a bag. Although being in the outer trigram often brings calamity, the fourth line is in the correct position and above the fifth line, like being tied to the roots of a dense mulberry tree, hence "no blame." A yin line in the second position often receives praise, but this one is far away in the fourth position, hence "no praise."

干寶曰：陰氣在四，八月之時，自觀來也。天地將閉，賢人必隱，懷智苟容，以觀時釁，此蓋甯戚、籧瑗與時卷舒之爻也。不艱其身，則無咎。功業不建，故無譽也。《象》曰：括囊，無咎，慎不害也。盧氏曰：慎言則無咎也。

Ganbao explained according to the principles of the hexagrams and historical events: when the yin energy reaches the fourth line, it corresponds to August, coming from the hexagram Guan. The heavens and earth are about to become closed off, and the virtuous person must retreat, concealing his wisdom and temporarily enduring, in order to observe the cracks in the situation. This is probably a line like that of Ning Qi and Yun Yuan, who can flex and extend according to the time. Not involving oneself in difficulties brings no fault; since no achievements have been established, there is also no praise. The Image Commentary says: tying up the bag brings no fault, because of being cautious and thus not harmed. Lu said: being cautious in speech brings no fault.

六五：黃裳，元吉。干寶曰：陰氣在五，九月之時，自剝來也。剝者，反常道也。黃，中之色。裳，下之飾。元，善之長也。中美能黃，上美為元，下美則裳。陰登於五，柔居尊位，若成昭之主，周霍之臣也。百官總已，專斷萬機，雖情體信順，而貌近僣疑，周公其猶病諸。言必忠信，行必篤敬，然後可以取信於神明，無尤於四海也。故曰“黃裳，元吉”也。

The Line Statement of the fifth line says: "Yellow lower garment, great auspiciousness." Zhou Gong explained according to the principles of the hexagrams and historical events: when the yin line reaches the fifth position, it corresponds to September, coming from the hexagram "Splitting." "Splitting" is an image of violating the normal way. Yellow is the color representing the center, and the lower garment is the clothing worn on the lower body. Yuan is the beginning of all good things; the beauty of the center is expressed through yellow, the beauty of the upper is called Yuan, and the beauty of the lower is the lower garment. When a yin line occupies the fifth position, the gentle and compliant line takes the honorable position, just like the young emperor Cheng of the Zhou dynasty and the young emperor Zhao of the Han dynasty, who were assisted by ministers like the Duke of Zhou and Huo Guang. All officials abide by their duties and obey the regent, while the regent alone handles the state affairs. Although the regent's heart is truly loyal and sincere, his outward appearance may seem to exceed his authority, which even Zhou Gong found difficult. Therefore, one must speak with sincerity and act with earnest respect and reverence, only then can one gain the trust of the spirits and not be blamed by the people of the world. Thus it is said, "Yellow lower garment, great auspiciousness."

《象》曰：黃裳，元吉，文在中也。王肅曰：坤為文，五在中，故曰“文在中也”。干寶曰：當總已之任，處疑僣之間，而能終元吉之福者，由文德在中也。上六：龍戰于野，荀爽曰：消息之位，坤在於亥。下在伏乾，為其兼於陽，故稱“龍”也。

The Image Commentary says: "The yellow garment is originally auspicious," meaning that cultural virtue resides in the central position. Wang Su said: "Kun represents cultural virtue, and the line six in the fifth is located in the middle of the upper trigram, hence it is said 'cultural virtue is in the middle.'" Gan Bao said: "Shouldering the heavy responsibility of governing as regent over all officials, facing a situation of suspicion of overstepping one's position, yet ultimately attaining great auspiciousness, this is precisely because cultural virtue resides within the heart. The line statement of upper six says: 'A dragon is fighting in the fields.' Xun Shuang, based on the twelve message trigrams, said: According to the message positions, Kun is paired with Hai; since Kun contains hidden Qian beneath it, and it encompasses yang, it is called 'dragon.'"

其血玄黃。《九家易》曰：實本坤體，未離其類，故稱“血”焉。血以喻陰也。玄黃，天地之雜，言乾坤合居也。侯果曰：坤，十月卦也。乾位西北，又當十月。陰窮於亥，窮陰薄陽，所以戰也。故《說卦》云“戰乎乾”是也。六稱龍者，陰盛似龍，故稱“龍”也。

The line statement of the sixth line at the top says: the flowing blood is a mixture of dark blue and yellow. The "Nine Schools Commentary on the Yi" says: it actually belongs to the earth element, and has not yet left the category of yin, so it is called "blood"; blood is used as a metaphor for yin. Xuanhuang refers to the colors of heaven and earth mixed together, which indicates the union of qian and kun. Hou Guo, following the theory of the hexagram's relationship with the seasons and directions, says: kun is the hexagram of the tenth month, and qian is located in the northwest, which is also the tenth month; when yin energy reaches the亥 (hai) position, it reaches its extreme, and the extreme yin forces yang, thus leading to a confrontation. The "Sayings on the Hexagrams" mentions "fighting at qian," which refers to this. The sixth line at the top is a yin line but is called "dragon," because when yin reaches its extreme it is almost like a dragon, so it is called "dragon."

干寶曰：陰在上六，十月之時也。爻終於酉，而卦成於乾。乾體純剛，不堪陰盛，故曰“龍戰”。戌亥，乾之都也，故稱“龍”焉。陰德過度，以逼乾戰。郭外曰郊，郊外曰野。坤位未申之維，而氣溢酉戌之間，故曰“于野”。未離陰類，故曰“血”。陰陽色雜，故曰“玄黃”。言陰陽離則異氣，合則同功。君臣夫妻，其義一也。故文王之忠於殷，抑參二之強，以事獨夫之紂。蓋欲彌縫其闕。而匡救其惡，以祈殷命，以濟生民也。紂遂長惡不悛，天命殛之。是以至於武王，遂有牧野之事，是其義也。

Ganbao combines the principles of the hexagram energies, directions, and historical events to explain in detail: when the yin energy reaches the sixth line at the top, it corresponds to the month of October. The line position ends at You, while the hexagram structure completes at the position of Qian. The structure of Qian is entirely strong and rigid, unable to withstand the strong yin energy, so it is said 'dragon battle'. Xu and Hai are the territories of Qian, hence the term 'dragon'. The excessive power of yin approaches Qian and initiates a battle. The area outside the city is called the outskirts, and beyond the outskirts is the wild; the position of Kun is in the corner between Wei and Shen, yet its energy spreads to between You and Xu, hence 'in the wild'. The sixth line has not yet separated from the yin category, hence 'blood'; the combination of yin and yang colors results in 'dark yellow'. This explains that when yin and yang separate, their energies differ; when they combine, their functions are the same. The relationship between sovereign and minister and between husband and wife is similar. Therefore, King Wen remained loyal to the Shang dynasty, restraining his power which had already controlled two-thirds of the realm, to serve the tyrant King Zhou. His intention was to correct the shortcomings of the government and to rectify King Zhou's misdeeds, thus hoping to prolong the Shang dynasty's rule and to rescue the people. King Zhou, however, continued to commit evil deeds without repentance. Heaven intended to destroy him, so when King Wu came, the Battle of Muye finally occurred—this is precisely the meaning.

《象》曰：龍戰于野，其道窮也。干寶曰：天道窮，至於陰陽和薄也。君德窮，至於攻戰受誅也。柔順窮，至於用權變矣。用六：利永貞。干寶曰：陰體其順，臣守其柔。所以秉義之和，履貞之幹。唯有推變，終歸於正。是周公始於負扆南面，以光王道，卒於復子明辟，以終臣節，故曰“利永貞”也。

The Image Commentary says: "A dragon fighting in the wild, its path has reached its end." Gan Bao says: When the heavenly way reaches its extreme, yin and yang come into conflict; when a ruler's virtue reaches its limit, he must resort to military conflict and suffer punishment; when gentleness and compliance reach their limit, one must resort to flexible measures. The phrase "favorable for enduring adherence to the correct path" means: When yin is compliant and the minister holds to gentleness, he can uphold the harmony of righteousness and fulfill the firmness of uprightness; only by adapting and changing can one ultimately return to the correct path. This is like King Zhou Gong, who initially faced the screen and ruled facing south to uphold the Way of the King, and finally returned the power to the young King Cheng so that he could govern personally, thus preserving his ministerial virtue. Therefore, it is said "favorable for enduring uprightness."

《象》曰：用六，永貞，以大終也。侯果曰：用六，妻道也，臣道也，利在長正矣。不長正，則不能大終陽事也。《文言》曰：何妥曰：《坤·文言》唯一章者，以一心奉順於主也。坤至柔，荀爽曰：純陰至順，故“柔”也。而動也剛，《九家易》曰：坤一變而成震。陰動生陽，故“動也剛”。

The Image Commentary says: The use of the six lines signifies maintaining uprightness over a long period, aiming to complete the final outcome through vastness. Hou Guo said: The use of the six lines refers to the way of a wife and a minister, with the benefit lying in maintaining uprightness over a long period; without maintaining uprightness over a long period, one cannot broadly complete the affairs of the yang. The Wenyan says -- He Tu said: The Wenyan of the Qian hexagram has only one chapter, taking the idea of a single-minded adherence to the will of the sovereign. The Wenyan says: The Qian is extremely flexible and yielding. Xun Shuang said: Pure yin is most flexible and yielding, hence it is called 'flexible'. The Wenyan says: Yet when it moves, it becomes strong. The Jiujia Yi said: When the Qian changes once, it becomes Zhen, yin moving to generate yang, hence it is said 'movement is strong'.

至靜而德方，荀爽曰：坤性至靜，得陽而動，佈於四方也。後得主而有常，虞翻曰：坤陰，先迷後順，得常。陽出初，震為主，為常也。含萬物而化光。干寶曰：光，大也。謂坤含藏萬物，順承天施，然後“化光”也。坤道其順乎，承天而時行。荀爽曰：承天之施，因四時而行之也。

The Wenyan says: When it is extremely quiet, its virtue is upright. Xu Shuang says: The nature of the Earth is extremely quiet, and it only acts when it receives the yang energy, thus spreading it to all directions. The Wenyan says: Following the leader and maintaining a constant way. Yu Fan says: The Earth is yin, so it first loses its way, but then follows, thus attaining constancy; the yang comes from the first line, and Zhen is the leader and the constant. The Wenyan says: It includes all things and nurtures them to become great. Gan Bao says: "Light" means vastness, meaning that the Earth contains all things, follows the heavens' giving, and then nurtures and expands. The Wenyan says: How gentle and obedient the way of the Earth is, supporting the heavens and following the seasons. Xu Shuang says: Receiving the heavens' giving, and following the four seasons to carry them out.

積善之家，必有餘慶；虞翻曰：謂初。乾為積善，以坤牝。陽滅出復，震為餘慶，謂“東北喪朋”，乃終有慶也。積不善之家，必有餘殃。虞翻曰：坤積不善，以臣弒君，以乾通坤，極姤生巽，為餘殃也。

The Wenyan says: Those who accumulate good deeds will surely have remaining blessings. Yu Fan says: This refers to the first line. Qian represents the image of accumulating goodness, and Kun is the mother. After the yang is eliminated, it arises again from the Fu hexagram, and Zhen is the remaining blessings, which is the meaning of the Commentary on the Judgment saying "In the northeast, the companions are lost, yet ultimately there is celebration." The Wenyan also says: Those who accumulate evil deeds will surely have remaining calamities. Yu Fan says: Kun accumulates evil deeds, leading to a son killing his sovereign. Using Qian to penetrate Kun, when yang reaches its extreme elimination, the Guo hexagram gives rise to Xun, which is the remaining calamity.

案：聖人設教，理貴隨宜，故夫子先論人事，則不語怪力亂神，絕四毋必。今於易象，闡揚天道，故曰“積善之家，必有餘慶。積不善之家，必有餘殃”者：以明陽生陰殺，天道必然。理國修身，積善為本。故於坤爻初六，陰始生時，著此微言，永為深誡。欲使防萌杜漸，災害不生，開國承家，君臣同德者也。故《繫辭》云：善不積，不足以成名。惡不積，不足以滅身。是其義也。

Li Dingzuo comments: The sage established teachings and moral guidance, and the principle is to apply them appropriately. Therefore, Confucius first discussed human affairs and did not mention strange occurrences, bravery, disorder, or ghosts and spirits, and thus avoided four kinds of errors and did not act on personal assumptions. Now, in the Book of Changes, the focus is on elucidating the heavenly way, so it says, "A family that accumulates goodness will surely have abundant blessings; a family that accumulates evil will surely suffer abundant misfortune." This is used to indicate that yang represents life and yin represents destruction, which is the inevitable nature of the heavenly way. Governing the country and cultivating oneself both rely on the accumulation of goodness, so during the initial stage of the yin energy in the Qian hexagram, these profound words were specially written to serve as a deep warning. It is meant to advise people to prevent problems at their very beginning, so that disasters do not occur, and to enable the sovereign and ministers of a newly established state to be in harmony and unity. Therefore, the Great Treatise says, "Good deeds without accumulation cannot achieve a good reputation; evil deeds without accumulation cannot destroy oneself," which is exactly this meaning.

臣弒其君子弒其父，虞翻曰：坤消至二，艮子弒父。至三成否，坤臣弒君。上下不交，天下無邦。故子弒父，臣弒君也。非一朝一夕之故，其所由來者漸矣。虞翻曰：剛爻為朝，柔爻為夕；乾為寒，坤為暑，相推而成歲焉。故“非一朝一夕”，所由來漸矣。由辯之不早辯也。孔穎達曰：臣子所以久包禍心，由君父不早辯明故也。此文誡君父防臣子之惡也。

The Wenyan says: A minister kills his sovereign, and a son kills his father. Yu Fan explains according to the message hexagram: When the earth element (Kun) eliminates the yang to the second line, the mountain (Gen) represents the young male, thus indicating the image of a son killing his father; when it eliminates to the third line and forms the hexagram of 'Opposition' (Po), the earth (Kun) represents the minister, thus indicating the image of a minister killing his sovereign. When the upper and lower parts are not in communication, the world cannot be a state, hence there are cases of sons killing fathers and ministers killing sovereigns. The Wenyan says: This is not due to a single day or night, but its origin is gradually formed. Yu Fan says: A yang line represents the morning, and a yin line represents the evening; Qian represents cold, and Kun represents heat, cold and heat alternating form a year, thus it is said 'not due to a single day or night,' its origin is gradually accumulated. The Wenyan says: This is because at the time when it should be distinguished, it was not distinguished early. Kong Yingda says: The reason ministers have long harbored evil intentions is because the sovereign and father did not distinguish clearly at an early time; this sentence is a warning to the sovereign and father to be vigilant against the evil thoughts of ministers.

《易》曰：履霜，堅冰至，蓋言順也。荀爽曰：霜者，乾之命令。坤下有伏乾，履霜堅冰，蓋言順也。乾氣加之，性而堅，象臣順君命而成之。直其正也，方其義也。虞翻曰：謂二。陽稱直。乾，其靜也專，其動也直，故“直其正”。方為闢，陰開為方。坤，其靜也翕，其動也闢，故“方其以也”。

The Wenyan cites the Yi: "Treading on frost, the firm ice is about to come," generally speaking about following the trend to achieve success. Xun Shuang says: "Frost is the command issued by Qian, hidden beneath Kun; treading on frost to reach firm ice, precisely refers to the concept of 'following.' The qi of Qian is added to Yin, and Yin's nature becomes condensed and firm, symbolizing the subject obeying the sovereign's command and thus accomplishing things. The Wenyan says: 'Straight' is its correctness, 'square' is its righteousness. Yu Fan cites the Great Treatise for explanation: this refers to line six in the second. Yang is called straight - when Qian is still, it is devoted; when it moves, it is straight, hence 'straight is its correctness'; square means to open up, and Yin's expansion is square - when Kun is still, it is restrained; when it moves, it expands, hence 'square is its righteousness.'

君子敬以直內，義以方外，敬義立而德不孤。虞翻曰：陽息在二，故“敬以直內”。坤位在外，故義以方外。謂陽見兌丁，西南得朋，乃與類行，故德不孤。孔子曰：必有鄰也。直方大，不習，無不利，則不疑其所行也。荀爽曰：直方大，乾之唱也。不習無不利，坤之和也。陽唱陰和，而無所不利，故“不疑其所行也”。

The Wenyan says: A gentleman uses reverence to straighten his inner self, and uses righteousness to make his outer conduct upright. When reverence and righteousness are established, virtue will not be isolated. Yu Fan explained according to the principle of yin-yang movement and the stem assignment: when yang energy grows to the second line, thus 'reverence straightens the inner self'; the坤 trigram is in the outer trigram, thus 'righteousness makes the outer conduct upright'. Yang appears in Dui and takes the stem Ding, which corresponds to 'gaining a companion in the southwest, and thus proceeding with like-minded ones', so virtue is not isolated. Confucius said 'there must be neighbors to accompany'. The Wenyan says: straight, upright, and great, without needing learning and without any disadvantage, then there will be no doubt about one's actions. Xun Shuang said: straight, upright, and great, is the initiative of Qian; not needing learning and without any disadvantage, is the response of Kun. Yang initiates and yin responds, thus there is no disadvantage, so it is said 'there is no doubt about one's actions'.

陰雖有美，含之，以從王事，弗敢成也。荀爽曰：六三陽位，下有伏陽。坤陰卦也。雖有伏陽，含藏不顯。以從王事，要待乾命，不敢自成也。地道也，妻道也，臣道也。翟元曰：坤有此三者也。地道無成，而代有終也。宋衷曰：臣子雖有才美，含藏以從其上，不敢有所成名也。地得終天功，臣得終君事，婦得終夫業，故曰“而代有終也”。

The Wenyan says: Yin, although possessing good qualities, remains concealed and is used for serving the king, not daring to take credit for achievements. Xu Shuang says: The sixth line in the third position originally belongs to a yang position, with hidden yang beneath it; the Qian hexagram is a yin hexagram, though it contains hidden yang, it remains concealed and does not reveal itself. When used for serving the king, it always waits for the command of Qian, not daring to achieve things on its own. The Wenyan says: This is the way of the earth, the way of a wife, and the way of a minister. Zhai Yuan says: The Qian hexagram encompasses these three ways. The Wenyan says: The way of the earth does not take credit for success, but instead completes the final task on behalf of Heaven. Song Zhong says: Although a minister may have talent and virtue, he conceals them to obey the sovereign, not daring to achieve fame. The earth can complete the affairs of Heaven, the minister can complete the affairs of the sovereign, the wife can complete the affairs of her husband, hence it is said, 'thus completing the final task.'

天地變化，草木蕃。虞翻曰：謂陽息坤成泰。天地反，以乾變坤，坤化升乾，萬物出震，“故天地變化，草木蕃”矣。天地閉，賢人隱。虞翻曰：謂四。泰反成否，乾稱賢人。隱藏坤中，以儉德避難，不榮以祿，故“賢人隱”矣。《易》曰：括囊，無咎，無譽，蓋言謹也。荀爽曰：六四陰位，迫近於五，雖有成德，當括而囊之，謹慎畏敬也。

The Wenyan says: When heaven and earth interact and change, grass and trees flourish. Yu Fan explains according to the concept of yin and yang: This refers to the growth of yang energy, causing the Earth to transform into the Tai hexagram. Heaven and earth reverse their positions, with Heaven transforming into Earth and Earth transforming into Heaven, and all things emerge from Zhen. Therefore, it is said, "Heaven and earth change, grass and trees flourish." The Wenyan says: When heaven and earth are closed off, the virtuous retreat. Yu Fan says: This refers to the fourth line. The Tai hexagram reverses into the Po hexagram. Heaven represents the virtuous person, who is hidden within Earth. With frugality as his virtue, he avoids calamity and does not take honor or rank as a glory, hence it is said, "The virtuous person retreats." The Wenyan cites the Yi: "Tightening the bag, there is no fault and no praise, which is roughly speaking about caution." Xun Shuang says: The fourth line is a yin position, close to the nine in the fifth. Although it possesses the virtue of accomplishment, it should be tightly wrapped and put into the bag, maintaining caution and reverence.

孔穎達曰：括，結也。囊，所以貯物，以譬心藏智也。閉其智而不用，故曰“括囊”。不與物忤，故“無咎”。功名不顯，故“無譽”也。君子黃中通理，正位居體，虞翻曰：謂五。坤息體觀，地色黃，坤為理。以乾通坤，故稱“通理”。五正陽位，故曰“正位”。艮為居，體謂四支也。艮為兩肱，巽為兩股。故曰“黃中通理，正位居體”。

Kong Yingda explains the meaning of the characters: "Kuo" means to tie up, and "nang" is a bag used for carrying things, and it is used as a metaphor for keeping wisdom hidden in the heart. To close and conceal wisdom without using it is called "kuo nang"; not conflicting with external things, therefore there is no blame; and without displaying achievements and fame, therefore there is no praise. The "Wenyan" says: A gentleman contains the beauty of harmony and balance within and is proficient in the principles of literature. He resides in the correct position and is at ease in his own place. Yu Fan explains according to the principle of yin and yang changes and the symbolic meaning: this refers to the sixth line in the fifth position. The earth's yang energy ceases, forming the structure of "Guan" (Observation), and the color of the earth is yellow; the earth represents order. Using heaven to connect with earth, so it is called "tong li" (passing through order). The fifth line originally is the correct position of yang, so it is called "zheng wei" (correct position). Gen represents dwelling, and "ti" refers to the limbs: Gen represents the two arms, Xun represents the two legs, so it is said "huang zhong tong li, zheng wei zu ti" (yellow in the center, passing through order, correct position in the body).

美在其中，而暢於四支，虞翻曰：陽稱美，在五中四支。謂股肱。發於事業，《九家易》曰：天地交而萬物生也。謂陽德潛藏，變則發見。若五動為比，乃事業之盛。美之至也。侯果曰：六五以中和通理之德，居體於正位，故能美充於中。而旁暢於萬物，形於事業，無不得宜，是“美之至也”。

The Wenyan says: beauty lies within the heart and is expressed through the limbs. Yu Fan says: yang is called beauty; it resides in the fifth position and communicates with the limbs; the limbs refer to the two thighs and the two upper arms. The Wenyan says: it is manifested in one's career. The Jiujia Yi says: when heaven and earth interact, all things grow; this refers to yang virtue originally being hidden, but once it moves, it becomes apparent. If the sixth line in the fifth position changes to form the Bi hexagram, this is the flourishing of one's career. The Wenyan says: this is the ultimate beauty. Hou Guo says: the sixth line in the fifth position possesses the virtue of harmony and rationality, and is established in the correct position, thus being able to be beautiful and full within, and to communicate smoothly with all things, manifesting in one's career without any inappropriateness; this is called "the ultimate beauty."

陰疑於陽，必戰。孟喜曰：陰乃上薄，疑似於陽，必與陽戰也。為其兼於陽也，故稱龍焉。《九家易》曰：陰陽合居，故曰“兼”。陽謂上六，坤行至亥，下有伏乾，陽者變化，以喻龍焉。猶未離其類也，故稱血焉。荀爽曰：實本坤卦，故曰“未離其類也”。血以喻陰順也。崔覲曰：乾坤交會，乾為大赤，伏陰柔之，故“稱血焉”。

The Wenyan says: When yin becomes strong and matches yang, there must be a struggle. Mengxi says: When yin rises upward and approaches yang to be equal, there must be a struggle with yang. The Wenyan says: Because it contains yang, it is called "dragon." The Jiujia Yi says: When yin and yang are together in one place, it is called "dual"; here, yang refers to the upper sixth line. The坤 moves to the亥 position, with the乾 hidden below. Yang is capable of transformation, so it is compared to a dragon. The Wenyan says: It has not yet separated from its kind, so it is called "blood." Xunshuang says: It actually belongs to the坤卦, so it is said "has not left its kind"; blood is used to symbolize the obedience of yin. Cui Jin says: When the乾 and坤 meet, the color of the乾 is great red. The hidden yin makes it soft, so it is called "blood."

夫玄黃者，天地之雜也。荀爽曰：消息之卦，坤位在亥，下有伏乾，陰陽相和，故言“天地之雜也”。天玄而地黃。王凱沖曰：陰陽交戰，故血玄黃。荀爽曰：天者陽，始於東北，故色玄也。地者陰，終於西南，故色黃也。

The Wenyan says: The term "xuanyang" refers to the mixture of the two colors of heaven and earth. Xun Shuang, following the twelve message hexagrams, explains: According to the positions of the twelve message hexagrams, the position of Kun is at Hai, with Qian hidden beneath it. Yin and yang harmonize with each other, hence it is said "the mixture of heaven and earth." The Wenyan also says: The color of heaven is dark and the color of earth is yellow. Wang Kaichong says: Yin and yang contend, hence blood appears in the color of xuanyang. Xun Shuang says: Heaven belongs to yang, beginning in the Northeast, hence its color is dark; earth belongs to yin, ending in the Southwest, hence its color is yellow.

《序卦》曰：有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以屯。屯者，盈也。屯者，萬物之始生也。崔覲曰：此仲尼序文王次卦之意也。不序乾坤之次者，以一生二，二生三，二生萬物。則天地之次第可知，而萬物之先後宜序也。萬物之始生者，言剛柔始交，故萬物資始於乾，而資生於坤。

The *Xugua Zhuan* says: After heaven and earth are formed, all things come into being. All things fill the space between heaven and earth, so after the *Qian* and *Kun* hexagrams comes the *Zun* hexagram. "Zun" means fullness, and also signifies the beginning of growth for all things. Cui Jin said: This is Confucius explaining the purpose behind King Wen's arrangement of the hexagram order. The reason for not explaining the order of the *Qian* and *Kun* hexagrams is that from one comes two, from two comes three, and from three come all things. The order of heaven and earth is naturally known, but the order of all things needs to be arranged. What is meant by the beginning of growth is that the principles of hardness and softness first come together, so all things begin with *Qian* and take shape through *Kun*.

(震下坎上)。屯：元、亨、利、貞。虞翻曰：坎二之初，剛柔交震，故“元、亨”；之初得正，故“利、貞”矣。勿用有攸往，利建侯。虞翻曰：之外稱往。初震得正，起之慾應，動而失位，故“勿用有攸往”。震為侯，初剛難拔，故利以建侯。老子曰：善建者，拔也。

The lower trigram of the Zhun hexagram is Zhen, and the upper trigram is Kan. The hexagram statement says: "Zhun, original, prosperous, beneficial, and proper." Yu Fan explained according to the principle of change: The Zhun hexagram comes from Kan. The second line of Kan moves down to the first position, and the interaction of yin and yang forms the lower trigram Zhen. Therefore, it is said "original, prosperous." This line has reached the correct position in the first place, so it is said "beneficial and proper." The hexagram statement says: It is not advisable to go forward, but it is beneficial to establish feudal lords. Yu Fan said: Going outward is called "going forward." The first line forms Zhen and has the correct position, so it is able to move and respond to the upper trigram, but once it moves, it loses the correct position, hence "do not go forward." Zhen represents feudal lords, and the first line is strong and upright, making it difficult to move, hence it is beneficial to establish feudal lords. The "Dao De Jing" says "those who are well established are not easily removed."

《彖》曰：屯，剛柔始交而難生。虞翻曰：乾剛坤柔，坎二交初，故“始交”。確乎難拔，故“難生”也。崔覲曰：十二月陽始浸長，而交於陰，故曰“剛柔始交”。萬物萌芽，生於地中，有寒冰之難，故言“難生”。於人事，則是運季業初之際也。

The Commentary on the Judgment says: "Zun, is the beginning of the union between the strong and the gentle, and difficulty arises." Yu Fan says: "Qian represents the strong, and Kun represents the gentle. The second line of Kan moves to the first position, so it is said 'the beginning of union'; being firm and difficult to move, it is said 'difficulty arises.' " Cui Jin, based on the interaction of the hexagram's energy with human affairs, says: "In the twelfth month, the yang energy begins to grow gradually and meets with the yin, so it is said 'the beginning of the union between the strong and the gentle'; all things sprout, emerging from the earth, yet they still have to endure the hardship of cold ice, so it is said 'difficulty arises.' " In terms of human affairs, this is precisely the time when an old era is coming to an end and a new enterprise is just beginning.

動乎險中，大亨貞。荀爽曰：物難在始生，此本坎卦也。案：初六升二，九二降初，是剛柔始交也。交則成震，震為動也，上有坎，是動乎險中也。動則物通而得正。故曰“動乎險中，大亨貞”也。雷雨之動滿形，荀爽曰：雷震雨潤，則萬物滿形而生也。虞翻曰：震雷坎雨，坤為形也。謂三巳反正，成既濟。坎水流坤，故“滿形”。謂雷動雨施，品物流形也。

The Commentary on the Judgment says: To act in a dangerous situation, great success is achieved by maintaining uprightness. Xun Shuang says: The difficulty of all things lies in their initial emergence; this hexagram originates from the Hexagram of Water. Li Dingzuo comments: The initial line of Water rises to the second position, and the nine in the second descends to the initial position; this is the beginning of the union between yin and yang. Once they begin to interact, the lower trigram becomes Zhen (Thunder), which signifies movement, and above it is Water, thus indicating "movement within danger." When there is action, all things become unobstructed and each attains its proper position, hence it is said "movement within danger, great success through uprightness." The Commentary on the Judgment also says: The movement of thunder and rain fills all things with form. Xun Shuang says: Thunder causes movement, rain provides nourishment, and thus all things become full and take shape. Yu Fan explains through the transformation of the hexagram: Zhen represents thunder, Kan represents rain, and Kun represents form; when the third line returns to its proper position, it becomes the Hexagram of Completion. Water from Kan flows into Kun, thus indicating "full form," meaning the movement of thunder and the application of rain cause all things to spread and take shape.

天造草昧。荀爽曰：謂陽動在下，造物於冥昧之中也。宜建侯而不寧。苟爽曰：天地初開，世尚屯難，震位承乾，故“宜建侯”。動而遇險，故“不寧”也。虞翻曰：造，造生也。草，草創物也。坤冥為昧，故“天造草昧”。成既濟定，故曰“不寧”，言寧也。干寶曰：水運將終，木德將始，殷周際也。百姓盈盈，匪君子不寧。天下既遭屯險之難，后王宜蕩之以雷雨之政，故封諸侯以寧之也。

The Commentary on the Judgment says: Heaven creates all things in the initial chaos and darkness. Xu Shuang says: This refers to the movement of yang energy below, creating all things in the darkness. The Commentary on the Judgment says: It is appropriate to establish feudal lords, yet there is no peace. Xu Shuang says: At the beginning of the creation of heaven and earth, the world is still in a difficult situation; the position of Zhen (Thunder) follows Qian (Heaven), so it says 'it is appropriate to establish feudal lords'; once there is movement, there is danger, so it says 'there is no peace'. Yu Fan says: 'Zao' means creation, 'cao' means the initial creation of all things, and the darkness of Kūn (Earth) is 'mèi', so it says 'Heaven creates in the initial darkness'; when it reaches the state of Ji Ji (Completion), and each line is stable, it says 'there is no peace', but actually it is referring to peace. Gan Bao, following the theory of the five virtues and historical events, says: The age of water is about to end, and the age of wood is about to begin, which is exactly the time of the transition from Yin to Zhou. The people are anxious and unsettled, and without a gentleman, there is no peace; since the world has already encountered a difficult situation, the later ruler should use the policy like thunder and rain to cleanse it, so he establishes feudal lords to stabilize the world.

《象》曰：雲雷，屯。《九家易》曰：雷雨者，興養萬物。今言屯者，十二月雷伏藏地中，未得動出。雖有雲雨，非時長育，故言屯也。君子以經論。荀爽曰：屯難之代，萬事失正。經者，常駐也。論者，理也。君子以經論，不失常道也。姚信曰：經，緯也。時在屯難，是天地經論之日，故君子法之，須經論艱難也。

The Great Image Commentary says: Clouds above and thunder below, this is the image of the Hexagram Zun. The Nine Families' Commentary explains: Thunder and rain are originally the forces that promote growth and nurture all things. Now they are called Zun, because in the twelfth month, thunder still lies hidden in the earth and cannot break forth. At this time, although there are clouds and rain in the sky, it is not the season for fostering growth, hence it is called Zun. The text then says: The gentleman thus arranges the affairs of the world. Xun Shuang believes: In the era of Zun, difficulties prevail, and all things lose their proper place. "Jing" refers to the constant way, and "lun" means governance. The gentleman engages in the affairs of the world at this time in order to never deviate from the constant path. Yao Xin explains: "Jing" and "wei" are opposites, meaning the act of weaving and managing. The very time of difficulty is also the time when heaven and earth establish their fundamental structures. Therefore, the gentleman emulates heaven and earth and must manage and govern amidst hardship.

初九：盤桓，利居貞，利建侯。虞翻曰：震起艮止，動乎險中，故“盤桓”。得正得民，“利居貞”。謂君子居其室，慎密而不出也。《象》曰：雖盤桓，志行正也。荀爽曰：盤桓者，動而退也。頓謂從二動，而退居初，雖盤桓，得其正也。以貴下賤，大得民也。荀爽曰：陽貴而陰賤，陽從二來，是以貴下賤，所以得民也。

The line statement for the first nine says: wandering and circling, favorable for dwelling in a proper position and maintaining correctness, favorable for establishing feudal lords. Yu Fan explained according to the hexagram image: the lower trigram Zhen (Thunder) is active and initiates movement, while the interacting trigram Gen (Mountain) is static and causes cessation. One movement and one cessation, with the position in the trigram Kan (Water) which represents danger, thus it is called 'wandering and circling'. The first nine, with a yang line in a yang position, attains the correct position, and is located below many yin lines, thus gaining the people's support, so it is favorable to dwell in a proper position, which is what the Great Treatise says about the gentleman dwelling in his room, being cautious and not easily going out. The Small Image Commentary says: although wandering and circling without advancing, the will and actions are correct. Xun Shuang explained: 'wandering and circling' is the appearance of moving and then retreating. This yang line originally moved from the position of nine two to the first position, seemingly circling without advancing, yet thus attaining its correct position. The Small Image Commentary also says: a noble person humbly occupying a low position, greatly gaining the people's support. Xun Shuang thought: yang represents nobility, yin represents lowliness. This yang line having descended from the second position, is precisely a noble person occupying a low position, thus gaining the people's support.

六二：屯如邅如，荀爽曰：陽動而止，故“屯如”也。陰乘於陽，故“邅如”也，乘馬班加。虞翻曰：屯邅盤桓，謂初也。震為馬作足，二乘初，故“乘馬”。班，躓也。馬不進，故“班如”矣。匪寇婚媾，女子貞不字，十年乃字。虞翻曰：匪非也。寇謂五。坎為寇盜，應在坎，故“匪寇”。陰陽德正，故“婚媾”。字，妊娠也。三失位，變復體離。離為女子，為大腹，故稱“字”。今失位為坤，離象不見，故“女子貞不字”。坤數十。三動反正，離女大腹。故十年反常乃字。謂成既濟定也。

The Line Statement of the Second Line says: "Difficult to start and difficult to move forward." Xu Shuang explains: Yang energy desires to move but is obstructed, so it is said "difficult to start" ("屯如"); the Six in the Second, being Yin and soft, overpowers the Yang of the First Nine, so it is said "difficult to move forward" ("邅如"), meaning circling and not advancing. The Line Statement also says: riding a horse yet circling and not moving forward. Yu Fan explains: "屯邅盘桓" refers to the First Nine; the lower trigram is Zhen, which represents a horse, and it is also "making a foot" (a horse ready to move), with the Six in the Second overpowering the First Nine, so it is said "riding a horse"; "ban" refers to a horse stumbling and hesitating, unwilling to advance, so it is said "circling and hesitating" ("班如"). The Line Statement further says: those coming are not robbers, but people coming to propose marriage; the woman remains virtuous and does not agree to marriage and childbearing, and only after ten years does she bear a child. Yu Fan explains: "匪" means "not"; "寇" refers to the Nine in the Fifth; the upper trigram is Kan, which represents robbers, and the line corresponding to the Six in the Second is within Kan, so it is said "not robbers" — it is in harmony with the Six in the Second, with both being virtuous, so it is called "marriage proposal." "字" means pregnancy and childbirth. The Six in the Third is out of position; when it changes, it becomes the trigram Li, which represents a middle woman and a large abdomen, so there is an image of "childbearing"; now the Six in the Third is out of position and belongs to the trigram Kun, and the Li image is hidden, so it is said "the woman remains virtuous and does not bear a child." The number of Kun is ten; when the Six in the Third changes back to its proper position, the image of the middle woman with a large abdomen reappears, so it is said that after ten years, returning to the normal path, she gives birth, that is, the whole hexagram becomes the "Already Completed" hexagram, and all lines are in their proper positions.

《象》曰：六二之難，乘剛也。崔覲曰：下乘初九，故為之難也。十年乃字，反常也。《九家易》曰：陰出於坤，今還為坤，故曰“反常也”。陰出於坤，謂乾再索而得坎。今變成震，中有坤體，故言陰出於坤。今還於坤，謂二從初即逆，應五順也。去逆就順，陰陽道正，乃能長養，故曰“十年乃字”。

The Small Image Commentary says: The difficulty of line six in the second position is due to its riding over a strong line. Cui Jin explains: Line six is above while line nine at the beginning is below; with a flexible line riding over a strong line, this causes its difficulty. The Small Image Commentary also says: It takes ten years to give birth, which is returning to the constant way. The Nine Schools Commentary explains: This yin line originally comes from the trigram Kun, and now it returns to Kun, so it is called 'returning to the constant way.' The phrase 'yin comes from Kun' refers to the trigram Qian seeking the trigram Kun twice and obtaining the trigram Kan; now the lower trigram of Zun becomes Zhen, which contains the trigram Kun, so it is said that yin comes from Kun. The phrase 'now returning to Kun' means that if line six follows line nine at the beginning, it is going against the way, but if it corresponds with line nine in the fifth position, it is in harmony; leaving behind the wrong and returning to the right, yin and yang each follow their proper way, and thus all things can grow and be nurtured, so it is said 'it takes ten years to give birth.'

六三：即鹿無虞，惟入于林中，虞翻曰：即，就也。虞謂虞人，掌禽獸者。艮為山，山足稱麓。麓，林也。三變體坎，坎為叢木。山下，故稱“林中”。坤為兕虎；震為麋鹿，又為驚走；艮為狐狼。三變禽走入林中，故曰“即鹿無虞，惟入林中”矣。君子幾，不如舍，往吝。虞翻曰：君子謂陽已正位。幾，近。舍，置。吝，疵也。三應於上，之應歷險。不可以往，動如失位。故“不如舍”之，往必吝窮矣。

The line statement of the third line says: chasing a wild deer without the guidance of a gamekeeper, one can only end up lost in the forest. Yu Fan explains: "即" means to approach or chase; "虞" refers to the gamekeeper, who is in charge of the mountains, forests, and wild animals. The upper trigram is Gen (Mountain), and the foot of the mountain is called "麓," which is the forest; when the third line changes, it becomes the trigram Kan, which represents dense woods, and since it is located below the mountain, it is called "in the forest." The trigram Kun represents the兕 and tiger, the trigram Zhen represents the deer and also signifies alarm and running, and the trigram Gen represents the fox and wolf; when the third line changes, all the wild animals are startled and run into the forest, hence the statement "chasing the deer without a gamekeeper, one can only enter the forest." The line statement continues: a gentleman who perceives subtle signs should not pursue them, for going forward will result in regret. Yu Fan explains: "gentleman" refers to a yang line that is in the correct position; "几" means near or close; "舍" means to abandon or set aside; "吝" means a flaw or regret. The third line corresponds with the sixth line above, but going to the responding line involves encountering the trigram Kan, which represents danger, so it is not advisable to go forward. Once it moves, it will lose its position, so "it is better to abandon" and stop, for forcing forward will lead to difficulty and regret.

《象》曰：即鹿無虞，以從禽也。案：《白虎通》云：禽者，何鳥？獸之總名，為人所禽制也。即此卦九五爻辭。王用三驅，失前禽，是其義也。君子舍之，往吝窮也。崔覲曰：君子見動之微，逆知無虞，則不如舍，勿往。往則吝窮也。

The Small Image Commentary says: Pursuing wild deer without a guardian, is because of a single-minded pursuit of game. Li Dingzuo cites the White Tiger Classic, saying: What is called 'qin'? It is the general term for birds and beasts, because they can be captured and controlled by humans, hence called qin. This is the same meaning of 'qin' used in the line statement of the Fifth Line of the卦 of "Comparison," which says: "The king uses three drives, losing the preceding game." The Small Image Commentary also says: The gentleman abandons pursuit, because proceeding forward would lead to difficulties and regret. Cui Jin explains: The gentleman can perceive subtle signs of change, foreseeing that there is no guide, and thus prefers to abandon rather than proceed; once he proceeds, he will fall into regret and hardship.

六四：乘馬班如，虞翻曰：乘，三也。謂三巳變坎，為馬，故曰“乘馬”。馬在險中，故“班如”也。或說乘初，初為建侯，安得乘之也。求婚媾，往吉，無不利。崔覲曰：屯難之時，勿用攸往。初雖作應，班如不進。既比於五，五來求婚。男求女，“往吉，無不利”。《象》曰：求而往，明也。虞翻曰：之外稱“往”。體離，故“明也”。

The line statement of the fourth line says: 'Riding a horse but circling and hesitating.' Yu Fan explains: 'What is being ridden is six three—six three has changed into Kan, which represents a horse, so it is said 'riding a horse'; the horse is trapped in the danger of Kan, so it is said 'circling and hesitating.' Some people say that the fourth line is riding on initial nine, but initial nine is the line of establishing a feudal lord, how can it be ridden upon? The line statement continues: 'Going forward to propose marriage, going forward is auspicious, there is no disadvantage.' Cui Jin explains: 'In the time of difficulty and blockage, it is originally not suitable to go forward; although initial nine corresponds with the fourth line, it remains hesitating and does not advance. The fourth line has already closely aligned with nine five, and nine five coming forward to propose marriage is the proper etiquette of a man proposing to a woman, so 'going forward is auspicious, there is no disadvantage.' The Small Image Commentary says: 'Going forward with a purpose is wise.' Yu Fan explains: 'Going outward is called 'going'; the fourth line is in the form of Li, which represents brightness, so it is said 'bright.'

九五：屯其膏，虞翻曰：坎雨稱“膏”。《詩》云：陰雨膏之，是其義也。小貞吉，大貞凶。崔覲曰：得屯難之宜，有膏澤之惠。謂與四為婚媾，施雖未光，小貞之道也，故“吉”。至於遠求嘉偶，以行大正，赴二之應，冒難攸往，固宜且凶。故曰“大貞凶”也。貞，正也。《象》曰：屯其膏，施未光也。虞翻曰：陽陷陰中，故“未光也”。

The line statement of the fifth line says: "The dew gathers and is difficult to spread." Yu Fan explains that Kan represents rain, and rain moistens things, so it is called "gao." The Book of Poetry says, "The rain moistens the earth," which is exactly this usage. The line statement continues: "To hold to the correctness of small matters brings good fortune, while to hold to the correctness of great matters brings misfortune." Cui Jin explains that the fifth line can harmonize with the proper measure in the time of difficulty, still possessing the grace of dew—it forms a marital relationship with the fourth line, and although its grace is not yet extensive, it conforms to the way of maintaining correctness in small matters, so it is said "good fortune." As for seeking a fine partner, to practice the great correctness, rushing forward to respond to the proper connection with the second line, facing the dangers of difficulty, then it should bring misfortune, so it is said "great correctness brings misfortune." "Zhen" means correctness. The Small Image Commentary says: "The dew gathers, indicating that the giving is not yet extensive." Yu Fan explains that the yang of the fifth line is trapped between the two yin lines above and below, so it is "not bright."

上六：乘馬班如，虞翻曰：乘，五也。坎為馬，震為行，艮為止，馬行而止，故“班如”也。泣血漣如。《九家易》曰：上六乘陽，故“班如”也。下二四爻雖亦乘陽，皆更得承五，憂解難除。今上無所復承，憂難不解，故“泣血漣如”也。體坎為血，伏離為目，互艮為手，掩目流血，泣之象也。《象》曰：泣血漣如，何可長也。虞翻曰：謂三變時，離為目。坎為血，震為出。血流出目，故“泣血漣如”。柔乘於剛，故不可長也。

The line statement of the sixth line at the top says: riding a horse that circles without moving forward. Yu Fan explains: the one being ridden is the nine in the fifth position; the upper trigram is Kan, representing a horse, and the lower trigram is Zhen, representing movement. The interacting trigrams are Gen, representing stopping. The horse wants to move but is stopped, hence the phrase "circles without moving forward." The line statement continues: crying with blood flowing, tears and snot flowing down. The Nine Schools' Commentary explains: the sixth line at the top overpowers the yang of the nine in the fifth position, hence "circles without moving forward." The lower lines six in the second and six in the fourth, although also overpowering yang, can still support the nine in the fifth, so their worries can be resolved and difficulties can be dispelled. Now the sixth line at the top is at the very top and has no yang to support, so its worries cannot be resolved, hence "crying with blood flowing down." In terms of the image, the sixth line at the top is in the trigram Kan, which represents blood; Kan is hidden by Li, which represents the eye; the interacting trigrams are Gen, which represents the hand. Covering the eye with the hand while blood flows from the eyes is exactly the image of crying. The Small Image Commentary says: crying with blood flowing down, how can such a situation last long? Yu Fan explains: when the sixth line in the third position moves, Li represents the eye, Kan represents blood, and Zhen represents movement. Blood flows from the eyes, hence "crying with blood flowing down." The sixth line at the top overpowers the strong line, hence it cannot last long.