The Great Strength Hexagram (Number 34)

震上，乾下。“大壯”：利貞。《彖》曰：“大壯”：大者壯也。剛以動，故壯。“大壯，利貞”，大者，正也，正大而天地之情可見矣。以大者為正，天地之至情也。《象》曰：雷在天上，“大壯”。君子以非禮弗履。所以全其勇、壯也。

The hexagram Great Strength has the trigram Zhen (Thunder) above and Qian (Heaven) below. The hexagram statement says: It is advantageous to maintain correctness. The commentary on the judgment says: Great Strength refers to the great being strong; because it is strong and active, it is strong. "Great Strength, advantageous to maintain correctness" means that "great" is equivalent to "correctness"; when one is both great and correct, the true nature of heaven and earth becomes evident. Taking "great" as "correctness" is precisely the true nature of heaven and earth. The image commentary says: Thunder resounding in the sky, this is the image of the hexagram Great Strength; thus the gentleman understands that he should not do anything that is not in accordance with propriety. By doing so, he preserves his own courage and strength.

初九：壯于趾，征凶有孚。《象》曰：“壯于趾”，其孚窮也。“乾”施壯於“震”者也。壯者為羊，所施為藩，故五以二為羊，三以六為藩。以類推之，則初九之壯，施於九四；九四藩決不羸，則初九亦觸四之羊也。以其最下而用壯，故曰“壯于趾”。自下之四，故曰“徵”。眾皆觸非其類，已獨觸其類。觸其類，則有孚於非其類矣，不孚於方壯之陽，而孚於已窮之陰，故雖有孚而不免於凶者，其孚窮而不足賴也。

The line statement for the initial nine says: "Strength is shown in the toes, going forward brings misfortune, yet there are people who believe in it." The image commentary says: "Strength in the toes" indicates that the trust he has received has reached an impasse. This hexagram is when the trigram Qian (Heaven) applies strength to Zhen (Thunder). The one applying strength is "sheep," and the one being collided with is "fence." Therefore, the sixth five takes the nine two as the sheep, and the nine three takes the upper six as the fence. By analogy, the strength of the initial nine is applied to the nine four. The line statement for the nine four says "the fence is firm and the sheep is not weak," indicating that the initial nine is also the sheep colliding with the nine four. Because it is at the very bottom, it uses strength, so it says "strength in the toes." From the very bottom, it runs toward the nine four, so it says "going forward." All the lines collide with different kinds, but the initial nine collides with the same kind. Colliding with the same kind, then those who believe in it are only of different kinds. It does not receive the trust of the properly strong yang, but receives the trust of the already at an end yin. Therefore, even though there are people who believe in it, it still cannot avoid misfortune, because those who believe in it have already reached an end and are unreliable.

九二：貞吉。《象》曰：“九二貞吉”，以中也。初九以觸陽“凶”，九三以獨陰“厲”，皆失中者也。九二之於五也，進不觸之，退不助之，安貞而已，中也。九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。《象》曰：“小人用壯”，君子罔也。“羊”，九三也；“藩”，上六也，“羸”，廢也。九三之壯施於上六。上六，窮陰也；九三，壯陽也。以壯陽觸窮陰，其勢若易易然。然而陽壯則輕敵，陰窮則深謀，故小人以是為壯，而君子以是為罔已也。以陽觸陰，正也；而危道也。是以君子不觸也。

The line statement for the second line says: "Maintaining uprightness brings good fortune." The Image Commentary explains that the second line's "uprightness brings good fortune" is because it is in the center. The first line collides with the fourth line, which is also yang, and thus incurs "misfortune." The third line attacks a single yin, which is isolated, and thus meets "danger," both due to losing the center. The second line, regarding the fifth line, does not advance to collide with it nor retreat to support it; it simply maintains uprightness, which is the center. The line statement for the third line says: "The petty person exerts strength blindly, while the gentleman regards this as empty. Holding to such uprightness is dangerous; a ram charges against a fence and gets its horn stuck." The Image Commentary says: "The petty person uses strength," but in the eyes of the gentleman, this is nothing but emptiness. The "ram" in the line statement refers to the third line, "fence" refers to the sixth line above, and "wěi" means to weaken or damage. The third line applies its strength to the sixth line: the sixth line is the extreme yin, while the third line is the strong yang. Using strong yang to strike exhausted yin seems easy at first glance. However, strong yang becomes overconfident, while exhausted yin becomes cautious. Therefore, the petty person takes this as strength, but the gentleman sees it as empty. Using yang to strike yin is morally right, but in practice it is dangerous, so the gentleman does not strike.

九四：貞吉，悔亡。藩決不羸，壯于大輿之輹。《象》曰：“藩決不羸”，尚往也。九四有藩，是以知初九之觸也，欲進而消二陰者。九四之“貞吉”也，外有二陰之敵，而內有初九之觸，此九四之所以有“悔”也。忿其觸而羸其角，則是敵未亡而內自戰，四以是為病也，故見觸不校，即而懷之。以為其徒，則可以“悔亡”，故曰“藩決不羸，壯于大與之輹”。九四自決其藩，而不以羸初九之角，則向之觸我者止而為吾用，適所行以壯吾輹爾。臨敵而輹壯，可以往矣。

The statement of the fourth line says: If one maintains correctness, it will be auspicious, and regret will vanish. The fence has opened a gap, the ram's horn is not blocked, and it is strong like the sturdy hindquarters of a large cart. The Image Commentary says: "The fence is opened, and the ram is not restrained," meaning one can still proceed forward. The fourth line here also has a fence, so we know that the initial nine is indeed colliding with it. The initial nine wants to advance and eliminate the two yin lines above. The fourth line needs to be "correct and auspicious" because there are two yin lines, the fifth and sixth, outside as enemies, and the initial nine colliding from within. This is precisely why the fourth line has "regret." If it resents the collision and tries to block the ram's horn, that would mean the enemy has not been eliminated yet, and internal conflict arises first. The fourth line considers this a major problem. Therefore, even though it is hit, it does not take it personally, but instead brings the initial nine close, turning it into an ally. In this way, "regret is eliminated," so it says, "The fence is opened, the ram is not restrained, strong like the hindquarters of a large cart." The fourth line itself opens a gap in the fence, does not block the ram's horn. The one that previously collided with me now stops and becomes useful to me, just as its strength reinforces the hindquarters of my cart. When facing an enemy, having strong cart wheels allows one to move forward.

六五：喪羊于易，無悔。《象》曰：“喪羊于易”，位不當也。“羊”，九二也；六五者，九二施壯之地也。以陰居陽則不純乎陰，有志於助陽矣。是以釋九二之羊而縱之，故曰：“喪羊于易，位不當也。”人皆為藩以御羊，而已獨無有，豈非易之至也歟？有藩者，羸其角；而易者喪之，羸其角者“無攸利”，則喪之者“無悔”，豈不明哉！

The Line Statement of the Fifth Line says: Losing a sheep on an easy ground brings no regret. The Image Commentary says: 'Losing a sheep on an easy ground' is because the position is inappropriate. In the Line Statement, 'sheep' refers to Nine in the Second. Five in the Fifth is the object that Nine in the Second strengthens. Five in the Fifth, with a yin line in a yang position, is not purely yin, but has the intention of helping yang. Therefore, it lets Nine in the Second go freely, hence the Image Commentary says 'losing a sheep on an easy ground, position is inappropriate.' Others build fences to keep the sheep in, but Five in the Fifth does not build anything. Is this not the extreme of ease? Those who build fences get the sheep's horn stuck; those who are easy let the sheep go. Those whose sheep's horn is stuck get 'no benefit,' while those who let the sheep go have 'no regret.' The reason is clear!

上六：羝羊觸藩，不能退，不能遂。無攸利，艱則吉。《象》曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。“羊”，九三也；“藩”，上六也。自三言之，三不應觸其藩；自上言之，上不應羸其角。二者皆不計其後而果於發者，三之觸我，我既已罔之矣，方其前“不得遂”，而退不得釋也，豈獨羊之患，雖我則何病如之？且未有羊羸角而藩不壞者也，故“無攸利”，均之為不利也，則以知難而避之，為“吉”。

The line statement of the sixth line at the top says: A male sheep collides with a fence, cannot retreat, nor can it break through, thus bringing no benefit; when in a difficult situation yet able to maintain self-restraint, it is auspicious. The image commentary says: "Unable to retreat, unable to proceed" is because of insufficient consideration; "difficulties bring auspiciousness" means that misfortune does not last long. In the line statement, "sheep" refers to the third line, and "fence" refers to the sixth line at the top. From the perspective of the third line, it should not have collided with the fence of another; from the perspective of the sixth line at the top, it should not have blocked the sheep's horn. Both sides act recklessly without considering the consequences. When the third line collides with me, I have already seen through its emptiness; when it advances and cannot break through, and retreats but cannot pull back its horn, the suffering is not only for the sheep, but the fence itself is also equally harmed. Moreover, there has never been a case where the sheep's horn blocked the fence without damaging it, hence "no benefit." Since both sides are equally disadvantageous, it is considered auspicious to recognize the difficulty and retreat, avoiding this collision.

離上，坤下。“晉”：康侯，用錫馬，蕃庶，晝日三接。《彖》曰：“晉”，進也。明出地上，順而麗乎大明，柔進而上行。是以“康侯，用錫馬，蕃庶，晝日三接”也。“晉”以“離”為君，“坤”為臣。“坤”之為物廣大博厚，非特臣爾，乃諸侯也。故曰“康侯”，君以是安諸侯也。夫“坤”順而“離”明，以順而進，趨於明，無有逆而不受者，故曰“錫馬”。馬所以進也，錫之馬而使蕃之，許其進之甚也。一日三接，喜其來之至也。《象》曰：明出地上，“晉”，君子以自昭明德。

The hexagram of "Progress" has the upper trigram Li (Fire, brightness) and the lower trigram Kun (Earth). The hexagram statement says: A king who brings peace to the feudal lords grants him chariots and horses, allowing the horses to multiply, and receives him three times in one day. The commentary on the judgment says: "Progress" means advancing. Brightness rises from the earth, the gentle and yielding line adheres to the great brightness, and the gentle line ascends and advances, hence it says "The healthy prince, granted horses, with many offspring, received three times in one day." The hexagram of "Progress" uses Li as the sovereign and Kun as the minister. Kun is vast and heavy, not just an ordinary minister, but actually a feudal lord, hence it is called "the healthy prince" — the sovereign uses this method to pacify the feudal lords. Kun is gentle and Li is bright; by being gentle and advancing toward brightness, there is no obstacle on the way, hence it says "granted horses." Horses are used for advancing; granting horses and allowing them to multiply is a great encouragement for advancement. Being received three times in one day shows the prince's eagerness to see him. The image commentary says: Brightness rising from the earth is the image of the hexagram of "Progress"; thus, the gentleman understands that he should manifest his bright virtue.

初六：晉如，摧如，貞吉。罔孚，裕，無咎。《象》曰：“晉如摧如”，獨行正也；“裕無咎”，未受命也。三陰皆進而之“離”，九四居於其沖，欲並而有之，眾之所不與也。初六有應於四，將以眾適四，故進而眾摧之也。夫初六之適四，正也；其以眾適四，不正也。已獨行而不以眾，則得其正矣，故曰“貞吉”。我雖正矣，而眾莫吾信，故“裕”之而後“無咎”。裕之而後無咎者，眾未肯受吾命也。

The line statement of the first line says: wanting to advance, but being obstructed by others, maintaining uprightness brings good fortune; when not trusted, being composed and generous brings no blame. The image commentary says: "Advancing as if crushed" is because it is following its own upright path; "Being generous brings no blame" is because it has not yet received a mandate. The three yin lines all need to ascend and join the fire trigram, and the nine in the fourth position is exactly at the critical point, wanting to take them all for itself, which is not supported by the other lines. The first line has a proper response with the nine in the fourth, intending to lead everyone to join the nine in the fourth, so when it moves, others obstruct it. The first line going to join the nine in the fourth by itself is proper; but dragging others along to join the nine in the fourth is improper. Going alone without dragging others is proper, so it says "uprightness brings good fortune." Although I am upright, others do not trust me, so I need to be composed and generous, then I can have no blame. Being generous first then having no blame is because others still do not accept my command.

六二：晉如，愁如，貞吉。受茲介福，于其王母。《象》曰：“受茲介福”，以中正也。將進而之五，而四欲得之，故“晉如，愁如”。我守吾正，雖四為拒，不能終閉也，故受福於王母。六五之謂王母也，以其為王母，故二雖陰，亦可得而歸之矣。六三：無允，悔亡。《象》曰：“無允”之，志上行也。將適上九而近於四，悔也。雖與之近，而眾信其不與也，故“悔亡”。

The Line Statement of six two says: wishing to advance, yet full of sorrow, maintaining the correct path brings good fortune; receiving this great blessing from the Queen Mother. The Image Commentary says: 'receiving this great blessing' is because it is in the center and maintains the correct path. Six two is about to go up and attach to six five, but nine four wants to take it away, hence 'advancing as if in sorrow'. I only need to maintain my correct path, even though nine four blocks from the middle, this path will not be blocked, so it can receive the blessing from the Queen Mother. The Queen Mother refers to six five; precisely because it is the Queen Mother, six two, although a yin line, can still attach to it. The Line Statement of six three says: not receiving the approval of others, regret disappears. The Image Commentary says: hence 'no approval' is because its aspiration is to go upward. Six three was originally going to attach to upper nine, but it is close to nine four, which is regrettable; although close to nine four, others believe it is not in the same faction as nine four, hence 'regret disappears'.

九四：晉如，鼫鼠，貞厲。《象》曰：“鼫鼠貞厲”，位不當也。求得而未必能者，鼫鼠也。六二、六三，非其所當得也。因其過我欲兼有之，而眾不聽，故曰“晉如，鼫鼠”。九四之有初六，正也；非其正者，固不可得矣。而正者猶危，則位不當之故也。

The statement of the fourth line says: "Advancing in this way is like the shi shu, clinging to this correctness yet facing danger." The Image Commentary says: "The shi shu is correct but dangerous," because its position is inappropriate. The shi shu, which wants to grasp everything but can achieve nothing, is exactly like this. The lines six two and six three are not what the fourth line should possess; only because they pass by the fourth line, it wants to take them as well, but the people do not agree, hence "advancing like the shi shu." The fourth line possesses the line six initial, which is appropriate; inappropriate things are inherently unattainable. Yet even the appropriate things remain dangerous, due to the inappropriate position.

六五：悔亡。失得勿恤，往吉，無不利。《象》曰：“失得勿恤”，往有慶也。四奪其與，悔也。然而眾不與四，是以“悔亡”。夫以五之尊而下與四爭，其所附則陋矣，故雖失所當得，“勿恤”，而往則吉。夫下與四爭，必來；來者爭也，則往者不爭之至也。五猶不爭，而四何敢不置之？故其所失，終亦必得而已矣。苟終於得，則其不爭，非獨四之利也。

The Line Statement of the Fifth Line says: Regret disappears; whether you gain or lose, there is no need for worry, and going forward is auspicious, with nothing adverse. The Image Commentary says: 'Whether you lose or gain, do not worry,' meaning that going forward brings blessings. The Nine in the Fourth has taken away those who should have belonged to the Six in the Fifth, which is regrettable; however, the people do not attach themselves to the Nine in the Fourth, so 'regret disappears.' With the high position of the Six in the Fifth, going down to compete with the Nine in the Fourth for the allegiance of others is somewhat contemptible. Therefore, even if you lose what you should have gained, 'do not worry,' and just go forward and it will be auspicious. Going down to compete with the Nine in the Fourth necessarily means 'coming'; 'coming' means competition, so 'going forward' is entirely non-competitive. Since the Six in the Fifth does not compete, how dare the Nine in the Fourth not let go? Therefore, what the Nine in the Fourth loses will eventually be regained. Since in the end it will be regained, this non-competitiveness is not only a benefit to the Nine in the Fourth.

上九：晉其角，維用伐邑，厲吉無咎，貞吝。《象》曰：“維用伐邑”，道未光也。剛之上窮者，角也。“晉其角”者，以是為晉也。以角為晉，必有所用其觸。三，吾應也；而四閉之，則上九之所伐者，四也。四與上同體，故為邑也。邑人而閉吾應，無以令之而至於用兵，道不光矣。此正也，而吝道也。故知戒於危，然後其吉，可以無咎。

The line statement of Upper Nine says: Going up to the horn, it can only be used to attack one's own territory. Though there is danger and hardship, it is auspicious, without fault. Holding on to this correct path ultimately brings regret. The Image Commentary says: "Using it to attack the territory," means that this path is not yet broad enough. Yang strength has reached its peak, becoming the horn. "Advancing with the horn" means using the horn as a means of advancement; using the horn to advance requires using it to collide with something. Six Three is my correct corresponding line, but Nine Four blocks the way from the middle. Therefore, Upper Nine must attack Nine Four. Nine Four and Upper Nine are both within the Upper Trigram Li, so it is called "territory." People within the same territory block my correct corresponding line. I have no other way to command them, so I have to use military force. This path is not broad enough. Although this matter is just, it is a path that brings regret. Therefore, one must understand caution in danger, then one can achieve auspiciousness and avoid fault.

坤上，離下。“明夷”：利艱貞。《彖》曰：明入地中，“明夷”。內文明而外柔順，以蒙大難，文王以之。“利艱貞”，晦其明也。內難而能正其志，箕子以之。《象》曰：明入地中，“明夷”，君子以蒞眾，用晦而明。王弼曰：顯明於外，乃所辟也。

The hexagram Mingyi has the upper trigram Kun (Earth) and the lower trigram Li (Fire, brightness). The hexagram statement says: It is advantageous to remain upright in hardship. The commentary on the judgment says: The brightness is hidden beneath the earth, which is the meaning of the hexagram Mingyi. The inner part is bright and the outer is gentle, thus being able to endure great difficulties. King Wen was imprisoned in Youli and acted in this way. "It is advantageous to remain upright in hardship" means to conceal one's brightness. Being caught in difficulties within one's own family yet still maintaining one's upright mind, the Ji Zi of the Yin dynasty did exactly this. The image commentary says: The brightness is hidden beneath the earth, which is the image of the hexagram Mingyi. The gentleman thus understands that when governing the people and managing a large group, one should restrain one's sharpness and become more discerning. Wang Bi says: To display discernment externally is precisely what should be avoided.

初九：明夷于飛，垂其翼。君子于行，三日不食。有攸往，主人有言。《象》曰：“君子于行”，義不食也。“明夷”之主在上六。二與五，皆其用事之地。而九三勢均於其主，力足以正之，此三者皆有責於“明夷”之世者也。夫君子有責於斯世，力能救則救之，六二之“用拯”是也；力能正則正之，九三之“南狩”是也。既不能救，又不能正，則君子不敢辭其辱以私便其身，六五之“箕子”是也。

The line statement of the initial nine says: When brightness is injured, it flaps its wings and lowers them; the gentleman travels on the road, not having time to eat for three days; if he goes somewhere, the host will still have words. The image commentary says: "The gentleman on the journey" means he does not accept food from others in terms of righteousness. The main character of the hexagram Mingyi is at the top six. The six two and six five are both in positions of power and authority, while the strength of nine three is equal to that main character, sufficient to correct it. These three lines are all responsible for the world of Mingyi. Since the gentleman is responsible for this world, if he has the strength to save it, he should do so, as indicated by the line statement of six two "using aid"; if he has the strength to correct it, he should do so, as indicated by the line statement of nine three "southern hunting"; if he cannot save or correct it, then the gentleman will not dare to abandon this disgrace for his own convenience, as indicated by the line statement of six five "Jizi".

君子居“明夷”之世，有責必有以塞之，無責必有以全其身而不失其正。初九、六四，無責於斯世，故近者則入腹獲心“于出門庭”，而遠者則行不及食也。“明夷”者，自“夷”以全其明也，將飛而舉其翼，必見縻矣，故“垂其翼”，所以示不飛之形也。方其未去也，“垂其翼”，緩之至也；及其去也，三日不遑食，亟之至也。是何也？則懼不免也。“明夷”之主，既已失其民矣，我有所適，所適必其敵也。去主而適敵，主且以我為謀之，故曰“主人有言”。“主人”，上六也。

A gentleman in the time of the hexagram Ming Yi must either fulfill his responsibility or preserve himself without losing the right path. Both the initial line and the fourth line do not bear responsibility for this situation, so the fourth line, being close, says "entering the left abdomen, obtaining the heart of Ming Yi," and then quickly "leaving the courtyard." The initial line, being far away, is so far that it has not even had time to eat. The term "Ming Yi" refers to oneself darkening one's light in order to preserve it. When about to take flight and raise its wings, it is inevitably caught and held down, so it "lowers its wings," appearing not to intend to fly away. When it has not yet left, "lowering its wings" means being extremely slow; but when it really intends to leave, it is so urgent that it cannot even eat for three days. Why is this so? It is out of fear of not being able to escape. The main character of Ming Yi has lost the people's support, so wherever it goes, it must go to the enemy's side. Leaving the master to join the enemy, the master will regard it as plotting against him, hence "the master says." Here, the "master" refers to the top line.

六二：明夷，夷于左股，用拯馬壯，吉。《象》曰：六二之吉，順以則也。爻言左右，猶言內外也。在我之上，則於我為左矣。“明夷”之世，“坤”，君也，而將廢也。“離”，臣也，而方壯也。自“離”言之，“坤”之廢，左股之傷也。六二忠順之至，故往用拯之，愛其忠而憂其不濟也。故戒之曰：徒往不足拯也。馬壯而後吉，馬所以載傷者也。

The line statement of the second line says: Light is injured, the injury is on the left thigh, a strong horse is used to save, it is auspicious. The image commentary says: The auspiciousness of the second line is because it is flexible and conforms to the right way. The line statement refers to left and right, which means inner and outer; what is above me is considered the left. In the time of Mingyi, the hexagram of Kūn is the ruler, but is about to be discarded; the hexagram of Lí is the minister, but is at its peak. From the perspective of Lí, the impending discard of Kūn is like the left leg being injured. The second line is extremely loyal and obedient, so it is willing to go and save it. The line statement values this loyalty, but is also worried that it may not succeed, so it warns: going without anything is not enough to save, one must have a strong horse to be auspicious — the horse is used to carry the injured person.

九三：明夷，于南狩，得其大首，不可疾貞。《象》曰：“南狩”之志，乃大得也。六二所居者順，而不失人臣之則，故可以拯不明之君。有功而不見疑，是以吉也。至於九三，其勢逼矣。雖欲拯之而不可得，故“南狩”以正之。“明夷”始自晦也，“南狩”，發其明之地也。以陽用陽，戒在於速，故“大首”既獲，則“不可疾貞”。

The line statement for nine in the third says: At the time when brightness is injured, going south to hunt, capturing the chief culprit, but one must not act hastily to seek correctness. The image commentary says: The aspiration of going south to hunt brings great gain. The position of six in the second is flexible and proper, and thus is able to assist the dark ruler, achieving merit without suspicion, hence it is auspicious. By the time of nine in the third, the situation becomes urgent: although one wishes to help, it is impossible, so one must use the method of going south to correct it. "Bright darkness" begins with self-concealment, while "going south to hunt" is precisely where this brightness is revealed. When a yang force acts with yang action, the most important thing to guard against is acting too hastily, so after capturing the chief culprit, one must not act hastily in seeking correctness.

六四：入于左腹，獲明夷之心，于出門庭。《象》曰：“入于左腹”，獲心意也。近不明之君，而位非用事之地，雖以遜免可也。是故“入其左腹，獲其心意”，而君子莫之咎者，以去其門庭之速也。君子之居此，懼不免爾。既免，未有不去者；既免而不去，懷其門庭，將以有求，則吾罪大矣。

The Line Statement of the Fourth Line says: "Entering the left abdomen, touching the mind of the injured brightness, then leaving his courtyard." The Image Commentary says: "Entering the left abdomen" means obtaining his mind. The Sixth Line is close to the dark ruler, and its position is not in the place of power. Even if it uses indirect compliance to avoid calamity, it is not improper. Therefore, "entering his left abdomen, obtaining his mind," the gentleman does not blame it, because it left the courtyard very quickly. A gentleman in this position fears only being unable to escape. Once he escapes, there is no one who does not leave. If he has already avoided calamity but still lingers, clinging to the courtyard, that is seeking something else, and my guilt would be great.

六五：箕子之明夷，利貞。《象》曰：箕子之貞，明不可息也。六五之於上六，正之則勢不敵，救之則力不能，去之則義不可，此最難處者也。如箕子而後可，箕子之處於此，身可辱也，而“明不可息”者也。

The Line Statement of the Fifth Line says: Like Ji Zi, who concealed himself in a time of obscured brightness, it is advantageous to maintain uprightness. The Image Commentary says: Ji Zi's uprightness lies in the fact that his brightness never ceased. The Fifth Line faces the Top Line: to correct it, one's power is insufficient; to save it, one's strength is inadequate; to flee, it would be against the Way—this is the most difficult line in the entire hexagram. Only someone like Ji Zi in the late Shang dynasty could handle it. Ji Zi, in such a situation, would rather suffer humiliation upon his body, but the brightness within him must never be extinguished.

上六：不明晦，初登于天，後入于地。《象》曰：“初登于天”，照四國也；“後入于地”，失則也。六爻皆晦也。而所以晦者不同：自五以下，明而晦者也；若上六，不明而晦者也。故曰“不明晦”，言其實晦非有托也。明而晦者，始晦而終明；不明而晦者，強明而實晦，此其辨也。

The statement of the sixth line at the top says: Not only is it not clear, but it is actually dark; it first rises to the heavens and then falls into the earth. The Image Commentary says: "First ascending to the heavens" refers to having once illuminated all the surrounding states; "later descending into the earth" refers to losing the standard. All six lines of the hexagram Mingyi (Bright Abatement) are in darkness, but the causes of their darkness differ: from line six in the fifth downwards, they were originally bright but deliberately concealed their brightness; however, line six at the top was originally dark and thus remained dark. Therefore, the line statement says "not clear and dark," meaning it is truly dark with no excuse. Those who were originally bright but concealed their brightness begin dark but end bright; those who were originally dark and remained dark pretend to be clear but are actually dark—this is the difference between the two.

巽上，離下。“家人”：利女貞。《彖》曰：“家人”，女正位乎內。謂二也。男正位乎外。謂五也。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父、子子、兄兄、弟弟、夫夫、婦婦而家道正，正家而天下定矣。《象》曰：風自火出，“家人”。君子以言有物而行有恆。火之所以盛者，風也；火盛而風出焉。家之所以正者，我也；家正而我與焉。

The hexagram of Family has the trigram Xun (Wind) above and Li (Fire) below. The hexagram statement says: It is advantageous for a woman to maintain her proper position. The commentary on the judgment says: In the hexagram of Family, the woman is in the inner position and maintains her proper position — this refers to line six in the second position; the man is in the outer position and maintains his proper position — this refers to line nine in the fifth position. Both men and women each maintain their proper positions, which is the great principle of heaven and earth. In a family, there is a strict and proper leader, which refers to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; thus the family is properly ordered. When every family is properly ordered, the world is at peace. The image commentary says: Wind arises from fire, which is the image of the hexagram of Family. A gentleman understands from this that speech should have substance and actions should be consistent. Fire burns vigorously because of the wind; but when the fire is vigorous, the wind arises from the fire. A family becomes properly ordered because of oneself; but when the family is properly ordered, one is also within that order.

初九：閒有家，悔亡。《象》曰：“閒有家”，志未變也。家人之道，寬則傷義，猛則傷恩。然則是無適而可乎？曰：“君子以言有物而行有恆。”至矣，言之有物也，行之有恆也！雖有悍婦、暴子弟，莫敢不肅然，而未嘗廢恩也，此所以為至也。曾子曰：“君子所貴乎道者三：動容貌，斯遠曝慢矣；正顏色，斯近信矣；出辭氣，斯遠鄙倍矣。”如是，何閒之有？初九用剛於家之始，九三用剛於家之成，是以皆有悔也。夫所以至於“閒”者？惟德不足故也。德既不足，而又忘閒焉，則志變矣。及其未變而閒之，故“悔亡”。

The line statement of the first nine says: "At the beginning, establishing a means of restraint within the family, regret disappears." The image commentary says: "Establishing restraint within the family," is to act before the heart turns bad. The way of managing the family, if too lenient, harms righteousness; if too strict, harms affection. Then, is there not a path that can be followed? The answer is: "The gentleman speaks with substance and acts with consistency." When speech has real content and actions are consistent, this is the ultimate. With this, even if there are a fierce wife or violent sons in the family, no one dares to be disrespectful, and affection is never abandoned. Therefore, it is the ultimate. Zengzi in the "Taibai" chapter of the "Analects" says: "The three things a gentleman values are: maintaining proper appearance and behavior keeps one away from rudeness and disrespect; maintaining a proper expression approaches sincerity; and careful speech and tone keeps one away from vulgarity and disorder." If one can achieve this, then what need is there for restraint? The first nine uses strength at the beginning of family affairs, and the nine in the third position uses strength when the family affairs have already taken shape, so both lines bring regret. Why does one have to reach the point of needing restraint? It is only because one's virtue is insufficient. When virtue is insufficient and even restraint is forgotten, the hearts of the family members will turn bad; therefore, one must establish restraint before the heart turns bad, so "regret disappears."

六二：無攸遂，在中饋，貞吉。《象》曰：六二之“吉”，順以“巽”也。有中饋，無遂事，婦人之正也。九三：家人嗃嗃，悔厲，吉。婦子嘻嘻，終吝。《象》曰：“家人嗃嗃”，未失也。“婦子嘻嘻”，失家節也。以陽居陽，過於用剛，故悔且危也。人見其悔且危也，而矯之以寬，則家敗矣。故告之以斯人之終吉，戒之以失節之終吝。

The Line Statement for Six in the Second says: Not acting on one's own initiative, only managing the household's food and provisions, maintaining uprightness brings good fortune. The Image Commentary says: Six in the Second is fortunate because it is gentle and humble. Managing the household's food and not making major decisions on one's own is the proper way for a woman. The Line Statement for Nine in the Third says: Governing the family with excessive severity, the family members are distressed and sigh, although there is regret and danger, ultimately it is good; if the wife and children laugh and joke, there will certainly be regret in the end. The Image Commentary says: "The family is in a state of harshness," but has not yet lost the right path; "the wife and children laugh and joke," this is losing the family's discipline. Nine in the Third, with a Yang line in a Yang position, is overly strong, hence there is regret and danger. Others see this regret and danger and want to correct it with leniency, which will lead to the family's downfall. Therefore, the Line Statement clearly tells us: Nine in the Third ultimately brings good fortune; at the same time, it warns us: losing discipline will ultimately lead to regret.

六四：富家，大吉。《象》曰：“富家大吉”，順在位也。“家人”有四陽二陰，而陰皆不失其位，以聽於陽。陽為政而陰聽之，家欲不治不可得也。富者治之極也，故六二“貞吉”，其治也；六四“富家”，其極也。以治極致富，則其富可久，此之謂“大吉”。

The Line Statement of the Fourth Line says: "Making the family prosperous, great good fortune." The Image Commentary says: "Prosperous family, great good fortune," because it is flexible and proper in position. The Hexagram of Family has four yang lines and two yin lines. The two yin lines both remain in proper positions and both obey the yang. Yang governs and yin follows, so a family in such a state cannot fail to be well governed. Prosperity is the result of perfect governance, so the Second Line says "Uprightness brings good fortune," which refers to governance. The Fourth Line says "Prosperous family," which refers to the culmination of governance. Wealth achieved through perfect governance is enduring wealth, which is called "great good fortune."

九五：王假有家，勿恤，吉。《象》曰：“王假有家”，交相愛也。“假”，至也。王至有家，則是家也大矣。王者以天下為一家，“家人”之家近而相瀆，天下之家遠而相忘，知其患在於相瀆也，故推嚴別遠以存相忘之意，知其患在於相忘也。故簡易“勿恤”，以通相愛之情。“家人”四陽，惟九五有人君之德，故稱其德、論天下之家焉。君臣欲其如父子，父子欲其如君臣，聖人之意也。

The Line Statement of the Fifth Line says: The king's virtue extends to his family, there is no need to worry, it is auspicious. The Image Commentary says: "The king goes to his family," meaning that the ruler and the people love each other mutually. "Go" means "to reach" or "to arrive at." When the king's virtue reaches his family, this family becomes vast. The ruler treats the world as one family. A common family, because of closeness, tends to become disrespectful; the great family of the world, because of distance, tends to become indifferent. Knowing that the problem in closeness is disrespect, one should enforce strictness and distinguish between near and far, to preserve a sense of distance and indifference. Knowing that the problem in distance is indifference, one should act simply and not worry, to foster mutual affection. Among the four yang lines in the hexagram Family, only the Fifth Line possesses the virtue of a ruler, so the discussion is based on its virtue, referring to the great family of the world. To make the relationship between ruler and minister as close as father and son, and to make the relationship between father and son as respectful as ruler and minister, this is precisely the intention of the sage.

上九：有孚，威如，終吉。《象》曰：“威如”之“吉”，反身之謂也。上九之所信者，三也。家人之無應者，惟三與上而已。人皆剛柔相與，而己獨兩剛相臨，是以終身不忘畏也。畏威如疾，民之上也，故畏人者人亦畏之，慢人者人亦慢之，此之謂“反身”。凡言終者，其始未必然也，“婦子嘻嘻”，其始可樂；“威如之吉”其始苦之。

The line statement of Upper Nine says: With sincerity in heart and dignity in appearance, the outcome is ultimately auspicious. The Image Commentary says: "Dignity and awe" is auspicious because it refers to self-reflection. Upper Nine trusts Nine Three. In the Hexagram of Family, there is no proper correspondence, only the two lines of Nine Three and Upper Nine. Others are paired with one yang and one yin, but these two lines are two yangs facing each other. Therefore, they never forget the word "fear" throughout their lives. They fear authority as one fears illness, which is the way of the superior person among the people. Therefore, those who respect others are respected by others; those who despise others are despised by others. This is called "self-reflection." Whenever the line statement says "eventually" something, the beginning is often different: "The wife and children laugh and talk happily" starts with happiness; "The auspiciousness of dignity and awe" starts with discomfort.

離上，兌下。“睽”：小事吉。《彖》曰：“睽”，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛。謂五也。是以“小事吉”。有“同”而後有“睽”。“同”而非其情，“睽”之所由生也。“說”之麗“明”，柔之應剛，可謂“同”矣，然而不可大事者，以二女之志不同也。

The Hexagram Kui has the upper trigram Li (Fire, Middle Woman) and the lower trigram Dui (Lake, Young Woman). The Hexagram Statement says: Favorable for minor matters. The Commentary on the Judgment says: The Hexagram Kui represents fire rising and lake descending; two women living in the same house but with different aspirations. Joyful and attached to brightness, the yao of flexible quality ascends and progresses, attaining the central position and corresponding with the yang. This refers to the line Six in the Fifth. Therefore, it is favorable for minor matters. First there is 'sameness,' then there is 'strife'; although appearing as 'sameness,' it is not genuine, and this is the root of separation. The joy of Dui is attached to the brightness of Li, and the flexible yao corresponds with the strong yao, which can be considered 'sameness.' However, great achievements are not possible because the aspirations of the two women are inherently different.

天地“睽”而其事同也，男女“睽”而其志通也，萬物“睽”而其事類也。“睽”之時用大矣哉！人苟惟“同”之知，若是必“睽”。人苟知“睽”之足以有為，若是必“同”。是以自其“同”者言之，則二女同居而志不同，故其吉也小；自其“睽”而“同”者言之，則天地“睽”而其事“同”，故其用也大。《象》曰：上火下澤，“睽”，君子以同而異。“同而異”，晏平仲所謂“和”也。

The Commentary on the Judgment says: Heaven and Earth are separated, yet they do the same things; male and female are separated, yet their aspirations are in harmony; all things are separated, yet they belong to the same category. The situation and function of the hexagram Kui are indeed great! If a person only recognizes the concept of 'sameness,' he will eventually become separated; if a person understands that he can still act within separation, he will eventually return to harmony. Therefore, from the surface of 'sameness,' two women living together may have different aspirations, so its good fortune is only a small good fortune; but from the perspective of 'separation yet actually the same,' Heaven and Earth are separated yet do the same things, so its function is great. The Image Commentary says: Above is fire, below is marsh, which is the image of the hexagram Kui; the gentleman thus understands that he should maintain his own differences within great harmony. This 'sameness with difference' is exactly what Yan Pingzhong of the State of Qi mentioned in the "Zuo Zhuan · Zhao Gong Twenty Years" as 'harmony.'

初九：悔亡。喪馬，勿逐，自復。見惡人，無咎。《象》曰：“見惡人”，以辟咎也。“睽”之不相應者，惟初與四也。初欲適四而四拒之，悔也。四之拒我，逸“馬”也，“惡人”也。四往無所適，無歸之馬也。馬逸而無歸，其勢自復；馬復，則“悔亡”矣。人惟好同而惡異，是以為“睽”。故美者未必婉，惡者未必狠，從我而來者未必忠，拒我而逸者未必貳。以其難致而舍之，則從我者皆吾疾也，是相率而入於咎爾。故“見惡人”，所以“闢咎”也。

The line statement of the initial yang line says: regret disappears; losing a horse, there is no need to chase after it, for it will return by itself; meeting an ugly person, there is no fault. The image commentary says: "meeting an evil person" is to avoid misfortune. In the hexagram of "Strife," the lines that are not in harmony are only the initial yang line and the fourth yang line. The initial yang line wishes to join the fourth yang line, but the fourth yang line refuses it, which is regrettable. The fourth yang line rejecting me is that lost horse, that evil person. The fourth yang line has nowhere else to go, like a horse without a home; the horse has run away and has nowhere to go, so by circumstances it will return; when the horse returns, regret disappears. People generally like those similar to themselves and dislike those different from themselves, and this is how separation arises. Remember, those who look good may not be gentle in nature, and those who look ugly may not be wicked in heart; those who come along with me may not be loyal, and those who refuse me and run away may not have two minds. If because they are hard to attract we simply abandon them, then those who are obedient to me all become my troubles, and we all walk into misfortune together. Therefore, "meeting an evil person" is precisely the way to "avoid misfortune."

九二：遇主于巷，無咎。《象》曰：“遇主于巷”，未失道也。“主”，所主也。有所適，必有所主。九二之進，則主五矣。“巷”者，二五往來相從之道也。使二決從五，則見主於其室；五決從二，則見主於其門。所以相遇於巷者，皆有疑也。何疑也？疑四之為寇也。然而猶可以“無咎”者，皆未失相從之道也，特未至爾。

Nine in the Second Line Statement says: Meeting the master in a narrow alley, there is no fault. The Image Commentary says: 'Meeting the master in the alley' indicates that one has not yet deviated from the correct path. 'Master' refers to the object of reliance. When a person goes somewhere, he must have an object to rely on. Nine in the Second moving upward relies on Six in the Fifth. 'Alley' is the path through which Nine in the Second and Six in the Fifth approach each other. If Nine in the Second resolves to follow Six in the Fifth, he should meet the master in Six in the Fifth's house; if Six in the Fifth resolves to accept Nine in the Second, he should meet Nine in the Second at his own gate. Now both meet only in the middle of the alley, because both have doubts. What are they doubting? They doubt that Nine in the Fourth will interfere. Yet it is still possible to have 'no fault,' because both have not deviated from the path of mutual following, only that they have not yet reached the end.

六三：見輿曳，其牛掣。其人天且劓，無初有終。《象》曰：“見輿曳”，位不當也；“無初有終”，遇剛也。三非六之所宜據，譬之乘輿而非其人也。非其人而乘其器，無人則肆，有人則怍矣。故六三見上九，曳其輪而不進，擊其牛而去之。夫六三配上九，而近於九四，九四其寇也，無所應而噬之，未達於配而噬於寇，是以“天且劓”也。乘非其位而汙非其配，可以獲罪矣，然上九猶脫弧而納之，上九則大矣。有是大者容之，故“無初有終”。

The line statement of the third line says: seeing a cart being dragged backward, the oxen pulling it are also restrained; the driver suffers the punishments of branding on the forehead and cutting off the nose; at first it is not smooth, but in the end there is a good result. The image commentary says: "Seeing the cart being dragged" is because of an improper position; "without initial success but with final success" is because it meets a yang line. The position of the third is not suitable for a yin line, just as someone not meant to sit would sit in a cart. When no one is watching, he behaves recklessly, but when someone sees him, he feels ashamed. Therefore, when the sixth line meets the ninth at the top, it drags the cart wheels backward and pulls the oxen to hurry away. The sixth line was originally meant to be paired with the ninth at the top, but it is now close to the ninth in the fourth. The ninth in the fourth is its enemy, and since it has no one to respond to, it devours it. The sixth line has not yet reached its spouse when it is already bitten by its enemy, hence the punishment of branding on the forehead and cutting off the nose. Sitting in an improper position and disgracing its own spouse is enough to be guilty; yet the ninth at the top still lowers its bow and arrow to accept it, showing great magnanimity. Because there is someone so magnanimous to accept it, there is "without initial success but with final success."

九四：睽孤，遇元夫。交孚，厲，無咎。《象》曰：“交孚”“無咎”，志行也。“睽”之世，陽惟升，陰惟降。九二升而遇五，故為遇主；九四、上九升而無所遇，故為“睽孤”。元夫，初九也。夫兩窮而後相遇者，不約而交相信，是以雖危而“無咎”也。

The fourth line statement says: separated and isolated, encountering the kind man; mutual sincerity and trust, though there is danger, there is no fault. The Image Commentary says: "mutual trust" and "no fault" indicate that the will is carried out. In the time of the Hexagram of Estrangement, the yang lines only rise, and the yin lines only descend. The second line rises and meets the fifth line, so it is called "meeting the ruler"; the fourth line and the top line rise but do not meet anyone, so it is called "estranged and isolated." "The great man" refers to the first line. Two people who are both inpredicament and then meet, do not need to make a contract but trust each other, so although the situation is dangerous, there is "no fault."

六五：悔亡。厥宗噬膚，往何咎？《象》曰：“厥宗噬膚”，往有慶也。六五之配，九二也；九二之“宗”，九四也。二與四同功，故亦曰“宗”。“膚”，六三也，自五言二之宗，故曰“厥宗”。六五之所以疑而不適二者，疑四之為“寇”也，故告之曰：四已噬三矣。夫既已噬三，則不暇寇我；我往從二，何咎之有？

The Line Statement of the Fifth Line says: Regret disappears; his kin is eating tender flesh, so going forward, what fault is there? The Image Commentary says: 'His kin is eating tender flesh,' going forward brings good fortune. The spouse of the Fifth Line is the Second Line, and the 'kin' of the Second Line is the Fourth Line—both the Second and Fourth Lines are Yang Lines, with the same duties, so they are also called 'kin.' 'Flesh' refers to the Third Line. From the perspective of the Fifth Line, referring to the 'kin' of the Second Line, it is called 'his kin.' The Fifth Line hesitates and is unwilling to go and align with the Second Line, fearing that the Fourth Line will interfere and become a threat. Therefore, the Line Statement tells it that the Fourth Line is already eating the Third Line. Since it is busy eating the Third Line, it cannot interfere with me; if I go forward to follow the Second Line, what fault is there?

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧。匪寇，無媾；往，遇雨則吉。《象》曰：“遇雨”之“吉”，無疑亡也。上九之所見者，六三也。汙非其配，“負塗”之豕也。載非其人，“載鬼”之車也。是以張弧而待之，既而察之曰：是其所居者不得已，非與寇，為媾者也，是以說弧而納之，陰陽和而雨也。天下所以“睽”而不合者，以我求之詳也；夫苟求之詳，則孰為不可疑者？今六三之罪，猶且釋之；“群疑”之“亡”也，不亦宜哉！

The line statement of the topmost yang line says: It is separated and isolated. It sees a pig covered in mud, and also sees a cart carrying ghosts; it first draws the bow to shoot, but later puts it down. The one coming is not a strong enemy, but one who comes to propose marriage; going forward, if it rains, it is auspicious. The image commentary says: "Meeting rain" is auspicious because all doubts have been dispelled. The topmost yang line sees exactly the third yin line. The third yin line has tainted the spouse it should not have tainted, like the pig covered in mud; it has carried people it should not have carried, like the cart carrying ghosts. Therefore, the topmost yang line draws the bow to wait for it; upon closer inspection, it realizes: the situation it has fallen into is unavoidable, and it is not in league with the enemy; it is one who comes to propose marriage. Thus, the bow is put down and it is welcomed in, and yin and yang harmonize, bringing rain. The world is separated and cannot come together because I examine others too closely; once examined too closely, who is not to be doubted? Now even the wrongdoing of the third yin line can be forgiven, so the disappearance of all doubts is also natural!

坎上，艮下。 “蹇”：利西南，不利東北。利見大人，貞吉。 《彖》曰：“蹇”，難也，險在前也。見險而能止，知矣哉！“蹇，利西南”，往得中也。“不利東北”，其道窮也。 “艮”，東北也；“坎”，北也。難在東比，則西南者無難之地也。君子將有意乎犯難以靖人，必先靖其身，是故立於無難之地，以觀難之所在，勢之可否，見可而後赴之，是以往則“得中”也。難之所在，我亦在焉，則求人之不暇，其道窮矣。然此非為大人者言也，初六、九三、六四、上六，皆因其勢之遠近、時之可否以斷其往來之吉凶，故西南之利、東北之不利，為是四者言也。若九五之大人則不然。

The Hexagram of Obstruction has the Upper Trigram as Kan (Water, danger) and the Lower Trigram as Gen (Mountain, stillness). The Hexagram Statement says: The Hexagram of Obstruction is favorable to going to the Southwest, unfavorable to going to the Northeast; it is favorable to meeting a great person, and holding firm to the correct path brings good fortune. The Commentary on the Judgment explains: What is meant by "Obstruction" is difficulty, because danger and obstacles lie ahead. Seeing the danger and stopping without advancing is truly wise. It says "the Hexagram of Obstruction is favorable to the Southwest" because going there allows one to follow the middle path; it says "unfavorable to the Northeast" because that path has reached its end. Su Shi said: According to the positions of the Eight Trigrams, Gen is in the Northeast, and Kan is in Due North. Therefore, danger lies to the east, and the Southwest is a place without difficulty. A gentleman who intends to face danger in order to bring peace to others must first secure his own safety. Therefore, he first stands in a place without danger, from where he can clearly see where the danger lies, whether the situation is feasible or not, and only then moves forward, thus achieving the middle path. If the place of danger is where I myself am trapped, there would be no time even to seek help, and the path would naturally reach its end. However, this statement is not directed at the "Great Person" represented by the Fifth Line. The Four Lines, namely the First Line, Third Line, Fourth Line, and Sixth Line, should be judged according to their proximity to danger and the feasibility of the timing, so the statement "favorable to the Southwest, unfavorable to the Northeast" is for these four Lines. As for the Great Person represented by the Fifth Line, it is not the case.

“利見大人”，往有功也。當位貞吉，以正邦也。 “當位”而正，五也；五之謂“大人”。大人者不擇其地而安，是以立於險中而能正邦也。是豈惡東北而樂西南者哉？得見斯人而與之往，其有功無疑也，上六當之。 “蹇”之時用大矣哉！ 《象》曰：山上有水，“蹇”。君子以反身修德。

The Commentary on the Judgment says: "It is advantageous to see a great person," meaning that going forward can achieve great success. Each line is in proper position and upholding the correct principle, thus bringing good fortune, which enables the rectification of the state. Su Shi said: what is meant by being in proper position and upright is the line Nine in the Fifth. Nine in the Fifth is the great person mentioned in the hexagram statement. The great person can settle down without choosing a particular place, so he can rectify the state even when in peril. How could he dislike the Northeast and favor the Southwest? To meet such a person and go with him will certainly lead to great achievements. The line Six at the Top fully expresses this meaning. The Commentary on the Judgment finally praises: the function of the hexagram of Difficulty, adapted to the time, is indeed great! The Image Commentary says: a mountain with water on top, this is the image of the hexagram of Difficulty. The gentleman takes this as a model, and reflects on himself, cultivating virtue.

初六：往蹇，來譽。 《象》曰：“往蹇來譽”，宜待也。 九五以“大蹇”為朋來之主，以中正為往來之節，未及於五，難未艾也。犯之有咎，過五以上，難衰而可乘矣。故上六“往蹇來碩”，而六四以下皆以“往蹇”為病。而其來，有先後之差焉：見難而往，難不可犯，窮而後反。人不以窮而後反者，為有讓以其不得已也。惟初六，涉難未深而遽反，不待其窮，是以有“譽”也。

The line statement of the first line says: going forward meets difficulty, but returning brings praise. The Image Commentary says: "Going forward meets difficulty, returning brings praise" because at this time one should wait. Su Shi said: the fifth line, being in the state of great difficulty, becomes the central figure to whom all others come. It also uses the virtue of being in the center and correct to serve as the standard for the movement of all lines. Those who have not yet reached the fifth line still face unceasing difficulties; forcing forward would be a mistake. Those who go beyond the fifth line find the difficulties have diminished, so they can take action. Therefore, the sixth line at the top says "going forward meets difficulty, returning brings great gain," while the lines below the fourth line all regard "going forward" as a mistake. As for the return of each line, there are differences in the timing: some see difficulty and still go forward, and only when they are really unable to proceed and have no way out do they return. People do not blame such people for returning when they are at the end of their resources, as they understand it is due to necessity. Only the first line, which retreats promptly before the difficulty is deep, without waiting until the end, receives praise.

六二：王臣蹇蹇，匪躬之故。 《象》曰：“王臣蹇蹇”，終無尤也。 初六、九三、六四、上六，彼四者或遠或近，皆視其勢之可否以為往來之節；獨六二有應於五，君臣之義深矣。是以不計遠近、不慮可否、無往無來、“蹇蹇”而已。君子不以為不智者，以其非身之故也。

The Line Statement of the Second Line says: The king's minister faces difficulties and persists forward repeatedly, not for his own benefit. The Image Commentary says: "The king's minister is resolute," and in the end, will not bring about blame. Su Shi said: The Four Lines, namely the First Line, Third Line, Fourth Line, and the Top Line, are either distant or near, and their actions of advancing or retreating should be decided according to the situation. Only the Second Line and the Fifth Line correspond properly, and the relationship between the ruler and the minister is very deep. Therefore, it does not consider distance or feasibility, neither advancing nor retreating, but simply proceeds resolutely through difficulties. The gentleman does not consider this to be unwise, because this action is not for his own personal gain.

九三：往蹇，來反。 《象》曰：“往蹇來反”，內喜之也。 六四：往蹇，來連。 《象》曰：“往蹇來連”，當位實也。 夫勢不可往者，非徒往而無獲，亦將來而失其故也，何則？險難在前，不慮可否而輕以身赴之，苟前不得進，則必有議吾後者矣。九三“往蹇”，而其來也得反其位，則“內喜之”也。內之二陰，不能自立於險難之際，待我而為捍蔽，是故完位以復我。我之所以得反者，幸也。至於六四，則九三躡而襲之矣，外難未夷而歸遇難，故曰“往蹇，來連”。“連”者，難之相仍也。“實”，陽也；九三以陽居陽，其有乘虛而不敢者乎？故曰“當位實也”。

The third line statement says: Going forward meets difficulty, so it turns back. The Image Commentary says: "Going forward meets difficulty and returning," because the yin line within the inner trigram is pleased to have it return. The fourth line statement says: Going forward meets difficulty, returning again brings further trouble. The Image Commentary says: "Going forward meets difficulty and coming back brings connection," because nine three is in a proper position and is a strong line. Su Shi said: When the situation does not allow going forward, forcing oneself to go will not only result in nothing gained, but also losing one's original position upon returning. Why is that? Difficulty lies ahead, and acting rashly without considering feasibility puts oneself in danger. If one cannot advance, the rear will surely have people criticizing and coveting one's position. Nine three "going forward meets difficulty" and returning can still return to its original line, so it is said "the inner trigram is pleased." The two yin lines, initial six and six two, within the inner trigram cannot stand on their own in times of difficulty, relying on nine three to protect them, thus preserving its position for its return. Nine three's ability to return is by chance. However, for six four, it is different: nine three follows closely, the external difficulty has not yet been resolved, and returning again leads to further trouble, hence "going forward meets difficulty and coming back brings connection." "Connection" means one difficulty follows another. "Real" refers to a yang line; nine three, being a yang line in a yang position, would not dare to seize the opportunity to take advantage of the rear being empty. Therefore, the Image Commentary says "proper position and real."

九五：大蹇，朋來。 《象》曰：“大蹇朋來”，以中節也。 險中者，人之所避也；而己獨安焉，此必有以任天下之大難也。是以正位不動，無往無來，使天下之濟難者朋來而取節焉，謂之“大人”，不亦宜乎？

The Line Statement of the Fifth Line (Nine in the Fifth) says: "Being in great difficulty, like-minded people come to help." The Image Commentary says: "In great difficulty, friends come," because he takes the middle path as his standard. Su Shi said: In times of danger and hardship, everyone tends to avoid, but the Nine in the Fifth remains calmly in place, which must be because he has the ability to shoulder the great difficulties of the world. Therefore, he remains in his proper position without moving, neither going forward nor retreating, allowing all those who wish to help in times of hardship to come together and take his guidance for their actions. To call him "Great Man" is indeed very appropriate.

上六：往蹇，來碩，吉。利見大人。 《象》曰：“往蹇來碩”，志在內也。“利見大人”，以從貴也。 六爻可以往者，惟是也，故獨享其利。天下有大難，彼三人者皆不能濟，而我濟之。既濟而天下不吾宗者未之有也，故曰“往蹇來碩”。“利見大人”者，明上六之有功，由九五為之節也。“內”與“貴”，皆五之謂也。

The line statement of the sixth line above says: going forward meets difficulty, but returning brings great success, which is auspicious; it is favorable to see a great person. The Image Commentary says: "Going through difficulty and returning with great success" is because his mind is fixed on the inner trigram; "favorable to see a great person" is because he follows the noble nine in the fifth line. Su Shi said that among the six lines, only the sixth line above is truly capable of going forward, so it alone enjoys this benefit. When there is great difficulty in the world, the three lines of initial six, nine three, and six four are all powerless to help, but I, the sixth line above, can help. Having already overcome the difficulty, the world has no one who does not acknowledge me as the leader, hence "going through difficulty and returning with great success." Saying "favorable to see a great person" is to clarify that the sixth line's achievement is entirely due to the fifth line setting the standard for its advance and retreat. The "inner" and "noble" in the Image Commentary both refer to the fifth line.