The Zhou Changes (I Ching) Oral Formulae and Their Meaning in Six Volumes (Based on the Yongle Great Dictionary) · Four Treasuries Summary

唐史徵撰。《崇文總目》曰：“河南史徵，不詳何代人。”晁公武《讀書志》曰：“田氏以為魏鄭公撰，誤。”陳振孫《書錄解題》曰：“三朝史志有其書，非唐則五代人。”避諱作證字。《宋史·藝文志》又作“史文徽”，蓋以徽徵二字相近而訛。別本作“史之徵”，則又以之文二字相近而訛耳。今定為史徵，從《永樂大典》。定為唐人，從朱彝尊《經義考》也。

This book was written by Shi Zheng of the Tang dynasty. The official bibliography of the Northern Song dynasty, the "Chongwen Zongmu," records that the author was a man from Henan named Shi Zheng, but it is unclear which dynasty he belonged to. Zhao Gongwu's "Juzhai Dushu Zhi" states that the book catalog of the Tian family believed this book was written by Wei Zheng (also known as Wei Zhenggong), a famous Tang dynasty official, which was a mistake. Chen Zhenzun's "Zhaizhai Shulü Jieti" mentions that the "Art Literature Catalogue" of the Three Dynasties National History of the Song dynasty had already listed this book, and the author was either a Tang dynasty person or someone from the Five Dynasties period. Because the Song dynasty had to avoid the name of Emperor Renzong Zhao Zhen, the word "zheng" was used instead of "zheng" in the book. The "Songshi · Art Literature Catalogue" wrote the author's name as "Shi Wenhuai," which is likely a mistake caused by the similarity in shape between the characters "hui" and "zheng." Another version of the text writes the author's name as "Shi Zhi Zheng," which is probably a mistake due to the similarity in shape between the characters "zhi" and "wen." The current determination of the author as Shi Zheng is based on the "Yongle Daidian," and the identification of him as a Tang dynasty person is based on the judgment of Zhu Yizun of the Qing dynasty in his "Jingyi Kao."

《永樂大典》載徵《自序》云：“但舉宏機，纂其樞要，先以王注為宗，後約孔疏為理。”故《崇文總目》及晁氏《讀書志》皆以為“直鈔註疏，以便講習，故曰口訣”。今詳考之，實不盡然。

The Yongle Daidian includes Shi Zheng's "Self-Introduction," which states: This book only highlights the most profound key of the Zhou Changes, compiling its essential principles, first taking Wang Bi's commentary on the Zhou Changes from the Three Kingdoms period as the main reference, and then selecting explanations from Kong Yingda's Zhou Changes Commentary of the Tang Dynasty to clarify the meaning. Therefore, both the Chongwen Zongmu and Chao Gongwu's "Juzhai Dushu Zhi" believe that this work is merely a copy of Wang Bi's commentary and Kong Yingda's annotations, intended for classroom instruction, hence the name "Koujie" (oral formula). However, upon careful examination today, the situation is not entirely so.

如《乾·彖》引周氏說，《大象》引宋衷說，《屯·彖》引李氏說，《師·彖》引陸績說，六五引莊氏說，《謙》六五引張氏說，《賁·大象》引王廙說，《頤·大象》引荀爽說，《坎·大象》引莊氏說，上六引虞氏說，《咸·大象》引何妥說，《萃·彖》引周宏正說，《升·彖》引褚氏說，《井·大象》引何妥說，《革·彖》引宋衷說，《鼎·彖》引何妥說，《震》九四引鄭眾說，《漸·彖》引褚氏說，《大象》引侯果說，《困·大象》引周宏正說，《兌·大象》引鄭眾說，《漸》九五引陸績說，多出孔穎達《疏》及李鼎祚《集解》之外。

For example, the Commentary on the Judgment of the Qian hexagram cites Zhou's interpretation, the Great Image of the Qian hexagram cites Song Zhong's explanation from the Eastern Han dynasty, the Commentary on the Judgment of the Zun hexagram cites Li's interpretation, the Commentary on the Judgment of the Shi hexagram cites Lu Ji's explanation from the Three Kingdoms period of Wu, the line six in the fifth position of the Shi hexagram cites Zhang's interpretation, the line six in the fifth position of the Qian hexagram cites Zhang's interpretation, the Great Image of the Ben hexagram cites Wang Yi's explanation from the Jin dynasty, the Great Image of the Yi hexagram cites Xun Shuang's explanation from the Eastern Han dynasty, the Great Image of the Kan hexagram cites Zhang's interpretation, the line six at the top of the Kan hexagram cites Yu Fan's explanation, the Great Image of the Xian hexagram cites He Tu's explanation from the Southern Dynasties, the Commentary on the Judgment of the Cui hexagram cites Zhou Hongzheng's explanation from the Southern Dynasties, the Commentary on the Judgment of the Sheng hexagram cites Chu's interpretation, the Great Image of the Jing hexagram cites He Tu's explanation, the Commentary on the Judgment of the Ge hexagram cites Song Zhong's explanation, the Commentary on the Judgment of the Ding hexagram cites He Tu's explanation, the line nine in the fourth position of the Zhen hexagram cites Zheng Zhong's explanation from the Eastern Han dynasty, the Commentary on the Judgment of the Jie hexagram cites Chu's interpretation, the Great Image of the Jie hexagram cites Hou Guo's explanation from the Tang dynasty, the Great Image of the Kun hexagram cites Zhou Hongzheng's explanation, the Great Image of the Dui hexagram cites Zheng Zhong's explanation, and the line nine in the fifth position of the Jie hexagram cites Lu Ji's explanation—these materials go beyond the scope of Kong Yingda's The Correct Meaning of the Zhou Changes and Li Dingzuo's Collected Explanations of the Zhou Changes.

又如《賁·大象》所引王氏說，《頤·大象》所引荀爽說，雖屬集解所有，而其文互異。《坎》上六所引虞翻說，則《集解》刪削過略，此所載獨詳。蓋唐去六朝未遠，《隋志》所載諸家之書猶有存者，故徵得以旁搜博引。

For example, the interpretations of Wang Yi cited in the Great Image of the Qian hexagram and those of Xun Shuang cited in the Great Image of the Yu hexagram, although also preserved in Li Dingzuo's Collected Explanations of the Zhou Changes, differ in the text. The interpretation of Yu Fan cited for the sixth line at the top of the Kan hexagram is overly abbreviated in the Collected Explanations, but this book contains the most detailed account. This is probably because the Tang dynasty was not far from the Six Dynasties, and the various schools of Yi studies recorded in the Sui Book of Officials and Classics was still extant, so Shi Zheng was able to widely collect and extensively cite them.

今閱年數百，舊籍佚亡，則遺文緒論，無一非吉光片羽矣。近時惠棟作《九經古義》，餘蕭客葺《古經解鉤沈》，於唐以前諸儒舊說，單辭只義，搜採至詳，而此書所載，均未之及，信為難得之秘本。

Now that several centuries have passed, most of the ancient texts from the Six Dynasties period have been lost, so the fragments and scattered remarks preserved in this book are all extremely rare and precious. In recent times, Hui Dong wrote the "Ancient Meanings of the Nine Classics," and Yu Xiaoke compiled the "Collection of Ancient Commentaries," meticulously gathering even the briefest remarks of scholars from before the Tang dynasty. However, the materials preserved in this book were not known to them, making it indeed a rare and valuable manuscript.

雖其文義間涉拙滯，傳寫亦不免訛脫，而唐以前解《易》之書，《子夏傳》既屬偽撰，王應麟所輯鄭玄注，姚士粦所輯陸績注，亦非完書。其實存於今者，京房、王弼、孔穎達、李鼎祚四家，及此書而五耳。固好古者所宜寶重也。徵《自序》作六卷，諸家書目並同。今僅闕《豫》、《隨》、《無妄》、《大壯》、《晉》、《暌》、《蹇》、《中孚》八卦，所佚無多。仍編為六卷，存其舊焉。

Although the text sometimes appears awkward and obscure, and errors and omissions are inevitable due to transmission through the ages, among the commentaries on the Zhou Changes before the Tang dynasty, the Zixia Commentary on the Changes is itself a later forgery. The annotations compiled by Wang Yinglin of the Song dynasty from Zheng Xuan's work, and those compiled by Yao Shilin of the Ming dynasty from Lu Ji's work, are also not complete. The only commentaries that have survived to the present day are those of Jing Fang, Wang Bi, Kong Yingda, and Li Dingzuo, and together with this book, they make up five commentaries, which are indeed treasures for those who love ancient learning. Shi Zheng's "Self-Introduction" states that the entire work consists of six volumes, and all the bibliographic records of various schools are consistent. Today, only the commentaries on the trigrams Yu, Su, Wuwang, Dazhuang, Jin, Kui, Jian, and Zhongfuchou are missing, and the amount of lost content is not great, so it is still compiled into six volumes to preserve its original form.

乾象既分，蒼牙應運，三才闡位，八卦昭彰，故能道濟不通，人用無極。自茲已降，祖述多家。田何□於丁寛，京房得之焦貢，遂使異聞競起，蹖駁紛多，深乖述作之由，全誤聖人之見。若使廣求文句，博引證驗，浮誕日興，華偽滋蔓，誠謂周鼠終虧於鄭璞，魚目以混於隨珠。

After the heavenly bodies had been clearly defined, a sage of the type of Cangya emerged, establishing the positions of heaven, earth, and humanity. The principles of the Eight Trigrams became clearly evident, so the Zhou Changes could offer guidance for all unclear matters, being available for use without end. Since then, many schools of interpretation of the Changes arose: during the Western Han dynasty, Tian He passed on the study of the Changes to Ding Kuan, and Jing Fang learned it from Jiao Yanshou. Thus various conflicting theories emerged, becoming chaotic and greatly deviating from the original meaning intended by the sage. If one continues to widely collect sentences and extensively cite examples, leading to increasingly superficial and absurd statements, and empty, false discussions spreading endlessly, then it could truly be said to be what the Zhou people called "朴" (a rough piece of wood) corrupting the "璞" (a fine jade) of the Zheng people, and a fish's eye substituting for the pearl of Suishou. (The text has a missing character below "Tian He," indicated by "□," and I dare not make up a replacement.)

今則但舉宏機，纂其樞要，先以王注為宗，後約孔疏為理。至於卦繇六位，並備而釋之；彖以詳略，闕而不敘。大抵舉其六卷，分為上下兩經，直以口訣為名，義決要為旨。或經象未顯，輒提緯以證文；傳疏未明，將考名以銷義。遂使疑祛理悟，還希述作之功；學寡難周，恥騰波於翰海云爾。

Now I present the most profound key to the Zhou Changes, compiling its essential points: first taking Wang Bi's commentary on the Zhou Changes as the main authority, then selecting the explanatory passages from Kong Yingda's Zhou Changes: The Correct Meaning to clarify the meaning. As for the hexagram statements, line statements, and the six line positions of each hexagram, I explain them all in detail. The Commentary on the Judgment is omitted for now, as the old interpretations vary in detail and brevity. The entire work is generally divided into six volumes, arranged according to the Upper and Lower Classics. I directly name the book "Oral Formula" to clarify the meaning and extract the main points. When the meaning of the classic text or the hexagram image is not clear enough, I cite the Weilu texts to confirm the classic; when the Yi Zhuan and old annotations are not clear, I examine the terms to resolve difficulties. This way, readers' doubts are dispelled and the meaning is understood. I still hope this work can achieve some contribution; however, due to my limited knowledge, I cannot cover everything thoroughly, and I feel ashamed to stir up waves in the vast sea of learning.

上經一。周易傳為上經第一者，先儒云：易有三名，夏曰《連山》，殷曰《歸藏》，周曰《周易》。康成云：《連山》者，象山之出雲；《歸藏》者，莫不歸藏於其中；《周易》者，言易道周普，無所不備。竊謂易者是文王所演，因代為名，故稱周也。易取變通為義。上經者三十卦，象陽，取其三之竒數也。經猶徑也，謂聖人亦以易道敎人，可以踐履濟涉，徑路無所不通也。卦者掛也，謂懸掛物象，吉凶之理顯焉。傳者傳也，如孔氏傳之類也。

This is the first volume of the Upper Classic. The reason why the Classic and its Commentary of the Zhou Changes are listed as the first volume of the Upper Classic is explained by earlier scholars as follows: "Yi" has three names. In the Xia dynasty, it was called the "Lianshan" (Continuous Mountains); in the Yin dynasty, it was called the "Guicang" (Return and Conceal); and in the Zhou dynasty, it was called the "Zhou Yi" (Zhou Changes). Zheng Xuan (styled Kangcheng) of the Eastern Han dynasty said that "Lianshan" takes its image from the continuous rising of clouds in the mountains; "Guicang" refers to the fact that all things return and are concealed within it; and "Zhou Yi" refers to the principle of change being universally pervasive and nothing being left incomplete. I personally believe that the "Zhou Yi" was compiled by King Wen of Zhou, named according to the dynasty, hence the name "Zhou." The character "Yi" takes its meaning from change and smooth passage. The Upper Classic contains thirty hexagrams, symbolizing yang, taking the meaning of the odd number "three." "Jing" is like "jing," meaning that the sage also used the principle of Yi to teach people, enabling them to follow it and proceed, like a path that is everywhere accessible. "Gu" is like "gua," meaning that the images of things are hung up, and thus the principles of good fortune and misfortune become evident. "Chuan" means transmission, like the transmission of the Book of Documents by Kong AnGuo.

乾下乾上。乾：元亨利貞。初九，潛龍勿用。九二，見龍在田，利見大人。九三，君子終日乾乾，夕惕若厲，無咎。乾至小畜。九四，或躍在淵，無咎。九五，飛龍在天，利見大人。上九，亢龍有悔。用九，見群龍無首，吉。

The lower trigram of the Qian hexagram is Qian, and the upper trigram is also Qian. All six lines are yang, symbolizing heaven. The hexagram statement says: Qian, meaning primordial beginning, smooth passage, harmonious suitability, and upright constancy. The statement for the first line says: A dragon is hidden and not yet ready to act. The statement for the second line says: A dragon appears in the fields, suitable for meeting a virtuous person. The statement for the third line says: A gentleman is diligent all day, and remains vigilant even at night as if in danger, thus avoiding mistakes. (The phrase 「干至小畜」 is a heading in the original text, indicating that this section covers the hexagrams from Qian to Xiao Xu, not part of the main text.) The statement for the fourth line says: Whether rising up or retreating to the deep, there is no mistake. The statement for the fifth line says: A dragon soars in the sky, suitable for meeting a virtuous person. The statement for the sixth line says: A dragon that ascends too high will regret it. The statement for all nines says: Seeing a group of dragons that do not vie for leadership is auspicious.

彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合太和，乃利貞。首出庶物，萬國咸寧。

The Commentary on the Judgment says: How great is the original virtue of the Qian hexagram! All things depend on it to begin, and it governs the entire heavenly way. Clouds flow, rain descends, and all creatures take form and spread out. The brightness of the sun pervades from beginning to end, and the six lines follow in order according to the sequence of time. The sage then rides these six dragons in accordance with the time to govern the heavenly way. The principle of Qian constantly changes, enabling all things to maintain their proper nature and destiny, and to preserve and unite in the highest harmony. This is what is meant by 'advantage' and 'uprightness'. The principle of Qian appears as the first among all things, and thus the world and all states find peace.

象曰：天行健，君子以自強不息。潛龍勿用，陽在下也。見龍在田，徳施普也。終日乾乾，反復道也。或躍在淵，進無咎也。飛龍在天，大人造也。亢龍有悔，盈不可乆也。用九，天徳不可為首也。

The Great Image Commentary says: Heaven's movement is strong and unceasing, and the gentleman takes this as a model, striving ceaselessly on his own. The Small Image Commentary explains each line as follows: "A hidden dragon should not be used," because the yang energy is still in the lowest position. "A dragon appears in the field," meaning the virtue has already spread widely. "All day long, striving diligently," meaning moving repeatedly along the correct path. "Leaping in the abyss," meaning advancing will not lead to error. "A dragon in the heavens," meaning the great man undertakes great deeds. "An exalted dragon has regret," meaning a state of fullness cannot last. "Use of all nines," meaning the virtue of heaven cannot be contested for the first place.

乾元亨利貞者，乾天也。天是體名，乾是用名。謂天體凝寂，非人所法，故聖人慾使人法天之用，不法天之體，故名之曰乾，而不名之曰天也。若元亨利貞，此四者亦是天之四徳也。天以四時之氣，春生秋殺，冬寒夏暑，有此四時之義，故名為天也。

The Hexagram Statement "Qian, Yuan Heng Li Zhen" refers to "Qian," which signifies Heaven. "Heaven" is the name given to its essence, while "Qian" is the name given to its function. The essence of Heaven is still and quiet, something humans cannot imitate. Therefore, sages wanted people to imitate Heaven's functions rather than its essence, so they named this hexagram "Qian" instead of "Heaven." As for the four terms, Yuan, Heng, Li, and Zhen, they represent the four virtues of Heaven. Heaven operates through the seasonal changes: spring brings growth, autumn brings肃杀 (harshness), winter brings cold, and summer brings heat. These four seasonal principles are embodied in Heaven, hence it is called Heaven.

周氏云：元，始也，於時配春，言萬物始生，得其元始之序，發育長養。亨，通也，於時配夏，夏以通暢，合其嘉美之道。利者，義也，於時配秋，秋以成實，得其利物之宜。貞者，正也，於時配冬，冬以物之終，納幹正之道。若以五行言之，元木也，亨火也，利金也，貞水也，土則資運四事，故不言之。若以人事，則元為仁，亨為禮，利為義，貞為信。不言智者，謂此四事因智而用，故《乾鑿度》云：水土二行兼智兼信是也。

Zhou explained that "Yuan" means beginning, corresponding to spring in the four seasons, indicating the beginning of all things, receiving the initial order, thus developing and growing. "Heng" means smooth and unimpeded, corresponding to summer, when all things are flourishing and thriving, conforming to the way of beauty and goodness. "Li" means appropriate, corresponding to autumn, when fruits are ripe, obtaining the suitable advantage for all things. "Zhen" means firm and steadfast, corresponding to winter, when all things reach their end, returning to the pure principle of the Qian Dao. If expressed in terms of the Five Phases, Yuan belongs to wood, Heng to fire, Li to metal, and Zhen to water, while earth provides and circulates these four, so it is not mentioned separately. When applied to human affairs, Yuan corresponds to "ren" (benevolence), Heng to "li" (ritual), Li to "yi" (righteousness), and Zhen to "xin" (trustworthiness). The reason "zhi" (wisdom) is not mentioned is because these four aspects depend on wisdom for their application. Therefore, the commentary in the "Gan Zao Du" says that the phases of water and earth include both wisdom and trust, which is precisely the reason for this.

初九潛龍勿用者，潛，隠也。龍者，變化之物，喻天之陽氣。初九建子之月，陽氣始動於地中，既未萌芽，猶是潛伏。比聖人有龍徳，時未可行，惟宜潛藏韜光遁世，故言勿用。

The line statement for the first line, "Initial Nine," says, "The dragon remains hidden and should not be used." "Hidden" means concealment. "Dragon" is an animal that is good at transformation, used to symbolize the yang energy of heaven. The line "Initial Nine" is in the lowest position of the hexagram, corresponding to the month of Ji Zi (the eleventh lunar month), when the yang energy is just beginning to stir underground, has not yet broken through the soil to sprout, and remains in a state of concealment. This is like a sage who possesses the virtue of a dragon, but the timing is not yet ripe for action; thus, it is appropriate to remain hidden, to conceal one's brilliance, and to withdraw from the world, hence the statement "should not be used."

九二見龍在田，利見大人。此當建丑之月，陽氣發見，文明顯著，故言在田也。利見大人者，此以人事明之，猶似聖人道徳漸顯，為天下眾庶之所利見。若夫子敎於洙泗，人虛往實歸，見者皆利，故稱大人。

The Line Statement for Nine in the Second Line says, "The dragon appears in the fields, advantageous to see the great man." Nine in the Second Line is in the center of the Lower Trigram, corresponding to the month of Chou (the twelfth lunar month), when the yang energy begins to emerge. The brightness of virtue is already evident, so it is said the dragon appears in the fields. "Advantageous to see the great man" is explained through human affairs: just as the moral cultivation of a sage gradually becomes prominent and becomes something the people of the world look forward to seeing and benefit from. It is like Confucius teaching in the waters of Zhu and Si, where students came empty-handed and left full, and everyone who saw him gained some benefit, hence he is called the "Great Man."

九三君子終日乾乾，夕惕者厲，無咎者。若，如也。厲，危也。既居下卦之上，不可驕盈；入上卦之下，心懷猶豫，故曰終日乾乾。從晝至夕，常懷憂惕，若有危厲。如此戒懼，乃得無咎。先儒云：若文王反國，大釐政之日。

The third line statement says, "The superior man is diligent all day, and remains cautious and alert at night, as if in danger, thus having no blame." (The original text here has the character "者" instead of "若," which is a transmission error; the text is recorded as is without alteration.) "若" means "like" or "as if," and "厉" means danger. The third line is located at the top of the lower trigram Qian (Heaven), meaning its position has reached the extreme. It should not be arrogant or complacent. It is also about to enter the lower part of the upper trigram, so the future is uncertain, and there is hesitation in the mind. Therefore, it says that one is diligent all day and remains cautious and alert all night, as if in danger. By maintaining such vigilance and caution, one can avoid misfortune. Earlier scholars said this is similar to the time when King Wen returned from Youli to his country and vigorously reformed his government.

九四或躍在淵，無咎。或，疑；躍，跳也。陽氣漸盛，猶龍躍在乎淵。如聖人位漸尊髙，欲進王位，心懷疑慮，未敢果決，相時而動，故得無咎。若武王觀兵孟津，候時而進，合經常道，故無咎。

The line statement for the fourth line, "Nine in the Fourth," says, "Perhaps it leaps from the abyss, without blame." "Perhaps" indicates uncertainty and indecision, while "leaps" means to jump up. At this time, the yang energy is gradually becoming strong, like a dragon leaping from the depths. This is similar to a sage's position gradually becoming more exalted, wanting to take a further step toward the throne, yet hesitating with doubt, not acting decisively, but observing the right moment before taking action, thus avoiding mistakes. It is like King Wu of Zhou gathering the feudal lords at the Mencun River, displaying his army as a show of strength, yet waiting for the right opportunity before marching against King Zhou. This is in accordance with the proper way, thus avoiding calamity.

九五飛龍在天，利見大人。如聖人有聖徳而登盛位，為天下眾庶利見，故云利見大人。夫龍之為物，在地則行，在淵則躍，在天則飛。

The Line Statement of the Fifth Line, 'A dragon soars in the heavens, advantageous to see a great man,' refers to the Fifth Line being in the center of the Upper Trigram and a Yang line in a Yang position. It is both properly positioned and upright, making it the most exalted line in the entire hexagram. This is like a sage possessing virtue and attaining the highest sovereign position, becoming a person whom the people of the world are pleased to see and benefit from, hence 'advantageous to see a great man.' The dragon, when on the ground, walks; in the deep, it leaps; in the sky, it soars. This corresponds to the progression of the line from the lower to the upper positions.

上九亢龍有悔。亢，極也，驕也。以陽氣盛極喻之。聖人久處君位，不能謙和自守而為驕亢，故致悔恨。先儒云：但九五之位，亦有大聖而居者，亦有非大聖而居者。非大聖而居者，不能免其憂悔，猶如堯之末年，四凶在朝，是以有悔。

The line statement for the Upper Nine is "The dragon soaring high brings regret." "Soaring high" refers to the extreme point, and also implies arrogance and self-importance. Here it is used as a metaphor for yang energy reaching its peak. A sage who remains in the position of a ruler for a long time, if he cannot maintain humility and harmony within himself, and instead becomes arrogant and exalted, will bring about regret. Earlier scholars said: the position of Nine in the Fifth, when occupied by a great sage, brings great virtue; but when occupied by someone who is not a great sage, it inevitably leads to worries and regret. Even a sage like Yao, in his later years, had the four evil ministers still in power, so he also could not avoid some regret.

用九見群龍無首，吉者。用，總也。此九陽之徳也。謂聖人用此九陽之徳，不可驕盈為物頭首，更在謙柔卑退，降情接下，如此乃吉，故曰無首吉也。

"Use nine, seeing a multitude of dragons without a leader, it is auspicious." "Use" here means a general summary, referring to the virtue represented by the yang number "nine." It means that when the sage employs this pure yang virtue, he should not be arrogant or eager to be the leader of all things, but rather should be humble, gentle, and willing to lower himself to accept those in lower positions. To do so is auspicious, hence it is said "without a leader" is auspicious.

象曰：天行健，君子以自強不息。行者，運動之稱；健者，強壯之名。所以乾稱健者，以其運行不息，無時虧退。故宋衷云：晝夜不懈，以健詳其名，餘卦各當名，不假於詳也。君子以自強不息者，凡言君子，聖賢之通呼。故堯舜一日萬幾，文王日昃不暇食，仲尼終夜不寢，顏子欲罷不能自已，蓋是修徳乾乾，無時休息也。

The Great Image Commentary says: "Heaven's movement is strong and vigorous; the gentleman should thus be self-reliant and never cease striving." "Movement" refers to the operation and transformation, while "strong" is the name indicating strength and power. The trigram Qian is called "strong" because it never ceases to move, never losing or retreating at any time. Therefore, Song Zhong of the Eastern Han dynasty said: Heaven continuously moves day and night without slack, so the term "strong" is used to elaborate its meaning; the names of the other trigrams already correspond to their meanings, so there is no need for further detailed explanation. "The gentleman should thus be self-reliant and never cease striving" — whenever the term "gentleman" is mentioned, it is a general term for the sages and virtuous. Therefore, Yao and Shun handled ten thousand affairs a day, King Wen of Zhou worked until the sun set without time to eat, Confucius could not sleep all night, and Yan Hui wanted to stop studying but could not — all these are manifestations of cultivating virtue with diligence and never resting for a moment.

坤下坤上。坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。

The lower trigram of the坤 hexagram is坤, and the upper trigram is also坤. All six lines are yin, symbolizing the earth. The virtue of the hexagram is 'following'. The hexagram statement says:坤, the beginning is harmonious and unimpeded, suitable to be like a mare, gentle and upright. A gentleman who goes forth, if he goes ahead he will lose his way, but if he follows behind he will find his master. Going to the southwest will bring like-minded friends, while going to the northeast will lose friends. To remain on the right path is auspicious.

彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，徳合無疆，含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。

The Commentary on the Judgment says: Ultimate indeed is the beginning virtue of the Earthly Trigram! All things rely upon it to be generated. It is gentle and submissive, supporting the heavenly way. The Earth is deep and bears all things; its virtue is vast without limit. It is inclusive and generous, bright and expansive, thus enabling all things to prosper. A mare, being an earthly creature, can walk upon the earth without boundary, thus exemplifying the virtue of gentleness and uprightness. When a gentleman acts, to go ahead first will lead to confusion, but to follow afterwards is to conform to the norm. Going to the Southwest brings friends, for it is moving with like yin lines; going to the Northeast loses friends, but eventually brings joy. The auspiciousness of uprightness corresponds to the boundlessness of the earth.

象曰：地勢坤，君子以厚徳載物。初六，履霜堅冰至。象曰：履霜堅冰，陰始凝也，馴致其道，至堅冰也。六二，直方大，不習無不利。象曰：六二之動，直以方也；不習無不利，地道光也。六三，含章可貞，或従王事，無成有終。象曰：含章可貞，以時發也；或従王事，知光大也。六四，括嚢，無咎無譽。象曰：括嚢無咎，慎不害也。六五，黃裳元吉。象曰：黃裳元吉，文在中也。上六，龍戰于野，其血黃。象曰：龍戰于野，其道窮也。用六，利永貞。象曰：用六永貞，以大終也。

The Great Image says: The earth follows the way of heaven, and the gentleman takes this as a model, cultivating deep virtue to carry all things. The line statement of the first line says: Treading on frost, the hard ice is about to come. The Small Image says: Treading on frost and knowing that hard ice is coming, is the beginning of the gathering of yin; following this trend step by step, it will reach the state of hard ice. The line statement of the second line says: Upright, square, and vast, without needing to practice, there is no difficulty. The Small Image says: The action of the second line is both upright and square; without needing to practice and having no difficulty, is the great manifestation of the earth's way. The line statement of the third line says: Concealing one's literary talent, one can remain upright; or following the king in affairs, not taking credit for success and thus attaining a good end. The Small Image says: Concealing one's literary talent and remaining upright is waiting for the right time to act; following the king in affairs is due to broad vision and clarity. The line statement of the fourth line says: Tightening the bag, there is neither fault nor praise. The Small Image says: Tightening the bag brings no fault, because of carefulness that prevents harm. The line statement of the fifth line says: A yellow lower garment, great good fortune. The Small Image says: Yellow lower garment brings great good fortune, because virtue is contained in the central position. The line statement of the sixth line says: A dragon fighting in the fields, its blood is yellow. The Small Image says: A dragon fighting in the fields, is the extreme of yin. The use of all sixes: It is appropriate to maintain uprightness for a long time. The Small Image says: The use of all sixes maintaining uprightness for a long time, is because it can bring closure through vastness.

坤元亨利牝馬之貞。坤，地也，順也。地之為體，能生始萬物，各得亨通，故有元亨也。利牝馬之貞者，地體必以柔順而為其正，故借牝馬而為其貞。牝馬是柔順之物，所以將馬為喻。馬行地能窮其邊疆，是明地有廣之徳。故先儒云：在天為龍，在地為馬。君子有攸往者，明君子但以柔順為徳，又復行其貞正，故利有所往也。

The Hexagram Statement says, "Kun, Yuan Heng, Li Pin Ma Zhi Zhen." "Kun" refers to the earth, whose hexagram virtue is "Shun" (flexibility and obedience). The earth, as a fundamental substance, can give birth to and create all things, allowing each thing to attain smoothness and success, so the hexagram Kun also possesses the virtue of origin and smoothness. The phrase "Li Pin Ma Zhi Zhen" is said because the nature of the earth must necessarily follow flexibility and obedience as its correct path, hence using the image of a mare to represent its constancy. A mare is a flexible and obedient animal, so it is used as a metaphor. A horse, walking on the earth, can traverse the entire expanse of the earth, which clearly illustrates the earth's vast and boundless virtue. Therefore, the ancients said: in the heavens it appears as a dragon, and on the earth it appears as a horse. The statement "Junzi you yu wang" indicates that a gentleman values flexibility and obedience as his virtue, and can also practice the correct path, so it is appropriate for him to go forth.

先迷後得主利者，夫陰之為道，不可首倡居先。若在陽氣之先，則不能發生滋育，必待陽而為首，所以後得主利也。猶如臣子處君之朝，順事主終；在家為迷，得主為利也。

"First being lost and then gaining the master's benefit" means that the principle of Yin cannot take the lead or act first. If Yin energy precedes Yang energy, the myriad things cannot sprout, grow, and be nurtured. It must wait for Yang to take the leading role, so following afterwards is what leads to benefiting the master. This is like a minister serving in the court of the sovereign, who should only serve the sovereign humbly until the end; when alone at home, one is lost, but finding a master to follow is beneficial.

西南得朋者，西南坤位，是陰也，今以陰就陰，是得朋也。東北喪朋，安貞吉者，東北艮位，為陽也。西南陰類，往雖得朋，必無所利；若能喪失朋而就陽，則獲安靜貞正之吉。以人事明之，猶人臣離其黨，入君之朝；女子舎其家，入夫之室是也。

"Southwest brings friends" because the southwest direction corresponds to the trigram坤 (Kun, Earth) in the Later Heaven Trigrams, which is yin. Now, moving with a yin line to a yin direction means meeting like-minded friends. "Northeast loses friends, but staying true brings good fortune" because the northeast direction corresponds to the trigram艮 (Gen, Mountain) in the Later Heaven Trigrams, which is yang. The southwest is yin, so going there may bring friends but not real benefits. If one gives up the group and moves toward yang, it leads to calmness, sincerity, and good fortune. In terms of human affairs, this is like a minister leaving his group to enter the court of the sovereign, or a woman leaving her parents' home to join her husband's household.

象曰：地勢坤，君子以厚徳載物者。天圓地方，是形不順也；其勢承順天道之常，故曰地勢坤也。君子當須以容厚為徳，包載萬物，象地之道廣育也。

The Great Image Commentary says, "The earth's disposition is坤, and the gentleman should cultivate a broad and deep virtue to carry all things." Heaven is round, and earth is square. In terms of form, squareness is not considered yielding. However, the earth's disposition always upholds and follows the regular course of the heavenly way, hence it is said "the earth's disposition is坤." The gentleman should regard tolerance and depth as his virtue, embracing and supporting all things, emulating the earth's vast and nurturing principle.

初六履霜堅冰至者。初六陰氣之微，要假積漸以成其功，故引履霜以為其喻。且五月一陰爻始生，九月五陰始為霜降，至於十一月乃至堅冰。此明禍福之由，積乆乃顯，所以防萌杜漸，慎終於始。故文言云：臣弒其君，子弒其父，猶辨之不早辨也。

The Line Statement for the first line, "Initial Six" (Chu Liu), says, "Treading on thin frost, hard ice comes." The "Initial Six" is in the lowest position of a hexagram, a time when the yin energy is at its weakest. It must rely on gradual accumulation to achieve its effect, hence the metaphor of "treading on thin frost." According to the twelve hexagrams of the changing cycle: in May, the hexagram Gou (Meeting) begins with the first yin, in September, the hexagram Bo (Decreasing) has five yins in power and there is the frost descending, and by November, the hexagram Fu (Returning) has already formed hard ice. This shows that both misfortune and fortune arise from long accumulation, so one should be vigilant and prevent their gradual growth from the very beginning, carefully considering the outcome from the start. Therefore, the "Commentary of the Literary Meaning" says: the killing of a sovereign by a minister, or a father by a son, is due to the failure to discern matters at an early stage.

六二直方大，不習無不利。六二居中得位，盡地之美，故有三徳：直、方、大。生物不邪，直也；地體安厚，方也；無所不載，大也。既有斯徳，盡地之善，故不假積習而無不利。施之於人，為臣忠，為子孝，與朋友信故也。

The Line Statement for the Second Line, "Six Two," says: "Straight, square, great; without practice, there is no disadvantage." The Second Line is a yin line in a yin position, which is both appropriate and located in the center of the Lower Trigram. It possesses both the middle and the correctness, and fully expresses the virtues of the earth. Therefore, it has three virtues: nurturing all things without bias, which is "straight"; the earth's stability and solidity, which is "square"; and its ability to carry all things, which is "great." Since it possesses these virtues, it fully embodies the good qualities of the earth, so there is no need for deliberate practice or effort, and there is no disadvantage in any direction. Applied to a person, this means being loyal as a subject, filial as a son, and trustworthy in friendship.

六三含章可貞，或従王事，無成有終者。六三既居上位，有造為陽之事者，含章美之徳，待時而發，可以得貞之吉。既居臣體，不可先倡；或従王事者，言其不敢自專也。無成有終者，不敢居事之先，主成於物，惟順君命而成其終。

The line statement for the third line, 'Six in the Third,' says, 'Contain your virtue, be steadfast in uprightness; sometimes follow the king's affairs, achieve nothing but have a good ending.' The third line is already at the top of the lower trigram, having the opportunity to act and participate in a yang endeavor. However, it should conceal its refined and virtuous qualities, waiting for the right time to display them, thereby attaining a favorable outcome of uprightness. The third line is a yin line, holding a position of a minister, and should not take the initiative. The phrase 'sometimes follow the king's affairs' shows that it does not dare to act on its own. The phrase 'achieve nothing but have a good ending' means it does not claim the first merit, but instead attributes the accomplishment to others, following the king's command and completing the task properly from beginning to end.

六四括囊，無咎無譽者。括，結也；囊，所以盛物，喻人心藏智也。既是陰位，不可顯發，亦猶不遇其時，閉而不用也，故曰括囊也。戒慎自守，不與物忤，故曰無咎也。徳既不施，無聲譽之美，故曰無譽也。

The line statement for the sixth line in the fourth position says, "Conceal the bag, no blame, no praise." "Conceal" means to tie up or bind tightly, and "bag" refers to a container used for holding things. This metaphor is used to describe a person who keeps his wisdom within himself. The sixth line is a yin line in a yin position, located in a place of much fear. It is not appropriate to display or use one's abilities, just as one does not encounter a suitable opportunity, so one must remain concealed and not apply one's skills. Therefore, it is said "conceal the bag." It is cautious in guarding itself and does not clash with external matters, so there is no fault. However, since virtue is not expressed, there is also no gain of reputation or praise, so there is no commendation.

六五黃裳元吉者。五是貴位，六以陰居之，是臣道極貴者也。黃是中之色也，裳是下之飾也。上衣比君，下裳法臣。六五既是臣體，不可比衣，故云黃裳以表臣道，黃中之美也。以文徳居中，盡臣之善，故獲大吉也。

The Line Statement of the fifth line says, "Yellow undergarment brings great good fortune." The fifth line is a position of honor, and the use of a yin line in this position represents the highest form of respect for a minister. Yellow is the central color among the five colors, and the undergarment is the clothing worn on the lower body. The upper garment is likened to the ruler, while the undergarment is modeled after the minister. Since the fifth line is inherently a yin line representing a minister, it cannot be compared to the upper garment. Therefore, "yellow undergarment" is used to illustrate the way of a minister, and it also shows its virtue of being in the center. It uses cultural virtue in the center of the upper trigram, fully expressing the proper conduct of a minister, thus achieving great good fortune.

上六龍戰于野，其血黃者。上六陰極似陽，故稱龍也。陰既強盛，則侵於陽，故與陽氣之龍交戰也。戰於卦外，故曰野也。陰陽俱傷，故有黃之色也。陽色，陰色黃也。用六利永貞者，用，總此六爻之義也。坤體柔順，不可用之剛暴，故須永長貞正，則能廣大而終也。乾吉在無首，坤利在永貞。

The line statement of the topmost line, "The dragon fights in the fields, its blood is yellow," refers to the yin energy having reached its extreme point, and its nature has turned close to yang, hence it is also called "dragon." Since the yin energy is now strong, it invades the yang energy, so the dragon, which belongs to yang, fights. The battle takes place outside the hexagram, hence it is said to occur in the fields. Yin and yang both suffer damage, hence the blood has a color. (The original text says, "the color of yang, the color of yin is yellow," with a missing "black" character after "yang color," which is recorded without correction; the common version reads, "the color of yang is black, the color of yin is yellow.") "Using the six," meaning the summary of the meaning of these six lines, refers to the nature of the earth, which is gentle and yielding. It cannot be used with a strong and violent approach, so one must maintain uprightness for a long time, thus achieving great success and a good ending. The good fortune of the Qian hexagram lies in not competing, while the benefit of the Kun hexagram lies in maintaining uprightness over a long period.

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。象曰：雲雷屯，君子以經綸。

The lower trigram of Zhun is Zhen, and the upper trigram is Kan. Zhen represents thunder and movement, while Kan represents clouds and rain, as well as danger. This forms an image of movement within danger. The hexagram statement says: Zhun, the beginning, is harmonious and suitable for maintaining correctness, not suitable for moving forward, but suitable for establishing feudal lords. The commentary on the judgment says: Zhun represents the initial meeting of the strong and the gentle, leading to difficulties. In a dangerous situation, yet being able to act, thus achieving great harmony and maintaining correctness. The movement of thunder and rain fills the space between heaven and earth. The heavenly way is in its initial and primitive stage. At this time, it is appropriate to establish feudal lords and not to seek personal ease. The image commentary says: clouds above and thunder below, this is the image of Zhun. The gentleman takes inspiration from this, like carefully managing silk threads, to govern the world.

初九，盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。六二，屯如邅如，乘馬班如，匪冦婚媾，女子貞不字，十年乃字。象曰：六二之難，乘剛也；十年乃字，反常也。六三，即鹿無虞，惟入于林中，君子不如舍，往吝。象曰：即鹿無虞，以従禽也；君子舍之，往吝窮也。六四，乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。九五，屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。上六，乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。

Initial Line Statement: Wandering without advancement, it is appropriate to remain in place and uphold correctness, and it is appropriate to establish feudal lords. The Small Image Commentary says: Although wandering without advancement, the mind's direction is upright; by placing a noble person beneath a lowly one, he gains great popular support. Second Line Statement: In a difficult situation, one is hesitant and circles around, riding a horse back and forth, those coming are not robbers but suitors; the woman remains chaste and does not agree to marriage, and after ten years she marries. The Image Commentary says: The difficulty of the Second Line is because it is above the First Line, which is a strong line; after ten years of marriage, the difficulty has passed and returns to the normal path. Third Line Statement: Pursuing a herd of deer without a forest keeper to guide, one will only directly enter the dense forest; a gentleman should not abandon it, but if one insists on going forward, there will be regret. The Image Commentary says: Pursuing deer without a keeper is a single-minded pursuit of animals; a gentleman should abandon it, but if he insists on going forward, he will fall into困境. Fourth Line Statement: Riding a horse back and forth, going to propose marriage, going forward is auspicious, nothing is unfavorable. The Image Commentary says: Having a purpose and going forward is wise. Fifth Line Statement: It is difficult to spread one's grace, small matters are auspicious when upholding correctness, but great matters are ominous when upholding correctness. The Image Commentary says: Accumulating grace without distributing it, is the distribution of grace not yet broad enough. Sixth Line Statement: Riding a horse back and forth, crying with blood and tears. The Image Commentary says: Crying with blood and tears, how can this situation last long?

屯元亨利貞者，屯，難也，盈也。天地造始，剛柔始交，動則難生，故曰難也。元，大也。以天地始交為難，由難始大通也，故曰元亨。因此大通，而乃以行貞正，故曰利貞也。

The Hexagram Statement says, "Zun, Yuan Heng Li Zhen." "Zun" has two meanings: one is difficulty, and the other is fullness. When heaven and earth were just beginning, the strong and the gentle had just started to interact, and difficulty arose immediately upon any movement, hence it is called "difficulty." "Yuan" means great. Because heaven and earth first began to interact and encountered difficulty, it is precisely from this difficulty that the great passage began, so it is said "Yuan Heng." Since it has thus achieved great passage, one should use this passage to promote the correct and upright path, hence it is said "Li Zhen."

勿用有攸往者，攸，所也。當屯難之時，小人道長，君子道消，若有所往，即為小人侵害，故勿用有所往也。利建侯者，處屯難之時，弱求於強，民思其主之時，故利建君侯以為民主。詩云：百姓盈盈，匪君子而不寧是也。

"Do not go anywhere" — "攸" means "place." In times of hardship and difficulty, the power of the petty people is increasing while the path of the gentleman is declining. If one rashly moves forward at this time, they will be harmed by the petty people, hence it is not advisable to go anywhere. "It is advantageous to establish feudal lords" because during times of difficulty and turmoil, the weak seek help from the strong. This is precisely when the people yearn for a reliable ruler. Therefore, it is appropriate to appoint feudal lords to serve as the leaders of the people. The Book of Poetry says: "The people are anxious and unsettled; without a gentleman, they cannot find peace," which expresses exactly this meaning.

象曰：雲雷屯，君子以經綸者。李氏云：云，陰也；雷，陽也。陰陽二氣相激薄而未通，感情不相得，故難生也。君子處屯難之時，不得安然無事，經營綸理以輔屯難也。

The Great Image Commentary says, "Cloud and thunder signify the beginning of a difficult time; the gentleman is thus advised to plan and manage." Li's explanation states that cloud belongs to yin and thunder belongs to yang. The two forces of yin and yang interact, press against each other, yet cannot yet connect, and their mutual response cannot harmonize, hence difficulty arises. When a gentleman is in such a difficult era, he cannot remain passive and idle, but must act like arranging threads to manage and govern, helping the world to pass through this difficult period.

初九盤桓，利居貞，利建侯者。盤桓是進退不安之貌也。初九以剛陽之徳，處群陰之下，即是用謙為體，以貴下賤者也。時未可通，盤桓不安，但以守正而不失其居，故曰利居貞也。處難之時，以謙得眾，民思其君之時，故利封建君侯以為民主也。

The line statement for the first line, "Initial Nine," says, "Wandering, advantageous to dwell in uprightness, advantageous to establish a feudal lord." "Wandering" refers to a state of neither advancing nor retreating, a state of unease. The first line, with its yang strength, is situated below the many yin lines, embodying humility as the foundation of personal conduct, and maintaining a position of honor while being in a low status. At this time, circumstances are not yet favorable, so it can only wander in uncertainty. However, it can remain steadfast on the correct path without losing its position, hence it is advantageous to dwell in uprightness. In times of difficulty, by practicing humility, it gains the support of the people, which is precisely the time when the people yearn for a ruler. Therefore, it is advantageous to appoint a feudal lord to be the master of the people.

六二屯如邅如，乘馬班如，匪冦婚媾，女子貞不字，十年乃字者。邅，回也；字，愛也。處屯難之時，強者陵弱，六二是九五之匹，時逢險難，與初相近，情不相得，被初為難，不獲前進，故邅回也。乘馬班如者，班旋不進貌也。二既去五既逺，但乘馬班旋而不敢前進。

The Line Statement for the Second Line, "Six Two," says: "Tun like, turning like, riding horses in a circle, not robbers but marriage partners, the woman remains chaste and does not marry, ten years before she marries." "Turning" means to be hesitant and unable to move forward, and "marry" means to be betrothed or to bear children. In a time of difficulty and hardship, the strong oppress the weak. The Second Line is a Yin line in a Yin position, and it is both central and upright, originally corresponding to the Fifth Line as a proper spouse. However, it is in a time of danger and difficulty, and it is closely adjacent to the First Line, with which it does not harmonize. It is troubled by the First Line and cannot move forward, thus it can only turn around. "Riding horses in a circle" describes the situation of riding horses and circling in place, unable to move forward. The Second Line is far from the Fifth Line and is restricted by the First Line, so it can only ride horses in a circle and dare not move forward.

女子貞不字者，二是五之匹，故執貞奉五而不受初之字愛也。十年反常，難道乃通，故受五之所愛矣。易之為書，曲暢義理，反明人事。所言女子不字，亦猶忠臣遇難，上下暌違，守節不違，其如蘇武困於單于，後乃歸漢也。

"The woman remains chaste and does not marry," meaning that the line six in the second position was originally the spouse of nine in the fifth. Therefore, it upholds chastity and serves nine in the fifth, without accepting the affection of nine at the beginning. By the tenth year, the abnormal situation ends, and the difficult path becomes smooth, so it is able to receive the affection of nine in the fifth. The book of The Zhou Changes elaborately unfolds the principles, and in turn uses them to explain human affairs. The statement about the woman refusing to marry is analogous to a loyal minister encountering hardship, with the ruler and subject separated and in discord, yet remaining steadfast and unchanging. It is like Su Wu of the Han dynasty, who was detained by the Xiongnu chanyu in the northern sea, enduring great hardships, yet eventually returning to the Han court.

六三即鹿無虞，惟入于林中，君子不如舍，往吝者。即，就也；虞是掌山澤之官也。六三處屯難之時，陰先求陽，弱者求強，而六三既無正應，往依於五，五又有應在二。而六三若往就五，五所不納。猶如獵鹿，要假虞官揆度山川，知鹿所在；既無虞人，徒入於林，終不獲鹿。故君子見此，不如棄舎，若強就之，徒勞而已，終至悔吝。故略例云：見情者獲，直往即違是也。

The line statement for the third line says, "Chasing a deer without a guardian, entering the forest, the gentleman should not persist, for going forward will bring regret." "Chasing" means approaching or pursuing, and "guardian" refers to an official in charge of mountains, forests, rivers, and lakes. The third line is in a time of difficulty and obstruction. As a yin and weak line, it should actively seek out the yang and strong; the weak should seek the strong. However, the third line does not have a corresponding line. It wishes to approach the fifth line, but the fifth line has already corresponded with the second line. If the third line insists on approaching the fifth line, the fifth line does not accept it. This is like hunting a deer, which requires the assistance of the guardian to understand the terrain and track the deer's movement. If there is no guardian to guide, blindly entering the forest will ultimately result in failure to catch the deer. Therefore, the gentleman sees this situation and should not persist; if he insists on pursuing, it will be in vain and eventually lead to regret. Thus, Wang Bi's Outline of the Zhou Changes says: only those who clearly understand the actual situation can achieve success, while blindly proceeding will contradict the principles, which is precisely the meaning here.

六四乘馬班如，求婚媾，往吉，無不利者。六四意就初九，見二與初相近，疑二與初相合，心懷嫌疑，故乘馬班旋而不敢進。今六二不従於初，而六四見其情狀，可以就往初九，必獲媾合，是以往獲吉而無不利，言兩情相得也。

The Line Statement of the Fourth Line says, "Mounting a horse, hesitating, seeking to marry, going forward is auspicious, there is no disadvantage." The Fourth Line originally had the intention to get close to its corresponding line, the First Line, but saw that the Second Line was close to the First Line and suspected that the Second Line had already combined with the First Line. Therefore, it hesitated and circled around on horseback without advancing. Now, the Second Line is not obedient to the First Line, and the Fourth Line realizes this situation, knowing that it can go forward to get close to the First Line. This will certainly result in a successful marriage, so going forward brings auspiciousness and no disadvantage. This indicates that the two sides are in harmony and mutually agreeable.

九五屯其膏，小貞吉，大貞凶者。九五既處尊位，當屯難之時，固宜拯弱救衰，濟民危難，而乃獨應於二，即是用心狹，所濟不廣。處難以斯，乃非大人博之道，即是小貞吉、大貞凶也。膏喻恩澤施惠之義。

The line statement of the fifth line, "屯其膏, small fidelity brings good fortune, great fidelity brings misfortune," says that since the ninth line in the fifth position holds the exalted position of a ruler and is in a time of difficulty, it should naturally support the weak and help the declining, removing the hardships of the people. However, it only corresponds with the sixth line in the second position, indicating a narrow-minded approach and a limited scope of assistance. In times of hardship, acting in this way does not conform to the great virtue of a superior person who should widely benefit all. Therefore, maintaining correctness in small matters brings good fortune, but maintaining correctness in great matters leads to misfortune. "Gao" is used to symbolize the concept of bestowing grace and benefits.

上六乘馬班如，泣血漣如者。居陰柔之質而無應援，處難之時，不能自濟，雖復乘馬之班旋而無所適，故泣血沲嗟，滅亡在近。說文云：漣如，泣垂下之貌也。

The line statement of the Sixth at the Top says, "Riding horses in a confused manner, weeping blood and tears flowing like ripples." The Sixth at the Top itself is of a yin and soft nature, and it is located at the very top of the hexagram without any supporting line to respond to it. In a time of difficulty and stagnation, it is unable to save itself. Although it is riding horses and circling around, there is nowhere to go, so it can only weep blood and lament, with ruin approaching. The Shuo Wen Jie Zi says: "Lian ru" refers to the appearance of tears falling down.