Index of the Siku Quanshu

九二亦大人也，未足言此，何也？九二臣也，非位之大，故不足以合天地之徳；非宜照天下，故不足以合日月之明；不得兼進退，故不足以合四時之序；不得擅威福，故不足以合鬼神之吉?，此所以獨言九五也。天法道，故以道先天而天弗違焉；以身狥道，則後天而奉天時焉。天且弗違，此大人之在上所以能馭也，故曰況於人乎。

Nine in the Second is also a great person, yet he is not qualified to speak of this passage. Why is that? Nine in the Second holds the position of a minister, whose status is not sufficiently exalted, so he is not capable of harmonizing with Heaven and Earth; he is not suitable to oversee the world, so he cannot harmonize with the sun and moon; he cannot simultaneously control the authority of advancement and retreat, so he cannot harmonize with the four seasons; he cannot alone wield the power of rewards and punishments, so he cannot harmonize with spirits and deities in terms of auspicious and inauspicious events. This is the reason why the "Wenyan" only discusses Nine in the Fifth. Heaven follows the Dao, so the great person acts in accordance with the Dao before the heavenly timing, and Heaven does not contradict him; he also aligns himself with the Dao, so he follows the heavenly timing and carries it out. Even Heaven does not contradict him, which is precisely why the great person in a superior position is able to control everything. Therefore, it is said, "How much more so for a human being?"

亢之為言也，知進而不知退，知存而不知亡，知得而不知?，其惟聖人乎？知進退存亡而不失其正者，其惟聖人乎？進退者，其時也；存亡者，其人也。身退而其位存，遂以為有得；身退而其位亡，遂以為有?，此人情之常也。聖人乘天下之變，與之俱逝而無所槩於其心，是以無?，而進退存亡不失其正也。

The Wenyan says: "What is meant by 'excess' is to know only advancement and not retreat, to know only continuity and not destruction, to know only gain and not loss—perhaps only the sage can avoid this? Those who understand the proper measure of advancement and retreat, continuity and destruction, without losing the right path, perhaps only the sage can do this?" Advancement and retreat depend on the situation; continuity and destruction depend on oneself. If one's body retreats but his rank remains, he will think he has gained; if his body retreats and his rank is lost, he will think he has lost—this is the common human sentiment. The sage follows the changes of the world, sharing its flow, without holding onto calculations, so there is no concept of loss, and advancement, retreat, continuity, and destruction all remain proper."

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?朋，安貞吉。曰：至哉坤元，萬物資生，乃順承天。坤厚載物，徳合無疆；含光大，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?朋，乃終有慶。安貞之吉，應地無疆。

The hexagram Kūn has both its upper and lower trigrams as Kūn, with all six lines being yīn. The hexagram statement says: "Kūn, greatly open and smooth, favorable for uprightness like a mare. The gentleman, when going forward, if he goes ahead he will be lost, but if he follows behind he will find the master, which is favorable. Going to the southwest will bring friends, going to the northeast will lose friends. Being steadfast in uprightness brings good fortune." The commentary on the judgment says: "Kūn's origin is ultimate, all things rely on it to grow. It follows the heavenly way. Kūn is deep and carries all things, its virtue is vast and boundless; it is inclusive and broad, allowing all things to be smooth. A mare belongs to the earth, walking on the earth without limits, gentle and favorable for uprightness. When the gentleman acts, if he goes ahead he will lose the right path, but if he follows behind he will find the standard. Going to the southwest brings friends, which is to go with like-minded people; going to the northeast loses friends, but in the end there is joy. Being steadfast in uprightness brings good fortune, which corresponds to the boundless nature of the earth."

坤之為道，妻道也，臣道也，賢人之分也。妻道不出於閫，臣道不出於位，賢人之分亦有宮庭壇宇以守之而不敢踰也，則坤之為義蓋有方矣，異乎神之無方也。故乾不言所利，坤則利牝馬之貞。夫馬之為物，視龍為順，視牛為健，蓋其才健至順者也。臣之道不欲健勝順，故利在牝馬，健不勝其順者也。

The Dao represented by the Earth (Kun) is the Dao of a wife, the Dao of a subject, and the Dao of a virtuous person. The Dao of a wife does not go beyond the threshold of the inner chamber; the Dao of a subject does not go beyond one's position; the responsibility of a virtuous person also has boundaries like those of a temple courtyard, which must be maintained and not exceeded. Thus, the meaning of Kun is that of something with a fixed place, unlike the "Spirit" (Shen) which has no fixed form or place. Therefore, the Qian hexagram does not mention where it is advantageous, but the Kun hexagram says, "It is advantageous for a female horse to be faithful." The horse, compared to the dragon, is relatively gentle, yet compared to the ox, it is relatively strong. It is an animal that is both strong and extremely gentle. A subject does not wish for strength to overpower gentleness, hence the advantage lies in the "female horse"—that which does not allow strength to overpower gentleness.

然而健不勝順，則患其柔從而無立志，是以有攸往必君子而後可也。君子於仁也柔，於義也剛，而健順兩進故也。乾為馬，而坤之貞亦為馬，其象上同於乾，故有先迷之理焉；然其馬牝馬也，故有後得主之道焉。乾言進退存亡而不言得?，以聖人無得亦無?故也；聖人有?，故利西南得朋、東北?朋矣。然以得朋為得、以?朋為?，則異乎眾人之得?也。安貞，猶所謂安汝止也；地無以寧將恐發，故欲安貞也。

However, being strong and vigorous does not overpower being gentle and compliant, and it is also feared that one may become too soft and submissive, thus failing to establish a firm will. Therefore, the hexagram statement says that "going forward" must be done by a gentleman. The gentleman shows gentleness in benevolence and strength in righteousness, thus advancing both strength and gentleness at the same time. The hexagram Qian takes the image of a horse, and the "zheng" (constancy) in the hexagram Kun also takes the image of a horse. Its image is the same as Qian's upward direction, so there is the principle that going ahead first leads to confusion; but its horse is a female horse, so there is also the principle that following behind and accompanying the master is the right way. The hexagram Qian discusses advancement, retreat, existence, and loss, but does not discuss gain and loss, because the sage has no concept of gain or loss. When the sage has a loss, the hexagram Kun says "gaining friends in the southwest and losing friends in the northeast." However, it considers gaining friends as "gain" and losing friends as "loss," which is different from the way ordinary people calculate gain and loss. "An zheng" (being steadfast in proper conduct) is like what the Book of Documents says, "being at ease in the place where you should stay." The Book of Dao De Jing says that the earth cannot be at ease and may collapse, so one must be "an zheng."

凡物雜乎芒芴之間，必變而有氣，氣變而有形，形變而有生。然則所以資始者，資之於氣變之先；所以資生者，資之於形變之後。此乾知大始、坤作成物之意也。乃順承天者，自生生而繼之之為順，自下而承之之為承。坤之為牛者，順也；其為輿者，承也。

All things are mixed in a state of confusion and formless. They must first change to have qi, then qi changes to have form, and form changes to have life. From this perspective, the "Zi Shi" (initiating creation) in the Qian trigram refers to drawing upon qi before it changes; the "Zi Sheng" (nurturing life) in the Kun trigram refers to drawing upon form after it changes. This is exactly what the Great Treatise means when it says, "Qian governs great creation, and Kun completes all things." The term "Shun Chen Tian" (following and supporting heaven) refers to following the continuous process of generation and continuation, which is called "shun"; and supporting from below, which is called "chen." The Sayings on the Hexagrams take the Kun as representing an ox, symbolizing "shun," and as representing a large chariot, symbolizing "chen."

坤厚載物，徳合無疆，言坤之徳又足以合其無疆之行，猶所謂踐形者也。坤有無疆之形，又有無疆之徳以合之，此所以能持載，亦所以能廣大也。含者，傳所謂地魄營者是也；宏者，傳所謂地載神氣者是也。魄營則萬物之?歸，載神氣則萬物之流形。自含而宏，則是納而後施、養而後動也，此其業所以光大，故曰含宏光大。品物流形者，乾之亨是也；坤則亨品物之情而已，故曰品物咸亨也。

"The Earthly (Kun) is thick and carries things; its virtue matches without bounds." This means that the virtue of the Earthly is sufficient to match its boundless operation, just as Mencius said "to actualize the form and ability contained within it." The Earthly has a boundless form and a boundless virtue that matches it, so it can carry things and thus can be vast. "Contain" refers to the Earth's spirit and qi managing all things as mentioned in the transmission; "vastness" refers to the Earth carrying the divine qi as mentioned in the transmission. The spirit and qi managing things allow all things to have a place to rely on; the carrying of divine qi allows all things to take shape and spread. From containing to being vast, it is first to accept and then to give, first to nurture and then to act, so its achievements are bright and grand, hence it is said "contain and expand, shining and great." "The flow of things takes shape" is the "communication" of the Heaven (Qian); the Earthly merely allows the feelings of all things to be communicated, hence it is said "all things are communicated."

坤之利不在龍者，龍不足乎順，且非地利故也；又不在牛者，牛不足乎健，行地無疆故也。其順為地類，其健足以行地無疆者，非馬而何？故曰牝馬地類，行地無疆也。柔順其易入於邪，柔順而不入於邪者，君子之所行也，故曰柔順利貞，君子攸行也。

The "benefit" (利) of the Earth Trigram (坤) does not take the image of the dragon, because the dragon is insufficient in flexibility and gentleness, and is not suitable for the earth; nor does it take the image of the ox, because the ox is insufficient in strength and vigor, and cannot traverse the earth without boundaries. What is both flexible and gentle enough to belong to the category of earth, and strong and vigorous enough to traverse the earth without boundaries, is not the horse? Therefore it says, "The female horse is of the earth kind, and can traverse the earth without boundaries." Flexibility and gentleness are naturally prone to slip into wrong ways, but what is flexible and gentle without slipping into wrong ways is precisely the path of the gentleman. Therefore it says, "Flexible, gentle, and upright, the gentleman walks along this path."

以聖人而為君，則天可先也，亦可後也；以賢人而為臣，則君不可先也，可後而已，故曰先迷失道、後順得常者，則君在道、臣謹法故也。西南者，坤方也，坤之在西南則得其類行也。馬與類行者，猶否之初六以其彚征吉，未必稱行其道也。傳曰：定公然後能應。故必安貞然後應地無疆焉。不能貞而為事，則不終朝而力屈矣，安能應地無疆乎？傳曰：其用心不勞，其應物無疆。與此同意。

Taking on the role of a ruler with the virtue of a sage, one can act before the heavenly timing or follow it; but as a minister with the virtue of a wise man, one cannot act ahead of the ruler, only follow after. Therefore, it is said, "To act ahead is to lose the right path; to follow after is to conform to the norm," because the ruler holds the Dao and the minister adheres to the laws. The southwest is the direction where the Earth (Kun) resides. When Kun is in the southwest, it can move forward with its kind. A horse moving with its herd is like the first line of the Hexagram of Non-Overcoming, which says, "Pulling up a bundle of grass with its roots, moving forward with its kind brings good fortune," but this does not necessarily mean that his Dao is being promoted. The transmitted text says, "First establish stability, then respond to things." Therefore, one must be steadfast in uprightness before being able to correspond with the boundless nature of the earth. If one lacks uprightness and forces action, then by morning one's strength would be exhausted, how could one talk about "corresponding with the boundless earth"? The transmitted text says, "He does not labor his mind, and his response to external things has no end." This is the same meaning.

象曰：地勢坤，君子以厚徳載物。地盤而向乎上，勢至順也，故曰地勢坤。君子以厚徳者，所謂人法地故也。水之積不厚，則不能負舟；風之積不厚，則不能負天。君子所以負天下之至重而不輸載者，亦惟厚徳而已。

The Great Image Commentary says: "The form of the earth is坤, and the gentleman takes it as a model, using profound virtue to carry all things." The earth lies in place and supports what is above; its form is extremely harmonious, hence it is said "the earth's form is坤." The gentleman using profound virtue is exactly what the Book of老子 means when it says "people model themselves after the earth." The Zhuangzi says: if water is not deep enough, it cannot float a great ship; if the wind is not strong enough, it cannot support the wings of a great Peng bird. The reason why the gentleman can bear the heaviest responsibilities of the world without falling or collapsing is because he relies solely on profound virtue.

初六：霜堅氷至。象曰：霜堅氷，陰始凝也；馴致其道，至堅氷也。初六陰始凝而為霜，霜則甚微而易散；霜積乆而為氷，氷則甚堅而難泮，此戒夫陰長也。夫霜之與氷，與秋冬又為序，理必至者也。小人之長而不知懲其微，則勢必至，亦若此而已。夫乾為龍而坤之極亦為龍，乾為氷而坤之究亦為氷，由馴至其道耳。

The line statement for the first line (initial line) says: "Footsteps on frost, hard ice is coming." The Small Image Commentary says: "Frost and hard ice represent the beginning of the gathering of yin energy; following this path, it leads to hard ice." The first line is when yin energy first begins to condense into frost, which is very subtle and easily dissipates; when frost accumulates over time, it turns into ice, which is very hard and difficult to melt — this serves as a warning to be vigilant against the growth of yin energy. Frost and ice also correspond to the seasonal changes of autumn and winter, which are naturally inevitable. If petty people's power grows unchecked and there is no punishment at the early stage, the situation will inevitably become uncontrollable, just like frost turning into ice. The trigram Qian is symbolized as a dragon, and the trigram Kun at the top line is also called a dragon; Qian is symbolized as ice, and Kun at the first line also mentions ice — all following the same path step by step.

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。柔順則疑於不直，然而六二中也，中則不，故能直；順則疑於不方，然六二正則不變，故能方。夫坤之於方也，物性長非所斷，短非所續；甲者坼非固剖之，屈者伸非固揠之，是乃所以為直也。

The line statement for the second line says: "Straight, square, and vast, without learning there is no disadvantage." The small image commentary says: "The action of the second line is straight and square; without learning there is no disadvantage, this is the great manifestation of the earth's way." The flexible and yielding is easily suspected of not being straight, yet the second line is in the center of the lower trigram, so being in the center means it is not biased, thus it is straight. The flexible and yielding is easily suspected of not being square, yet the second line is in the proper position and upright, so being upright means it does not change, thus it is square. The manifestation of the earth in terms of 'square' is: not cutting off the growth of things that are naturally long, nor extending the growth of things that are naturally short; the seed coat naturally splits open, not forced to be split; the curled form naturally unfolds, not forced to be pulled out — this is precisely how it is 'straight'.

火可滅而不可使之間，氷可涸而不可使之炎，駢者齧之則泣，枝者齕之則啼，是乃所以為方也。直方故能大。若夫生萬物而不以直，成萬物而不以方，則拂性而迷理，焉能大哉？能生萬物不私而知其直，成萬物不易而知其方，則是方因動而後見，故曰六二之動，直以方也。

Fire can be extinguished, but it cannot be made cold; ice can evaporate, but it cannot emit a flame; a person with double toes who forcibly bites off the extra one will cry, while a person with extra fingers who forcibly bites off the extra one will scream — this is precisely what is meant by "squareness." Being both upright and square, it can be vast and inclusive. If it nurtures all things without following its straight path, or completes all things without maintaining its squareness, then it would be against nature and lose the way, and how could it be vast? Being able to nurture all things without partiality shows its "uprightness"; being able to complete all things without alteration shows its "squareness." Thus, "squareness" is revealed through action, so the "Small Image" says, "The movement of line six in the second position is upright and square."

古者深衣，則負直而抱方，則是君子動容不離乎直方之間矣。習之後利，道之常也；不習無不利，地道之光也。未能則學，已能則習，先學而後習，故乾言學，坤言習。乾，聖人之分也，而曰學，以謂聖雖絶學，有中才焉，有與同也；坤，賢人之分也，而曰不習者，以謂賢雖務學，有良能焉，不必習也。

In ancient times, the deep robe (shen yi) had a straight back seam like a rope and a square collar like a compass, showing that a gentleman's every movement and gesture adhered to "straightness" and "squareness." To achieve smoothness through practice is the common way; to achieve it without practice is the great manifestation of the way of the earth. Those who cannot do it should learn, and those who can do it should practice; first learn then practice, hence the Qian hexagram says "learning to gather together," and the Kun hexagram says "practice." Qian represents the position of the sage, yet it speaks of "learning," meaning that although the sage has surpassed learning, there are those of average ability who share a common ground with him; Kun represents the position of the virtuous person, yet it speaks of "not practicing," meaning that although the virtuous person is diligent in learning, he originally possesses innate knowledge and ability, so he does not need to practice everything.

六三：含章可貞，或從王事，無成有終。象曰：含章可貞，以時發也；或從王事，知光大也。芾之色，君則以朱，臣則以赤；君以含藏為道，臣以佈散為道也。君以含藏為道，故姤之九五含章，可貞則有隕自天，象也，中正也；臣以佈散為道，故坤之六三則曰可貞而已。含章而不發，則臣之分為貞矣；然而正君之道為未貞也，欲其以時發也。

The line statement of the third line says: "Containing virtue and being able to maintain correctness, or going to participate in the king's affairs, not taking credit for the accomplishment but having a good result." The small image commentary says: "Containing virtue and being able to maintain correctness, is to wait for the right time to act; or participating in the king's affairs, is due to his great wisdom." In ancient times, the color of the sash worn by the king was vermilion, and that of the minister was red. The king's way was to contain and conceal, while the minister's way was to spread and act. The king's way of containing and concealing is why the line nine five of the hexagram Guo says "containing virtue," and being able to maintain correctness will bring good fortune from heaven, which is taking the image, and also because nine five is in the central and correct position. The minister's way of spreading and acting is why the line six three of the hexagram Kun only says "can maintain correctness." Containing virtue and not revealing it is considered correct for a minister's duty; however, in the matter of correcting the king, it is still not considered correct, so he needs to wait for the right time to act.

或從王事者，無遂事之謂也。不敢執一而東西南北惟命之從，是以稱也。人之有智，不必自照而後光大也，能為而能不為，乃所以為光大，故不敢遂事而為光大焉。無成有終，則以謂君造始、臣代終，君臣之大分故也；臣欲有成，則先迷失道矣。

"Or following the king's affairs" means not daring to act on one's own initiative or make unilateral decisions. Not being stubborn and obeying the king's orders in all directions, east, west, south, and north, is why the "Small Image" praises it. A person may have wisdom, but it is not necessary to display it prominently to be great; being able to do something yet holding back is truly great, so not acting on one's own initiative becomes greatness. "No achievement but a proper conclusion" means that the king initiates the beginning and the minister completes it, which is the great distinction between sovereign and subject; if the minister desires to claim the success, that is "rushing ahead and losing the right path."

六四：括囊，無咎無譽。象曰：括囊無咎，慎不害也。坤之靜也翕，動也闢，其翕闢惟時而已。六四當天地之閉，是以體坤之翕而括囊焉，括囊則無咎亦旡譽矣。若夫括不以時，則為素；雖足以避一時之患，未免乎君子之咎也；雖足以要一時之譽，未免乎君子之誚也，烏能無咎哉？

The line statement for the fourth line says: "Tie up the bag, no calamity, no praise." The small image commentary says: "Tie up the bag, no calamity, is because of caution, so no harm comes." When the earth is still, it is gathering in and closing; when it is active, it is opening and spreading out. Whether it gathers in or spreads out depends on the situation. The fourth line is at the time when heaven and earth are closed off, so it shows the earth's gathering in and "tie up the bag." Tie up the bag, so there is neither calamity nor praise. However, if one closes without considering the timing, it becomes the kind of behavior mentioned in the Doctrine of the Mean as "suddenly hiding." Although it may avoid temporary misfortune, it cannot escape the blame of the gentleman; although it may gain temporary reputation, it cannot escape the mockery of the gentleman. How can there be no calamity then?

六五：黃裳元吉。象曰：黃裳元吉，文在中也。坤之色以黒為正，以黃為美。服之制，上為衣，下為裳。色之見於外也為黃，非若括囊者也；位之正乎下也為裳，非若龍戰者也，是以元吉也。文在中者，即後之所謂美在中者也。人者，陰陽之交、五行之秀氣，則文固在其中矣，加磨琢焉使其成章，然後美在其中矣。所以先文而後言羙也，羙然後致用，六以大終，本諸此而已矣。

The line statement of the fifth line says: "Yellow lower garment, great good fortune." The small image commentary says: "Yellow lower garment brings great good fortune, because virtue is contained within." The color of the earth trigram is black as its primary color and yellow as its beautiful color. In the system of clothing, the upper part is called "yi" (clothes) and the lower part is called "shang" (lower garment). Choosing yellow as the color that is displayed externally is not like the fourth line, which is closed and concealed; taking the position of the lower part as the lower garment is not like the top line, which contends with yang. Therefore, "great good fortune" is achieved. The phrase "virtue is within" refers to the statement in the "Wenyan" that "beauty is within." Human beings are formed from the most refined essence of the five phases, and virtue is originally within the heart. When it is further refined and shaped into writings, then beauty truly resides within. Therefore, "virtue" is mentioned first and "beauty" comes after, for only after beauty is achieved can it be put into use. The use of "yongliu" (all sixes) concludes with vastness and breadth, and the origin of this is here.

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。陰與陽同稱龍，陽與陰同稱血，則以陰盛而敵陽、微而傷，陰陽皆窮矣，故曰其道窮也。用九者，非至於亢而後用九，以謂用九則無是亢也；用六者，非至於戰而後用六，以謂用六則旡是戰也。蓋六者陰之中數，用中而能永貞，則六五之元吉不難至矣；用中而不能期月守，則非所謂永貞也。上六之戰，非一朝一夕之故，其所由來者漸矣，故曰非永貞不可也。

The line statement of the sixth line at the top says: "A dragon fights in the outskirts, spilling blood that is a mixture of green and yellow." The Small Image Commentary says: "The dragon fights in the wild, indicating its path has reached its limit." The statement of using six says: "It is advantageous to maintain constant uprightness." The Image Commentary says: "Using six to maintain constant uprightness, it concludes with great breadth." Yin and yang are both called "dragon," and yang and yin are both called "blood," because when yin reaches its peak it confronts yang, and when yang is weak it suffers damage. Both yin and yang have reached their limits, hence it is said "its path has reached its limit." As for "using nine," it does not mean using nine only when yang reaches its extreme, but rather once nine is used, there is no danger of yang reaching its extreme. Similarly, "using six" does not mean using six only when there is conflict, but rather once six is used, there is no danger of conflict. Six is the middle number among the yin numbers. If it can maintain the middle and remain upright constantly, then the situation of "the yellow garment brings great good fortune" in the line six in the fifth is not difficult to reach. If one can maintain the middle but cannot hold it for even a month, it cannot be called "constant uprightness." The conflict of the sixth line at the top is not formed in a day, but has gradually accumulated over time, hence it is necessary to achieve "constant uprightness."

文言曰：坤至柔而動也剛，至靜而徳方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。乾剛也，有時乎柔；然坤之為柔，則至柔矣。乾動也，有時乎靜；然坤之為靜，則至靜矣，故此稱至柔至靜焉。坤至柔，然其動也剛，若氣湊於下而萬物生，不可御者，是其動而剛也。雖至柔而動則剛，雖動而其歸則靜，故言之以至靜焉。

The *Wenyan Zhuan* says: "The *Kun* hexagram is extremely gentle and yielding, yet when it moves, it is strong; it is extremely quiet, yet its virtue is square and upright. It follows the superior and has regularity, it contains all things and influences widely. The way of *Kun* is truly gentle, it supports the heavens and follows the proper time." *Qian* is originally strong, but sometimes it also appears gentle; however, the gentleness of *Kun* is the "utmost gentleness." *Qian* is originally active, but sometimes it also appears still; however, the stillness of *Kun* is the "utmost stillness," so here it is called "utmost gentleness" and "utmost stillness." *Kun* is extremely gentle, yet when it moves, it becomes strong, like the yang energy gathering beneath the earth and causing all things to sprout, a momentum that cannot be stopped. This is why it is called "movement also strong." Although it is the utmost gentleness and when it moves becomes strong, although it moves and eventually returns to stillness, it is therefore also called "utmost stillness."

前曰六二之動，直方也，則是動而後方可見也；今曰至靜而徳方，然則坤之動靜皆可見矣。於靜而正稱徳者，其性故也；於動而方稱義者，其行故也。行以柔，而動既剛而靜，則其剛不失於方，此所以後得主而有常、含萬物而化光也。

Earlier, the "Xiao Xiang" said, "The movement of the Second Line is upright and square," meaning that "squareness" became apparent only after movement. Here it says, "Complete stillness and virtuous squareness," showing that the quality of "squareness" can be seen both in movement and stillness. When it remains still and upholds correctness, it is called "virtue," because that is its inherent nature. When it moves and is upright, it is called "righteousness," because that is its action. Its action arises from softness, yet when it moves it is strong, and when it is still it remains tranquil. Thus its strength does not lose its squareness, which is why it can "first obtain the ruler and maintain constancy, contain all things and transform them into light."

蓋至柔至靜者，後主之道也；雖有時而剛動而終始不違乎至靜，則是有常者也。至柔至靜，含萬物之道也；雖有時乎剛動，而終不違乎柔靜，所以化光也。若柔而不能動，如疲懦動無能為之人，雖足以含受於物，又安能化光也哉？坤以安貞為徳，則其行非其性然也，柔承天而時行耳，此坤道所以為順，故曰坤道其順乎，承天而時行。

The most gentle and still, is precisely the way to follow and serve the master's principle; although sometimes it may be strong and active, it remains throughout consistent with that utmost stillness, which is called 'having a constant principle'. The most gentle and still is also the principle of embracing all things; although sometimes it may be strong and active, it never deviates from the gentle and still, thus it can 'transform and illuminate'. If one is only weak and inactive, like those who are timid and lack initiative, even if they can bear external things, how can they be said to transform and influence widely? The Earthly Hexagram (Kun) takes uprightness and steadfastness as its virtue; thus its actions are not due to its nature, but rather it follows the heavenly principle and acts in accordance with the proper time. This is why the way of the Earthly Hexagram is called 'smooth', hence it is said, 'The way of the Earthly Hexagram is indeed smooth, following heaven and acting in accordance with the proper time.'

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。易曰：履霜堅氷至，蓋言順也。自上制下則其勢易，自下制上則其勢難，故必積而後至焉。積而至，猶萌櫱之長，不見其進而忽焉而已高大矣，是在辨之早也。

The Wenyan says: "Those who accumulate good deeds will surely have remaining blessings, and those who accumulate evil deeds will surely have remaining calamities. When a subject kills his sovereign or a son kills his father, it is not due to a single day's cause; its origin is gradually formed, only because at the time of discernment, it was not recognized in time. The Book of Changes says, 'When you step on frost, hard ice is coming,' which refers precisely to this inevitable development. To control the lower from the upper is easy; to control the upper from the lower is difficult, so it must reach a certain accumulation before it occurs. When accumulation comes about, it is like the sprout of grass and trees, which you cannot see growing, but suddenly they have become tall. The key lies in timely discernment."

大抵善者不求人知，不善者又深自闔藏而不欲人之知也，則辨之扵早，非觀象知器者孰能與於此哉？眾人之性，從善如登，從惡如傾；小人之從惡，則其順如傾，非有以逆其順，則其勢彌大，沛然莫之能御矣，故曰履霜堅氷至，蓋言順也。

Generally, those who do good do not seek recognition from others, while those who do evil deeply conceal themselves and do not wish others to know. Therefore, to discern them early is something only those who can observe the hexagrams and understand the signs can achieve. Human nature tends toward goodness like climbing a mountain, which is difficult, but toward evil like descending a slope, which is easy. When a person inclines toward evil, it flows naturally, like water rushing down. If there is no strength to reverse this trend, its momentum grows stronger and stronger, becoming overwhelming. Therefore, the saying "Treading on frost, the ice comes" refers precisely to this gradual accumulation of evil.

直其正也，方其義也，君子敬以直內，義以方外，敬義立而徳不孤。直方大，不習無不利，則不疑其所行也。直其正也，言直出於其正也；方其義也，言方出於其義也。蓋直雖善矣，而有所謂直而肆，其出於正則直而不肆矣；方雖善也，而有所謂方而礙，出於義則方而不礙矣。

The Wenyan says: "Straightness is its correctness, and squareness is its righteousness. A gentleman uses reverence to correct his inner self, and righteousness to regulate his outer conduct; when reverence and righteousness are established, virtue will not be isolated. 'Straight, square, and great, without repetition, there is no disadvantage,' means that one no longer doubts the actions he undertakes." Saying "straightness is its correctness" refers to straightness arising from correctness; saying "squareness is its righteousness" refers to squareness arising from righteousness. Although straightness is good, there is a saying "straightness that is unrestrained," but if it arises from correctness, then it is straight without being unrestrained. Although squareness is good, there is a saying "squareness that is obstructive," but if it arises from righteousness, then it is square without being obstructive.

上言直其正，下言敬以直內，何也？正言性，敬言徳，其實一也。君子敬以直內，義以方外，敬義兩立而徳不孤，是所以為大也。夫事出於習，則行不能無疑；不習無不利，則左右周旋無往而不可，何疑之有哉？故曰不疑其所行也。

The previous text says "straightforwardness is correctness," but the following text says "reverence rectifies the inner self." Why is this? "Correctness" refers to one's innate nature, while "reverence" refers to moral cultivation. In reality, they are the same thing. A gentleman uses reverence to rectify his inner self and uses righteousness to regulate his outer conduct. Reverence and righteousness stand together, so virtue is not isolated, which is why it is called "great." If anything requires practice to be done, then action is inevitably accompanied by doubt. However, if "without practice there is no disadvantage," then one can move freely in all directions without any hindrance, so there is nothing to doubt. Therefore, it is said "there is no doubt about one's actions."

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也；地道無成而代有終也。括囊，則與天地俱閉而不發也；含章非不發也，特以時發而已。不然，則是包羞而已，何足貴哉？故曰弗敢成也。弗敢者，於分有所不敢，非其才有所不能也。

The Wenyan says: "Although yin has good qualities, it must be restrained and used to participate in state affairs, without claiming the achievement. This is the way of the earth, the way of a wife, and the way of a minister; the way of the earth does not claim its accomplishment, but instead completes the work of heaven. 'Kuo Nang' means to be sealed up with heaven and earth, not revealing itself; 'Han Zhang' is not about not revealing, but rather waiting for the right time to reveal. If not so, then it is merely the 'Bao Xiu' of the Pu hexagram, which is of no value. Therefore it says 'I dare not complete it.' What is meant by 'dare not' is that there is a restraint in terms of name and position, not that one lacks the ability."

天地變化，草木蕃；天地閉，賢人隱。易曰：括囊無咎無譽，蓋言謹也。通於天地者，徳也；行於萬物者，道也。賢者放徳而行，循道而趨，則其與天地萬物同流乎消息盈虛之變矣，故天地變化草木蕃則賢人見，天地閉草木雕則賢人。然則賢人之見，通乎天地，應乎萬物，固為謹也。蓋括囊非賢人之爻，以天地萬物猶然，顧不得不括耳，此所以有天地草木之稱也。前言慎，後言謹，慎在心，謹在行。

The Wenyan says: "When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and unconnected, the virtuous retreat. The Book of Changes says 'tie up the bag, no blame, no praise,' which refers precisely to caution." The virtue that connects heaven and earth is the moral quality, and the principle that operates through all things is the Dao. The virtuous person acts according to virtue and follows the Dao, thus moving together with heaven and earth and all things through the cycles of decline and growth, fullness and emptiness. Therefore, when heaven and earth change and grass and trees flourish, the virtuous person appears; when heaven and earth are closed off and grass and trees wither, the virtuous person retreats. In this way, the appearance of the virtuous person is in harmony with heaven and earth and all things, inherently stemming from caution. In fact, 'tie up the bag' is not exclusive to the line of the virtuous person; only because heaven and earth and all things are like this, he is forced to keep his mouth shut. Hence, the mention of heaven, earth, grass, and trees is made here. Previously, the Xiao Xiang said 'caution,' and here the Wenyan says 'carefulness': 'caution' is in the heart, 'carefulness' is in action.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。黃中通理，釋爻所謂黃也；正位居體，釋爻所謂裳也。蓋中者，是兩端之所合、四旁之所?，故欲通上下而無不偏、通四方而無不者，莫若中，是以謂黃中通理。君正位乎上則體安於上，臣正位乎下則體安於下；六五猶黃裳之在下，此善正位以安居其體矣，故曰正位居體。

The Wenyan says: "A gentleman contains the virtue of yellow at the center and understands the principles of culture, establishes himself in the right position and remains content with his proper role, beauty resides in his heart, flows smoothly through his limbs, and is expressed in his undertakings, this is the ultimate of beauty." "Yellow at the center and understanding principles" explains the character "Huang" in the line statement, and "correct position in the body" explains the character "Shang" in the line statement. The term "center" refers to the place where the two ends meet and the four directions converge. Therefore, it must connect above and below without bias, and reach all directions without limitation. There is nothing better than "center," hence it is said "Yellow at the center and understanding principles." The sovereign, by maintaining a proper position at the upper position, ensures stability in the upper part; the minister, by maintaining a proper position at the lower position, ensures stability in the lower part. The sixth line in the fifth position is like the yellow garment located in the lower part, which is being good at establishing the correct position to remain content with one's proper role, hence it is said "correct position in the body."

黃者，羙善之見乎外也；其見乎外必有諸中，故曰美在其中而暢於四肢，發於事業也。且玉在山而木潤，淵生珠而雀不枯，其美在其中而暢於四肢者，亦若是而已。孟子所謂晬然見於面、盎於背、施於四體，而荀子以容止不枯為君子，詩以赫如渥赭為碩人，蓋徳之潤身固如此也。

"Yellow" refers to beauty and virtue manifesting externally; when something is evident on the outside, it must first exist within. Therefore, it is said, "beauty resides within, yet flows smoothly through the limbs and expresses itself in one's endeavors." Moreover, Xunzi said that if jade is hidden in the mountains, the grass and trees become moist and flourishing; if pearls grow in deep waters, the grass and trees by the shore do not wither. Beauty residing in the heart and flowing through the limbs is no different from this. Mencius spoke of a gentle and luminous appearance manifesting on the face, spreading through the back, and extending to the limbs. Xunzi regarded graceful demeanor and composure as the mark of a gentleman, and the Book of Songs described a noble man with a rosy complexion like that of someone painted with cinnabar. Thus, it is evident that virtue naturally nourishes the body.

暢於四肢則成已者足矣，發於事業又所以成物也。上以美政，下以美俗，此之謂發於事業。發於事業，非特充實於其心，又充實於天下，是為美之至也。美在其中，暢於四支而不發於事業，是猶羙玊而藏於垢石也，孰知其美哉？羙之於中未見於四支，而強欲發於事業，則是丑人而欲効顰於西子也，烏見其美哉？故必美在其中而暢於四支、發於事業，始得為羙之至也。

Beauty reaches the limbs, and achieving oneself is sufficient; when expressed in one's career, it is used to achieve all things. In higher positions, it makes politics good; in lower positions, it makes customs good. This is called 'expressing through one's career.' Expressing through one's career is not only filling one's heart but also filling the whole world, which is the ultimate beauty. If beauty is contained within the heart and reaches the limbs, but not expressed through one's career, it is like a jade stone hidden in dirty rocks; who would know its beauty? On the contrary, if the beauty in the heart has not yet manifested in the limbs, yet one forcefully expresses it through career, it is like an ugly woman imitating Xi Shi by winking and frowning; where is the beauty to be seen? Therefore, only when beauty is in the heart, reaches the limbs, and then is expressed through one's career, can it be called the ultimate beauty.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫黃者，天地之雜也。天而地黃，天之色以為正，其盛也為赤；地之色以黒為正，其盛也為黃。稱天而地黃，則是陽微而陰盛也。且赤與黒為，而赤者陽之盛也，黒者陰之正色，兩者合而為，為天之正色，則陽得兼陰，在陽宜盛、陰宜微也。天而地黃，義見於是也。

The Wenyan says: "When the yin energy becomes so strong that it resembles yang, there must be a struggle, because it is suspected to have lost its yang aspect, hence it is called 'dragon'; yet since it has not yet separated from the category of yin, it is called 'blood.'" The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth. The color of heaven is dark blue, and when it is at its peak, it turns red; the color of earth is black, and when it is at its peak, it turns yellow. Since it is called "heaven is dark blue and earth is yellow," this indicates that yang energy is declining while yin energy is flourishing. Moreover, red and black combine, with red representing the peak of yang and black representing the true color of yin. Together, they form the true color of heaven, showing that yang can accommodate yin—originally, yang should be strong while yin should be slight. The meaning of "heaven is dark blue and earth is yellow" is thus revealed.

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。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。觧之初六曰：剛柔之際，義無咎也。剛上而柔下，各正其分，以禮際之焉，故無咎也。屯之下體震，而震則柔上而剛下，既非感應以相與之道，又坎在始交而難生，是乃所以為屯也。

The hexagram Zun has the lower trigram Zhen (Thunder) and the upper trigram Kan (Water). The hexagram statement says: "Zun, greatly smooth and favorable for uprightness, not suitable for movement, favorable for establishing feudal lords." The commentary on the judgment says: "Zun, is the beginning of the union between the strong and the weak, with difficulty following. In a dangerous situation yet acting, greatly smooth and favorable for uprightness. The movement of thunder and rain fills the heavens and earth, the heavens creating all things in the initial confused state, thus it is appropriate to establish feudal lords and not to be idle." The small image of the first line of the hexagram Jie says: "The union of the strong and the weak, without fault in meaning." The strong is above and the weak is below, each in their proper position, using rites to interact, thus there is no fault. The lower trigram of Zun is Zhen, which is the weak above and the strong below, which is not the form of mutual response and intimacy; the upper trigram Kan is precisely at the time when the strong and the weak first meet and difficulty arises—this is why it is called "Zun."

然有必觧之道，故序卦曰：屯者，物之始生也。物之始生雖屯，終必條逹而極於高大，是以知屯有必觧之道也。屯有必觧之道，故聖人動乎險中而有為焉。聖人以拯患濟難之才而乘必觧之勢，則天下之險迎刄而觧矣，所以大亨貞也。

However, difficulties in the initial stage (屯) have an inevitable way to be resolved, so the "Xu Gua Zhuan" says: "屯 is the beginning of all things." Although things are difficult when they first emerge, they will eventually grow branches and reach great height, thus showing that difficulties will certainly be resolved. Because difficulties must have a way to be resolved, sages act in perilous situations and achieve accomplishments. Sages rely on their ability to save from calamities and rescue from dangers, and take advantage of the inevitable resolution of difficulties. Therefore, the obstacles in the world will be easily overcome, which is the reason for "great prosperity and uprightness" (daheng zhen).

雷雨之動滿盈，言所以勿用往之意也。以為雷雨之動既以滿盈，則將溢而動矣，勿用有攸往可也。蓋震為決躁之性而在乎險中，則疑若犯險而有行，故有勿用往之戒焉。然勿用往豈無為哉？造始而已。天之造始，草而未齊，昧而未明；若夫使萬事整治而不草、群情昭著而不昧，則宜建侯而不寧焉。

"The movement of thunder and rain is full and overflowing," which explains why "there is no appropriate use for going anywhere." Because the movement of thunder and rain has already filled the heavens and earth, it is about to overflow and act on its own, so people do not need to go anywhere else. The trigram Zhen (Thunder) has a nature of decisive and impetuous advancement, yet it is placed in a dangerous situation, causing people to suspect it may act recklessly, hence the warning "it is not appropriate to go anywhere." However, if it is not appropriate to go anywhere, does that mean there is nothing to do? No, it simply refers to the initial stage of creation. The heavens' creation is chaotic and unorganized, dark and unclear. But to make all things orderly and not chaotic, and to make all feelings clear and not dark, one should establish feudal lords and not be complacent.

建侯雖臣也，然其勞臣民有君道焉，則是有為而亦有所謂旡為也。雖有為而亦有所謂無為者，蓋屯之義，以天地則雷雨之動，以萬物則物之始生。雷雨自然之動，特可化之而已；萬物自然之生，特可輔之而已，不可一於有為以拂乎自然之宜也，故雖有所建，而所建亦有無為之君道也。象曰：雲雷屯，君子以經綸。經綸者，蓋若治絲然，分而理之則治，繚而棼之則亂。君子之有為於此以成觧也，豈有他哉？因其固然，技經肯綮之未嘗，而天下之難自劃然而已觧矣，此經綸之意也。

The feudal lords were granted territories, though they were in the position of subjects. However, they comforted and cared for their people, which already contained the principles of ruling as a sovereign. Therefore, there was both action and inaction. Although there was action, there was also inaction, because this relates to the meaning of the hexagram Zun (屯). From the perspective of Heaven, it is the stirring of thunder and rain; from the perspective of all things, it is the beginning of the growth of all things. Thunder and rain are natural stirrings; people can only guide and direct according to the natural momentum. The growth of all things is natural; people can only assist from the side, without forcefully interfering against the natural order. Therefore, although there was establishment and creation, within that establishment was also the way of ruling without action. The Great Image Commentary says: "Clouds and thunder interacting is the image of the hexagram Zun; the gentleman thus undertakes governance and administration." The term "jing lun" is like sorting silk threads: when they are separated and each thread is carefully arranged, there is order; when they are tangled and confused, they become a mess. The gentleman here takes action to resolve difficulties, but there is no other way. It is merely following the natural course of things, like the butcher Ding who dissects an ox without cutting through the sinews or bones, so that the difficult problems of the world naturally become clear and resolved — this is the meaning of "jing lun."

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。以卦言之，則初九以震在下，故動而未進，有盤桓之象；以義言之，則聖人廹而後動，不得已而後起，故稱盤桓焉。天地之觧萬物也以雷雨，雷雨之動或退而驟，則不能終朝而其科不盈。然則康屯之所主，以其動盤桓者，亦猶震動之雨施之祁祁。上下旡常則為有邪之嫌，今初九盤桓，則亦有蹢躅之嫌焉；其以剛動而志行正地者，非蹢躅之比也。民非後罔克胥匡以生，方屯之時，上之分屯亂而罔克胥匡以生，則人求主之時也；而初九能以貴下賤，則民之歸之猶水就下，故曰以貴下賤，大得民也。

The line statement for the first line, 'Initial Nine,' says: 'It hesitates and does not move forward, it is advantageous to stay and maintain sincerity and uprightness, and it is advantageous to grant fiefs to feudal lords.' The Small Image Commentary says: 'Although it hesitates and does not move forward, its intentions are upright; a person of high status humbles himself before those of low status, thus winning the hearts of the people.' In terms of the structure of the hexagram, the first line is the lowest line of the Zhen trigram, so it is in motion but has not yet advanced, thus appearing as hesitation. In terms of meaning, the sage moves only when forced by circumstances, only when compelled to act, so it is called 'hesitation.' Heaven and earth use thunder and rain to resolve the difficulties of all things. If the thunder and rain are sudden and stop abruptly, they would not be able to last even a single day, and the depressions would not be filled. Thus, the key to overcoming difficulties lies in the cautious and deliberate nature of its actions, like the gentle rain following a thunderclap. If there is no fixed position above and below, it invites suspicion of wrongdoing. Now, the first line hesitates and does not move forward, which may seem like indecision; but since it is a strong yang line that moves and its intentions are proper, it is not comparable to indecision. The Book of Documents says that the people cannot live together and support each other without a ruler; during times of difficulty, those in power have confused roles and the people cannot support each other, which is precisely when the people are seeking a leader. If the first line, with its high status, humbles itself before the lowly, the people will follow him as water flows downward, so it is said, 'a person of high status humbles himself before the lowly, thus winning the hearts 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。象曰：六二之難，乘剛也；十年乃字，反常也。志在於應五者，乘馬而欲行；難在於廹也，故班如而有待。二欲應五而初九為之偪，若為冦者也，而初九之情求合而已，故曰匪冦?媾。夫?媾者，人之至情，初九以?媾求二而已。以女子柔弱之才能不字者，凢以正故也。夫屯有必觧之道，以靜正待之，十年斯反矣，故曰十年乃字，反常也。

The line statement for line six-two says: "It is difficult and it circles without advancing, four horses are yoked but they circle without moving forward; it is not a bandit, but one who comes to propose marriage. The woman remains steadfast and does not agree to marriage, but after ten years she agrees." The small image commentary says: "The difficulty of line six-two is because it is riding over a yang line; the marriage after ten years is returning to the normal way." Its intention is to correspond with line nine-five, so it "rides horses" and wants to move forward; the difficulty is due to being pressed, so it "circles" and can only wait. Line six-two wants to correspond with line nine-five, but is pressed by line initial-nine yang, so it appears like a bandit; however, the intention of line initial-nine is merely to seek harmony, so it says, "It is not a bandit, but one who comes to propose marriage." The request for marriage is the most sincere feeling of a person, and line initial-nine is merely using the proposal of marriage to seek harmony with line six-two. A woman with a gentle and weak nature can remain steadfast in not marrying, relying entirely on the character 'zheng' (correctness). The difficulties of the situation have a certain way to be resolved, and if one waits quietly and remains correct, after ten years it will turn around, so it says, "After ten years, the marriage is made, returning to the normal way."

六三：即鹿無虞，惟入于林中，君子幾不如舍，往吝。象曰：即鹿旡虞，以從禽也；君子舍之，往吝窮也。上六遠在一卦之外而不可即，猶野物之善走者也，故稱鹿焉；上體坎也，幽險也，故稱林焉。屯難，人求其主之時，然欲不度而即上六，是猶即鹿旡虞，惟入於幽險之中而已。若然，則屯雖求主之時，殆不如舍之愈也。其稱君子也，以謂體決躁之性、居動之極，此以六居三，非守常者，非君子不能舎也；不舎而往，則雖君子不能無吝窮。

The line statement for the third line says: "Chasing a deer without a forest guide will only lead one deeper into the woods. A gentleman who perceives subtle signs should not pursue it, for going forward will bring regret." The small image commentary says: "Chasing a deer without a forest guide indicates greed for game; a gentleman refrains from pursuing it because proceeding forward will bring regret and hardship." The sixth line at the top is far outside the hexagram and out of reach, like a wild animal that runs swiftly in the wilderness, hence it is called "deer." The upper trigram is Kan, which signifies deep and dangerous terrain, hence it is called "forest." In times of difficulty, it is precisely when people seek a leader, but if one acts without careful consideration and follows the sixth line at the top, it is like chasing a deer without a forest guide, leading one into deep and dangerous terrain. Thus, although difficulty is a time for seeking a leader, it may be better to refrain from pursuing. The line statement refers to "gentleman" because the third line is of the trigram Zhen, which has the nature of decisive and impetuous action, and it is located at the top of the moving trigram. Also, since it is a yin line in a yang position, it is not someone who follows the norm. If one is not a gentleman, one cannot let go; if one does not let go and proceeds forward, even a gentleman will inevitably face regret and hardship.

六四：乘馬班如，求?媾，往吉無不利。象曰：求而往，明也。臣之於君，聘而後往，往而相親，有?媾之道焉。六四雖體趨下之性，然柔而正也，故乘馬班如，待求而後往。求而後往，則去就之義明矣。蓋求而不往謂之固，不求而往謂之躁，非所謂明也。且求而不往，則利止於一身；不求而往，則?害隨之，吉無不利其可得乎？

The line statement of the fourth line says: "Four horses are harnessed but circle without moving forward, going to propose marriage, proceeding to the right place, there is no disadvantage." The small image commentary says: "Only when someone comes to request should one go, this is wise." A subject for a sovereign should wait until the sovereign invites him before proceeding; once he has gone, he will be in harmony with the sovereign, and this contains the meaning of marriage. The fourth line, although inherently inclined to descend, is a yao of yin in a yin position, soft and proper, so "four horses are harnessed but circle without moving forward," waiting until someone comes to request before proceeding. Waiting for someone to request before proceeding clarifies the measure between going and staying. If someone comes to request but one does not proceed, that is being stubborn; if no one comes to request yet one proceeds on one's own, that is being rash — neither is wise. Moreover, if someone comes to request but one does not proceed, the benefit is limited to oneself; if no one comes to request yet one proceeds on one's own, danger and misfortune follow, how can "good fortune without any disadvantage" be achieved?

九五：屯其膏，小貞吉，大貞?。象曰：屯其膏，施未光也。觧之所以為觧者，以雷雨溢而作也；雷雨博施，草木廣生。今屯其膏，則豈足以康屯如而為觧？出納之吝謂之有司，故小者以為貞則吉，大若以為貞則?。方屯之時，尤不可以屯其膏也，?不亦宜乎？

The line statement of the fifth line says: "It hoards its grace (refusing to give), if it keeps to the right path in small matters it is auspicious, but if it keeps to the right path in great matters it is inauspicious." The small image commentary says: "Hoarding its essence, it is giving without being generous." The reason why the difficulty of stagnation can be resolved is because of the full and vigorous thunder and rain; only when thunder and rain are widespread can grass and trees grow extensively. Now, however, it hoards its grace and refuses to give it out, how can it be sufficient to stabilize the stagnation and achieve resolution? The Analects says that when it should be given out it is stingy, which is the style of a petty official; thus, in small matters keeping to this is auspicious, but in great matters keeping to this is inauspicious. Especially during a time of stagnation, one must not hoard grace; to receive the result of "inauspicious" is also natural.

上六：乘馬班如，泣血漣如。象曰：泣血漣如，何可長也？六二之乘馬班如，其勢不得不待也；六四之乘馬班如，於義不得不待也。上六可以出險矣，非其勢不得不待者也；九五非應，非於義不得不待者也，而猶乘馬班如，宜其憂傷而至於泣血也。

The line statement of the sixth line at the top says: "Four horses are yoked but circle without moving forward, crying until their eyes bleed and tears flow continuously." The Small Image Commentary says: "Crying blood and tears flowing continuously, how can this last?" The "riding horses in a line" of line six in the second position is due to circumstances requiring waiting; the "riding horses in a line" of line six in the fourth position is due to principles requiring waiting. The sixth line at the top has already reached a point where it can escape the peril, and there is no need to wait by circumstances; it is also not in the proper relationship with the ninth line in the fifth position, so there is no necessity to wait by principles. Yet it still remains "riding horses in a line," which is why it grieves to the point of crying blood.