Dun: Gen below, Qian above.

遯：亨，小利貞。

The Dùn hexagram: It is smooth and favorable for maintaining the correct path. "Dùn" is the same as "Dùn," meaning retreat or withdrawal.

義曰：按《序卦》云：物不可以久居其所，故受之以遯。遯者，退也。言天時人事，盛久必衰，進久必退，存久必亡，自然之理也。此卦所以名遯者，蓋二陰浸長，進得其位，以剝群陽，是小人道長、君子道消之時也。故君子當此之時，則晦跡潛光，懐仁卷義，以道自容，不使小人得窺其所為，所謂遯也。

Hu Yuan explains: The "Xu Guan Zhuan" says that things cannot remain in their original state forever, so after the "Heng" hexagram comes the "Dun" hexagram. "Dun" means retreat. This refers to the fact that when heaven's timing and human affairs have been flourishing for a long time, they must eventually decline; when advancing for a long time, they must eventually retreat; when existing for a long time, they must eventually perish. This is the natural order. The reason this hexagram is called "Dun" is that the two yin lines below are gradually growing and have taken control of the lower trigram, beginning to erode the many yang lines above. This is precisely the time when the way of the petty person grows stronger day by day, while the way of the gentleman diminishes day by day. Therefore, when a gentleman is in such a situation, he should conceal his actions and restrain his brilliance, keeping benevolence in his heart and righteousness hidden away, relying on the Dao to sustain himself, and not allowing the petty person to see his deeds. This is called retreat.

遯亨者，由遯而後亨也。夫君子時有通塞，道無損益，故孟子曰：雖大行不加焉，雖窮居不損焉，分定故也。是君子所得在內，所志在道，道充乎內則無所不通。得其位則行道於天下，非其時則修身見乎世，故遯之時必晦跡潛光，以逺小人之害，則已之道自得其亨通也。

The Hexagram Statement says, "Retreating, there is success," because one must first retreat before achieving success. A gentleman's fortune may be smooth or obstructed, but his way remains unchanged. Therefore, the "Mencius" says: even if the great way is prevalent throughout the world, the gentleman does not add anything to it; even if he is in poverty in a narrow alley, he does not diminish anything from it — because his proper role is already determined. This shows that what a gentleman gains is within his heart, and his aspiration lies in the Way. When the Way is fully established within him, there is nothing that cannot be accomplished. When the right position arises, he can promote the Way throughout the world; when the time is not right, he cultivates himself and stands firm in the world. Therefore, when retreating, he must surely conceal his actions and restrain his brilliance, to avoid harm from small people, so that his Way naturally becomes successful.

小利貞者，夫《否》之卦三陽在上，三陰浸長於下，君臣隔絶之時，故卦辭言否之匪人，不利君子貞。《剝》之卦五陰盛長，一陽在上，故曰勿用有攸往。是否、剝之時全不可以有用。至此遯，二陰在下，四陽在上，君子之道猶小可行，故曰小利貞。

The Hexagram Statement says "small benefit in uprightness": The Hexagram of "Obstruction" has three yang lines above and three yin lines below, gradually increasing, which represents a time when the ruler and ministers are separated and communication is cut off. Therefore, its Hexagram Statement says "Obstruction is not a human condition; it is not advantageous for the gentleman to be upright." The Hexagram of "Decrease" has five yin lines growing strong, with only one yang line at the top, so it says "do not act in a particular direction." Clearly, in times like those of "Obstruction" and "Decrease," there is absolutely no room for action. However, in the Hexagram of "Retreat," there are only two yin lines below and four yang lines above. The way of the gentleman is somewhat still possible, hence it says "small benefit in uprightness," meaning it is slightly advantageous to maintain uprightness.

彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉！

The Commentary on the Judgment says: The hexagram of Retreat is smooth because it becomes smooth through retreat. The line nine in the fifth, being a strong line in a noble position and properly placed, also corresponds with the line six in the second, and can act in accordance with the circumstances. It says 'small benefit comes from uprightness' because the yin is gradually increasing. The timing and meaning contained in the act of retreat are indeed very significant.

義曰：遯而亨也者，言因遯而得亨也。剛當位而應，與時行也者，剛謂九五也，應謂六二也。九五以陽居中，是剛明中正之君子，然而下應於六二之小人者，蓋君子之道無固無必，可遯則遯。此六二之為小人，然能以中順之道附結於已，不須遯也，故與之應。是君子之心通變，能與天時俱行，故可止則止，可行則行。若仲尼皇皇於衰周，孟子歴遊於戰國，是皆欲已道之行，故小人有能以道附結於已者亦不拒也。

Hu Yuan explained: "Retreating leads to success" means that retreat brings about smoothness and success. "The strong is in the proper position and corresponds with the time" refers to "strong" meaning the nine in the fifth position, and "corresponding" meaning the six in the second. The nine in the fifth, with a yang line in the middle of the upper trigram, represents a noble gentleman who is strong, capable, wise, upright, and balanced. Yet he descends to correspond with the six in the second, a yin line, because the way of the gentleman is not rigid or hasty. He retreats when appropriate. Although the six in the second belongs to the category of petty persons, if it approaches with a moderate, gentle, and compliant attitude, then there is no need to retreat, hence the correspondence. This shows that the mind of the gentleman can be flexible and adaptable, acting in harmony with the time. Therefore, when it is appropriate to stop, he stops; when it is appropriate to act, he acts. For example, Confucius tirelessly traveled during the declining Zhou dynasty, and Mencius roamed the states of the Warring States period, all hoping to promote his way. Therefore, he does not reject petty persons who approach him with proper means.

小利貞，浸而長也者，言君子所以不得大有為於世，而惟小利於貞者，蓋以下之群陰浸長而小人之黨漸盛也。遯之時義大矣哉者，遯之道，不可遯而遯，則道不可行；可遯而不遯，則必罹小人之害。是必隨時適變，可遯而遯可也。惟明智之人為能居之，其時義至大，故先聖重嘆美之。

"The small benefit of uprightness, as it gradually grows," means that the reason why a gentleman cannot achieve great success in the world and can only slightly benefit from uprightness is because the yin lines below are gradually increasing, and the followers of the small people are becoming more powerful. "The significance of the retreat hexagram is great indeed," refers to the principle of retreat: if one retreats when they should not, their way will not be promoted; if one does not retreat when they should, they will certainly suffer from the harm of the small people. Therefore, one must adapt to the circumstances, retreating only when appropriate. Only the wise can handle this properly, for the timing and righteousness involved are extremely important, which is why the ancient sages repeatedly praised it.

象曰：天下有山，遯。君子以逺小人，不惡而嚴。

The Great Image Commentary says: Below heaven there is a mountain; though the mountain is lofty, it can never surpass heaven. This is the image of the Hexagram of Retreat. The gentleman takes this as a model to withdraw from small men: he does not express hatred through harsh words and fierce expressions, yet his own dignity is naturally such that others dare not infringe upon it.

義曰：乾上，天也；艮下，山也。山雖髙峻，亦不能陵於天，故假象得遯之義也，猶君子逺遯，小人不能加害也。夫君子之道得行，則小人必見誅逐放斥而不得行於朝廷之上；苟君子之道不得行，則必逺避小人而全身逺害也。然今居遯之時，若漠然無畏而以嚴厲加於小人而欲亟斥之，則必反罹害於己。雖然，亦不可枉尺直尋，依違苟從以求自免，但不加害於小人，常使已自有威嚴，使小人不敢侵害於已可也。

Hu Yuan explained: The upper trigram Qian represents Heaven, and the lower trigram Gen represents Mountain. Although the mountain may be lofty and steep, it cannot surpass Heaven. Therefore, this hexagram symbolizes retreat. It is like a gentleman who withdraws far away, so that small people cannot harm him. When the way of the gentleman is being promoted, small people will inevitably be punished, exiled, and driven away, unable to gain power in the court. But when the way of the gentleman is not being promoted, one must retreat far from small people, preserving oneself and avoiding calamity. However, during a time of retreat, if one has no caution and uses harsh measures to eliminate small people, trying to drive them away immediately, one will certainly invite disaster. Nevertheless, one should not sacrifice a foot of dignity to gain eight feet of expansion, nor should one seek self-preservation through vague and evasive behavior or by being subservient. As long as one does not actively harm small people, and maintains a certain degree of authority, making small people dare not approach, that is sufficient.

初六：遯尾，厲，勿用有攸往。象曰：遯尾之厲，不往何災也。

The line statement for the first line says: When retreating, one falls to the last position, there is danger, and it is not advisable to go anywhere. The small image commentary says: The danger of falling to the last position while retreating, if one does not proceed further, what calamity is there?

義曰：遯之時貴於先也。尾者，處於後也。凡卦以上體為外，以下體為內。今此卦二陰在內，小人得位而君子在野之象也。初六處卦之內，最居卦下，是眾賢皆遯而已獨在後，是不能先時而遯，至此始欲亟逺小人，則必反為小人之所制，是有危厲也。勿用有攸往也者，言當是時，惟宜依違自守，危行言孫，檢身修已，以逺小人之害可也，故聖人於此戒之。象曰遯尾之厲，不往何災也者，言既居遯之後，有危厲之事，果能依違自守，不復更有所往，何災之及也。

Hu Yuan explains: When retreating, it is important to act first. "Tail" refers to being at the back. In any hexagram, the upper trigram is considered external and the lower trigram internal. In this hexagram, there are two yin lines in the inner trigram, which represents the image of petty people being in position while the virtuous are in the wilderness. The line "initial six" is located in the inner trigram and at the very bottom of the entire hexagram, equivalent to all the virtuous having retreated while only oneself remains at the last. Since one cannot retreat early, one now urgently wants to distance oneself from petty people, but this inevitably leads to being controlled by them, hence the danger. The line statement says "do not act in any direction," meaning at this time, it is only appropriate to be reserved, act with integrity, speak humbly, and examine and cultivate oneself to avoid harm from petty people, so the sage issues this warning. The "small image commentary" says "danger of the tail, if not going where, what disaster is there?" meaning that since one is already at the end of retreat, there is naturally danger, but if one can be reserved and not act, then what disaster could come?

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。

The line statement for the second line says: Bind him with a rope made of yellow ox hide, and no one can escape. The small image commentary says: Using a rope made of yellow ox hide to bind him is to strengthen his resolve. 'Say' here is used as 'escape', meaning to break free.

義曰：黃者，中也；牛者，柔順之物也。六二雖居群陽之中，在小人之黨，然居中履正，有中正柔順之徳，達於事理，以上有剛明中正君子為己之應，故已用此中正柔順之道往固執之，不使逺遯於已，故曰執之用黃牛也。

Hu Yuan explained: "Yellow" is among the five colors and symbolizes the middle path; "ox" is an animal with gentle and compliant nature. Although Six in the Second is situated among many yang lines and belongs to the group of small persons, it is located in the central position of the lower trigram and is in the proper position, possessing the virtue of being upright, just, and gentle. It understands things clearly. Moreover, above it is Nine in the Fifth, a noble and strong gentleman who is wise, upright, and unbiased, and this gentleman corresponds with it. Therefore, it uses this attitude of being upright and gentle to retain the other party, preventing it from withdrawing far away. Hence it says, "Hold on with a yellow ox."

莫之勝說者，夫賢人君子於道無所固必，但以仁義為心而已。今已能以中順之道往固執之，則九五以何辭勝辯而可遯哉？然此句上之革二字乃羨文也。《革》之初有鞏用黃牛之革，故此誤有之也，推求無義可通。注謂革者固也，此臆為之說爾。象曰執用黃牛，固志也者，言用大中正順之道，使賢者不逺於己，所以固賢者之志也。

"Mo zhi sheng yue" means that the virtuous and noble people do not stubbornly adhere to their own views regarding taking office or withdrawing from public life; they only maintain the mind of benevolence and righteousness. Now, if the line six-two can use a moderate, upright, and gentle attitude to retain them, how can the line nine-five have anything to argue against or how can he possibly retreat? However, Hu Yuan believes that the two characters "zhi ge" above this sentence are redundant and added by mistake. The original line statement should have been "Zhi yong huang niu." The line "Gong yong huang niu zhi ge" appears in the line one of the "Ge" hexagram, and this sentence may have been mistakenly added due to its influence. In terms of meaning, it also does not make sense. Old commentaries interpreted "Ge" as "gu," but this is merely a fabricated interpretation. The "Small Image Commentary" says, "Zhi yong huang niu, gu zhi ye," meaning that by using a great, upright, and gentle attitude, one can prevent the virtuous person from leaving, thus firmly establishing the virtuous person's determination to serve the state and follow the right path.

九三：係遯，有疾厲，畜臣妾吉。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。

The third line statement says: When retreating, one is restrained and faces illness and danger; using it to keep servants and concubines brings good fortune. The Small Image Commentary says: The danger of being restrained while retreating is due to illness and exhaustion; keeping servants and concubines brings good fortune, but it is not suitable for undertaking major affairs.

義曰：為遯之道，在乎逺去小人則吉。今九三居內卦之上，切比六二之陰，不能超然逺遯，是有繫於小人也。有疾厲者，夫小人之心常以疾君子為心，而又畏君子之刑戮，故一得其志則首欲害之。今九三既為六二所繫而不能逺去，是有疾病而危厲者也。

Hu Yuan explains: The way of withdrawal is to stay away from petty people in order to attain good fortune. Now, the nine in the third line is located at the top of the inner trigram, closely adjacent to the six in the second line, which is a yao of yin. The relationship between the two adjacent yao above and below is called "comparison." The lower yao supporting the upper yao is called "supporting," while the upper yao pressing down upon the lower yao is called "riding over." Together, they are called "supporting and riding over." Therefore, it is impossible to remain detached and distant, which means being bound by petty people. The line statement says "there is illness and danger": petty people often harbor resentment toward gentlemen, while at the same time fearing that the gentleman will punish or eliminate them. Therefore, once they gain power, the first thing they do is harm the gentleman. Now, since the nine in the third line is bound by the six in the second line and cannot withdraw, it is like having a sickness and being in a dangerous situation.

畜臣妾吉者，言九三既不能逺小人而不可逺遯，然後以畜群小臣妾之道即得其吉。蓋臣妾至賤者也，可以逺則逺之，可以近則近之，如此則吉可獲也。象曰畜臣妾吉，不可大事也者，言九三雖以臣妾而畜群小人而獲吉，然但施於此事則可也；如其立天下之大道，臨天下之大事，則不可以有與也。

The Line Statement says, "To keep servants and concubines is auspicious." This means that since Nine in the Third cannot avoid small people and cannot retreat far away, it should take a step back and treat these small people in the way of keeping servants and concubines, thus achieving auspiciousness. Servants and concubines are the lowest in status; they should be kept at a distance when possible and only approached when necessary, thereby achieving auspiciousness. The Small Image Commentary says, "To keep servants and concubines is auspicious, for it is not suitable for great matters." This means that although Nine in the Third achieves auspiciousness by treating small people like servants and concubines, this method can only be used for minor affairs. As for establishing the great principles of the world and shouldering major responsibilities, it cannot rely on this approach.

九四：好遯，君子吉，小人否。象曰：君子好遯，小人否也。

The statement of the fourth line says: One's heart delights in retreating, and if a gentleman does so, it is auspicious, but a petty person cannot do so. The Small Image Commentary says: A gentleman can delight in retreating, but a petty person cannot.

義曰：好者，中心之所欲也。九四處外卦之初，離內卦之陰，當此之際，志欲遯而難制，奮然而好遯者也。蓋君子之人以君民為心，得其位則可以致君澤民，躋天下於平治；若其小人道長、不可有為之時，則必知幾達理，不為世俗所誘，不為貧賤所動，超然逺遯以避其難而須其時也。

Hu Yuan explained: "Good" comes from the heart's sincere wish. Nine Four is at the beginning of the outer trigram, having already moved away from the two yin lines of the inner trigram. At this moment, the desire to withdraw is strong and cannot be restrained, indicating a person who willingly and joyfully withdraws. A gentleman's heart is devoted to assisting the sovereign and benefiting the people. When he attains a suitable position, he can assist the sovereign and bring benefits to the people, guiding the world toward peace. When he encounters a time when the way of small people becomes dominant and he cannot achieve anything, he will certainly perceive subtle changes, understand the principles of things, not be lured by worldly trends, not be shaken by poverty or low status, and retreat far away to avoid calamity, waiting patiently for the right opportunity to arrive.

是以《乾》之《文言》曰：遯世無悶。《中庸》曰：君子之道費而隠。故小人則不然，惟富貴是欲，惟貧賤是恥，不知廉隅，不顧禮義，苟一失位，則蹙然溢於面目而不能自勝。故《太玄》充之首曰：君子得位則昌，失位則良；小人得位則橫，失位則喪。當此之時，小人必不能遯，故曰君子吉，小人否也。

Therefore, the "Wenyan Zhuan" of the "Qian Hexagram" says "Dunshi wu men," meaning to retreat from the world without feeling distressed; the "Zhongyong" says "Junzi zhi dao fei er yin," meaning the way of the gentleman is vast yet hidden. Small people are not like this: they are always thinking about wealth and honor, and consider poverty and low status as a disgrace. They lack shame and integrity, ignore propriety and moderation. Once they lose their official position, their awkward and embarrassed expression is evident on their faces, and they cannot control themselves. Therefore, Yang Xiong's "Tai Xuan" says in the "Chong" section: when a gentleman holds office, he flourishes; even when he loses office, he remains virtuous. When a small person holds office, he becomes arrogant; when he loses office, he becomes despondent. When in retreat, small people cannot retreat, hence it is auspicious for the gentleman but not for the small person.

九五：嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。

The Line Statement of the Fifth Line says: Retreat in a beautiful and virtuous way, uphold the correct path and gain good fortune. The Small Image Commentary says: Beautiful and virtuous retreat, upholding the correct path and gaining good fortune, is because this corrects the mind of the other party.

義曰：君子之道，毋固毋必，彼能以善加於己，己志可通，己道可行，斯受之矣。今九五下應於二，二雖在小人之中，然能以中順之道來固於己，己則從之；若小人虧於中順，己可超然而遯也。如此者，蓋君子知時達變，可行則行，可止則止，以嘉美之道而遯者也。

Hu Yuan explained: A gentleman in the world does not act stubbornly or decisively. If others treat him with kindness and allow his aspirations to be realized and his way to be promoted, he should accept them. Now, the Nine in the Fifth is descending to correspond with the Six in the Second. Although the Six in the Second is among the petty people, she can retain him with a moderate and gentle attitude, so he follows her. If the other party lacks moderation and gentleness, he can retreat calmly. Being able to do this is because the gentleman understands the situation and is flexible. When appropriate, he acts; when not, he stops. This is using the way of beauty and goodness to deal with those who retreat.

貞吉者，言五既應於二，二雖以中順之道固於己，然亦不可屈己之貞，戚施面柔以恱小人，當執至正之道，然後可以獲吉也。象曰嘉遯貞吉，以正志也者，言二以中順之道來固於五，五必以貞之道待於二者，所以正二之志也。

The line statement says "Zhen Ji" (upright and auspicious), meaning that since nine in the fifth is in harmony with six in the second, although six in the second uses a moderate, upright, and gentle attitude to retain nine in the fifth, nine in the fifth should not compromise his adherence to the upright path, nor should he humbly flatter or smileingly appease the petty people. He should uphold the most proper way, and then he can attain auspiciousness. The small image commentary says "Jia Dun Zhen Ji, yi zhen zhi ye," meaning that six in the second uses a moderate, upright, and gentle attitude to retain nine in the fifth, and nine in the fifth must surely treat six in the second with the upright way, in order to correct the mind of six in the second.

上九：肥遯，無不利。象曰：肥遯無不利，無所疑也。

The line statement of Upper Nine says: Retreating with ease and composure, there is no disadvantage. The Small Image Commentary says: Retreating with ease and composure brings no disadvantage because there is no hesitation or doubt in the heart.

義曰：肥遯者，優饒充裕之謂也。上九處一卦之上，是超然逺遯，不應繫於小人，其憂患不能累於己，綽綽然有餘裕，凡往而無所不利，又何疑之有。

Hu Yuan explains: The term "fei dun" refers to a state of being spacious and ample, calm and unhurried. The Nine at the Top is located at the highest position of the entire hexagram, capable of retreating beyond reach, thus not being bound by petty people. This prevents worries and troubles from affecting oneself. There is ample room left, and no matter where one goes, there is no disadvantage. What then is there to be concerned about?

大壯：利貞。

The hexagram Da Zhuang is favorable for holding to the right path. "Da Zhuang" refers to the great strength and power of the yang force.

義曰：按《序卦》云：物不可以終遯，故受之以大壯。蓋言遯者，二陰浸長於內，四陽陵剝於外，是小人道長、君子道消也。然小人之道雖長，終不能久，而必為君子之所剝，此大壯所以次於遯也。大壯者，二月仲春之時，四陽長於內，二陰消於外，君子道長、小人道消也。君子之道既長，則能興天下之治，除天下之害，生育天下之民物，以至其道大行而盛壯也，故曰大壯。

Hu Yuan explained: The "Xu Guan Zhuan" says that things cannot remain in a state of retreat forever, hence the "Dun" hexagram is followed by the "Da Zhuang" hexagram. The "Dun" hexagram represents two yin lines growing within the inner trigram while four yang lines are driven out to the outer trigram, which reflects the situation where the way of the petty person grows day by day while the way of the gentleman declines. Although the way of the petty person may grow for a time, it cannot last forever and must inevitably be removed by the gentleman, which is why the "Da Zhuang" hexagram immediately follows the "Dun" hexagram. The "Da Zhuang" hexagram corresponds to the second month of the lunar calendar, the middle spring, when four yang lines grow within the inner trigram and two yin lines retreat in the outer trigram, representing the time when the way of the gentleman grows and the way of the petty person declines. Once the way of the gentleman has grown, it can revive the governance of the world, eliminate the calamities of the world, nurture the people and all things under heaven, until the great way is fully established and becomes strong and prosperous, hence it is called "Da Zhuang."

然以天下之廣、生靈之眾，一賢不可獨治，故必群賢進於朝廷，則可大行其道。是以聖人設為學校，教育天下之材，然後登之朝廷之上，任之以天下之事，故事無不濟而至於盛大也。利貞者，君子之道既已盛大，則必以正而處之乃利也。若壯而不正，則陽過於暴，是故壯必正而後可也。

However, the world is so vast and the people so numerous that a single virtuous person cannot govern alone, so many virtuous people must be brought into the court together in order to widely promote the Way. Therefore, sages established schools to educate talents throughout the world, then promoted them to the court and entrusted them with the affairs of the world. Thus, nothing could fail to be accomplished, eventually leading to grandeur. The Hexagram Statement says "favorable to uprightness" because when the Way of the gentleman has already become grand, it must be handled by the correct path to be beneficial. If one is strong but not upright, yang strength will become excessive and lead to cruelty, so after being strong, one must adhere to uprightness.

彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣。

The Commentary on the Judgment says: Great Strength refers to the great power of the Yang. The lower trigram is Qian, which is strong and vigorous, and the upper trigram is Zhen, which represents movement. By acting with strength and vigor, one becomes strong. It says "Great Strength is favorable to uprightness" because the great Yang must be upright. When one can be both great and upright, the true nature of heaven and earth can be clearly understood.

義曰：夫陽為大，陰為小。今四陽盛長，二陰將消，是大者壯也。以人事言之，則是小人之道既以消，君子之道得以壯，是亦大者壯也。剛以動故壯者，言乾下剛也，震上動也。夫君子將興天下之利、除天下之害，則必動而有剛明之才可也。若有剛明之才，守正靜而不動，何所施用哉？故剛以動，則其道盛大而強壯也。

Hu Yuan explained: Yang is called "great," and Yin is called "small." Now, four Yang lines are strong and growing, while two Yin lines are about to decline, which is the great being strong. In terms of human affairs, this means the way of the petty person is declining, while the way of the gentleman is becoming strong, which is also the great being strong. "The strong is active, hence it is strong" means that the lower trigram Qian has the virtue of strength and vigor, and the upper trigram Zhen has the virtue of action. A gentleman who wishes to promote the benefit of the world and eliminate its calamities must have both the ability of strength and clarity, as well as the willingness to take action. If one has only the ability of strength and clarity but remains passive and inactive, where would that ability be applied? Therefore, being strong and active is the way that is great and strong.

大壯利貞，大者正也者，言陽長而陰退，若君子之道盛大而強壯，則所利在於正也。故大壯之時，惟此大才大徳之人則能以正道而行也。正大而天地之情可見矣者，夫天地之運行晝夜不息，此則剛健正大而然也。以人事言之，則聖賢之道亦如天地之生成而無有偏私。是觀聖賢正大之道，則可以見天地之情矣。

"The Great Strength is favorable to uprightness, for great strength is characterized by uprightness." This means that when the yang energy is growing and the yin energy is retreating, during the time when the gentleman's way is grand and strong, the most beneficial thing is uprightness. Therefore, in the time of Great Strength, only those with great talent and virtue can follow the upright path. "Uprightness and grandeur reveal the truth of heaven and earth," meaning that heaven and earth operate ceaselessly day and night precisely because they are strong, upright, and vast. In human affairs, the way of sages and virtuous people is like heaven and earth generating all things without bias. Therefore, by observing the upright and grand way of sages, one can see the true nature of heaven and earth.

象曰：雷在天上，大壯。君子以非禮弗履。

The Great Image Commentary says: Thunder resounds above the heavens, its power and authority reaching their peak, which is the image of the Great Strength hexagram. The gentleman takes inspiration from this: he does not engage in any actions that are not in accordance with propriety.

義曰：雷者威動之物，而又行於天上，則其勢愈盛，是大壯之象也。君子之人有此大壯之徳，則必恭慎和順，外執以謙而內秉其直，非禮之事不敢履，非禮之言不敢言，動作出處周旋之間皆合於禮，然後可見君子之壯也。

Hu Yuan explained: Thunder is originally a powerful and shaking force, and it moves above the sky, thus its momentum becomes even more grand. This is precisely the image of the Great Strength hexagram. A gentleman who possesses this grand and strong virtue must necessarily be respectful and cautious, peaceful and gentle, retreating externally while upholding righteousness internally. He does not dare to act or speak against propriety, and his behavior, movements, and interactions with others all conform to propriety. Only in this way can the strength of the gentleman be truly seen.

若小人則不然，已有剛壯之徳，必不能慎密於內，以至發之於外而終為驕恣縱肆，恃強作威，表裡皆見，故終不能保其全徳也，是有壯而不能終其壯者也。惟君子則能外執以謙，內秉以直，故人莫得而窺測，其道久而愈光也。

A petty person is not like this: once he has the strength and power, he certainly does not restrain himself inwardly, and thus expresses himself outwardly, eventually becoming arrogant and domineering, relying on his strength and showing off his power. Both inside and outside, he is exposed, so he ultimately cannot maintain a complete virtue. This is the case of someone who has strength but cannot sustain it. Only a gentleman can maintain humility and retreat in his outward conduct, and uphold uprightness in his inner self. Therefore, others cannot fathom his depth, and his way becomes more illustrious the longer it lasts.

初九：壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。

The line statement of Chou Jiou says: Strength is only evident in the toes, and advancing recklessly brings misfortune, which is certain. The Small Image Commentary says: Strength is only in the toes, and one can be sure it will ultimately fall into hardship.

義曰：趾，足也。夫壯之道，必須以順為履。今初九居一卦之下，最處事始，位之卑者也。為壯之始，處位之卑，不能謙順而行，且躁妄而動，以至陵犯於物，不知其止，以此而往，凶之道也。有孚者，言以此強壯之道不能謙順行之，是信有此凶咎必然之理也。象曰壯于趾，其孚窮也者，言居事始而慕躁進，是往則必有其凶，而信至於窮困者也。

Hu Yuan explains: "Zhi" refers to the foot. The way to be strong is to take gentleness and compliance as the foundation. Now, the line "Chu Ji" is in the very first position of the entire hexagram, at the beginning of a matter, and is the most humble line. Being at the starting point of strength and in a low position, yet not being humble and compliant, but instead acting rashly and recklessly, thus offending others without knowing when to stop, proceeding in this manner is the way to bring misfortune. The line statement says "there is sincerity," meaning that with such strength, if one does not act with humility and compliance, then this danger and fault are indeed inevitable. The "Small Image Commentary" says "strong at the foot, its sincerity is exhausted," meaning that being at the beginning of a matter yet persistently pursuing rash advancement, going forward will certainly bring misfortune, and one can be certain to end up in a state of hardship.

九二：貞吉。象曰：九二貞吉，以中也。

The second line statement says: To adhere to the correct path brings good fortune. The Small Image Commentary says: The second line achieves good fortune by adhering to the correct path, because it is in the central position of the lower trigram.

義曰：凡卦爻有陰陽，居失其位，未有不凶者也。大壯之時，是君子之道強大而盛壯，聖人以其既壯且大，不可怙其剛威，以陽居陰則皆獲吉。故今九二以陽居陰，能履尚謙順，而又行不失中，是君子得其為正之道，不自滿盈，不自強恃，能全其美，如是故獲正中之吉也。

Hu Yuan explained: Generally speaking, the lines in a hexagram are divided into yin and yang. If a line's position does not match its own yin or yang nature, it is rarely fortunate. However, during the time of Da Zhuang, the way of the gentleman is strong and flourishing. The sage considered that it is both strong and great, and therefore not to rely on the fierce power of yang. Thus, in this hexagram, yang lines occupying yin positions can still achieve good fortune. Therefore, Nine in the Second, a yang line occupying a yin position, can practice humility and gentleness, and act without losing the middle path. This is the way for the gentleman to uphold the principle of correctness: not being self-satisfied, not being overconfident, and being able to preserve his virtue, thus attaining the fortune of being in the middle and correct.

象曰九二貞吉，以中也者，言九二所以得正之吉者，以其履得其中，所以無過無不及，動靜皆入於中道而得其禮也。故若人臣一命而傴，再命而僂，三命循牆而走，愈尊而愈謙，益盛而益戒，是能盡為壯之道而得其中也。

The Small Image Commentary says, "Nine in the Second line, when loyal and upright, is fortunate because it is in the center." This means that Nine in the Second line achieves good fortune through uprightness because it is in the central position, thus neither excessive nor deficient. Its movements and stillness both conform to the middle path and maintain proper decorum. Just as the minister Zheng Kaofu recorded in the Zuo Zhuan, who upon his first appointment bowed deeply, upon the second bowed even lower, and upon the third hurried along the wall with his head close to the ground. The higher the official rank, the more humble the person; the greater the position, the more cautious the mind. This is precisely the person who can fully realize the strength of virtue while maintaining the middle path.

九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。

The third line statement says: The petty person uses strength recklessly, while the gentleman does not employ it. Even when maintaining the correct path, there is danger. A male goat uses its horns to push against a fence, but ends up getting its horns entangled. The Small Image Commentary says: The petty person uses strength, while the gentleman does not.

義曰：凡居壯之時，謙則得其道。今九三處下卦之上，當乾健之極，以陽居陽，是強壯不謙之人也。以小人乗此，則必恃剛強，陵犯於人，雖至壯極而不已，是用壯者也。君子則不然，但固守謙順，雖壯而不自矜，雖大而不自伐，惟欲道行而致之於君，加之於民而已，故君子當此則罔而不用其壯也。

Hu Yuan explained: Whenever one is in a strong position, humility and retreat are the right path. Now, the Nine in the Third is at the top of the lower trigram, precisely where the strength of Qian (Heaven) reaches its peak. With a yang line in a yang position, this represents a person who is strong but not humble. If a petty person occupies this position, they will surely rely on their strength to bully and offend others, not stopping even when they are at their strongest. This is called "using strength." A gentleman is not like this; he firmly maintains humility and gentleness. Although strong, he does not boast; although great, he does not take credit. He only wishes to spread the Way, helping the ruler above and benefiting the people below. Therefore, when a gentleman is in such a situation, he sets aside strength and does not use it.

貞厲者，言小人不能用謙於大壯，進而不知退於正道，是有危厲也。羝羊觸藩，羸其角者，羊者剛狠之物，羝者狠而又狠者也。小人居強壯之時，動則過中，進則不顧，是猶剛狠之羊，雖藩籬在前，亦觸突而進，以至反羸其角，進退不能，凶之道也。如小人慾掩害君子，終不能為君子之累，而反自及其身也。

The Line Statement says, "Zhen Li," which means that the small person, when strong, refuses to be humble and proceeds recklessly without restraint on the right path, thus leading to danger. It says, "The ram butts against the fence, its horn is caught." The ram is a fierce and stubborn animal, and the male ram is especially stubborn. When the small person is strong, any movement exceeds the middle path, and any advancement disregards consequences, just like this fierce ram that, knowing the fence is in front, still charges forward and hits the fence, resulting in its horn being caught, unable to advance or retreat. This is the way to bring about misfortune. This is similar to the small person trying to secretly harm the superior person, but ultimately cannot harm the superior person, and instead brings misfortune upon himself.

九四：貞吉，悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。

The statement of the fourth line says: By maintaining the correct path one attains good fortune, regret disappears; the fence is broken through, the horn is no longer entangled, and strength is like the sturdy fuxu beneath the large cart axle. The Small Image Commentary says: Because the fence is broken and the horn is not entangled, it is still possible to proceed forward.

義曰：九四有剛陽之才徳而居陰柔之位，是亦尚謙者也。然其位過中，本亦有悔，今若守之以正，又謙以濟之，則獲吉而悔亡也。藩決不羸者，夫處大壯之時，既能守剛明謙順之徳，則眾歸之而物所不拒，以此而往，何不利之有？故雖有險阻在前，亦濟而通矣，若羊之進，雖有藩籬在前，亦開決而無羸繫之患也。壯于大輿之輹者，大輿者，任重致逺之象也。壯於輪輻，是以之致逺則可以行道，所往無不利也。

Hu Yuan explains: Nine in the Fourth possesses the virtue and ability of yang, yet occupies a yin position, and is also a line that advocates humility. However, its position has already surpassed the lower trigram, and it should naturally bring regret. If it can maintain proper conduct and use humility to remedy this, it will achieve good fortune and eliminate regret. It says "the藩 is firm and not weak": in the time of great strength, if one can maintain the virtue of being strong yet wise and humble, people will all come to follow, and external obstacles will not hinder. Proceeding in this way, what could be harmful? Therefore, even if there are dangers ahead, one can still pass through smoothly, just like a sheep moving forward, even if there is a fence in front, it can break through without being blocked. It says "strength is in the hub of the big cart": a big cart symbolizes carrying heavy loads and traveling long distances. If its strength is in the hub and axle, then it can travel far and promote the great path, and there will be no harm in going anywhere.

象曰藩決不羸，尚往也者，此聖人立象垂訓，使人居大壯之時必以謙退為先。故君子之事父，雖剛明之才、正直之徳可以納父於無過而克其家，亦必以柔和之容、婉順之貌。父有一過，則必婉容以諫之，諫之不從而又諫之，又不從則號泣而隨之。如是則父反而思之，必遷於善也。臣之事君亦然，但內持剛徳，外示謙容，則所往無有不利也。

The Small Image Commentary says, "The藩 is firm and not weak, still going forward." This is how the sage established the hexagrams and left behind teachings to guide people, emphasizing that at the time of great strength, one must always place humility first. Therefore, a gentleman serving his father, even if he possesses strong and enlightened abilities and upright virtue sufficient to prevent his father from making mistakes and to manage the household well, must still display a gentle expression and a compliant attitude. If the father makes a single mistake, he should gently advise him; if the advice is not accepted, he should advise again; if it is still not accepted, he should follow him in tears. In this way, when the father reflects, he will certainly turn back to the right path. A minister serving his sovereign follows the same principle: internally maintaining the virtue of uprightness, externally showing the appearance of humility, then there will be no harm wherever he goes.

六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。

The line statement of the fifth line says: Losing the harshness of a sheep in an easy place brings no regret. The small image commentary says: Losing the nature of a sheep in an easy place is because the position one occupies is not in harmony with oneself.

義曰：羊本剛狠之物。夫居大壯之時，以陽居陰則得謙之道，故可獲吉；若以陽居陽，然雖得位，猶恐謙而有咎，況以陰居陽，則其傲狠而招禍可知也。今六五乃是以陰居陽，又處至尊之位，則是好剛之甚，以至反失之於容易之地。羊性羝，言其剛也。無悔者，以其居至尊之位，能喪其剛狠之道，故得無悔也。

Hu Yuan explains: A sheep is by nature a fierce and stubborn animal. In the time of Da Zhuang, when a yang line occupies a yin place, it attains the way of humility and retreat, thus achieving good fortune. If a yang line occupies a yang place, although it is in the proper position, it still fears a lack of humility and retreat, leading to misfortune. Moreover, when a yin line occupies a yang place, the arrogance and stubbornness of being outwardly strong but inwardly weak will surely bring calamity. Now, the sixth line in the fifth position is a yin line occupying a yang place, and it is in the supreme position. This can be said to be reaching the extreme of displaying strength, leading to a loss even in the most ordinary situation. The saying that a sheep's nature is like that of a male sheep refers precisely to its strength. The line statement says "no regret" because it is in the supreme position and will ultimately be able to abandon that harshness, thus achieving no regret.

上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。

The line statement for the sixth line at the top says: A male sheep collides with a fence, unable to retreat or advance, there is no benefit; if one can maintain oneself in hardship, it is auspicious. The small image commentary says: Unable to retreat or advance is because there was no prior careful consideration; maintaining oneself in hardship and achieving auspiciousness is because wrongdoing does not last long.

義曰：上六處一卦之上，居震動之極，是躁動強壯之過甚者也。過而不知所止，猶羝羊之進，不顧藩籬之在前，以至羸礙其角而不能措也。不能退，不能遂，無攸利者，既壯動而不止，則是不知進退存亡之道，以至欲退而不能退，欲進而不能進，則進退皆無所利也。艱則吉者，言能艱難自守，則可以獲吉也。

Hu Yuan explains: The sixth line at the top is located at the highest position of the entire hexagram and is at the extreme point of the upper trigram Zhen (Thunder), indicating excessive restlessness and strength. Being excessive without knowing when to stop is like a male sheep charging forward, ignoring the fence in front of it, and eventually getting its horns caught and stuck. The line statement says, "Unable to retreat, unable to proceed, no benefit." Since it continues to be overly strong and restless without stopping, it does not understand the principles of advance and retreat, survival and demise. Thus, when it wants to retreat, it cannot; when it wants to proceed, it cannot. Both advancing and retreating bring no benefit. The statement "difficulty brings good fortune" means that one can achieve good fortune by maintaining self-control amidst difficulties.

象曰不能退，不能遂，不詳也者，夫君子之進，必量時度勢，可以有為而進之，則無累也；若小人之進，必不能量時度勢，不詳其事而驟行，以至進退不能也。艱則吉，咎不長也者，言雖不詳其事而躁進妄動，以至不能退、不能遂，今若能艱難自守，則其咎禍不久而可解也。

The Small Image Commentary says, "Unable to retreat, unable to proceed, it is not auspicious." A gentleman who wishes to advance must first assess the timing and evaluate the situation, confirming that it is appropriate to act before moving forward; thus, he will not be burdened. A petty person who wishes to advance, however, is unwilling to assess the timing and situation, and acts rashly without careful consideration, leading to a dilemma where neither retreat nor advancement is possible. The statement "Difficulties bring good fortune, and misfortune does not last long" means that although one may have acted hastily without fully understanding the situation, leading to a position where retreat is impossible and advancement is unattainable, if one can maintain self-restraint amidst difficulties, the misfortune and calamity will not last long and can be resolved.