Obstruction: Mountain above Water

蹇：利西南，不利東北；利見大人，貞吉。

The Hexagram "Jian" has the Lower Trigram Gen and the Upper Trigram Kan. "Jian" means difficulty in movement and a time of many troubles. The Hexagram Statement says: going to the Southwest is advantageous, while going to the Northeast is not favorable; it is appropriate to meet a person of great virtue and talent, and to maintain the correct path brings good fortune. The Southwest belongs to Kun, which is a level and fertile land; the Northeast belongs to Gen, which is a mountainous and difficult terrain.

義曰：按《序卦》云「乖必有難」，故受之以《蹇》。蹇者，難也，言睽乖之時，上下離異，人心不同，必有蹇難，此《蹇》之所以次於《睽》也。利西南者，西南坤位也，坤者致養之地，廣大寛平，生育之所也。夫當蹇難之世，生靈不得其安，民物不遂其所，人人思治之時也；若聖賢之人治天下之蹇，則置民於寛廣生育之域，然後得其安而至於太平也。

The *Xugua Zhuan* says that after separation there must be hardship, so the *Gui* hexagram is followed by the *Jian* hexagram. "Jian" means difficulty: when there is discord and people are divided, with differing hearts and minds, difficulties and dangers inevitably arise. This is why the *Jian* hexagram comes after the *Gui* hexagram. The phrase "beneficial to the southwest" is because in the Later Heaven Trigrams, the southwest corresponds to the *Kun* trigram, which represents nurturing and growth. It is vast and level, the place where all things grow. In times of difficulty, the people cannot find peace, neither people nor things can be in their proper place. Everyone hopes for someone to restore order. If a sage governs the world during such hardship, he should settle the people in a broad and fertile land, so they can find stability and eventually reach peace.

不利東北者，東北艮位也，艮為山，山者險阻不通之地也。若聖賢之人出民於險阻而置之安平，則是治蹇之道也；若復納諸險阻之地，則其民愈困而其道愈窮，故利西南而不利東北也。利見大人者，言蹇之時欲治天下之險、釋天下之難，必利見其大才大徳之人也。貞吉者，蹇難之作，由上下人心乖異不正而然，今濟天下於無事，則必本諸大正之道，然後乃吉也。

The phrase "unfavorable to the northeast" is because the northeast corresponds to the trigram Gen, which symbolizes mountain. Mountains represent dangerous and difficult terrain where travel is obstructed. The sages lead the people out of such perilous situations and settle them in peaceful and secure places, which is the proper way to resolve difficulties. If instead, they were to return the people to such dangerous places, the people would become even more distressed, and their escape would become even more difficult. Therefore, it is favorable to the southwest and unfavorable to the northeast. The phrase "favorable to encountering a great person" means that in times of hardship, if one wishes to overcome the obstacles and relieve the suffering across the land, a person of great talent and virtue must emerge. The phrase "upright and auspicious" is because the origin of hardship lies in the divergence and improperness of the hearts of people above and below. To save the world and bring peace, one must take the fundamental principle of great virtue and correctness as the basis, thus achieving auspiciousness.

彖曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉！

The Commentary on the Judgment explains: "Jian" means hardship, with a dangerous situation ahead. To see the danger and stop advancing is truly wise! "Jian is advantageous to go to the Southwest" because going there aligns with the middle path; "it is not advantageous to go to the Northeast" because that path ends in exhaustion. "It is advantageous to see a great man" because seeking out a great person allows one to establish achievements; "when the lines are in their proper positions and one remains steadfast in uprightness, it brings good fortune" because each line is in its proper place and uprightness is maintained, sufficient to correct the state. The function of hardship is indeed great!

義曰：此因二體以釋其義也。坎為險在上，故曰險在前也。見險而能止，知矣哉者，坎為險，艮為止，見險在前，止而不進，是其知也。蹇利西南往得中者，西南寛廣生育之地，民在蹇難，置之此則得其安居而各遂其所，是往而得其中道者也。不利東北其道窮也者，東北險阻之地，民在蹇難，復置之此則其民愈蹇，是其道之窮也。

This passage explains the meaning of the hexagram by considering both its upper and lower trigrams. The trigram Kan represents danger and is located in the upper position, so it says that obstacles lie ahead. "Seeing danger and being able to stop, this is wisdom," because Kan represents danger and Gen represents stopping: seeing obstacles ahead and being able to halt without advancing recklessly is wise. "Jian is favorable to the southwest, going there achieves the middle," meaning the southwest is a broad and fertile place where people are currently in hardship; placing them there allows them to settle and fulfill their wishes, which is going in accordance with the middle path. "Unfavorable to the northeast, its path is exhausted," meaning the northeast is a dangerous place where people are already in hardship; placing them there would only make their difficulties worse, thus the path is cut off.

利見大人往有功也者，夫大人與天地合徳，日月共明，有仁義之心，經綸之志，民被塗炭，往而見之，共以解其蹇難，致其安平，則是往而有功也。當位貞吉以正邦也者，謂五得其君之正，二得其臣之正，各當位而守正，故能正邦也。蹇之時用大矣哉者，蓋蹇之時必得大才大徳之人，然後可以解天下之蹇，故先聖於此重嘆美之也。

"Beneficial to see a great person, going forth brings merit," means that the great person's virtue harmonizes with heaven and earth, his brightness matches the sun and moon, and he holds a heart of benevolence and righteousness with the ambition to govern the world. The people are suffering greatly, and going to him brings hope, uniting to resolve this hardship and restore peace and order to the world. This is why going forth can achieve merit. "When in the correct position, uprightness brings good fortune, to govern the state," means that the Nine in the Fifth holds the correct position as a ruler, and the Six in the Second holds the correct position as a minister. Each is in their proper place and upholds the right path, thus being able to govern the state properly. "At times of difficulty, the use of great talent is indeed great," is because in times of hardship, only a person of great ability and virtue can resolve the country'spredicament, so the ancients repeatedly praised this.

象曰：山上有水，蹇。君子以反身修徳。

The Great Image Commentary says: Mountains with water above them, the mountain is high and the water is dangerous, with layers of obstruction, this is the symbolic image of the hexagram Jian. The gentleman takes inspiration from this, and when encountering difficulties, does not blame others outside, but instead turns back to examine himself and cultivate his virtue.

義曰：山者，險阻之物，水流於險阻之上，其勢必不能通，是蹇之象也。君子以反身修徳者，言君子罹此蹇難，不怨天，不尤人，但反己之身，修飭其徳而已。《孟子》曰「愛人不親反其仁，治人不治反其智，禮人不答反其敬」，此之謂也。

Mountains are inherently obstructive, and water flowing over such obstacles naturally cannot flow smoothly, symbolizing difficulty. When the text says "the gentleman turns inward to cultivate virtue," it means that when a gentleman encounters such adversity, he does not blame heaven or others, but instead reflects on himself and rectifies his own virtue. The "Liu Shang" chapter of the "Mengzi" says, "If you love others but they do not come close, reflect on your benevolence; if you govern others but they are not well governed, reflect on your wisdom; if you treat others with propriety but they do not respond, reflect on your respect." This is precisely the meaning conveyed.

初六：往蹇來譽。象曰：往蹇來譽，宜待也。

The line statement for the first line says: Going forward meets difficulty, but returning brings honor. The small image commentary explains: The difficulty in advancing and the honor in returning is because at this time one should wait for the right opportunity. "Come" here means returning or retreating to one's original position.

義曰：夫蹇難之世，坎險在前，君子居之，必量時度勢而進，以自保其明。今初六居卦之始，在險難之初，若不顧其危，沖冒而進，則蹇難愈甚；若翻然知幾，觀時可否，可退則退，復其所處，不陷躁失，則保全其道，得其嘉美之譽，故往蹇來譽。象曰往蹇來譽宜待也者，言君子當蹇難之初，險阻在前，未可以進，宜退而自處，以待其時也。

In a difficult era, the danger of the Trigram Kan (Water) lies ahead. A gentleman in such a situation must assess the circumstances before deciding to advance or retreat, in order to preserve his wisdom. The line "Initial Six" is at the beginning of the hexagram, precisely when the danger is just beginning. If one rushes forward without considering the danger, thepredicament will only deepen. However, if one suddenly realizes the signs and clearly discerns whether the opportunity is feasible, then one should retreat and return to one's original position, avoiding the mistake of reckless advancement. In this way, one preserves the right path and gains a good reputation, hence the statement "Going forward brings difficulty, but coming back brings praise." The "Small Image Commentary" says "It is appropriate to wait," meaning that when difficulties first arise and obstacles are ahead, a gentleman should not advance but instead retreat and remain in his place, waiting for the right moment to act.

六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。

The Line Statement for the second line says: The minister of the king faces difficulties and repeatedly encounters obstacles in his actions, but it is not for his own benefit. The Small Image Commentary explains: The minister of the king dares to face difficulties and advances, ultimately without error. 'Fi' means 'not' or 'non', and 'gong' refers to one's own self.

義曰：蹇難之時，人人皆有所患而不可動，故初則往蹇來譽，三則往蹇來反，四則往蹇來連，獨此六二云王臣蹇蹇者，蓋以其處人臣之位，履中居正，上應於九五之君，而君在蹇難之中，必盡忠竭力，奮死不顧，雖重險在前，亦沖冒而往也。

In times of hardship, people are all cautious and dare not act lightly, so the line "Going forward is difficult, coming back brings praise" (初六) is said, as is "Going forward is difficult, coming back is reversed" (九三), and "Going forward is difficult, coming back is connected" (六四), all indicating retreat. Only the line "The king's minister is resolute" (六二) says to move forward unswervingly. This is because the line six two is in the position of a minister, occupying the central position of the lower trigram and a yao of yin in a yin position, thus possessing both correctness and uprightness. It also corresponds with the line nine five, the sovereign, above. The sovereign is currently facing difficulties, so the minister must be loyal and devoted, striving without hesitation. Even if there are many dangers ahead, he must still take the risk and move forward.

匪躬之故者，六二所以冒犯險難而進者，非其一身之故，蓋上以為君，下以為民，救天下之蹇也。象曰王臣蹇蹇終無尤也者，凡為人臣，苟不盡忠竭節，見危授命，則有不忠之罪；今六二既能盡忠竭節，不恤其身以救天下之蹇，故終無尤也。

The "Small Image Commentary" says "not for personal reasons," explaining that the reason Six in the Second dares to advance through difficulties is not for her own benefit, but rather for the sake of the sovereign above and the people below, to relieve the suffering of the world. The "Image Commentary" says "in the end, there is no blame," meaning that if a minister fails to remain loyal and steadfast, and does not sacrifice his life in times of danger, he will bear the guilt of being unfaithful. Since Six in the Second can fully demonstrate her loyalty and courage, risking her own safety to save the world from hardship, she will ultimately not be blamed.

九三：往蹇來反。象曰：往蹇來反，內喜之也。

The third line statement says: Going forward meets difficulty, returning to its proper place brings peace. The Small Image Commentary explains: Going forward meets difficulty, returning brings peace, because the two lines below are happy with its return. "Inner" refers to the lower trigram's initial line and second line.

義曰：九三以陽剛之徳居下卦之上，為初六六二之所恃也。然而險難在前，往則愈蹇，若君子之人能知時之不可行、度勢之不可用，反而自處以守其正，則得其所安，故曰往蹇來反也。象曰往蹇來反內喜之也者，既退而反居其本位，則不惟己獲其安，兼下之二爻皆得其所恃，安止而不犯於難，是內有喜恱之事也。

Nine in the Third holds a yang strength in the top line of the lower trigram, serving as the support for the two yin lines, initial six and six in the second. However, difficulties lie ahead, and moving forward would only lead to greater entanglement. If a gentleman understands that the timing is not suitable and the situation is not favorable, he should return and hold firm to the correct path, thus attaining security. Therefore, it is said, 'Going forward is difficult, returning is advisable.' The 'return' in the line statement refers to returning to one's original position, in contrast to 'going forward,' and does not mean retreating out of fear. The Small Image Commentary says, 'The inner part is joyful,' meaning that when nine in the third returns to its original position, not only does it secure its own stability, but it also maintains the support for the two lower lines, initial six and six in the second. Thus, remaining calm and not engaging with the difficulties, the 'inner' part—meaning the initial six and six in the second of the lower trigram—experiences something joyful and pleasing.

六四：往蹇來連。象曰：往蹇來連，當位實也。

The statement of the fourth line says: Going forward meets difficulty, but returning leads to connection with the lower lines. The Small Image Commentary explains: Difficulty in going and connection in returning is because the position of six four is appropriate and it is close to the actual yang strength. "Connection" means to be linked or to travel together.

義曰：連者，牽連之謂也。六四以陰居陰，得正者也，然而蹇難之世，坎險在前，冒昧而進，愈必有難而入於深險；若能知時之不可行，退而牽連下之三爻，止而自守，則得其安也。註疏讀連字從上聲，言四往來進退之間皆有蹇難而不利。夫蹇之時，其險在前，故君子止而不往，若退而守，不務其進，則復何蹇難之有？此註疏之失也。象曰往蹇來連當位實也者，言四以陰居陰，得正當位者也。陽為實，今四連下之陽，是當位而附得其實也。

"Lián" means to connect and associate. Six four is a yao in a yin position, which is considered proper. However, in a difficult time, danger lies ahead, and rushing forward would only lead to deeper entanglement. If one understands that the timing is not suitable, retreating to connect with the three yao below and staying put can bring stability. The old "Zhou Yi Zhenyi" reads "lián" as a rising tone, interpreting it as six four moving back and forth, facing difficulties in both advancing and retreating without benefit. In reality, during times of hardship with obstacles ahead, a gentleman should stop rather than move forward. If one has already retreated and does not plan to advance, where is the difficulty then? This is an error in the interpretation of the "Zhenyi." The "Xiao Xiang Zhuan" says "dang wei shi ye," which refers to six four being a yin yao in a yin position, thus being proper and in the right place. Yang represents fullness, and six four connecting downward with nine three's yang is precisely being in the right place and relying on a full and reliable side.

九五：大蹇朋來。象曰：大蹇朋來，以中節也。

The fifth line statement says: Being in great difficulty, a loyal friend comes to help. The Small Image Commentary explains: In great difficulty, a friend comes because both the ruler and minister can maintain the virtue of the middle path. "Friend" refers to the six in the second line corresponding to the nine in the fifth.

義曰：五居蹇難之世而處坎險之中，是蹇之大者也，有若天下未安、人民未治之時也。而九五居中履正，能任六二之臣，二又得人臣之正，故盡心竭力以輔於己，是其朋來也，如湯之救夏而得伊尹、武王救商而得呂望之類也。象曰大蹇朋來以中節也者，言五以剛中得人君之節，二以柔中得人臣之節，是君臣之間皆能以中節也。

Nine Five is in a difficult era and is located at the center of the Kan trigram, which represents danger. This line is the most deeply afflicted. It is like the time when the world is not yet pacified and the people are not yet properly governed. However, Nine Five is in the central position of the upper trigram and stands upright, able to trust Six Two, the minister. Six Two also maintains the proper way of a minister and thus dedicates himself wholeheartedly to assist the king. This is called 'companions come.' It is like King Tang of Shang rescuing the chaos at the end of the Xia dynasty and obtaining Yi Yin, and King Wu of Zhou attacking King Zhou of Shang and obtaining Lü Wan. The Small Image Commentary says 'it is in the middle and proper,' referring to Nine Five, a yang line in the middle, conforming to the virtue of a ruler; and Six Two, a yin line in the middle, conforming to the virtue of a minister. Both ruler and minister maintain the proper measure.

上六：往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。

The statement for the sixth line at the top says: Going forward meets difficulties, but returning brings great gains, which is吉祥, suitable for meeting a great and virtuous person. The Small Image Commentary explains: Going meets difficulties and returning brings great gains, because its heart is attached to the inner trigram; it is suitable to meet a great person, because it follows a noble one. "Shuo" means large and abundant.

義曰：上六處蹇之極，居一卦之外，難將終者也。夫險極必平，難極必安，當此之時不可復有所往，若往則益蹇，反而退居其位，下應九三以守碩大之徳，則得其吉道，故曰往蹇來碩吉也。利見大人者，言險難將終，但能附麗賢明大才大徳之人，則可以逺出險難而持久於治，不須復有所往也。象曰往蹇來碩志在內也者，言上所以來則有碩大之徳者，蓋志應在內卦之九三也。利見大人以從貴也者，陽爻至尊貴者也，今上六能利見大才大徳之人以終其難，是從者貴也。

The sixth line at the top of the Hexagram of Obstruction is located outside the hexagram, indicating a time when difficulties are about to subside. When danger reaches its peak, it must turn into ease; when hardship reaches its extreme, it must turn into peace. At this time, one should not proceed further, for proceeding would only lead to greater difficulties. It is better to retreat and settle in one's proper position, and to connect with the ninth line in the third position, thus maintaining a great and abundant virtue. This leads to a path of auspiciousness, hence the statement 'Going forward brings difficulty, but returning brings greatness, which is auspicious.' The phrase 'It is advantageous to see a great person' refers to the time when difficulties are about to end. If one can rely on a wise and virtuous person of great talent and virtue, one can escape danger and maintain a long period of good governance, without needing to go elsewhere. The Small Image Commentary says 'The mind is within,' referring to the reason why the sixth line returning brings great virtue, because its mind is connected with the ninth line in the inner trigram. It says 'Following the noble,' because the yang line is the most noble; the sixth line can approach a great and virtuous person to conclude this difficulty, thus following the noble.

解：利西南，無所往，其來復吉；有攸往，夙吉。

The Hexagram "Jie" has the Lower Trigram Kan (Water) and the Upper Trigram Zhen (Thunder). "Jie" means the dispersion of difficulties and the easing of tension. The Hexagram Statement says: going to the Southwest is advantageous; if there is no place that must be gone to, returning to the original place and maintaining stability is auspicious; if there is indeed something that needs to be dealt with, going early is auspicious. "Su" means early and promptly.

義曰：按《序卦》云「物不可以終難」，故受之以《解》。解者，緩也，言天下之民不可使終受其難，必有聖賢之人往以濟之，故《解》之所以次於《蹇》也。利西南者，西南寛廣生成之地也。夫聖賢之人解天下之患難，除生民之疚疾，必須發仁義之道，躋之寛平之所，使皆遂其生成，然後利也。不言不利東北者，東北險阻之地，解之時聖人止務散釋天下之難，不復更有險阻，故不言東北也。

The *Xugua Zhuan* says that things cannot remain forever in difficulty, so the hexagram *Jian* (Obstruction) is followed by *Jie* (Release). "Jie" means to relieve or ease: the people of the world cannot be left in suffering forever, so there must be sages who come forth to help, which is why the hexagram *Jie* follows *Jian*. The phrase "favorable to the southwest" is because the southwest belongs to *Kun* (Earth), which is broad and nurturing, capable of fostering all things. To resolve the world's troubles and remove the people's suffering, the sage must promote the way of benevolence and righteousness, guiding them to a broad and peaceful place where everyone can grow and settle in safety. This is considered favorable. The hexagram statement no longer mentions "unfavorable to the northeast" because the northeast is a dangerous and obstructed place; when resolving difficulties, the sage is solely focused on alleviating the world's hardships, and there are no longer any obstacles to be concerned about, so there is no need to mention the northeast.

無所往其來復吉者，夫聖賢所以有所往者，蓋以天下之民在於患難，故欲拯而濟之也。今天下之患難既解，若復有所往，則是煩擾其民而事愈瀆亂，自取其弊敗之道，若《屯》之彖言「勿用有攸往」是也，但來而復其所，有獲其吉也。有攸往夙吉者，言聖賢積心處慮，恥一物之失所，今難解之時，天下之民雖已權安，然其間有所未濟，亦當趨往而解之，以速為尚，則可得而吉也。

The statement "There is nowhere to go, returning is auspicious" is because the sages and virtuous persons act and strive because the people of the world are suffering hardship and they wish to save them. Now that the hardship has been resolved, if they continue to act constantly, it would disturb the people, making matters worse and bringing about their own downfall, just as the "Zhouyi" commentary on the "Zun" hexagram says, "Do not go anywhere." At this time, returning to the original place and staying calm will bring auspiciousness. The statement "If there is a place to go, early action is auspicious" is because the sages and virtuous persons are ashamed if even one person or thing is not in its proper place. Now that the hardship has been resolved, although the people are temporarily at peace, there are still places that have not been helped, and they should go quickly to resolve them, for prompt action is most important, thus achieving auspiciousness.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲拆。解之時大矣哉！

The Commentary on the Judgment explains that the hexagram of "Release" has the trigram Kan (Water) below representing danger and the trigram Zhen (Thunder) above representing movement. Being in a dangerous situation yet able to act dynamically, one escapes the peril with a single movement, which is called "Release." "Release is favorable toward the Southwest" because going in that direction can gain the hearts of the people. "Its return is吉祥" because returning and maintaining stability is in accordance with the middle path. "There is good fortune in going somewhere promptly" because acting early leads to effective results. The vital energies of heaven and earth spread out, and thunder and rain follow. When thunder and rain arise, all fruits and plants break open their shells and sprout. The significance of overcoming difficulties is indeed great!

義曰：坎為險，震為動，動於險之外，是聖賢之人動而能拯天下之險，使皆出於難也，故曰解險以動，動而免乎險，解也。解利西南往得眾也者，言聖賢既以仁義之道除釋民之患難，而置之於寛廣生育之地，使各得其所，以此而行，則必得天下之眾心也。

The trigram Kan symbolizes danger and peril, while Zhen symbolizes movement and action. When Zhen moves outside of Kan's danger, it signifies that sages and virtuous people rise up courageously to rescue the world from peril, enabling all people to escape suffering. Therefore, it is said, "When there is danger, there is movement; movement leads to escape from danger, and thus removal of ills." The Jian hexagram has the trigram Gen (mountain) stopping beneath Kan (danger), showing hesitation in the face of danger; the Jie hexagram, however, has Zhen (thunder) moving above Kan (danger), indicating action to escape from peril. This is the distinction between the two hexagrams. "Jie benefits the southwest, going to gain the support of the people" means that once sages have used the way of benevolence and righteousness to remove the people's hardships, they also settle them in broad and fertile lands, allowing each person to find their proper place. By doing so, they will surely win the hearts of the people throughout the world.

其來復吉乃得中也者，夫天下之難既解，若復有所往，則瀆亂已甚之道也，若不往而煩擾其民，守其止靜，則得中也。有攸往夙吉往有功也者，言患難既解之後，或天下之民有未得其所者，聖賢之人不可遲緩，必汲汲而拯之，言速則有功也。

"The coming back is auspicious, for it attains the middle," means that once difficulties in the world have been resolved, if one continues to act rashly, it will only cause more confusion; if one does not interfere with the people and remains calm and still, then one follows the middle path. "If there is a direction to go, early action is auspicious," means that after difficulties have been overcome, if there are still people who have not been properly settled, the sages must not hesitate or delay, but must act quickly to save them. The term "夙" in the line statement means to act early: the faster one acts, the more effective the results; this does not contradict the previous statement of "no direction to go" — remaining still when there is nothing to do, and acting promptly when there is something to do, the key lies in the timing.

天地解而雷雨作，雷雨作而百果草木皆甲拆者，夫天在上，地在下，氣不交則雷雨不作而萬物不生，故天以陽氣降於下，地以陰氣升於上，陰陽相蒸，剛柔始交，則必有屯難。屯難既解，故鼓之為雷，蒸之為雨，雷雨盈滿，則百果草木皆敷甲而拆，以至句者、萌者、動者、植者，皆乘時而獲其亨通矣。

It says, "When heaven and earth are unbound and thunder and rain arise, thunder and rain arise and all fruits and grasses and trees split open their husks," because heaven is above and earth is below. If the two energies do not interact, thunder and rain will not occur and all things will not grow. Therefore, heaven sends down its yang energy, and earth raises up its yin energy. Yin and yang interact and rise together, beginning to combine. In this process, there must be a period of stagnation and difficulty. When this stagnation is finally resolved, it produces thunder through its agitation and rain through its rising vapor. With abundant thunder and rain, all fruits and trees split open their husks and sprout. Thus, all kinds of creatures, whether curled, newly sprouted, active, or rooted, take advantage of this season to grow freely and smoothly.

解之時大矣哉者，按諸卦或言時義，或言時用，而此止言時者，蓋難解之時無不釋，故止言時耳。若《蹇》之時用，是天下在於蹇而始將治之，故必有所用，是以言用也。又《遯》卦言時義之類，是皆義有所存之時，故言義也。此卦於義、用並無所取，故不言也。

As for the exclamation "The time of resolution is indeed great," Hu Yuan pointed out that the commendations for each hexagram in The Zhou Changes sometimes mention "time meaning," sometimes "time use," but here it only mentions "time." This is because when resolving difficulties, the world has nothing that cannot be released, so simply saying "time" is sufficient. For example, the hexagram Jian mentions "time use," because the world is in difficulty and needs to begin governing, requiring practical application, hence the term "use" is used. Hexagrams like Duan mention "time meaning," because there are other meanings that need clarification, hence the term "meaning" is used. The hexagram Jie has neither a separate meaning nor a separate use, so neither term is mentioned.

象曰：雷雨作，解。君子以赦過宥罪。

The Great Image Commentary says: Thunder moves and rain descends, dispelling accumulated grievances, which is the symbolic representation of the Hexagram of Release. The gentleman takes inspiration from this, pardoning people's mistakes and showing leniency towards their offenses. "You" means to deal leniently.

義曰：雷雨既作，則蟄蟲昭蘇，草木甲拆，解之義也。天下之民方此難解之時，始出於塗炭，其有過惡，遷善逺罪，蓋舊染汙俗，化上薄惡之政而然也，故君子之人當此之時，有過者赦之，有罪者宥之，使之改過自新，遷善逺罪，蓋難解之道也。

Thunder and rain break out, awakening the creatures that had been hidden away, and the grass and trees break through their shells to sprout. This is precisely the meaning of "Jie" (Release). At this moment when the calamity is just beginning to be resolved, the people have just emerged from the depths of suffering and hardship. Their previous mistakes and evil deeds were caused by being tainted by the old corrupt customs and by being influenced by harsh and cruel government policies above. Therefore, at this time, the gentleman pardons those who have made mistakes and forgives those who have committed offenses, allowing them to reform and turn towards goodness and distance themselves from wrongdoing. This is the proper way to resolve suffering.

初六：無咎。象曰：剛柔之際，義無咎也。

The line statement for the first line (Initial Six) only says: There is no fault. The Small Image Commentary explains: A yang line meeting a yin line naturally does not result in fault, according to the principles. 'Inter' means meeting and joining together.

義曰：夫民在患難，非聖賢則不能濟，然濟民之難務在於速，不可使之久困也，故卦言有攸往夙吉，彖曰往有功也，是濟難在於速也。今初六居卦之下，當解之初，天下之難盡已解釋，而無有所咎矣。象曰剛柔之際義無咎也者，九四剛也，初六柔也，剛柔交際，同心以解天下之難，其義自然無咎矣。以時言之，則患難初解，亨通將至，其義必無咎悔也。

The people are trapped in difficulties and cannot be saved without sages; the key to saving the people lies in speed, so they should not be left suffering for a long time. Therefore, the hexagram statement says, "There is a place to go, and early is auspicious." The commentary on the judgment says, "Going forward brings success," both explaining that the importance of overcoming difficulties lies in speed. The line "Six at the beginning" is at the very bottom of the hexagram, right at the start of resolving difficulties. The hardships of the world have already been dispelled, so there will be no mistakes. The small image commentary says, "The interaction between the strong and the flexible, righteousness brings no blame." Nine in the fourth is a strong line, while Six at the beginning is a flexible line. The two lines interact and work together to resolve the difficulties of the world, and by reason, there should naturally be no blame. In terms of the situation, the difficulties have just been removed and the way to success is about to arrive; from the point of view of reason, there must certainly be no regret or blame.

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。

The line statement for the second line says: "Hunting, capturing three foxes, and obtaining a yellow arrow, maintaining correctness brings good fortune." The Small Image Commentary explains: "The second line is good because it maintains correctness, as it follows the middle path." "田" refers to hunting, yellow is the color of the center, and the arrow symbolizes straightness.

義曰：田，獵也。狐者，隠伏多疑之獸也。三者，言其象也。蹇難初解，民心尚疑，猶恐未脫於難而又入於蹇，故君子當行其教化，革其殘暴之政，易服色，改正朔，以新天下之耳目，使民心無所疑矣，如以田獵而獲三狐，猶言群疑亡也。黃，中也；矢，直也。言九二又得大中之道、剛直之徳，行天下之正道而得其吉也。

"Field" refers to hunting. Foxes are elusive and suspicious animals; saying "three" is merely a way of indicating a number, describing their multitude. When difficulties are just beginning to be resolved, the people's hearts are still full of doubts, fearing that they have not yet escaped hardship and may again fall into困境. Therefore, the gentleman should promote education and reform harsh policies, change clothing colors and establish a new calendar, refreshing the people's minds and dispelling their suspicions. This is like capturing three foxes in a hunt, which corresponds to the line "group suspicion disappears" in the uppermost line of the "Kui" hexagram. "Yellow" is the central color, representing the middle; "arrow" is a bow and arrow, symbolizing uprightness. This indicates that the second line also possesses the great middle way and the virtue of firmness, promoting the correct path of the world, thus achieving good fortune.

六三：負且乘，致冦至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。

The line statement of the third line says: A person carrying a burden yet rides in a carriage, thereby attracting robbers; even if he remains upright, he will still suffer disgrace. The small image commentary explains: For a person to carry a burden yet ride in a carriage is itself a disgrace; calamity is self-inflicted, so who can blame him? Carrying a burden is the duty of a servant, while riding in a carriage is the tool of a nobleman; the two are not in harmony.

義曰：負者，小人之事；乘者，君子之器。陽至貴，君子也；陰至賤，小人也。今六三陰居陽，是小人而乘君子之器也。夫昏亂之朝，庸主在上，則賢不肖混淆，故君子之位而為小人所乘。今蹇難既解，君臣上下各從其正，而六三乃以不正之質居至貴之地，是小人在君子之位也，則天下之所不容，斯人之所眾棄也，故致冦盜之至，為害於已而奪取之也。然而小人得在髙位者，蓋在上之人慢其名器，不辨賢否而與之，以至為眾人所奪，而致寇戎之所害也。

Carrying burdens is the task of servants and commoners, while riding in a carriage is the privilege of noble and virtuous men. A yang line is most esteemed, symbolizing the gentleman; a yin line is most humble, symbolizing the commoner. The sixth line in the third position is a yin line that occupies a yang position, which is like a commoner sitting in the carriage of a gentleman. In a confused court, an incompetent ruler is at the top, and the virtuous and the unworthy are mixed together without distinction, so the position of the gentleman is occupied by the commoner. Now difficulties have been resolved, and the ruler and ministers are in proper order. However, the sixth line, with an improper quality, occupies a noble position, which is the case of a commoner usurping the position of the gentleman, something that is not tolerated by the world and rejected by all people, thus inviting bandits who harm him and take away what he has. As for why the commoner can rise to a high position, it is because those in authority are careless about titles and ceremonial objects—so-called "titles and ceremonial objects" refer to ranks, titles, and carriages and ceremonial attire, which are used by the court to indicate hierarchy. They grant these without distinguishing between the virtuous and the unworthy, leading to them being taken away by the people and causing military conflicts. Thus, the root of the problem is not only in the sixth line itself, but also in the failure of those who appoint officials.

象曰負且乘亦可醜也者，言小人在位，是可醜惡之也，故《孟子》曰「不仁而在髙位，是播其惡於眾」也。自我致戎又誰咎也者，言小人不度已徳，不量已勢，而竊居君子之位，所以致戎冦之來也。若以一郡一邑言之，則為致冦；若以天下言之，則為致戎。且冦戎皆自已招，又何咎於人哉。故《繫辭》曰「負也者，小人之事也；乘也者，君子之器也。小人而乘君子之器，盜思奪之矣；上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰『負且乘，致冦至』，盜之招也」。

The Small Image Commentary says, "It is also a disgrace." This refers to small people occupying high positions, which in itself is an ugly and contemptible thing. Therefore, the Mencius says, "An unkind person in a high position is like spreading his evil deeds to the people." The phrase "I have invited the enemy, who else can be blamed?" refers to small people not measuring their virtue or assessing their position, yet occupying the position of a superior. Thus they invite war and bandits. Within a single prefecture or town, they invite bandits; throughout the world, they invite war. Whether bandits or war, they are all self-invited, so who can be blamed? Therefore, the Great Treatise says: carrying burdens is the task of a small person, while chariots and carriages are the tools of a superior. When a small person sits in a superior's chariot, thieves will want to seize it. If those above are careless, and those below are violent, thieves will want to attack. If one is careless in guarding property, it is like teaching people to steal; if one is overly alluring in appearance, it is like inviting people to commit lust. The Book of Changes says, "Carrying burdens and riding in a carriage, leading to the arrival of bandits," which is precisely how one invites bandits oneself.

九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。

The statement of the fourth line says: Remove the thing attached to your toe, friends come to join you, and you treat each other with sincerity. The Small Image Commentary explains: The reason to remove the burden on the toe is because the position of nine four is inappropriate. Here, "er" refers to "you," and "mu" is the big toe, symbolizing the six three that is attached and cannot be removed.

義曰：拇者，足指之大者也，謂六三居四之下，上無應而附於四，有足指之象也。九四正應在初，是其朋也，既繫於六三，必忘於初，則初亦忘之矣。今既解去六三而專應於初六，則至而信矣，故解而拇，朋至斯孚。象曰解而拇未當位也者，夫以至尊而為天下之主，則可包含荒穢而容天下之民物也，今九四不當至尊之位，故不可繫於他類，而必解去之，則其朋黨至而信矣。

"The '拇' refers to the big toe on the foot. Here it means that the line six at the third position is below the line nine at the fourth position, lacking a corresponding line and clinging to nine four, just like the big toe attached to the foot. The true corresponding line for nine four is six at the beginning, and six at the beginning is its companion; once it is entangled by six three, it will forget about six at the beginning, and six at the beginning will also leave it behind. Now that it is freed from six three and focuses on corresponding with six at the beginning, six at the beginning will naturally come and be sincere in its relationship, hence it says 'When the big toe is removed, companions arrive and trust is established.' The 'Small Image Commentary' says 'Not in the proper position,' meaning if one is in the supreme position as the ruler of the world, one can still include diverse people and accept all under heaven; since nine four is not in the supreme position, it should not be entangled with irrelevant matters. It must be freed from such entanglements, so that like-minded companions will come and mutual trust can be established."

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。

The line statement of the fifth line says: The superior person will ultimately be able to attain release, which is auspicious, and will be able to gain the trust of the petty person. The Small Image Commentary explains: When the superior person attains release, the petty person will naturally retreat. 'Wei' is a particle, and 'fu' here means to make credible.

義曰：六五以大中之道位上卦之中，下應九二剛明之君子，以君子之道既行，是能解天下之難而得其吉也。孚于小人者，夫君子當解難之時，必能進用賢者，黜退小人，以成其治，治道既行，則小人自然望風而信服，退藏竄伏，以避君子之誅也。象曰君子有解小人退也者，君子之道既行於上，以解天下之難，則豈患小人哉，必自然信之使退也。

Six in the Fifth is a yao of the yin type, yet it occupies the central position of the upper trigram and follows the virtuous and strong Nine in the Second, who is discerning and upright. When the way of the gentleman is carried out, it can resolve the difficulties of the world and bring about auspiciousness. The term 'great center' refers to the proper and moderate way of dealing with matters, neither excessive nor deficient. The phrase 'having sincerity toward the petty person' means that when the gentleman is resolving difficulties, he must certainly employ the virtuous and remove the petty, thus achieving the success of governance. Once the way of governance is established, the petty persons will naturally be subdued and retreat, avoiding punishment by the gentleman. The Small Image Commentary says 'the petty person retreats,' which refers to the way of the gentleman having already been established in the upper position, used to resolve the difficulties of the world. What is there to fear from petty persons? They will inevitably be convinced and retreat on their own.

上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。

The line statement for the sixth line at the top says: The prince shoots a fierce bird from a high wall, and with one shot he hits it, benefiting all things. The small image commentary explains: The prince shoots the falcon in order to remove disorder. 'Falcon' refers to a fierce bird, and 'wall' refers to a high wall.

義曰：隼者，擊搏貪殘之禽也；髙墉，非隼之所居也。六三以柔懦不正之體居下卦之上，是竊國家之名器，當君子之大位，猶貪殘之隼而居髙墉之上也。今上六處解之時，居動之極，是君子之人藏器於身而不妄動者也，故能射去此不正之小人，使不得居髙位而竊名器，如射隼于髙墉之上也。

The falcon is a fierce and greedy bird that hunts its prey; it is not suitable to rest on a high wall. The line Six in the Third, with its weak and improper nature, occupies the upper position of the lower trigram, which is like stealing the state's title and treasures, and occupying a position that belongs to a gentleman. This is similar to a greedy and fierce falcon perching on a high wall. The line Six at the Top is in a time of resolving difficulties and is at the top of the trigram of movement. This is like a gentleman who keeps his talent hidden and does not act rashly; thus he can shoot down this improper person in one move, preventing him from occupying a high position and seizing the state's title and treasures, just as shooting down the falcon from the high wall.

獲之無不利者，以小人而當君子之位，以此而獲之，何不利之有。故《繫辭》曰「隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也」。

The saying "to obtain it, there is no disadvantage" is because a petty person has taken a position that belongs to a gentleman, and using such means to remove him, what disadvantage could there be? Therefore, the Great Treatise says: The falcon is a bird, the bow and arrow are tools, and the one shooting it is a person; the gentleman keeps his talent and ability within himself, waiting for the right moment to act, so where would there be any disadvantage? When he takes action, there is no obstruction, hence immediately achieving success. This precisely explains the principle that when the tools are complete, action follows without hindrance.