Cui: Earth below, Lake above.

義曰：冥者，冥昧也。夫升進之道至於五位，大中之極也。惟聖賢之人則不為情所遷，不為情所誘，進退存亡皆得其正，可以進則進，可以退則退，可以止則止。今此上六，其性冥冥然無所知，但知進而不知退，知存而不知亡，升而不已，過於至尊之位，失其大中之道而至於亢極，故曰冥升也。

Hu Yuan explained that "ming" means darkness and confusion. The path of upward progress reaches the fifth line, which is the peak of the great central way. Only the virtuous and sage-like persons can remain unaffected by emotions and not be tempted by private desires, acting in accordance with the right path in all matters of advancement, retreat, rest, and demise: advancing when appropriate, retreating when appropriate, resting when appropriate. Now this line six at the top, with a nature that is dark and confused, knows nothing, only knowing to advance but not to retreat, only knowing to preserve but not realizing the possibility of ruin, persistently advancing without stopping, surpassing the supreme position of the ruler, losing the great central way and reaching the extreme of excess, hence the Image Commentary calls it "ming sheng," meaning "darkness in ascent."

利于不息之貞者，息，長息也。言雖冥昧不知其己，以至於上，若能知升而可以已，知進而可以退，謙虛消損，不務長息，以正自守，則猶可獲其吉也。象曰冥升在上消不富也者，言上六既不達存亡之幾，以至於上位，固當消虛自損，不為尊大，以自至於富盛也。

The phrase "favorable for a firm and unceasing virtue" means that "息" refers to growth and increase. It suggests that although the sixth line at the top is so ignorant that it does not know when to stop, and has risen to the highest position, if it can understand that when rising to a certain extent it should stop, and when advancing to a certain point it should retreat, being humble and yielding, reducing its own excess, and no longer pursuing continuous growth, but instead adhering to the right path, it can still achieve good fortune. The "Image Commentary" says "rising blindly at the top, leading to decline and lack of abundance," meaning that since the sixth line at the top does not understand the key to survival and death, and has risen to the highest position, it should naturally restrain itself, be humble, and reduce its own power, avoiding self-aggrandizement, so as not to push itself to an extreme that is unsustainable.

困：亨，貞，大人吉，無咎，有言不信。

The Hexagram Statement of the Hexagram of Being Impeded says: Though in a state of hardship and distress, one may still achieve success; those who uphold the correct path will have good fortune and no mistakes; however, at this time, even if one speaks kindly, one's words will not be believed.

義曰：按《序卦》云：升而不已必困，故受之以困。言升進之道不可過極，過極則窮困從而至矣。至如天之道，升而不已，必至過亢之悔；地之道，升而不已，必至龍戰之災。以天地之道至大，尚有困極，況於人乎。以人事言之，是君子之人不得其位，不逢其時，其道不能行於天下，而身至於窮困，故曰困。

Hu Yuan explained that according to the "Xu Gua Zhuan," continuous ascent inevitably leads to hardship and destitution, hence the "Sheng" hexagram is followed by the "Kun" hexagram. This means that the path of advancement cannot be carried to an extreme. If one goes too far, hardship and destitution will follow. Just as in the heavenly way, if ascent continues without end, it will inevitably lead to the "Nine at the Top" line of the "Qian" hexagram, "Kang Long You Hui," which brings regret; similarly, in the earthly way, if ascent continues without end, it will inevitably lead to the "Six at the Top" line of the "Kun" hexagram, "Long Zhan Yu Ye," which brings calamity. The ways of heaven and earth are so vast, yet they still have times of extreme hardship; how much more so for human affairs. In human affairs, this means that a gentleman does not receive a suitable position, encounters an inappropriate time, and his principles cannot be implemented throughout the world, leading to his own destitution. This is called "Kun."

然得亨者，言君子之道，身雖困窮而道自亨。何則？夫君子之人以仁義道徳充積於中，不為窮達富貴患難以動其心，是身雖處困而其道自得以亨通。故孟子曰：君子所性，雖大行不加焉，雖窮居不損焉，此之謂也。

As for the Hexagram Statement saying "亨" (smoothness), it refers to the way of the gentleman: although his body may be plunged into hardship and destitution, the path he upholds remains naturally unimpeded. Why is this so? Because the gentleman fills his heart with benevolence, righteousness, and morality, and does not let external circumstances such as hardship or success, wealth or adversity, shake his mind. Therefore, even though his body is inpredicament, his way remains naturally smooth. Thus, the Classic of Mencius, in the section "Complete Heart," says: the nature that the gentleman possesses remains unchanged whether he is widely successful in the world or confined to a humble alley. This is precisely the meaning conveyed.

貞大人吉無咎者，貞，正也。言小人居窮困之時，憂愁迫蹙，奸邪竊亂，無所不至，則其為禍也不可勝道矣。惟君子處於窮困，則能以聖賢之道自為之樂，又能取正於大有徳之人以為法則，故所行無不得其道，所以獲吉而無咎矣。

The phrase "Zhen, Da Ren Ji, Wu Zuo" means: "Zhen" refers to uprightness. When small people are in difficult circumstances, they become anxious and restless, confined and uneasy, leading them to engage in wickedness, theft, and rebellion, doing anything they can think of, causing endless harm. However, when a gentleman is in hardship, he can find joy in the teachings of sages, and take guidance from those of great virtue, using them as a standard. Therefore, his every action conforms to the Way, thus attaining good fortune without any faults.

有言不信者，夫聖賢之人居得其位，行得其道，不令而民自信，不言而民自從，其勢固然也。至於窮困之時，不得其位，不能行其道，雖有言可以為天下法，而終不見信於人，亦勢然也。

The phrase "there is speech but no trust" means that if a sage or virtuous person is in the proper position and can promote their way, they do not need to issue orders for the people to believe, nor do they need to speak for the people to follow. The situation naturally leads to trust and obedience. However, when they are in hardship, unable to hold a position or promote their way, even if their words could serve as the standard for the world, they will ultimately not be believed. This is also due to the situation.

何則？夫惟聖知聖，惟賢知賢，是君子當窮困之時，豈能以言語見信於小人哉。故孔子，聖人也；孟子，賢人也。困於衰周之時，雖歴聘於諸國，人皆謂之迂闊，是有言而人終不見信之也。

Why is that? Only a sage can understand a sage, and only a virtuous person can understand a virtuous person. A gentleman in hardship how could rely on words to gain trust from petty men? Therefore, Confucius was a sage, and Mencius was a virtuous person. They both encountered difficulties during the decline of the Zhou dynasty. Although they traveled through various states and sought positions, the world said their doctrines were impractical and overly abstract. This is precisely an example of having something to say yet people ultimately refuse to believe it.

彖曰：困，剛揜也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。

The Commentary on the Judgment says: "Confusion" refers to the yang being obscured by yin. The lower trigram indicates danger and entrapment, while the upper trigram shows harmony and joy. Being in a difficult situation yet not losing the way to success, this is probably something only a gentleman can achieve. "Faithfulness, the great man is auspicious" is because nine two and nine five are yang and in the center. "There is talk but not believed" means that at this time, merely engaging in verbal argument leads to the end of the path.

義曰：剛揜也者，此釋困卦之義也。坎為陽，兊為陰，陽為剛，君子之象；陰為柔，小人之象。夫剛體本居於上，柔體本居於下，猶君子居上位以治於下，小人居下位以奉於上。今困之卦，陽居下，陰居上，是剛為柔所揜，君子為小人所蔽，困之象也。

Hu Yuan explained, "It is a situation of being covered by something strong." This is an explanation of the meaning of the hexagram "Kun." The trigram Kan belongs to yang, and the trigram Dui belongs to yin; yang represents strength, which is the symbol of the gentleman; yin represents softness, which is the symbol of the petty person. By normal reasoning, the strong and vigorous should be above, and the weak and yielding should be below, just as the gentleman should be in a superior position to govern the inferior, and the petty person should be in an inferior position to serve above. But in the hexagram "Kun," the yang trigram is below and the yin trigram is above. This is a situation where the strong is covered by the weak, and the gentleman is obscured by the petty person, which is exactly the image of being in a state of difficulty.

險以說困而不失其所亨其惟君子乎者，此以二體言之。下坎為險，上兊為說，言君子雖居窮困險難之時，而能以聖人之道自說樂之，則處險而不改其說，是於困而不失其所以亨通之道，非君子其能與於此。

"Peril brings joy, in困境 without losing the way to success, this is the way of the gentleman." This statement refers to the combination of the upper and lower trigrams. The lower trigram is Kan, representing peril and danger, while the upper trigram is Dui, representing harmony and joy. It means that even when a gentleman is in a difficult and perilous situation, he can still find joy through the way of the sage, remaining joyful even in peril, and not losing the path to success. Such a state of mind is not achievable by anyone but the gentleman.

貞大人吉以剛中也者，即九二九五也。言二五皆有剛明之徳，而又得其中，是大有賢徳之人也，故君子居此困窮之時，必當持正此大有徳之人也。有言不信尚口乃窮也者，君子當是窮困之際，道不得行，言不見信，苟尚口頰，徒益至於窮困也。

"The divination says, 'The oracle is auspicious for the great man, because of his strong and enlightened virtue.' This refers to the second and fifth lines, the Nine in the Second and the Nine in the Fifth. Both the Second and the Fifth lines possess strong and discerning virtue, and each occupies the central position of the lower and upper trigrams respectively, making them great and virtuous persons. Therefore, when a gentleman is in a state of hardship, he must adhere to the right path and take these virtuous persons as his model. 'If there are words but no trust, then speaking much will lead to ruin.' This means that when a gentleman is in hardship and his way is not understood, his words are not believed. If he continues to rely solely on eloquent speech, he will only hasten his own downfall."

象曰：澤無水，困。君子以致命遂志。

The Image Commentary says: A marsh without water is the image of the hexagram ofpredicament. The superior person takes inspiration from it, and even if he must sacrifice his life, he will strive to realize his aspirations.

義曰：兊為澤，坎為水。夫水本聚於澤上而浸潤萬物，今水反在澤下，是萬物不被其潤澤，猶君子之人所以居大位而澤天下之民，今反在困窮之地，是其道不及於天下，此困之象也。

Hu Yuan explained that Dui represents a marsh and Kan represents water. Water should naturally gather in the marsh to nourish all things, but now the water flows down below the marsh, so all things cannot receive its nourishment; this is like a gentleman who should be in a high position to benefit the people, but now he is in a state of hardship, his virtue not reaching the world. This is precisely the imagery of the hexagram Guan.

君子以致命遂志者，命謂天之所命也，致謂極盡之義。言君子有仁義之道蘊諸其身，固當居大位、處重權，施其事業於天下以澤萬民則宜矣。今居於窮困之間，使其道不得以行，是事非已招，咎非己致，匪人力所為，蓋天命之使然也。然而君子之心自達於性命之理，不以困躓易其操，不以貧賤變其節，恬然自樂以遂其志也。

What is meant by "the gentleman acts with his destiny to fulfill his aspirations": "Destiny" refers to the mandate bestowed by Heaven, and "to achieve" means to exhaust one's efforts or to go all out. This means that the gentleman holds the way of benevolence and righteousness within himself, and should be in a position of high status and hold great power, carrying out his endeavors for the benefit of the world and the people. Now, however, he finds himself in poverty and hardship, unable to put his way into practice. This situation is not something he has brought upon himself, and this burden is not of his own making; it is not within human power to change, but is indeed determined by Heaven's mandate. Yet the gentleman's heart understands the principles of nature and destiny, and does not change his conduct even in times of hardship and adversity, nor does he alter his principles even in poverty and low status. He remains content and joyful in pursuing his aspirations.

初六：臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。

The Line Statement for the first line says: The buttocks are sore from hitting a dry tree stump and fall into a deep valley, where no one is seen for three years. The Image Commentary says: Falling into a deep valley is because it is dark and not bright.

義曰：臀者，最處卑下之物也；株木者，枯老朽槁之木。初六居困之始，在陂險之下，其體陰柔不能自濟。雖上有九四為之應，然為二所間隔，又有六三上無其應，下比於四，初以三專侵已之正應，是以已欲上進而不得，又最在於下，是猶困於枯槁之木，更無生長繁盛之意也。

Hu Yuan explained that "tun" refers to the lowest part of the human body; "zhu mu" refers to a rotten and withered tree stump. Initially, the line "Chu Liu" is at the beginning of the "Kun" hexagram, located at the very bottom of the dangerous and trapped situation. It is itself yin and weak, lacking the strength to save itself. Although there is a corresponding line "Jiu Si" above it, it is blocked by "Jiu Er" in between; also, there is "Liu San" below it. "Chu Liu" therefore believes that "Liu San" has taken and occupied its proper corresponding line. Thus, it wants to advance upward but cannot, and since it is at the very bottom of the entire hexagram, it is like being trapped on a rotten tree stump, with no hope of growth or prosperity.

入于幽谷者，初既居窮困之下，不能自濟，進不得已之應，如入於幽暗深谷之中而無所明顯也。三歲不覿者，此爻窮困已甚，雖有四之正應而為二三之所間，使不得進，而又在於下體，難於上進，至於三歲之間亦未得與四相見。象曰入于幽谷幽不明也者，初最居下，如困於幽暗深谷之中，無所明顯也。

The phrase "entering a dark valley" refers to the fact that the line Initial Six is at the very bottom of hardship, unable to save itself, and unable to reach the corresponding Nine in the Second position. It is like falling into a dark and deep valley where everything is unclear. The phrase "three years without meeting" indicates that this line has already fallen into deep hardship. Although there is a corresponding Nine in the Fourth position, it is blocked by Nine in the Second and Six in the Third, preventing it from advancing. Moreover, since it is in the Lower Trigram, it is inherently difficult to move upward, so it has not been able to meet with Nine in the Fourth for three years. The Image Commentary says, "entering a dark valley, dark and unclear," meaning that Initial Six is at the very bottom of the hexagram, like being trapped in a dark and deep valley where nothing is clear.

九二：困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。

Nine in the Second Line Statement says: Overindulgence in wine and food will be a burden; the crimson girdle of the Son of Heaven is about to be bestowed; it is appropriate to hold sacrifices; going to war will bring misfortune, but there is no fault. The Image Commentary says: Being burdened by wine and food is because Nine in the Second is in the center and auspiciousness is about to arrive.

義曰：凡居窮困之時，必有剛明之才，然後能濟於世。今九二以剛陽之質處下卦之中，有剛明之徳，是能自濟者也。既有剛明之徳而能自濟，則眾皆歸之；歸之者眾，則所奉者厚，故困于酒食，饜飫之象也。

Hu Yuan explained that whenever one is in a situation of hardship, one must possess strong and discerning abilities in order to be of benefit to the world. Now, nine two, with its yang strength, is located in the central position of the lower trigram, possessing the virtue of firmness and clarity. It is a person who can save himself. Having the virtue of firmness and clarity and being able to save himself, others will all come to follow him. With many followers, the wine and food offered to him will be abundant. Therefore, it is said, "trapped in wine and food," which depicts a situation of being overfed and thus constrained by abundance.

朱紱方來者，朱紱，天子之服，天子純朱紱；方，將也。言九二既有剛明之才、大中之徳，為眾人所歸，則天子必委任之。既委任之，則降體貌以禮之，厚恩命以尊寵之，是天子寵命將至，故曰朱紱方來。

The phrase "Al crimson robes are about to come" means that "al crimson robes" refer to the ceremonial garment of the Son of Heaven, specifically the red under-skirt worn by the Son of Heaven. "About to come" indicates an imminent occurrence. This refers to the fact that the Nine in the Second line possesses both a strong and bright ability and a great and upright virtue, thus attracting the allegiance of the people. Since he is entrusted with a position, the Son of Heaven will surely honor him with respectful treatment and generous commands to show reverence and favor. This indicates that the Son of Heaven's favor and appointment are about to arrive, hence the phrase "Al crimson robes are about to come."

利用享祀者，凡易中言享祀之類，皆謂以至誠上通於神明。九二既為眾人所歸，又為天子所任，則必能進其至誠，率天下之人以奉於上，如享祀之時竭誠以通於神明也。

The phrase "utilizing the service of sacrifices" means that whenever the Zhou Changes speak of sacrifices, they refer to using sincere heart to connect with the divine. Since the Nine in the Second is followed by the people and entrusted by the Son of Heaven, it must surely manifest its utmost sincerity, leading the people to serve the sovereign, just as one would fully express sincerity in sacrificial rites to communicate with the divine.

征凶無咎者，以此九二其勢已尊，其權已重，其寵已隆，人臣之分盡於此矣。若不知止而復求其進，凶禍必至矣。夫凶禍之來，皆已所招，非他人所致，復何咎於人哉，此亦戒之之意也。象曰困于酒食中有慶也者，言九二有剛明之徳，居得其位，而為天子所任，得行其道於天下，而有喜慶之事也。

The phrase "If you proceed, there will be danger, but no blame" means that by this point, the second line (Nine Two) has attained a high position, holds great authority, and enjoys great favor. As a subject, its duty has reached its peak. If it does not know when to stop and continues to seek advancement, calamity and misfortune will surely come. This calamity is entirely self-inflicted, not caused by others, so who can be blamed? The Line Statement says this to serve as a warning. The Image Commentary states, "Restricted by food and drink, there is joy in the middle," meaning that Nine Two possesses the virtue of firmness and clarity, is in a proper position, and is entrusted by the sovereign. It can thus promote its way throughout the world, leading to something joyful and commendable.

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。

The third line statement says: Blocked by a stubborn stone, sitting and lying on thorns, returning home but not seeing one's wife, it is dangerous. The image commentary says: Sitting and lying on thorns is because it is above the yang strength; returning home but not seeing one's wife is an ominous sign.

義曰：石者，堅頑之物也；蒺藜者，草之有刺者也。大凡居困之際，必有剛明中正之徳，乃能自濟。今此六三以陰柔之質處於陽位，是履不得其正；過於六二，是行不得其中。以不中不正之身妄據崇髙之位，上無其應，當困之時，上進則有九四之剛陽以隔塞其路，故曰困于石。

Hu Yuan explained: "Shi" refers to something hard and stubborn; "Ji Li" refers to a kind of thorny grass. Generally, when one is in a state ofpredicament, one must possess the virtue of being strong, clear-sighted, and staying in the center and upright in order to save oneself. Now, the sixth line in the third position, being of a yin and soft nature, is in a yang position, which is not proper. It also goes beyond the sixth line in the second position and occupies the top of the lower trigram, thus not being in the center. With such a position that is neither in the center nor proper, it arrogantly occupies a high position, and there is no corresponding line above it. In a state ofpredicament, it wishes to advance upward, but is blocked by the ninth line in the fourth position, which is yang and strong. Therefore, it is said "trapped by stone."

下而欲守其位，則乘於九二之剛。夫九二以中正之才為己所乘陵，則反害於己，故曰據于蒺藜，是進退皆不得其安也。入于其宮不見其妻凶者，言三以柔順不正之質，進既不得行道，退又不獲所安，上又無正應以為己輔，是其窮困至極，則雖至親之人尚不可得而見之，是猶入其宮而不見其妻，此凶之道也。

Retreating to hold one's position, yet standing on the yang strength of Nine in the Second. Nine in the Second is a person of upright and proper virtue, but now being overshadowed by Six in the Third, it inevitably harms Six in the Third. Therefore, it is said, "Standing on thornbushes"—neither advancing nor retreating, with no secure place to stand. It is said, "Entering one's palace, yet not seeing one's wife, calamity": Six in the Third, with weak and improper qualities, cannot advance to promote its path, nor retreat to find stability. Above it there is no proper corresponding line to support it, showing its extreme困境. At this point, even the closest person cannot be seen, like entering one's own gate yet not seeing one's wife, which is precisely the way to invite calamity.

故先聖亦係此爻曰：非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶。象曰據于蒺藜乘剛也者，言六三所以據于蒺藜者，蓋乘九二之剛也。不祥者，祥，善也，以不見其妻而罹其凶，是豈為祥善者哉。

Therefore, the ancient sages in the "Great Treatise" also said about this line: one should not be trapped, yet one finds oneself trapped, and thus reputation will surely suffer; one should not occupy a position, yet one insists on doing so, and thus personal safety will surely be in peril. Suffering both disgrace and danger, death is imminent, and how could one see his wife again? The "Image Commentary" says, "Sitting on thornbushes, riding on strength," meaning that the reason why the line six in the third is like sitting on thornbushes is precisely because it is riding on the yang strength of line nine in the second. As for the term "not auspicious" ("不祥"), "祥" means good fortune; if one cannot see his wife and encounters misfortune, how can this be considered good fortune?

九四：來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也。雖不當位，有與也。

Nine in the Fourth Line Statement says: Coming forward slowly and hesitantly, trapped by a firm chariot, somewhat embarrassed, but ultimately there will be a result. The Image Commentary says: Coming forward slowly is because its mind is attached to the initial six below; although the position is inappropriate, it will ultimately find a corresponding and harmonious partner.

義曰：徐徐者，舒緩不敢決進也。金者，堅剛之物；車者，至剛載物而行者也，謂九二也。按此九四爻以陽居陰，居非其位，當困之時與初為正應。然九二在下，上無其應，欲其比之，固塞已路，使不得以相會遇，是以九四不可決然而行，但徐徐然舒緩而圖之也。

Hu Yuan explained that "xuxu" refers to a slow and hesitant manner, unwilling to move forward decisively. "Jin" refers to something hard and strong, and "che" refers to something extremely sturdy that can carry things and move forward. Both refer to nine in the second line. The fourth line, which is a yang line in a yin position, is not in the proper place; it is in a difficult situation and forms a correct response with the first line. However, nine in the second line is below, and since there is no corresponding line above it, it wants to attract the first line to be close to it, thus blocking the way of nine in the fourth line, preventing it from meeting with the first line. Therefore, nine in the fourth line cannot move forward decisively and can only slowly and calmly plan.

吝，鄙吝也，以已有正應而為二所固塞，是鄙吝之道也。有終者，九四既履非其正，為二之所間隔，然當困之時，上下相求，雖為二所隔，而初六本與己為應，但緩而圖之，則初六終與己為之應也。

"Lint" means being in a state of hardship and obstruction: one clearly has the proper response, but is blocked by Nine in the Second, which is the way of being confined.the so-called "having a proper conclusion": although Nine in the Fourth is in an improper position and is also blocked by Nine in the Second, during times of difficulty, the upper and lower parts seek each other; even though blocked by Nine in the Second, Six at the Beginning originally corresponds with oneself. As long as one plans carefully, Six at the Beginning will eventually correspond with oneself.

象曰來徐徐志在下者，徐徐而來，蓋本與初為正應，是志在於下也。雖不當位有與也者，以陽居陰，不當位者也，然初六之陰本已之正應，既為正應，雖見隔於九二，亦終有相與之道也。

The Image Commentary says, "Coming slowly, the mind is fixed below," meaning that the nine in the fourth position comes slowly because it originally corresponds properly with the six at the beginning, and its mind is fixed on the lower position. "Although it is not in the proper position, it has a corresponding partner," meaning that the nine in the fourth position, being a yang line, is in a yin position, which is indeed not proper; however, the six at the beginning is originally its proper corresponding line. Since it is a proper correspondence, even though the nine in the second position is in between, there will eventually be a way for them to come together.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。

The Line Statement of the Fifth Line says: Using severe punishments such as cutting off the nose and amputating the feet leads to being trapped by the feudal lords wearing red sashes; if one proceeds slowly, there will be joy, and it is appropriate to hold a worship ceremony. The Image Commentary says: Using severe punishments indicates that the aspirations have not yet been realized; proceeding slowly brings joy because the Fifth Line is in the center and acts with uprightness; it is appropriate to hold a worship ceremony because this can receive blessings.

義曰：劓者，割鼻之刑也；刖者，斷足之刑也；赤紱者，諸侯之服也。按《毛詩·車攻》篇云：赤紱金舄，會同有繹，是言諸侯來朝用此赤紱也。

Hu Yuan explained that "ni" refers to the punishment of cutting off the nose, "yue" refers to the punishment of cutting off the feet, and "chi fu" refers to the clothing of the feudal lords. According to the "Xiao Ya" section of the "Mao Shi" ("Poetry"), it says, "Chi fu jin xi, hui tong you yi," which describes the feudal lords wearing red girdles and gold-embroidered shoes when attending court meetings. This shows that chi fu is a symbol of the feudal lords.

此五所以言劓刖困于赤紱者，言五居困之時，眾所不附，為困之主，困之極者也。夫居困之時，眾所不附，當寛其慈惠，以仁義之道居已以下於人，則人皆樂而歸之。今不能寛其慈惠，反以剛壯之道、刑罰之威以服其人，使民畏而從之，欲天下諸侯皆從於己，然後以威力服之，非心服也，故人必不從，反為諸侯之所困也。

The reason why the line Nine in the Fifth is described as 「劓刖，困于赤绂」 is because Nine in the Fifth is in a state ofpredicament, and everyone refuses to submit. It is the main line that causes thepredicament and the line that is most deeply trapped. When in apredicament and with no one willing to submit, one should instead show mercy and kindness, govern with righteousness and humility, and be modest towards others. In this way, everyone would be willing to submit. However, now it refuses to show mercy and instead uses harsh measures and punishments to force people into submission, making the people obey out of fear. It wants to make all the feudal lords submit, but does so through force rather than sincere conviction. Therefore, people will certainly not submit willingly, and instead will be trapped by these feudal lords.

乃徐有說者，言九五本居得其中，又履得其正，雖始失於威暴而為人所不從，若能徐徐緩而圖之，施徳布惠，則人必感恱而從矣。然亦利用祭祀者，言九五緩而圖之以有感恱之道，必須盡其至誠以接天下，猶祭祀之時盡其至誠以通於鬼神也。

The phrase "only gradually does it become clear" means that the Nine in the Fifth position originally resides in the central position of the upper trigram, and its position is proper. Although it initially appears harsh and fierce, not easily accepted by others, if it can slowly and calmly plan, practice virtue and spread kindness, people will certainly be moved and follow it. As for the statement "it is advantageous to perform worship," it means that in order for the Nine in the Fifth to achieve a heart-moving effect through gradual planning, it must show full sincerity towards all people, just as during worship one must fully express sincerity to communicate with spirits.

然二雲利用享祀，五雲利用祭祀者，蓋至誠至信其禮則一，但九二人臣之位，九五人君之位，居君臣之分、尊卑之差，豈可無別，故二曰亨祀，五曰祭祀也。象曰劓刖志未得也者，言五專尚劓刖威服於人，而人心將不樂從，故其志未有所得也。

As for the phrase "utilizing sacrifices" in Nine Two and "utilizing worship" in Nine Five, this is because in terms of fully expressing sincerity and trust, the meaning of ritual is essentially the same. However, Nine Two is in the position of a minister, while Nine Five is in the position of a ruler. Since there is a distinction between the roles of ruler and minister and the difference in rank and status, there must be a distinction. Therefore, Nine Two uses "sacrifices" and Nine Five uses "worship." The Image Commentary says, "Nose amputation and foot amputation, the will has not yet been realized," meaning that Nine Five relies solely on severe punishments such as nose amputation and foot amputation to intimidate people. This will make people unwilling to obey, so his will cannot be realized.

乃徐有說以中直也者，言五所以緩而圖之有感恱之道者，由已居得其中，行得其直故也。利用祭祀受福也者，九五若能盡其至誠以接於下，猶祭祀以受福也。

"Only then does it gradually become clear, because it is upright and sincere." This means that the Nine in the Fifth is able to achieve a moving effect through slow and deliberate planning because it is in the central position and acts with integrity. "It is beneficial to worship, and thus receives blessings." This means that if the Nine in the Fifth can fully express sincere devotion towards the people below, it is like worshipping and receiving the blessings of the divine.

上六：困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：困于葛藟，未當也。動悔有悔，吉行也。

The line statement of the sixth line at the top says: Being entangled by vines, in an unstable position, one's mind is full of calculations, and any movement would lead to regret; yet because one knows there will be regret, traveling becomes auspicious. The image commentary says: Being entangled by vines is due to being in an inappropriate position; even though one knows that movement will bring regret, proceeding forward is still favorable.

義曰：葛藟者，蔓生之藤；臲卼者，不安之地也。言上以柔弱之質，下無其應，居於卦外極困之地，不能自濟，是以困於繞，不得所安，困之甚者也。

Hu Yuan explained that "Ge Lui" refers to a climbing vine, and "Nian Wu" refers to an unstable and shaky situation. This describes the Sixth at the Top, which, with its weak nature, has no corresponding line below it, and is located outside the hexagram, in the most desperate and difficult position. It is powerless to save itself, thus being entangled by the binding of the vine-like strands, unable to find a place to rest, and represents the most deeply trapped line.

曰者，思謀之辭。凡吉凶悔吝生乎動者也，上六既處極困，則思謀其身，處度其事，動必有悔吝。既動而有悔，必當冒難而往以求其變通，不顧險難，決然而往，則可獲其吉矣。

The character "曰" in the Line Statements refers to careful consideration and contemplation. The Great Treatise below states that good fortune, misfortune, regret, and hardship all arise from action. Since the Sixth at the Top is in an extremely difficult situation, it must plan for its own survival and assess the matter carefully. Knowing that any action will surely lead to regret and hardship, it should still bravely proceed, facing difficulties and seeking a turning point and flexibility. By resolutely advancing despite the dangers, it can achieve good fortune.

象曰困于葛藟未當也者，上六居困極之地，非所當居而已居之，所以有繞之困也。動悔有悔吉行也者，上六既居難中，不可不動，必冒難而行，則獲其吉也。

The Image Commentary says, "Trapped among vines, it is not appropriate," meaning that the sixth line at the top is in a state of extreme difficulty and should not be there, yet it is, hence the entanglement like vines. "Movement brings regret, but it is a fortunate course of action," meaning that since the sixth line at the top is in hardship, it cannot avoid taking action; as long as it dares to move forward despite the difficulties, it will achieve good fortune.