The Oral Meanings of the Zhou Changes: Introduction

九四重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。

The Wenyan Transmission says: Nine in the Fourth overlaps with a strong line but does not occupy the central position. It is too high to reach the heavenly position, too low to be in the position of the fields, and although it is in the center, it is not in the position of a person. Therefore, it is said 'or'. The term 'or' refers to hesitation and uncertainty, hence there is no fault.

義曰：此又釋九四之爻。乾之六爻，上二爻為天，下二爻為地，中二爻為人，備三才也。此九四一爻，上不在天，下不在田，中不在人，是中不在人臣而正得儲君之位。既為儲貳，則進退上下皆有疑惑，故所進而上者，修徳也；所退而下者，守位也。夫如是，故無咎矣。

Hu Yuan explains: Here again is the explanation of the line nine in the fourth position. In the six lines of the Qian hexagram, the upper two lines represent Heaven, the lower two lines represent Earth, and the middle two lines represent Humanity, thus fully encompassing the three elements of Heaven, Earth, and Humanity. The line nine in the fourth position, is not able to reach the position of Heaven above, nor is it located in the position of the fields below, and it is not in the middle position representing Humanity. This means it does not belong to the category of ministers, but has instead taken the position of the crown prince. Since it is the crown prince, its advancement and retreat, as well as its upward and downward movements, are all subject to doubt. The aspect of advancing upward is about cultivating virtue, while the aspect of retreating downward is about maintaining one's position. By doing so, there is no fault.

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？

The Wenyan transmission says: The "great person" has a virtue that harmonizes with heaven and earth, a wisdom that harmonizes with the sun and moon, a policy and order that harmonize with the four seasons, and a reward for good and punishment for evil that harmonize with the blessings and curses of ghosts and spirits. When he acts before the heavenly timing, heaven does not contradict him; when he acts after the heavenly timing, he follows the heavenly timing. Heaven itself does not contradict him, let alone humans or ghosts and spirits?

義曰：此又釋九五之爻。大人者，大才大徳之人也。夫天高而覆，地厚而載，故其徳曰生；聖人亦能以仁愛生成於物，故與天地合徳。日月至明，故無幽無隠皆燭之；而聖人亦能同其明。天以春夏秋冬而生成肅殺，聖人亦能以仁義刑政化天下，故與四時合其序。鬼神之為道，善者福之，淫者禍之；聖人則賞善罰惡，是與鬼神合其吉凶。先於天時而行事，則天弗違之，是天合大人也；後於天時而行事，則奉順於天時，是大人合天也。以天之至大而聖人合之，況於人與鬼神乎？

Hu Yuan explains: here it further explains the line "Nine in the Fifth." "Great person" refers to someone with great talent and virtue. Heaven is high above and covers all things, while Earth is deep below and supports all things, so their virtue is called "to give birth." A sage can also use benevolence to nurture and accomplish all things, so he is said to harmonize with the virtue of Heaven and Earth. The sun and moon are most luminous, so there is no place that remains dark or hidden from their light; a sage can also have such clear insight. Heaven uses spring and summer to grow and autumn and winter to restrain, so a sage can also use benevolence and righteousness along with punishment and governance to cultivate the world, so he is said to harmonize with the order of the four seasons. The principle of ghosts and spirits is that those who do good receive blessings, while those who commit evil receive misfortune; a sage rewards the good and punishes the evil, thus harmonizing with the fortune and misfortune of ghosts and spirits. If he acts before the time, Heaven does not oppose him, which is Heaven harmonizing with the great person; if he acts after the time, it is following Heaven's timing, which is the great person harmonizing with Heaven. If Heaven, which is so high and great, can harmonize with the sage, how much more so can human beings and ghosts and spirits?

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎。

The Wenyan Transmission says: What is meant by "excess" is advancing without knowing retreat, preserving without knowing destruction, acquiring without knowing loss. How could this be the way of a sage? Those who understand the proper measure of advancement and retreat, preservation and destruction, gain and loss, without losing the right path, are probably only the sages.

義曰：此又釋上九之爻。亢之為言，但知進而不知退，知存而不知亡，知得而不知喪，如此之類皆聖人之所不為，是亢而招悔者也。唯聖人為能知進而不忘退，知存而不忘亡，知得而不忘喪，故於衰耗之年則求所代而終之，堯、舜、禹是也。上一句其唯聖人乎，於義不安，當為羨文。

Hu Yuan explains: here it further explains the line "Nine at the Top." The term "kang" refers to knowing only advancement and not retreat, knowing only preservation and not decay, knowing only gain and not loss; such behaviors are what the sage does not do. It is precisely because of excessive advancement that regret is incurred. Only the sage knows advancement without forgetting retreat, knows preservation without forgetting decay, knows gain without forgetting loss. Therefore, when old and exhausted, he seeks a successor to conclude his position, as was the case with Yao, Shun, and Yu. As for the phrase "Its only the sage," it does not make sense in terms of meaning and should be considered an added text.

義曰：此伏羲所畫、文王所重，純陰之卦也。上下六爻皆陰，以象地積諸陰氣而成也。坤者，順也。言坤柔順之徳，上承於天以生成萬物，猶臣以柔順之徳上奉於君，以生成萬民也。

Hu Yuan explained that the three lines of the Kun hexagram were drawn by Fuxi. When these three lines are stacked above and below to form a six-line hexagram, it was King Wen who arranged them. This is a hexagram composed entirely of yin lines. All six lines are yin lines, symbolizing the earth. The earth takes form by accumulating numerous yin energies. The original meaning of the character "Kun" is to be obedient, which is the "hexagram virtue" of Kun, meaning the fundamental nature and function represented by the hexagram. This refers to the virtue of softness and obedience possessed by Kun. It receives the yang energy from above, thus nurturing and bringing forth all things. Just as a minister, with his obedient virtue, serves the sovereign and thus nurtures the people throughout the land.

元亨，利牝馬之貞。君子有攸往，先迷後得主利。西南得朋，東北喪朋。安貞吉。

The Hexagram Statement of the Earth Hexagram says: The Earth possesses the four virtues of "Yuan, Heng, Li, and Zhen"—Yuan is the beginning, Heng is the通畅, Li is benefiting all things in their proper place, and Zhen is upholding correctness and constancy. However, its constancy should be modeled after the gentle and obedient mare. When a gentleman goes forth, rushing ahead will lead to confusion, but following behind will lead to finding support and gaining benefit. Going to the Southwest will bring help from like-minded people, while going to the Northeast will result in losing such support. By maintaining one's proper position and adhering to the correct path, one will attain吉祥.

義曰：此一節是文王所作卦下之彖辭也。凡坤之四徳，與乾之四徳同也。但乾以剛健之徳資始萬物，坤以柔順之徳資生其形也。其言利牝馬之貞者，蓋乾體至大，全用剛徳，故於乾卦之下直言元亨利貞，而不言所利也。今坤主臣道，故言利牝馬之貞者，蓋馬取其服乘有善行之才，而又牝馬順之至也。以言地之為道，能順承天之氣以生成萬物，無有休息。若人臣順承於君，而能宣君之令、行君之事，皆不失其正道，故言利牝馬之貞也。

Hu Yuan explains: This section is the Tu C'i (Commentary on the Hexagram) of the Zhou Wen Wang tradition, which is the general interpretation of the meaning of a hexagram. The four virtues possessed by the hexagram of Kun are the same as those of Qian; the difference lies in that Qian uses the virtue of strength and vigor to provide the power of creation for all things, while Kun uses the virtue of flexibility and compliance to provide the form and substance for all things. The reason for saying "favoring the steadfastness of a female horse" is that Qian is extremely vast in scope and uses only the virtue of strength, so it directly states "originative, extensive, advantageous, and steadfast" without needing to specify the direction of advantage. However, Kun governs the way of a minister, so it is necessary to mention the advantage of being like a female horse that remains steadfast. The image of a horse is chosen because horses can be ridden and are skilled in movement, while a female horse is flexible to the extreme. This refers to the way of the earth, which can follow and receive the yang energy from heaven to nurture all things without ceasing; just as a minister follows and serves the sovereign, announcing the sovereign's commands and handling the sovereign's affairs without deviating from the right path, hence it is said "favoring the steadfastness of a female horse."

君子有攸往者，夫坤體之利，唯至順至正，然後不失其常道。人臣之分，亦當執其正而濟之以順。若順而不正，則失於諂媚；若正而不順，則失於悍愎而有先君之事。是故惟君子有全徳，乃能循此道，始終不失其分，以此而往，無所不利，故曰君子有攸往也。

The hexagram statement says, "The gentleman has a course to follow." The virtue of the hexagram of Earth is that only when it is extremely smooth and upright will it not deviate from its inherent constant way. The duty of a minister is also like this; he should uphold the right path and use gentleness and compliance to complete it. If one only complies without uprightness, it becomes flattery; if one only upholds uprightness without compliance, it becomes stubbornness and even leads to acting ahead of the sovereign. Therefore, only a gentleman of complete virtue can follow this path, remaining true to his role from beginning to end. With such virtue, he can go anywhere without difficulty, hence the hexagram statement says, "The gentleman has a course to follow."

先迷後得主利者，夫乾者天道，坤者地道。言之人事，則乾為君、為父、為夫，坤為臣、為子、為婦。言其分，則君倡而臣和，父作而子述，夫行而婦從。若臣先君而倡、子先父而作、婦先夫而行，則是亂常道也。若能處其後而順行其事，不為事先，則得其主守，而不失為臣為子為婦之道也。

The phrase "first being confused and then gaining advantage through following the leader" refers to the proper order of roles. The Trigram Qian represents the heavenly way, and the Trigram Kun represents the earthly way. In human affairs, Qian symbolizes the sovereign, father, or husband, while Kun represents the subject, son, or wife. Each should fulfill their respective roles: the sovereign initiates, the subject follows; the father starts, the son continues; the husband leads, the wife follows. If the subject acts before the sovereign, the son acts before the father, or the wife acts before the husband, it disrupts the established order. If one remains in a position of following, carries out the sovereign's will, and does not act prematurely, then one remains true to the role of subject, son, or wife, and thus follows the correct path.

西南得朋者，西南致養之地，陰之位也。今坤本陰，以陰之陰，是得其朋類而行。若君子未仕之時，必得明師賢友以相切磋。蓋聖賢事業尤甚淵博，獨學則不能成，獨見則不能明，固須資於朋類而後有所至也。故《伐木》詩曰：自天子至庶人，未有不須友以成也。是言人必得朋類而事業可成也。

The phrase "southwest brings friends" refers to the southwest direction, which is the nurturing direction and belongs to the yin aspect. The Earth Trigram (Kun) is itself yin, so when it moves to a yin position, it is like finding similar companions to travel with. This is akin to a gentleman who has not yet entered official service necessarily seeking out wise teachers and beneficial friends to discuss and exchange ideas. The learning and endeavors of sages and virtuous people are profound and extensive; studying alone is difficult to achieve, and thinking alone is hard to understand. Therefore, help from similar kinds is essential to reach a goal. Hence, the commentary on the poem "Famwood" in the Book of Songs states: from the Son of Heaven down to common people, none can achieve himself without the help of friends. This means that people must receive assistance from similar kinds to accomplish their endeavors.

東北喪朋者，西南為陰位，東北為陽位。今離西南而反之東北，是以陰之陽，喪失其朋類。如君子之人，與師友講成道徳，及其業已就、其性已明，務行其道而薦身於朝廷之間，以求致君澤民之事，是喪失其朋類者也。安貞吉者，言地體安靜而永守其正。若天氣降於地，地則承而發生，是不妄有所發也。如臣之輔君，當常守安靜貞正之徳，待君倡然後和之，是亦不妄有所動，故得獲其吉也。

The phrase "Northeast loss of companions" refers to the fact that the Southwest is a yin direction and the Northeast is a yang direction. Now leaving the Southwest to move toward the Northeast means entering a yang position with a yin nature, thus losing one's like. This is like a gentleman studying with teachers and friends to cultivate virtue; when his learning is complete and his nature is clear, he should strive to promote his own principles and recommend himself to the court to assist the sovereign and benefit the people. This is equivalent to leaving behind one's original companions. As for "Resting in sincerity brings good fortune," it refers to the earth's form being quiet and always maintaining its upright nature. When the yang qi of heaven descends to earth, the earth receives it and generates all things, without acting on its own. This is like a minister assisting the sovereign, who should always maintain a quiet and sincere virtue, waiting for the sovereign to take the initiative before responding, without acting rashly, thus attaining good fortune.

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

The Commentary on the Judgment says: How comprehensive is the virtue of the Earth! All things rely on it to take form and grow. It follows and receives the yang energy from Heaven. The earth is deep and bears all things; its virtue is vast without bounds. It is inclusive and generous, bright and grand, thus enabling all things to prosper. A mare and the earth are of the same kind; walking on the earth has no end. Gentle and steadfast in uprightness, this is the path of the gentleman. To rush ahead leads to confusion; to follow in sequence is to conform to the proper way. Going to the southwest to find kindred spirits is to walk with one's own people; going to the northeast to lose kindred spirits, in the end brings joy. To be steadfast in uprightness and gain auspiciousness corresponds to the boundless virtue of the earth.

義曰：此以下先聖釋文王彖辭之辭。至哉坤元，萬物資生，乃順承天，此三句釋坤元之徳也，故先嘆美之。言至哉者，蓋坤主承天之氣而生萬物之形，必有所至也。萬物資生者，言一元之氣降於地，為萬物之始也。承一元之氣以生萬物之形，是天下萬品之物，莫不資取於坤元而生其形質也。乃順承天者，蓋地得天之降氣，然後順從而發生萬物也。

Hu Yuan explains: From here on, it is Confucius explaining King Wen's tao cai. The three sentences "How profound is the creative power of the Earth, all things draw their life from it, and they follow and receive the heavens" explain the creative virtue of the Earth. Therefore, they are first praised. Saying "how profound" is because the Earth specializes in receiving the yang energy from heaven to form the shapes of all things, and thus it must reach there. Saying "all things draw their life" refers to the unified original qi descending to the earth, becoming the beginning of all things; by receiving this original qi to form the shapes of all things, there is no thing in the world that does not take its form from the creative virtue of the Earth. Saying "then they follow and receive the heavens" is because the earth receives the yang energy from heaven, and only then can it follow and bring forth all things.

坤厚載物，徳合無疆，此二句釋坤之自然之徳也。坤厚載物者，言地道博厚，於天下之物，高下洪纎無不持載，無不包容也。徳合無疆者，言地者形之名，坤者地之用，是地之形則至廣至大而無疆畔；若其徳，則持載生育萬物，大無不周，逺無不及，是坤之徳亦合地形之無疆也。

"The earth is thick and carries all things; its virtue is boundless." These two sentences explain the inherent virtue of the Earth. Saying "the earth is thick and carries all things" refers to the way of the earth, which is vast and solid, embracing all things under heaven, whether high or low, large or small, without fail. Saying "its virtue has no limits" refers to the fact that "earth" is the name for its form, while "Kun" refers to its function: the form of the earth is extremely vast with no boundaries; as for its virtue, it carries and nurtures all things, reaching even the greatest and the farthest—thus showing that the virtue of Kun is equally boundless, matching the boundless form of the earth.

含光大，品物咸亨者，此釋亨之徳也。含，包也；厚也；光，明也；大，盛也。謂之含者，言坤之為體，無所不包，無所不周；謂之者，言博厚而無所不載；謂之光者，言萬物由地而生，皆得亨通而光明；謂之大者，言其體至廣至大。謂坤之有此四徳，然後萬物繁植，得其亨通也。

"The phrase 'containing and being expansive, radiating brightness and grandeur, all things are harmonious and flourishing' explains the virtue of communication (hen) of the Earth (Kun). 'Containing' means embracing all, 'expansive' means being thick and substantial, 'radiating brightness' means giving rise to all things and making them clear and manifest, and 'grandeur' means being extremely vast. Because the Earth possesses these four virtues, all things can flourish and communicate with each other."

牝馬地類，行地無疆者，此釋利牝馬之貞。言地之為道，生成萬物，無有休息；馬為人所服乘，亦能行之不息，是為地之倫類，而行之無疆也。柔順利貞，君子攸行者，此釋君子有攸往之義。言君子之人，能柔和謙順以盡其為臣之節，而又不失其正，是所往無不獲其利也。

The Commentary on the Judgment says, "The female horse belongs to the earth, and it moves across the earth without limit," explaining the Hexagram Statement "It is advantageous for the female horse to maintain constancy." This means that the way the earth operates, nurturing and cultivating all things without ceasing, is akin to the horse, which can continuously move and travel, belonging to the same category as the earth. Therefore, it can move across the earth without boundaries. The Commentary on the Judgment also says, "Flexible and smooth, constancy is maintained, the gentleman proceeds on his way," explaining the meaning of the Hexagram Statement "The gentleman has a course to follow." This means that the gentleman can be gentle and humble while fulfilling his duty as a subject, without losing his upright conduct. Being flexible yet upright is the proper path for the gentleman, so wherever he goes, he will gain benefit.

先迷失道，後順得常者，此釋先迷後得主利之義。言為人子、為人臣、為人婦，其為道必須待倡而後和，行而後隨。若首先而行，則迷惑錯亂而失其道；若所行居人之後，而順承其上，乃得君子之常道也。西南得朋，乃與類行者，已釋在前。東北喪朋，乃終有慶者，此言君子已仕，進用朝廷，上以致君，下以澤民，以施已之素蘊，是終獲其美慶之道也。

"The statement 'First losing the way, then following to gain the usual benefit' explains the meaning of the hexagram statement 'First being lost, then gaining benefit through following.' It means that as a son, a minister, or a wife, one's way of being must wait for the other party to initiate first, then respond; wait for the other party to act first, then follow. If one acts ahead of time, confusion and disorder will result, leading to the loss of the correct path; if one remains behind and follows the superior, it aligns with the usual way of the gentleman. 'In the southwest, one gains friends, and thus proceeds with like-minded people,' has already been explained. 'In the northeast, one loses friends, yet ultimately attains blessings' refers to a gentleman who has already entered official service and is employed by the court. He assists the sovereign above and benefits the people below, fully applying his accumulated learning and cultivation. This is the path to ultimately achieving good fortune and joy."

安貞之吉，應地無疆者，此言坤之所以安靜守正而得吉者，蓋由承天之氣以發育萬物，無所不得其生，是其徳之無疆也。君子之人上承於君，亦當安然守至正之徳，而不為事始，不為物先，待君令而後行，此其所以獲吉也，是其徳應地無疆也。

"The auspiciousness of maintaining steadfast virtue lies in the boundless nature of the Earth." This sentence means that the Earth is able to remain tranquil and upright to attain auspiciousness because it receives the yang energy from Heaven to nurture all things, and no creature is not nurtured by it. This is the boundless virtue of the Earth. A gentleman who serves above the sovereign should also remain tranquil and uphold extreme righteousness, not initiating actions, not acting ahead of others, but waiting for the sovereign's command before taking action. This is why he can attain auspiciousness, and this is precisely how his virtue corresponds with the boundless nature of the Earth.

象曰：地勢坤，君子以厚徳載物。

The Great Image Commentary says: The form of the earth embodies the flexibility and solidity of the Earth (Kun). The gentleman takes inspiration from this hexagram, using his broad and generous virtue to carry all things and embrace people.

義曰：此先聖大象之辭。言地之形體，固本柔順，柔順者地之勢也，故能生成萬物之形質也。君子以厚徳載物者，言君子之人法地之道，以寛厚其徳，使其器業廣大弘博，無所不容，以載萬物，使萬物無不得其所，皆如地之容載也。

Hu Yuan explains: This is what Confucius said in the Great Image Commentary. It refers to the nature of the earth, which fundamentally relies on flexibility and kindness. Flexibility and kindness are the characteristics of the earth, so it can generate the forms and substances of all things. It says, "The gentleman cultivates great virtue to carry all things," meaning the gentleman emulates the way of the earth, cultivating his virtue to be broad and profound, so that his mind and capacity, as well as his endeavors, are vast and comprehensive, able to contain everything. Thus, he can carry all things, allowing each thing to find its proper place, just as the earth carries all things.

初六：履霜，堅氷至。象曰：履霜堅氷，陰始凝也；馴致其道，至堅氷也。

The line statement for the first line says: Treading on frost, one knows that thick ice is about to come. The small image commentary says: Treading on frost and knowing that thick ice is coming, this is a sign that the yin energy is beginning to condense; following this path step by step in accordance with it, one will reach the state of thick ice.

義曰：言履霜者，陰氣始凝結之時也；堅氷者，陰氣極盛之時也。夫坤之六爻皆陰，而初六居其最下，是陰氣始凝之時也。大凡陰之為氣，至柔至微，不可得而見，故自建午之月，則一陰之氣始萌於地下，以至於秋，人但見其物之衰剝、時之愴慘，且不知其陰之所由來。然於履霜之時，則是其跡已見，故可以推測其必至於堅氷也。

Hu Yuan explains: The phrase "stepping on frost" refers to the time when the yin energy is just beginning to condense; "solid ice" refers to the time when yin energy is at its peak. The Kun hexagram has all six lines as yin lines, and the line "Six at the Beginning" is located at the very bottom of the hexagram, which is the position of a line within the hexagram. This is precisely the time when yin energy first begins to condense. Generally speaking, yin as a kind of energy is extremely soft and subtle, invisible and intangible. Therefore, starting from the month of Ji Wu (the fifth month of the lunar calendar, the month containing the summer solstice), the first trace of yin energy begins to stir underground, and by autumn, people only see the withering and falling of all things, and the melancholy and bleakness of the seasons, without knowing where this yin energy comes from. However, by the time frost can be stepped on, its traces have already become visible, so it can be inferred that it will certainly develop into solid ice.

以人事言之，則人君御臣之法，此其始也。夫人之深情厚意，不易外測，故大奸若忠是也。然為臣而佐君，必有行事之跡，於其始善善惡惡可得而度之，故在人君早見之也。見其人臣之間始有能竭節報効，則知終必有黃裳之吉，乃任而用之，使之由小官至於大官，則為國家之福。

In terms of human affairs, the method by which a ruler governs his ministers begins here. Deep feelings in people's hearts are hard to discern from their outward appearances, which is why there are cases of great villains appearing loyal. However, ministers assisting a ruler will inevitably leave traces of their actions. When these traces first appear, one can determine whether they are leading toward goodness or evil. Therefore, the key lies in the ruler's ability to detect this early. If a minister is seen from the beginning to fully dedicate himself and serve the state, one can know he will eventually attain the auspiciousness of the sixth line in the fifth hexagram, "Yellow Robes Bring Good Fortune," and thus appoint him, allowing him to rise from a minor position to a high one, which becomes a blessing for the country.

若奸邪小人，其有諂佞之狀一露，則知積日累乆，必至於龍戰之時，故當早辨而黜退之，則其惡不能萌漸也。若使至於大位，以僭竊侵陵，則惡亦不易解矣。是由履霜之積，積而不已，終至堅氷，是冝辨之在始也。象曰履霜堅氷陰始凝也者，言陰之至於履霜，是陰氣始凝之時也。堅氷二字，當為羨文，蓋下文已有至堅氷也。馴至其道至堅氷也者，蓋馴者，馴狎之義，謂臣之積惡有漸，乆而不已，則至大患也。

In reverse, if it is a wicked person, once he shows signs of flattery and cunning, one should realize that if this continues day by day, it will inevitably lead to the situation described in the upper sixth line, "The dragon fights in the wild," where there is conflict between sovereign and minister. Therefore, one should detect and remove such a person early, so that his evil cannot gradually grow. If one allows him to rise to power, to usurp authority and oppress the sovereign, then the resulting calamity will be difficult to resolve. This is like the accumulation of frost, which, if not stopped, eventually becomes solid ice. Thus, the effort to discern should be made at the beginning. The "Small Image Commentary" says, "Treading frost, the ice becomes firm," referring to the beginning of the gathering of yin energy when it is already possible to tread on frost. The term "firm ice" should be considered an addition, since the next sentence already mentions "the most firm ice." As for "gradually leading to its course, the ice becomes most firm," the word "gradually" means to become accustomed or habitual, indicating that a minister's accumulation of evil is a gradual process. If left unchecked for a long time, it will eventually lead to great disaster.

六二：直、方、大，不習無不利。象曰：六二之動，直以方也；不習無不利，地道光也。

The line statement for the second line says: Straight, square, and vast, without need for repeated practice, there is no disadvantage. The small image commentary says: The movement of the second line is both straight and square; without needing to rehearse, it is advantageous in all directions, because the way of the earth is inherently bright and expansive.

義曰：直，正也。待夫陽之至，然後發而生成萬物，是其體安靜守正而不為物之先也。方，義也。義，冝也。言生物無私，使各得其宜也。大者，言地體至大，無所不包，無所不容也。不習無不利者，言坤有三徳，自然而物生，故不待修習而後能。以人事言之，則君子之人，其徳素蘊，其行素著，聖賢之事業已習之於始，至此用之朝廷之上，隨時而行之，且非臨事而乃營習，故無所不利，是以孟子四十不動心者此也。於卦則二為地之上，是萬物發生之時也，故三徳之備，地道之美，盡於此矣。象曰六二之動，直以方也；不習無不利，地道光也者，言六二以直方大之三徳發動而生物，無不得其冝，蓋以自然之質，不勞而生，不為而成，光大之至也。

Hu Yuan explains: "Straight" means uprightness. The earth waits for the arrival of yang energy before it acts and generates all things, showing that its nature is quiet and upright, not rushing ahead of all things. "Square" means conformity to righteousness. Righteousness refers to appropriateness, meaning the earth nurtures all things without partiality, allowing each thing to be in its proper place. "Great" refers to the vastness of the earth's form, which includes everything without exclusion. The statement "without practice there is no failure" refers to the fact that the earth possesses these three virtues, allowing things to arise naturally, so they do not need to be cultivated. In terms of human affairs, a gentleman's virtue has been cultivated in advance, his conduct has been evident from the beginning, and the deeds of sages have been practiced from the start. When these are applied to the court, they are implemented according to the situation, not by scrambling to prepare at the last moment, hence they are always beneficial. In terms of the hexagram, the second line is located above the earth, which is the time when all things arise, so the completeness of these three virtues and the beauty of the earth's way are fully embodied in this line. The "Small Image Commentary" says, "The movement of the sixth line is straight and square; without practice there is no failure, the way of the earth shines brightly," which refers to the sixth line's movement, based on these three virtues of straightness, squareness, and greatness, nurturing all things so that each thing is in its proper place. This is because it comes from natural disposition, allowing things to grow without effort, achieving things without artificiality, reaching the utmost brilliance.

六三：含章可貞，或從王事，無成有終。象曰：含章可貞，以時發也；或從王事，知光大也。

The line statement of the third line says: To keep one's excellent talents hidden and yet remain upright, or to come forth and serve the king's affairs without taking credit for one's achievements, thus attaining a favorable conclusion. The small image commentary says: To keep one's virtue hidden and remain upright is to wait for the right time to act; to come forth and serve the king indicates that the person has broad and enlightened insight.

義曰：含，畜也；章，美也；貞，正也。言六三陽位，今以陰居之，是能執謙不敢為事之倡始，故內畜聖賢之事、章美之道，待君之所令及謀議之所至，則從而發其章美之道以進於君，如此是得臣子之正。或從王事無成有終者，言六三之君子執臣子之分，不敢先倡，待君有命然後從而行之；既行之，又歸美於君而不敢居其成功，但竭節盡忠而終於為臣之分也。

Hu Yuan explained: "Hán" means to contain, "Zhang" means beauty, "Zhen" means uprightness. The Sixth Trigram in the Third line originally belongs to a yang position, but now it is occupied by a yin line, indicating that it holds back and does not take the initiative. Therefore, it keeps the wisdom of sages and beautiful talents within, waiting until the sovereign issues an order or consults on state affairs, then it presents its virtues accordingly. This is in accordance with the proper conduct of a minister. The phrase "or follow the sovereign's affairs, without achieving success but with a proper conclusion" refers to a gentleman like the Sixth Trigram in the Third line who carefully adheres to the duties of a minister, does not take the lead in proposing matters, but acts when the sovereign gives orders; after accomplishing something, he attributes the merit to the sovereign, does not claim the credit for himself, and remains loyal and devoted, fulfilling the responsibilities of a minister to the end.

象曰含章可貞，以時發也者，言人臣含畜章美之道，若謀議臣之所為而不知君之所命，則失所以為臣之分也。今含畜章美，俟可發而發之，然後功成於己，即歸之於君，而不失臣子之分也。或從王事，知光大也者，此言君子待君之命而從之，則是君子之智益光明而盛大也。

The Small Image Commentary says, "Contain virtue and be steadfast in uprightness, for it is the right time to act." This refers to a minister who keeps his virtue hidden within. If he only focuses on his own affairs without considering whether the sovereign has given orders, he loses his duty as a minister. Now, by keeping his virtue hidden, he waits until the proper time to act, and after accomplishing the task, he immediately attributes the merit to the sovereign. Only then does he fulfill his duty as a minister. The Small Image Commentary also says, "Sometimes following the sovereign's affairs, this shows wisdom that is bright and great." This refers to a gentleman who waits for the sovereign's orders before taking action. In this way, his wisdom becomes more brilliant and expansive.

六四：括囊，無咎無譽。象曰：括囊無咎，愼不害也。

The line statement for the fourth line says: Just as tying up a bag to restrain oneself, there will be neither fault nor praise. The small image commentary says: Tying up the bag without fault is because he is cautious in his actions, so others cannot harm him.

義曰：括，結也；囊，所以盛物也。坤是陰卦，六四本陰位，又以陰居之，則是陰陽之道不交，而君臣之間不相接也。然六四既當此否塞之時，則必括結其囊，藏其徳，卷而懐之，以待其時。無咎者，言六四有聖賢之才，若非時而進，則為小人所害；今既能韜光晦跡，故得無咎也。無譽者，言六四既括結其囊，所以斂其才徳，則天下之美譽何由而至哉，故曰無咎無譽也。象曰括囊無咎，慎不害也者，言六四當君臣不交之時，而能慎宻而不出，則小人雖有殘賊之心而欲害之，必不能及也。

Hu Yuan explains: "Kuo" means to tie up tightly, and "nang" means a bag for holding things. The hexagram Kun is originally a yin hexagram, and the line six in the fourth is originally a yin position, and is occupied by a yin line, indicating that the way of yin and yang does not communicate, and the ruler and minister do not interact with each other. Since the line six in the fourth is in such a closed situation, it must tie up the bag tightly, hide its virtue, and conceal its aspirations within its bosom, waiting for the right opportunity. Saying "no blame" refers to the fact that the line six in the fourth originally possesses the talents of a sage; if it were to seek advancement inappropriately, it would be harmed by small people. Now that it can conceal its brilliance and hide its actions, it will not have any faults. Saying "no praise" refers to the fact that since the line six in the fourth has tied up the bag and hidden its talents and virtue, where would the fame of the world come from? Therefore, it is said "no blame and no praise." The "Small Image Commentary" says "tying up the bag brings no blame, because of carefulness and not being harmed," meaning that when the line six in the fourth is in a situation where ruler and minister do not communicate, if it can be cautious and not reveal itself, then even if small people have malicious intentions to harm it, they will certainly not be able to harm it.

六五：黃裳，元吉。象曰：黃裳元吉，文在中也。

The Line Statement of the fifth line says: Wearing a yellow lower garment, it is a great blessing. The Small Image Commentary says: Wearing a yellow lower garment brings great blessing because good virtue is contained within, and it is in the central position.

義曰：黃者，中之色；裳者，下之飾。蓋衣譬其君，裳喻其臣。以六五居上卦之中，而當公卿之位，是能執中道、施美利而暢於四方，故獲元大之吉也。象曰黃裳元吉，文在中也者，大凡五色備具謂之文，今六五能居中而施其美利，自內及外，自朝廷及天下，是得黃中之色，而可以見四方之色也。

Hu Yuan explains: Yellow is the central color among the five colors, and the lower garment is the clothing worn on the lower body. The upper garment symbolizes the ruler, while the lower garment symbolizes the ministers. The line six in the fifth position is in the central position of the upper trigram, equivalent to the position of a high official. It can uphold the principle of 'center,' meaning neither leaning to one side nor excessive, but just right, spreading the good benefits to all directions, thus achieving great good fortune. The Small Image Commentary says, 'Yellow lower garment brings great good fortune, because culture is in the center.' The term 'five colors complete' refers to 'culture'; now, the line six in the fifth can be in the central position and implement good benefits, spreading from within to outside, from the court to the whole country, thus attaining the central yellow color and thereby displaying the various colors of all directions.

上六：龍戰于野，其血玄黃。象曰：龍戰于野，其道窮也。

The line statement of the sixth line at the top says: A dragon fights on the outskirts, its blood flowing with a mixture of dark blue and yellowish earth color. The small image commentary says: The dragon fights on the outskirts because the yin is developed to the extreme and has no way to go further.

義曰：龍者，陽之氣；戰者，戰敵之稱；野者，非龍之所處。言陰之為物，至微至柔，積而不已，至於彰著，必成堅氷。蓋自履霜，若能積其善、杜其惡，及其終則有黃裳之大吉；若不能杜其惡，以至害於而家、凶於而國，終有龍戰之災也。夫奸臣賊子之為心，其禍亂之萌，包蔵之乆，至此既不可遽滅之，則必有賢明之君起而誅討之。然而以陽來勝陰，不無相傷，故血玄黃也。玄者，天之色；黃者，地之色，言上下相傷之甚也。象曰龍戰于野，其道窮也者，言自細惡而不辨，至於盛大以及於戰，是其道之窮極也。

Hu Yuan explained: "Dragon" refers to yang energy, "battle" is the description of fighting against an enemy, and "wild" means the outskirts, which is not where a dragon should be. This is saying that yin, which is originally very subtle and weak, once it accumulates continuously, when it becomes apparent, it must solidify into hard ice. Starting from the step of treading frost, if one can accumulate good deeds and eliminate evil thoughts, by the time it reaches the sixth line in the fifth position, "yellow garment," there will be great good fortune; but if one fails to eliminate evil thoughts, leading to harm to one's family and chaos in the country, eventually there will be the calamity of dragon battle. The thoughts of villains and wicked men have been concealed for a long time, and by this time they cannot be eliminated all at once, so there must be a wise ruler arising to attack them. However, using yang to overcome yin inevitably leads to mutual injury, hence the blood is a mixture of dark blue and yellow earth. Dark blue is the color of heaven, yellow is the color of earth, indicating that both parties suffer severe damage. The Small Image Commentary says, "Dragon battles in the wild, its path is exhausted," which refers to not distinguishing from minor evil deeds, until they grow and develop into a battle, thus its path has reached its end.

用六：利永貞。象曰：用六永貞，以大終也。

The Use of All Sixes: A general discussion of the Qun hexagram, which entirely uses yin lines, states: It is advantageous to maintain constancy and uprightness. The Small Image Commentary says: Using all sixes and maintaining constancy and uprightness, is able to rely on great principles to begin and end well.

義曰：此言六者，陰之位，自初至終，皆有柔順之徳，故曰用六。然既柔順而不守其正，則為邪為惡，故純用柔順，則利在永長守其貞正，則不失臣子之道也。象曰用六永貞，以大終也者，言既能用其柔順，又能永守貞正之道，則是臣子能以大義而終也。

Hu Yuan explains: Here the term "six" refers to the yao of yin nature. The Kun hexagram, from the first line to the top line, possesses the virtue of flexibility and compliance, hence it is called "using six." However, merely having flexibility without upholding correctness can lead to deviation and wickedness. Therefore, when purely employing flexibility, the benefit lies in maintaining steadfast adherence to correctness for a long time, thus not losing the proper way of a minister. The Small Image Commentary says, "Using six and maintaining constancy, it leads to a great conclusion," which means that when one can apply flexibility and always uphold the path of correctness, a minister can achieve a good end through righteousness.

文言曰：坤至柔而動也剛，至靜而徳方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。

The Wenyan transmission says: The Earthly Mother is extremely gentle and yielding, yet when it acts, it is strong and vigorous; it is extremely quiet, yet its virtue is upright and unbiased. By following behind, it finds its proper course and maintains a constant way; it contains and nurtures all things, thus achieving great flourishing. The way of the Earthly Mother is roughly characterized by the word "yielding" — it accepts the yang energy from Heaven and carries it forward in accordance with the seasons.

義曰：此以下仲尼之文言，釋坤之徳也。坤至柔而動也剛者，言坤之體用至柔，得天之降氣，然後生成萬物之形質，無不持載，是其動則至剛也。至靜而徳方者，言地體凝靜，不妄有所動，待天之降氣，然後始發生萬物；若天氣不降於下，則凝結安靜，而其徳至方至正，不妄有所發也。

Hu Yuan explained: From here on down is the "Wenyan Zhuan" written by Confucius, used to explain the virtue of the Earthly Trigram, Kun. It says, "Kun is extremely soft, yet when it moves, it is strong," which refers to the nature of Kun being extremely gentle and yielding, receiving the yang energy from Heaven, thus generating the form and substance of all things, without anything being left uncarried. This shows that once it acts, it is extremely strong and vigorous. It says, "It is extremely still and its virtue is square," which refers to the Earth's form being fixed and quiet, not acting rashly, waiting for the yang energy from Heaven to begin the growth of all things. If the yang energy from Heaven does not descend, it remains gathered and still, and its virtue is extremely upright and correct, not acting on its own initiative.

後得主而有常者，此釋文王之彖辭也。凡為人臣之道，必待君倡而後和，君令而後從，不敢居事之先，則得所守而不失臣子之常也。含萬物而化光者，此釋含弘光大之義，言地之道含養萬物，其徳弘厚而光大也。坤道其順乎，承天而時行者，此仲尼嘆美坤卦之辭，言坤道至柔至順，承天之道，順時而行之，若春則生、秋則成是也。以人事言之，若臣奉君之命以時而行之，皆無不得其宜也。

The Wenyan Transmission says, "After obtaining the master, there is constancy," which explains the hexagram statement "Those who go ahead are lost; those who come later find the master and gain advantage." For all matters concerning a minister, one must wait for the sovereign to initiate action before responding, and follow the sovereign's orders without acting ahead of time. This ensures one remains within one's proper role and does not lose the constant way of a minister. It says, "Containing all things and transforming light," which explains the hexagram statement "Containing and broadening, shining brightly." This refers to the way of the Earth, which contains and nurtures all things, its virtue being vast and luminous. It says, "The way of the Earth is indeed its gentleness and obedience; it supports Heaven and acts in accordance with the seasons." This is Confucius' praise of the Earth hexagram, referring to the Earth's extreme gentleness and obedience, supporting Heaven and acting in harmony with the seasons. For instance, in spring it promotes the growth of all things, and in autumn it completes their maturity. In human affairs, when a minister carries out the sovereign's command, acting at the proper time, nothing is inappropriate or unsuitable.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。易曰：履霜堅氷至，蓋言順也。

The Wenyan Transmission says: Those who accumulate good deeds will surely leave excess blessings for their descendants; those who accumulate evil deeds will surely leave excess calamities to their children. When a subject kills his sovereign or a son kills his father, such things are not caused in a single day, but result from gradual accumulation. The root of the matter lies in failing to discern and act at the right time. The Zhou Changes say, "Walking on frost, firm ice will come," which precisely explains the principle of gradual accumulation.

義曰：此釋初六之爻辭也。積善之家必有餘慶，此釋履霜之義，因先發此文。言君子之人不以小善為無益而不為，故積日累乆，至於大善，延及於乃子乃孫，皆獲慶善之餘也。故《中庸》曰：舜其大孝也與，徳為聖人，尊為天子，富有四海之內，宗廟饗之，子孫保之。故大徳必得其位，必得其祿，必得其名，必得其壽。其言大舜自匹夫有一小善，未嘗舍去，以至積為大善，而終享聖人之位，流慶於後，此積善之慶也。

Hu Yuan explains: This is an interpretation of the Line Statement for the line "Six at the Beginning." "A family that accumulates good deeds will surely have abundant blessings" explains the meaning of "treading on frost," so this sentence is first presented. It means that a gentleman will not consider small good deeds as insignificant and thus refrain from doing them. Therefore, by accumulating day by day, he achieves great virtue, and the blessings extend to his sons and grandsons, so that everyone receives the lingering blessings of good deeds. Therefore, the "Book of Rites · Doctrine of the Mean" says: Shun was probably the most filial person! His virtue was that of a sage, his status was that of a king, his wealth covered the entire land, his ancestral temple was honored with sacrifices, and his sons and grandsons preserved his achievements. Therefore, a person of great virtue surely attains a corresponding status, surely receives a corresponding salary, surely gains a corresponding reputation, and surely enjoys a corresponding longevity. This passage refers to how Great Yu started from a commoner, never neglecting even a small good deed, and gradually accumulated great virtue, eventually attaining the status of a sage and passing on his blessings to future generations—this is the blessing of accumulating good deeds.

積不善之家必有餘殃者，夫小人以小惡為無傷而弗去，故積小惡以至大惡，累小罪以及大罪，而終有殃禍加之於身，以至乃子乃孫皆受餘殃也。臣弒其君、子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也者，言君素寵其臣，父素寵其子，寵而不已，耳目之所狎習，荏成凶惡，以至包蔵禍賊之心，非在弒君之朝、弒父之夕驟使然也。蓋由積乆漸漬而成其凶災也如此，由君之不早辨其臣、父之不早辨其子故也。易曰履霜堅氷至，蓋言順也者，此先聖因履霜之戒，故引上文以結。蓋言順者，是言履霜而至堅氷，由順而積至之也。

The saying "Accumulating households of evil will surely bring about lingering calamities" refers to the idea that petty people believe minor evil deeds are not serious and refuse to eliminate them, thus accumulating small evils into great ones and small crimes into great ones, eventually leading to disaster upon themselves, and even their children and grandchildren having to bear the consequences of this inherited misfortune. The saying "A minister killing his sovereign, a son killing his father, is not the result of a single day's occurrence; it has gradually developed over time, due to failure to detect it early" refers to the fact that a sovereign usually favors a minister, and a father usually loves a son, and if this favoritism is not controlled, it becomes habitual through constant exposure, gradually cultivating wickedness until the heart harbors malicious intent—not suddenly becoming so on the morning of the murder of the sovereign or the night of the murder of the father. These are all results of long-term influence and accumulation leading to calamity, with the root cause being the sovereign's failure to recognize his minister early or the father's failure to recognize his son early. The saying "The Book of Changes says: 'Treading on frost leads to the coming of ice,' which is to say 'smoothness'" is how Confucius uses the warning of treading on frost to conclude the previous discussion; the term "smoothness" refers to the gradual accumulation from treading on frost to the formation of ice, following this trend step by step to reach that point.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而徳不孤。直方大，不習無不利，則不疑其所行也。

The Wenyan Transmission says: "Zhi" refers to the rectitude of the inner self, and "Fang" refers to the appropriateness of conduct. The gentleman uses reverence to make his inner self upright, and uses righteousness to make his external actions proper. Once reverence and righteousness are established, virtue will not be isolated. The line statement says "Zhi Fang Da, Bu Xi Wu Bu Li," which precisely describes a person who has no doubt about the path he is taking.

義曰：此釋六二之爻辭也。直其正也者，言地之為道，不為妄動，必待天氣至而後發之，故其徳無有不正也。方其義也者，義，冝也。言地之為徳，四時之間生育萬物，終始皆得其冝也。君子敬以直內者，凡人有忿怒之氣，皆出於心之不敬，故君子之人既執直於內，則必濟之以恭敬也。以之事君而能恭敬其顏色，內有執直不回之心，則反覆之間皆合於道也。

Hu Yuan explains: This is an explanation of the Line Statement for Six in the Second. It says, "Straightforwardness is its proper conduct," which refers to the way the earth operates without acting rashly, waiting until the yang energy from heaven arrives before it acts, thus its virtue is always upright. It says, "Its meaning is appropriate," where "appropriate" means suitable. This refers to the virtue of the earth, which nurtures all things in the four seasons, and throughout the process, everything is in its proper place. It says, "The gentleman is respectful in cultivating his inner self," because any anger in a person arises from lack of respect within. Therefore, the gentleman, who maintains uprightness in his inner self, must use respect to complete it. By maintaining this attitude in serving the sovereign, his expression will be respectful, and his inner self will have upright and unreserved virtue, so that in all his responses, he follows the Way.

義以方外者，夫君子外有廉隅方正而立，則邪不能入；然而所行又能合其宜，則於事無不通濟也。夫直而不敬則傷於訐，方正而不得其冝則傷於愎，故君子直則必敬於內，方則必合於外也。敬義立而徳不孤者，言君子之人內直以敬，外方以義，則其徳不孤也。何則？蓋君子既以敬義接於人，則人亦以敬義反於已，是不孤也。

The saying "yi yi fang wai" refers to the gentleman who, in his external conduct, has clear boundaries and stands upright, so that evil cannot penetrate. At the same time, his actions are all in accordance with propriety and appropriateness, and nothing he does is obstructed. However, if one is overly upright without respect, it may lead to criticizing others' shortcomings; if one is overly upright without adaptability, it may lead to stubbornness. Therefore, when a gentleman is upright, he must maintain respect within his heart, and when he is upright in conduct, he must ensure his actions are appropriate to external circumstances. The saying "jing yi li de bu gu" means that when a gentleman is respectful within and upright in conduct, his virtue will not be isolated. Why is that? Because when a gentleman treats others with respect and righteousness, others will also respond with respect and righteousness towards him, thus he is not isolated.

直方大，不習無不利，則不疑其所行也者，夫直而不邪，正而謙恭，義則與物無競，方則凝重不躁，如此既不假營習而無所不利，則不須疑慮其所行而皆中於道也，故曰不疑其所行也。

It says, "Straight and square, great in virtue, without practice there is no misfortune, thus having no doubt about one's actions." This refers to a person who is upright and not perverse, proper and respectful. When following righteousness, they do not compete with external things; when adhering to principles, they are steady and not restless. When one reaches this level, there is no need for last-minute preparation or effort, and there is no need to doubt one's actions, because every movement conforms to the Way, hence it is said, "having no doubt about one's actions."

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成而代有終也。

The Wenyan Transmission says: Although the yin and柔 (soft) side possesses good qualities, it must keep them concealed and use them to carry out the affairs of the sovereign, without claiming the credit for success. This is the way of the earth, the way of a wife, and the way of a subject. The way of the earth does not claim the merit of initiating things, but instead completes the work of giving birth and nurturing on behalf of Heaven.

義曰：此釋六三之爻辭也。言為臣之道，當內含章美之徳，以待君議論之所及、詢謀之所至，然後發已之素蘊，以贊行君之事業，輔成君之教化。及其有所成功，則歸美其君而不敢自居其成功，此所以盡為臣為子之分，故曰陰雖有美，含之以從王事，弗敢成也。

Hu Yuan explains: This is an explanation of the Line Statement for Six in the Third. It refers to the principle of being a subject, which should involve cultivating inner virtue and restraint, and only when the sovereign discusses state affairs and seeks counsel should one present one's accumulated learning to assist the sovereign in advancing his undertakings and completing his moral education. When achievements are made, one should attribute the merit to the sovereign and not claim the credit for oneself. This is fulfilling the duty of a subject and a son. Therefore, it is said, "Though the阴 (yin) possesses beauty, it is kept concealed and used to follow the sovereign's affairs, without daring to claim success."

地道也，妻道也，臣道也者，此先聖釋地之道，因舉大綱而言之。蓋凡為子當奉於父，為弟當事於兄，卑者當事於尊之類，皆下奉上之道也。地道無成而代有終也者，言地之為徳，必待天之氣至，然後發之以贊成天之生育之徳，是得其地道大終之義也。

He said, "The way of the earth, the way of a wife, the way of a subject," which is a general outline that Confucius gave when explaining the way of the earth. All sons should serve their fathers, younger brothers should serve their elder brothers, and those in lower positions should serve those in higher positions. These all belong to the principle of those below serving those above. He said, "The way of the earth has no achievement but only substitution and completion," which refers to the virtue of the earth necessarily waiting for the yang energy of heaven to arrive before it can act, thus helping to complete the virtue of heaven in giving birth to all things. This explains the meaning of the earth's way, which takes over the work of heaven and ensures a good beginning and a perfect ending.

天地變化，草木蕃；天地閉，賢人隠。易曰：括囊，無咎無譽，蓋言謹也。

The Wenyan Transmission says: When the vital energies of heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat and conceal themselves. The Zhou Changes say, "Draw the bag, no blame, no praise," which describes precisely this attitude of careful self-restraint.

義曰：此釋六四之爻辭也。天地變化，若陽下交陰，陰上交陽，陰陽交通，故能生成萬物，而草木品類皆得蕃昌，猶如君臣之道交接則天下得其安也，故曰天地變化草木蕃也。天地閉，賢人隠者，言天地不交，陰陽不通，則草木枯槁而萬物衰滅，猶君不交於臣、臣不交於君，君臣道塞則賢者退隠也。

Hu Yuan explains: This is an interpretation of the Line Statement for the Sixth line in the Fourth position. The phrase "heaven and earth change" refers to the movement of yang energy descending to meet yin and yin energy ascending to meet yang, with yin and yang interconnecting, thus generating all things, allowing grass and trees to flourish abundantly; this is like the relationship between sovereign and minister being interconnected, leading to the stability of the world, hence the saying "heaven and earth change, grass and trees flourish." The statement "heaven and earth close, the virtuous retreat" refers to the situation where heaven and earth do not interact, and yin and yang are not connected, causing grass and trees to wither and all things to decline and perish; this is like when the sovereign does not communicate with ministers and ministers do not communicate with the sovereign, the way of sovereign and minister becomes blocked, and the virtuous retreat.

蓋坤為陰卦，四本陰位，又以陰居之，是天地閉塞、陰陽不交之時，是猶君不交於臣，而賢者退而自處也。若於此不能退，則為小人之害也。易曰括囊，無咎無譽，蓋言謹也者，言賢者當此之時，既能括結其囊而自處，是能謹慎而避害也。

The hexagram K'un is originally a yin hexagram, and the fourth line was originally a yin position. Now, with a yin line occupying it again, it becomes entirely yin with no yang, which is the time when heaven and earth are closed off, and yin and yang do not interact. It is like a ruler not communicating with his ministers, and the virtuous persons can only retreat and cultivate themselves. If one does not retreat at this time, they will be harmed by small men. The saying "The Book of Changes says: 'Draw the bag tightly, no blame, no praise,' which means being cautious" refers to the virtuous person in such a situation who can secure themselves by being cautious and guarding themselves, thus avoiding calamity.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。

The Wenyan transmission says: A gentleman holds within him the yellow virtue of uprightness and understands things thoroughly. He maintains a proper position, remains steadfast in his duties, and possesses goodness hidden in his heart, which flows smoothly through his limbs and is expressed in his career. This is the perfection of beauty.

義曰：此釋六五之爻辭也。黃者，中之色，居其中則通於四方之理，言其黃則極於四方之色，今六五之君子有此黃中之徳，故能通天下之物理也。正位居體者，言六五位極公相，是得其正也；而又執柔順之道以全臣子之節，是居其體也。美在其中，而暢於四支，發於事業，美之至也者，言六五正居公相之位，內總百揆，外統九州島牧伯，而又作樂以興天下之和，制禮以正天下之序，施刑以懲天下之惡，為政以正天下之治，是皆內含章美之道以通暢於四支，開發天下之事業，如此是文明章美之極至者也。

Hu Yuan explains: This is an interpretation of the Line Statement for Six in the Fifth. Yellow is the central color, and being in the central position allows one to understand the affairs of all directions; when speaking of yellow, it encompasses all the various colors of the four directions. Now, the gentleman in the position of Six in the Fifth possesses this virtue of central yellow, thus being able to comprehend the principles of all things under heaven. The phrase "correct position in the body" refers to the fact that Six in the Fifth holds the extreme position of a minister and prime minister, which is correct; at the same time, it maintains the way of flexibility and propriety, preserving the virtue of a subject, thus being secure in its proper position. The phrase "beauty lies within, and flows through the limbs, and is expressed in one's undertakings, reaching the peak of beauty" refers to the fact that Six in the Fifth is in the position of a minister and prime minister, governing the officials internally and commanding the regional governors externally, creating music to promote harmony throughout the world, establishing rituals to regulate the order of the world, enforcing punishments to eliminate evil in the world, and managing affairs to correct the governance of the world; all of these are expressing the beauty within through the limbs, and then initiating the undertakings of the world, thus achieving brilliance in culture and the fullness of beauty.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。

The Wenyan Transmission says: When yin becomes so strong that it matches yang, conflict inevitably arises. This is because people might mistakenly think that yang has disappeared at this point, so it is specifically called "dragon." Also, since yin has not yet completely separated from its own kind, it is called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth: the color of heaven is dark blue (xuan), and the color of earth is yellowish-brown (huang).

義曰：此釋上六之爻辭也。言其疑者，蓋其始不杜凶惡之漸，以至於極盛，則疑忌之心生，而僭竊禍亂之事作，以至見侵於陽，而陽與之戰也。為其嫌於無陽也，故稱龍焉者，此坤六爻皆隂，故無陽。龍，陽也，此稱之者，蓋言隂至於此，既已極盛，則是至於建子之月，必有一陽之生，以消退群隂，使之不能有為也。猶如亂臣賊子為惡已甚，則必有剛明之君子與之戰而滅之也。此蓋聖人不容隂之過盛，故稱龍以存戒也。

Hu Yuan explains: This is an explanation of the line statement for the sixth line at the top. The mention of "doubt" is because at the beginning, the evil tendencies were not stopped, allowing them to develop to their peak, thus giving rise to suspicion, leading to acts of overstepping authority and causing chaos, resulting in an attack by the yang. It says, "Because it is suspected to be without yang, hence it is called dragon": The six lines of the坤卦 are all yin lines, so the hexagram itself originally has no yang. Dragon is a symbol of yang. Here, it is called dragon, indicating that when yin has developed to this extreme, by the time of the first month of the winter season (the eleventh month of the lunar calendar, the month of winter solstice), there will be a thread of yang energy emerging, which will eliminate the multitude of yin, preventing them from acting. This is like how wicked ministers and rebels have committed excessive wrongdoing, inevitably leading to the rise of upright and discerning gentlemen who will fight against and eliminate them. This is because the sage does not allow yin to become too dominant, so he specifically mentions the word "dragon" as a warning.

猶未離其類也，故稱血焉者，言陽微隂盛以至相敵，然而隂雖至極，猶不能離其隂類，故雖見敵於陽，但稱血也。猶臣雖盛極，見侵於君，猶不能離臣之分也。夫黃者，天地之雜也；天而地黃者，天之色，黃地之色。以其上下相敵，必有相傷，故黃之色錯雜於其間。然隂雖至盛，終不能勝於陽，猶臣之道惡雖至盛，亦終不能有其成也。此皆聖人存戒於人君，言於履霜之時，則必察其臣之所為而進退之，故至此可無龍戰之事也。

The statement "It has not yet separated from its own kind, hence it is called blood" refers to the decline of yang and the rise of yin, until both are evenly matched. However, even when yin reaches its peak, it cannot escape its own nature, so although it opposes yang, it is called "blood" rather than "dragon." This is like a minister, no matter how powerful he becomes, if he is attacked by the sovereign, he can never escape his status as a minister. The text says, "The black and yellow are the mixture of heaven and earth; heaven is black and earth is yellow." (The original text here omits several instances of "black.") Black represents the color of heaven, and yellow the color of earth. Because heaven and earth are in opposition, they necessarily injure each other, hence black and yellow colors are mixed in the blood. However, even though yin is at its peak, it cannot overcome yang, just as a minister, no matter how wicked he is, cannot achieve success. These are the warnings left by the sage for the sovereign: when frost forms, one must examine the actions of ministers, and use or dismiss them accordingly, so that later on, there will be no such thing as the struggle between dragons.