Zhen Below, Kan Above

屯：元亨利貞，勿用有攸往，利建侯。

The Hexagram Statement of Zhun says: Zhun also possesses the four virtues of Yuan, Heng, Li, and Zhen; but at this difficult and initial stage, it is not advisable to take further action that would disturb the people, but rather it is favorable to enfeoff the feudal lords so that they may govern their respective regions.

義曰：此文王所作之卦名也。文王既定乾坤二卦於前，以明天地之道，又以震坎二象畫為六位，以次於後，名之曰屯。屯者，屯難之名，天地始交而生物之時也。夫天地氣交而生萬物，萬物始生，必至艱而多難，由艱難而後生成。盈天地之間，亦猶君臣之道始交，將以共定天下，亦必先艱難而後至於昌盛，如湯之於伊尹、文武之於呂望，其始交時皆有四方之多虞，然後卒能共治天下，是皆先艱而後通也。

Hu Yuan explained: This is the name of the hexagram established by King Wen. King Wen first placed the hexagrams Qian and Kun at the beginning, to explain the principles of Heaven and Earth. Then he used the trigrams Zhen and Kan, combined into six lines, and arranged them after, naming it "Zun." Zun means difficulty. It refers to the beginning of the union between Heaven and Earth, the initial stage of generating all things. When the energies of Heaven and Earth meet, they give birth to all things. When all things are just beginning to emerge, they must certainly face extreme hardship and many obstacles, and only through hardship can they grow. This situation filling the heavens and earth is similar to the initial meeting between a ruler and his minister, preparing to jointly stabilize the world. It also necessarily involves hardship before achieving prosperity. For example, the case of King Tang and Yi Yin, or King Wen and King Wu of Zhou and Lü Shang. When these rulers first met their ministers, they faced troubles from all directions, but eventually they were able to govern the world together. These are all examples of hardship followed by success.

然萬物始生多難，何以見之？試以草木言之，當勾萌甲拆之時，其體弱而未成，日曝之則槁，必雨以潤之，雨乆反害，是始生多難可知也。君臣倡治，豈無難哉。然屯有二義：一為屯難，剛柔始交而難生是也；二為盈，《序卦》云：有天地然後萬物生焉，盈天地之間者惟萬物，故受之以屯，屯者盈也。是為二義。

So, the initial emergence of all things is full of difficulties and hardships. How can we see this? Take plants for example: when the tender sprout pushes through and the seed shell cracks open, the form is weak and not yet mature. The sun can scorch it and cause it to wither, so it must rely on rain for nourishment. However, if the rain lasts too long, it becomes harmful instead. Thus, the hardship of the initial stage is evident. When a king and his ministers work together to establish a prosperous era, can there be no difficulties? However, the character "屯" has two meanings: one is hardship. The "Commentary on the Judgment" says, "When the strong and the weak first interact, difficulties arise." Here, "strong and weak" refer to the two types of yao (lines) in yin and yang. The yang yao is strong, and the yin yao is weak. The other meaning is fullness. The "Sequence of Hexagrams" says, "After heaven and earth are formed, all things come into being. What fills the space between heaven and earth is only all things, so the next hexagram is the "Zun" hexagram, and "Zun" means fullness." This is the two meanings of "Zun."

以人事言之，自古聖賢未有不由險難成名。若文王囚羑里，周公攝政有管蔡之流言，仲尼厄於陳、畏於匡、樹於宋、削跡於魯，孟軻有臧倉之困，齊梁之君以為迂闊，是皆出於險難而後能興事業於當時，或垂名教於後世。是以君子之人將欲立功立事，不可以時屯而不往、世難而不行。雖小人之譖毀傾險，安損君子之道哉。且君子之道，獨立不懼而行，若終屯而不行，乃生靈之不幸耳，小人何能掩我哉。唯君子能徧歴險阻艱難，然後可以成名，此聖人明卦之深教也。

In terms of human affairs, since ancient times, all the sages and virtuous men have achieved their reputations through hardship and adversity. King Wen was imprisoned in Youli, while the Duke of Zhou faced slander from Guan Shu and Cai Shu during his regency. Confucius experienced famine in the state of Chen, was surrounded in the territory of Kuang, was threatened by Huang Tui's tree-cutting attack in Song, and had his activities obscured in Lu. Mencius was obstructed by Zang Cang, and the kings of Qi and Liang regarded his ideas as impractical. These people all emerged from difficulties and then established their careers in their times, or passed on the principles of morality to future generations. Therefore, a gentleman who wishes to accomplish great deeds should not stay away just because the times are difficult or the world is troubled. Even if petty men slander and conspire against him, how could they harm the way of the gentleman? Moreover, the way of the gentleman is inherently fearless and resolute, standing alone and proceeding without hesitation. If he always avoids action due to difficulties, then it would be a misfortune for the people of the world. How could petty men block the path of the gentleman? Only the gentleman can endure hardships and difficulties, thus achieving his reputation. This is the profound meaning that the sage elucidated in this hexagram.

元亨利貞者，此屯之四徳，亦天地之四徳也。註疏以為劣於乾，非也。蓋陰陽之始交，必有屯難，萬物由屯難而後生。如春之時，則勾萌畢達，元之徳也；夏之時，則物生而大通，亨之徳也；秋之時漸而成之，利之徳也；既生既通既成，而又於冬幹了之，貞之徳也。是屯之四徳，亦乾坤之四徳也。

The phrase "Yuan, Heng, Li, Zhen" refers to the four virtues of the Zun hexagram, which are also the four virtues of Heaven and Earth. Previous commentaries mistakenly considered the four virtues of Zun to be one level lower than those of Qian. This is incorrect. When yin and yang first begin to interact, there must be difficulties and obstacles, and all things come into being through such difficulties. Just as in spring, the tender sprouts of grass and trees all push their way out of the ground, which represents the virtue of "Yuan"; in summer, all things grow vigorously and become smooth and unimpeded, which represents the virtue of "Heng"; in autumn, they gradually mature, which represents the virtue of "Li"; and when they have grown, become smooth, and matured, they are then gathered up and concluded in winter, which represents the virtue of "Zhen." Thus, the four virtues of Zun are the same as the four virtues of Qian and Kun.

以人事言之，則君臣始交而定難，難定而後仁徳著。故揚子曰：亂不極則徳不形。是其拯天下之大危，解天下之倒懸，出民於塗炭，由於難而後仁著也，此元之徳也。天下既定，必得禮以總制之，使君臣父子兄弟夫婦尊卑上下之分不相錯亂，此亨之徳也。天下既定，人倫既序，然後保合太和而各得其宜，一歸於貞，此利貞之徳也。

In terms of human affairs, this refers to the initial union between ruler and minister to overcome calamities and stabilize the situation. Only after the calamities are calmed does benevolence and virtue become evident. Therefore, Yang Xiong said: "Only when chaos reaches its extreme does virtue become apparent." For instance, rescuing the world from great peril, resolving the suffering of the people, and saving the people from extreme hardship all begin with hardship and only then do benevolence and virtue become evident. This is the virtue of "Yuan." Once the world is at peace, it is necessary to use propriety to unify and regulate, ensuring that the roles of ruler and subject, father and son, siblings, husband and wife, and the distinctions of hierarchy are not confused. This is the virtue of "Heng." When the world is stable and human relationships are properly ordered, then one can preserve and harmonize the great harmony of heaven and earth, allowing all things to be in their proper place and to be firmly established in the right way. This is the virtue of "Li" and "Zhen."

勿用有攸往者，此以下專以人事言之。屯難之世，天下未定，萬民未安，不可重為煩擾之事，往而撓之；若復往而撓之，是益屯也。必在省其刑罰，措其甲兵，輕其徭役，薄其稅斂，以安息之可也。利建侯者，夫天下始定，民方息肩於困難，一人不能獨治，政教不能徧及，必建侯分守，使之行上之號令，布上之徳教，以各治一國之民，則幽僻逺陋之地無不被其澤，故屯難可以寧，生民可以定也。

The phrase "Do not go anywhere" refers specifically to human affairs from this point onward. In times of difficulty and turmoil, the world has not yet stabilized, and the people have not yet found peace. It is not advisable to add further disturbances and interfere with them; if one does so, it would only worsen the difficulties. Instead, one must reduce punishments, withdraw military weapons, lighten labor services, and lower taxes, allowing the people to rest and recover. This is the correct course of action. The statement "It is advantageous to establish feudal lords" is because the world has just begun to stabilize, and the people have only recently been freed from hardship. Moreover, the territory is vast, and a single ruler cannot govern alone; decrees and moral teachings cannot reach every corner. Therefore, it is necessary to appoint feudal lords, assign them specific responsibilities to govern their own territories, so that they can carry out the orders of the court and spread the moral teachings of the court throughout their respective states. In this way, even the most remote areas will be blessed, and the difficulties of the time can be resolved, allowing the people to live in peace.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，冝建侯而不寧。

The Commentary on the Judgment says: The hexagram Zun (Obstruction) signifies that the yang and yin forces are just beginning to come together, thus hardship arises. In a dangerous and precarious situation, continuous movement and effort will ultimately lead to great success and firm adherence to the right path. Thunder moves and rain falls, with abundant vitality flourishing throughout heaven and earth. At this stage, when heaven is creating all things in a primitive and naive state, it is appropriate to establish feudal lords and not to indulge in ease and comfort.

義曰：此以下先聖釋文王彖辭之辭也。言謂之屯者，是天地剛柔二氣始交，萬物始生，則必有其難也；若君臣始交，萬物始定，則亦必有難也。動乎險中，大亨貞者，此以上下二體言之也。震為動而下，坎為險而上，是動於險中也。屯之初動而不已，故得大通。言聖人創業初在險難，而教化未濟，故於此動乎險中而不已，則出乎險中，而施元亨利貞之四徳，以濟天下之民也。

Hu Yuan explains: From here on, it is Confucius explaining King Wen's hexagram statement. The term "Zun" refers to the initial meeting of the yin and yang energies in heaven and earth, and the beginning of the growth of all things, which necessarily involves hardship. Similarly, when the ruler and minister first come together and all affairs begin to stabilize, hardship is also inevitable. The statement "movement occurs within danger, great success through uprightness" refers to the two trigrams composing the hexagram: the Zhen trigram represents movement and is located below, while the Kan trigram represents danger and is located above. Therefore, movement occurs within danger. The hexagram Zun begins with continuous movement, thus achieving great success. This means that when a sage starts to establish his cause, he is in a dangerous situation, and his teachings are not yet complete. Therefore, by constantly striving amidst danger, he can overcome the peril and implement the four virtues of Yuan, Heng, Li, and Zhen to benefit the people of the world.

大亨貞者，釋四徳也。不言利者，蓋聖人於乾坤二卦既備言四徳，故於諸卦有四徳者，皆略而不舉也。雷雨之動滿盈者，此聖人重釋亨貞之義也。言屯者盈也，陰陽始交則有雷雨之澤，以生成萬物，而使盈滿於天地之間。若君臣始交，以徳澤佈於天下，使天下之人皆被其賜，而至於盈盛也。

The phrase "Greatly prosperous and truthful" explains the four virtues. The word "beneficial" is not mentioned here because Confucius had already fully explained the four virtues in the Qian and Kun hexagrams. Therefore, in other hexagrams that possess the four virtues, they are briefly mentioned without listing them again. The phrase "the movement of thunder and rain fills up" is another explanation by Confucius of the meanings of "prosperous" and "truthful." The hexagram Zun (Obstruction) has the meaning of fullness: when yin and yang first combine, there is thunder and rain that nourish all things, bringing life to fill the world. This is like when a ruler and minister first come together, they spread virtue throughout the world, benefiting all people and resulting in a flourishing and full state.

天造草昧，冝建侯而不寧者，草，草創也；昧，昧也。夫天之營造萬物於草創冥昧之時，在聖人則當興制天下之事。然教化未備，人民冥昧而未通，以聖人一已不能獨治，必分建邦國之諸侯以撫綏其民，是聖人於此之時，豈得安寧而遑暇，冝急急以治屯也。

It says, "In the chaotic and dark beginning of the world, it is appropriate to establish feudal lords and not to be idle." "Cao" means to start something from scratch, and "mèi" means darkness and confusion. In the initial chaotic and dark stage, Heaven creates and nurtures all things. When it comes to the sage, he should take this opportunity to establish and regulate the affairs of the world. However, education has not yet been fully established, and the people are still ignorant and confused. A single sage cannot govern alone, so he must appoint feudal lords to pacify their people. This shows that the sage cannot be idle or comfortable in such times; he must seize the opportunity to deal with difficulties and chaos.

象曰：雲雷屯，君子以經綸。

The Great Image Commentary says: clouds gathering above and thunder moving below, this is the image of the Qun hexagram; the gentleman takes inspiration from it, in times of difficulty and initial creation, he plans and manages the affairs of the world as one would sort out silk threads.

義曰：此先聖大象之辭也。言云而不言雨者，蓋雲者，畜雨將降之時也。故又有雷動於下，將興雨澤以蘇天下之民物，是天地經綸之始也。故君子法此之象，當屯難之世，撥亂反正，施教行化，興天下之利，除天下之害，以經綸當世之務也。

Hu Yuan explained: This is the words of Confucius from the Great Image Commentary. It only mentions clouds but not rain, because clouds represent the accumulation of rain, the state just before it falls. Below there is thunder stirring, about to bring forth rain to revive all people and things under heaven. This is precisely the beginning of the operation and governance of heaven and earth. Therefore, the gentleman takes this hexagram as a model, in times of difficulty and turmoil, to rectify the world and return to the right path, to promote education and cultivate the benefit of the world, to remove its calamities, and thus to plan and manage the affairs of the present age.

初九：盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。

The line statement for the first line says: hesitating and not advancing, favorable for settling in a secure place and maintaining correctness, favorable for granting fiefs to feudal lords. The small image commentary says: although hesitating and not advancing, his aspirations and actions are upright; using a noble position to be below the humble, thus winning great popular support.

義曰：盤桓者，不進之貎。言初九居屯難之初，天下方定，不可煩擾於民，故盤桓然不遽而進。然身雖盤桓，而其志在經綸天下，不失其正也。利建侯者，以其天下至廣，不能獨治，況當屯難之世，生民方定，必須封建聖賢之諸侯，以康天下之難者也。象曰志行正也者，此先聖象辭，言身雖不進，然志在經綸天下，所行不失其正故也。以貴下賤，大得民也者，此言初九以一陽居眾陰之下，是以崇貴而謙處於下，屈已而就卑者也，故身能禮下賢善，而民心莫不歸之。

Hu Yuan explains: "Pan Huan" refers to lingering and hesitating without advancing. It describes the situation of the first nine in the initial stage of difficulty, when the world is just beginning to stabilize, and it is not appropriate to disturb the people again. Therefore, he lingers without urgently pursuing progress. However, although his body is lingering, his aspirations are focused on planning and governing the world, and he does not lose the right path. It says "beneficial for establishing feudal lords" because the world is vast, and one person cannot govern it alone, especially during a time of difficulty when the people have just been settled. It is necessary to appoint virtuous and wise feudal lords to calm the troubles of the world. The "Small Image Commentary" says "his aspirations are carried out in a proper way," which is the image commentary by Confucius, explaining that although his body does not advance, his aspirations are focused on governing the world, and his actions remain upright. It says "using high rank to be humble toward the lowly, thus gaining the people greatly," which refers to the first nine, with a single yang line in the position of many yin lines, equivalent to a person of high status who humbly occupies a low position, restraining himself to take a humble position. It is precisely because he treats virtuous and good men with propriety that the people's hearts are not unwilling to follow him.

六二：屯如邅如，乘馬班如，匪冦婚媾。女子貞不字，十年乃字。象曰：六二之難，乘剛也；十年乃字，反常也。

The line statement of the second line says: It is difficult to move forward, it is a turning back, like riding a horse yet circling without advancing. The person coming is not a robber, but a suitor. This woman remains steadfast and does not agree to marriage, but after ten years she agrees. The small image commentary says: The difficulty of the second line is due to its position above the yang line; the woman agrees to marriage after ten years because the difficulty has passed and she returns to the normal state.

義曰：屯，難也；邅，回也；如，語辭也。言六二與九五為正應，而下乘初九之剛，欲乘馬而行往應於五，則以其難在於初，故邅回班旋而不敢進也。匪冦婚媾者，冦謂初也，言六二若非初九為冦於已也，則上與五為婚媾矣。女子貞不字，十年乃字者，女子以陰言之，未有所從者也。蓋此六二以陰居陰，正也；處下卦之中，中也。六二能居中得正，不以初九為冦於已而下從之，是女子能守正不變，不為初之愛字者也。十年乃字者，十年乃天地之終數也，數終則反常，難釋則亨來，是以中正之女，至此十年難極，則可以受九五之愛字也。

Hu Yuan explains: "Zun" means difficulty, "zhan" means to turn back, and "ru" is a particle. The line six-two and nine-five form a "ying" relationship, meaning the mutual connection between yin and yang in the pairs of one and four, two and five, three and the top. Here, it is a proper ying. However, six-two is "cheng" over nine-one, meaning a yin line is on top of a yang line, called "cheng," while a yin line below a yang line is called "cheng," together called "cheng cheng." It wants to go forward to ying with nine-five, but the difficulty is precisely from nine-one, so it hesitates and turns back without advancing. Saying "fei kou hun gou," "kou" refers to nine-one: meaning if six-two was not纠缠 by nine-one like an enemy, it would have gone up to ying with nine-five already. Saying "nv zi zhen bu zi, shi nian nai zi," "nv" refers to the yin line, meaning not yet belonging to anyone. Six-two, being a yin line in a yin position, is "zheng"; also being in the middle of the lower trigram, is "zhong"; together they form "zhong zheng." Six-two can stay in the middle and be proper, not yielding to nine-one's纠缠, just like a woman maintaining her properness and not accepting the marriage proposal from nine-one. Saying "shi nian nai zi," "shi" is the end of the number of heaven and earth, when the number reaches the end, it returns to the normal state, and when the difficulty is removed, smoothness comes. Therefore, this proper woman, after ten years of difficulty, can finally accept the marriage proposal from nine-five.

象曰六二之難，乘剛也者，言六二所以邅回班旋，乘馬而不敢進者，蓋以陰柔之質而乘初九之剛也。十年乃字，反常也者，言於十年難終之後，得從九五之應，是反得常道也。此爻施之人事，猶君子守正專應，不妄有所從者也。

The Small Image Commentary says, "The difficulty of line six in the second place is because it is riding on a strong line." This refers to the reason why line six in the second place hesitates and circles, riding a horse yet not advancing, because it is a yin line resting upon the yang line of line nine at the beginning. It says, "After ten years it is finally possible to be paired, which is returning to the normal way." This refers to after ten years of hardship, finally being able to follow the corresponding line nine in the fifth place, which is returning to the normal path. In terms of human affairs, this line is like a gentleman holding to the right path, waiting patiently for someone who corresponds with him, and not willing to follow others lightly.

六三：即鹿無虞，惟入于林中。君子幾不如舍，往吝。象曰：即鹿無虞，以從禽也；君子舎之，往吝窮也。

The line statement for the third line says: Pursuing a wild deer without a forest guardian to guide the way, one ends up merely wandering deep into the forest in vain. The gentleman perceives the omen and advises to give up; persisting forward will bring regret. The Small Image Commentary says: Pursuing a deer without a forest guardian to lead the way indicates a single-minded desire for game; the gentleman abandons it because proceeding further will only bring regret and hardship.

義曰：即，就也；虞，虞人也。以畋獵言之，欲就其鹿而無虞人導之，鹿不可得也。夫六三以陰居陽，本失正也。夫人之不正，則雖君子能博施者，亦不愛於已矣。上又無應，若往求於五，五屯其膏，自與二為應，必不見納；若下求於初，初又有六四之應，則是以不正而妄動，上下皆不獲其安。

Hu Yuan explains: "Ji" means approaching or pursuing, and "Yu" refers to the person in charge of mountains, rivers, lakes, and marshes. Using the example of hunting, if one wants to catch a deer but does not have a Yu person to guide the way, the deer cannot be caught. The line six in the third occupies a yang position in a yin place, thus losing its proper position from the beginning. If a person is not upright, then even a virtuous person who can widely bestow favors will not be close to him. Moreover, the line six in the third has no corresponding line above it. If it tries to approach nine in the fifth, nine in the fifth is cautious about giving out its favors, and since it has already corresponded with six in the second, it certainly will not accept it. If it tries to go down to nine at the beginning, nine at the beginning has already corresponded with six in the fourth. Thus, with an improper nature, acting rashly, it cannot find a proper place either above or below.

故君子立身處世，則必內畜其徳，外其行，而存心於聖賢，自任以天下生靈之重，不為躁進妄動，必待時之所推、君子之援引以為先容，則位可得而道可行也。今以不正之質，而又不畜其徳，不其行，但以躁進妄動為心，而又無君子之援，是其往必無所得也。故若欲就其鹿，無虞人援引度其可否，則鹿必不可得，而徒入于林中而已，何所獲哉。

Therefore, a gentleman in his conduct and way of life must necessarily cultivate virtue within and regulate his conduct outwardly, placing his thoughts upon the way of the sages and shouldering the heavy burden of the people of the world. He must not be impetuous or reckless, but wait for the right time and for the guidance of a virtuous person to lead the way, only then can his position be attained and his views prevail. Now, the Sixth Line in the Third position is originally of an improper nature; it does not cultivate virtue nor regulate its conduct, but instead harbors a mind of impetuousness and recklessness. Moreover, there is no gentleman to recommend or guide it. Therefore, if it proceeds forward, it will gain nothing. Thus, if one wishes to pursue the deer but has no guardian to lead the way or to judge whether it is feasible, the deer will certainly not be caught, and one will merely wander aimlessly into the woods, gaining nothing at all.

君子幾不如舎往吝者，註疏謂幾為語辭，非也。蓋幾者，有理而未形者也。君子之人能知之先見，知微知彰，度其所然，正身而動。知其進退無所適，而又無其援，必不利矣，則不如舍之，是能豫決其可否，知幾之君子也。若不能如是，而務為躁進，必取其悔吝也。

The saying "A gentleman should not act hastily but rather give up, for going forward will bring regret" has been incorrectly interpreted by old commentaries who took "几" as an interjection. In fact, "几" refers to the initial signs or subtle indications of a matter that have already emerged but are not yet apparent. A gentleman is capable of perceiving these early signs, seeing both the hidden and the obvious, and assessing the general direction of events. Then he straightens himself and acts. He realizes that both his advancement and retreat have no way forward, and that he has no one to support him, so he knows success is certain to be difficult. Therefore, it is better to give up. This is precisely the wise gentleman who can foresee the possibility of success or failure and understands the principle of discerning the subtle to grasp the whole. If one fails to do this and instead acts hastily and recklessly, he will inevitably bring regret upon himself.

象曰即鹿無虞，以從禽也者，凡飛走可擒獲者皆謂之禽，故《曲禮》曰：猩猩能言，不離禽獸。又《書》云：無禽荒者，皆可擒取之義也。六三雖欲即鹿從禽，然而無虞人以度其可否，雖有鹿亦不可得也。鹿即喻乾祿財利之謂也。

The Small Image Commentary says, "To pursue a deer without a虞person, in order to follow the game." All animals that can fly or run and can be captured are called "qin" (game). Therefore, the "Book of Rites · Rituals" says, "The red monkey can speak but still belongs to the category of beasts," and the "Book of Documents" warns, "Do not become addicted to hunting." In these contexts, "qin" refers to animals that can be captured. Although line six in the third position wishes to pursue deer and hunt beasts, there is no虞person to determine whether it is possible to pursue them. Even if there are deer, they cannot be captured. This deer symbolizes the pursuit of official rank and wealth.

君子舎之往吝窮也者，此聖人為妄求躁動之戒也。故《繫辭》云：君子安其身而後動，易其心而後語，定其交而後求。危以動則民不與也，懼以語則民不應也，無交而求則民不與也，莫之與而傷之者至矣。今六三居屯難而求進，是危以動也；非應而往，是懼以語也；以無虞而求鹿，是無交而求也。如此而往，則速其悔吝，困窮可知矣。

The saying "The gentleman abandons it, for going forward will bring regret and hardship" is a warning set by the sages for those who act hastily and recklessly. Therefore, the Great Treatise says: The gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes relationships before making requests. If one acts in a dangerous situation, the people will not follow; if one speaks in fear, the people will not respond; if one makes requests without having established relationships, the people will not give. Without help, those who wish to harm him will arrive. Now, the line six in the third position is in a difficult situation yet demands progress, which is "dangerous action"; lacking a corresponding line yet insisting on going forward, which is "speaking in fear"; pursuing a deer without a hunter, which is "making requests without relationships." Acting in such a hasty manner will only hasten the arrival of regret, and the resultingpredicament and blockage are inevitable.

六四：乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。

The statement for the fourth line says: Riding a horse circling without moving forward; waiting for the other party to come and propose marriage, then going forward will be auspicious, there is no disadvantage. The Small Image Commentary says: Waiting for someone to come and propose before moving forward indicates wisdom.

義曰：此一爻誠可謂知幾之君子也。然雖與初九為正應，而二近於初，疑其與初相得而隔已之路，故乘馬班旋而不敢進也。然已守正而無求於陽，故待初九之來求於已以為婚媾，然後往而應之，則獲吉而無所不利也。若君子雖懐才蘊徳，有聖賢之事業，然亦不可以已而求人，必待其人再三見求於已而往，則道可行、言可從也。故伊尹耕於有莘之野，由湯三聘而後往，以堯舜之道覺天下之民是也。象曰求而往，明也者，言六四居其正而能知其幾，性修智明，不為妄動，必待人求於已然後往而應之，果非君子性修智明，其能與於此乎。

Hu Yuan explains: This line can truly be called the virtue of a gentleman who understands the principle of discerning great things from small signs. Although the sixth line at the fourth position forms a correct correspondence with the first line, it is the second line that is adjacent to the first line. The fourth line suspects that the second line has already formed a close relationship with the first line, thus blocking its path, so it rides a horse and circles around, unable to move forward. However, it maintains its upright position and does not actively seek out the yang line. Therefore, it waits for the first line to come and propose marriage before it goes to respond, thus achieving auspiciousness and benefiting all things. This is like a gentleman who, although possessing talent and virtue, and capable of great deeds like the sages, should not actively seek others, but must wait for others to invite him repeatedly before he takes action. In this way, his proposals will be accepted and his words will be heard. Therefore, Yi Yin worked as a farmer in the fields of You Shen, and only after King Tang of Shang invited him three times did he come out of the mountains, using the ways of Yao and Shun to enlighten the people of the world. This is an example of that. The "Small Image Commentary" says, "Seeking and going forward, this is clarity." It refers to the fourth line, which is in a proper position and can perceive subtle signs, possessing cultivated character and clear wisdom, not acting rashly, but waiting for others to seek him before he goes to respond. If one does not have cultivated character and clear wisdom, how could one reach this level?

九五：屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。

The Line Statement of the Fifth Line says: Being stingy with one's blessings and unwilling to bestow them widely; holding firm to the correct path within a small scope brings吉祥, but doing so within a large scope brings danger. The Small Image Commentary says: Being stingy with one's blessings indicates that the benevolence is not yet extensive enough.

義曰：凡為人君之道，當如天之造物，雲行雨施，滿盈天下，使萬物無不被其澤則可也。《書》曰：無偏無黨，王道蕩蕩。此為君者所當然也。今九五據至尊之位，而反屯難其膏澤，專應在二，不及於眾，是但能煦煦之仁、孑孑之義，私已之親，偏已之應。若施之一家，則可以澤一家；若施之一國，則可以澤一國；若施之天下，則無以濟。是恩澤不及於廣逺，使天下之人無以慰其望，是以小貞則吉而大貞則凶也。是所施膏澤不至光大也可知，故象曰施未光也。

Hu Yuan explains: The way of a ruler should be like the way Heaven creates all things, with clouds flowing and rain falling universally, filling the world so that all things receive nourishment. The Shang Shu · Hong Fan says: impartiality and no factionalism, and the way of the king is broad and smooth. This is the proper conduct for a ruler. Now, the Nine in the Fifth occupies the supreme position, yet is stingy with his grace, only corresponding with the Six in the Second, benefiting only a single line, and not reaching the people at large. This is a petty benevolence and a fragmented righteousness, favoring only those close to him and those corresponding with him. This grace, if applied to a family, is enough to nourish the family; if applied to a state, enough to nourish the state; but if applied to the world, it is insufficient. The grace does not reach far enough to satisfy the expectations of the people, so being upright in small matters brings good fortune, but being upright in great matters brings misfortune. Thus, his grace is not yet broad enough, so the Small Image Commentary says, "The grace is not yet bright."

上六：乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。

The line statement for the sixth line at the top says: Riding a horse, circling without progress, weeping with blood and tears. The small image commentary says: Weeping with blood and tears, how can such a situation last long?

義曰：此言上六處一卦之上，最居屯難之極，欲應於五，五屯其膏而無所告也，固若鰥寡孤獨失職之民，不得其所而罹於塗炭之中，無所告愬者也。五既澤不及於已，三又失其正應，故乘馬班旋而不得進，泣血相續而無所愬也。

Hu Yuan explains: This refers to the line 'Upper Six' being at the top of a hexagram, precisely at the peak of difficulty. It wishes to respond to 'Nine in the Fifth,' but 'Nine in the Fifth' is reluctant to give its blessings, so it has nowhere to seek help, like widows, orphans, and the elderly without support, who cannot find relief and are caught in great hardship, with no place to appeal. Since the blessings of 'Nine in the Fifth' cannot reach it, and 'Six in the Third' is not the proper match, it can only ride a horse and circle around without being able to move forward, with continuous tears and no place to express them.

象曰泣血漣如，何可長也者，此先聖之微，非謂上六也，蓋責其為君臣之道也。夫人君者，不欲一夫有失其所、一物不遂其性，為人臣者又當佐君力行之。今人見赤子墜井，自非親戚，皆將匍匐而救之，況為民之父母，豈可使斯民有此屯難之事，泣血漣如而無所告哉。是不可使之長如此也。是不可長者，蓋責其為君臣之道也。此先聖之微，然自古以來，獨伊尹可能當此也。

The Small Image Commentary says, "Crying blood and weeping profusely, how can this last?" This is the profound meaning of Confucius' words, not merely referring to the sixth line at the top, but rather calling for the proper conduct of rulers and ministers. A ruler should not allow even one person to lose their place or have any thing fail to follow its nature. A minister should assist the ruler in striving to achieve this. Today, when people see an infant fall into a well, even if they are not relatives, they will run to save it. How much more so should a local official, who is like a parent to the people, allow the people to suffer such hardship, crying blood and tears with nowhere to appeal? Such a situation must not be allowed to continue. Saying "it cannot last" is precisely calling for the proper duties of ruler and minister. This is the profound meaning of Confucius; yet since ancient times, only Yi Yin has lived up to this responsibility.

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。

The Hexagram Statement of the Meng hexagram says: Obscurity can lead to clarity. It is not I who seek the obscure child, but the obscure child who seeks me. If the initial inquiry is clear, then tell him directly. But if he keeps asking persistently, it is a desecration, and then do not tell him. It is advantageous to hold fast to the correct path.

義曰：蒙即蒙昧之稱也。凡義理有未通、性識有未明，皆謂之蒙。所以次於屯者，按《序卦》云：屯者，物之始生也，物生必蒙，故受之以蒙。又曰：蒙者，物之稚也。言若人之稚，其心未有所知，故曰也。蒙亨者，言昧之人，其性不通，其志不明，必得賢明之人舉其大端以開發之，則其心稍通，通而不已，遂至大通。亦若民之生，雖懵然無所知，然無所明，必得在上賢明之君善教化之，教化之不已，則知禮義而至於大通，故曰蒙亨也。

Hu Yuan explains: "Meng" means ignorance. Any situation where the principles are not yet understood, and the mind and insight are not yet enlightened, is called Meng. It is placed after the Zun卦 because the "Xu Gua Zhuan" says: Zun is the beginning of the growth of all things, and when all things are newly born, they are naturally in a state of ignorance, so the next is the Meng卦; it also says: Meng is the infant stage of all things. Just as a person in childhood does not yet understand anything, so it is called Meng (the text here is missing one character "Meng," and the following "yan mei zhi ren" is the same). Saying "Meng Heng" refers to the mind of an ignorant person being blocked and his aspirations unclear, which must be guided by a wise person to enlighten him, so that his mind gradually becomes clear; once it becomes clear, he does not stop, and eventually reaches great clarity. It is also like common people who are born ignorant and know nothing, completely without understanding, and must be properly educated by a wise ruler above them. If the education continues, they will understand propriety and righteousness and reach great clarity, so it is said "Meng Heng."

匪我求童蒙，童蒙求我者，我謂賢明老成之人也。言非是賢明老成之人往求童蒙者而告之，蓋是童蒙之人其性不明、其志不通，思其開釋而來求於我，我則告之。亦若賢明之君，非是已欲自求於民而治之，蓋其民無知不能自治，思欲開發闇昧之心以求於已，則已然後居其位，明教化以導之。是以古之聖賢在上者，其處心積慮，非樂居於權位、好處於富貴，蓋民來求治於我，我當治之。亦以天之生民，蚩蚩者眾，無所知識，須得聖賢之人以治之，以堯舜居之而不為樂者，是聖人之本心也。

The saying "Not I who seek the naive and unenlightened, but the naive and unenlightened who seek me" means that "the naive and unenlightened" refers to those who are young and ignorant, unable to understand things on their own, while "I" refers to a wise and mature person. The meaning is that it is not the wise and mature person who goes to teach the naive and unenlightened, but rather the naive and unenlightened who are confused and lack clear aspirations, and seek guidance, thus coming to me. Only then do I explain things to them. This is similar to a wise ruler, who does not seek the right to rule over the people on his own; rather, it is the people who are ignorant and unable to govern themselves, who seek enlightenment and come to him, and only then does he take up the position of ruler, clarifying moral teachings and guiding them. Therefore, in ancient times, the virtuous and wise in positions of authority did not take pleasure in holding power or enjoying wealth, but rather, when the people came to seek their governance, they should shoulder the responsibility of ruling them. It is because the people born by heaven are mostly confused and ignorant, lacking knowledge and experience, that they must have wise and virtuous people to govern them. Yao and Shun, though holding the position of ruler, did not take pleasure in it, which is the true heart of the sages.

初筮告，再三瀆，瀆則不告者，筮所以決疑也。言童蒙之人不能自明，志有所疑，來決於已，則已舉其大端一理以明告之。而蒙者必當精思其可否，深慮其善惡，然後可以大通其志。若或不思不慮，而其性不達，以至於再於三求告於老成之人，則其事煩而瀆亂矣。既已瀆亂，則老成之人不復告之矣。故仲尼曰：舉一隅不以三隅反，則吾不復之矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Confucius Confucius said: "On the first divination, the oracle speaks; on the second and third, if one is disrespectful, the oracle does not speak." Divination is used to resolve doubts. Those who are confused and do not understand themselves, with doubts in their hearts, come to me to resolve them. I then present the main points and explain a single principle clearly to them. Those who receive the teaching must carefully consider whether it is feasible, deeply examine its good and evil, and only then can their minds become greatly enlightened. If they do not think and reflect, their nature remains unenlightened, and they come repeatedly to seek answers from mature people, making the matter complicated and disrespectful. Since it is disrespectful, mature people no longer tell them. Therefore, Confucius said: if a person cannot infer the other three corners from one, I will no longer teach him.

故古之時有樸作教刑，以至蒙昧之人諭之而不思、告之而不慮，則有鞭樸夏楚之刑以戒之。亦如昧之民求治於在位者也，聖賢之人在上，則道之以教化，漸之以禮義，有或不能以自通，以至反善趨惡，瀆上之化，故古之時有明於五刑以弼五教以正之。是言再三瀆亂則不復告之，而有懲戒之刑也。利貞者，此言亨蒙之道，當利以正也。故先聖曰：子帥以正，孰敢不正。言必以正道開發於人也。

Therefore, in ancient times there was the regulation of "Pu zuo jiao xing" (punishment for those who refuse to learn): for those who are ignorant and refuse to think even after being guided or informed, they would be punished with whips or sticks as a warning. This is similar to how the ignorant common people seek governance from those in power: the sages are above, guiding them with education and tempering them with rites and morality. If someone still cannot understand on his own and instead turns away from goodness towards evil, despising the education from above, then in ancient times there was also the method of "ming yu wu xing yi fu zu wu jiao" (clarifying the five punishments to assist the five teachings) to correct them. This means that if someone repeatedly disrespects it, he will no longer be told, but instead be punished. Saying "li zhen" (advantageous to be upright) refers to the method of removing ignorance, which should be based on uprightness. Therefore, Confucius said: If you yourself lead the right path, who would dare not be upright? This means that one must use the right path to enlighten others.

彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以飬正，聖功也。

The Commentary on the Judgment says: The hexagram of蒙 (Obstinacy) represents a mountain beneath a dangerous precipice, where one encounters danger and stops advancing, thus becoming obstinate. "蒙亨" (Obstinacy is favorable) is because acting in accordance with the way of favorable communication is timely and appropriate. "It is not I who seek the naive and unenlightened, but the naive and unenlightened who seek me" (the original text is missing one character "蒙") indicates mutual harmony between the superior and inferior. "The first divination reveals" because the second line, nine two, possesses the quality of yang strength in the center. "If one repeats the divination with disrespect, then it will not reveal" because that would be a desecration of the act of启蒙 (enlightenment). Cultivating purity within a state of ignorance and confusion is precisely the practice that nurtures the sage.

義曰：艮為止、為山，坎為險、為水。山之下有險，窒塞而不通，則是蒙之象也。夫水之性無不下，導之則為江為海，止之則為潢為汙，今止而未決，是其有蒙之義也。蒙亨，以亨行時中也者，言昧之人智性既未明，而賢明老成之人必以一理而決之，使其由稍通以至於大通，如此是以亨通而行，皆得時之中也。

Hu Yuan explained: The Gen hexagram symbolizes stopping and symbolizes mountain, the Kan hexagram symbolizes danger and symbolizes water; the Meng hexagram is precisely Kan below and Gen above. There is danger beneath the mountain, blocked and unpassable, which is the image of Meng. By nature, water never flows upward, and if it is guided it becomes rivers and seas; if it is blocked, it becomes stagnant and polluted pools. Now it is blocked without being guided, which contains the meaning of ignorance. The statement "Meng is亨, because it is亨 in the proper time and in the middle" refers to the fact that people in a state of ignorance have not yet opened their wisdom and nature. However, the wise and mature individuals must use a single principle to decide for them, guiding them from slight understanding to full comprehension. Thus, acting by the way of亨, everything is in harmony with the proper time and the middle path.

匪我求童蒙，童蒙求我，志應也者，言非賢明老成之人求於童蒙之人，蓋童蒙之人來求決於賢明老成之人也。既來求決，則賢明老成之人當告以善道，是上下之志相為合應也。再三瀆，瀆則不告，瀆蒙也者，言蒙昧之人既來求決於賢明之人，賢明者但開發一隅而告之。其蒙者既得賢明之告，必當思慮之，自一隅以至於三隅，然後可通也。今若不思不慮，以至於再於三而瀆問於賢明之人，則賢明之人不復告之，以其不能思慮而自瀆亂於者也。孔子曰：學而不思則罔，是也。

The Commentary on the Judgment says, "It is not I who seek the naive and unenlightened, but the naive and unenlightened who seek me; this is the mutual alignment of wills." This refers to the fact that it is not the wise person who goes to seek the unenlightened, but rather the unenlightened who come to the wise for guidance. Since they seek guidance, the wise person should impart the correct principles to them, thus achieving a harmonious alignment between the superior and the inferior. It says, "If one repeats the same question repeatedly, then the wise person will not answer, for this is a failure to respect the teaching." This means that when the unenlightened come to seek guidance, the wise person only points out one aspect to them. The learner, upon receiving this guidance, must think deeply and reflect on it, extending from that one aspect to the other three, only then can he truly understand. If he does not think or reflect, and keeps asking again and again, the wise person will no longer answer him, because he is not using his mind properly, thus disrupting the process of learning himself. The source text says, "He who is self-chaotic in his learning," but the word "self-chaotic" is missing. Confucius said, "Learning without thinking leads to confusion and no attainment," which is exactly this meaning.

初筮告，以剛中也者，剛中謂九二也。言九二以剛明之徳而居中，是能以剛中之徳而發其蒙昧者也。蒙以飬正，聖功也者，此言聖賢外能晦其徳，而內飬其至性，至誠不息以育其徳，是其聖賢之功也。此正合潛龍之義，始卷懐其才徳，而終存心於天下後世。怪民不知蒙晦養正之意，乃退身於山林，是豈聖賢之功乎。

He said, "The first divination reveals the truth, because it is the strong and central line." "Strong and central" refers to the second line, nine two. It speaks of nine two, with its strong and discerning virtue, occupying the central position of the lower trigram, being able to enlighten the ignorant with such strong and proper virtue. He also said, "Through confusion, one cultivates the right path, which is the way of the sage." This refers to sages who externally conceal their virtue and internally nurture their nature, using constant sincerity to cultivate virtue, which is the way to achieve sagehood. This is exactly in line with the meaning of the first line of the Qian hexagram, "The hidden dragon." At the beginning, one hides one's talent and virtue within, yet always keeps the world and future generations in mind. It is strange that some people do not understand the true meaning of concealing and cultivating virtue, and instead think they should retreat to the mountains and forests. That is far from the way of the sages.

象曰：山下出泉，蒙。君子以果行育徳。

The Great Image Commentary says: Mountains with springs flowing out from below, this is the image of the Hexagram of Enlightenment; the gentleman takes inspiration from it, decisively putting his actions into practice, and cultivating his virtue.

義曰：言泉之始發於山下，未有所之，則必待決導之，然後流注而至為江為海。於未決之前，雖出於山之下而未有所適，是蒙之象也。君子以果行育徳者，言君子之人則當果決其行，而力學審思、強問篤行，使其性明志通，又且養育其徳以修其志，使其道之大成，至於聖賢而後已，然後發其所畜以教化於人也。

Hu Yuan explained: When spring water first gushes out from the foot of the mountain, it has no place to go and must be guided by someone before it can flow down and eventually form rivers and seas. Before it is guided, although it has already come out of the mountain, it has nowhere to go, which is exactly the image of the Meng hexagram. The phrase "the gentleman acts with determination and cultivates virtue" means that the gentleman should act decisively, study diligently, think carefully, ask questions frequently, and practice thoroughly, so as to clarify his mind and achieve his aspirations. At the same time, he should cultivate virtue to refine his aspirations, allowing his learned way to reach its full development, not stopping until he attains the level of a sage, and then use his accumulated knowledge to educate others.

初六：發蒙，利用刑人，用說桎梏，以往吝。象曰：利用刑人，以正法也。

The line statement for the first line says: To enlighten the ignorant, it is appropriate to apply punishment to people, and also appropriate to release those who have repented from their chains and shackles; but if punishment is applied without restraint, there will be regret. The small image commentary says: It is appropriate to apply punishment to people in order to establish proper laws and regulations.

義曰：據此一爻，注之解以為初六在屯難之後，居蒙昧之初，不能自明，而上得九二之陽以照於已，遂發其蒙。蒙昧既發，則志遂明於事而無所疑，可以用刑于人，或說其罪，無所不當也。今則不取，蓋此一爻乃亨蒙之法也。初六居蒙之初，乆在蒙昧，不能通明，必得在上聖賢之君申嚴其號令、設張其教化以開示之，使得其曉悟，故曰發蒙也。若其性識至昧，雖得號令教化開發之而尚不通曉於心，反善趨惡，犯君之教化，則賢明之君當用刑罰以決正之，故曰利用刑人也。

Hu Yuan explains: Regarding this line, the old interpretations state that since the line "Six at the Beginning" is after the difficulty of "Zun" and at the beginning of confusion, it is unable to understand by itself and relies on the yang line "Nine in the Second" above to illuminate it, thus dispelling confusion. Once confusion is dispelled, the mind becomes clear about matters without doubts, so it is appropriate to use punishment or pardon, handling affairs properly. However, I do not adopt this interpretation, because this line actually discusses the method of dispelling confusion. The line "Six at the Beginning" is at the beginning of the "Meng" hexagram, having long been trapped in confusion and unable to understand clearly. It must have a wise and virtuous ruler issuing clear commands and establishing and promoting education to guide and instruct it, leading it to awaken. Therefore, it is called "dispelling confusion." If his nature and insight are extremely confused, even after being inspired by commands and education, he still does not understand and instead turns away from good and toward evil, violating the ruler's education, then the wise ruler should use punishment to judge and correct him. Therefore, it is said "it is appropriate to use punishment."

然又其間乆在蒙昧之時，不知禮義，不知教化，過而為之，以至遭桎梏之苦，始曉悟而自悔，則聖賢之君又當肆赦之。《書》曰：舊染汙俗，咸與維新，是也，故曰用說桎梏也。以往吝者，言凡刑法者，小懲而大戒，刑一而勸百，使天下之人皆遷善而逺罪，是不得已而用之也。語曰：上失其道，民散乆矣，雖得其情，則哀矜而勿喜也。不可恃已之勢、肆已之威、快已之慾，用之以往無有休已，則自取悔吝也。

However, among them there are also people who have long been in ignorance, not understanding propriety and righteousness, unaware of education and cultivation, committing mistakes and thus violating laws and regulations, suffering the hardship of being imprisoned, only then realizing their errors and blaming themselves. Therefore, the sage and virtuous rulers should pardon them. The Book of Documents, Shangshu · Yinzhe says, "Those who have been tainted by bad customs should all be given a chance to reform," which means exactly this, hence the saying "using the metaphor of shackles." The saying "previous stinginess" refers to the original intention of punishment, which is to use minor penalties to achieve greater warnings, punishing one person to encourage a hundred, leading all under heaven to become virtuous and avoid wrongdoing, which is something to be resorted to only when absolutely necessary. The Analects says: When those in power lose the right path, the people have long been estranged. Even if the case is clearly established, they should show compassion and not be overly pleased. One must never rely on one's power, indulge one's authority, or seek personal satisfaction by continuously applying punishments. Doing so will eventually lead to regret.

九二：包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。

The line statement for the Second Line says: Those who can embrace ignorance are auspicious; those who can accept women are auspicious; a son can support a family. The Small Image Commentary says: A son can support a family because the yang and yin elements mutually support each other.

義曰：初六發蒙，蒙之小者也；上九擊蒙，蒙之大者也。而餘四爻皆陰柔之質，惟此九二以剛明之徳居下卦之中，是居得其中者也。夫剛則能斷天下之事，明則能察天下之微。有剛明中正之徳，則天下之賢不肖者皆從而歸之，天下之蒙昧之人皆樂而求之，而已能包容無所不納，故曰包蒙吉。

Hu Yuan explains: The line "Chu Liu" discusses "Fa Meng," which deals with minor ignorance. The line "Shang Jiū" discusses "Ji Meng," which deals with major ignorance. The other four lines all possess the qualities of yin and flexibility. Only this line "Jiu Er" possesses the virtue of strength and clarity, residing in the central position of the lower trigram. This is a line that achieves the mean. Strength allows for decisive action in matters of the world, clarity allows for the discernment of subtle signs. Possessing the virtues of strength, clarity, and uprightness, all the virtuous and the unvirtuous in the world will come to him, and all the ignorant will willingly seek his guidance. He can embrace all and accept all, thus it is said "Bao Meng Ji."

納婦吉者，婦所以助已而成治也。以上下三爻皆陰柔之質，故稱婦也。然其中必有賢者能者，而九二又能納之以助於已。蓋言九二居人臣之位，正應於五，五為至尊而以柔順之質專委於二，荷天子之重任，掌天下之繁務，其責至重，雖有剛明之徳，亦不能獨當之，必在廣納天下之賢才以相輔助，然後可以成治也，故云納婦吉也。

The phrase "Nafu Ji" (Accepting a wife is auspicious) means that a wife is used to assist in completing the task of governance. Since all the other yao above and below are of yin and soft nature, they are referred to as "wife." Among these yin lines, there must be capable individuals, and the Nine in the Second (nine two) is able to accept them to assist himself. This refers to the Nine in the Second occupying the position of a minister, corresponding properly with the Six in the Fifth (six five). The Six in the Fifth, although in the highest position, entrusts all the state affairs entirely to the Nine in the Second with her gentle and yielding nature. The Nine in the Second bears the heavy responsibility entrusted by the Son of Heaven, managing the heavy affairs of the world, which is extremely significant. Even with a strong and discerning virtue, one person cannot bear the burden alone. Therefore, he must widely accept the talents of the world to assist each other, and only then can he accomplish the task of governance. Hence, it is said "Nafu Ji."

子克家者，言有包蒙納婦之吉，施之人子則可以幹父之事而克集一家之治，施之人臣則可以乾君之命而克成天下之治也，故曰子克家。象曰子克家，剛柔接也者，言六五與九二為正應，上以柔順而接於下，父之慈也；下以剛明而奉於上，子之孝也。父子之義相交，則家道成也；君臣之義相交，則天下治也。是六五之君能以柔順之道下委於九二之臣，九二之臣能以剛明之徳上奉其六五之君，是則剛柔相接而克成其治也。

It says, "The son can manage the family," which refers to having the auspicious quality of being inclusive and tolerant of ignorance, and accepting the talents of others. When applied to a son, it means he can take charge of his father's affairs and manage the family well; when applied to a minister, it means he can carry out the commands of his sovereign and govern the world. Therefore, it is said, "The son can manage the family." The "Small Image Commentary" says, "The son can manage the family, because the yin and yang are connected." This refers to the fact that the sixth line (six in the fifth) and the ninth line (nine in the second) are in mutual correspondence. The superior person, with his gentle and yielding nature, governs the people below, which represents the father's kindness; the inferior person, with his strong and discerning nature, serves the superior, which represents the son's filial piety. The meaning of father and son is mutually connected, and thus the family is properly governed; the meaning of sovereign and minister is mutually connected, and thus the world is well governed. This is exactly how the sovereign, who is the sixth line (six in the fifth), can entrust the administration of affairs to the minister, who is the ninth line (nine in the second). The minister, in turn, can serve the sovereign with his clear and virtuous conduct. Thus, the strong and the gentle are in mutual harmony, and a well-governed world is achieved.

六三：勿用取女，見金夫，不有躬，無攸利。象曰：勿用取女，行不順也。

The third line statement says: Do not marry this woman; she surrenders herself to wealthy and powerful men as soon as she sees them, and thus cannot keep herself safe, bringing no benefit. The Small Image Commentary says: Do not marry this woman, for her conduct is not in accordance with the proper way.

義曰：金夫者，剛陽之人也。六三以陰柔而居陽位，本不正也。以不正之女，不能順守婦道，比近九二剛陽之人，故起躁求之心而欲遽從之，是不有其躬，非清之行，故聖人戒之曰勿用取此六三不正之女也。無攸利者，言六三之女以不正之質而從於剛夫，則必蠱其一家之事；亦猶不正之臣以此道而事君，必害其天下之治，復何有所利哉。象曰勿用取女，行不順也者，先聖所以言勿用取此女者，以其不正之質，而又躁求於金夫，不待夫見求而自遽應之，是行不順也。

Hu Yuan explains: "Jin Fu" refers to a strong man. The line six in the third, being of a yin and soft nature, is in a yang position, which is inherently not proper. This improper woman is unable to remain virtuous and steadfast in her role as a wife, and she also forms a "bi" relationship with the adjacent line nine in the second, a strong man. "Bi" refers to the relationship between two adjacent lines that are close to each other. Thus, she develops a restless desire to be with him, wanting to follow him immediately. This is why she cannot maintain her own integrity and lacks a chaste and virtuous character. Therefore, the sage warns: do not marry this improper woman. The phrase "wu yu li" means that a woman with an improper nature who follows a strong man will certainly ruin the family. This is similar to an improper minister serving a ruler in this way, which will certainly harm the governance of the state. How could there be any benefit? The "Small Image Commentary" says, "Do not take this woman, for her actions are not harmonious." Confucius warns against marrying this woman because she has an improper nature and eagerly pursues a powerful man, responding before he even asks, which is not in accordance with the proper way of conduct.

六四：困蒙，吝。象曰：困蒙之吝，獨逺實也。

The statement for the fourth line says: Being trapped in confusion, there is regret. The Small Image Commentary says: Being trapped in confusion and thus feeling regret is because it is the one that is furthest from the yang line, which represents reality.

義曰：六四以陰柔之質居蒙昧之世，又處陰之位，上既逺上九之陽，下又逺九二之陽，在二陰之間，無陽以發明於已，困於蒙暗，不得通達，故有悔吝。是以自古聖賢未有不自擇師取友、親仁善鄰以成者也。故子貢問為仁於仲尼，仲尼答曰：工欲善其事，必先利其器。居是邦也，事其大夫之賢者，友其士之仁者。

Hu Yuan explained: The line six in the fourth, with its yin and soft nature, is in a time of confusion and ignorance, and occupies a yin position. It is far from the yang line at the top, nine at the top, and also far from the yang line nine in the second below. It is sandwiched between two yin lines, with no yang line to enlighten or illuminate it, thus being trapped in confusion and darkness, unable to progress, hence there is regret. Therefore, since ancient times, all sages and virtuous people have achieved their success by themselves choosing teachers and friends, drawing near to benevolent persons, and forming good relationships with virtuous neighbors. Therefore, Zigong asked Confucius how to practice benevolence, and Confucius replied: A craftsman who wishes to do his work well must first sharpen his tools; if you live in a country, you must serve the virtuous ministers and associate with the benevolent gentlemen.

夫賢者事之，仁者友之，以相訓導，以相琢磨，未有不成其道業者。果能此道，則雖愚必明，雖弱必強，則自小賢以至於大賢，自大賢以至於聖人也。故孔子又曰：里仁為美，擇不處仁，焉得智。言人之所居必擇仁者之裡而處之，觀其動作必中於道，觀其言語必中於義，出入遊處，日漸月摩，雖有凶子頑弟，未有不率而至於善者。

To treat the virtuous with the respect due to a teacher, and to associate with the benevolent as friends, mutually instructing and refining each other, there is nothing that cannot be achieved in scholarship and career. Truly following this path, those originally dull will become enlightened, and those originally weak will become strong. Thus, one progresses from a minor virtue to a great virtue, and from a great virtue to a sage. Therefore, Confucius also said: "To live near the benevolent is good." Choosing a place to live without choosing a neighborhood of the benevolent, how can that be considered wise? This means that when choosing where to live, one must select a neighborhood where the virtuous reside. Observing their actions, they will conform to the Way; listening to their words, they will conform to righteousness. In daily life and interaction, gradually influenced by them, even if there are unruly children at home, they will not remain so but will be guided toward goodness.

又若孟子之母三徙其居，而卒使其子為萬世之大賢，是由母能親仁善鄰之力也。今六四不能親仁善鄰，故至於困窮而有悔吝也，宜矣。象曰困蒙之吝，獨逺實也者，夫陽主生物，故為實。今六四既逺上下之剛陽，至於困窮而有悔吝，是逺於陽實，故曰獨逺實也。

For example, Mencius' mother moved her home three times, eventually enabling her son to become a great sage admired by generations. This is precisely the power of a mother who can approach virtuous people and choose good neighbors. Now, line six in the fourth position cannot approach virtuous people or form good relations with neighbors, so it falls into a state of hardship and regret, which is appropriate. The Small Image Commentary says, "The hardship of being confused is due to being far from the real." The yang line governs the nurturing of all things, so it is called "real." Now, line six in the fourth position is far from both the upper and lower yang lines, leading to hardship and regret. This is precisely being distant from the yang entity, hence it is said "alone distant from the real."

六五：童蒙，吉。象曰：童蒙之吉，順以巽也。

The fifth line statement says: Like a child who is naive and does not act on his own, it is auspicious. The Small Image Commentary says: The reason why the childlike state is auspicious is because it is both gentle and humble.

義曰：六五陰柔之質而居陽位至尊之極也，內有剛徳可以通天下之志，外示柔順足以專任臣之道，故獲童蒙之吉。非六五柔順之徳，無以委任九二剛明之臣；非九二剛明之才，無以當六五委任之重。故此能專權委寄，所謂勞於求賢，逸於任使，不勞聰明，垂拱而自治者也。象曰童蒙之吉，順以巽也者，以陰柔居至尊，是順也；能專任於賢而以柔接之，是巽也。

Hu Yuan explains: Six in the Fifth, with its inherently soft and yielding nature, occupies a yang position and holds the highest position. Within, it possesses the strong and vigorous virtue sufficient to understand the hearts of all people, and externally, it displays flexibility and obedience, sufficient to exclusively entrust the administration to ministers. Therefore, it attains the auspiciousness of "Childlike Innocence." Without the gentle virtue of Six in the Fifth, there would be no way to entrust the affairs of state to Nine in the Second, who is so wise and capable; without the capable talent of Nine in the Second, there would be no way to bear the heavy responsibility entrusted by Six in the Fifth. Therefore, here, the exclusive entrusting of power is exactly what is meant by the toil of seeking virtuous talents and the ease that follows their appointment. There is no need to constantly use one's own ears, eyes, and mind, and by simply hanging one's robes and clasping one's hands, the world naturally becomes well governed. The "Small Image Commentary" says, "The auspiciousness of Childlike Innocence is due to obedience and yielding": occupying the highest position with a soft and yielding nature is "obedience"; being able to exclusively entrust the virtuous and treat them with a gentle attitude is "yielding," which is also humility and humility.

上九：擊蒙，不利為冦，利御冦。象曰：利用御冦，上下順也。

The line statement of Upper Nine says: Using force to strike against ignorance; employing military force to harass others is not advantageous, but employing military force to defend against an invading force is advantageous. The Small Image Commentary says: It is appropriate to use this to defend against foreign invaders, because this will make all people above and below pleased and convinced.

義曰：據初九是蒙之小者，故曰利用刑人。凡昧於理者皆謂之蒙：若為臣不盡臣之忠，為子不盡子之孝，為弟者當奉於兄而反為輕侮之事，為兄者所以友于弟而反為傷虐之行，為士者所以守義明先王法則以正流俗而反為偷薄之行，為農者所以力穡務本而反為怠惰之事，為工者所以作器用以利於人而反為雕巧之弊，為商者所以通濟有無而反為侈靡之異，是皆反於常理而蒙昧之小者，故用刑法以正之。

Hu Yuan explains: According to the statement of the first line (the original text says "initial nine"), it deals with minor ignorance, hence it says "use punishment to correct people." All those who are confused and unclear about principles are called "ignorance": a subject who does not show loyalty, a son who does not show filial piety, a younger brother who should serve his elder brother but instead mocks and insults him, an elder brother who should love his younger brother but instead harms and abuses him, a scholar who should uphold righteousness and explain the laws of the former kings to correct the prevailing customs but instead acts in a shallow and vulgar manner, a farmer who should work hard and focus on the fundamentals but instead is lazy and neglectful, a craftsman who should make tools convenient for others but instead indulges in excessive carving and trickery, a merchant who should facilitate trade and balance supply and demand but instead promotes extravagance and superficiality—these are all violations of common sense, belonging to the minor category, so punishment is used to correct them.

今上九乃是之大者，若諸侯群臣所以佐天子而反為叛逆之丑，若夷狄所以柔服於中國而反為叛亂之孽，罪深惡大，非五刑所能制，必在興師動眾以征伐之，故曰擊蒙也。不利為冦者，夫兵凶器也，戰危事也。若逞其凶器，肆其危事，以自冦於人，往必不利。故秦之始皇、漢之孝武、隋之煬帝，皆貪一時之慾，恃一己之威，窮兵黷武，長征逺伐，使天下之男死不得縁南畝，天下之女罷不得就蠶室，而勞於饋餉，流離四郊，以至老母吊其子，婦哭其夫，怨毒之氣徹於骨髓，愁痛之聲淪於腸胃，此皆為冦不利之明效也。

As for the topmost line, it deals with great confusion: for example, feudal princes and ministers who should assist the Son of Heaven yet instead commit rebellious acts, or the four barbarian tribes who should be obedient to the Central Kingdom yet instead incite rebellion. These are grave offenses that cannot be handled by the five punishments alone; military force must be used to suppress them, hence the phrase "overcoming confusion." The statement "it is not advantageous to become a marauder" means that weapons are dangerous and warfare is perilous. If one uses these weapons recklessly and engages in such dangerous actions, they will become like marauders invading others, which will certainly bring misfortune. Therefore, Qin Shi Huang, Han Wu Di, and Sui Yang Di all pursued their own desires, relied on their own power, and engaged in continuous warfare, leading to long-distance campaigns. As a result, men throughout the land died from exhaustion, leaving fields untended; women were worn out, neglecting their silk-rearing duties. Everyone suffered from the burden of transporting military provisions, wandering in the four corners of the country. Mothers wept over their sons, wives mourned their husbands, and resentment penetrated deep into their bones, while sorrowful cries filled their stomachs—these are clear examples of "it is not advantageous to become a marauder."