The Trigram of Retreat

艮下乾上。遯：亨，小利貞。[疏]正義曰：“遯”亨者，遯者，隱退逃避之名。陰長之卦，小人方用，君子日消。君子當此之時，若不隱遯避世，即受其害。須遯而後得通，故曰“遯亨”。“小利貞”者，陰道初始浸長，正道亦未全滅，故曰“小利貞”。

The hexagram Dùn has its structure with the mountain (Gèn) below and heaven (Qián) above. The classic text says: "The hexagram Dùn is smooth and prosperous, and it is slightly advantageous to adhere to the correct path." Kong Yingda explains: "The phrase 'Dùn is prosperous' refers to 'Dùn,' which is the name of retreating and withdrawing. This is a hexagram indicating the gradual increase of yin energy, with small people gaining power and gentlemen gradually retreating. In such a situation, if a gentleman does not retreat and withdraw, he will suffer harm. Therefore, one must retreat first in order to achieve prosperity, hence it is said 'Dùn is prosperous.' The phrase 'slightly advantageous to adhere to the correct path' is because the way of yin and flexibility is just beginning to grow, and the correct path has not yet been completely eliminated, hence it is said 'slightly advantageous to adhere to the correct path.'"

《彖》曰：“遯亨”，遯而亨也。遯之為義，遯乃通也。[疏]正義曰：“遯而亨”者，此釋遯之所以得亨通之義。小人之道方長，君子非遯不通，故曰：“遯而亨也”。

The Commentary on the Judgment says: "The trigram Duan (Retreat) is favorable." This means that retreat leads to success. Wang Bi's commentary states that the meaning of "Duan" lies in the fact that retreat enables passage. Kong Yingda elaborates that the phrase "retreat and success" explains why the trigram Duan can achieve success—since the way of the petty person is growing, the gentleman cannot achieve success without retreat, hence it is said "retreat and success."

剛當位而應，與時行也。謂五也。“剛當位而應”，非否亢也。遯不否亢，能“與時行也”。[疏]正義曰：舉九五之爻，釋所以能遯而致亨之由，良由九五以剛而當其位，有應於二，非為否亢。遯不否亢，即是相時而動，所以遯而得亨，故云“剛當位而應，與時行也”。

The Commentary on the Judgment says: A strong line occupying the proper position and having a corresponding line can act in accordance with the circumstances. Wang Bi's commentary says: This refers to the line nine in the fifth. "A strong line occupying the proper position and having a corresponding line" indicates that it is not obstructive and lofty; retreating without being obstructive and lofty, it can "act in accordance with the times." Kong Yingda elaborates: The Commentary on the Judgment cites the line nine in the fifth to explain the reason why retreat leads to success. Actually, it is because the line nine in the fifth, being a strong yang line, occupies the proper position and corresponds with the line six in the second, and is not obstructive and lofty. Retreating without being obstructive and lofty means acting after careful consideration of the circumstances, so retreating leads to success, hence it is said "a strong line occupying the proper position and having a corresponding line, acting in accordance with the times."

“小利貞”，浸而長也。陰道欲浸而長，正道亦未全滅，故“小利貞”也。[疏]正義曰：釋“小利貞”之義。浸者漸進之名。若陰德暴進，即消正道。良由二陰漸長而正道亦未即全滅，故云“小利貞”也。

The Commentary on the Judgment says: "A small advantage is found in uprightness," because the yin energy is gradually increasing. Wang Bi's commentary explains that the way of yin and flexibility is about to gradually grow, while the path of uprightness has not yet been completely eliminated, hence "a small advantage is found in uprightness." Kong Yingda further explains that this is interpreting the meaning of "a small advantage is found in uprightness." "Jin" means gradually advancing; if the power of yin were to rapidly and strongly increase, it would immediately eliminate the path of uprightness. Precisely because the two yin lines below are slowly growing, and the path of uprightness has not yet been entirely eliminated, it is said "a small advantage is found in uprightness."

遯之時義大矣哉！[疏]正義曰：嘆美遯德。相時度宜，避世而遯，自非大人照幾不能如此，其義甚大，故云“大矣哉”。《象》曰：天下有山，遯。天下有山，陰長之象。[疏]“《象》曰：天下有山，遯”。○正義曰：“天下有山，遯”者，山者陰類，進在天下，即是山勢欲上逼於天，天性高遠，不受於逼，是遯避之象，故曰“天下有山，遯”。○注“天下有山”至“之象”。○正義曰：積陽為天，積陰為地。山者，地之高峻，今上逼於天，是陰長之象。

The Commentary on the Judgment praises: The situation and principles embodied in the Hexagram of Retreat are indeed profound! Kong Yingda explains: This is praising the virtue of retreat. To examine the timing and discern the appropriate course of action, to withdraw from the world of corruption and retreat, is something that can only be done by a person with profound insight into subtle matters. The principles involved are of great significance, hence the exclamation "How profound it is!" The Image Commentary says: A mountain beneath the heavens, this is the Hexagram of Retreat. Wang Bi comments: A mountain beneath the heavens signifies the growth of yin energy. Kong Yingda provides a commentary on Wang Bi's explanation of the Image Commentary's phrase "A mountain beneath the heavens, Retreat." He explains: A mountain belongs to the category of yin, and when it stands upright beneath the heavens, it is as if the mountain is approaching the heavens. The heavens are lofty and do not accept this pressure, thus forming the image of retreat, hence the phrase "A mountain beneath the heavens, Retreat." He further comments on Wang Bi's explanation from "A mountain beneath the heavens" to "the image," explaining: Yang energy accumulates to form the heavens, and yin energy accumulates to form the earth. A mountain is the elevated part of the earth; now it approaches the heavens, which is precisely the image of the growth of yin energy.

君子以遠小人，不惡而嚴。[疏]正義曰：君子當此遯避之時，小人進長，理須遠避，力不能討，故不可為惡，復不可與之褻瀆，故曰“不惡而嚴”。

The Image Commentary says: The gentleman takes this image as a model, keeping distant from petty men, and does not need to use harsh words and fierce expressions to maintain authority. Kong Yingda explains: The gentleman is in a time of withdrawal, while petty men are advancing and growing stronger. By reason, he must keep far away from them. Since his strength is insufficient to attack them, he cannot use harsh words and fierce expressions to act wickedly with them. At the same time, he cannot be familiar or close to them. Therefore, it is said, "not evil yet strict."

初六：遯尾，厲，勿用有攸往。“遯”之為義，闢內而之外者也。“尾”之為物，最在體後者也。處遯之時，不往何災，而為“遯尾”，禍所及也。危至而後行，難可免乎？厲則“勿用有攸往”也。[疏]正義曰：“遯尾厲”者，為遯之尾，最在後遯者也。小人長於內，應出外以避之，而最在卦內，是遯之為後也。逃遯之世，宜速遠而居先，而為“遯尾”，禍所及也，故曰“遯尾厲”也。“勿用有攸往”者，危厲既至，則當“固窮”，“危行言遜”，勿用更有所往，故曰“勿用有攸往”。

The text says: "Retreating and falling behind, there is danger, and it is not advisable to go anywhere." Wang Bi's commentary explains: "Dun" means avoiding the inner trigram and moving toward the outer trigram; "tail" refers to the part at the end of the body. When retreating, not moving forward originally brings no disaster, but it deliberately becomes the "tail of retreat," and disaster will follow. Acting when danger has already arrived, where can disaster be avoided? Since there is danger, it is said "do not go anywhere." Kong Yingda elaborates: "Dun tail danger" means it has become the tail of the retreating group, being the last to retreat. The petty person is growing within the inner trigram, and should have moved out to the outer trigram to avoid, but it remains inside the trigram, retreating last. In this time of retreat, one should quickly leave and go ahead, but now it has become the "tail of retreat," disaster naturally follows, hence "dun tail danger." As for "do not go anywhere," it means when danger has already arrived, one should act like the "gentleman remains in poverty" and "acts with caution and speaks humbly" as mentioned in the "Analects," and not go anywhere, hence "do not go anywhere."

《象》曰：“遯尾”之厲，不往何災也。[疏]正義曰：“不往何災”者，《象》釋當遯之時，宜須出避。而“勿用有攸往”者，既為“遯尾”，出必見執，不如不往，不往即無災害。“何災”者，猶言無災也。與何傷、何咎之義同也。

The Image Commentary says: "The danger of 'retreating at the end' is that if one does not go forward, what disaster could there be?" Kong Yingda explains that the phrase "if one does not go, what disaster?" refers to the Image Commentary explaining that when one should retreat, one should go away to avoid danger, but the Line Statement says "do not go anywhere." This is because the initial line has already become "retreating at the end," and if it goes out, it will certainly be captured. Therefore, it is better not to go, and not going leads to no disaster. "What disaster?" is equivalent to saying there is no disaster, and its usage is similar to other instances in The Zhou Changes where "what harm?" or "what misfortune?" is used.

六二：執之用黃牛之革，莫之勝說。居內處中，為遯之主，物皆遯巳，何以固之？若能執乎理中厚順之道以固之也，則莫之勝解。[疏]正義曰：“執之用黃牛之革莫之勝說”者，逃遯之世，避內出外，二既處中居內，即非遯之人也。既非遯之人，便為所遯之主，物皆棄巳而遯，何以執固留之？惟有中和厚順之道可以固而安之也。能用此道，則不能勝巳解脫而去也。黃中之色，以譬中和。牛性順從，皮體堅厚，牛革以譬厚順也。六三居中得位，亦是能用中和厚順之道，故曰“執之用黃牛之革莫之勝說”也。

The text of line six-two says: Using a rope made of yellow oxhide to bind him, no one can loosen it. Wang Bi's commentary explains: Line six-two is in the inner trigram and occupies the central position, being the object that people generally avoid. Everyone else leaves him, so what can he use to retain them? If he can hold fast to the principles of the middle way and the virtues of kindness and gentleness, then no one can escape. Kong Yingda elaborates: The phrase 'holding fast with the hide of a yellow ox, none can loosen it' refers to the fact in an age of retreat, people all avoid the inner trigram and flee to the outer trigram. Since line six-two is in the center of the inner trigram, it is not someone who retreats. Since he himself does not retreat, he becomes the object that others avoid. Everyone abandons him, so what can he use to force them to stay? Only the way of harmony and kindness can stabilize and pacify them. If he can use this way, others cannot escape from him. The color yellow is the central color among the five colors, used to symbolize harmony. The nature of an ox is obedient, and its hide is strong and thick, used to symbolize kindness and gentleness. This line is in the center and in the proper position, which is precisely the ability to use the way of harmony and kindness, hence the saying 'holding fast with the hide of a yellow ox, none can loosen it'.

《象》曰：執用黃牛，固志也。[疏]正義曰：“固志”者，堅固遯者之志，使不去已也。九三：係遯，有疾厲，畜臣妾，吉。在內近二，以陽附陰，宜遯而繫，故曰“係遯”。“遯”之為義，宜遠小人，以陽附陰，繫於所在，不能遠害，亦巳憊矣，宜其屈辱而危厲也。繫於所在，“畜臣妾”可也。施於大事，凶之道也。

The Image Commentary says: Using ox hides to bind is to solidify one's resolve. Kong Yingda explains: What is meant by 'solidifying the will' is to stabilize the hearts of those who wish to retreat, so that they do not leave. The text at line nine in the third position says: Retreat that is bound by something, brings illness and danger; if used for keeping servants and concubines, it is auspicious. Wang Bi's commentary explains: Nine in the third position is within the inner trigram and adjacent to six in the second. A yang line attaching to a yin line should retreat but is instead bound, hence 'bound retreat.' The meaning of 'retreat' originally is to distance oneself from small people. Now nine in the third, with a yang line attaching to a yin line, is bound by its position and cannot distance itself from harm, thus becoming exhausted and distressed. Hence, it suffers disgrace and falls into danger. Since it is bound by its position, using this attitude to keep servants and concubines is acceptable; but if applied to state affairs, it leads to misfortune.

[疏]正義曰：“係遯”者，九三無應於上，與二相比，以陽附陰，繫意在二，處遯之世，而意有所繫，故曰“係遯”。“有疾厲”者，“遯”之為義，宜遠小人。既繫於陰，即是“有疾憊”而致危厲，故曰“有疾厲”也。“畜臣妾吉”者，親於所近，繫在於下，施之於人，畜養臣妾則可矣，大事則凶，故曰：“畜臣妾吉。”

Kong Yingda explains: The phrase "xi duan" refers to the fact that nine in the third position does not have a proper correspondence above, but is adjacent to six in the second. With a yang line clinging to a yin line, its mind is attached to six in the second. Being in a time of retreat yet having something to attach to, this is called "xi duan." The phrase "you ji li" refers to the fact that the meaning of "duan" should be to distance oneself from small people. Since nine in the third is attached to a yin line, it is like having an illness and fatigue, thus leading to danger and hardship, hence "you ji li." The phrase "xu chen qie ji" refers to the fact that it is close to those around it and attached to the lower position. Using this attitude in dealing with people, keeping servants and concubines is acceptable, but applying it to state affairs leads to misfortune, hence "xu chen qie ji."

《象》曰：“係遯”之厲，有疾憊也。“畜臣妾，吉”，不可大事也。[疏]正義曰：“不可大事”者，釋此“係遯”之人，以“畜臣妾吉”，明其不可為大事也。九四：好遯，君子吉，小人否。處於外而有應於內，君子“好遯”，故能舍之，小人繫戀，是以“否”也。[疏]正義曰：九四處在於外，而有應於內。處外即意欲遠遯，應內則未能棄舍。若好遯君子，超然不顧，所以得吉。小人有所繫戀，即不能遯，故曰“小人否”也。

The Image Commentary says: The danger and hardship of "retreating while being bound" is due to illness and hardship; "keeping concubines and servants, it is auspicious" indicates that one cannot undertake great affairs. Kong Yingda explains: What is meant by "not being able to undertake great affairs" is to explain the person who is bound and cannot retreat, who is only suitable for "keeping concubines and servants, it is auspicious," indicating that he cannot take on major responsibilities. The text at line nine in the fourth position says: Favoring retreat, the gentleman is auspicious, while the petty person is not. Wang Bi's commentary explains: Nine in the fourth position is in the outer trigram but corresponds with the first line of the inner trigram; the gentleman "favors retreat," so he can abandon this connection; the petty person, however, clings to it, hence "not auspicious." Kong Yingda explains: Nine in the fourth position is in the outer trigram but has a corresponding line in the inner trigram; being in the outer trigram means he has the intention to retreat far away, but corresponding with the inner trigram means he cannot let go. If the gentleman favors retreat, he can go away calmly and without looking back, thus obtaining auspiciousness; the petty person, however, is attached, so he cannot retreat, hence it is said "the petty person is not auspicious."

《象》曰：君子“好遯”，“小人否”也。音臧否之否。[疏]正義曰：嫌讀為“圯”，故音之也。九五：嘉遯，貞吉。遯而得正，反制於內。小人應命，率正其志，“不惡而嚴”，得正之吉，遯之嘉也。[疏]正義曰：“嘉遯貞吉”者，嘉，美也。五居於外，得位居中，是“遯而得正”。二為已應，不敢違拒，從五之命，率正其志，“遯而得正，反制於內”，“不惡而嚴，得正之吉”，為遯之美，故曰“嘉遯貞吉”也。

The Image Commentary says: The superior person "prefers to retreat," while the inferior person "does not." Wang Bi explained the pronunciation of the word "否" as the "否" in "臧否." Kong Yingda further explained that this was to prevent people from misreading it as the character "圯," so he specially noted the pronunciation. The text at line nine in the fifth position says: "A beautiful retreat, maintaining uprightness leads to good fortune." Wang Bi's commentary explains that retreating while maintaining uprightness can reverse control over the inner trigram's inferior person; the inferior person obeys and is guided to correct their mind, which aligns with the Image Commentary's "not evil yet strict," which is the good fortune of uprightness, and also the most beautiful form of retreat. Kong Yingda further explains that "beautiful retreat, uprightness brings good fortune" means "beautiful" refers to goodness; the line nine in the fifth position is located in the outer trigram, both properly positioned and in the center, which is "retreating while maintaining uprightness." The line six in the second is its corresponding line, which does not dare to disobey, obeys the command of line nine in the fifth, and is guided to correct its mind, which is what the commentary refers to as "retreating while maintaining uprightness, reversing control over the inner trigram" and "not evil yet strict, good fortune of uprightness," becoming a beautiful retreat, hence "beautiful retreat, uprightness brings good fortune."

《象》曰：“嘉遯，貞吉”，以正志也。[疏]正義曰：“以正志”者，小人應命，不敢為邪，是五能正二之志，故成遯之美也。上九：肥遯，無不利。最處外極，無應於內，超然絕志，心無疑顧，憂患不能累，矰繳不能及，是以“肥遯無不利”也。

The Image Commentary says: "A joyful retreat, with uprightness brings good fortune," because it is able to correct the mind. Kong Yingda explains that "to correct the mind" means that small people obey orders and dare not commit wrongdoing, showing that nine in the fifth position corrects the mind of six in the second, thus achieving the virtue of retreat. The text mentions upper nine: retreating with ease and composure, there is no disadvantage. Wang Bi's commentary explains that upper nine is at the top of the outer trigram, and there is no corresponding line in the inner trigram. It is detached from attachments, has no hesitation or attachment, and is not troubled by worries or burdens. Even the silk thread of an arrow used to shoot birds cannot reach it. Therefore, it is said "a fatuous retreat brings no disadvantage."

[疏]“上九，肥遯無不利”。○正義曰：《子夏傳》曰：“肥，饒裕也。”四、五雖在於外，皆在內有應，猶有反顧之心。惟上九最在外極，無應於內，心無疑顧，是遯之最優，故曰“肥遯”。遯而得肥，無所不利，故云“無不利”也。注“最處外極”至“無不利也”。○正義曰：矰，矢名也。鄭注《周禮》：“結繳於矢謂之矰。”繳，《字林》及《說文》云：“繳，生絲縷也。”《象》曰：“肥遯，無不利”，無所疑也。

Kong Yingda explained the line statement of the Upper Nine in his commentary, stating that Zixia's Commentary on the Changes says "fei means broad and prosperous." Although the Nine in the Fourth and the Nine in the Fifth are both in the outer trigram, they have corresponding lines within the inner trigram and still retain a sense of looking back; only the Upper Nine is at the extreme of the outer trigram, with no corresponding line in the inner trigram, and has no hesitation or attachment in its mind, thus retreating in the most refined manner, hence "fei dun." Retreating in a broad and easy manner leads to no disadvantage, hence "wu bu li." He also explained Wang Bi's commentary from "most at the extreme of the outer trigram" to "no disadvantage," stating that "zeng" is the name of a type of arrow, as Zheng Xuan's commentary on the Zhou Li explains, "an arrow with a silk thread tied to it is called zeng." "Jiao," according to the Zilin and Shuowen Jiezi, refers to a thread made of raw silk. The Image Commentary says "fei dun, wu bu li" because there is no hesitation in the mind.

乾下震上。大壯：利貞。[疏]正義曰：大壯，卦名也。壯者，強盛之名。以陽稱大，陽長既多，是大者盛壯，故曰“大壯”。“利貞”者，卦德也。群陽盛大，小道將滅，大者獲正，故曰“利貞”也。

The hexagram Da Zhuang has its lower trigram Qian (Heaven) and upper trigram Zhen (Thunder). The text says: "Da Zhuang is favorable for maintaining the correct path." Kong Yingda explains: "Da Zhuang" is the name of the hexagram; "zhuang" means strong and flourishing. The Zhou Changes refer to yang lines as "da," and in this hexagram, the yang lines have grown greatly, which is the "da" (great) and strong, hence called "Da Zhuang." The phrase "li zhen" refers to the moral quality of this hexagram: with many yang lines being strong and flourishing, the way of yin and flexible persons is about to be eliminated. The "great" has attained the correct path, hence it is said "li zhen."

《彖》曰：“大壯”，大者壯也。大者謂陽爻，小道將滅，大者獲正，故“利貞”也。[疏]“《彖》曰”至“壯也”。○正義曰：“大者壯也”者，就爻釋卦名。陽爻浸長，巳至於四，是大者盛壯，故曰“大者壯也”。○注“大者謂陽爻”至“利貞也”。○正義曰：釋名之下，剩解利貞，成“大者”之義也。

The Commentary on the Judgment says: "Great Strength" refers to the strong and powerful. Wang Bi's annotation states: "The great one" refers to the yang line; the yin and flexible small people's way is about to be eliminated, and the great one has obtained the correct path, hence "favorable to uprightness." Kong Yingda explained from "The Commentary says" to "strength" by elaborating: what is meant by "the great one is strength" is to explain the name of the hexagram through the line images -- the yang lines are gradually growing and have already reached the fourth line, which is exactly "the great one" being strong, hence "the great one is strength." He also explained Wang Bi's annotation from "the great one refers to the yang line" to "favorable to uprightness," elaborating that Wang Bi, in explaining the name of the hexagram, also provided an explanation for "favorable to uprightness" to complete the meaning of "the great one."

剛以動，故壯。“《大壯》，利貞”，大者正也，正大而天地之情可見矣。天地之情，正大而巳矣。弘正極大，則天地之情可見矣。[疏]正義曰：“剛以動故壯”者，就二體釋卦名。乾剛而震動，柔弱而動，即有退弱；剛強以動，所以成壯。“大壯利貞大者正也”者，就爻釋卦德。大者獲正，故得“利貞”。“正大而天地之情可見矣”者，因大獲正，遂廣美正人之義。天地之道，弘正極大，故正大則見天地之情。不言萬物者，壯大之名，義歸天極，故不與咸、恆同也。

The Commentary on the Judgment says: Because of the strong yang and the movement of thunder, it is strong; "The Great Strength is favorable to uprightness," meaning that the great one returns to the right path; being upright and great, the true nature of heaven and earth can be seen. Wang Bi's commentary says: The true nature of heaven and earth is nothing but the two words "uprightness and greatness"; promoting the right path to its utmost extent, the true nature of heaven and earth can be seen. Kong Yingda explains further: The phrase "because of strong yang and movement, it is strong" is an explanation of the name of the hexagram based on the nature of the two trigrams above and below—Qian represents strength and vitality, Zhen represents movement; if a weak substance moves, it will result in retreat and timidity, only when a strong substance moves can it be called strength. The phrase "the great one is upright, hence favorable to uprightness" is an explanation of the hexagram's virtue based on the爻象—since the great one is upright, it can be favorable to uprightness. The phrase "uprightness and greatness, hence the true nature of heaven and earth can be seen" is because the great one is upright, and thus it extends and praises the meaning of the upright gentleman: the way of heaven and earth lies in promoting the right path to its utmost extent, so when one is both upright and great, the true nature of heaven and earth can be seen. The text does not mention all things, because the meaning of "great strength" belongs to the extreme of heaven, so it is not the same as the hexagrams Xian and Heng, which mention all things.

《象》曰：雷在天上，大壯。剛以動也。[疏]正義曰：震雷為威動，乾天主剛健，雷在天上，是“剛以動”，所以為“大壯”。君子以非禮弗履。壯而違禮則凶，凶則失壯也。故君子以“大壯”而順體也。[疏]正義曰：盛極之時，好生驕溢，故於“大壯”誠以非禮勿履也。

The Image Commentary says: Thunder above the sky, this is the Great Strength hexagram. Wang Bi's annotation says: This is precisely the movement caused by yang strength. Kong Yingda elaborates: Zhen represents thunder, which signifies authority and powerful movement; Qian represents heaven, which signifies firmness and strength. Thunder resounding above the sky is exactly 'strong movement,' hence it becomes 'Great Strength.' The Image Commentary then says: The gentleman takes this as a model, and does not engage in actions that are against propriety. Wang Bi's annotation says: Being strong yet violating propriety will bring misfortune; bringing misfortune means losing strength, so the gentleman uses the image of 'Great Strength' to align himself with propriety. Kong Yingda elaborates: When power is at its height, it is most prone to foster arrogance and unrestrained behavior, so during the time of 'Great Strength,' it warns people not to engage in actions that are against propriety.

初九：壯于趾，征凶有孚。夫得“大壯”者，必能自終成也。未有陵犯於物而得終其壯者。在下而壯，故曰“壯于趾”也。居下而用剛壯，以斯而進，窮凶可必也，故曰“征凶有孚”。[疏]正義曰：“壯于趾征凶有孚”者，趾，足也。初在體下，有如趾足之象，故曰“壯于趾”也。施之於人，即是在下而用壯也。在下用壯，陵犯於物，以斯而行，凶其信矣。故曰“征凶有孚”。

The text says: "Strength is manifested in the toes; going on a military campaign brings misfortune, but this is indeed trustworthy." Wang Bi's commentary explains: Those who truly possess "Great Strength" must be able to achieve their strength from beginning to end; there has never been a case where one can maintain strength without bullying or harming others. Since the initial line is in the lower position and acts strongly, it is said "strength is in the toes." Being in a low position yet using a strong and vigorous force, proceeding in this manner will inevitably lead to hardship and danger, hence "military campaign brings misfortune, but it is trustworthy." Kong Yingda further explains: "Strength in the toes, military campaign brings misfortune, but it is trustworthy." "Toes" refer to the foot; since the initial line is at the very bottom of the hexagram, it is like the image of the toe, hence "strength is in the toes." When applied to human affairs, this means being in a low position yet acting strongly. Acting strongly from a low position inevitably leads to bullying others. Proceeding in this way will certainly bring misfortune, hence "military campaign brings misfortune, but it is trustworthy."

《象》曰：“壯于趾”，其孚窮也。言其信窮。[疏]正義曰：“其孚窮”者，釋“壯于趾”者，其人信其窮凶也。九二：貞吉。居得中位，以陽居陰，履謙不亢，是以“貞吉”。《象》曰：“九二貞吉”，以中也。[疏]正義曰：以其居中履謙，行不違禮，故得正而吉也。

The Image Commentary says: "Strong at the toe," its verification is poverty. Wang Bi's annotation explains: this refers to its verification being in poverty. Kong Yingda elaborates: what is meant by "its sincerity is in poverty" is to explain that the person who is strong at the toe, his poverty and danger are indeed credible. The text of the hexagram Nine Two says: holding to the correct path gains good fortune. Wang Bi's annotation explains: Nine Two is in the middle position of the lower trigram, and also has a yang line in a yin position, practicing humility and not being overbearing, thus "upright good fortune." The Image Commentary says: "Nine Two upholds good fortune" because it is in the center. Kong Yingda elaborates: because Nine Two is in the center and can be humble, its actions do not violate propriety, thus it is upright and gains good fortune.

九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。處健之極，以陽處陽，用其壯者也。故小人用之以為壯，君子用之以為羅己者也。貞厲以壯，雖復羝羊，以之觸藩，能無羸乎？

The text at Nine in the Third says: The petty person relies on his strength, while the gentleman regards it as a snare; if he holds on to it, he will be in danger; a male sheep collides with a fence, and its horns get entangled. Wang Bi's commentary explains: The line at Nine in the Third is at the peak of the Qian trigram's strong and vigorous nature, and a yang line in a yang position, so it is the one who uses his strength. Therefore, in the same situation, the petty person takes it as a means to display his strength, while the gentleman sees it as a snare enclosing him. If using strength is considered correct, then it is dangerous; even a male sheep, using this brute force to ram against a fence, how could it not get its horns entangled?

[疏]“九三小人用”至“羸其角”。○正義曰：罔，羅罔也。羝羊，羖羊也。藩，藩籬也。羸，拘累纏繞也。九三處《乾》之上，是“健之極”也。又“以陽居陽”，是健而不謙也。健而不謙，必用其壯也。小人當此，不知恐懼，即用以為壯盛，故曰“小人用壯”。君子當此即慮危難，用之以為羅罔於巳，故曰“君子用罔”。以壯為正，其正必危，故云“貞厲”也。以此為正，狀似“羝羊觸藩”也。必拘羸其角矣。

Kong Yingda explained in his commentary on the line nine in the third position, stating that "wang" means a net, "di yang" refers to a male sheep, "fan" is a fence, and "lei" means to be bound or entangled. The line nine in the third position is at the top of the Qian hexagram, which represents extreme strength. Since it is a yang line in a yang position, it is strong and vigorous but not humble. Being strong and vigorous without humility will inevitably lead to the use of its strength. When a small person encounters such a situation, lacking caution, they will take it as an opportunity to display their strength, hence "small person uses strength." A gentleman, however, will be mindful of danger and see it as a net surrounding him, hence "gentleman uses a net." Taking the display of strength as the correct path, this "correctness" will certainly lead to danger, hence "zheng li." Using such an attitude as the correct path is like a male sheep colliding with a fence, inevitably leading to its horns being entangled.

《象》曰：“小人用壯”，君子罔也。[疏]正義曰：言小人用以為壯者，即是君子所以為羅罔也。九四：貞吉，悔亡。藩決不羸。壯于大輿之輹。下剛而進，將有憂虞。而以陽處陰，行不違謙，不失其壯，故得“貞吉”而“悔亡”也。巳得其壯，而上陰不罔巳路，故“藩決不決”也。“壯于大輿之輹”，無有能說其輹者，可以“往”也。

The Image Commentary says: "The small person uses strength," but in the view of the superior person, it is a snare. Kong Yingda explains that this refers to the means by which the small person displays strength, which is precisely the snare by which the superior person is warned. The text at Nine in the Fourth says: maintaining uprightness brings good fortune, regret disappears; the fence is broken open, the horn is no longer entangled; strength is manifested in the yoke of the great cart. Wang Bi's commentary explains that the yang yang is advancing step by step, originally leading to worry; but Nine in the Fourth, with a yang line in a yin place, acts without violating humility and retreat, yet does not lose its strength, thus attaining "uprightness brings good fortune" and "regret disappears." Since he himself has attained strength, the yin line above does not block his path, hence it is said "the fence is broken open." The phrase "strength in the yoke of the great cart" means that no one can remove the rabbit beneath the cart, thus enabling movement forward.

[疏]正義曰：“大輿”者，大車也。“下剛而進，將有憂虞”。而九四“以陽處陰，行不違謙”，居謙即“不失其壯”，故得正吉，而“悔亡”也。故云“貞吉悔亡”。九三以壯健不謙，即被“羸其角”。九四以謙而進，謂之上行。陰爻“不罔巳路，故藩決不羸也”。“壯于大輿之輹”者，言四乘車而進，其輹壯大無有能脫之者，故曰“藩決不羸，壯于大輿之輹”也。

Kong Yingda explains: The term "dà yú" refers to a large cart. As Wang Bi's commentary states, "the lower yang is advancing and will bring about worries and troubles." The yang is advancing step by step, which originally would lead to worries; however, the nine in the fourth position, "yi yang chu yin, xing bu wei qian," remains in a humble and retreating state, thus "not losing its strength." Therefore, it is correct and auspicious, and the regret disappears, hence the line statement says "zhen ji hui wang." The nine in the third position, due to its strength and unwillingness to retreat, ends up in the situation of "ling qi jiao." The nine in the fourth position, however, advances with a humble and retreating attitude, which is called moving upward. The upper yin line "bu wang si lu, gu fu ju bu ling ye" does not block its path. The phrase "zhuang yu da yu zhi fu" refers to the "fu tu" which is the part under the cart body that connects to the axle. This means that the nine in the fourth position is driving the cart forward, and the "fu tu" beneath the cart is strong and firm, so no one can remove it. Therefore, it is said "fu ju bu ling, zhuang yu da yu zhi fu."

《象》曰：“藩決不羸”，尚往也。[疏]正義曰：“尚往”者，尚，庶幾也。言已不失其壯，庶幾可以往也。六五：喪羊于易，無悔。居於大壯，以陽處陽，猶不免咎，而況以陰處陽，以柔乘剛者乎？羊，壯也。必喪其羊，失其所居也。能喪壯於易，不於險難，故得“無悔”。二履貞吉，能幹其任，而已委焉，則得“無悔”。委之則難不至，居之則敵寇來，故曰“喪羊于易”。

The Image Commentary says: "The藩 is decisively firm, not weak," which means it is still possible to proceed. Kong Yingda explains that "still going forward" refers to "shang" meaning approximately or nearly, indicating that the Nine in the Fourth has not lost its strength and is nearly ready to move forward. The text says that the Six in the Fifth lost a sheep on an easy ground, and there is no regret. Wang Bi's commentary explains that during the time of great strength, even if a yang line is in a yang position, misfortune may still occur, let alone when a yin line is in a yang position and a soft line is on top of a strong one. "Sheep" symbolizes strength, so the Six in the Fifth must lose its sheep, losing its original position. Being able to give up strength on an easy ground rather than waiting until a difficult time, it can achieve "no regret." The Nine in the Second practices "zheng ji," capable of handling the task, and the Six in the Fifth entrusts the matter to it, thus achieving "no regret." Entrusting the task away prevents misfortune, while holding on to it brings enemies. Therefore, it says "losing the sheep on an easy ground."

[疏]“六五，喪羊于易，無悔”。○正義曰：“喪羊于易無悔”者，羊，壯也。居大壯之時，“以陽處陽，猶不免咎，而況以陰處陽，以柔乘剛者乎”？違謙越禮，必喪其壯。群陽方進，勢不可止。若於平易之時，逆舍其壯，委身任二，不為違拒，亦剛所不害，不害即無悔矣，故曰“喪羊于易無悔”也。

Kong Yingda wrote a commentary on the Line Statement of the Fifth Line, explaining that the term "losing a sheep in ease without regret" refers to the "sheep" symbolizing strength. In the context of the Great Strength hexagram, as Wang Bi said, "placing a yang line in a yang position still inevitably leads to blame, let alone placing a yin line in a yang position, or a soft line overpowering a strong one." To defy humility and transgress propriety will surely result in losing one's strength. All the yang lines are advancing upward, their momentum unstoppable. If one takes advantage of the time of ease and tranquility, and voluntarily relinquishes one's strength, submitting oneself to the Nine in the Second, and not resisting or opposing, then the strong line will not harm it. Not being harmed means there is no regret, hence it is said, "losing a sheep in ease without regret."

○注“居於大壯”至“喪羊于易”。○正義曰：羊，剛狠之物，故以譬壯。云“必喪其羊失其所居”者，言違謙越禮，理勢必然。云“能喪壯於易不於險難”者，二雖應已，剛長則侵，陰為已寇難，必喪其壯，當在於平易寇難未來之時，勿於險難敵寇既來之日。良由居之有必喪之理，故戒其預防。而莊氏云：“《經》止一言喪羊，而《注》為兩處分用。初雲‘必喪其羊，失其所居’，是自然應失。後雲‘能喪壯於易，不於險難’，故得無咎。自能喪其羊，二理自為矛盾。”竊謂莊氏此言，全不識《注》意。

Kong Yingda continued to explain Wang Bi's commentary from "residing in Da Zhuang" to "losing a sheep in Yi," stating that sheep are fierce and strong animals, thus used as a metaphor for strength. The commentary says "one must lose his sheep and lose his dwelling place," referring to the six in the fifth line violating humility and overstepping propriety, and thus inevitably leading to such a result. The commentary also says "one can lose strength in ease, not in peril," meaning that although the nine in the second line is its responding line, once yang is strong it will intrude upon the yin, and the yin line becomes its own enemy, thus it must inevitably lose strength. Therefore, one should give up strength when things are peaceful and no danger is present, not when danger is imminent and enemies have already arrived. Since holding on to something inevitably leads to loss, the commentary warns to be prepared in advance. Zhuang said: "The text only mentions losing a sheep once, but Wang Bi's commentary uses it in two different contexts: the first part, 'one must lose his sheep and lose his dwelling place,' refers to losing it naturally; the second part, 'one can lose strength in ease, not in peril,' refers to actively giving it up to avoid blame. Since one can choose to give up the sheep, these two statements contradict each other." I personally think Zhuang's words completely fail to understand the intention of the commentary.

《象》曰：“喪羊于易”，位不當也。[疏]正義曰：“位不當”者，正由處不當位，故須舍其壯也。上六：羝羊觸藩，不能退，不能遂。無攸利，艱則吉。有應於三，故“不能退”。懼於剛長，故“不能遂”。持疑猶豫，志無所定，以斯決事，未見所利。雖處剛長，剛不害正。苟定其分，固志在一，以斯自處，則憂患消亡，故曰“艱則吉”也。

The Image Commentary says: "Losing a sheep in the easy way" is because the six in the fifth is in an inappropriate position. Kong Yingda explains that the so-called "inappropriate position" is precisely because it is a yin line in a yang position, and is not in the proper place, so it must give up its strength. The text of the upper six says: a male sheep collides with the fence, cannot retreat, nor can it advance; there is no benefit, but being in a difficult situation leads to good fortune. Wang Bi's commentary explains that the upper six corresponds with the nine in the third, so it "cannot retreat"; it also fears the continuous growth of yang, so it "cannot proceed." Being hesitant and indecisive, with no settled mind, using such an attitude to make decisions, there is no visible benefit. However, although it is in an era of growing yang, yang does not hinder those who uphold the correct path; if one can stabilize one's position, firm one's will, and remain steadfast and single-minded, using such an attitude to conduct oneself, worries will dissipate. Therefore, it says "difficulties lead to good fortune."

[疏]“上六羝羊觸藩”至“艱則吉”。○正義曰：“退”謂退避。“遂”謂進往。有應於三，疑之不巳，故不能退避。然懼於剛長，故不能遂往，故云“羝羊觸藩不能退不能遂”也。“無攸利”者，持疑猶豫，不能自決，以此處事，未見其利，故曰“無攸利”也。“艱則吉”者，雖處剛長，剛不害正。但艱固其志，不舍於三，即得吉，故曰“艱則吉”也。

Kong Yingda explained in his commentary on "Six at the Top" from "Dui" to "difficulty leads to good fortune," stating: "Retreating" refers to withdrawing, and "succeeding" refers to advancing. "Six at the Top" corresponds with "Nine in the Third," but it hesitates and is indecisive, so it cannot retreat; yet it also fears the growth of yang, so it cannot advance, hence the statement "a ram butting against a fence, unable to retreat or advance." The phrase "there is no benefit" refers to its hesitation and indecision, unable to make a decision, and thus there is no advantage in such a state, hence "there is no benefit." The phrase "difficulty leads to good fortune" means that although it is in a time of yang growth, yang does not hinder those who uphold correctness; as long as one remains firm in heart and does not abandon the correspondence with "Nine in the Third" amidst difficulties, one can achieve good fortune, hence "difficulty leads to good fortune."

《象》曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。[疏]正義曰：“不詳也”者，祥者善也。進退不定，非為善也，故云“不祥也”。“咎不長也”者，能艱固其志，即憂患消亡，其咎不長，釋所以得吉也。

The Image Commentary says: "Unable to retreat, unable to advance," which is not good; "difficulties bring good fortune," meaning that misfortune will not last long. Kong Yingda explains further: the phrase "not auspicious" refers to "auspicious" as a homonym for "祥" (xiang). "Xiang" means good; since the Sixth at the Top is caught between advancing and retreating, with an uncertain mind, it is not a good situation, so the Image Commentary says "not auspicious." The phrase "misfortune does not last long" means that if it can maintain its determination in hardship and stop hesitating, the worries will naturally dissipate, and the misfortune will not persist for long. This sentence explains why the Sixth at the Top ultimately attains good fortune.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。[疏]正義曰：“晉”者，卦名也。“晉”之為義，進長之名。此卦明臣之昇進，故謂之“晉”。“康”者，美之名也。“侯”謂昇進之臣也。臣既柔進，天子美之，賜以車馬，蕃多而眾庶，故曰“康侯用錫馬蕃庶”也。“晝日三接”者，言非惟蒙賜蕃多，又被親寵頻數，一晝之間，三度接見也。

The hexagram Jin is composed of the earth below and fire above. The classic text says: "Jin, the noble lord receives many chariots and horses as a gift, and is three times received by the king in one day." Kong Yingda explains: "Jin" is the name of the hexagram, and its meaning is advancement and growth. This hexagram illustrates the promotion and appointment of a minister, hence it is called "Jin." "Kang" is a beautiful term, "hou" refers to the minister who receives promotion, and "xi" means to bestow a gift. Since the minister advances with a gentle and harmonious approach, the king praises him, bestows upon him chariots and horses in abundance, hence it is said "Kang Hou receives many chariots and horses." The phrase "three times received in one day" means that he not only receives rich gifts but is also repeatedly favored and trusted, being received by the king three times in a single day.

《彖》曰：晉，進也。明出地上，順而麗乎大明，柔進而上行。凡言“上行”者，所以在貴也。[疏]“《彖》曰晉進也”至“進而上行”。○正義曰：“晉，進也”者，以今釋古，古之“晉”字，即以進長為義，恐後世不曉，故以“進”釋之。“明出地上”者，此就二體釋得“晉”名。離上坤下，故言“明出地上”。明既出地，漸就進長，所以為“晉”。“順而麗乎大明柔進而上行”者，此就二體之義及六五之爻，釋“康侯用錫馬”巳下也。“坤”，順也；“離”，麗也。又為明坤能順從而麗著於大明，六五以柔而進，上行貴位，順而著明臣之美道也。“柔進而上行”，君上所與也，故得厚賜而被親寵也。

The Commentary on the Judgment says: "Jin" means advancement; light rises above the earth, the flexible and yielding lines adhere to the great brightness, and the flexible lines advance upward to occupy a high position. Wang Bi's commentary says: whenever there is a reference to "upward movement," it is because the subject is in a position of honor. Kong Yingda, in his commentary on the passage from "The Commentary on the Judgment says JIN means advancement" to "and advances upward," explains further: the phrase "JIN means advancement" uses the modern meaning to explain an ancient character. The ancient character "JIN" originally meant advancement and growth, and to prevent later generations from misunderstanding, it is explained as "advancement." The phrase "light rises above the earth" explains the name of the hexagram "JIN" by referring to the nature of the two trigrams composing it: the trigram Li (Fire) is above and the trigram Kun (Earth) is below, so it is said "light rises above the earth." Once the light has emerged from the earth, it gradually advances forward and grows, hence the name "JIN." The phrase "flexible and yielding, adhering to the great brightness and advancing upward" explains the hexagram's statement from "Kang Hou uses a gift of a horse" by referring to the nature of the two trigrams and the line six in the fifth: the trigram Kun has the nature of yielding, and the trigram Li has the nature of adhesion and brightness. The trigram Kun yields and adheres to the great brightness, and the line six in the fifth, with its flexible and yielding nature, advances upward to occupy a high position. The flexible and yielding nature advancing upward indicates that this is something the sovereign approves of, thus receiving a generous reward and being favored and trusted.

是以“康侯用錫馬蕃庶，晝日三接”也。康，美之名也。順以著明，臣之道也。“柔進而上行”，物所與也。故得錫馬而蕃庶。以“訟受服”，則“終朝三褫”。柔進受寵，則“一晝三接”也。[疏]“是以康侯”至“三接也”。○正義曰：釋訖舉《經》以結君寵之意也。○注“康美之名也”至“一晝三接也”。○正義曰：舉此對釋者，蓋訟言終朝，晉言一晝，俱不盡一日，明黜陟之速，所以示懲勸也。

The Commentary on the Judgment concludes by saying: "Therefore, 'The virtuous Duke Kang was given many horses and carriages, and was honored three times in one day.'" Wang Bi's commentary explains: "Kang" is a beautiful name; being gentle and yielding yet manifesting brightness is the way of a minister. "Gentle and advancing upward" is what the people approve of, so he was rewarded with many horses and carriages. In contrast, the hexagram of Strife, which gains official robes through contention, results in "being stripped of them three times in one morning." In contrast, this hexagram, which receives favor through gentle advancement, results in "being honored three times in one day." Kong Yingda, in his commentary, explains the passage from "Therefore, Duke Kang" to "three times in one day," stating that this is an example from the text following the explanation, to indicate the favor of the sovereign. He also explains Wang Bi's commentary from "Kang is a beautiful name" to "three times in one day," stating that Wang Bi uses the hexagram of Strife to contrast and explain, probably because the hexagram of Strife mentions "one morning" and the hexagram of Progress mentions "one day," neither of which fills the whole day, to show that promotion and demotion occur extremely quickly, thus expressing the meaning of punishment and encouragement.

《象》曰：“明出地上”，晉。君子以自昭明德。以順著明，自顯之道。[疏]“《象》曰”至“以昭明德”。○正義曰：“自昭明德”者，昭亦明也，謂自顯明其德也。周氏等為“照”以為自照己身。《老子》曰：“自知者明。”用明以自照為明德。案：王《注》此云：“以順著明自顯之道。”又此卦與明夷正反。《明夷·象》云：“君子以蒞眾用晦而明。”王注彼云：“蒞眾顯明，蔽偽百姓。”“藏明於內，乃得明也。”準此二注，明王之《注》意以此為自顯明德。昭字宜為昭，之遙反。周氏等為照，之召反，非《注》旨也。

The Image Commentary says: "Light emerging from the earth," which refers to the卦 of晋. A gentleman takes this image as a model, and makes himself clearly manifest in virtue. Wang Bi's annotation says: to manifest brightness through gentle and compliant conduct is the way of self-display. Kong Yingda, in his commentary on the passage from "The Image says" to "to manifest brightness in virtue," explains further: what is meant by "self-manifesting brightness in virtue" is that "zhao" is equivalent to "ming," meaning to make one's virtue clearly evident. Zhou and others read "zhao" as "zhao," meaning to examine oneself, and cite the Tao Te Ching, "He who knows himself is wise," taking self-examination with wisdom as the manifestation of virtue. However, according to Wang Bi's annotation here, it is "to manifest brightness through compliance and self-display." Moreover, this hexagram is exactly the opposite of the hexagram Mingyi. The Image Commentary of Mingyi says, "A gentleman governs the people by being obscure and yet bright." Wang Bi's annotation there says, "governing the people with brightness, concealing false appearances among the people; concealing brightness within, one attains brightness." Based on these two annotations, we can see that Wang Bi's interpretation here is that it refers to self-display of brightness in virtue. Therefore, the character "zhao" should be read as "zhao," pronounced "zhi yao fan." Zhou and others reading it as "zhao," pronounced "zhi zhao fan," does not conform to the original meaning of the annotation.

初六：晉如、摧如，貞吉。罔孚，裕，無咎。處順之初，應明之始，明順之德，於斯將隆。進明退順，不失其正，故曰“晉如、摧如、貞吉”也。處卦之始，功業未著，物未之信，故曰“罔孚”。方踐卦始，未至履位，以此為足，自喪其長者也。故必“裕”之，然後“無咎”。

The text says: At the beginning, sometimes advancing, sometimes retreating, maintaining uprightness brings good fortune; not being trusted, but living comfortably in self-sufficiency, there is no blame. Wang Bi's commentary explains: The initial line is at the beginning of the坤 (Earth) trigram's yielding nature, and corresponds with the beginning of the离 (Fire) trigram's luminous nature. The virtues of brightness and yielding are about to flourish here. Advancing leads toward brightness, retreating leads to contentment with yielding, neither losing uprightness, hence it is said, "Advancing as if crushed, yet uprightness brings good fortune." It is at the beginning of a hexagram, its achievements are not yet prominent, others have not yet trusted it, hence it is said, "Not trusted." It has just begun the hexagram, not yet reached its proper position; if it were to be content with this, it would be self-destructive, so it must cultivate itself in comfort, then "there is no blame."

[疏]“初六晉如摧如”至“無咎”。○正義曰：“晉如摧如貞吉”者，何氏云：“摧，退也。裕，寬也。如，辭也。”初六處順之初，“應明之始，明順之德，於斯將隆”，進則之明，退則居順，進之與退，不失其正，故曰“晉如摧如貞吉”也。“罔孚”者，處卦之始，功業未著，未為人所信服，故曰“罔孚”。“裕無咎”者，裕，寬也。“方踐卦始，未至履位”，不可自以為足也，若以此為足，是“自喪其長”也。故必宜寬裕其德，使功業弘廣，然後“無咎”，故曰“裕無咎”也。

Kong Yingda explained the line "Initial Six" from "If the sun rises and is crushed, but remains virtuous it is auspicious" in his commentary. He said that the explanation by He Qi is that "crush" means retreat, "yue" means breadth, and "ru" is a sentence-ending particle. Initial Six is at the beginning of the trigram of Earth, which is characterized by compliance. As Wang Bi said, "At the beginning of clarity, the virtue of compliance is about to flourish." It corresponds to the beginning of the trigram of Fire, where the virtue of clarity and compliance is about to flourish. Therefore, moving forward leads to clarity, and retreating leads to compliance. Whether moving forward or retreating, it does not lose its correctness, hence "If the sun rises and is crushed, but remains virtuous it is auspicious." The phrase "no one believes" is because it is at the beginning of the hexagram, and its achievements are not yet prominent, so it is not yet trusted, hence "no one believes." The phrase "broad and without blame" means "broad" refers to breadth. It is only just beginning the hexagram, not yet in its proper position. Therefore, it cannot be complacent. If it is complacent, it is "losing its potential," which is equivalent to cutting off its progress. Therefore, it must cultivate its virtue with breadth, making its achievements vast and far-reaching, then it can avoid blame, hence "broad and without blame."

《象》曰：“晉如摧如”，獨行正也。“裕無咎”，未受命也。未得履位，“未受命也”。[疏]“《象》曰“至”未受命也”。○正義曰：“獨行正”者，獨猶專也，言進與退，專行其正也。“裕無咎未受命也”者，進之初，未得履位，未受錫命，故宜寬裕進德，乃得“無咎”。

The Image Commentary says: "Advancing as if being crushed" indicates exclusively promoting the right path; "Abundance brings no blame" is because it has not yet received an appointment. Wang Bi's commentary explains that the initial line has not yet obtained its proper position, hence it is said "has not received a mandate." Kong Yingda, in his commentary on this section of the Image Commentary, elaborates: the phrase "solo proceeding in correctness" means "solo" is equivalent to exclusive, indicating that whether advancing or retreating, it exclusively implements the correct path. As for "abundance brings no blame, has not received a mandate," it means that at the beginning of advancement, it has not yet obtained a position or received a mandate, so it should cultivate virtue generously in order to achieve "no blame."

六二：晉如，愁如，貞吉。受茲介福，于其王母。進而無應，其德不昭，故曰“晉如愁如”。居中得位，履順而正，不以無應而回其志，處晦能致其誠者也。脩德以斯，聞乎幽昧，得正之吉也，故曰“貞吉”。“母”者，處內而成德者也。“鳴鶴在陰”，則“其子和”，之立誠於闇，闇亦應之，故其初“愁如”。履貞不回，則乃受茲大福于其王母也。

The Line Statement for Six in the Second says: advancing upward but with worry, maintaining uprightness to gain good fortune; receiving this great blessing from the Queen Mother. Wang Bi's commentary explains: Six in the Second advances upward but does not have a responding line; its virtue cannot be displayed, hence it says 'advancing as if in sorrow.' However, it occupies the central position and is in the right place, practicing flexibility and uprightness, not changing its mind merely because there is no responding line. It is a person who remains sincere even in darkness. By cultivating virtue in this way, its reputation can be heard even in the dark, which is the good fortune of uprightness, hence it says 'uprightness brings good fortune.' The term 'mother' refers to someone in an inner position who cultivates virtue. Just as the Line Statement of Nine in the Second of the hexagram Zhongfou says 'a crane calls in the shade, its young respond in harmony'—establishing sincerity in darkness naturally brings response, so initially it may seem 'as if in sorrow'; as long as one practices uprightness without change, one can receive this great blessing from the Queen Mother.

[疏]“六二晉如愁如”至“于其王母”。○正義曰：“晉如愁如”者，六二進而無應於上，其德不見昭明，故曰“進如愁如”，憂其不昭也。“貞吉”者，然履順居於中正，不以無應而不脩其德，正而獲吉，故曰“貞吉”也。“受茲介福于其王母”者，介者，大也。母者，處內而成德者也。初雖“愁如”，但守正不改，終能受此大福於其所脩，故曰“受茲介福于其王母”。○注“進而無應”至“于其王母也”。○正義曰：“鳴鶴在陰”，則“其子和之”者，此王用《中孚》九二爻辭也。

Kong Yingda explained the line statement of six two from "Jin Ru Chou Ru" to "Yu Qi Wang Mu" by saying: the phrase "Jin Ru Chou Ru" refers to the fact that six two is advancing but there is no corresponding line in the upper trigram, so its virtue cannot be displayed, hence "Jin Ru Chou Ru," meaning advancing with sorrow because it cannot be recognized. The phrase "Zhen Ji" means that although there is no corresponding line, it still practices gentleness and resides in the middle and upright position, not abandoning cultivation of virtue just because there is no corresponding line, thus obtaining good fortune by maintaining uprightness, hence "Zhen Ji." The phrase "Shou Zi Jie Fu Yu Qi Wang Mu" means "Jie" refers to great, and "Mu" refers to a person in an inner position who has cultivated virtue. Although it was initially "Chou Ru," if it maintains uprightness without change, it will eventually receive this great blessing through its cultivated virtue, hence "Shou Zi Jie Fu Yu Qi Wang Mu." He also explained Wang Bi's commentary from "Jin Er Wu Ying" to "Yu Qi Wang Mu," saying: the phrase "Ming He Zai Yin, Qi Zi He Zhi" cited by Wang Bi in the commentary refers to the line statement of nine two in the Zhongfu hexagram.

《象》曰：“受茲介福”，以中正也。六三：眾允，悔亡。處非其位，悔也。志在上行，與眾同信，順而麗明，故得“悔亡”也。[疏]正義曰：六三處非其位，有悔也。“志在上行，與眾同信，順而麗明，故得其悔亡”。《象》曰：“眾允”之，志上行也。[疏]正義曰：居晉之時，眾皆欲進，巳應於上，志在上行，故能與眾同信也。

The Image Commentary says: "Receiving this intermediate blessing" is because six two is in the center and upright. The text of six three says: the people believe in it, regret disappears. Wang Bi's commentary explains: six three, being a yin line in a yang position, is in an improper place, and originally should have regret; but it has a will to go upward and act, and is in harmony with the people, being gentle and attached to brightness, so it can "regret disappears." Kong Yingda elaborates: six three is in an improper place, thus having regret; as the commentary says, "having a will to go upward, being in harmony with the people, being gentle and attached to brightness, thus attaining the disappearance of regret." The Image Commentary says that the people believe in it because it has a will to go upward. Kong Yingda elaborates: in the time of advancement in the hexagram of晋, all people wish to advance, and six three has a corresponding line with the upper position, having a will to go upward, thus being in harmony with the people.

九四：晉如鼫鼠，貞厲。履非其位，上承於五，下據三陰，履非其位。又負且乘，無業可安，志無所據，以斯為進，正之危也。進如鼫鼠，無所守也。[疏]“九四晉如鼫鼠，貞厲”。○正義曰：“晉如鼫鼠”者，鼫鼠有五能而不成伎之蟲也。九四履非其位，上承於五，下據三陰，上不許其承，下不許其據，以斯為進，無業可安，無據可守，事同鼫鼠，無所成功也。以斯為進，正之危也，故曰“晉如鼫鼠，貞厲”也。

The text of the fourth line says: "Advancing is like the shi mouse, and being firm is dangerous." Wang Bi's commentary explains: The nine in the fourth line is not in its proper position. It is above the six in the fifth and below three yin lines. It is neither in the right place nor in the right position, and it is like what is said in the Great Treatise, "carrying and riding at the same time," which indicates a confused status with no place to rest and no basis for its aspirations. Advancing in such a condition is to adhere to the right path but still dangerous. The phrase "advancing like the shi mouse" means it has nothing to rely on. Kong Yingda, in his commentary on the fourth line, explains further: "Advancing like the shi mouse" refers to the shi mouse, an animal that has five skills but none of them is mastered. The nine in the fourth line is not in its proper position. It is above the six in the fifth and below three yin lines. However, it is not allowed to be above and not allowed to be below. Advancing in such a condition has no place to rest and no basis to hold on to, which is exactly the situation of the shi mouse, which cannot succeed in anything. Advancing in such a condition is to adhere to the right path but still dangerous, so it says "advancing like the shi mouse, the path is dangerous."

○注“履非其位”至“無所守也”。○正義曰：“晉如鼫鼠無所守也”者，蔡邕《勸學篇》云：“鼫鼠五能不成一伎術。”《注》曰：“能飛不能過屋，能綠不能窮木，能遊不能度谷，能穴不能掩身，能走不能先人。”《本草經》云：“螻蛄一名鼫鼠”，謂此也。鄭引《詩》云：“碩鼠碩鼠，無食我黍。”謂大鼠也。陸機以為“雀鼠”。案：王以為“無所守”，蓋五伎者當之。

Kong Yingda continued to explain Wang Bi's commentary from "fuli fei qi wei" to "wu suo shou ye," elaborating on the phrase "jin ru shi shu wu suo shou ye." Cai Yong's "Quan Xue Pian" states that "shi shu has five skills but none mastered," and his commentary lists: "can fly but cannot pass over a roof, can climb but cannot reach the tree top, can swim but cannot cross a valley, can dig but cannot hide, can run but cannot outrun a person." The "Ben Cao Jing" says "lou gu is also called shi shu," referring to this creature. Zheng Xuan cites the "Shi Jing · Wei Feng · Shuo Shu" "shuo shu shuo shu, wu shi wo shu," interpreting it as a large rat; Lu Ji thought it referred to "que shu." According to Wang Bi, interpreting it as "wu suo shou," probably refers to the idea of having five skills but none mastered.

《象》曰：“鼫鼠貞厲”，位不當也。六五：悔亡。失得勿恤，往，吉，無不利。柔得尊位，陰為明主，能不用察，不代下任也。故雖不當位，能消其悔。“失得勿恤”，各有其司，術斯以往，“無不利”也。

The Image Commentary says: "The鼫 mouse is steadfast and perilous," because nine in the fourth is in an inappropriate position. The text says: regret disappears; there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. Wang Bi's commentary explains: six in the fifth, with a yao of yin, attains a position of honor, and with a nature of yin and softness, becomes the master of brightness. It does not exert its sharp discernment, nor does it take over the duties of subordinates. Therefore, although its position is inappropriate, it can eliminate regret. The phrase "do not worry about gain or loss" means that each has their own duties; following this path leads to "no disadvantage."

[疏]“《象》曰鼫鼠”至“無不利”。○正義曰：“悔亡失得勿恤往吉無不利”者，居不當位，悔也。“柔得尊位，陰為明主”，能不自用其明，以事委任於下，故得“悔亡”。既以事任下，委物責成，失之與得，不須憂恤，故曰“失得勿恤”也。能用此道，所往皆吉而無不利，故曰“往吉無不利”也。

Kong Yingda explained in his commentary on the passage from the Image Commentary from "sheshu" to "wu bu li" that the phrase "hui wang shi de wu xu wang ji wu bu li" means that the line six in the fifth position is not in the proper position and should originally have regret. However, since it is "rou de zun wei, yin wei ming zhu," meaning a soft line occupies a noble position and a yin line becomes a wise ruler, it can refrain from using its own discernment and entrusts the affairs to subordinates, thus achieving "hui wang." Since it entrusts the tasks to others and holds them accountable for results, whether success or failure, there is no need to worry, hence "shi de wu xu." By following this approach, wherever it goes, it will be auspicious and without any inappropriateness, hence "wang ji wu bu li."

《象》曰“失得勿恤”，往有慶也。[疏]正義曰：“有慶”者，委任得人，非惟自得無憂，亦將人所慶說，故曰“有慶”也。上九：晉其角，維用伐邑。厲吉無咎，貞吝。處進之極，過明之中，明將夷焉，巳在乎角，在猶進之，非亢如何？失夫道化無為之事，必須攻伐，然後服邑，危乃得吉，吉乃無咎。用斯為正，亦以賤矣。

The Image Commentary says: "Lose or gain, do not worry," going forward will bring joy. Kong Yingda explains that what is meant by "there is joy" is that when the right person is entrusted with responsibility, not only will the person themselves be free from worry, but also the people will rejoice and be happy, hence it is called "there is joy." The text of the upper ninth line says: reaching the position of the horn, it can only be used to attack one's own territory; after experiencing danger and then achieving good fortune, there is no fault, taking this as the correct way leads to regret. Wang Bi's annotation explains that the upper ninth line is at the top of advancement, having exceeded the bright central position, the brightness is about to be harmed; having already reached the position of the horn, to go further at this point is not called lofty, but what else? It has lost the method of governing through moral teaching and non-action, and must resort to military force in order to make the territory submit; experiencing danger before achieving good fortune, achieving good fortune without fault. Taking this as the correct way is indeed somewhat lowly.

[疏]“上九，晉其角”至“貞吝”。○正義曰：“晉其角”者，西南隅也。上九處晉之極，過明之中，其猶日過於中，巳在於角而猶進之，故曰“進其角”也。“維用伐邑”者，在角猶進，過亢不巳，不能端拱無為，使物自服，必須攻伐其邑，然後服之，故云“維用伐邑”也。“厲吉無咎貞吝”者，兵者凶器，伐而服之，是危乃得吉，吉乃無咎，故曰“厲吉無咎”。以此為正，亦以賤矣，故曰“貞吝”也。《象》曰：“維用伐邑”，道未光也。[疏]正義曰：“道未光也”者，用伐乃服，雖得之，其道未光大也。

Kong Yingda explained the phrase "Jin qi jiao" to "Zhen lin" in the line "Shang Jiú," stating that "jiao" refers to the southwest corner of a building. The line "Shang Jiú" is at the top of the Jian hexagram, having surpassed the central position of illumination, like the sun having passed the zenith; it has already reached the position of the corner but still moves forward, hence "Jin qi jiao." Regarding "Wei yong fa yi," it means that even when in the corner position, one still advances, becoming overly exalted and not stopping, thus unable to remain inactive and let things naturally submit. Therefore, one must attack one's own territory to make others submit, hence "Wei yong fa yi." As for "Li ji wu zuo Zhen lin," weapons are dangerous things; by using force, people submit, which means first there is danger, then good fortune, and thus no fault, hence "Li ji wu zuo." Taking this as the correct path is considered too lowly, hence "Zhen lin." The Image Commentary says: "Wei yong fa yi" indicates that the path is not yet broad. Kong Yingda further explained that "Dao wei guang ye" means that people submit through attack, although the purpose is achieved, the path is still not bright and grand.