The Great Strength Hexagram, with Zhen (Thunder) above and Qian (Heaven) below.

程傳 《大壯序卦》：“遯者退也，物不可以終遯，故受之以大壯。”遯為違去之義，壯為進盛之義。遯者，陰長而陽遯也，大壯陽之壯盛也，衰則必盛消息相須，故既遯則必壯，《大壯》所以次《遯》也。為卦震上乾下，乾剛而震動，以剛而動，大壯之義也。剛陽大也，陽長已過中矣。大者壯盛也，又雷之威震而在天上，亦《大壯》之義也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" under the Dazhuang hexagram explains: "Dun means retreat, but all things cannot retreat forever, so the Dun hexagram is followed by the Dazhuang hexagram." Dun refers to the meaning of departing and turning away, while Zhuang refers to the meaning of advancing and flourishing. The Dun hexagram discusses the growth of yin and the retreat of yang, whereas the Dazhuang hexagram discusses the flourishing of yang. After decline, there must be a turn toward prosperity; decline and growth are inherently interdependent, so after retreat there must come flourishing. Therefore, the Dazhuang hexagram comes after the Dun hexagram. In terms of the structure of the hexagram, Zhen is on top and Qian is at the bottom. Qian represents strength and vigor, while Zhen represents movement. Acting with strength and vigor is what "dazhuang" means. Yang that is strong is called "da," and the growth of yang has passed the midpoint of the six lines. "Da means flourishing," which refers precisely to the flourishing of yang. Moreover, the powerful and shaking force of thunder appearing above the heavens also expresses the meaning of Dazhuang.

大壯，利貞。本義 “大”謂陽也，四陽盛長，故為《大壯》，二月之卦也。陽壯，則占者吉亨不假言，但利在正固而已。程傳 《大壯》之道利於貞正也，《大壯》而不得其正，強猛之為耳，非君子之道壯盛也。

The hexagram statement of 《Dazhuang》 says: It is favorable to maintain correctness. Zhu Xi's 《Benyi》 says: "Great" refers to Yang. Four Yang lines are vigorous and growing, so it is called 《Dazhuang》. It corresponds to the hexagram of the second lunar month. Since Yang is strong and flourishing, the person consulting the oracle naturally finds it auspicious and smooth, so there is no need to mention it again; the only benefit lies in maintaining correctness and firmness. Cheng Yi's 《Yichuan Commentary on the Changes》 says: The way of 《Dazhuang》 lies in upholding correctness and moderation. If great strength is not on the right path, it is merely showing off and being reckless, which is not the flourishing and prosperity of the gentleman's way.

初九，壯于趾，征凶，有孚。本義 “趾”在下而進動之物也，剛陽處下而當壯時，壯於進者也，故有此象。居下而壯於進，其“凶”必矣，故其占又如此。程傳 初陽剛乾體而處下，壯於進者也。在下而用壯，“壯于趾”也。趾在下而進動之物，九在下用壯而不得其中。夫以剛處壯，雖居上猶不可行，況在下乎？故征則其“凶”。“有孚”，“孚”，信也，謂以壯往則得“凶”可必也。

The line statement for the initial yang line says: Strength is manifested in the toes, going forward to attack brings danger, which is certain. Zhu Xi's "Benyi" says: "Toes" are located at the very bottom and are the part used for stepping forward. A yang line in the very lowest position, at the time of strength, is one that exerts strength in advancing, hence the image. Being in a low position yet exerting strength in advancing leads to danger, so the line statement is also like this. Cheng Yi's "Yichuan Commentary on the Changes" says: The initial yang line is a yang line of strength, belonging to the Qian trigram and located in the very lowest position, which is exerting strength in advancing. Being in a low position and using strength is called "strength in the toes." The toes are at the very bottom and are responsible for stepping forward; a yang line in the lowest position using strength, yet not holding the center. With a strong yang nature at the time of strength, even if in a high position, one should not act rashly, let alone in a low position. Therefore, going out to attack leads to "danger." As for "having sincerity," "sincerity" means being genuine, meaning that relying on strength to act recklessly leads to danger, which can be determined.

集說 王氏弼曰：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”。王氏申子曰：卦雖以剛壯為義，然爻義皆貴於用柔，蓋以剛而動，剛不可過也。趾在下而主於行，初乾體而居剛用剛，是壯於行而不顧者也。在上猶為過，況下下乎？其“凶”必矣。

Collecting interpretations cite Wang Bi's view: the person is at the very bottom yet displays strength, hence it is said "strong at the toes." Being in a low position yet using strong and forceful means, proceeding in this manner will inevitably lead to a desperate situation, hence it is said "dangerous to proceed, but with sincerity." Collecting interpretations also cite Wang Shenzi's view: although this hexagram mainly emphasizes strong and vigorous strength, the meaning of its six lines values the use of flexibility. Acting with strength, if strength is excessive, it becomes problematic. The toes, being at the very bottom, are responsible for walking. The first line belongs to the Qian trigram, is a yang line in a yang position, and uses strength, which is acting forcefully without restraint. Even if this were done in a high position, it would be excessive, how much more so when at the very bottom? Inviting misfortune is inevitable.

九二，貞吉。本義 以陽居陰，已不得其正矣。然所處得中，則猶可因以不失其止。故戒占者， 程傳 二雖以陽剛當《大壯》之時，然居柔而處中，是剛柔得中，不過於壯，得貞正而“吉”也。或曰：“貞”非以九居二為戒乎？曰：《易》取所勝為義，以陽剛健體，當《大壯》之時，處得中道，無不正也。在四則有不正之戒。人能識時義之輕重，則可以學《易》矣。

The line statement for the second line says: "Maintaining correctness brings good fortune." Zhu Xi's "Benyi" states: "The nine in the second line, being a yang line in a yin position, is no longer considered 'correctly positioned.' However, it is located in the central position of the lower trigram, so it can still maintain proper boundaries. Therefore, it warns the person consulting the oracle—there is a missing text in the original here, and Zhu Xi's commentary ends at this point." Cheng Yi's "Yichuan Commentary on the Changes" says: "Although the nine in the second line is a strong yang line in the time of 'Great Strength,' it is in a yin position but occupies the central position. This is a balance between strength and softness, avoiding excessive strength, thus achieving correctness and 'good fortune.'" Someone asks: Is the word "zheng" not a warning against the nine being a yang line in a yin position? The answer is: The meaning of the Zhou Changes depends on which aspect is dominant. The nine in the second line, with its strong yang nature and dynamic quality, is in the time of "Great Strength," and it is also in the central position. Therefore, there is nothing incorrect about it. It is only at the fourth line that there is a warning about losing correctness. If a person can distinguish the importance of the meaning of each line in each hexagram, then they can begin to study the Changes.

集說 王氏弼曰：居得中位，以陽居陰，履謙不亢，是以“貞占”。易氏祓曰：爻貴得位，《大壯》則以陽居陰為吉，益慮其陽剛之過於壯也，故二與四皆言“貞吉”。

Collective commentary cites Wang Bi's explanation: Nine in the Second occupies the central position of the lower trigram, and since it is a yang line in a yin position, it practices humility and restraint rather than being overbearing, hence the phrase "Zhen Ji" as the divination statement. Collective commentary also cites Yi Fu's explanation: generally, a line is considered valuable when it is in the proper position; however, in the Great Strength hexagram, a yang line in a yin position is considered auspicious because it is necessary to be cautious of excessive yang strength. Therefore, both Nine in the Second and Nine in the Fourth state "Zhen Ji."

九三，小人用壯，君子用罔，貞厲，羝羊觸藩，羸其角。本義 過剛不中，當壯之時，是“小人用壯”而君子則“用罔”也。“罔”，無也，視有如無，君子之過於勇者也，如此則雖正亦危矣。“羝羊”，剛壯喜觸之物。“藩”，籬也。“羸”，困也。“貞厲”之占，其象如此。

The line statement of the third line says: petty people use their strength recklessly, while the superior person regards it as nonexistent; maintaining this condition is dangerous. A ram charges against a fence and gets its horn stuck. Zhu Xi's "Original Meaning" says: the third line is overly strong and not in the central position, being at the peak of its strength, which is called "petty people using strength" while the superior person "uses nothing." "Nothing" means treating something existing as if it were nonexistent; this is the superior person overstepping in courage. Thus, even if one stands upright, there is still danger. "Diyang" refers to a ram, which is strong and inclined to charge. "Pan" is a fence. "Ling" means being trapped. The divination statement "Zhen Li" has this as its symbolic meaning.

程傳 九三以剛居陽而處壯，又當乾體之終，壯之極者也。極壯如此，在小人則為“用壯”，在君子則為“用罔”。小人尚力，故用其壯勇。君子志剛，故“用罔”。“罔”，無也，猶云蔑也。以共至剛，蔑視於事而無所忌憚也。君子小人，以地言，如君子有勇而正義為亂，剛柔得中，則不折不屈，施於天下而無不宜。苟剛之太過，則無和順之德，多傷莫與，貞固守此，則危道也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is a strong line in a yang position, located in the flourishing stage, and is at the end of the Qian trigram. This line represents the peak of strength. When this strength falls upon a petty person, it is called 'using strength'; when it falls upon a gentleman, it is called 'using罔'. Petty persons value physical strength, so they use their boldness. Gentlemen have firm wills, so they 'use罔'. 'Wang' means nothing, equivalent to 'contempt'. With extreme strength, they look down upon everything, without any fear or hesitation. Here, the terms gentleman and petty person refer to status and position, like in the Analects where a gentleman with courage but without righteousness would cause disorder. If strength and flexibility are balanced, then neither breaking nor yielding will occur, and the application will be appropriate everywhere. But if strength is excessive, the virtue of harmony is lost, causing harm everywhere and making it impossible to be accepted by others. If one stubbornly clings to this, it is a dangerous path.

凡物莫不用其壯，齒者齧，角者觸，蹄者踶，羊壯於首，羝為喜觸，故取為象。羊喜觸藩籬，以藩籬當其前也。蓋所當必觸，喜用壯如此，必羸困其角矣。猶人尚剛壯，所當必用，必至摧困也。三壯甚，如此而不至凶，何也？曰：如三之為，其往足以致凶，而方言其危，故末及於凶也。凡可以致凶而未至者，則曰“厲”也。

Cheng Yi continued to say: All creatures use their strongest part. Those with teeth bite, those with horns charge, those with hooves kick. The strength of a sheep is in its head, and male sheep especially like to charge. Therefore, it is taken as an example. Sheep like to charge at fences because the fence is right in front of them. Whatever is in front of them they must charge at, thus being overly aggressive and eventually getting their horns stuck. This is like people who value strength and force, and who deal with everything by being tough, eventually ending up being crushed and trapped. Why is the Nine in the Third so strong yet not yet reaching the level of 'dangerous'? The answer is: This kind of behavior of the Nine in the Third, if continued, will certainly lead to danger. But at present, it is only mentioned as being dangerous, so 'dangerous' has not yet been mentioned. Anything that may lead to danger but has not yet reached that point is called 'dangerous'.

集說 京氏房曰：壯一也，小人用之，君子有而不用。劉氏牧曰：“罔”，不也。君子尚德而不用壯。若固其壯，則“危”矣。胡氏瑗曰：九三處下卦之上，當乾健之極，以陽居陽，是強壯之人也。以小人乘此，則必恃剛強陵犯於人，雖至壯極而不已，是用壯者也。君子則不然，雖壯而不矜，雖大而不伐，罔而不用其壯也。小人居強壯之時，動則過中，進則不顧，是猶剛狠之羊，雖藩在前，亦觸突而進，以至反“羸其角”，凶之道也。

The collected interpretations cite Jing Fang's view: strength and vigor are originally the same thing; the petty person uses it, while the gentleman, although possessing it, keeps it unused. The collected interpretations cite Liu Mu's view: "Wang" means "not." The gentleman values virtue and does not resort to strength; if one insists on holding onto one's own strength, it becomes dangerous. The collected interpretations cite Hu Yuan's view: the third line is at the top of the lower trigram, precisely at the extreme point of the virtue of Qian, and it is a yang line in a yang position, which is a strong person. If a petty person occupies this position, he will surely rely on his strength to bully and harm others, being strong to the extreme and unwilling to stop, which is called "using strength." The gentleman is not like this: although strong, he does not boast; although powerful, he does not boast of his strength, regarding it as non-existent and not using that strength. When a petty person is in a state of strength, he acts beyond his limits, rushing forward without considering anything else, just like a fierce ram, even though there is a fence in front, he still charges forward, resulting in his horn getting stuck, which is a path leading to misfortune.

郭氏雍曰：至三而壯矣，小人務勝人，故喜壯而用之。君子務勝己之私，是以勿用壯於外也。以用壯為正，則危矣。羊狠喜觸，用壯之象也；觸藩羸角，用壯而厲也。“君子用罔”者，君子罔以壯為用也。先儒或為羅網之罔，失之矣。項氏安世曰；既曰；“小人用壯”，又曰“君子用罔”，勸戒備矣。又曰“貞厲，羝羊觸藩，羸其角”者，恐人以用剛居剛為得正也。案 京氏以下諸家說“用罔”，與《傳》義異，以夫子《小象》文意參之，諸說近是。

Collective interpretations cite Guo Yong's view: by the third line, the strength is considered mature. A petty person desires to surpass others, thus he likes this strength and uses it; a gentleman desires to conquer his own desires, thus he does not use this strength outwardly. If "using strength" is regarded as the right path, it would be dangerous. A sheep is fierce and likes to ram, which is the image of "using strength"; ramming against a fence and getting the horn stuck is the result of using strength leading to danger. What is meant by "the gentleman uses nothing" is that the gentleman does not regard strength as something to be used. Previous scholars have interpreted this "罔" as the net of "网", which is incorrect. Collective interpretations also cite Xiang Anshi's view: the line statement first says "the petty person uses strength", then says "the gentleman uses nothing", thus both encouragement and warning are complete; later it says "the situation is dangerous, the ram hits the fence and gets its horn stuck", which is to warn people not to think that a yang line in a yang position, using strength with strength, is the right path. Li Guangdi comments: from Jing Fang onwards, these interpretations of "using nothing" differ from those of Cheng Xiang's Commentary and the Meaning, but when referring to the meaning of Confucius' Small Image Commentary, these interpretations are closer to the original intent.

九四，貞吉悔亡，藩決不羸，壯于大輿之輹。程傳 四陽剛長盛壯已過中，壯之甚也，然居四為不正，方君子道長之時，豈可有不正也？故戒以貞則吉而“悔亡”。蓋方道長之時，小失則害亨進之勢，是有悔也。若在他卦，重剛而居柔，未必不為善也，《大過》是也。藩所以限隔也，藩籬決開，不復羸困其壯也。高大之車，輪輹強壯，其行之利可知，故云“壯于大輿之輹”。“輹”，輪之要處也。車之敗，常在折輹，輹壯則車強矣。雲壯於輹，謂壯於進也，輹與輻同。

The fourth line statement says: If one maintains correctness, it will be auspicious and regret will disappear; the fence has been broken through, the horn is no longer blocked, and the strength is as solid as the axle of a large cart's wheel and the sturdy part of the wheel called 'fu tu'. Cheng Yi's Commentary on the Changes says: The fourth line is a yao that represents vigorous yang energy growing strong and powerful, with its strength having crossed the central line; it is very strong. However, a yang yao in the fourth position is considered not correct. When the way of the gentleman is just beginning to flourish, where can there be an incorrect position? Therefore, the line statement warns that if one maintains correctness, it will be auspicious and regret will disappear. Because at a time when the way is growing strong and flourishing, a small mistake will hinder the momentum of progress, leading to regret. This pattern of strong yang in a soft position may not necessarily be bad in other hexagrams; the hexagram Da Guo is an example. 'Fen' refers to something used to block or separate. Once the fence has been broken through, it will no longer restrict its strength. A large cart with strong wheels and a sturdy 'fu tu' will move smoothly, so it is said 'strong like the axle of a large cart's wheel'. 'Fu' is the most important part of the wheel; carts often break down because the 'fu tu' breaks. Saying 'strong like the axle' means that there is strength in moving forward. 'Fu' is also related to 'fu' meaning the spokes of the wheel.

集說 王氏弼曰：未有違謙越禮而能全其壯者也，故陽爻皆以後陰位為美。鄭氏汝諧曰：居四陽之終，其壯易過，故必正吉則“悔亡”。群陽並進，非二陰之所能止，“藩決不羸”，其道通也。“壯于大輿之輹”，其行健也。

The collected interpretations cite Wang Bi's view: there has never been a case where someone deviates from humility and retreat, or transgresses propriety, and yet remains secure and maintains strength, so the Yang lines in the Great Strength hexagram all regard retreating to a Yin position as favorable. The collected interpretations also cite Zheng RuXie's view: the ninth line in the fourth position is at the end of the four Yang lines, so its strength is prone to excess, thus it must adhere to the correct path to gain good fortune, and only then can regret be dispelled. With many Yang lines advancing together, they cannot be restrained by the two Yin lines above, hence it is said 'the藩 is decisively broken and not weak,' meaning its path is already open; saying 'strength in the great carriage's axle,' describes its movement as strong and powerful.

《朱子語類》云：九二“貞吉”只是自守而不進，九四卻是有可進之象。蓋以陽居陰，不極其剛，而前遇二陰。有藩決之象。所以為進，非如九二前有三四二陽隔之，不得進也。俞氏琰曰：爻剛位柔，不極其壯，故因占設戒曰：“貞吉悔亡”。三以九四之剛在前，如藩籬之障而不能進，故觸而受羸，四以六五之柔在前，如藩籬剖破而無俟乎觸，故“不羸”。曰“藩決不羸”而不及羊，承九三之辭也。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: the "Zhen Ji" of Nine in the Second merely refers to self-restraint without advancing, while Nine in the Fourth carries an image of being able to advance. Because it is a Yang line in a Yin position, its strength has not reached its limit, and ahead are two Yin lines, so there is an image of a fence being broken through, thus allowing advancement; unlike Nine in the Second, which is blocked by Nine in the Third and Nine in the Fourth, two Yang lines, making it impossible to move. The collected interpretations also cite Yu Yan saying: the nature of Nine in the Fourth is strong but its position is Yin, its vigorous strength has not reached its extreme, so in response to the question, a warning is given, saying "Zhen Ji Hui Wang." Nine in the Third is blocked by Nine in the Fourth, a strong line, like a fence preventing passage, so it gets stuck; Nine in the Fourth is ahead of Six in the Fifth, a Yin line, like the fence already broken, so there is no need to push. The line statement only says "Fan Ju Bu Ling" without mentioning the sheep, which is a continuation of the meaning from Nine in the Third.

六五，喪羊于易，無悔。本義 卦體似兌有羊象焉，外柔而內剛者也。獨六五以柔居中，不能牴觸，雖失其壯，然亦無所悔矣。故其象占如此。“易”，容易之易，言忽然不覺其亡也。或作疆塌之塌，亦通。《漢食貨志》埸作易。

The Line Statement of the fifth line says: Losing a sheep unintentionally, there is no regret. Zhu Xi's "Ben Yi" says: The entire hexagram of "Da Zhuang" appears like the hexagram Dui. In "Shuo Gua," Dui is associated with the image of a sheep. The outer part is flexible and the inner part is strong. Only the fifth line, which is a yin and flexible line, is located in the middle of the upper trigram, and it cannot resist anything. Although it has lost the strength of "Da Zhuang," there is no regret, so its symbolic meaning and the "zhan ci" are like this. "Yi" means easy, meaning that the sheep is lost without noticing. Some people read it as "yang" from "jiang yi," which also makes sense. In the "Han Shu · Shi Hui Zhi," the character "yang" is written as "yi."

程傳 羊群行而喜觸，以象諸陽並進。四陽方長而並進，五以柔居上，若以力制，則難勝而有悔。唯和易以待之，則群陽無所用其剛，是喪其壯於和易也，如此則可以“無悔”。五以位言則正，以德言則中，故能用和易之道，使群陽雖壯無所用也。

Cheng Yi in Yichuan's Commentary on the Changes says: Sheep always move in herds and love to push against each other, symbolizing many yang lines advancing together. Four yang lines are growing and moving in unison. The line six in the fifth, with its yin and soft nature, is in a superior position. If it tries to suppress forcefully, it will find it difficult to succeed and will cause regret. Only by adopting a peaceful and easy attitude can the strong force of the many yang lines have nowhere to be exerted. This is resolving their strength within the principle of 'harmony and ease'; thus, there will be 'no regret'. In terms of position, the line six in the fifth is in a noble and proper position; in terms of virtue, it possesses the virtue of being centered. Therefore, it can practice the way of harmony and ease, allowing the many yang lines, though strong, to be unable to exert their force.

集說 《朱子語類》云：“喪羊于易”，不若作疆埸之易。《漢書食貨志》疆埸之埸正作易，蓋後面有“喪牛于易”亦同此義。今《本義》所注，只是從前所說如此，只且仍舊耳。胡氏炳文曰：《旅》上九“喪牛于易”，牛性順，上九以剛居極，不覺失其所謂順，此曰“喪羊於《易》”，羊性剛，六五以柔居中，不覺失其所謂剛，自失其壯，故爻獨不言壯。案 壯之道貴乎得中，九二方壯之時，以剛處中，壯之正也。至六五則壯已過矣，又以柔處中，則無所用其壯矣，故雖“喪羊”而“無悔”。

The collected interpretations cite Master Zhu's "Classical Sayings" saying: "Losing a sheep in the 'Easy' (Yi)" should not be read as "Easy" but rather as "field boundary" (Yi). In the "Food and Finance" section of the "Book of Han," the term "field boundary" (Yi) is written as "Easy." Moreover, the "Travel" hexagram later mentions "losing a cow in the 'Easy' (Yi)" which means the same thing. The current annotations in the "Original Meaning" merely follow the old interpretation and continue to use it as is. The collected interpretations also cite Hu Bingwen saying: In the "Travel" hexagram's upper nine, "losing a cow in the 'Easy' (Yi)" refers to the cow's nature being gentle. Upper nine, being a yang line in the extreme position, unconsciously loses this gentleness. In the case of "losing a sheep in the 'Easy' (Yi)," the sheep's nature is firm. The line six in the fifth position, being a yin line in the central position, unconsciously loses this firmness, thus losing its strength, so this line does not mention "strength" at all. Li Guangdi comments: The value of strength lies in being in the center. The line nine in the second position, at the beginning of strength, being a yang line in the central position, represents proper strength. However, by the time of line six in the fifth position, strength has already gone too far, and since it is a yin line in the central position, there is no strength left, hence although "losing a sheep," there is no regret.

上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。

The line statement of the sixth line at the top says: A male sheep is blocked by the top fence, its horn is stuck inside, it cannot retreat back, nor can it advance forward, thus gaining nothing; however, if it can endure hardship and remain steadfast, it will attain good fortune. The source text ends here, and the interpretations from The Original Meaning, The Cheng Transmission, and The Collected Explanations of this line will be continued in the next section.

本義 壯終動極，故“觸藩”而“不能退”。然其質本柔，故又“不能遂”其進也。程傳 “羝羊”但取其用壯，故陰爻亦稱之。六以陰處震終而當壯極，其過可知。如羝羊之觸藩籬，進則礙身，退則妨角，進退皆不可也。

Zhu Xi's "Benyi" says: The line statement of the sixth line at the top of the Dazhuang hexagram describes a situation where the line is located at the end of the strong and vigorous movement, reaching its peak. Therefore, the line statement compares it to a male sheep "touching the fence," pressing against the fence "unable to retreat." However, since it is a yin line, which is soft and weak, it also "cannot proceed," as it is unable to push forward with determination. Cheng Yi's "Yichuan Commentary on the Changes" says: The line statement uses the image of a male sheep, but only to illustrate its tendency to fight and show off. Therefore, this metaphor can also be applied to a yin line. The sixth line at the top, with its yin and soft nature, is located at the last position of the upper trigram Zhen (Thunder), and it is precisely at the peak of strength. It is easy to imagine how excessive it is. Just like a male sheep pressing against a fence, moving forward causes its body to be stuck, while retreating causes its horns to be caught. Both forward and backward paths are blocked.

才本陰柔，故不能勝己以就義，是不能退也。陰柔之人，雖極用壯之，心然必不能終其壯，有摧必縮，是不能遂也。其所為如此，無所往而利也。陰柔處壯，不能固其守，若遇艱困，必失其壯。失其壯則反得柔弱之分矣，是“艱”則得“吉”也。用壯則不利，知艱而處柔則吉也。居壯之終，有變之義也。

Cheng Yi continued to say: The quality of the upper sixth line is originally soft and weak, so it cannot control itself and tends to accommodate itself to righteousness, which is what the line statement says: "Unable to retreat." A soft and weak person, even if he pushes his stubbornness to the extreme, will ultimately not be able to sustain it until the end. Once encountering a setback, he will certainly retreat, which is "Unable to achieve." Since its actions are like this, wherever it goes, it will not gain any benefit. A soft and weak person, when in a strong position, cannot hold fast to his proper role. Once encountering difficulties and hardships, that strong momentum will inevitably be lost. When the strong momentum is lost, he will instead retreat back to his original soft and weak nature, so the line statement says that being in a difficult situation can lead to "good fortune." To be stubborn and forceful brings no benefit, but to understand the difficulty of the situation and be content with being soft and compliant leads to good fortune. The upper sixth line is located at the last position of the entire Great Strength hexagram, which inherently contains the meaning of transformation when things reach their extreme.

集說 《朱子語類》云：上六取喻甚巧，蓋壯終動極，無可去處，如羝羊之角掛於藩上，不能退遂。然“艱則吉”者，畢竟有可進之理，但必艱始吉耳。

"The Collection of Sayings" cites Master Zhu's "Classified Sayings" stating: the analogy of the Sixth at the Top is extremely skillful—when strength and vigor reach their peak and shaking reaches its extreme, there is no further place to go, just like a male sheep's horn hanging on a fence, unable to retreat back or charge forward. As for the Line Statement saying "difficulty leads to good fortune," it is because there is still a way forward left, but one must first endure the hardship before attaining good fortune.

易氏祓曰：三前有四，故為“觸藩”。四前遇陰，故為“藩決”。上六前無滯礙，而亦言觸藩者，處一卦之窮也。不能退者，在眾爻之上。不能遂者，亢而不可前進也。然能“艱則吉”，此《易》之所以備勸戒也。

The "Collected Commentaries" cite Yi Fu's explanation: Nine in the Third is blocked by Nine in the Fourth, a yang line, so the line statement says "touching the fence"; Nine in the Fourth meets a yin line, Six in the Fifth, which is easy to break through, so it says "the fence is broken." Six at the Top originally has no obstruction in front of it, yet the line statement also says "touching the fence," because it is located at the extreme end of the hexagram. It says "unable to retreat" because it is high above all the lines and has no place to retreat; it says "unable to proceed" because it has reached the peak of excess, with no further path ahead. However, the line statement still offers a narrow path to "good fortune through hardship," which precisely reflects the dual nature of The Zhou Changes, both encouraging and warning.

案 五與上皆陰爻，而當陽壯已過之時，五猶曰“喪羊”而上反曰“羝羊觸藩”，何也？蓋“《易》者，像也”。羊之觸也以角，卦似兌，有羊象，而上六適當角位，故雖陰爻而亦云“觸藩”也。陰柔不至子羸角，但不能退、不能遂而已。“艱則吉”者，知其難而不敢輕易以處之也；故可進則進，不可進則退，《雜卦》謂“大壯則止”是也。

Li Guangdi remarked: Both the sixth line and the upper sixth line are yin lines, and they are both in the period when yang strength has already declined. So why does the sixth line say "losing a sheep" while the upper sixth line says "a ram butting against a fence"? This is because "The Book of Changes is about images" — the statements in the Zhou Changes are all based on imagery. A ram butts things with its horns. The structure of the Dazhuang hexagram contains the shape of Dui (Lake), which symbolizes a ram (the third, fourth, and fifth lines form the shape of Dui). The upper sixth line is exactly at the position of the horn, so even though it is a yin line, the line statement says "butting against a fence." However, since it is a yin and soft nature, it does not reach the point of breaking the horn. It can neither retreat nor advance. The saying "difficulty brings good fortune" means that one knows the situation is difficult and thus does not act recklessly. Therefore, if it is possible to advance, one should advance; if not, one should retreat. The Zage Zhuan says "Dazhuang then stops," which refers precisely to this meaning.

總論 項氏安世曰：有以事理得中為正者，有以陰陽當位為正者，剛以柔濟之，柔以剛濟之，使不失其正，此事理之正也；以剛處剛，以柔處柔，各當其位，此爻位之正也。《大壯》之時義，其所謂“利貞”者，利守事理之正，不以爻位言也。

"The General Discussion" cites Xiang Anshi's statement: the term "zheng" (correctness) has two meanings. One refers to correctness in terms of whether matters are appropriate and moderate; the other refers to correctness in terms of whether the yin and yang lines are "appropriate in position." Using flexibility to moderate strength and using strength to supplement weakness ensures that actions do not deviate from the proper way, which is correctness in terms of principles. When a yang line is in a yang position and a yin line is in a yin position, each line is in its proper place, which is correctness in terms of the position of the lines. The meaning of the "tuan ci" (interpretative text) of the hexagram "Da Zhuang" mentions "li zhen" (favorable for upholding correctness), which refers to being favorable for maintaining correctness in terms of principles, not in terms of whether the lines are in appropriate positions.

是故九二、九四、六五三爻，不當位而皆利。初九、九三、上六三爻，當位而皆不利。又於九二、九四爻辭明言貞吉，於初九、九三爻辭明言“征凶”“貞厲”，聖人猶恐其未明也。又以《小象》釋之，於九二則曰“‘九二，貞吉’以中也”，明正吉以中而不以位也；子六五則曰“位不當也”，亦明無悔在中不在位也。《易》之時義屢遷如此。

Therefore, in the hexagram Da Zhuang, the lines Chou Ji, Chou Si, and Wu Wu are not in proper positions, yet their divinations are favorable; while the lines Chou Ji, Chou San, and Shang Wu are in proper positions, yet their divinations are unfavorable. The sage explicitly writes "Zhen Ji" (upright and auspicious) in the statements of lines Chou Ji and Chou Si, and "Zheng Xiong" (advancing brings danger) and "Zhen Li" (upright but perilous) in the statements of lines Chou Ji and Chou San, to ensure that readers do not misunderstand. To further clarify, the "Xiao Xiang" (minor images) are used: the explanation for line Chou Ji says "The line Chou Ji, 'Zhen Ji,' is because it is in the center," indicating that its auspiciousness comes from being in the center rather than from its position. The explanation for line Wu Wu says "its position is inappropriate," similarly pointing out that its lack of regret comes from being in the center rather than from being in the proper position. The concept of timing and circumstances in the Zhou Yi is thus ever-changing and present throughout.

程傳 《晉序卦》：“物不可以終壯，故受之以晉，晉者進也，”物無壯而終止之理，既盛壯則必進，《晉》所以繼《大壯》也。為卦離在坤上，明出地上也。日出於地，升而益明，故為《晉》。晉，進而光明盛大之意也，凡物漸盛為進，故《象》云：“晉，進也。”

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" states, "Things cannot remain strong and vigorous forever, hence it is followed by the hexagram Jin, which means advancement." There is no such thing as a matter coming to its peak of strength and then stopping; once something has reached its peak of strength, it must necessarily advance further. Therefore, the hexagram Jin immediately follows the hexagram Dazhuang. In terms of the structure of the hexagram, Li is above and Kun is below, forming an image of light rising from the earth. The sun emerges from the ground, becoming brighter as it rises, hence the hexagram is named Jin. "Jin" means advancing with great brightness; any gradual flourishing of things is called "advancement," hence the "Xugua" says "Jin, meaning advancement."

卦有有德者，有無德者，隨其宜也。乾坤之外，云“元亨”者，固有也。云“利貞”者，所不足而可以有功也。有不同者，《革》、《漸》是也，隨卦可見。《晉》之盛而無德者，無用有也。晉之明盛，故更不言“亨”。順乎大明，無用戒正也。

Among the sixty-four hexagrams, some hexagram statements mention the virtue of the hexagram, while others do not, depending on what is appropriate for each hexagram. Except for the hexagrams Qian (Heaven) and Kun (Earth), any hexagram that says "Yuan Heng" inherently possesses this virtue. Any hexagram that says "Li Zhen" lacks something but can achieve success by maintaining correctness. There are also exceptions, such as the hexagrams Ge (Revolution) and Zhan (Gradual Progress), which do not follow this pattern. Each hexagram should be examined individually to understand clearly. The hexagram Jin (Progress) is grand and does not mention the virtue of the hexagram, because it is unnecessary. Jin itself is bright and grand, so there is no need to mention "Heng"; the lower trigram is soft and submissive, following the upper trigram of great brightness, so there is no need to remind it to maintain correctness.

晉，康侯用錫馬蕃庶，晝日三接。本義 “晉”，進也。“康侯”，安國之侯也。“錫馬蕃庶，晝日三接”，言多受大賜， 程傳 《晉》為進盛之時，大明在上，而下體順附，諸侯承王之象也，故為“康侯”。

The hexagram "Jin" (Progress) states: "Jin, the well-established prince receives horses in great numbers, and is thrice honored in one day." Zhu Xi's "Benyi" says: "Jin" means progress. "Kanghou" refers to a prince who can bring stability to the state. "Receiving horses in great numbers, being thrice honored in one day" indicates that he repeatedly receives rich rewards. However, the original text here is missing some words, and Zhu Xi's comment does not complete this sentence. Cheng Yi's "Yichuan Commentary on the Changes" says: The hexagram "Jin" represents a time of forward progress and flourishing, with the bright sun above and the lower trigram being gentle and obedient. This reflects the image of a prince obeying the king's command, hence the hexagram refers to him as "Kanghou."

“康侯”者，治安之侯也。上之大明，而能同德以順附，治安之侯也，故受其寵數，錫之馬眾多也。車馬，重賜也；“蕃庶”，眾多也。不唯錫與之厚，又見親禮，晝日之中，至於三接，言寵遇之至也。晉，進盛之時，上明下順，君臣相得，在上而言，則進於明盛；在臣而言，則進升高顯，受其光寵也。

Cheng Yi said: The term "Kanghou" refers to a feudal lord who can govern his state in peace and order. Above him is a great enlightened sovereign, who shares the same virtue as the sovereign and is gentle and submissive, thus becoming a feudal lord who governs the people well. Therefore, he receives repeated favors from the sovereign, who grants him a large number of horses. Carriages and horses are a heavy reward; "fan shu" means numerous. Not only is the reward abundant, but he is also honored with close favor, being received three times in one day, showing that the sovereign's favor and treatment have reached their peak. "Jin" is a time of advancement and prosperity. Above, the sovereign is clear-sighted, and below, the ministers are gentle and obedient, with harmonious relations between sovereign and minister. From the sovereign's perspective, it is entering a state of brightness and grandeur; from the minister's perspective, it is ascending to a high and prominent position, receiving the honor and favor of the sovereign.

集說 郭氏雍曰：《晉》卦取名之義，與《大有》略相類，《大有》火在天上，君道也。《晉》明出地上，臣道也，以人臣之進，獨備一卦之義。則臣之道至大者，非康侯安足以當之？

"The Collected Commentaries" cite Gu Yong's explanation: The meaning behind the name of the "Jin" hexagram is somewhat similar to that of the "Dayou" hexagram. "Dayou" represents fire above the sky, discussing the way of a ruler; "Jin" represents light rising from the earth, discussing the way of a minister. If the use of a minister alone can occupy the entire meaning of a hexagram, then among the most esteemed forms of the minister's path, who besides someone like "Kanghou" could be worthy of such honor?

案 《易》有《晉》、《升》、《漸》三卦，皆同為進義而有別。《晉》如日之方出，其義最優；《升》如木之方生，其義次之；《漸》如木之既生，而以漸高大，其義義次之，觀其彖辭皆可見矣。

Li Guangdi remarked: In the Zhou Changes, there are three hexagrams, Jin, Sheng, and Zhan, all of which convey the meaning of advancement, yet they differ from each other. Jin is like the sun just rising, which is the best meaning; Sheng is like a tree just beginning to sprout, which is next; and Zhan is like a tree already grown tall, gradually growing higher and larger, which is the next level. By comparing the "Tuan Ci" of these three hexagrams, their respective levels of meaning become clearly evident.

初六，晉如，摧如，貞吉，罔孚，裕無咎。本義 以陰居下，應不中正，欲進見摧之象。占者如是而能守正則吉，設不為人所信，亦當處以寬裕，則“無咎”也。程傳 初居《晉》之下，進之始也。“晉如”，升進也。“摧如”，抑退也。於始進而言遂其進，不遂其進，唯得正則“吉”也。

The line statement for the initial line (初六) says: "Progressing, it is obstructed, remaining faithful brings good fortune, without credibility, but with ease there is no blame." Zhu Xi's "Original Meaning" states: The initial line, being a yin line in the lowest position of the entire hexagram, corresponds to the nine in the fourth position, which is neither central nor in the proper position. Thus, there is an image of striving upward but being pushed back. If the person consulting the oracle is in such a situation and remains on the right path, it is auspicious; even if not trusted by others, one should maintain a broad and composed attitude, thus avoiding blame. Cheng Yi's "Commentary on the Changes" says: The initial line is at the very bottom of the hexagram "Progress," representing the beginning of advancement. "Progressing" indicates upward movement, while "obstructed" indicates being hindered and pushed back. At the initial stage of striving forward, whether or not one succeeds, only by holding fast to the right path can good fortune be achieved.

“罔孚”者，在下而始進，豈遽能深見信於上？苟上末見信，則當安中自守，雍容寬裕，無急於求上之信也。苟欲信之心切，非汲汲以失其守，則悻悻以傷於義矣，皆有咎也。故裕則“無咎”，君於處進退之道也。

Cheng Yi said: The phrase "wǎng fú" means that when a person is in a low position and just beginning to strive upward, how could they immediately gain the trust of those above? If those above have not yet trusted them, they should remain content in the middle path, keep to their proper role, be at ease and relaxed, and not rush to seek the trust of those above. If one is overly eager to gain trust, they will either hastily abandon their integrity or become resentful and thus violate righteousness, leading to mistakes in both cases. Therefore, being at ease and content in one's position leads to "wu jiu," which is precisely the measure by which a gentleman determines when to advance or retreat.

集說 王氏安石曰：初六以柔進，君子也，度禮義以進退者也。常人不見孚，則或急於進以求有為，或急於退則懟上之不知。孔子曰：我待價者也。此“罔孚”而裕於進也。孟子久於齊，此“罔孚”而裕於退也。

The "Collected Sayings" cites Wang Anshi's view: the line "Six at the Beginning" advances with a gentle and compliant attitude, which is the way of a gentleman, someone who judges whether to advance or retreat based on propriety and righteousness. Common people, when not trusted, are either eager to push forward to achieve something or quickly retreat and resent not being understood. Confucius said, "I am waiting for someone who values me," meaning he remains composed in advancing despite not being trusted; Mencius stayed in Qi for a long time without leaving, showing composure in retreating despite not being trusted.

《朱子語類》：問：初六“晉如摧如”象也，“貞言”占辭。曰：“罔孚，裕無咎”，又是解上兩句，恐“貞吉”說不明，故又曉之。胡氏炳文曰：進之初，人多有未信者。然“摧如”在彼，而吾不可以不正，“罔孚”在人，而吾不可以不裕。“貞”與“裕”，皆戒辭也。

The "Collected Sayings" cites the "Words of Master Zhu" as follows: Someone asked, in the line statement of the first line, "Jin ru cui ru" is taking an image, and "Zhen ji" is the divination statement, right? Master Zhu answered: "Wang fu, yu wu jiu" is further explaining the previous two lines. He was afraid that "Zhen ji" was not clear enough, so he added another layer of explanation. Hu Bingwen said: At the beginning of advancing, people are mostly not convinced. However, "Cui ru" means the other party is suppressing me, yet I cannot fail to uphold the correct path; "Wang fu" means others do not believe me, yet I cannot fail to be broad-minded. The words "Zhen" and "Yu" are both warnings.

六二，晉如愁如，貞吉，受茲介福，于其王母。本義 六二中正，上無應援，故欲進而愁。占者如是而能守正則吉，而受福於王母也。“王母”，指六五。蓋享先妣之言占，而凡以陰居尊者，皆其類也。

Line Statement of the Second Line: Advancing as if distressed, firmness brings good fortune, receiving this intermediate blessing from the Queen Mother. Zhu Xi's "Original Meaning" says: The Second Line is both central and in the proper position, thus being a "central and upright" line. Unfortunately, there is no corresponding support above, so it desires to advance but feels distressed. If the person consulting the oracle is in such a situation and remains upright, it will be auspicious, and they will receive blessings from the Queen Mother. "Queen Mother" refers to the Fifth Line. This is originally a divination text from a ritual offering to the maternal ancestor. All instances where a yin line occupies a high position fall into this category.

程傳 六二在下，上無應援，以中正柔和之德，非強於進者也，故於進為可憂愁，謂其進之難也。然守其貞正，則當得吉，故云“晉如愁如貞吉”。“王母”，祖母也，謂陰之至尊者，指六五也。二以中正之道自守，雖上無應援，不能自進。然其中正之德，久而必彰。上之人自當求之。蓋六五大明之君，與之同德，必當求之，加之寵祿，受介 集說 胡氏炳文曰：《小過》六二曰“遇其妣”，彼言祖妣，即此言“王母”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the second is located in the lower trigram, and there is no corresponding support above it. It relies on the virtue of being upright and gentle, not someone who forcefully pushes forward. Therefore, in matters of advancement, it naturally experiences worry, indicating that its progress is difficult. However, as long as it maintains uprightness and sincerity, it will ultimately achieve good fortune. Therefore, the line statement says, "Advancing with worry and uprightness brings good fortune." "Wangmu" refers to the grandmother, meaning the most honored among the yin lines, which is line six in the fifth. Line six in the second maintains itself with the virtue of uprightness and correctness. Although there is no support above it and it cannot advance on its own, its virtue of uprightness and correctness will eventually become evident over time. Those in higher positions will naturally invite it. Line six in the fifth is a great enlightened ruler who shares the same virtue, and will certainly seek it out, bestowing upon it favor and official rank. The original text here is missing some words, and Cheng Yi's remarks stop at the words "shoujie," without completing the sentence. The "Jishuo" cites Hu Bingwen's statement: The line statement of Xiao Guo's line six in the second mentions "meeting its mother," referring to the maternal ancestor, which is the same as the "Wangmu" mentioned here.

案 二五相應者也，以陰應陽，以陽應陰，則有君臣之象，以陰應陰，則有妣婦之象。不曰母而曰王母者，禮重昭穆，故孫祔於祖，則孫婦祔於祖姑。蓋以昭穆相配，《易》爻以相配喻相應也。此明其為王母，而《小過》只言“妣”，蒙上過其祖之文爾。六五卦之主，而二應之，故有受福之義。

Li Guangdi remarked: The second line and the fifth line are originally a pair that corresponds to each other. If a yin line corresponds to a yang line, or a yang line corresponds to a yin line, it represents the image of a ruler and a minister. If a yin line corresponds to another yin line, it represents the image of a grandmother and a granddaughter-in-law. Here, it is not called "mother" but "Wangmu" because the rites emphasize the order of昭穆 (zhao mu): the spirit of the grandson is mainly enshrined beside the grandfather, and the spirit of the granddaughter-in-law is enshrined beside the grandmother. Since it is based on the order of zhao mu, the lines of the Zhou Changes use this correspondence to illustrate the concept of "response." This line explicitly mentions "Wangmu," while the Xiao Guo hexagram only mentions "bi," because it is a continuation of the previous sentence "over his ancestor," which is omitted. The sixth line is the main line of the entire hexagram, and the sixth line two corresponds to it, thus implying the idea of receiving blessings.

六三，眾允，悔亡。本義 三不中正，宜有悔者，以其與下二陰皆欲上進，是以為眾所信而“悔亡”也。程傳 以六居三，不得中正，宜有悔咎。而三在順體之上，順之極者也。三陰皆順上者也，是三之順上，與眾同志，眾所允從，其悔所以亡也。

The line statement for the third line (六三) says: "All agree, regret disappears." Zhu Xi's "Original Meaning" explains: The third line is neither in the center nor in the proper position, so by principle it should have regret; but it is the same as the two yin lines below, the initial line (初六) and the second line (六二), in wanting to move upward. Therefore it gains the trust of the people, and regret disappears. Cheng Yi's "Yichuan Commentary on the Changes" says: A yin line in the third position is not in the center and is not in the proper position, so it should have regret and misfortune. However, the third line is at the top of the坤 (Earth) trigram, which is extremely yielding; the three yin lines in the lower trigram all yield to above, and the third line yields to above, thus aligning with the will of all, and all people approve and follow it, so its regret is resolved.

有順上嚮明之志，而眾允從之，何所不利？或曰，不由中正，而與眾同，得為善乎？曰：眾所允者，必至當也，況順上之大明，豈有不善也？是以“悔亡”。蓋亡其不中正之失矣。古人曰，謀從眾則合天心。集說 吳氏曰慎曰：初“罔孚”，未信也；三“眾允”，見信也。信於下斯信於上，故弗信乎友，弗獲於亡矣。

Cheng Yi continued to say: Holding the aspiration of being obedient to the superior and moving toward brightness, and also having the approval of the people following along, how could there be anything that cannot be achieved? Someone asked: If one does not follow the middle and correct path, but merely follows the majority, can this still be considered good? The answer is: What is approved by the people must conform to the principle of utmost correctness, and moreover, what it obeys is the great brightness of the superior, so how could it not be good? Therefore, the line statement says 'regret disappears,' meaning that its deficiency of not being middle and correct is eliminated. The ancients said that consulting the people's opinions when planning matters is in accordance with the will of heaven. 'Collected Commentaries' cite Wu Yashen as saying: The line 'without credibility' in the initial line refers to not yet having gained trust; the line 'approved by the people' in the third line refers to having already been trusted. First, one must gain the trust of those below, and then one can gain the trust of those above, so the 'Doctrine of the Mean' says 'if one does not gain the trust of friends, one cannot gain the trust of those above.'

九四，晉如鼫鼠，貞厲。本義 不中不正，以竊高位，貪而畏人，蓋危道也，故為“鼫鼠”之象。占者如是，雖正亦“危”也。程傳 以九居四，非其位也。非其位而居之，貪據其位者也。貪處高位，既非所安，而又與上同德，順麗於上，三陰皆在己下，勢必上進，故其心畏忌之。貪而畏人者，“鼫鼠”也，故云“晉如鼫鼠”。貪於非據，而存畏忌之心，貞固守此，其危可知。言“貞厲”者，開有改之道也。

The fourth line statement says: "Advancing like a shi mouse, remaining firm and perilous." Zhu Xi's "Benyi" explains that the ninth line in the fourth position is neither in the center nor in the proper position, thus occupying a high position unjustly. It is greedy and fearful, which is a dangerous path, hence using the image of the shi mouse. If a person is in such a situation, even if they remain upright, they will still face danger. Cheng Yi's "Yichuan Commentary on the Changes" says that a yang line in the fourth position is not its proper place. To stay in an improper position is to desire to occupy that position. To greedily hold a high position is already unstable, and worse, it is in harmony with the sixth line in the fifth position, which is gentle and dependent on the ruler. Below the lower trigram, there are three yin lines beneath it, which inevitably push upward. Thus, it feels both jealousy and fear. Greedy and fearful, this is exactly the shi mouse, hence the line statement says "advancing like a shi mouse." To greedily occupy an improper position, while still having fear, and stubbornly holding on, its danger is evident. The line statement says "remaining firm and perilous," which leaves a path for reform.

集說 項氏安世曰：《晉》之道，以順而麗乎大明，以柔進而上行，皆主乎順者也。三雖不正，以其能順，故得其志而上行。四雖已進乎上，以其失柔順之道，故如“鼫鼠”之窮而不得遂。

"The Collection of Sayings" cites Xiang Anshi's explanation: The hexagram "Jin" represents the way of yielding and following the great brightness above. Throughout the hexagram, the main idea is "smoothness." Although the line six in the third is not in the proper position, because it is yielding, it can realize its aspirations and move upward. The line nine in the fourth, although it has reached the upper trigram, has abandoned the way of yielding, thus being like the shi shu, which is unable to proceed, unable to advance.

案 此卦以彖辭觀之，則九四以一陽而近君，“康侯”之位也。參之爻義，反不然者，蓋卦義所主在柔，則剛正與時義相反。當《晉》時，居高位，而失靜正之道。乖退讓之節，貪而畏人，則非鼫鼠而何？“貞厲”者，戒其以持祿保位為常，而不知進退之義也。

Li Guangdi remarked: If we look at this hexagram solely from the perspective of the "Tu Ci," the Nine in the Fourth, with a yang line closely adjacent to the sovereign's position, is precisely the position of "Kang Hou." However, when referring to the meaning of the "Yao Ci," it is entirely different: since the hexagram of "Jin" emphasizes the flexible, the path of firmness is actually contrary to the meaning of the times implied by this hexagram. During the time of "Jin" advancing, occupying a high position yet losing the path of quietude and uprightness, violating the measure of humility and yielding, being greedy yet fearful of others, is this not exactly the behavior of a shi shu? The "Yao Ci" says "Zhen Li," warning him not to regard preserving his salary and holding his position as the norm, and not to understand the principles of when to advance and when to retreat.

六五，悔亡，失得勿恤，往吉無不利。本義 以陰居陽，宜有悔矣。以大明在上，而下皆順從，故占者得之，則其“悔亡”。又一切去其計功謀利之心，則“往吉”而“無不利”也。然亦必有其德，乃應其占耳。

Line 65: Regret disappears, loss and gain need not be worried about, going forward brings good fortune and no disadvantage. Zhu Xi's "Original Meaning" says: A yao in a yin position occupying a yang place should originally bring regret. But since it possesses great brightness of virtue and is in a high position, the other yao all obey it, so the person consulting the oracle attains this line and regret is dispelled. If one can further eliminate all thoughts of calculating gains and losses and seeking benefits, then "going forward brings good fortune and no disadvantage." However, the person consulting must themselves possess such virtue to be worthy of this divination.

程傳 六以柔居尊位，本當有悔，以大明而下皆順附，故其悔得亡也。下既同德順附，當推誠委任，盡眾人之才，通天下之志，勿復自任其明，恤其失得，如此而往，則 集說 劉氏牧曰：陽為躁動，陰為靜止。二五陽位，以陰居之，能節其動，故爻辭不稱晉，而皆曰“悔亡”。

Cheng Yi's Yichuan Commentary on the Changes says: A yin and flexible element occupying a high position should naturally bring regret; however, because it possesses great brightness and virtue, and all the lower lines are obedient and attached, the regret is thus resolved. Since the lower lines are already united in virtue and attached, one should sincerely treat them and fully utilize their talents, and open up the hearts of the people, no longer relying on one's own discernment and being overly concerned with temporary gains and losses; thus proceeding forward, one would—here the original text is missing, and Cheng Yi's words are incomplete. The "Collected Sayings" cite Liu Mu's statement: Yang is restless and active, while Yin is still and quiet. The second and fifth lines, which are in positions that should be occupied by Yang, are instead occupied by Yin lines, which can restrain that restlessness. Therefore, the statements of these two lines do not mention the word "progress," but instead universally say "regret disappears."

石氏介曰：以道自怔，得之自是，失之自是，曾不以介意小人患得患失，恤也。胡氏炳曰：事有不必憂者，“勿恤”，寬之之辭也，有不當憂者，“勿恤”，戒之之辭也。此曰“失得勿恤”，戒辭明矣，蓋當《晉》之時，易有患得患失之心，才柔又易有失得之累。大明在上，用其明於所當為，不當用其明於計功謀利之私也。

"The Jishuo cites Shi Jie's saying: A person who adheres to the Dao remains the same whether he gains or loses; he never worries about gains and losses. Only petty people are constantly anxious about gaining and losing. Hu Bingwen says: Some things do not need to be worried about; saying 'do not worry' is a way of easing the mind. Some things should not be worried about; saying 'do not worry' is a warning. Here, 'do not worry about losing or gaining' clearly belongs to the latter category—when the hexagram Jin (Progress) is appropriate, people are easily prone to anxiety about gains and losses. Moreover, the line Six in the Fifth is of a gentle and weak nature, making it even more susceptible to being troubled by gains and losses. The bright light of Heaven is above; this clarity should be applied to the proper matters, not to calculating results or seeking private gain."

案 彖辭言康侯之被遇，而《傳》以柔進上行釋之，則聖人之意，以此爻當康侯而為卦主明矣。蓋凡卦皆有主，其合於彖辭者是也。九四高位而爻辭不善如此，則彖辭之，義，誠非六五不足以當之。“晉如鼫鼠”者，患得患失，鄙夫之行也。“失得勿恤”者，竭誠盡忠，君子之志也。

Li Guangdi remarked: The "Commentary on the Judgment" discusses how Kanghou received the favor of the sovereign, and the "Commentary on the Judgment" uses "the flexible and advancing line ascending" to explain it. This shows that the sage's intention was to take this line as representing Kanghou, and as the main subject of the entire hexagram. This is very clear. Generally, each hexagram has a main subject, and the line that corresponds with the "Commentary on the Judgment" is the main subject. The line nine in the fourth holds a high position, yet its line statement is so negative. Therefore, the meaning of the "Commentary on the Judgment" can only be properly understood by the line six in the fifth. "Advancing like a shi mouse" represents the behavior of a petty person who is anxious about gains and losses; "do not worry about losing or gaining" represents the sincere and loyal heart of a gentleman.

上九，晉其角，維用伐邑，厲吉無咎，貞吝。本義 “角”，剛而居上，上九剛進之極，有其象矣。占者，得之而以伐其私邑，則雖“危”而“吉”且“無咎”。然以極剛治小邑，雖得其正，亦可“吝”矣。

The line statement for the topmost yang line says: "The deer's horn is advanced, using it to attack the private territory, it is dangerous but auspicious without blame, and it is difficult." Zhu Xi's "Original Meaning" says: "The 'horn' is hard and located on the head. The topmost yang line is yang and vigorous to the extreme, which exactly matches this image. If the person consulting the oracle uses this line to attack their private territory, although it is dangerous, it is still auspicious and without blame. However, using an extremely strong method to govern a small territory, even though it is in accordance with the right path, will ultimately leave a little 'difficulty'—which is a regret."

程傳 “角”，剛而居上之物。上九以剛居卦之極，故取角為象。以陽居上，剛之極也。在《晉》之上，進之極也。剛極則有強猛之過，進極則有躁急之失。以剛而極於進，失中之甚也。無所用而可，唯獨用於“伐邑”，則雖“厲”而“吉”且“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Jiao" refers to something hard and long located at the highest place. The Nine at the Top holds a yang line at the top of a hexagram, so it takes the image of Jiao. A yang line at the very top indicates that firmness has reached its extreme; being in the upper position of the hexagram Jin indicates that advancement has reached its extreme. When firmness reaches its extreme, there is the fault of being strong and fierce; when advancement reaches its extreme, there is the fault of being restless and hasty. Being both firm and advancing to the extreme means a serious loss of the middle path. Such a person is inappropriate for any use, but only when used for "attacking a city" does it result in danger "Li" yet still "good" and "no blame."

伐四方者，治外也。伐其居邑者，治內也。言“伐邑”，謂內自治也。人之自治，剛極則守道愈固，進極則遷善愈速。如上九者以之自治，則雖傷於“厲”而“吉”且“無咎”也。嚴厲非安和之道，而於自治則有功也。復云“貞吝”以盡其義，極於剛進，雖自治有功，然非中和之德，故於貞正之道為可“吝”也，不失中正為貞。

Cheng Yi continued to say: To attack the four directions is to govern externally; to attack one's own territory is to govern internally. The line statement says "attack the territory," which refers to self-cultivation internally. Human self-cultivation, when it reaches its extreme, becomes more firm in upholding the Dao; when it reaches its extreme, it becomes faster in changing mistakes and doing good. A person like the Nine at the Top, using this vigor for self-cultivation, may be overly strict "lì," yet still remains "jí" and "wú jiù." Strictness is not the way of peace and tranquility, but it can be effective in self-cultivation. The line statement adds another sentence, "zhēn lìn," which means: those who have reached the extreme in advancement, although their self-cultivation is effective, are not of the middle and harmonious virtue. Therefore, when measured by the path of uprightness, they are still "lìn"—not losing uprightness is called "zhēn."

集說 張子曰：無可進而進，唯“伐邑”於內則可矣，如君子則知止也。王氏宗傳曰：《晉》之上九，晉至於“角”，無所復進矣。唯能自反自克而內自治焉，則知危厲自警而獲吉矣，此所以無剛進之咎也。

"The Collection of Sayings" cites Zhang Zai saying: when there is nowhere else to advance yet one still advances, the only way forward is to "attack the city" internally; a gentleman would understand when to stop. Wang Zongping says: the upper nine of the "Jin" hexagram has advanced to the "Jiao" position, with no further place to go. Only by self-reflection and self-restraint, making internal improvements, can one realize the perilous situation and remain vigilant, thus achieving good fortune. This is why it does not fall into the blame of excessive advancement.

《朱子語類》：看伯於與廬陵問答內《晉》卦“伐邑”說。曰：《晉》上九“貞吝”，“吝”不在克治，正以其克治之難，面言其合下有此吝耳。“貞吝”之義，只雲貞固守此則吝，不應於此獨雲於正道為吝也。

"The Collected Commentaries" cite "The Words of Master Zhu" as follows: Someone asked Zhu Xi about a passage in the dialogue between Bo Yu and Lu Ling discussing the "Jin" hexagram's phrase "attack the city." Zhu Xi said: The "Zhen Lin" in the upper ninth line of the "Jin" hexagram does not refer to self-restraint and governance. Rather, because self-restraint and governance are extremely difficult, it points out at the beginning that there is this regret. The meaning of "Zhen Lin" is simply that clinging to this approach leads to regret, and it should not be interpreted as self-restraint being a regrettable thing.

項氏安世曰：《晉》好柔而惡剛，故九四、上九皆以“厲”言之。四進而非其道，故為“鼫鼠”。上已窮而猶晉，故為“晉其角”。陸氏振奇曰：當《晉》之時，聖人最喜用柔而不用剛，故四陰“吉”“悔亡”，二陽“厲”且“吝”也。

Xiang Anshi said: The hexagram "Jin" (Progress) favors softness and dislikes firmness, so the two lines "Nine in the Fourth" and "Nine at the Top" both use the word "Lai" (danger) to describe them. "Nine in the Fourth" advances upward but does not follow the correct path, hence it is likened to "Shi Shu" (a kind of mouse). "Nine at the Top" has already reached the extreme yet still desires to advance further, hence it is said "Jin Ji Jiao" (advancing to the horn). Lu Zhenqi said: At the time of proper advancement in the hexagram "Jin", the sage most supports softness and does not advocate firmness, so the four yin lines have divinations that are either "Ji" (auspicious) or "Hui Wang" (regret disappears), while the two yang lines have divinations that are "Lai" (danger) and "Lin" (difficulty).

案 ”晉其角”者，是知進而不知退者也。知進而不知退者，危道也。然亦有時事使然，而進退甚難者。唯內治其私，反身無過，如居家則戒子弟，戢僮僕；居官則杜交私，嚴假託，皆“伐邑”之謂也，如此則雖“危”而“吉無咎”矣。

Li Guangdi remarked: The phrase "Jin qi jiao" refers to those who only know to advance but do not know to retreat. To only advance without knowing when to retreat is inherently dangerous. However, there are times when circumstances force one into such a position, making both advancement and retreat difficult to manage. In such situations, one must focus inward, rectify one's private affairs, and practice self-reflection without fault. At home, one should discipline one's sons and servants; in official duties, one should eliminate private requests and strictly prevent others from using one's name for their own purposes. These actions belong to the meaning of "fa yi" — "fa yi" does not mean actually waging war, but rather redirecting the strictness of military discipline to govern one's own household. If one can do this, then even in a "dangerous" situation, one can still remain "auspicious without blame."

若以進為常，縱未 總論 邱氏富國曰：“晉”，進也，柔進而上行也，故卦專主柔進為義。六爻四柔二剛，六五一柔自四而升，已進者也，故“往吉無不利”。下坤三柔，皆欲進者，而九四以剛間之，故有“晉如鼫鼠”之象。

Li Guangdi's commentary stops abruptly at the phrase "if advancing is the norm, even if not," indicating a missing text in the original manuscript. The "General Discussion" cites Qiu Fuguo's statement: "Jin" means advancing, and it refers to the gentle and compliant moving upward continuously, so this hexagram defines its meaning through the concept of advancement. Among the six lines, four are yin (soft) and two are yang (hard). The yin line at the fifth position, six-five, has advanced from the fourth position and has reached its proper place, hence the line statement says "advancing is auspicious and beneficial without any hindrance." The lower trigram is坤 (Earth), which contains three yin lines that all wish to advance upward, but the yang line at the fourth position blocks the way, hence the image of "advancing like a shi mouse."

趙氏汝騰曰：下三爻皆柔順而坤體，故初二“吉”、三“悔亡”。四上以陽不當位，故“厲”且“吝”。唯五以柔明居尊位，故“往吉無不利”也。龔氏煥曰：《晉》卦諸爻，皆以進為義。初二三五，柔之進。四與上，剛之進也。四陰二陽，陰多“吉”而陽多“厲”者，《晉》以柔順為善，剛強則躁矣，故《彖傳》曰：“順而麗乎大明，柔進而上行。”卦之得名，其亦以柔為主與？

Zhao Runteng said: The three lines below are all yin and belong to the structure of the Earth trigram, so the lines Initial Six and Second Six are said to be 'auspicious', while the Third Six is said to be 'regret disappears'. The lines Fourth Nine and Top Nine, being yang lines in inappropriate positions, are said to be 'dangerous' and 'narrow'. Only the line Fifth Six, being a yin line that is gentle and discerning, occupies the honorable position, so it is said 'going forward brings auspiciousness without any disadvantage'. Gong Huan said: The hexagram of 'Progress' defines all its lines by 'advancing'. The lines Initial, Second, Third and Fifth are the advancement of yin lines; the lines Fourth and Top are the advancement of yang lines. The entire hexagram has four yin lines and two yang lines. Yin lines are mostly auspicious while yang lines are mostly dangerous, because the hexagram of 'Progress' values gentleness and compliance, and yang strength tends to become impetuous. Therefore, the Commentary on the Judgment says 'gentle and compliant, and attached to great brightness, yin advancing and ascending'. The reason this hexagram is named so, is probably because it emphasizes gentleness.