The Sixth Trigram: The Trigram of Parting. The Trigram of Fire above and the Trigram of Lake below.

程傳 《暌序卦》：“家道窮必乖，故受之以睽，睽者乖也”。家道窮則睽乖離散，理必然也，故《家人》之後，受之以《睽》也。為卦上離下兌，離火炎上，兌澤潤下，二體相違，睽之義也。又中少二女，雖同居而所歸各異，是其志不同行也，亦為《睽》義。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" states, "When family affairs reach their limit, they must become discordant, hence it is followed by the Hexagram of Kui, which means discord." When family affairs reach their end, they inevitably become discordant, which is a natural principle, so the Hexagram of Jia follows the Hexagram of Shen. In terms of the structure of the hexagram, the upper trigram is Li (Fire), and the lower trigram is Dui (Lake): Li is fire, which rises upward; Dui is a marsh, which flows downward. The two trigrams move in opposite directions, which exactly matches the meaning of Kui, which signifies discord and separation. Moreover, Li represents the middle daughter, and Dui represents the young daughter. Although both are in the same family, their future destinations upon marriage will differ, which reflects differing aspirations and paths, thus aligning with the meaning of the Hexagram of Kui.

睽，小事吉。本義 “睽”，乖異也。為卦上火下澤，性相違異，中女少女，志不同歸，故為《睽》。然以卦德言之，內說而外明。以卦變言之，則自離來者，柔進居三。自中孚來者，柔進居五。自《家人》來者兼之。以卦體言之，則六五得中而下應九二之剛，是以其占不可大事，而“小事”尚有“吉”之道也。

The Hexagram Kui Statement says: Kui, small matters are auspicious. Zhu Xi's "Benyi" explains: "Kui" means to be estranged or to differ. In terms of the hexagram structure, the upper trigram is fire and the lower trigram is marsh, which are opposite in nature. The inner trigram, Dui, represents a young woman, and the outer trigram, Li, represents another young woman; both have different aspirations and destinations after marriage, hence the name Kui. However, in terms of the hexagram's virtue, the inner trigram Dui signifies joy, and the outer trigram Li signifies clarity. The inner part is joyful, and the outer part is clear. In terms of "hexagram transformation," this hexagram comes from Li by a yao moving up to the third position; it also comes from Zhongfou by a yao moving up to the fifth position; and from Jiaoren by both transformations. In terms of the hexagram structure, the sixth line in the fifth position is in the center and corresponds to the ninth line in the second position, which is yang. Therefore, the divination concludes: great matters cannot be accomplished, but small matters still have auspicious possibilities.

程傳 “睽”者，睽乖離散之時，非吉道也。以卦才之善，雖處《睽》時而“小事吉”也。集說 程子曰：“小事占”者，止是方《睽》之時。猶足以至小事之吉，不成終《睽》而已，須有濟睽之道。趙氏汝楳曰：睽蓋人情事勢之適然，聖人自有御時之方。“小事吉”者，就其睽異之中，有以善處之，則亦吉也。其《屯》之“小貞”，《洪範》之作內之時乎！

Cheng Yi in Yichuan's Commentary on the Changes says: The term "Kui" refers to a time of discord and separation, which is not a favorable situation. However, this hexagram is favorable, so even though one is in the time of Kui, it is still said "small matters are auspicious." The "Ji Shuo" cites Cheng Yi's words: saying "small matters are auspicious" refers to the appropriate time of discord. It is still possible to achieve auspiciousness in handling small matters, but it is not possible to remain in discord forever. Eventually, there must be a way to resolve the discord. Zhao Ru Mei says: discord is the natural result of human affairs reaching a certain point. The sage has methods to deal with such situations. The phrase "small matters are auspicious" means that even amidst discord, one can handle things properly and still achieve auspiciousness. This is roughly equivalent to the "small fidelity" in the Zun卦 (Zun Hexagram), and similar to the "acting internally" mentioned in the Shangshu·Hongfan."

何氏楷曰：業已《睽》矣，斗：可以忿疾之心驅迫之也。唯不為已甚，徐徐轉移，此合睽之善術也，故曰“小事吉”。“小事”，猶言以柔為事，非大事不吉，而“小事吉”之謂。案 “小事吉”之義，以爻義見“惡人”、遇巷，“噬膚”之類觀之，則趙氏、何氏之說是也。蓋周旋委曲，就其《易》者為之，皆“小事吉”之義。

He Ke said: Since there is already a deviation, one should not use a resentful and resentful mind to force the other party. Only by not overdoing things and gradually changing the trend can one effectively resolve the deviation. Therefore, the Hexagram Statement says "small matters are auspicious." The term "small matters" refers to dealing with things in a gentle way, not implying that major matters are inauspicious and only minor ones are auspicious. Li Guangdi commented: The meaning of "small matters are auspicious" can be understood by referring to the meanings of each line, such as "seeing an evil person," meeting in a lane, or "biting the skin." The interpretations of Zhao Ruyi and He Ke are correct. Any approach that involves turning around indirectly and choosing an easy way to start is in line with the meaning of "small matters are auspicious."

初九，悔亡，喪馬勿逐自復，見惡人無咎。本義 上無正應，有“悔”也。而居睽之時，同德相應，其“悔亡”矣，故有“喪馬勿逐”而“自復”之象。然亦必見“惡人”，然後可以辟咎，如孔子之於陽貨也。

The line statement for the initial line (初九) says: regret disappears, the horse is lost but does not need to be pursued as it returns by itself, seeing an evil person brings no blame. Zhu Xi explains in his "Original Meaning" that the initial line has no corresponding yin line above it, so it should bring regret. However, at this time of discord, it aligns with the yang line nine in the fourth position, sharing the same virtue, thus resolving the regret. This is symbolized by the lost horse returning on its own without pursuit. Nevertheless, one must still meet the evil person in order to avoid misfortune, just as Confucius dealt with Yang Huo.

程傳 九居卦初，《睽》之始也，在睽乖之時，以剛動於下，有“悔”可知。所以得“亡”者，九四在上，亦以剛陽睽離無與，自然同類相舍，同是陽爻，同居下，又當相應之位，二陽本非相應者，以在睽故合也。上下相與，故能亡其悔也。在《睽》諸爻皆有應。夫合則有睽，本異則何睽？唯初與四雖非應，而同德相與，故相遇。

Cheng Yi's Commentary on the Changes says: A yang line occupying the beginning of the whole hexagram marks the beginning of the hexagram Kui. At a time of discord, a strong yang line below is restless, and regret is evident. The reason it can dispel regret is because there is a nine in the fourth position above, which is also a yang line alone without a mate. Thus, naturally, like attracts like. The two lines are both yang lines, and they are respectively at the beginning of the lower and upper trigrams, occupying the positions that should correspond. Normally, two yang lines are not considered to correspond. However, because they are in a time of discord, they end up coming together. The lines above and below connect with each other, thus dispelling regret. Originally, all the lines in the hexagram Kui have corresponding lines. One should realize that first there is harmony, then there is discord. If they are originally unrelated, how can there be discord? Only the initial nine and the nine in the fourth, although not in the proper corresponding position, can connect because they share the same virtue, thus achieving harmony.

馬者，所以行也。陽，上行者也。睽獨無與則不能行，是喪其馬也。四既與之合則能行矣，是勿逐而馬復得也。“惡人”，與己乖異者也。“見”者，與相通也。當《睽》之時，雖同德者相遇，然小人乖異者至眾。若棄絕之。不幾盡天下以仇君子乎？如此則失含弘之義，致凶咎之道也。又安能化不善而使之合乎？故必“見惡人”則“無咎”也。占之聖王， 集說 鄭氏汝諧曰：居《睽》之初，在卦之下，必安靜以俟之，寬裕以容之，睽斯合矣。“喪馬勿逐”，久則“自復”，安靜以俟之也。睽而無應，無非戾於己者，拒絕之則愈戾，故寬裕以容之也。合睽之道，莫善於斯。

Cheng Yi continued to say: A horse is used for traveling. The nature of yang is to go upward; when it is rebellious and alone, it cannot move forward, which is losing the horse. Since nine in the fourth position is united with it, it can move forward, which is why the horse returns on its own without needing to be chased. "Evil people" refer to those who are rebellious and not in harmony with oneself; "seeing" means to communicate with them. When there is rebellion, although people of the same virtue can be encountered, there are many rebellious and unharmonious people. If one completely cuts off communication, would it not almost make everyone in the world one's enemy? Thus, one would lose the principle of包容 and tolerance, which is the path leading to misfortune; how could one then transform the wicked and bring them into harmony? Therefore, one must "see evil people" in order to "have no misfortune." The ancient sage kings—here the original text is missing some words, and Cheng Yi's words are incomplete. "Collected Commentaries" cite Zheng RuXie as saying: Being in the beginning of the "Kui" hexagram and occupying the lowest position of the entire hexagram, one must quietly wait and broadly accommodate, so that rebellion will turn into harmony. "Losing the horse, do not chase it," for after some time it will return on its own, which is the meaning of quietly waiting; when there is rebellion and no response, and there is no one who is not in discord, the more one resists, the more discord there is, so one must broadly accommodate. There is no better way to resolve discord than this.

項氏安世曰：“喪馬勿逐自復”，往者不追也。“見惡人無咎”，來者不拒也。此君子在下無應之時，處睽之道也。“見”，與迫斯可見之見同，非往見之也。若往見，則違“勿逐”之戒矣。

Xiang Anshi said: "If a horse is lost, do not chase after it; it will return on its own." This means if something has gone away, do not pursue it. "If you meet an evil person, there will be no blame" means if someone comes to you, do not refuse them. This is the way a gentleman, who is in a low position and not in harmony with the times, handles things that are not in order. The character "见" here is the same as the "见" in the "Mencius" "When forced, one may see it," meaning that one meets someone when they come to you, not that you go to meet them. If you go to meet them, it would violate the warning of "do not chase."

王氏申子曰：方《睽》之時，其睽未深，馬之失也未遠，惡人睽間之情未甚也。失馬逐之，則愈逐愈遠。惡人激之，則愈激愈睽。故”勿逐”而聽其“自復”，見之而可以免“咎”也。處《睽》之初，其道當如此。不然，睽終於睽矣。

Wang Shenzi said: When the situation of discord is just beginning, the rift is not yet deep: the horse has been lost but has not run far, and the wicked person is still not very hostile or suspicious towards oneself. If one chases the horse, the horse will run further away; if one provokes the wicked person, the hostility will grow stronger. Therefore, for the horse, one should 'not chase' it, allowing it to return on its own; for the person, one should be willing to meet, thus avoiding blame. In the beginning of the hexagram of Guī (Kui), the approach should be like this; otherwise, the discord will continue indefinitely.

何氏楷曰：靜以俟之，遜以接之，泊然若不見其睽者，夫唯不見其睽，而後睽可合。案 此爻所謂不立同異者也，不求同，故“喪馬勿逐”。不立異，故見“惡人”。然唯居初處下，其睽未甚者，用此道為宜耳。立此心以為之本，然後隨所處而變通也。此爻“悔亡”，乃因無應。程子所謂合則有睽，本異則何睽者是也。與六五“悔亡”，詞同而義異。

He Ke said: Wait quietly, receive humbly, and remain tranquil as if you had not seen anything wrong; only by not fixating on the wrongness can the wrongness be resolved. Li Guangdi commented: This line refers to not distinguishing between sameness and difference: not deliberately seeking sameness, hence 'lose the horse, do not pursue'; not deliberately establishing difference, hence being willing to see 'evil people'. However, only those in the initial position, at the very bottom, where the wrongness is not yet serious, can appropriately use this approach. First establish this mindset as the foundation, then adapt according to one's particular situation. This line says 'regret disappears' because it originally had no corresponding element; Master Cheng's statement 'first there must be harmony before there can be discrepancy; originally unrelated, how can there be discrepancy' precisely refers to this. It shares the same wording with the line in the sixth position 'regret disappears', but their meanings differ.

九二，遇主子巷，無咎。本義 二五陰陽正應，居睽之時，乖戾不合，必委曲相求而得會遇，乃為“無咎”，故其象占如此。程傳 二與五正應，為相與者也。然在睽乖之時，陰陽相應之道衰，而剛柔相戾之意勝。學《易》者識此，則知變通矣。

The line statement for the second line (Nine in the Second): encountering the master in a lane, no blame. Zhu Xi's "Basic Meaning" says: Nine in the Second and Six in the Fifth are properly matched as yin and yang. However, in a time of discord, they find it difficult to get along, and must take a roundabout way to seek each other out in order to meet, thus achieving "no blame." Therefore, the symbolic meaning and the divination are interpreted this way. Cheng Yi's "Yichuan Commentary on the Changes" says: Nine in the Second and Six in the Fifth are properly matched. They should naturally connect with each other. However, in a time of discord, the principle of yin and yang corresponding weakens, while the opposing force of soft and hard prevails. Those who study the Zhou Changes understand this, and thus understand flexibility and adaptability.

故二五雖正應，當委曲以相求也。二以剛中之德居下，上應六五之君，道合則志行，成濟睽之功矣。而居睽離之時，其交非固，二當委曲求於相遇，覬其得合也，故曰“遇主于巷”。必能合而後無咎。君臣睽離，其咎大矣。“巷”者，委曲之途也。“遇”者，會逢之謂也。當委曲相求，期於會遇，與之合也。所謂委曲者，以善道宛轉將就使合而已，非枉己屈道也。

Cheng Yi continued to say: Therefore, although Nine Two and Six Five are in a proper correspondence, they must still seek each other in a roundabout and indirect way. Nine Two, with its strong and central virtue, is in a lower position and corresponds to Six Five, the ruler. As long as the way is in harmony and the aspirations are aligned, success can be achieved in resolving discord. However, in a time of discord, the relationship between the two is not solid. Therefore, Nine Two should seek the ruler in a roundabout way, hoping to meet and come together. Hence, the line statement says, "Meeting the ruler in a lane." Only when harmony is achieved can there be no blame; if the ruler and minister are discordant and estranged, the fault is great. "Lane" refers to a winding and narrow path, and "meeting" means encountering or uniting. One should seek the other in a roundabout way, hoping to meet and unite with him. The term "roundabout" merely means using proper and gentle methods to accommodate and bring about harmony between the two, not compromising one's principles or lowering one's standards.

集說 張氏清子曰：在《睽》之時，唯九二獨遇六五之主，故曰“遇主于巷”，《彖》所謂“得中而應乎剛”者，指此爻也。蔣氏悌生曰：初九與九四同德相遇，二與五為正應，亦曰“遇”。《小象》釋六三亦曰“遇剛”，蓋當乖離之時，相求相合。在禮雖簡，而於情則甚切至。

"The Collected Sayings" cites Zhang Qingzi's statement: in times of discord, only the second line meets the fifth line, the ruler, hence the line statement says "meeting the ruler in the alley." The "Commentary on the Judgment" refers to "being in the center and responding to the strong," which refers to this line. Jiang Tisheng says: the first line and the fourth line are of the same virtue and meet, while the second line and the fifth line are in proper response; the line statement also uses the word "meet." The "small commentary" explaining the third line similarly says "meeting the strong." Generally, in times of separation, they seek each other and unite; although the rites are brief, the sentiment is extremely sincere.

案 《春秋》之法，備禮則曰“會”，禮不備則曰“遇”。《睽》卦皆言“遇”，“小事吉”之意也。又《禮》，君臣賓主相見，皆由庭以升堂。“巷”者，近宮垣之小徑，故古人謂循牆而走，則謙卑之義也。謙遜謹密，巽以入之，亦“小事吉”之意也。

Li Guangdi remarked: The style of the Spring and Autumn Annals distinguishes between "meeting" and "encounter." When the rites are complete, it is called "meeting," and when they are not complete, it is called "encounter." The "Kui" hexagram uses "encounter" for all its lines, which precisely conveys the meaning of "good fortune in small matters." Furthermore, according to ritual, when a sovereign, subject, guest, or host meet, they must pass through the courtyard before entering the hall. However, "alley" refers to a narrow path beside the palace wall, so the ancients said "to walk along the wall," which expresses humility. Being modest and careful, and gradually entering with a respectful attitude, also conveys the meaning of "good fortune in small matters."

六三，見輿曳，其牛掣，其人天且劓，無初有終。本義 六三上九正應，而三居二陽之間，後為二所曳，前為四所掣。而當《睽》之時，上九猜很方深，故又有髡劓之傷。然邪不勝正，終必得合，故其象占如此。集說 胡氏瑗曰：“天”當作而字，古文相類，後人傳寫之誤也。然謂而者，在漢法，有罪髡其鬢髮曰而。又《周禮》，梓人為筍虡作而，亦謂髡其鬢髮也。

The Line Statement for the Third Line: seeing a cart being dragged, its ox is held back, the person is beheaded and has his nose cut off, there is no beginning but there is an end. Zhu Xi's "Original Meaning" says: the Sixth Line Three originally corresponded with the Ninth at the Top, but it is sandwiched between the Ninth in the Second and the Ninth in the Fourth, both yang lines. Behind it is held back by the Ninth in the Second, and in front it is pulled back by the Ninth in the Fourth. Moreover, it is a time of discord, and the Ninth at the Top is full of suspicion and cruelty. Therefore, it adds punishments such as cutting off hair and nose. However, evil will not overcome righteousness, and in the end it will surely come together, hence the symbolic representation and the divination conclusion. "Collected Sayings" cites Hu Yuan saying: the character "tian" should be "er". The ancient writing of these two characters is similar, and it was a mistake in copying. The term "er" refers to the punishment of shaving the side hair, as stipulated in the Han dynasty law, where criminals were punished by shaving their side hair, called "nai". Also, in the "Rites of Zhou", the carpenter made the wooden frame for hanging bells and drums with the shape of "er", which also refers to shaving the side hair.

九四，睽孤，遇元夫，交孚，厲無咎。本義 “睽孤”，謂無應。“遇元夫”，謂得初九。“交孚”，謂同德相信。然當《睽》時，故必“危”厲乃得“無咎”，占者亦如是也。程傳 九四當《睽》時，居非所安，無應而在二陰之間，是睽離孤處者也。以剛陽之德，當睽離之時，孤立無與，必以氣類相求而合，是以“遇元夫”也。

The fourth line statement says: "Kui gu, yu yuan fu, jiao fu, li wu jiu." Zhu Xi's "Benyi" explains: "Kui gu" means it has no corresponding line; "yu yuan fu" means it meets the initial nine; "jiao fu" means both sides share the same virtue and trust each other. However, in a time of discord, one must undergo danger "li" to achieve "wu jiu," and the person consulting the oracle is also in such a situation. Cheng Yi's "Yichuan Commentary on the Changes" says: the fourth line is in a time of discord, its position is inherently unstable, it has no corresponding line, and it is sandwiched between the sixth three and sixth five, which are yin lines. Thus, it is a line that is separated and isolated. It has yang strength, but encounters a time of discord, is isolated without companions, and must seek like-minded people to unite with, hence it is said "yu yuan fu."

“夫”，陽稱。“元”，善也。初九當《睽》之初，遂能與同德而亡睽之悔，處睽之至善者也。故目之為“元夫”，猶云善士也，四則過中，為睽已甚，不若初之善也。四與初皆以陽處一卦之下，居相應之位，當睽乖之時，各無應援，自然同德相親，故會遇也。

Cheng Yi continued saying: "Fu" is the term used for a yang line, and "yuan" means goodness. The line Choujiu is at the beginning of the Kui hexagram, and can harmonize with those of the same virtue, thus eliminating the regret of discord, making it the most appropriate line for handling discord. Therefore, it is called "Yuanfu," meaning "good person." The line Jiushi has already passed the central position, and the discord is too severe, so it cannot be as good as Choujiu. Both Choujiu and Jiushi are yang lines located at the beginning of the upper and lower trigrams, occupying the proper positions. During the time of discord, neither side has support, so they naturally become close due to shared virtue, thus being able to unite.

同德相遇，必須至誠相與。“交孚”，各有孚誠也。上下二陽以至誠相合，則何時之不能行？何危之不能濟？故雖處危“厲”而“無咎”也。當睽離之時，孤居二陰之間，處不當位，“危”且有“咎”也。以“遇元夫”而“交孚”，故得“無咎”也。

Cheng Yi continued to say: When people of the same virtue meet, they must treat each other with the utmost sincerity. "Mutual trust" means that each side has its own sincerity. Two yang lines above and below, united with the utmost sincerity, can overcome any situation and pass through any danger. Therefore, even though they are in a dangerous situation, they can still have no blame. In a time of divergence, being alone between two yin lines, and occupying an inappropriate position, it is naturally both dangerous and blameworthy. However, because they meet the "original husband" and have mutual trust, they are able to have no blame.

集說 孔氏穎達曰：“元夫”，謂初九也。處於卦始，故云“元”。王氏申子曰：四居近臣之位，獨立無與，幸有初九同德君子，與之相遇，四能交之以誠，則睽不孤矣。然當《睽》之時，必危“厲”以處之乃得“無咎”。

The "Collected Sayings" cites Kong Yingda's explanation: "Yuanfu" refers to the Nine at the Beginning; it is located at the start of a hexagram, hence called "Yuan." Wang Shenzi says: Nine in the Fourth occupies a position akin to a close minister, yet is isolated without companions. Fortunately, it meets the Nine at the Beginning, a virtuous gentleman of the same virtue. Nine in the Fourth can sincerely associate with others, and thus, even in times of discord, it is no longer lonely. However, during such times of discord, one must approach matters with caution and awareness of danger ("lì") in order to achieve "no blame."

案 四亦無應者也，然居大臣之位，則孤立無黨，乃正其宜，故以睽孤為“無咎”。若“元夫”則非其所親厚者，故雖遇之而”交孚”，不害其為淡然而寡合。史稱諸葛亮法正，趨尚不同而以公義相取者，是也。

Li Guangdi comments: Nine in the Fourth is also a line without a corresponding partner, but it occupies the position of a minister, being isolated without forming factions, which actually fits its position well. Therefore, "kui gu" is regarded as "wu jiao." As for "yuan fu" at the beginning, it was not someone with whom it had a private affection, so even though they meet and "jiao fu" (mutual trust), it does not affect the distant and unharmonious relationship between them. Historical records state that Zhuge Liang and Fa Zheng had different aspirations and tendencies, yet they valued each other based on righteousness, which is exactly this situation.

六五，悔亡，厥宗噬膚，往何咎。本義 以陰居陽，“悔”也。居中得應，故能“亡”之。“厥宗”，指九二。“噬膚”，言易合。六五有柔中之德，故其象占如是。程傳 六以陰柔當暌離之時，而居尊位，有“悔”可知。然而下有九二剛陽之賢，與之為應，以輔翼之，故得“悔亡”。

The Line Statement of the Fifth Line: Regret disappears, the ruler consumes the skin, going forward brings no blame. Zhu Xi's "Benyi" says: A yin line in a yang position should originally bring regret; but because it is in the center and has a corresponding line, it can eliminate regret. "Juezong" refers to the Nine in the Second, and "shishu" means it is easy to close in. The Sixth Line has the virtue of being gentle and proper in the center, so the symbolic representation and divination are as such. Cheng Yi's "Yichuan Commentary on the Changes" says: With a yin and soft nature encountering a time of separation, and being in a position of honor, regret is something that can be imagined. However, there is the Nine in the Second, a yang and virtuous person, corresponding to it and assisting from the side, so the regret is dispelled.

“厥宗”，其黨也，謂九二正應也。“噬膚”，噬齧其肌膚，而深入之也。當《睽》之時，非人之者深，豈能合也？五雖陰柔之才，二輔以陽剛之道而深入之，則可往而有慶，復何過咎之有？以周成之幼稚而興盛王之治，以劉 集說 孔氏穎達曰：“宗”，主也，謂二也。

Cheng Yi continued saying: "Jue zong" refers to his fellow party, meaning the Nine in the Second line which is in the correct response. "Shi fu" means to bite into the flesh, describing something that is deeply penetrating. In times of deviation, if one does not deeply penetrate, how can things be reconciled? Although the Six in the Fifth line is merely a soft and weak quality, the Nine in the Second line uses a strong and positive approach to support it and deeply penetrate, thus enabling it to proceed and bring blessings, what fault could there be? Taking the example of King Cheng of Zhou, who was very young yet was able to establish a flourishing era, taking Liu—here the original text is missing, and Cheng Yi's words are incomplete. "Ji shuo" cites Kong Yingda saying: "Zong" means the main one, referring to the Nine in the Second line.

王氏申子曰：《睽》之諸爻皆言“睽”，獨二五不言“睽”而言合。“膚”者睽之淺，噬則合之深，君臣之合如此，可以往而有為，何“咎”之有？龔氏煥曰：《睽》與《同人》所謂“宗”，皆以其應言也。然“同人于宗”則“吝”，而睽“厥宗噬膚”則無咎者，處同人之世，則欲其公，不可以有私應；處《睽》之世則欲其合，不可以無正應。時義有不同也。

Wang Shenzi said: The hexagram of "Kui" mentions the word "kui" in all its lines, but only the lines Nine in the Second and Six in the Fifth do not speak of discord but of union. "Fu" refers to the superficial level, indicating shallow discord; "shi" means to bite down, indicating deep union. When the relationship between ruler and minister reaches this level of union, they can proceed to take action, so what is there to worry about "jiu" (fault)? Gong Huan said: The "zong" mentioned in both the hexagram of "Tongren" and "Kui" refers to the corresponding line. However, "Tongren" says "tongren yu zong" and it leads to "lin" (difficulty), while "Kui" says "ju zong shi fu" and there is no fault. This is because: in the context of the hexagram "Tongren," the time calls for public harmony, and private closeness should not be allowed; in the context of the hexagram "Kui," the time calls for union, and there should be no proper response. The meanings of the situations in these two hexagrams are different.

胡氏炳文曰：《噬嗑》六二曰“噬膚”，《睽》六五以九二為“厥宗噬膚”，《睽》二變即《噬嗑》也。或曰：二至上有《噬嗑》象，二五剛柔得中，故五以二為“宗”，其合也，如“噬膚”之易；二以五為主，其合也，有於巷之遭。“宗”，親之也，上當以情親下也。主，尊之也，下當以分嚴上也。

Hu Bingwen said: The line statement of the second line in the "Shexi" hexagram speaks of "shì fū" (biting flesh), and in the "Kui" hexagram, the fifth line refers to the second line as "jué zōng shì fū." When the second line of the "Kui" hexagram changes, it becomes the "Shexi" hexagram. Someone said: Counting from the second line to the top line, the shape of this section already contains the image of the "Shexi" hexagram. Both the ninth line of the second position and the sixth line of the fifth position are strong and weak respectively, and both are in the central position. Therefore, the fifth line treats the second line as "zōng" (ancestral line), and their union is like "shì fū" (biting flesh), which is easy. The second line treats the fifth line as "zhǔ" (master), and their union leads to the complicated situation of meeting in a lane. To call it "zōng" means to be close to it; those in higher positions should use affection to approach those below. To call it "zhǔ" means to honor it; those in lower positions should respect and serve those above according to their rank.

案 《睽》之時“小事吉”者，逕情直行則難合，委曲巽入則易通也。如食物然，齧其體骨則難，而噬其膚則易。九二遇我乎巷，是“厥宗”之來“噬膚”也。我往合之，睽者不睽矣。此其所以“悔亡”也，何“咎”之有？上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧。匪寇婚媾，往遇雨則吉。

Li Guangdi comments: During times of discord, the reason for "small matters are auspicious" is that if one acts directly and impulsively, it is hard to reconcile, but if one turns around, takes a roundabout way, and gently infiltrates, it becomes easy to reach an understanding. It is like eating; chewing bones is hard, but biting the soft flesh is easy. When nine in the second position meets me in the alley, it is "his clan" coming to "bite the flesh"; I approach him and join him, and thus the discord is resolved. This is precisely why it "regrets nothing," so what "misfortune" could there be? The line statement for the top nine: "Kui gu, xian shi fu tu, zai gui yi che, xian zhang zhi hu, hou she zhi hu. Fei kou hun gou, wang yu yu zhe ji."

本義 “睽孤”，謂六三為二陽所制，而己以剛處明極、睽極之地，又自猜很而乖離也。“見豕負塗”，見其汙也。“載鬼一車”，以無為有也。張弧，欲射之也。說弧，疑稍釋也。“匪寇婚媾”，知其非寇而實親也。“往遇雨則吉”，疑盡釋而睽合也。上九之與六三，先睽後合，故其象占如此。

Zhu Xi's "Ben Yi" says: The term "kui gu" refers to the sixth line in the third position being sandwiched between the ninth line in the second and the ninth line in the fourth, both of which are yang lines. Meanwhile, the ninth line at the top is itself a yang line in a position of extreme clarity and extreme deviation, and due to its inherently suspicious and harsh nature, it ends up becoming an isolated and lonely figure. "Xian shi fu tu" means seeing the other party as extremely dirty; "zai gui yi che" means imagining something that does not exist as if it were present. "Zhang hu" refers to drawing the bowstring ready to shoot; "shuo hu" means releasing the bowstring, with suspicion slightly eased. "Fei kou hun gou" means realizing that the other party is not a robber but actually a relative. "Wang yu yu zhe ji" means when suspicion is completely dispelled and deviation turns into union. The ninth line at the top and the sixth line in the third position first deviate and then unite, hence the symbolic representation and the divination conclusion are as such.

程傳 上居卦之終，《睽》之極也。陽剛居上，剛之極也。在離之上，用明之極也，睽極則咈戾而難合，剛極則躁暴而不詳，明極則過察而多疑。上九有六三之正應，實不孤，而其才性如此，自“睽孤”也。如人雖有親黨，而多自疑猜，妄生乖離，雖處骨肉親黨之間，而常孤獨也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Upper Nine' is at the end of the entire hexagram, having reached the extreme of discord; with a yang yang in the highest position, it has reached the extreme of firmness; located at the top of the Li hexagram, it has reached the extreme of clarity. When discord reaches its extreme, it becomes perverse and difficult to reconcile; when firmness reaches its extreme, it becomes impetuous and brutal, unwilling to look carefully; when clarity reaches its extreme, it becomes overly meticulous and full of suspicion. The line 'Upper Nine' originally has the line 'Six in the Third' as its proper corresponding line, so it is not really isolated. It is only because of its nature that it ends up being 'kui gu' (discordant and isolated). It is like some people who clearly have relatives and friends, yet are always suspicious and imagine separation, creating discord out of nowhere. Although they are among their close relatives, they often feel lonely and isolated.

上之與三，雖為正應，然居《睽》極，無所不疑。其見三如豕之汙穢，而又揹負泥塗，見其可惡之甚也。既惡之甚，則猜成其罪惡，如見載鬼滿一車也。鬼本無形，而見載之一車，言其以無為有，妄之極也。

Cheng Yi continued to say: Although the Upper Nine and the Sixth in the Third are in a proper correspondence, they are located at the extreme of discord, and everything is subject to doubt. When looking at the Sixth in the Third, it is like looking at a dirty pig carrying a whole body of rotten mud, feeling utterly repulsive. Since the aversion has reached such an extreme, one fabricates the idea that the other is full of sins, just as seeing a whole cart full of ghosts. Ghosts originally have no form, yet one sees them filled to the brim, which is taking something nonexistent and saying it exists, reaching the height of absurdity.

物理極而必反，以近明之，如人適東，東極矣，動則西也。如升高，高極矣，動則下也，既極則動而必反也。上之睽乖既極，三之所處者正理，大凡失道既極，則必反正理。故上於三，始疑而終必合也。

Cheng Yi continued to say: the principles of things, when they reach their extreme, must turn back. Take a nearby example: if a person walks east continuously until the east is at its end, then the next movement must be west; if one ascends continuously until the height is at its end, the next movement must be downward. When reaching the extreme, any movement must necessarily turn back. The deviation of the Upper Nine has already reached its extreme, while the Sixth Three holds to the correct principle. Generally, when one goes against the correct path to its extreme, it must return to the correct principle. Therefore, the Upper Nine initially suspects the Sixth Three, but in the end, they must come together.

先張之弧，始疑惡而欲射之也。疑之者妄也，妄安能常？故終必復於正。三實無惡，故後說弧而弗射。睽極而反，故與三非復為寇仇，乃“婚媾”也。此“匪寇婚媾”之語，與他卦同，而義則殊也。陰陽交而和暢則為雨，上於三始疑而睽，睽極則不疑而合，陰陽合而益和則為雨，改云“往遇雨則吉”。“往”者自此以往也，謂既合而益和則“吉”也。

Cheng Yi continued saying: "First stretching the bow to shoot" means initially suspecting and disliking someone and wanting to shoot him. But suspicion is a delusion, and delusions cannot last long. Therefore, in the end, one must return to the right path. The Sixth Line in the Third Place really has nothing to dislike, so later he put down the bow and did not shoot. When rebellion reaches its extreme, it turns back, so the Ninth at the Top and the Sixth in the Third are no longer enemies, but become "marriage partners" - the person to marry. This phrase "not a robber but a marriage partner" appears the same as in other hexagrams, but its meaning is different. When yin and yang interact harmoniously, it rains. The Ninth at the Top initially suspects and rebels against the Sixth in the Third, but when rebellion reaches its extreme, suspicion ceases and they come together. Yin and yang having united become even more harmonious, thus transforming into rain. Therefore, it says "going on to meet rain brings good fortune." "Going on" means from then on, meaning that after they have come together and become even more harmonious, it is auspicious.

集說 耿氏南仲曰：凡物之情，信然後合。合則愈信，疑然後睽，睽則愈疑。《朱子語類》云：《小畜》之上九日“既雨既處”，《睽》之上九曰“往遇雨則吉” 邱氏富國曰：上本與三應，不孤也。睽極而疑生，故亦曰“睽孤”。豕、鬼，皆指三也。

The "Collected Sayings" cites Geng Nanzhong saying: All human feelings and natural principles first rely on trust to come together, and once they come together, trust becomes deeper; first there is suspicion leading to discord, and once discord arises, suspicion becomes even greater. The "Master Zhu's Sayings" states: The Upper Nine of the "Xiao Xu" hexagram speaks of "Already rained and now settled," while the Upper Nine of the "Kui" hexagram speaks of "If rain comes on the way, it is auspicious" — here the original text is missing some words, and Master Zhu's comparison is incomplete. Qiu Fuguo says: The Upper Nine originally corresponds with the Sixth Three, so it is not alone; only because discord reaches its extreme and suspicion arises, does the line statement say "Kui Gu (lonely)." The pigs and ghosts mentioned in the line statement both refer to the Sixth Three.

上睽疑而未敢親近乎三，如見豕背之負泥塗。又如載鬼滿於一車之中，始焉致疑則張弧，終焉釋疑則說弧，知其非為寇仇，乃我之婚媾也。自此以往，陰陽和暢，向之疑心群起者，至此盡冰釋而亡矣。

Qiu Fuguo continued saying: The top nine, due to suspicion and mistrust, dared not get close to the sixth three, looking at it as if seeing a pig carrying mud on its back, or a cart full of ghosts. At first, with suspicion arising, he drew his bow; finally, when the suspicion was dispelled, he put down the bow, realizing the other was not an enemy, but someone to be married to. From then on, yin and yang became harmonious and unobstructed, and all the previous suspicions that had surged up were now completely melted away like ice.

總論 馮氏當可曰：內卦皆睽而有所待，對卦皆反而有所應，初“喪馬勿逐”，至四“遇元夫”，而初四合矣，二委曲以求遇，至五“往何咎”，而二五合矣。三“輿曳”“牛掣”，至上“遇雨”，而三上合矣。天下之理，固未有終睽也。

The general discussion cites Feng Dangke's saying: the three lines of the inner trigram are all in a state of discord and waiting, while the three lines of the outer trigram are all turning back to respond. Initially, the line at the beginning, "losing a horse, do not pursue," meets the line at the fourth position, "meeting the original husband," so the first and fourth lines connect. The line at the second position, which meanders in search of meeting, meets the line at the fifth position, "going, what harm is there," so the second and fifth lines connect. The line at the third position, "chariot dragged, ox pulled back," meets the line at the top, "meeting rain," so the third and top lines connect. The principles of the world are originally not meant to remain in discord forever.

吳氏曰慎曰：六爻皆取先睽後合之象，初之“喪馬”“自復”，即四之“睽孤遇元夫”也。二之“遇主于巷”，即五之“厥宗噬膚”也。三之無初有終，即上之張弧“遇雨”也。合六爻處睽之道而言，在於推誠守正，委曲含弘，而無私意猜疑之蔽，則雖睽而必合矣。

Wu Yashen said: All six lines take the image of first being discordant and then coming together. The "losing a horse" and "returning by oneself" in the initial line, Chou Ji, corresponds to the fourth line, Ji Si, "meeting the great husband in solitude"; the "meeting the master in the alley" in the second line, Ji Er, corresponds to the fifth line, Liu Wu, "his ancestor bites the flesh"; the "no beginning but a conclusion" in the third line, Liu San, corresponds to the top line, Ji Jiu, first drawing the bowstring and then "meeting rain." When all six lines are considered together, the method of dealing with discord is simply to be sincere and treat others with trust, to remain on the correct path, to take a roundabout way and make adjustments, to be broad-minded and tolerant, and not let private suspicions cloud one's vision. If one can do this, although there may be temporary discord, in the end, everything will come together.

程傳 《蹇序卦》：“睽者乖也，乖必有難，故受之以蹇。蹇者，難也。”睽乖之時，必有蹇難，《蹇》所以次《睽》也。蹇，險陰之義，故為蹇難。為卦坎上艮下，坎，險也。艮，止也。險在前而止，不能進也。前有險陷，後有峻阻，故為《蹇》也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" explains that "Kui means separation; when there is separation, there must be difficulties, hence it is followed by Jian. Jian means difficulty." When there is discord, there must be hardship and obstacles, so the JIAN hexagram comes after the KUI hexagram. "Jian" contains the meaning of danger and darkness, so it is interpreted as difficulty. In terms of the structure of the hexagram, Kan is on top and Gen is at the bottom: Kan represents danger, and Gen represents stopping; danger lies ahead and one can only stop, unable to proceed. There is a pit in front and a steep mountain blocking the way, hence it is called JIAN.

蹇，利西南，不利東北，利見大人，貞吉。本義 “蹇”，難也。足不能進，行之難也。為卦艮下坎上，見險而止，故為《蹇》。“西南”平易，“東北”險阻，又艮方也。方在《蹇》中，不宜走險。又卦自《小過》而來，陽進則往居五而得中，退則入於艮而不進，故其占曰“利西南”而“不利東北”。

The Hexagram Statement of 《Jian》 says: "Jian, advantageous to go to the Southwest, disadvantageous to go to the Northeast, advantageous to see a great man, and the correct course is auspicious." Zhu Xi's 《Benyi》 says: "Jian" means difficulty, the feet cannot move forward, and walking is difficult. In terms of the structure of the hexagram, the Qian trigram is at the bottom and the Kan trigram is at the top. When one sees danger, one stops, hence the name 《Jian》. The Southwest is a flat terrain, while the Northeast is rugged, and the Northeast is precisely the direction governed by the Qian trigram. A person is now in a difficult situation, and it is not advisable to go further into danger. Moreover, this hexagram comes from 《Xiaoguo》: when a yang line moves upward, it reaches the fifth position and "is in the center," but when it moves downward, it falls into the Qian trigram and cannot move forward, hence the judgment that "it is advantageous to go to the Southwest" and "disadvantageous to go to the Northeast."

當《蹇》之時，必見“大人”，然後可以濟難。又必守正，然後得“吉”。而卦之九五，剛健中正，有大人之象。自二以上五爻，皆得正位，則又貞之義也，故其占又曰“利見大人，貞吉”。蓋見險者貴於能止，而又不可終於止；處險者利於進，而不可失其正也。

Zhu Xi continued to say: In times of difficulty, one must see the "Great Person" in order to get through the danger; one must also hold fast to the right path in order to achieve good fortune. In this hexagram, the Nine in the Fifth is strong and upright, occupying the central position, thus resembling the image of the Great Person. Moreover, the five lines starting from the Second Line are each in appropriate positions, which also conforms to the meaning of "Zhen" (uprightness). Therefore, the divination says "It is advantageous to see the Great Person, and uprightness brings good fortune." Generally speaking, seeing danger is valuable in being able to stop, but one cannot remain stopped forever; being trapped in danger is beneficial in being able to move forward, but one must not abandon the right path.

程傳 “西南”，坤方。坤，地也，體順而易。“東北”，艮方。艮，山也，體止而險。在《蹇》難之時，利於順處平易之地，不利止於危險也，處順易則難可紓，止於險則難益甚矣。蹇難之時，必有聖賢之人，則能濟天下之難，故“利見大人”也。濟難者，必以大正之道，而堅固其守，故“貞”則“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "The Southwest direction is governed by the Earth Trigram, Kun. Earth is characterized by softness, compliance, and ease. The Northeast direction is governed by the Mountain Trigram, Gen. Mountain is characterized by stagnation and ruggedness. In times of difficulty, it is advantageous to follow the situation and stay in a level and smooth place, rather than remaining in a dangerous location. Staying in a smooth and easy place can alleviate hardship, while remaining in a dangerous place will only make it worse. In times of difficulty, only a sage can relieve the people's troubles, hence the phrase 'favorable to encountering a great person.' Those who rescue from danger must use the great and upright way, and maintain firm integrity, hence 'uprightness' leads to 'good fortune.'"

凡處難者，必在乎守貞正。設使難不解，不失正德，是以“吉”也。若遇難而不能固其守，入於邪濫，雖使苛免，亦惡德也，知義命者不為也。集說 王氏弼曰：“西南”，地也，“東北”，山也。之平則難解，之山則道窮。范氏仲淹曰：《蹇》與《屯》近，然《屯》則動乎險中，難可圖也。《蹇》則止乎險中，難未可犯也。

Cheng Yi continued to say: Those who are in difficult situations should focus on maintaining uprightness. Even if the difficulties do not eventually resolve, as long as they do not lose their upright virtue, it is considered auspicious. If one cannot hold on to oneself when facing difficulties and instead slides into the path of wickedness and indulgence, even if they manage to escape temporarily, it is a degradation of virtue. Those who understand the principles of righteousness and destiny would not act in such a way. "Ji Shuo" cites Wang Bi saying: "The southwest" represents land, and "the northeast" represents mountains; moving towards flat land resolves difficulties, but entering the mountains leads to a dead end. Fan Zhongyan said that the hexagram Jian is similar to the hexagram Tun, but Tun is in danger yet still can move, meaning difficulties can still be dealt with; while Jian is in danger and can only stop, meaning difficulties cannot be confronted directly.

案 《易》“西南”“東北”之義，先儒皆以坤艮二卦釋之，故謂西南屬地而子。《易》，東北屬山而險阻。然以文意觀之，所謂“西南”者，西方、南方。所謂“東北”者，東方、北方。非指兩隅而言也。此義自坤卦發端，而《蹇》、《解》彖辭申焉。參之諸卦大義，則坤者宜後而不宜先者也。《蹇》者宜來而不宜往者也。《解》或可以有往，而終以來復為安者也。

Li Guangdi remarked: In the Zhou Changes, the meanings of "southwest" and "northeast" have been interpreted by previous scholars using the hexagrams of K'un and Gen, thus stating that southwest belongs to earth and is level, while northeast belongs to mountain and is dangerous. However, according to the text's meaning, "southwest" refers to west and south, and "northeast" refers to east and north, not merely the corners of southwest and northeast. This meaning is introduced from the beginning of the K'un hexagram and further explained in the "tuan ci" of the Jian and Jie hexagrams. Referring to the general meanings of these hexagrams: K'un is suitable for staying behind rather than competing for the lead; Jian is suitable for retreating rather than advancing; and Jie may allow some movement, but ultimately it is safer to return.

然則“西南”當為退後之位，“東北”當為進前之方。坤在後之地，則可以“得朋”；在先之地，則利於“喪朋”。《蹇》當退而居後，不可進而居先，此兩卦之義也。難既解矣，或可以有進往，故無“不利東北”之文。然曰”利西南”者，終以退復自治為安也。蓋文王之卦，陽居“東北”，陰居“西南”，陽先陰後，陽進陰退，大分如此，似非險易之說也。

Thus, "southwest" should be the position of retreating, and "northeast" the position of advancing. The Trigram of Earth (Kun) being in the position of retreat allows it to "gain companions"; when it is in the position of advancement, it is favorable for "losing companions." The Hexagram of Obstruction (Jian) should retreat and take a rear position, and should not advance ahead, which is the meaning of these two hexagrams. When the difficulty has been resolved, perhaps there will be some progress, so the statement of the Hexagram of Resolution (Jie) does not include the phrase "unfavorable for northeast." However, it still says "favorable for southwest," because ultimately, retreating for self-cultivation is considered secure. Generally speaking, in the Later Heaven Trigrams of King Wen, yang trigrams are located in the northeast, and yin trigrams in the southwest; yang comes first, yin comes later, yang advances, yin retreats, and this is the fundamental distinction. It seems not to be about difficulty and ease.

初六，往蹇來譽。本義 “往”遇險，“來”得譽。程傳 六居《蹇》之初，往進則益入於賽，“往蹇”也。當《蹇》之時，以陰柔無援而進，其蹇可知。來者對往之辭，上進則為往，不進則為來。止而不進，是有見幾知時之美，來則“有譽”也。

The line statement for the first line (Initial Six) says: "Going forward meets difficulty, coming back brings praise." Zhu Xi's "Original Meaning" states: going forward leads to encountering obstacles, while retreating brings commendation. Cheng Yi's "Yichuan Commentary on the Changes" explains: the first line is at the beginning of the "Jian" hexagram. If it continues forward, it will become more deeply involved in difficulty, which is why it is called "going forward meets difficulty." In times of hardship, with a yin and soft nature and without support, yet insisting on moving forward, the difficulty can be imagined. The word "come back" is in contrast to "go forward": going up is called "going forward," while not advancing is called "coming back." Staying still and not moving forward has the advantage of being able to observe the signs and understand the situation, so "coming back" brings praise.

集說 王氏弼曰：處難之始，居止之初，獨見前識，睹險而止，以待其時，故“往”則遇“蹇”，“來”則得“譽”。《朱子語類》：問：“往蹇來譽”。曰：來往二字，唯《程傳》言上進則為“往”，不進則為“來”，說得極好。

The "Ji Shuo" cites Wang Bi's explanation: being in a difficult beginning and situated at the initial stage of Gen, which represents "stopping," one has a unique insight, can foresee the situation, sees danger and stops, waiting for the right opportunity. Therefore, "going forward" meets difficulty, while "coming back" brings praise. In the "Zhu Zi Yu Le," someone asked how to interpret "going forward is difficult, coming back brings praise." Zhu Xi said: "The words 'coming' and 'going' are interpreted by Yichuan's Commentary on the Changes as 'going forward' meaning moving upwards and 'not going forward' meaning 'coming back.' This explanation is very good."

今人或謂六四“往蹇來連”是來就三，九三“往蹇來反”是來就二，上六“往蹇來碩”是來就五，亦說得通。但初六“來譽”，則位居最下，無可來之地，其說不得通矣。故不若《程傳》好，只是不往為佳耳。何氏楷曰：此卦中言“來”者，皆就本爻言，謂來而止於本位也。對往之辭，初六去險最遠，其止最先，獨見前識，正《傳》之所謂智也。

Zhu Xi continued to say: Now there are people who argue that the line six in the fourth, "Going on the difficult path and coming back to connect," refers to retreating to be close to nine in the third; the line nine in the third, "Going on the difficult path and coming back to reverse," refers to retreating to be close to six in the second; and the line six at the top, "Going on the difficult path and coming back to achieve great success," refers to retreating to be close to nine in the fifth. This interpretation is also reasonable. However, for the line six at the beginning, "Coming back to gain reputation," its position is already at the very bottom, and there is no place to retreat. Therefore, this interpretation does not hold. So it is better to follow Yichuan's Commentary on the Changes, where "coming back" simply means not moving forward, which is the most appropriate. He Kai said: In this hexagram, all instances of "coming back" refer to the line itself, meaning retreating and stopping at its original position. This is in contrast to "going forward." The line six at the beginning is farthest from the danger, stops earliest, and has a unique insight, foreseeing the situation in advance, which is exactly what the Commentary on the Judgment calls "wisdom."

六二，王臣蹇蹇，匪躬之故。本義 柔順中正，正應在上，而在險中，故蹇而又蹇，以求濟之，非以其身之故也，不言吉凶者，占者但當鞠躬盡力而已，至於成敗利鈍則非所論也。

The Line Statement for the Second Line: The royal minister is resolute and persevering, not for his own sake. Zhu Xi's "Original Meaning" says: The Second Line is flexible and proper, situated in the center and in the correct position. It has the proper "response" to the Nine in the Fifth above, but itself is trapped in danger, thus hardship is added upon hardship. It is striving to get through the peril, not for its own benefit. The Line Statement does not mention fortune or misfortune, because the person consulting the oracle should only devote himself completely and exert all his effort. As for success or failure, smoothness or adversity, these are not within consideration.

程傳 二以中正之德居艮體，止於中正者也。與五相應，是中正之人，為中正之君所信任，故謂之“王臣”。雖上下同德，而五方在大蹇之中，致力於蹇難之時，其艱蹇至甚，故為蹇於蹇也。二雖中正，以陰柔之才，豈易勝其任？所以蹇於蹇也。志在濟君於蹇難之中，其“蹇蹇”者，非為身之故也。雖使不勝，志義可嘉，故稱其忠藎不為己也。然其才不足以濟蹇也，小可濟，則聖人當盛稱以為勸矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second, with the virtue of being both central and upright, is situated within the hexagram Gen, which represents stillness and stability. It is a person who remains steady and upright. It corresponds with Nine in the Fifth, meaning that a virtuous minister is trusted by a virtuous ruler. Therefore, it is called "the king's minister." Although the ruler and minister share the same virtue, the ruler is actually in great difficulty. In times of hardship, the effort required is extremely arduous, so it is said "difficult in difficulty" — difficulty on top of difficulty. Although Six in the Second is upright, it is still of a soft and weak nature, and is not capable of shouldering such a heavy burden. This is why it faces difficulty on top of difficulty. It is devoted entirely to rescuing the ruler from danger, and its persistent effort is not for its own benefit. Even though it is not capable, its intention and righteousness are commendable, so the line statement praises its loyalty without self-interest. However, its ability is indeed insufficient to overcome the crisis. If it had at least somewhat helped, the sage would have greatly praised it to encourage people.

集說 王氏弼曰：處難之時，當位居中，以應乎五，執心不違，志匡王室者也。故 韓氏愈曰：《易》《蠱》之上九“不事王侯，高尚其事。”《蹇》之六二，則曰“王臣蹇蹇，匪躬之故”。所居之時不一，而所蹈之德不同也。若《蠱》之上九，居無用之地，而致匪躬之節。《蹇》之六二，在王臣之位，而高不事之心，則冒進之患生，曠官之刺興，志不可則，而尤不終無矣。

The "Collected Sayings" cites Wang Bi's explanation: in a time of hardship, one holds a position that is appropriate and occupies the central position, corresponding to nine in the fifth, maintaining one's heart unswerving, and wholeheartedly supporting the royal house—here the original text is missing some words, and Wang Bi's words are not completed. Han Yu says: The upper nine of the "Gǔ" hexagram in the "Zhou Changes" speaks of "not serving princes and nobles, but pursuing lofty aspirations," while the sixth two of the "Jiàn" hexagram speaks of "the royal minister striving with perseverance, not for his own sake." The situations in which these two lines are situated are different, and thus the virtues they practice are also different. If the upper nine of the "Gǔ" hexagram, being in a position of idleness and uselessness, were to go against the grain and pursue the virtue of sacrificing oneself for the country; or if the sixth two of the "Jiàn" hexagram, being in the position of a royal minister, were to hold the thought of not serving princes and nobles, then the former would invite the calamity of rashness, and the latter would invite criticism for neglecting duty. Such aspirations are not to be emulated, and misfortune is bound to follow.

蘇氏軾曰：初六、九三，六四、上六四者，或遠或近，皆視其勢之可否，以為往來之節。獨六二有應於五，君臣之義深矣。是以不計遠近，不慮可否，無往無來，“蹇蹇”而已。君子不以為不智者，非身之故也。楊氏萬里曰：諸爻聖人皆不許其往，唯六二、九五，無不許其往之辭者，二為王者之大臣，五履大君之正位，復不往以濟，而誰當任乎？九三，往蹇來反。

Su Shi said: The four lines, initial six, nine three, six four, and upper six, are either far or near, and they determine whether to go or come based on the situation. Only the line six two corresponds to nine five, which represents the deep relationship between ruler and minister. Therefore, it does not consider the distance from danger, nor calculate whether it can be done, and thus does not talk about going or coming. It only strives diligently. A gentleman does not consider it unwise, precisely because it is not for its own benefit. Yang Wanli said: The other lines are all forbidden from going by the sage, but the line statements of six two and nine five do not contain such prohibitions. Six two is the great minister of the king, and nine five is on the proper position of the great ruler. If these two do not rise up to save the country in difficulty, who else would take responsibility? The line statement of nine three says: Go and meet difficulties, return when you cannot proceed.

本義 反就二陰，得其所安。程傳 九三以剛居正，處下體之上。當《蹇》之時，在下者皆柔，必依於三，是為下所附者也。三與上為正應，上陰柔而無位，不足以為援，故上往則蹇也。“來”，下來也。“反”，還歸也。三為下二陰所喜，故來為反其所也，稍安之地也。

Zhu Xi's "The Original Meaning of the Zhou Changes" explains "come back" as the nine in the third position returning to be close to the two yin lines below, thus finding a secure position. Cheng Yi's "Yichuan's Commentary on the Changes" says that the nine in the third position, being yang and occupying a yang position, is "in the right place" and correct. It is also located at the top of the lower trigram. At the time of the "Difficulties" hexagram, which represents obstruction, the two lines below, the six at the beginning and the six in the second, are weak and helpless, and must rely on the nine in the third. Therefore, the nine in the third is the line that is attached to and follows below. The nine in the third and the six at the top form a proper mutual response of yin and yang. However, the six at the top is both yin and in an unoccupied position, so it is not able to support the nine in the third. Therefore, moving upward becomes even more difficult. The term "come" in the line statement refers to coming from above to below, and "return" refers to returning to its original place. The nine in the third is favored by the two yin lines below, so "come back" is indeed returning to its original position, which is a slightly secure place.

集說 孔氏穎達曰：九三與坎為鄰，進則入險，故曰“往蹇”；來則得位，故曰“來反”。吳氏曰慎曰：九三剛正，為艮之主，所謂見險而能止者，故來而能反，止於其所。案 《傳》義以反為反就二陰，孔氏、吳氏則謂止於其所。以孔子《象傳》觀之，則《傳》義理長，蓋三為內卦之主故也。

The "Ji Shuo" cites Kong Yingda's explanation: Nine in the Third is adjacent to the Kan trigram of the upper trigram, and if it moves forward another step, it would fall into danger, hence the line statement says "going forward is difficult." If it retreats, it can rest securely in its proper position, hence it says "returning to reverse." The "Ji Shuo" also cites Wu Yueshen's explanation: Nine in the Third is yang and upright, being the main line of the lower trigram Gen. This matches the meaning of the "Tuan Zhuan" "seeing danger and being able to stop," so its retreat leads to stability, stopping at its original position. Li Guangdi comments: Both the "Yichuan Commentary on the Changes" and the "Benyi" interpret "reverse" as returning to be close to the two yin lines below, while Kong Yingda and Wu Yueshen interpret it as stopping at its original position. Comparing with Confucius' "Xiang Zhuan," the interpretations of the "Yichuan Commentary on the Changes" and the "Benyi" are more reasonable, since Nine in the Third is originally the main line of the inner trigram.

六四，往蹇來連。本義 連於九三，合力以濟。程傳 往則益入於坎險之深，“往蹇”也。居蹇難之時，同處艱厄者，其志不謀而同也。又四居上位，而與在下者，同有得位之正，又與三相比相親者也。二與初同類，相與者也。是與下同志，眾所從附也，故曰“來連”。來則與在下之眾相連合也，能與眾合，得處蹇之道也。

The line statement for six in the fourth position says, when moving forward there is difficulty, but retreating allows connection. Zhu Xi in The Original Meaning of the Zhou Changes says that six in the fourth position retreats to connect with nine in the third, and the two lines work together to overcome the hardship. Cheng Yi in Yichuan's Commentary on the Changes says that if six in the fourth moves upward, it will be more deeply trapped in the dangerous situation of the Kan trigram, which is called 'going through difficulty'. In the time of difficulty, all those who are in the same困境 have the same mind without needing to discuss. Moreover, although six in the fourth is in the upper trigram, it is 'in the right position' just like the other lines below, and it is closely adjacent to nine in the third. Six in the second and six at the beginning are both yin lines, belonging to the same category. This is why six in the fourth is in harmony with the lines below, and is followed by all the lines. Therefore, the line statement says 'coming together'. Retreating allows connection with all the lines below; being able to work together with others is to follow the correct path in a time of difficulty.

集說 荀氏爽曰：蹇難之世，不安其所，故曰“往蹇”也。來還承五，則與至尊相連，故曰“來連”也。案 荀氏以“來連”為承五，極為得之。《易》例，凡六四承九五，無不著具美於爻象者，況蹇有“利見大人”之文乎！若三則於五無承應之義，而為內卦之主，固不當與四並論也。

"The Collection of Sayings" cites Xun Shuang's interpretation: in a time of difficulty, the sixth line in the fourth position is not secure in its place, hence it says "going through difficulty"; retreating back to connect with the ninth line in the fifth position, it unites with the supreme ruler, hence it says "coming to connect." Li Guangdi comments: Xun Shuang's explanation of "coming to connect" as connecting with the ninth line in the fifth position is very accurate. According to the general principle of The Zhou Changes, whenever a line in the fourth position, being yin and flexible, connects with the ninth line in the fifth position, the line statement and the line image do not fail to show beauty and goodness. Moreover, the "Tale" of the Jian hexagram also mentions "favorable to see a great man." As for the ninth line in the third position, it cannot be said to "connect" with the ninth line in the fifth position nor does it "respond" to it. Moreover, it is the main line of the inner trigram, and thus should not be compared with the sixth line in the fourth position.

九五，大蹇朋來。本義 “大蹇”者，非常之蹇也。九五居尊，而有剛健中正之德，必有朋來而助之者。古者有是德，則有是助矣。集說 干氏寶曰：在險之中，而當無位，故曰“大蹇”。

The text says: "Nine in the Fifth, encountering great difficulty, friends of like mind come to assist." Zhu Xi in The Original Meaning of the Zhou Changes explains that "great difficulty" refers to an extraordinary hardship. The line Nine in the Fifth occupies a noble position and possesses the strong and upright virtue of yang, so it must attract the support of those who share the same aspirations. In ancient times, those with such virtue would receive such assistance. The "Collected Sayings" cite Gan Bao, who says that Nine in the Fifth is in the perilous situation of Kan, and at this time the virtue of the ruler cannot be fully exerted, as if there is no position to rely upon, hence it is called "great difficulty."

《朱子語類》：問：《蹇》九五何故為“大蹇”？曰：五是為蹇主。凡人臣之蹇，只是一事，至大蹇須人主當之。又問：大“蹇朋來”之義：曰：處九五尊位，而居蹇之中，所以為“大蹇”，所謂遺大投艱於朕身。人君當此，則須屈群策，用群力，乃可濟也。胡氏炳文曰：諸爻皆以“往”為蹇，聖人又慮天下皆不往，蹇無由出矣。二五君臣復不住，誰當往乎？是以於二曰“蹇蹇”，於五曰“大蹇”。

Collecting interpretations cite Zhu Xi's "Language of the Master Zhu": Someone asked why the fifth line, "Nine in the Fifth," in the "Obstruction" hexagram is called "Great Obstruction." Zhu Xi replied: The fifth line is the main line of the entire hexagram's obstruction. All the difficulties faced by ministers are merely individual matters; but when the whole country faces great difficulties, the sovereign must bear the burden alone. The person then asked what "Great Obstruction and coming together" means. Zhu Xi replied: Being in the exalted position of the fifth line yet encountering great obstruction, it is called "Great Obstruction," which is what the "Book of Documents · Great诰" says: "Putting the great difficulties of the world upon me alone." When a sovereign encounters such a situation, he must humble himself and listen to the strategies of others, and use the strength of others, in order to overcome the crisis. Collecting interpretations also cite Hu Bingwen: All the lines in the "Obstruction" hexagram take "going forward" as obstruction, but the sage worries that if everyone refuses to go forward, the obstruction will never be resolved. The second line and the fifth line are the lines of sovereign and minister. If even they stop, who will dare to advance? Therefore, the second line says "Obstruction and obstruction," and the fifth line says "Great Obstruction."

案 二五獨無“往”“來”之義，蓋君臣相與濟蹇者，其責不得辭，而於義無所避。猶之《遯》卦諸爻皆“遯”，六二獨以應五，而固其不遯之志也。胡氏之說得之。凡《易》之應，莫重於二五，故二之稱“王臣”者，指五也；五之稱“朋來”者，指二也。如在下者占得五，則當念國事之艱難，而益致其匪躬之節。如在上者占得二，則當諒臣子之忠貞，而益廣其“朋來”之助。正如朱子說《乾》卦二五相為賓主之例也。推之《蒙》、《師》諸卦。無不皆然。

Li Guangdi remarked: In the hexagram Jian, among the six lines, only the second line Nine Two and the fifth line Nine Five do not mention "going" or "coming." This is because the king and his minister share the responsibility of overcoming difficulties together. This duty cannot be refused, and from a moral standpoint, there is nowhere to hide. This is similar to the hexagram Duan, where all six lines talk about retreat, but the second line Six Two, because it corresponds with the fifth line Nine Five, actually strengthens its resolve not to retreat. Hu Bingwen's words are correct. In the Zhou Changes, whenever there is a mention of "corresponding lines," none is more important than the correspondence between the second line and the fifth line. Therefore, the line statement of the second line Nine Two refers to the fifth line Nine Five as "the king's minister," and the line statement of the fifth line Nine Five refers to the second line Nine Two as "companions coming." If someone in a lower position draws the fifth line, he should understand the difficulty of state affairs and be more dedicated to loyalty without regard for his own safety. If someone in a higher position draws the second line, he should understand the loyalty of his ministers and further open the way for "companions coming" to assist. This is just like Zhu Xi's explanation of the hexagram Qian, where the second line Nine Two and the fifth line Nine Five are regarded as host and guest. Applying this principle to hexagrams such as Meng and Shi, the same applies.

上六，往蹇來碩，吉，利見大人。本義 己在卦極，往無所之，益以蹇耳。來就九五，與之濟蹇，則有碩大之功。“大人”，指九五。曉占者宜如是也。程傳 六以陰柔居《蹇》之極，冒極險而往，所以蹇也。不往而來，從五求三，得剛陽之助，是以“碩”也。蹇之道，阨塞窮蹙。“碩”，大也，寬裕之稱。來則寬大，其蹇紓矣。《蹇》之極有出蹇之道，上六以陰柔，故不得出。得剛陽之助，可以紓蹇而已。

The text says: "Upper Sixth, moving forward meets difficulty, but retreating brings great achievements, it is auspicious, suitable for meeting a great person." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Upper Sixth is already at the top of the entire hexagram. Moving forward further has nowhere to go and will only add more difficulties. Retreating to be close to Nine in the Fifth and working together with Nine in the Fifth to remove the difficulties will result in great achievements. The term "great person" in the line statement refers to Nine in the Fifth. This is telling the person divining the hexagram what they should do. Cheng Yi in Yichuan's Commentary on the Changes says that the Upper Sixth, with its yin and soft nature, is at the extreme point of the hexagram of Difficulty. If it still dares to move forward in such extreme danger, it is self-inflicted difficulty. Not moving forward but retreating, it can receive support from Nine in the Fifth above and Nine in the Third below, thus obtaining assistance from yang strength. Therefore, it is called "great." The situation of difficulty is blockage and hardship. "Great" means big, or ample. Retreating changes it into ease, and the difficulty is thus relieved. The hexagram of Difficulty at its extreme point originally has an opportunity to overcome the difficulty, but since the Upper Sixth is yin and weak, it cannot really move forward. It can only rely on the assistance of yang strength to slightly relieve the difficulty.

在《蹇》極之時，得紓則為“吉”矣。非剛陽中正，豈能出乎蹇也？“利見大人”，《蹇》極之時，見大德之人，則能有濟於蹇也。“大人”，謂五，以相比發此義，五剛陽中正而居君位，大人也。在五不言具濟蹇之功，而上六利見之，何也？曰，在五不言，以其居坎險之中，無剛陽之助，故無能濟蹇之義。在上六蹇極，而見大德之人則能濟於蹇，故為利也。

Cheng Yi continued to say: When difficulties reach their extreme, being able to find relief is called "good fortune." If it is not a man of yang strength who is also "upright and proper," how could one truly overcome the difficulties? The phrase "it is advantageous to see a great man" means that when difficulties reach their peak, seeing a man of great virtue can contribute to the relief of the difficulties. "Great man" refers to the nine in the fifth line, which is explained in terms of the proximity and affinity between the upper sixth line and the nine in the fifth line: the nine in the fifth line is yang strength, "upright and proper," and holds the position of a ruler, thus being the great man. Someone asked: Why does the fifth line not say it has the ability to relieve the difficulties, but instead the upper sixth line says "it is advantageous to see" it? The answer is: The fifth line does not mention its ability to relieve the difficulties because it is itself trapped in the dangerous situation of the kan, and there is no yang line to support it, so it cannot be said to relieve the difficulties; the upper sixth line is at the end of the difficulties, and seeing a man of great virtue can contribute to relieving the difficulties, so for the upper sixth line, it is "advantageous."

各爻取義不同，如《屯》初九之志正，而於六二則目之為寇也。諸爻皆不言“吉”，上獨言“吉”者，諸爻皆得正，各有所善。然皆未能出於蹇，故末足為吉。唯上處蹇極 集說 《朱子語類》云：諸爻皆不言“吉”，蓋未離乎蹇中也。至上六“往蹇來碩吉”，卻是《蹇》極有可濟之理。項氏安世曰：上六本無所往，特以不來為“往”耳。初六本無所來，特以不往為“來”耳。

Cheng Yi also said that each line in the hexagram has its own meaning. For example, in the hexagram Zun, the line Choujiu is originally about a correct and upright will, but when viewed from the perspective of line Liuer, it is regarded as a bandit or enemy. In the hexagram Jian, none of the lines mention 'good fortune' except for Shangliu. This is because although all the lines are properly positioned and have their own good aspects, they have not yet overcome the difficulties of Jian. Therefore, they are not considered good fortune. Only Shangliu is at the extreme point of Jian difficulty. The original text here is missing, and Cheng Yi's words are incomplete. The following part is the 'Ji Shuo'. The Ji Shuo cites the 'Zhu Zi Yu Le' which says that none of the lines mention 'good fortune' because they have not yet escaped from the difficulties of Jian. Only when Shangliu says 'Wang Jian Lai Shuo Ji' does it mean that there is a way to cross over the extreme difficulties of Jian. The Ji Shuo also cites Xiang Anshi who said that Shangliu has nowhere to go, but it is called 'going' because it is not coming. Likewise, Chouliu has nowhere to come, but it is called 'coming' because it is not going.

案 《易》卦上與五雖相比，然無隨從之義者，位在其上，故於象如事外之人，不與二三四同也。唯有時取尚賢之義，則必六五遇上九乃可，《大有》、《大畜》、《頤》、《鼎》之類是也。然《隨》以九五遇上六，亦取下賢之義，則以卦義剛來下柔故耳。至於以上六遇九五，吉者絕少，而凶吝者多。蓋以漸染於陰，為剛中正之累，《大過》、《咸》、《夬》、《兌》之類是也。唯是卦有“利見大人”之文，而以九五為義者，則上六與五相近，可以反而相從，《訟》、《巽》之彖，以九五為“大人”矣。而上九以剛遇剛，則不相從也。

Li Guangdi remarked: In the Zhou Changes, the top line and the fifth line, although adjacent in position, usually do not imply following or obedience, because the top line is above the fifth line, and in the image of the hexagram it is like someone outside the situation, differing in status from the second, third, and fourth lines. There is an exception when the meaning of "valuing the virtuous" is taken, and this only occurs when the six in the fifth line meets the nine at the top. Hexagrams such as The Great Possession, The Great Accumulation, The Repletion, and The Cauldron are like this. As for the hexagram of Following, it is the nine in the fifth line meeting the six, and it takes the meaning of showing respect to the virtuous, because the meaning of this hexagram is originally that the yang is below the yin. If instead the top six meets the nine in the fifth, it is rarely auspicious, and mostly brings misfortune, regret, and hardship, because the nine in the fifth gradually absorbs the yin's qualities, thus becoming a burden to the yang's "central and upright" virtue. Hexagrams such as The Great Excess, The Intimacy, The Parting, and The Joy are like this. Only when the hexagram statement includes the phrase "favorable to seeing a great man," and the nine in the fifth line is the "great man," can the top six approach and follow the nine in the fifth. The hexagram of Strife and the hexagram of Following both have their "tao" statements taking the nine in the fifth line as the "great man," but their top lines are the nine at the top, with yang meeting yang, so there is no following.

升彖亦言“用見大人”矣，而卦無九五，故言用見以別之。獨《蹇》、《萃》之彖，以九五為“大人”，而遇之者上六也。以柔遇剛，則有相從之義，故《萃》則“齎諮”，求萃於五而“無咎”：《蹇》則來就於五而得“吉”。《蹇》之上優於《萃》者，聚極則散，難極則解也。《乾》卦二五而外，爻辭言“利見大人”者，唯此而已。

The *Tu* statement of the *Sheng* hexagram also mentions "using to see the Great Person," but since the fifth line of this hexagram is *Liúwǔ* rather than *Jiǔwǔ*, it is specifically written as "using to see" to make the distinction. Only the *Jiān* and *Cuì* hexagrams have their *Tu* statements referring to *Jiǔwǔ* as the Great Person, and it is the *Shàngliù* line that meets this Great Person. When a yin and soft line meets a yang and strong line, there is the principle of following and accompanying, so the *Cuì* hexagram's *Shàngliù* line, "lamenting and weeping," seeks to gather with *Jiǔwǔ* and thus achieves "no blame"; the *Jiān* hexagram's *Shàngliù* line returns to approach *Jiǔwǔ* and thus attains "good fortune." The *Jiān* hexagram's *Shàngliù* is better than the *Cuì* hexagram's *Shàngliù*, because when gathering reaches its peak, it must disperse, and when difficulty reaches its peak, it is precisely when resolution comes. Apart from the *Qián* hexagram's *Jiǔèr* and *Jiǔwǔ*, the only other instances in the six lines' statements that mention "favorable to see the Great Person" are these two.