the彖upper transmission·kun

至哉坤元，萬物資生，乃順承天。本義 此以地道明《坤》之義，而首言元也。“至”，極也，比“大”義差緩，“始”者氣之始，“生”者形之始。順承天施，地之道也、集說 呂氏大臨曰：《乾》之體大矣，《坤》之效乾之法，至乾之大而後已，故“乾元”曰“大哉”，“坤元”曰“至哉”。《朱子語類》云：資乾以始，便資坤以生，不爭得霎時間。萬物資乾以始而有氣，資坤以生而有形，氣至而生，即“坤元”也。

The Commentary on the Judgment says: Ultimate is the origin of the Earth, by which all things are generated. It follows and supports Heaven. Zhu Xi's The Original Meaning of the Zhou Changes says: Here the Earthly Trigram is used to explain the meaning of the Earth hexagram. First comes the concept of "origin." "To reach the utmost" means to reach the extreme, which is slightly less emphatic than "great." "Origin" refers to the beginning of qi, while "generation" refers to the beginning of form. To follow and support Heaven's giving, this is the way of Earth. Collected Sayings cite Lü Dalín saying: The essence of Heaven is already great, and Earth follows the pattern of Heaven, striving to reach the same level as Heaven, hence "Heaven's origin" is called "great indeed," and "Earth's origin" is called "utmost indeed." Collected Sayings also cite Zhu Xi's Words and Sayings: Relying on Heaven to begin, then immediately relying on Earth to generate, there is not even a moment's interval in between. All things rely on Heaven to begin with qi, and rely on Earth to generate form; when qi arrives, form arises, which is what is meant by "Earth's origin."

坤厚載物，德合無疆。含弘光大，品物咸亨。本義 言“亨”也，“德合無疆”，謂配乾也。集說 崔氏憬曰：含育萬物為“弘”，光華萬物為“大”。動植各遂其性，故曰“品物咸亨”也。

The Commentary on the Judgment says: The Earth is thick and solid, bearing all things; its virtue harmonizes with the boundless Heaven. It is inclusive and generous, broad and luminous, thus enabling all things to be harmonious and prosperous. Zhu Xi's The Original Meaning of the Zhou Changes says: This section discusses 'harmony' ('hen'); 'virtue without limits' refers to its pairing with the Heaven. The Collected Sayings cite Cui Jing's view: nurturing all things is called 'hong', making all things radiant is called 'da'; each creature and plant fulfills its own nature, hence 'all things are harmonious and prosperous'.

游氏酢曰：“其靜也翕”，故曰“含弘”。“含”言無所不容，“弘”言無所不有，“其動也闢”，故曰“光大”。“光”言無所不著，“大”言無所不被，此所以“德合無疆”也。

The collected interpretations also cite You Cuo's explanation: The "Great Treatise" discusses the trigram Kun, saying "when it is still, it is gathered in"—meaning that in stillness, it is inwardly restrained, hence it is said "contains and is vast": "contains" means it includes everything without exclusion, and "vast" means it encompasses all things without limit. When it is in motion, it expands, hence it is said "bright and great": "bright" means it illuminates all things without omission, and "great" means it covers all things without restriction. This is the reason why it is said to have a virtue that knows no bounds.

林氏希元曰：無所不包，可見其弘。無所不達，可見其大。“含弘光大”，坤之“亨”也。“品物咸亨”，是物隨《坤》亨而亨也。變“萬”言“品”者，與《乾》“雲行雨施品物流形”一般。

Collective commentary also cites Lin Xi Yuan's view: "All things are included, which shows its 'hong' (vastness); all things are reached, which shows its 'da' (greatness)." "Containing vastness and great radiance" refers to the "hen" (smoothness) of the Hexagram Qian itself, while "all things are smoothly successful" indicates that all things achieve success following the smoothness of Hexagram Qian. Here the character "wan" (ten thousand) is replaced by "pin" (categories), following the usage in the Commentary on the Judgment of Hexagram Qian: "Clouds move and rain spreads, categories of things take form."

牝馬地類，行地無疆。柔順利貞，君子攸行。本義 言“利貞”也。“馬”，乾之象，而以為地類者，牝陰物，而馬又行地之物也，“行地無疆”，則順而健也。“柔順利貞”，《坤》之德也。君子攸行，人之所行，如《坤》之德也。所行如是，則其占如下文所云也。

The Commentary on the Judgment says: A mare belongs to the category of earth, walking on the earth without boundaries; it is gentle and suitable for upholding the right path, which is precisely the path a gentleman should take. Zhu Xi's The Original Meaning of the Zhou Changes says: This section discusses 'favoring uprightness'. 'Horse' originally symbolizes the trigram Qian, but here it is considered as belonging to the category of earth because a mare is a yin entity, and a horse is something that walks on the earth. 'Walking on the earth without boundaries' signifies both gentleness and strength. 'Gentle and upright' represents the virtue of the trigram Kun. 'The gentleman's path' means that a person's way should be like the virtue of Kun; if one's conduct is like this, then the judgment will be as stated in the hexagram statement later.

程傳 資生之道，可謂大矣。《乾》既稱“大”，故《坤》稱“至”。“至”義差緩，不若“大”之盛也，聖人於尊卑之辨，謹嚴如此。萬物資《乾》以始，資《坤》以生，父母之道也。順承無施，以成其功。《坤》之厚德，持載萬物，合於乾之無疆也。以“含弘光大”四者形容《坤》道，猶《乾》之剛健中正純粹也。

Cheng Yi in Yichuan's Commentary on the Changes says: The principle by which all things rely for their growth and development is truly great. Since the Qian hexagram is already called "Great," the Kun hexagram is called "Ultimate." The term "Ultimate" has a slightly more subdued tone than "Great," not as vigorous, and this reflects the strictness with which the sage distinguishes between respect and subordination. All things begin with Qian and take form through Kun, which represents the division of roles between father and mother. Kun accepts and carries forward the gifts from Heaven, thus accomplishing its deeds. The great virtue of Kun supports and carries all things, harmonizing perfectly with the boundless nature of Qian. The phrase "inclusive, expansive, and brilliant" describes the way of Kun, just as "strong, upright, and pure" describes the way of Qian.

“含”，包容也。“弘”，寬裕也。“光”，昭明也。“大”，博厚也。有此四者，故能成承天之功，品物咸得亨遂，取牝馬為象者，以其柔順而健，行地之類也。“行地無疆”，謂健也。《乾》健《坤》順，《坤》亦健乎？曰：非健何以配《乾》，未有《乾》行而《坤》止也。其動也剛，不害其為柔也。“柔順”而“利貞”，乃《坤》德也。君子之所行也，君子之道，合坤德也。

Cheng Yi continued: "Hán" means to include and embrace, "Hóng" means to be broad and generous, "Guāng" means to be bright and radiant, and "Dà" means to be vast and thick. Possessing these four qualities, one is able to accomplish the virtue of following Heaven, and all things can thus flourish and grow. The image of the mother horse is taken because it is both gentle and strong, belonging to the category of creatures that walk on the earth. "Xíng dì wú jiāng" refers precisely to "Jiàn" (strength). Qian represents strength, and Kun represents gentleness, so how can Kun also be "Jiàn"? The answer is: if it is not strong, then how can it be paired with Qian? There has never been a time when Qian is in motion while Kun remains still. Although Kun is "Dòng yě gāng" (strong in motion), this does not contradict its essential nature of being gentle. Being gentle and suitable for upholding the right path is the virtue of Kun, and it is also the path that the gentleman should follow. The gentleman's way is entirely in harmony with the virtue of Kun.

集說 王氏弼曰：地之所以得“無疆”者，以卑順行之故也。《乾》以龍“御天”，《坤》以馬“行地”。《朱子語類》云：“牝馬地類，行地無疆”，便是那“柔順利貞，君子攸行”。本連下面，緣它趁押韻後，故說在此。

The collected interpretations cite Wang Bi's saying: the great earth is able to "have no boundaries" because it operates in a humble and gentle manner. The hexagram Qian uses the dragon to "govern heaven," while the hexagram Kun uses the horse to "move across the earth." The collected interpretations also cite Master Zhu's "Classified Sayings": "the mare is of the earth's kind, moving across the earth without boundaries," which refers to "gentle and smooth, the gentleman's way of proceeding." These two sentences should have been placed in the following text, but they were moved here to follow the rhyme.

又云：《程傳》云，未有《乾》行而《坤》止，此說是。且如《乾》施物，《坤》不應，則不能生物。既會生物，便是動，若不是它健後，如何配《乾》，只是健得來順。

The collected interpretations also cite Master Zhu's "Classical Sayings" which says: The "Programme of Cheng" states that "there has never been a situation where Heaven is moving while Earth is stationary." This is correct. For example, Heaven bestows its vitality upon all things; if Earth does not respond, nothing can be generated. Since something is indeed generated, it must be in motion. If Earth were not strong and vigorous, how could it be paired with Heaven? It is merely that its strength is gentle and compliant.

龔氏煥曰：《坤》“先迷後得”而亦有“元亨”者，《坤》之“元亨”，承《乾》而已。故曰“至哉坤元”、“乃順承天”，又曰“德合無疆”、“品物咸亨”。《坤》之“利貞”。乃《坤》之德，故曰“牝馬地類，行地無疆，柔順利貞”。此亦“先迷後得”之意。《坤》所以能承《乾》之“元亨”以為“元亨”者，以其“柔順利貞”也。

The collected interpretations also cite Gongs Huan's view: The hexagram statement of the Hexagram Qian speaks of "first being lost then gaining," yet it also contains "original and harmonious." This is because the "original and harmonious" of Qian is merely continuing from Qian. Therefore, the Commentary on the Judgment says, "How profound is the virtue of the earth's origin," "it follows and supports Heaven," and also says, "virtue unbounded," "all things are harmonious." As for the "favorable uprightness" of Qian, that is the inherent virtue of Qian, so it says, "a female horse, belonging to the earth, moves without limit on the earth, flexible, smooth, and upright." This is precisely the meaning of "first being lost then gaining": Qian is able to take the "original and harmonious" of Qian and regard it as its own "original and harmonious," relying on its "flexible, smooth, and upright" virtue.

蔡氏清曰：以象言則為“牝馬地類，行地無疆”。以義言則為“柔順利貞”。《本義》謂馬行地之物者，明龍之能飛乎天，而為《乾》之象也。林氏希元曰：“牝馬地類”，順也。“行地無疆”，順而健也。故承之曰“柔順利貞”，言此即《坤》德之順健云爾。不敢自主，承天之施以生萬物，“柔順”也。承天生物，直至於有終，“利貞”也。彖辭“利牝馬之貞”，本無四德，夫子以四德解，故為之說如此。

Collecting interpretations cites Cai Qing's view: from the symbolic aspect, it is "a female horse, of the earth type, moving on the earth without boundaries"; from the rational aspect, it is "flexible, smooth, and upright." The "Original Meaning" says that a horse is something that moves on the ground, using it to contrast with the dragon, which can fly in the sky, thus forming the image of the Hexagram Qian. Collecting interpretations also cites Lin Xi Yuan's view: "a female horse, of the earth type" refers to being compliant, while "moving on the earth without boundaries" refers to being compliant yet vigorous, so it continues with "flexible, smooth, and upright," meaning this is the compliance and vigor of the virtue of the Hexagram Kun. Not daring to act on one's own initiative, but following the grant of heaven to nurture all things, this is "compliance"; following heaven's nurturing of all things and continuing until completion, this is "beneficial uprightness." The original hexagram statement only says "beneficial for a female horse to be upright," originally without the distinction of the four virtues. Confucius used the four virtues to explain it, so the Commentary on the Judgment explains it in this way.

先迷失道，後順得常，西南得朋，乃與類行，東北喪朋，乃終有慶。 本義 陽大陰小，陽得兼陰，陰不得兼陽。故《坤》之德，常減於《乾》之半也。“東北”雖“喪朋”，然反之“西南”，則“終有慶”矣。

The Commentary on the Judgment says: If the坤 (Earth) path goes ahead, it will lose its direction; only by following and adhering to the proper course can it maintain stability. Going to the Southwest will find like-minded friends, which means traveling with those of the same kind; going to the Northeast may lose friends, but in the end there will be joy. Zhu Xi's "Benyi" states that Yang is great and Yin is small, and Yang can encompass Yin, but Yin cannot encompass Yang. Therefore, the virtue of the坤 hexagram is always half that of the乾 hexagram. Although going to the Northeast may result in losing friends, as long as one turns back towards the Southwest, there will eventually be joy.

集說 程子曰：“東北喪朋”，陰必從陽，然後“乃終有慶”也。 項氏安世曰：“東北喪朋，乃終有慶”者，所以發文王盲外之意也。地之交乎天，臣之事乎君，婦之從乎夫，皆“喪朋”之“慶”也。

"The Collection of Sayings" cites Cheng Yi's explanation, saying that "the northeast loses companions" refers to the necessity of yin following yang before one can speak of "finally achieving a blessing." It also cites Xiang Anshi's interpretation, stating that the phrase "the northeast loses companions, finally achieving a blessing" aims to elaborate on the implied meaning of King Wen's hexagram statement (the original text mistakenly writes "yan" instead of "mang"). The union of the earth and heaven, the subject serving the sovereign, and the wife obeying the husband all belong to the category of forsaking one's own kind for the sake of joy and celebration.

邱氏富國曰：《坤》道主成，成在後，故先《乾》而動，則迷而失其道，從《乾》而動，則順而得其常。“西南”為後，於《坤》為得地，故往“西南”則與類行，東北為先，於《坤》為不得地，故往“東北”則必”喪朋”。

Quiu Fuguo says that the Dao of the Hexagram坤 is to accomplish all things, and accomplishment occurs after creation. Therefore, if it acts before the Hexagram乾, it will be confused and lose its proper role; if it follows the Hexagram乾, it will be smooth and maintain the established order. The direction Southwest is later in terms of position, and for the Hexagram坤, it is its native land, so moving toward Southwest is to go with like-minded ones. The direction Northeast is earlier in terms of position, and for the Hexagram坤, it is not its native land, so moving toward Northeast will certainly result in losing companions.

王氏申子曰：馬而非牝，則不順而非地之類。牝而非馬，則不能配《乾》而“行地無疆”，此《坤》之“柔順利貞”也。故君子行《坤》之道者，先乎陽，則迷而失。後乎陽，則順而得。以陰從陰，猶與類行，以陰從陽，然後有慶。

Quoting Wang Shenzi, the Hexagram Statement takes its image from a mare: if it is only a horse and not a mare, it is strong but not compliant, and does not belong to the category of earth; if it is only a mare and not a horse, it lacks the strength to accompany the Qian (Heaven) trigram's vigorous movement and thus cannot achieve "moving across the earth without limit." This is precisely what the Kun (Earth) trigram says: "flexibility, smoothness, sincerity, and uprightness." Therefore, a gentleman practicing the way of Kun should not act ahead of Yang and thus become confused and lose his footing, nor follow Yang too closely and thus achieve success. To follow Yin with Yin is merely traveling with like-minded people; to follow Yin after Yang brings about joy and good fortune.

林氏希元曰：“先迷失道”，是以失道解先迷。蓋陰本居後，今居先是失道，故“迷”也。“後順得常”，是以順解得常。蓋陰本居後，居先為逆，居後為順，故得其常道也。 金氏賁亨曰：“喪朋”，猶《泰》之“朋亡”。舍其朋而從陽，則有“得主”之“慶”。

Quoting Lin Xi Yuan, "Xian mi zhi dao" uses "shi dao" to explain "xian mi": Yin should originally be in the rear, but now it rushes ahead, thus losing its proper position, hence becoming confused. "Hou shun de chang" uses "shun" to explain "de chang": Yin should originally be in the rear; being in front is against the natural order, while being in the rear is in harmony with it, thus being able to maintain the constant way. Quoting Jin Ben Hong, the "sang peng" here is the same as the "peng wang" in the second line of the "Tai" hexagram: abandoning one's own group to follow the yang, thus bringing the joy of "de zhu" mentioned in the hexagram statement.

何氏楷曰：“君子攸行”，雖趁上韻，然意連下文，釋卦辭“君子有攸往也”。君子之行，以陽剛為主。以陰抗陽，故迷而失道。以陰順陽，故得所主而不失其常。蓋陽為主，陰承之，此天地不易之常理也。“得朋”者，合群陰以從陽，後代終也。“喪朋”者，斂群陰以避陽，先無成也。

Quoting He Kai, the phrase "junzi you xing" is included mainly to rhyme with the previous text, but its meaning connects with the following text to explain the hexagram statement "junzi you you wang." The actions of the junzi are dominated by yang. Using yin to oppose yang leads to confusion and losing the right path; using yin to follow yang leads to finding a master and maintaining constancy. Yang is the main force, and yin serves it, which is an unchangeable principle in the universe.the so-called "de peng" refers to gathering many yins to follow yang, thus achieving a conclusion by being in the rear;the so-called "sang peng" refers to gathering many yins to avoid yang, thus failing to accomplish things by moving ahead first.

安貞之吉，應地無疆。 本義 安而且貞，地之德也。 程傳 《乾》之用，陽之為也。《坤》之用，陰之為也。形而上曰天地之道，形而下曰陰陽之功。“先迷後得”以下，言陰道也。先唱則迷失陰道，後和則順而得其常理。

The Commentary on the Judgment says: Being quiet and upholding correctness brings good fortune, which corresponds to the boundless virtue of the earth. Zhu Xi's "Benyi" states that being both quiet and steadfast is the virtue of the earth. Cheng Yi's "Yichuan Commentary on the Changes" says that the function of the hexagram Qian is the activity of yang; the function of the hexagram Kun is the activity of yin. In the realm of the ultimate reality, it is called the way of heaven and earth; in the realm of the material world, it is called the function of yin and yang. The following sentences about "first being lost and then being gained" all refer to the yin aspect: initiating first leads to losing the yin path, while following later leads to harmony with its regular course.

西南陰方，從其類“得朋”也。東北陽方，離其類“喪朋”也。離其類而從陽，則能成生物之功，終有吉慶也；“與類行’’者本也，從於陽者用也。陰體柔躁，故從於陽，則能安貞而吉，應地道之無疆也。

The Southwest is a yin direction, and follows its kind, hence it is said 'to gain friends'; the Northeast is a yang direction, and separates from its kind, hence it is said 'to lose friends'. To separate from one's kind and follow yang is what enables the accomplishment of nurturing all things, ultimately leading to auspiciousness. 'To follow one's kind' refers to the essence, while 'to follow yang' refers to the function. Yin is inherently weak and restless, so it must follow yang in order to achieve stillness and correctness, thereby attaining good fortune, in harmony with the boundless nature of the earth's way.

陰而不安貞，豈能應地之道，《彖》有三“無疆”，蓋不 集說 孔氏穎達曰：“萬物資生”者，言萬物資地而生。《乾》本氣初，故云“資始”。《坤》據成形，放云“資生”。

If the Yin cannot remain calm and steadfast, how can it be said to correspond with the Dao of Earth? The Commentary on the Judgment contains three instances of "wujiang" ("without boundaries"). In this passage, there is a missing text in the original manuscript, and Cheng Yi's remarks here are incomplete. The "Ji Shuo" cites Kong Yingda, who explains that "wanwu zizheng" refers to the fact that all things depend on the Earth for their growth. The hexagram Qian governs the beginning of qi, hence it is called "zishi" (to give rise to the beginning); the hexagram Kun is based on the formation of form, hence it is called "zisheng" (to give rise to growth).

“乃順承天”者，《乾》是剛健，能統領於天，《坤》是陰柔，以和順承奉於天。以其廣厚，故能載物。有此生長之德，合會“無疆”。凡言“無疆”者有二義，一是廣博無疆，二是長久無疆也。自此以上，論“坤元”之德也。

The phrase "nei shun cheng tian" means that the hexagram Qian, which is characterized by firmness and strength, can lead and govern the heavens; while the hexagram Kun, which is characterized by softness and flexibility, can harmonize and serve the heavens. The earth, because it is vast and deep, is able to carry all things; possessing such nurturing virtue, it aligns with the concept of "wu jiang." Whenever "wu jiang" is mentioned, it includes two meanings: one is boundless in space, and the other is endless in time. From the beginning up to this point, the discussion has been about the virtue of Kun yuan.

包含弘厚，光著盛大，故品類之物，皆得亨通。此二句釋“亨”也。牝馬以其柔順，故云“地類”。以柔順為體，故“行地無疆”，不復窮已。此二句釋“利貞”。故上文云“利牝馬之貞”是也。“柔順利貞，君子攸行”者，重釋“利貞”之義。是君子之所行，兼釋前文“君子有攸往”也。

The earth is vast and profound, radiant and magnificent, thus enabling all kinds of creatures to flourish and thrive. These two sentences explain the term 'hen' in the Hexagram Statement. The mare, being gentle and compliant, is referred to as 'the earth's kind' in the Commentary on the Judgment. Because it is based on gentleness and compliance, it can travel without limits across the earth, never ending. These two sentences explain 'li zhen,' which is the 'li pinni ma zhi zhen' mentioned in the Hexagram Statement. As for 'rou li yi zhen, junzi you xing,' it is another explanation of the meaning of 'li zhen,' indicating the path that a gentleman should follow, and also explains the 'junzi you you wang' in the Hexagram Statement.

“先迷失道”者，以陰在物之先，失其為陰之道。“後順得常”者，以陰在物之後，陽唱而陰和，是後順得常。“乃與類行”者，以陰而造坤位，是乃與類行。“乃終有慶”者，以陰而詣陽，初雖離群，乃終久有慶善也。“安”謂安靜，“貞”謂貞正也。地體安靜而貞正，人若靜而能正，即得其吉，應合地之無疆也。

The phrase "first losing the way" refers to Yin taking precedence over all things and losing its proper role as Yin. "Later following and maintaining the norm" means that Yin comes after all things, responding to Yang's initiative, thus following in order and maintaining the standard. "Then proceeding with its kind" means that Yin moves to the position of its own kind, the Earth, thus proceeding with its own kind. "Then ultimately achieving blessings" means that Yin moves to the position of Yang, even though it initially separates from its companions, in the end it will surely bring long-term good fortune. "An" refers to stillness, and "Zhen" refers to uprightness. The nature of the earth is still and upright, and if people are still and upright, they will gain auspiciousness, which is in harmony with the boundless virtue of the earth.

屯，剛柔始交而難生。 本義 以二體釋卦名義，“始交”，謂震。“難生”，謂坎。 集說 朱氏震曰：“震”者，《乾》交於《坤》，一索得之，“剛柔始交”也。坎險難，“剛柔始交而難生”也。 張氏清子曰：《乾》、《坤》之後，一索得震為“始交”，再索得坎為“難生”，而承上接下之辭，所以合震坎之義，而釋其為《屯》也。

The Commentary on the Judgment says: The hexagram Zhun is about the initial union of the strong and the gentle, with difficulty arising thereafter. Zhu Xi's Benyi explains that this uses the two upper and lower trigrams to explain the meaning of the hexagram's name: "initial union" refers to the lower trigram Zhen, and "difficulty arises" refers to the upper trigram Kan. The Jishuo cites Zhu Zhen's statement that Zhen is the eldest son obtained through the initial union of Qian and Kun, which fits the description of "the initial union of the strong and the gentle"; Kan represents danger and difficulty, so together they form "the initial union of the strong and the gentle with difficulty arising." It also cites Zhang Qingzi's view that after the hexagrams Qian and Kun, the first union produces Zhen as "initial union," and the second union produces Kan as "difficulty arises." This sentence connects the previous and following parts, combining the meanings of Zhen and Kan to explain why the hexagram is named Zhun.

動乎險中，大亨貞。 本義 以二體之德釋卦辭，“動”。震之為也。“險”，坎之地也。自此以下，釋“元亨利貞”，乃用文王本意。

The Commentary on the Judgment says: Initiating action in a dangerous situation, thus achieving great success and benefiting from maintaining the right course. Zhu Xi's "Basic Meaning" states that this uses the "deeds" of the upper and lower trigrams to explain the hexagram statement: "Motion" refers to the nature of Zhen, while "danger" refers to the condition of Kan. In explaining the four characters "yuan, heng, li, zhen," the interpretation follows the original meaning intended by King Wen when he composed the hexagram statement, rather than the later four virtues interpretation.

集說 《朱子語類》：問：《本義》云，此以下釋“元亨利貞”，用文王本意，何也？曰：《乾》“元亨利貞”，至孔子方作四德說，後人不知，將謂文王作《易》，便作四德說，即非也。如《屯》卦所謂“元亨利貞”者，以其能動雖可以“亨”，而在險則宜守正。 故筮得之者，其占為“大亨”而利於正，初非謂四德也。故孔子釋此彖辭，只曰“動乎險中，大亨貞”，是用文王本意釋之也。

The "Ji Shuo" cites the "Zhu Zi Yu Lue." Someone asked: The "Ben Yi" says that from here on, the explanation of "Yuan Heng Li Zhen" is based on King Wen's original intention. Why is that? Zhu Xi answered: The "Yuan Heng Li Zhen" in the "Qian" hexagram was not interpreted as four virtues until Confucius wrote the "Wen Yan." Later people misunderstood, thinking that King Wen already established the four virtues when he composed the Book of Changes. This is incorrect. For example, the "Yuan Heng Li Zhen" in the "Zun" hexagram is due to its ability to initiate action; although it can be prosperous, since it is in a dangerous situation, it should adhere to correctness. Therefore, when divining this hexagram, the interpretation is great prosperity and favorable to uprightness, which originally does not refer to the four virtues. Hence, Confucius explained this hexagram's commentary by saying "moving in a dangerous situation, great prosperity and uprightness," which is exactly explaining King Wen's original meaning.

雷雨之動滿盈，天造草昧，宜建侯而不寧。 本義 以二體之象釋卦辭。“雷”，震象。“雨”，坎象。“天造”，猶言天運。“草”，雜亂。“昧”，晦冥也。陰陽交而雷雨作，雜亂晦冥，塞乎兩間。天下未定，名分未明。 宜立君以統治，而未可遽謂安寧之時也。不取初九爻義者，取義多端，姑舉其一也。

The Commentary on the Judgment says: The movement of thunder and rain fills the space between heaven and earth. Heaven's movement is in the initial dark and chaotic stage, and thus it is appropriate to establish feudal princes rather than to dwell in peace. Zhu Xi's "Ben Yi" explains that this uses the images of the upper and lower trigrams to interpret the hexagram statement: "Thunder" represents the trigram Zhen, "rain" represents the trigram Kan, "heaven's movement" is equivalent to the movement of heaven, "grass" signifies disorder, and "mist" signifies darkness. The union of yin and yang produces thunder and rain, and the chaotic and dark atmosphere fills the space between heaven and earth. The world has not yet become stable, and distinctions have not yet become clear, so it is appropriate to establish a ruler to govern and manage, and one cannot yet say this is a time of peace. Here, the meaning of the first nine line is not taken, because a single statement of the Commentary on the Judgment can have many meanings, and this is merely one aspect among them.

程傳 以雲雷二象言之，則“剛柔始交”也。以坎震二體言之，“動乎險中”也。“剛柔始交”，未能通暢則艱屯，故云“難生”。又“動於險中”，為艱屯之義，所謂“大亨”而“貞”者，“雷雨之動滿盈”也。陰陽始交，則艱屯未能通暢。及其和洽，則成雷雨滿盈於天地之間，生物乃遂。《屯》有“大亨”之道也，所以能“大亨”，由夫“貞”也。

Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that taking the images of cloud and thunder, this signifies "the beginning of the interaction between firm and yielding." Taking the two trigrams Kan (Water) and Zhen (Thunder), this signifies "movement within danger." When firm and yielding first meet, the vital energy is not yet smooth, hence difficulty and blockage, which is why it is said "difficulty arises." Furthermore, movement within a dangerous situation also implies difficulty and blockage. The term "greatly prosperous" and "upright" refers precisely to "the movement of thunder and rain filling the heavens and earth." At the initial meeting of yin and yang, there is difficulty and obstruction, but when they harmonize, it transforms into thunder and rain filling the world, allowing all things to grow. The hexagram Zun (Obstruction) inherently contains the principle of great prosperity, and its ability to achieve great prosperity relies entirely on the concept of "upright."

集說 孔氏穎達曰：“草”，謂草創。“昧”，謂冥昧。言天造萬物於草創之始，如在冥味之時也。於此草昧之時，王者宜建立諸侯，以撫卹萬方之物，而不得安居無事。 王氏安石曰：“難生”也，“動乎險中”也，此雲雷之時也，故曰雲雷《屯》。卒至於“雷雨之動滿盈”，然後能免乎險而《屯》難解，“大亨貞”。要《屯》之終而為言也。

The "Collected Sayings" cites Kong Yingda's explanation, saying that "cao" refers to the initial creation, and "mei" refers to darkness and confusion. This means that when heaven creates and transforms all things, it is in the very beginning of creation, like being in a state of darkness and confusion. At such a time of initial creation and confusion, the ruler should establish feudal lords to pacify and care for all things in the four directions, and should not remain idle. It also cites Wang Anshi's explanation, saying that whether it is "nàn shēng" (difficulties arise) or "dòng hū xiǎn zhōng" (movement in perilous circumstances), both refer to the time of clouds and thunder. Therefore, the "Great Image Commentary" calls it "yun lei tun" (clouds and thunder, the hexagram of屯). Only when "lei yu zhi dong man ying" (the movement of thunder and rain is full and abundant) can one escape from danger and the difficulties of屯 be resolved, reaching "da geng zhen" (greatly prosperous and correct). This is speaking of the conclusion of the hexagram of屯.

《朱子語類》：問：“剛柔始交而難生”，《程傳》以雲雷之象為“始交”，謂震始交於下，坎始交於中，如何？曰：“剛柔始交”，只指震言。所謂震一索而得男也，此三句各有所指，“剛柔始交而難生”，是以二體釋卦名義。“動乎險中大亨貞”，是以二體之德釋卦辭，“雷雨之動滿盈，天造草昧，宜建侯而不寧”，是以二體之象釋卦辭，只如此看甚明，緣後來說者交雜混了，故覺語意重複。

Quoting from the "Zhu Zi Yu Le". Someone asked: "When the strong and the yielding first meet, difficulties arise." The "Cheng Zhuan" explains "beginning to meet" by referring to the image of cloud and thunder, saying that Zhen is at the lower trigram and first meets, and Kan is at the middle line and first meets. Is this explanation correct? Zhu Xi answered: "The meeting of the strong and the yielding" refers only to Zhen, which is what the "Shuo Gua Zhuan" says, that Zhen is the first to seek and obtain the male. These three sentences each have their own meaning: "When the strong and the yielding first meet, difficulties arise" uses the two elements to explain the meaning of the hexagram name, "movement in the dangerous center, great success through uprightness" uses the "gu de" of the two elements to explain the hexagram statement, and "the movement of thunder and rain fills the world, the heavens create the beginning of things, it is appropriate to establish the feudal lords but there is no peace" uses the imagery of the two elements to explain the hexagram statement. If viewed separately, it becomes clear. It is only because later interpreters of the Book of Changes mixed the three layers together that the meaning seems repetitive.

蔡氏清曰：草雜亂則不定矣，故下雲天下未定。昧晦冥則不明矣，故下雲名分未明。 名分不獨謂君臣上下，如父子夫婦昆弟之類皆是也，立君統治者，君臣，人道之綱也。 何氏楷曰：震之未動，坎氣為雲，雲上雷下鬱結而未成雨，所以為《屯》。動則云化為雨，雷上雨下，《屯》之鬱結者變而為解，而未亨者果“大亨”矣。

Quoting Cai Qing, "cha" means disorder, and disorder precludes stability, so the "Ben Yi" continues by saying "the world is not yet settled"; "mei" means darkness, and darkness precludes clarity, so it continues by saying "the distinctions of rank and position are not yet clear." The distinctions of rank and position are not only about the relationship between ruler and subject, but also include father and son, husband and wife, and siblings, among others. The reason for establishing a leader to govern is because the relationship between ruler and subject is the fundamental principle of human relationships. Quoting He Kai, when the trigram Zhen has not yet begun to act, the energy of Kan condenses into clouds, with clouds above and thunder below, resulting in a stagnation that prevents rain, hence the hexagram Zun; once it begins to act, the clouds transform into rain, with thunder above and rain below, transforming the stagnation of Zun into the dispersion of Jie, and what was previously blocked becomes fully unimpeded.

案 《本義》以“動乎險中”釋“大亨貞”，“雷雨之動”以下釋“建侯”。《程傳》則以“動乎險中”屬上句，總釋卦名，而以“雷雨之動滿盈”一句釋“大亨貞”。今觀《屯》稱雲雷，《解》稱“雷雨”，則《屯》之時猶未解也。夫子欲明“元亨”之義，故變“雲雷”言“雷雨”，以見《屯》之必《解》，則觀其動也，而《屯》之“元亨”可知矣。然動者亨之機爾，其醞釀姻媼以滿盈其氣，又足以見貞固之義，《程傳》說可從，故王氏何氏同。

Li Guangdi remarks: The "Benyi" explains "da heng zhen" as "movement within danger," and uses "the movement of thunder and rain" to explain "jian hou." The "Chengzhuan," however, assigns "movement within danger" to the previous sentence, combining it to explain the overall meaning of the hexagram, while using only "the movement of thunder and rain filling up" to explain "da heng zhen." Now, according to the "Daxiang" of the "Zun" hexagram, it is called "cloud and thunder," and the "Jie" hexagram is called "thunder and rain." This shows that the situation of "Zun" has not yet reached the stage of relief. Confucius wished to clarify the meaning of "yuan heng," so he changed "cloud and thunder" to "thunder and rain," to indicate that "Zun" must inevitably lead to "Jie." Observing its movement, one can understand the "yuan heng" of "Zun." However, movement is only an opportunity for smoothness; the process of subtle blending and accumulation that fills its energy also reveals the meaning of "zhen" (constancy). The explanation in the "Chengzhuan" can be followed, so the interpretations of Wang Anshi and He Kai are consistent with it.

蒙，山下有險。險而止，蒙。 本義 以卦象卦德釋卦名，有兩義。

The Commentary on the Judgment says: The hexagram "Meng" refers to a dangerous situation hidden beneath a mountain, where one encounters danger and stops advancing, hence called "Meng." Zhu Xi's "Benyi" explains that this involves interpreting the hexagram name through both "the image of the hexagram" and "the virtue of the hexagram," thus containing two meanings: in terms of the image, it is a mountain with a hidden body of water from the Kan trigram; in terms of virtue, encountering danger and stopping is the state of being ignorant and confused.

蒙，亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。 本義 以卦體釋卦辭也。九二以可亨之道，發人之蒙，而又得其時之中，謂如下文所指之事，皆以亨行而當其可也：“志應”者。二剛明，五柔暗，故二不求五而五求二，其志自相應也。“以剛中”者，以剛而中，故能告而有節也。“瀆”，筮者二三，則問者固瀆，而告者亦瀆矣。“蒙以養正”，乃作聖之功，所以釋“利貞”之義也。

The Commentary on the Judgment says: The hexagram "Meng" (Obstruction) is able to be smooth and unimpeded because it applies the way of smoothness and unimpededness, and it is in harmony with the appropriate middle path of the time. It is not I who seeks the ignorant child, but the ignorant child who seeks me; this is when the hearts and minds of both are in harmony. The first inquiry is answered because Nine in the Second is strong and upright in the center. If one repeats the inquiry three times, it is considered disrespectful; when one is disrespectful, one should not answer, for that would be to disorder the innocent and naive. While the mind is still in confusion, one should cultivate his correct nature, which is the practice of becoming a sage. Zhu Xi's "Ben Yi" says that this is using the "hexagram structure" to explain the hexagram statement: Nine in the Second uses the way of achieving smoothness to enlighten others' ignorance, and it is in harmony with the middle path of the time, referring to the various matters mentioned below, which are all carried out with the way of smoothness and unimpededness in an appropriate manner. "Zhi Ying" (mutual response of will) is because Nine in the Second is strong and bright, while Six in the Fifth is soft and dark, so it is not Two who seeks Five, but Five who seeks Two, and their wills naturally correspond. "Yi Gang Zhong" (because of the strong and central position) is because Nine in the Second is strong and central, so when giving the answer, it can be measured and restrained. "Du" (disrespect) is when the person consulting the oracle repeats the inquiry three times; in this case, the one consulting is disrespectful, and the one answering is also disrespectful. "Meng Yi Yang Zheng" (cultivating the correct nature during confusion) is the practice of becoming a sage, used to explain the hexagram statement's "Li Zhen" (advantageous to be firm and correct).

程傳 山下有險，內險不可處，外止莫能進，未知所為，故為昏蒙之義。“蒙亨”，以亨行時中也。蒙之能亨，以亨道行也。所謂亨道時中也。“時”，謂得君之應。“中”，謂處得其中。得中則時也。“匪我求童蒙，童蒙求我，志應也”。二以剛明之賢處於下， 集說 《朱子語類》云：“蒙以養正聖功也”，蓋言蒙昧之時，先自養教正當了，到那開發時，便有作聖之功。若蒙昧之中，已自不正，他日何由會有聖功。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that when there is danger beneath the mountain, going inward leads to a dangerous and unstable position where one cannot rest, while going outward is blocked by the mountain, making further progress impossible. In such a situation, one does not know what to do, hence the meaning of confusion and obstruction. "The hexagram Meng is able to be prosperous because it follows the way of prosperity in accordance with the proper time and center." This means that the hexagram Meng can achieve prosperity because it applies the way of prosperity, which is in harmony with the proper time and center. "Time" refers to receiving the response from the superior ruler, while "center" refers to being in the proper position, thus achieving the proper time through the proper position. "It is not I who seek the young and naive, but the young and naive who seek me; this is the mutual alignment of aspirations." This indicates that the line Nine in the Second, being a strong and wise person in a lower position, is discussed here. However, the original text has a missing passage, and Cheng Yi's words are incomplete. The "Collected Sayings" cite Zhu Xi's "Sayings" which states, "Meng is the cultivation of the correct path, which is the sacred achievement of sages." This refers to the idea that during times of confusion and lack of clarity, one should first cultivate and educate oneself to be upright. When one eventually becomes enlightened and successful, one can achieve the accomplishments of a sage. If one is not upright even in the state of confusion, how can one ever hope to achieve the sacred achievements of a sage?

胡氏炳文曰：《程傳》云，亨道即時中也。《本義》謂九二以可亨之道，發人之蒙，而又得其時之中，蓋蒙豈無可亨之道，但恐亨之不得乎時之中耳。《本義》謂如下文所指之事，蓋謂志未應而遽欲亨之，非時中也。再三瀆而亦告之，非時中也。蒙宜養正，過此而後養之，非時中也。

Quoting Hu Bingwen, the "Cheng Transmission" explains the concept of "hen dao" as the principle of timing and moderation, while the "Ben Yi" discusses how the Nine in the Second line uses the way of "hen" to enlighten others' ignorance and can also achieve the middle path of the times. Ignorant people may not lack the means to achieve "hen," but they might miss the proper timing and moderation when trying to achieve it. The "Ben Yi" says, "as referred to in the following text," meaning: if one tries to enlighten someone before their heart is aligned, it is not in accordance with the middle path of the times; if one repeatedly offends and still insists on informing them, it is not in accordance with the middle path of the times; and if one delays cultivating the correct nature when the opportunity for childlike innocence is present, it is also not in accordance with the middle path of the times.

俞氏琰曰：聖者無所不通之謂，“童蒙”之時，便當以正道涵養其正性，是乃作聖之功也。古之人，含德之厚，比於赤子，大人之所以為大人者，不失其赤子之心而已。 童蒙之時，情竇未開，天真未散，粹然一出於正，所謂赤子之心是也。涵養正性，全在“童蒙”之時。若“童蒙”之時，無所養而失其正，則他日慾望其作聖，不可得矣。 林氏希元曰：養蒙發蒙原非二事，對前日之蒙言，則曰發，對後日之作聖言，則曰養利貞之語。實《蒙》上文，加《咸》、《恆》“利貞”之例，非發蒙之後，又別出養蒙之義也。

According to Yu Yanyan, the term "saint" refers to someone who is fully proficient in all things. At the stage of "childhood innocence," one should cultivate his innate goodness through the right path, which is the practice of becoming a sage. In ancient times, people had pure moral character; the "Dao De Jing" compared such people to newborn infants. Mencius also said that what distinguishes a great person from others is merely not losing the heart of an innocent child. At the stage of childhood innocence, one's emotions have not yet awakened, and his natural innocence has not yet scattered; his actions are purely upright, which is called the heart of an innocent child. Cultivating this innate goodness is entirely done at this stage. If during childhood innocence there is no cultivation and one loses his upright nature, then later one cannot hope to achieve the virtue of a sage. According to Lin Xiyuan, the cultivation of the child's nature and the development of the child's nature are not two separate things: when referring to the earlier state of ignorance, it is called "development," and when referring to the later stage of becoming a sage, it is called "cultivation." The two characters "li zhen" actually come from the previous text of the "Meng" hexagram, following the same pattern as the use of "li zhen" in the "Xian" and "Heng" hexagrams. It is not an additional meaning of cultivating the child's nature after the stage of development.

需，須也，險在前也，剛健而不陷，其義不困窮矣。 本義 此以卦德釋卦名義。 程傳 “需”之義，須也。以險在於前，未可遽進，故需待而行也。以《乾》之剛健，而能需待不輕動，故不陷於險，其義不至於困窮也。剛健之人，其動必躁，乃能需待而動，處之至善者也。故夫子贊之云“其義不困窮矣”。

The Commentary on the Judgment says: The hexagram "Need" signifies waiting, with danger and obstacles ahead. Though strong and vigorous, one does not fall into the danger, and thus, in terms of principle, one does not reach a state of hardship and destitution. Zhu Xi's "Benyi" states that this is using the "hexagram virtue" to explain the meaning of the hexagram name. Cheng Yi's "Yichuan Commentary on the Changes" says that "Need" means waiting. Because there is danger ahead, one cannot act rashly, so one must wait for the right opportunity before taking action. By being strong and vigorous yet able to wait without acting hastily, one does not fall into danger, and thus, in terms of principle, one does not reach a state of hardship and destitution. A strong and vigorous person often acts hastily when moving, but now he can wait for the right opportunity before acting, which is the best way to handle the situation. Therefore, Confucius praised it as "its principle does not lead to hardship and destitution."

集說 王氏申子曰：“需”者，坎險在前，須而後進也。唯剛則內，有所主，故能需。唯健則動不可御，故能濟。 蔡氏清曰：以剛遇險，而不遽進以陷於險者，蓋陰柔不能寧耐，乾剛則沈毅不苟，而能寧耐，所謂乾天下之至健也，德行恆易以知險。

"Ji Shuo" cites Wang Shenzi's explanation, saying that "Xu" refers to the danger represented by Kan lying ahead, requiring waiting before proceeding. Only through firmness can one maintain inner control, thus being able to wait; only through strength can one move forward without being stopped, thus being able to overcome danger. It also cites Cai Qing's view, explaining that encountering danger without rashly advancing and thus falling into it is due to the impatience of the yin and soft, whereas the strength and firmness of Qian allow for steady and resolute action. This is what the "Xici Zhuan" states: "Qian, the Supreme Strength of the world, possesses a constant and easy virtue that enables it to understand danger."

需，有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。 本義 以卦體及兩象釋卦辭。 程傳 五以剛實居中，為孚之象，而得其所需，亦為“有孚”之義。以乾剛而至誠，故其德光明而能亨通，得貞正而吉也。所以能然者，以居天位而得正中也。居大位，指 集說 谷氏家傑曰：此卦合坎乾成《需》。唯乾易而知險，故曰“剛健”，曰“正中”。 見有天德者，能需也。

The Commentary on the Judgment says: The hexagram Need has sincerity and trustworthiness, brightness and smoothness, and by maintaining uprightness one attains good fortune, because the Nine in the Fifth occupies the position of Heaven and can also maintain uprightness and be in the center. It is advantageous to cross great rivers, meaning that going forward will surely bring results. Zhu Xi's Original Meaning says that this is using the structure of the hexagram and the two images above and below to explain the hexagram statement. Cheng Yi's Commentary on the Changes says that the Nine in the Fifth, with a strong and solid line, occupies the central position, which is the image of sincerity and trustworthiness, and also attains what it has been waiting for, which also conforms to the meaning of "having sincerity." By relying on the strength and sincerity of Heaven, its virtue is bright and smooth, and by maintaining uprightness it attains good fortune; thus it can be like this because it holds the position of the Son of Heaven and is upright and in the center. Occupying a high position refers to -- the original text here is missing. "Collected Sayings" cites Gu Jiajie's saying that this hexagram is composed of Kan and Qian, and only the way of Qian is easy and can foresee dangers, so the Commentary on the Judgment says "strong and vigorous" and "upright and in the center," showing that only those who possess Heavenly Virtue can wait.