Commentary on the Images: Retreat

遯亨，遯而亨也。剛當位而應，與時行也。本義 以九五一爻釋亨義。程傳 小人道長之時，君子遯退，乃其道之亨也。君子遯藏，所以伸道也，此言處《遯》之道。自“剛當位而位”以下，則論時與卦才，尚有可為之理也。雖《遯》之時，君子處之，未有必遯之義。五以剛陽之德，處中正之位，又下與六二以中正相應，雖陰長之時，如卦之才，尚當隨時消息。苟可以致其力，無不至誠自盡以扶持其道，未必於遯藏而不為，故曰“與時行也”。

The Commentary on the Judgment says: The hexagram of Retreat is smooth because it is through retreat that smoothness is achieved; the line nine in the fifth is yang and is in the correct position, and it corresponds with the line six in the second, so it can act in accordance with the circumstances. Zhu Xi's Original Meaning says that this is using the line nine in the fifth to explain the meaning of "smooth." Cheng Yi's Commentary on the Changes says: When the way of the petty person is growing, the gentleman retreats and hides, which is precisely when his way can be carried through. The gentleman's retreat is to promote his way. This sentence speaks of the method of dealing with the hexagram of Retreat. From "Yang is in the correct position and corresponds" (the original text mistakenly writes "position" instead of "corresponds") onwards, it discusses the circumstances and the nature of the hexagram, explaining that there is still reason to act: even when in the hexagram of Retreat, the gentleman is within it, but it is not necessarily required to retreat. The line nine in the fifth, with its yang virtue, is in the central and upright position, and it corresponds downward with the line six in the second, which also has the virtue of central and upright. Although it is the time when yin is growing, according to the nature of this hexagram, one should still consider the circumstances and adjust accordingly. As long as one is still capable of acting, there is no reason not to fully and sincerely support the right path. It is not necessarily the case that one must always retreat and do nothing, so it says "act in accordance with the times."

集說 孔氏穎達曰：此釋《遯》之所以得亨通之義。小人之道方長，君子非遯不通，故曰“遯而亨也”。又曰：釋所以能遯而致亨之由，艮由九五以剛而當其位，有應於二，非為否亢，遯不否亢，即是相時而動，所以遯而得亨。郭氏忠孝曰：聖人進退皆道，無入而不自得，雖遯亦亨也。“與時行”者，“時止則止，時行則行”，是為《遯》之義也。

The collected interpretations cite Kong Yingda's explanation: this is to explain the reason why the hexagram "Dun" (Retreat) can achieve success. The way of the petty person is growing, and if the gentleman does not retreat, he will not be able to proceed, hence it is said "Retreating leads to success." Kong Yingda also says: this is to explain the reason why retreating can lead to success—because the nine in the fifth line is a strong yang and is in the proper position, and it corresponds with the six in the second line; it is not obstructive or lofty. Retreating without being obstructive or lofty is to act according to the situation, hence retreating can lead to success. The collected interpretations also cite Guo Zhongxiao's explanation: the sage, whether advancing or retreating, is in accordance with the Dao, and can be at ease wherever he goes, hence even retreating can lead to success. What is meant by "acting in accordance with the times" is exactly what the hexagram "Gen" (Mountain) says: "When the time comes to stop, stop; when the time comes to move, move." This is precisely the meaning of the hexagram "Dun."

《朱子語類》：問：“遯亨遯而亨也”，分明是說能遯便亨，更說剛當位而應，“與時行也”，是如何？曰：此其所以“遯而亨也”，陰方微，為他剛當位而應，所以能知時而遯，是能“與時行”。不然，便是與時背也。吳氏曰慎曰：非以剛當位而應為猶可亨，唯其當位而應，能順時而遯，所以“亨”也。“與時行”，謂時當遯而遯。

The collected interpretations cite Zhu Xi's Sayings: Someone asked, "The hexagram Dùn (Retreat) says 'Dùn is beneficial, retreat and thus achieve success.' This clearly means that by retreating one achieves success. Why then does it also say 'the strong line is in the proper position and corresponds' and 'to act in accordance with the time'?" Zhu Xi answered: This is precisely why "retreat and thus achieve success." When the yin energy is just beginning to emerge and is still weak, because the line nine in the fifth is strong and in the proper position with a corresponding line, it can recognize the right time and retreat early. This is called "acting in accordance with the time." Otherwise, one would be going against the trend. The collected interpretations also cite Wu Yashen's saying: It is not that because the strong line is in the proper position and corresponds, one can still achieve success by force. Rather, it is precisely because the line is in the proper position and corresponds that one can retreat in harmony with the trend, thus achieving success. "Acting in accordance with the time" means retreating when the trend calls for retreat.

小利貞，浸而長也。本義 以下二陰釋“小利貞”。集說 胡氏瑗曰：君子所以不得大有為於世，而唯小利於貞者，蓋以下之群陰浸長，而小人之黨漸盛也。朱氏震曰；二陰浸長方之於否，不利君子貞，固有間矣。然不可大貞，“利小貞”而已。先儒謂居小官，乾小事，其害未甚，我志猶行。蓋遯非疾世避俗，長往不反之謂也。去留遲速，唯時而已。非不忘乎君，不離乎群，消息盈虛，循天而行者，豈能盡《遯》之時義。

The Commentary on the Judgment says: It is advantageous to maintain uprightness in small matters because the yin forces are gradually increasing. Zhu Xi's "Ben Yi" explains that this refers to the two yin lines below being used to interpret "small advantage in uprightness." The collected interpretations cite Hu Yuan saying: The reason why a gentleman cannot achieve great success in the world and can only find advantage in small matters maintaining uprightness is because the group of yin lines below is gradually increasing, and the followers of the petty people are becoming more powerful. The collected interpretations also cite Zhu Zhen saying: Although the two yin lines are slowly increasing, compared to the situation in the "Pu" hexagram where it is disadvantageous for the gentleman to maintain uprightness, there is still some distance. However, one cannot maintain uprightness in great matters, so only "advantage in small uprightness" is possible. The earlier scholars said that at this time one can take a minor official position and handle small matters, and the harm is not great, and one's aspirations can still be realized. This shows that withdrawal is not about disliking the world or avoiding worldly affairs and never returning. Whether to leave or stay, to delay or act early, depends entirely on the situation. If one's heart is not detached from the sovereign and one's body is not separated from the people, and one can follow the principles of increase and decrease, fullness and emptiness in accordance with the natural order, then where else can one fully understand the meaning of the "Dun" hexagram?

張氏清子曰：二陽為《臨》，二陰為《遯》，《遯》者《臨》之反對也。《臨》之《彖》曰“剛浸而長”，《遯》之《彖》則不曰柔浸而長，而止曰“浸而長”。遯之時義大矣哉！本義 陰方浸長，處之為難，故其時義為尤大也。

Collecting interpretations cites Zhang Qingzi's statement: the lower two lines are yang in the hexagram "Approaching" (Lin), and the lower two lines are yin in the hexagram "Retreating" (Dun). "Retreating" is the opposite hexagram of "Approaching" reversed. The "Commentary on the Judgment" of "Approaching" says "the yang is gradually increasing and growing strong." However, the "Commentary on the Judgment" of "Retreating" does not say "the yin is gradually increasing and growing strong," but only "gradually increasing," with deliberately restrained wording. The "Commentary on the Judgment" concludes that the situation and principles of "Retreating" are indeed significant. Zhu Xi's "Original Meaning" states that the yin energy is gradually increasing, and being in such a situation is very difficult, hence its significance is especially great.

程傳 當陰長之時，不可大貞，而尚“小利貞”者，蓋陰長必以浸漸，未能遽盛，君子尚可小貞其道。所謂“小利貞”，扶持使未遂亡也。《遯》者陰之始長，君子知微，故當深戒。而聖人之意未便遽已也，故有“與時行”、“利貞”之教。聖賢之於天下，雖 集說 郭氏雍曰：《遯》之“小利貞”，《睽》之“小事吉”，不知者遂以為小而不思也。故孔子明其大，而後知“小利貞”“小事吉”者，有大用存焉。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: When the yin energy is growing, one cannot maintain uprightness in great matters, yet it still says "small benefit of uprightness," because the growth of yin is necessarily gradual, not sudden, so the gentleman can still uphold his way in small matters. What is meant by "small benefit of uprightness" is to sustain the situation so that the right path does not immediately vanish. The hexagram Dùn represents the beginning of yin energy's growth. The gentleman can perceive this clearly in the subtlest details, so he should be deeply cautious. However, the sage's intention is not to tell people to give up immediately, hence the teachings of "acting in accordance with the times" and "benefit of uprightness." The sages and virtuous men, although the original text here is missing some words, Cheng's words are not completed. The collected commentaries cite Guo Yong saying: The hexagram Dùn discusses "small benefit of uprightness," and the hexagram Kuí discusses "small matters bring good fortune." Those who do not understand take these as small matters and do not think deeply about them. Hence, Confucius in the Commentary on the Judgment clarifies its importance, and people then realize that "small benefit of uprightness" and "small matters bring good fortune" contain great significance.

大壯，大者壯也。剛以動，故壯。本義 釋卦名義。以卦體言，則陽長過中，大者壯也。以卦德言，則乾剛震動，所以壯也。程傳 所以名《大壯》者，謂大者壯也。陰為小，陽為大。陽長以盛，是大者壯也。下剛而上動，以乾之至剛而動，故為《大壯》。為大者壯，與壯之大也。

The Commentary on the Judgment says: The hexagram "Great Strength" refers to a great side being strong. With a strong and firm nature, it acts and thus becomes strong. Zhu Xi's "Benyi" explains that this is interpreting the meaning of the hexagram name: in terms of the hexagram structure, the yang lines are increasing and have exceeded half, indicating a great side being strong; in terms of the hexagram virtue, the lower trigram is Qian (Heaven), which is strong and vigorous, and the upper trigram is Zhen (Thunder), which is active and dynamic, hence the strength. Cheng Yi's Yichuan Commentary on the Changes says: the reason for naming it "Great Strength" is to indicate a great side being strong. Yin is small, yang is great. When yang grows to its fullness, it is a great side being strong. The lower trigram is strong and vigorous, and the upper trigram is active and dynamic. By acting with the most strong and firm nature of Qian, it is called "Great Strength." This is not only a great side being strong, but also a very strong strength.

集說 項氏安世曰：剛則不為物慾所橈，故其動也壯，使以血氣而動，安得壯乎？案 大者，謂陽也。大者壯，謂四陽盛長也。此句止釋名卦之義。“剛以動故壯”一句，非正釋卦名，乃推明卦之善以起辭義耳。凡曰故者皆同義，“順以說”“故聚”，“明以動故《豐》”是也。

Collected Commentaries cite Xiang Anshi's statement: A strong person is not swayed by material desires, so his actions can be called vigorous; if one acts merely based on temporary passion, how can it be called vigorous? Li Guangdi explains: "Greatness" refers to Yang; "Greatness is Vigorous" means the four Yang lines are flourishing and growing. This sentence merely explains the meaning of the hexagram name. The phrase "Vigorous because of strength in action" is not a direct explanation of the hexagram name, but rather an elaboration on the beauty and virtue of this hexagram, leading to the meaning of the hexagram statement. Any sentence using the word "gu" (hence) follows the same pattern. For example, the hexagram Cui says "Smoothness with Joy" and then "hence gathering," and the hexagram Feng says "Brightness in action, hence Feng," all following this same structure.

大壯利貞，大者正也。正大而天地之情可見矣。本義 釋“利貞”之義而極言之。程傳 大者既壯，則利於貞正，正而大者道也。極正大之理，則“天地之情可見矣”。天地之道，常久而不已者，至大至正也。正大之理，學者默識心通可也。不云大下而云“正大”，恐疑為一事也。

The Commentary on the Judgment says: The hexagram Great Strength is favorable to upholding correctness, because the great side should originally be pure and correct. When one can be both great and correct, the true nature of heaven and earth becomes evident. Zhu Xi's "Benyi" says that this explains the meaning of "favorable to correctness" and takes it to its extreme. Cheng Yi's "Yichuan Commentary on the Changes" says: When the great side has already become strong, it is appropriate to be correct and firm. To be both correct and great is the way. Taking the principle of correctness and greatness to its extreme, the true nature of heaven and earth becomes evident. The way of heaven and earth remains constant and unceasing because it is both great and correct. The principle of correctness and greatness, scholars need only silently understand and have it clear in their hearts. The Commentary on the Judgment does not say "great correctness" but "correctness and greatness," to prevent people from mistaking correctness and greatness as one thing.

集說 《朱子語類》問：如何見“天地之情”，曰：“正大”便見得“天地之情”。天地只是正大，未嘗有些子邪處。胡氏炳文曰：心未易見，故疑其辭曰“復其見天地之心乎”！情則可見矣，故直書之。孟子養氣之論，自此而出。大者壯也，即是其為氣也。至大至剛，大者正也，即是以直養而無害。

Collecting Sayings cites Zhu Xi's Sayings: Someone asked, how can one see the "feelings of heaven and earth"? Zhu Xi answered: As long as one understands the two characters "zhengda" (upright and great), one can see the feelings of heaven and earth; heaven and earth are nothing but upright and great, never having the slightest bit of evil or deviation. Collecting Sayings also cites Hu Bingwen: The heart is not easy to see, so the Commentary on the Judgment of the Hexagram of Returning uses a speculative tone to say, "Can we see the heart of heaven and earth?" But feelings are visible, so here it is directly written out. The discussion on cultivating qi in Mencius arises from this: "Da zhe zhuang ye" (greatness is strength) corresponds exactly to what he said, "Its nature is utmost great and firm"; "Da zhe zheng ye" (greatness is uprightness) corresponds exactly to what he said, "Nourishing it with straightness without causing harm."

晉，進也。本義 釋卦名義。集說 俞氏琰曰：《晉》以日之進言，與《升》、《漸》木之進不同。日出地上，其明進而盛。《升》、《漸》雖亦有進義，而無明盛之象。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。本義 以卦象卦德卦變釋卦辭。

The Commentary on the Judgment says: The hexagram "Jin" means advancement. Zhu Xi's "Benyi" explains that this sentence is explaining the meaning of the hexagram's name. Collected Sayings cite Yu Yan's view that "Jin" refers to the rising of the sun, which represents advancement, differing from the advancement in the hexagrams "Sheng" and "Jian," which refer to the growth of grass and trees. The sun rises from the ground, and its brightness gradually expands until it reaches its full brilliance. Although "Sheng" and "Jian" also contain the meaning of advancement, they do not convey the image of increasing brightness. The Commentary on the Judgment then continues: brightness rises from the earth, the soft and yielding element adheres to the great brightness, the Yin and soft element advances upward, so the feudal lords who maintain stability in their states receive generous gifts of chariots and horses from the Son of Heaven and are received three times in one day. Zhu Xi's "Benyi" explains that this passage uses the "image of the hexagram," "virtue of the hexagram," and "change of the hexagram" to interpret the hexagram statement.

程傳 “晉”，進也，明進而盛也。明出於地，益進而盛，故為《晉》。所以不謂之 集說 崔氏憬曰：雖一卦名《晉》，而五爻為主，故言“柔進而上行也”。郭氏雍曰：“順而麗乎大明，柔進而上行”，康侯之德也。其德柔順而明，故下能康一國之民，而為之主。上能致工者之寵，而“錫馬蕃庶晝日三接”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Jin" means advancement, referring to the progress of brightness towards its flourishing. Brightness rises from the earth, and the more it advances, the more it becomes prosperous, hence the name "Jin." As for why it is not called something else, the original text here is missing, and Cheng's words are incomplete. The collected interpretations cite Cui Jing saying: although the entire hexagram is named "Jin," it actually focuses on the fifth line, yin, which is the main element. Therefore, the Commentary on the Judgment says, "the flexible line advances upward." The collected interpretations also cite Guo Yong saying: "smooth and attached to great brightness, the flexible line advances upward," which describes Kang Hou's virtue. His virtue is both smooth and enlightened, so he can stabilize the people of his country and become their ruler, and also gain the favor of the Son of Heaven, thus achieving "gifted with horses and numerous offspring, receiving three audiences in a single day."

項氏安世曰：三女之卦，獨離柔在上，為得尊位，大中而行之，故謂之“上行”。巽在六四，例謂之上合上同，兌在上六，例謂之上窮，皆不得為“上行”也。王氏申子曰：六卜四卦，離上者八，專取六五一爻，以為成卦之主者二：《晉》、《大有》也。《大有》曰“柔得尊位大中而上下應之”，《晉》則曰“柔進而上行”，是專以康侯之晉者，當此一卦之義矣。

The collected interpretations cite Xiang Anshi's view: among the three female trigrams, only the trigram Li has a yao of flexibility in the middle position of the upper trigram, thus attaining the position of honor and being able to implement the great middle way, hence it is called "upward movement." The trigram Xun's flexible yao is at the sixth position, generally referred to as "upper harmony" or "upper agreement"; the trigram Dui's flexible yao is at the top position, generally referred to as "upper exhaustion"; these two do not qualify as "upward movement." The collected interpretations also cite Wang Shenzi's view: among the sixty-four trigrams, those with the upper trigram being Li total eight trigrams. Among them, two trigrams specifically use the yao at the fifth position as the main yao for forming the trigram, which are the trigrams "Jin" and "Da You." "Da You" states "flexible yao attains the honorable position, great middle way, and is responded to by above and below," while "Jin" states "flexible yao advances upward," indicating that it specifically uses Kanghou's promotion to embody the meaning of this trigram.

吳氏曰慎曰：《晉》、《咸》、《彖傳》，文意正同。卦象數句，在卦名之下，卦辭之上，是既用以釋卦名，而即以之釋卦辭，故用“是以”二字接下。案 離之德，為麗為明，是明與麗皆離也。“順而麗乎大明”，蓋以順德為本，而為大明所附麗。則明者離，而麗者亦離矣。若曰以順而附麗於大明，則麗字乃為坤所借用，其義不亦贅乎？火之為物，不能孤行也，必有所附，猶人心之明。不可孤行也，必有所附。《離》曰“畜牝牛”者，明附於順也。《睽》、《旅》之《彖》亦然，皆以說止為主，而明附之也。此文義之誤，不可不正。

Collecting interpretations cites Wu Yashen's statement: The "Commentary on the Judgment" of the hexagram "Jin" and "Xian" follow exactly the same pattern in their wording. The sentences explaining the image of the hexagram are placed below the hexagram name and above the hexagram statement, serving both to explain the hexagram name and to interpret the hexagram statement. Therefore, the following text uses the phrase "is therefore" to connect. Li Guangdi comments: The virtue of Li is both attachment and brightness, showing that brightness and attachment both belong to Li. "Following and attaching to great brightness" means that the softness and compliance of Kun form the foundation, while great brightness is attached to it. Thus, the light comes from Li, and the attachment also remains with Li. If it were said that brightness is attached by means of softness and compliance, then the character "li" would be borrowed by Kun, making the meaning redundant. Fire cannot exist by itself; it must be attached to something. Similarly, the brightness of the human heart cannot exist by itself; it must be attached to something. The hexagram "Li" says "raising a female ox," which is exactly brightness attached to softness and compliance. The "Commentary on the Judgment" of the hexagrams "Kui" and "Lv" also follow this pattern, all emphasizing joy and stillness with brightness attached. Previous misunderstandings of this meaning must be corrected.

明入地中，明夷。本義 以卦象釋卦名。集說 孔氏穎達曰：此就二象以釋卦名，此及《晉》卦，皆《彖》、《象》同辭也。內文明而外柔順，以蒙大難，文王以之。本義 以卦德釋卦義。“蒙大難”，謂遭紂之亂而見囚也

The Commentary on the Judgment says: Light sinking into the earth is called The Brightening of the Sun. Zhu Xi's Benyi explains that this sentence uses the image of the hexagram to explain the name of the hexagram. Jishuo cites Kong Yingda saying: This is explaining the name of the hexagram by referring to the two images above and below; this hexagram is similar to the hexagram Jin, and the expressions used in the Commentary on the Judgment and the Image Commentary are the same. The Commentary on the Judgment then says: Inner virtue is bright and outer nature is gentle and compliant, thus being able to endure great difficulties, as King Wen did. Zhu Xi's Benyi explains that this sentence uses the 'hexagram virtue' to explain the meaning of the hexagram; the term 'enduring great difficulties' refers to King Wen being imprisoned due to the chaos of King Zhou's rule.

程傳 明入於地，其明滅也，故為《明夷》。內卦離，離者文明之象。外卦坤，坤者柔順之象。為人內有文明之德，而外能柔順也。昔者文王如是，故曰“文王以之”。當紂之昏暗，乃明夷之時，而文王內有文明之德，外柔順以事紂，蒙犯大難。而內不失其明聖，而外足以遠禍患，此文王所用之道也，故曰“文王以之”。集說 王氏申子曰：《明夷》一卦，大抵主商之未造言之。

Cheng Yi in Yichuan's Commentary on the Changes says: When brightness sinks into the earth, its light is extinguished, hence the name "Bright Abode." The inner trigram is Li, which represents the image of culture and brightness; the outer trigram is Kun, which represents the image of softness and compliance. A person who possesses the virtue of civilization within and shows compliance on the outside, was exactly the case of King Wen before. Therefore, it is said "King Wen used this." When King Zhou of Shang was foolish and dark, it was the time when brightness was harmed; King Wen had the virtue of civilization within and used compliance to serve King Zhou, thus suffering great difficulties. However, he did not lose his wise and sage virtue within, and his outward conduct was sufficient to avoid calamity. This was the path King Wen adopted, hence it is said "King Wen used this." The collected interpretations cite Wang Shenzi's saying: The entire hexagram of "Bright Abode" is generally speaking about the situation of the late Shang dynasty.

利艱貞，晦其明也。內難而能正其志，箕子以之。本義 以六五一爻之義釋卦辭，“內難”，謂為紂近親，在其國內，如六五之近於上 程傳 《明夷》之時，利於處艱厄而不失其貞王，謂能晦藏其明也。不晦其明，則被禍患。不守其正，則非賢明。箕子當紂之時，身處其國內，切近其難，故云“內難”。然箕子能藏晦其明，而自守其正志，箕子所用之道也，故曰“箕子以之”。

The Commentary on the Judgment says: It is advantageous to maintain uprightness amidst difficulties, which means to conceal one's wisdom. When one is in internal troubles yet remains steadfast in one's aspirations, Ji Zi did just that. Zhu Xi's "Ben Yi" states that this explanation uses the meaning of the fifth line of the hexagram to interpret the hexagram statement. The term "internal difficulty" refers to Ji Zi being a close relative of King Zhou and residing within his kingdom, just as the fifth line is adjacent to the top line. The original text here is missing some words, and Zhu Xi's statement is incomplete. Cheng Yi's "Yichuan Commentary on the Changes" says: In the context of the hexagram Mingyi, it is appropriate to remain in hardship and adversity without losing one's uprightness, which means to conceal one's wisdom. If one does not conceal one's wisdom, one will suffer misfortune; if one does not uphold one's correct path, one cannot be considered wise. During King Zhou's reign, Ji Zi was within the kingdom, very close to the calamity, hence it is called "internal difficulty." However, Ji Zi was able to conceal his wisdom and alone uphold his upright aspirations, which was the approach Ji Zi took, hence it is said "Ji Zi did so."

集說 胡氏炳文曰：六五爻辭曰“箕於之明夷利貞”。釋彖，兼文王發之。蓋羑里演易，處之甚從容，可見文王之德。佯狂受辱，處之極艱難，可見箕子之志。然此一時也，文王因而發伏羲之《易》，箕子因而發大禹之疇。聖賢之於患難，自繫斯文之會，蓋有天意存焉。俞氏琰曰：“大難”，謂羑里之囚也。其難關係天下之大，民命之所寄，故曰“大難”。“內難”。謂家難也。其難關係一家之內，宗社之所寄也，箕子為紂之近親，故曰“內難”。

Collective commentary cites Hu Bingwen's statement: The fifth line statement says, "Jizi's brightness is obscured, beneficial to uprightness." When the Commentary on the Judgment explains the hexagram statement, it mentions King Wen together. King Wen was in prison in Youli, yet he calmly developed the Zhou Changes, showing his virtue. Jizi pretended to be mad, willingly enduring humiliation, facing extreme hardship, showing his aspirations. However, both were in the same era: King Wen thus developed the Yi of Fuxi, while Jizi thus developed the Great Plan of Yu, the Nine Categories. The suffering of sages and virtuous men is precisely related to the fate of this cultural tradition, and there is probably a heavenly intention involved. Collective commentary also cites Yu Yan's statement: "Great difficulty" refers to the imprisonment in Youli, which involved the whole world, being the reliance of the people's lives and destinies, hence called "great difficulty." "Internal difficulty" refers to the family's misfortune, which involved the family, being the reliance of the ancestral temple and state, hence Jizi, being a close relative of King Zhou, is called "internal difficulty."

家人，女正位乎內，男正位乎外，男女正，天地之大義也。本義 以卦體九五六二釋“利女貞”之義。程傳 彖以卦才而言，陽居五，在外也，陰居二，處內也，男女各得其正位也。尊卑內外之道正，合天地陰陽之大義也。集說 孔氏穎達曰：此因二五得正，以釋《家人》之義，並明“女貞”之旨。吳氏曰慎曰：先言“女正位乎內”，釋“利女貞”也。

The Commentary on the Judgment says: The hexagram Family illustrates that the woman is in the inner trigram and holds the correct position, while the man is in the outer trigram and also holds the correct position. Both male and female each occupy their proper place, which is the great principle of heaven and earth. Zhu Xi's "Benyi" says that this is using the two lines, nine five and six two, in the hexagram structure to explain the meaning of the hexagram statement "favorable for a woman to be firm." Cheng Yi's Yichuan Commentary on the Changes says: The Commentary on the Judgment discusses the quality of the hexagram as a whole. The yang line is in the fifth position, which is in the outer trigram; the yin line is in the second position, which is in the inner trigram. Thus, the man and woman each occupy their proper place. The order of respect and hierarchy within and outside is correct, which conforms to the great principle of yin and yang in heaven and earth. The collected interpretations cite Kong Yingda saying: This is based on the fact that both six two and nine five are in the proper position and are correct, to explain the meaning of the hexagram Family, and also to clarify the meaning of the hexagram statement "favorable for a woman to be firm." The collected interpretations also cite Wu Yashen saying: First saying "the woman holds the correct position within," is precisely to explain "favorable for a woman to be firm."

家人有嚴君焉，父母之謂也。本義 亦謂二五。程傳 《家人》之道，必有所尊嚴而君長者，謂父母也。雖一家之小，無尊嚴則孝敬衰，無君長則法度廢。有嚴君而後家道正，家者國之則也。集說 王氏申子曰：父道固主乎嚴，母道尤不可以不嚴，猶國有尊嚴之君長也。無尊嚴則孝敬衰，無君長則法度廢。故《家人》一卦，大要以剛嚴為尚。

The Commentary on the Judgment says: In a family, there is a ruler who exercises authority, referring to the parents. Zhu Xi's "Benyi" says that here it also refers to the second line and the fifth line. Cheng Yi's "Yichuan Commentary on the Changes" says: The principle of governing a family must certainly have someone respected and esteemed, who can act as a ruler, which is the parents. Even in a small family, if there is no dignity, filial piety and reverence will decline; if there is no ruler, the laws and regulations will be neglected. Only with a ruler who exercises authority can the family be properly managed; a well-ordered family is the model for the whole country. The collected interpretations cite Wang Shenzi saying: The way of a father should certainly be strict, but the way of a mother should especially not be lax, just as a country must have a ruler with dignity. Without dignity, filial piety and reverence will decline; without a ruler, the laws and regulations will be neglected. Therefore, the hexagram "Family" mainly emphasizes the importance of upholding firmness and strictness.

父父子子，兄兄弟弟，夫夫婦婦，而家道正，正家而天下定矣。本義 上父，初子，五三夫，四二婦，五兄三弟。以卦畫推之。又有此象。程傳 父子，兄弟夫婦各得其道，則家道正矣。推一家之道，可以及天下，故家正則“天下定矣”。集說 俞氏琰曰：彖辭舉其端，故但言“利女貞”。《彖傳》極其全，故兼言男女之正，而又以父子兄弟夫婦推廣而備言之。林氏希元曰：“正家而天下定”，猶云人人親其親長其長而天下平，不作正家之效說。

The Commentary on the Judgment says: A father should be a father, a son should be a son, an elder brother should be an elder brother, a younger brother should be a younger brother, a husband should be a husband, and a wife should be a wife; then the family will be properly ordered. When every family is properly ordered, the world will be at peace. Zhu Xi's "Benyi" says: The top line represents the father, the first line represents the son, the fifth line and the third line represent the husband; the fourth line and the second line represent the wife. The fifth line is the elder brother, and the third line is the younger brother. According to the lines of the hexagram, there is another layer of meaning. Cheng Yi's "Yichuan Commentary on the Changes" says: When father and son, brothers, and husband and wife each fulfill their proper roles, the family will be properly ordered. When the principles of the family are extended to the world, the world will be at peace. The collected interpretations cite Yu Yan saying: The hexagram statement only mentions one aspect, so it only says "favorable for a woman to be constant." The Commentary on the Judgment explains it more fully, so it mentions both men and women being constant, and then extends the meaning to father and son, brothers, and husband and wife, explaining them one by one. The collected interpretations also cite Lin Xiyuan saying: "When the family is properly ordered, the world will be at peace," just as Mencius says that if everyone loves their own relatives and respects their elders, the world will be at peace. This is not referring to the effect of properly ordering the family as a result.

案 六十四卦，六爻剛柔皆得位者，唯《既濟》而已。此外則中四爻得位者三卦，《家人》、《蹇》、《漸》也。然《家人》名義，獨取於風火之卦者，一則風自火出，為風化有原之象。二則《蹇》、《漸》之中爻雖得位，而初上不皆陽爻。凡《易》取類，上爻有父之象。故《蠱》卦下五爻皆曰父母，至上爻則變其文也。初爻有子之象，故蠱曰“有

Li Guangdi remarked: Among the sixty-four hexagrams, the only one where all six lines are properly positioned is the hexagram of "Already Completed" (Ji Ji). Additionally, there are three hexagrams where the middle four lines are all properly positioned, namely "Family" (Jia Ren), "Obstruction" (Jian), and "Gradual Progress" (Jian). However, the meaning of the hexagram named "Family" specifically falls on the hexagram of wind over fire, for two reasons: first, wind arises from fire, which symbolizes the origin of customs and education; second, although the middle four lines of "Obstruction" and "Gradual Progress" are properly positioned, their first and top lines are not all yang lines. In the "Zhou Yi," when taking analogies, the top line represents the father, so in the hexagram "Guilt" (Gu), the five lines below refer to parents, but at the top line the meaning changes. The first line represents the son, so in the hexagram "Guilt," the first line says "There is — the original text here is missing, and Li's remarks are incomplete."

睽，火動而上，澤動而下，二女同居，其志不同行。本義 以卦象釋卦名義。程傳 《彖》先釋《睽》義，次言卦才，終言合睽之道，而贊其時用之大。火之性動而上，澤之性動而下，二物之性違異，故為《睽》義。中少二女雖同居，其志不同行，亦為《睽》義。女之少也，同處長則各適其歸，其志異也。言睽者，本同也。本不同，則非《睽》也。

The Commentary on the Judgment says: The hexagram of Kui has the upper trigram Li (Fire) moving upward and the lower trigram Dui (Lake) moving downward. Two women living together but with different aspirations. Zhu Xi's Benyi says that this passage uses the symbolic meaning of the hexagram to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: The Commentary on the Judgment first explains the meaning of "Kui," then discusses the nature of the hexagram, and finally talks about the method of reconciling differences, praising its great utility at specific times. Fire is by nature upward-moving, while Lake is by nature downward-moving. Since these two natures are opposite, they are taken as the meaning of Kui. The middle woman Li and the young woman Dui, although living together, have different aspirations, which is also the meaning of Kui. When young women live together, they grow up and marry different families, so their aspirations are naturally different. When talking about differences, it refers to originally similar things; if they are originally different, then there is no Kui.

案 二女同居之卦多矣，獨於《睽》、《革》言之者，以其皆非長女也。凡家有長嫡，則有所統率而分定，其不同行不相得，而至於乖異變易者，無長嫡而分不定之故爾。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。本義 以卦德卦變卦體釋卦辭。

Li Guangdi remarked: There are more than one hexagram depicting two women living together, but the Commentary on the Judgment specifically mentions only the hexagrams of Kui and Ge, because the women associated with these hexagrams are not the eldest daughters. In a family where the eldest son is present, there is someone to lead, and the roles are clearly defined. The reason for differing aspirations and mutual incompatibility leading to discord and disorder is precisely due to the absence of the eldest son and the lack of clear roles. The Commentary on the Judgment then says: Joyful and attached to brightness, the yin and flexible element advances upward, occupying the central position and matching with the yang and strong element, thus achieving good results in minor matters. Zhu Xi's "Benyi" states that this passage uses "hexagram virtue," "hexagram transformation," and "hexagram structure" to explain the hexagram statement.

程傳 卦才如此，所以“小事吉”也。兌，說也，離，麗也，又為明。故為說順而附麗於明。凡離在上而《彖》欲見柔居尊者，則曰“柔進而上行”，《晉》、《鼎》是也。方暌乖之時，六五以柔居尊位，有說順麗明之善，又得中道而應剛，雖不能合天下之睽，成天下之大事，亦可以小濟，是於“小事吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: the nature of a hexagram is thus, so it says 'good fortune in small matters'. Dui represents joy, Li represents attachment, and also signifies brightness, so together they signify joy that is compliant and attached to brightness. Whenever Li is in the upper trigram, the Commentary on the Judgment points out the situation where a yao of yin and flexibility is in a position of honor, and it says 'the flexible advances upward'. The hexagrams of Jin and Ding are like this. In times of discord and separation, the line six in the fifth holds the position of honor with its yin and flexible nature, possessing the qualities of joy, compliance, and attachment to brightness, and also being in the center and in harmony with the yang line nine in the second. Although it is insufficient to reconcile the discord of the world and accomplish great affairs, it can still make some small contributions, hence it says 'good fortune in small matters'.

五以明而應剛，不能致大吉，何也？曰：五陰柔，雖應二，而睽之時，相與之道未能深固。故二必“遇主于巷”，五“噬膚”，而無咎也。天下睽散之時，必君臣剛陽中正，至誠協力，而後能合也。

Cheng Yi then asked: Although the line six in the fifth is in harmony with the line nine in the second through brightness, why does it not lead to great good fortune? The answer is: The line six in the fifth is of a yin and soft nature. Although it is in harmony with the line nine in the second, during a time of discord, the relationship between them is not yet deep and firm. Therefore, the line nine in the second must meet the ruler by chance in a remote alley, and the line six in the fifth must bite into soft flesh deeply to connect with others, only then can there be no fault. When the world is in a state of separation and dispersion, it is essential that both the ruler and the minister are of yang and upright qualities, with sincere unity, only then can harmony be restored.

集說 何氏楷曰：易無樂乎柔主也，而獨離居外體者，每稱焉。乾下離上曰《大有》，曰“柔得尊位，大中而上下應之”。艮下離上曰《旅》，曰“柔得中乎外而順乎剛”。離下離上曰《離》，曰“柔麗乎中正故亨”。震下離上曰《噬嗑》，曰“柔得中而上行”。坤下離上曰《晉》，曰“柔進而上行”。兌下離上曰《睽》，巽下離上曰《鼎》，皆曰“柔進而上行，得中而應乎剛”。坎下離上曰《未濟》，猶曰“柔得中也”。下卦兌說，上卦柔中，皆以小心行柔道者。《彖》之所謂“小事吉”者此耳。

Collecting various interpretations, He Kai says: The Zhou Changes (I Ching) usually does not favor a yao of yin and flexibility as the main element of a hexagram. However, when the trigram Li (Fire) is in the outer trigram, the Commentary on the Judgment often praises it, because at that time the flexible yao is exactly in the fifth position and thus achieves the center. For example, when Qian (Heaven) is below and Li (Fire) above, forming the hexagram Da You (Great Possession), the Commentary on the Judgment says, "A flexible yao occupies a high position, is great and centered, and is supported by both above and below." When Gen (Mountain) is below and Li (Fire) above, forming the hexagram Lu (Travel), it says, "A flexible yao is centered in the outer trigram and follows the strength of the yang." When Li (Fire) is both below and above, forming the hexagram Li (Fire), it says, "A flexible yao is attached to the center and righteousness, thus achieving success." When Zhen (Thunder) is below and Li (Fire) above, forming the hexagram Shi He (Breaking the Bones), it says, "A flexible yao is centered and moves upward." When Kun (Earth) is below and Li (Fire) above, forming the hexagram Jin (Progress), it says, "A flexible yao advances and moves upward." When Dui (Lake) is below and Li (Fire) above, forming the hexagram Kui (Strife), and when Xun (Wind) is below and Li (Fire) above, forming the hexagram Ding (Tripod), both say, "A flexible yao advances and moves upward, is centered and responds to the strength of the yang." When Kan (Water) is below and Li (Fire) above, forming the hexagram Wei Ji (Not Yet Completed), it also says, "A flexible yao is centered." In all these hexagrams, the flexible main element is affirmed only because it is centered. In this hexagram, the lower trigram Dui (Lake) is characterized by joy, and the upper trigram is the sixth yao, which is flexible and gentle, and is centered. Overall, the hexagram presents a pattern of careful and gentle behavior. The Commentary on the Judgment's statement, "small matters are auspicious," refers precisely to this meaning—that the path of flexibility is suitable only for small matters and cannot bear great responsibilities.

案 此彖言卦之善，與《鼎》略同。《鼎》曰“元亨”，而此卦但曰“小事吉”者，當《睽》之時故也。凡釋卦名畢，則文義略斷，而特舉卦辭釋之，其與此卦之義相似者，則《革》卦釋名辭之例，尤為顯著也。今釋卦名而文意不斷，直連釋辭之義而總結之。蓋明乎當睽之時，有此數善，是以“小事吉”。亦唯因睽之時，故有此數善，而唯“小事吉”也。凡《彖傳》名辭之義不分者皆此類。

Li Guangdi remarked: The beauty and virtue of this hexagram as explained in the Commentary on the Judgment is similar to that of the Hexagram of the Cauldron. The Hexagram of the Cauldron says "originally prosperous and harmonious," while this hexagram only says "small matters are auspicious," because it is during the time of the Hexagram of Estrangement. According to the usual practice, after explaining the name of the hexagram, the meaning of the text is briefly paused, and then the hexagram statement is explained separately. Among similar examples, the Hexagram of Change most clearly distinguishes between the explanation of the hexagram name and the hexagram statement. Now, in this hexagram, after explaining the name of the hexagram, the text does not pause, but directly continues to explain the meaning of the hexagram statement, thereby emphasizing: when in a state of estrangement, possessing the above-mentioned virtues, therefore "small matters are auspicious"; also precisely because it is in a state of estrangement, only these few virtues are present, and thus only "small matters are auspicious." All instances in the Commentary on the Judgment where the meaning of the hexagram name and the hexagram statement are not explained separately belong to this category.

天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時 本義 極言其理而贊之。程傳 推物理之同，以明《暌》之時用，乃聖人合睽之道也。見同之為同者，世俗之知也。聖人則明物理之本同，所以能同天下而和合萬類也。以天地男女萬物明之，天高地下，其體睽也。然陽降陰升，相合而成化育之事則同也。男女異質，睽也，而相求之志則通也。生物萬殊，睽也。然而得天地之和，稟陰陽之氣，則相類也。

The Commentary on the Judgment says: Heaven and Earth are different yet they both bring about the process of generation and nurturing; male and female are different yet they share the same desire and intention; all things are different yet they share the same principles of generation. The passage on the hexagram Kui is missing the words "how great it is" at this point. Zhu Xi's "Benyi" says that this is explaining the principle to its fullest and expressing admiration. Cheng Yi's "Yichuan Commentary on the Changes" says: by investigating the common nature of things, we can explain the function of Kui at a particular time, which is exactly the way the sage reconciles differences. To see only sameness is the view of the common people; the sage understands that the principles of things are fundamentally the same, thus being able to unify the world and harmonize all beings. Using Heaven and Earth, male and female, and all things as examples: Heaven is above and Earth is below, their forms are different, yet the yang energy descends and the yin energy ascends, combining to achieve the function of generation and nurturing, which is the same; male and female have different natures, which is different, yet they share the same desire and intention; all things are different, yet they all receive the harmonious balance of Heaven and Earth and the energies of yin and yang, which is the same.

物雖異而理本同，故天下之大，群生之眾，睽散萬殊，而聖人為能同之，處《睽》之時，合《睽》之用。其事至大，故云“大矣哉！”集說 趙氏汝楳曰：天地不睽，則清濁淆瀆。男女不睽，則外內無別。萬物不睽，則生化雜糅。睽者其體，合者其用。

Cheng Yi continued to say: Although things are different from each other, the principles are fundamentally the same. Therefore, although the world is so vast and beings so numerous, with their divergence and dispersion, their myriad differences, only the sage can unify them. This is the function of the hexagram Kui, which is to reconcile differences. This matter is of great importance, so the Commentary on the Judgment says, "How great it is!" The collected interpretations cite Zhao Ru Mei's saying: If heaven and earth were not to differ, the clear and turbid would become mixed and confused; if male and female were not to differ, there would be no distinction between inside and outside; if all things were not to differ, growth and transformation would become confused and indistinct. Thus, difference is their essence, and reconciliation is their function.

蹇，難也，險在前也。見險而能止，知矣哉。本義 以卦德釋卦名義而贊其美。程傳 “蹇”，難也。蹇之為難，如乾之為健，若易之為難，則義有未足。

The Commentary on the Judgment says: The hexagram "Jian" signifies hardship, with danger and entanglement ahead. Seeing the danger and being able to stop and not advance, this is truly wise. Zhu Xi's "Benyi" says that this passage uses the "gua de" (hexagram virtue) to explain the meaning of the hexagram name and praises its merit. Cheng Yi's "Yichuan Commentary on the Changes" says: "Jian" means difficulty. However, the reason the hexagram "Jian" takes "difficulty" as its name is similar to how the hexagram "Qian" takes "strength" as its name; it takes this characteristic as the fundamental name of the hexagram. If one only understands "difficulty" in the ordinary sense of "easy" and "difficult," the meaning would be insufficient. The original text ends here, and the following is continued from another section.

《蹇》有險阻之義，《屯》亦難也，《困》亦難也。同為難而義則異。《屯》者，始難而未得通，《困》者，力之窮，《蹇》乃險阻艱難之義，各不同也。“險在前也”，坎險在前，下止而不得進，故為《蹇》。見險而能止，以卦才言，處《蹇》之道也。上險而下止，“見險而能止”也。犯險而進，則有悔咎，故美其能止為知也。方蹇難之時，唯能止為善。故諸爻除五與二外，皆以往為失，來為得也。

Cheng Yi's Yichuan Commentary on the Changes continues to say: The hexagram Jian contains the meaning of difficulties and obstacles, the hexagram Tun also discusses hardship, and the hexagram Kun also discusses hardship; although they are all about difficulty, their meanings differ. Tun refers to being blocked from the beginning and unable to make progress, Kun refers to having exhausted one's strength and being at a dead end, while Jian refers to encountering obstacles ahead and finding it difficult to move forward. The three are distinct. The Commentary on the Judgment says, "Danger is ahead," because the upper trigram Kan, representing danger, is in front, and the lower trigram Gen, representing stopping, prevents further progress, so the hexagram is named Jian. "Seeing danger and being able to stop" refers to the inherent quality of the hexagram, and this is the proper attitude when facing difficulty. The upper trigram is danger, and the lower trigram is stopping, which means seeing danger and being able to stop. If one insists on moving forward despite knowing there is danger, it will bring regret and misfortune. Therefore, the Commentary on the Judgment praises this attitude of stopping as wise. When facing difficulty, only stopping is the proper way to deal with it. Therefore, the six lines of the hexagram Jian, except for the line nine in the fifth position and the line six in the second position, consider moving toward the outer trigram as a loss and returning to the inner trigram as a gain.

集說 項氏安世曰：險而止為《蒙》，止於外也。“見險而能止”為智，止於內也。止於外者，阻而不得進也。止於內者，有所見而不妄進也。此《蒙》與《蹇》之所以分也。《屯》與《蹇》皆訓難，《屯》者“動乎險中”，濟難者也。《蹇》者“止乎險中”，涉難者也。此《屯》，與《蹇》之所以分也。王氏申子曰：冒險而進，豈知者之事，故諸爻皆喜來而惡往。唯二與五不言來往，蓋君臣濟蹇者也。其可見險而遽止乎！其止者，處《蹇》之事也。其不止者，濟《蹇》之事也。

The collected interpretations cite Xiang Anshi's view: "Danger and stopping" is the nature of the Meng hexagram, where "stopping" refers to the outer trigram. "Seeing danger and stopping" is wisdom, where "stopping" refers to the inner trigram. Stopping outside means being blocked and unable to move forward; stopping inside means being aware and unwilling to act rashly. This is the difference between Meng and Jian. Both Tun and Jian are interpreted as difficult situations. Tun is "moving within danger," striving to overcome danger; Jian is "stopping within danger," being cautious while in a dangerous situation. This is the difference between Tun and Jian. The collected interpretations also cite Wang Shenzi's view: rushing forward into danger is not the action of a wise person, so all lines of the Jian hexagram regard coming as favorable and going as unfavorable. Only lines six-two and nine-five do not discuss coming or going, because these two lines are the king and minister responsible for overcoming the Jian situation. Stopping is what one does when facing difficulty; not stopping is what one does when taking responsibility to resolve the difficulty.

蹇利西南，往得中也；不利東北，其道窮也；利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉。本義 以卦變卦體釋卦辭，而贊其時用之大也。

The Commentary on the Judgment says: The hexagram "Jian" states "advantageous to go to the Southwest," because going to the Southwest can attain the central position; "not advantageous to go to the Northeast," because that path has reached its end; "advantageous to see a great man," because going there can establish achievements; "when in proper position, uprightness brings good fortune," because each line is in proper position and holds to the correct path, sufficient to correct the state. The function of the time of difficulty is indeed great. Zhu Xi's "Benyi" says: this passage uses "hexagram transformation" (a hexagram coming from another hexagram through the movement of its lines) and "hexagram structure" (the overall structure of the six lines) to explain the hexagram statement, and praises the great function of the time of the hexagram "Jian."

程傳 《蹇》之時，利於處平易，西南坤方為順易，東北艮方為險阻。九上居五而得中正之位，是往而得平易之地，故為利也。五居坎險之中，而謂之平易者，蓋卦本坤，由五往而成坎，故但取往而得中，不取成坎之義也。方《蹇》而又止危險之地，則蹇益甚矣，故“不利東北，其道窮也”，謂《蹇》之極也。蹇難之時，非聖賢不能濟天下之蹇，故利於見大人也。大人當位，則成濟蹇之功矣，往而有功也。能濟天下之蹇者，唯大正之道。夫子又取卦才而言，《蹇》之諸爻，除初外，餘皆當正位，故為貞正而吉也。

Cheng Yi in Yichuan's Commentary on the Changes says that in times of difficulty, one should remain in a place that is flat and easy to travel. The Southwest belongs to the Earth trigram, which represents a gentle and easy direction; the Northeast belongs to the Mountain trigram, which represents a dangerous and difficult direction. One yang line ascends to the fifth position and attains the position of 'zhongzheng' (both central and proper), which is referred to as moving to an easy place, hence it is called beneficial. Someone might ask: the nine in the fifth position is clearly in the danger of the water trigram, how can it be said to be easy? This is because this hexagram originates from the Earth trigram, and one yang line moves to the fifth position to form the body of the water trigram. Therefore, only the aspect of 'moving and attaining the center' is taken, not the aspect of becoming the dangerous water trigram. In times of difficulty, if one stops at a dangerous place, the difficulty will only deepen. Hence, it is said 'not beneficial to the Northeast, its path is exhausted,' meaning the difficulty has reached its peak. In times of difficulty, only the wise and virtuous can save the world's difficulties, so it is appropriate to see a great person. A great person residing in the proper position can accomplish the task of overcoming difficulty, which is called 'moving and achieving success.' The only way to save the world's difficulties is through the great and correct principle. Confucius also discusses this from the perspective of the hexagram's constitution: the six lines of the蹇 hexagram, except for the first line, are all in the proper position, hence it is said that by maintaining correctness one obtains good fortune.

集說 薛氏溫其曰：諸卦皆指內為來，外為往，則此“往得中”謂五也。《蹇》、《解》相循，覆視《蹇》卦則為《解》。九二得中。則曰“其來復吉，乃得中也”。往者得中，中在外也。來復得中，中在內也。胡氏炳文曰：《坎》、《睽》、《蹇》皆非順境，夫子以為雖此時亦有可用者，故皆極言贊之。《坎》、《睽》釋卦辭後，復從天地人物極言之，以贊其大。《蹇》則釋卦辭以贊之而已，蓋上文所謂“往得中”“有功”“正邦”即其用之大者也。

Collecting interpretations cites Xue Wenqi's view: the general principle for each hexagram is that entering the inner trigram is called "coming" and moving toward the outer trigram is called "going." Therefore, "going and attaining the center" refers to the Nine in the Fifth position. The hexagrams Jian and Jie are connected at their beginning and end; if the hexagram Jian is completely reversed, it becomes Jie. In Jian, the Nine in the Second occupies the central position and is properly placed, so the Commentary on the Judgment of Jie says, "Coming back to the center is auspicious, for it attains the center." "Going" and attaining the center means the center is in the outer trigram; "coming back" and attaining the center means the center is in the inner trigram. Collecting interpretations also cites Hu Bingwen's view: the hexagrams Kan, Kui, and Jian are not in favorable conditions. Confucius believed that even in such situations there are still useful aspects, so he highly praised all three. After explaining the hexagram statements of Kan and Kui, further discussion is given from the perspectives of heaven, earth, and people, used to praise their grandeur. However, the hexagram Jian only praises the hexagram statement itself, because the previously mentioned "going and attaining the center," "having merit," and "rectifying the state" are already the manifestations of its great utility.

案 《彖傳》於《蹇》、《解》言“得中”者，但取其進退之合宜，不躁動以犯難，為“利西南”之義耳。諸家必以《坤》、《坎》、《艮》之象求之，猶乎漢儒鑿智之餘也。

Li Guangdi remarked: The Commentary on the Judgment discusses "getting the middle" in the hexagrams of Jian and Jie, but this refers only to the idea of proceeding and retreating in moderation, avoiding hasty and reckless actions that might lead to danger. It is used merely to explain "favoring the southwest." However, various schools insist on matching the hexagrams of Kun, Kan, and Gen to the southwest direction, which remains the lingering influence of the Han dynasty scholars' forced and artificial interpretations.

解，險以動，動而免乎險解。本義 以卦德釋卦名義。程傳 坎險震動，“險以動”也，不險則非難，不動則不能出難。動而出於險外，是“免乎險難”也，故為《解》。

The Commentary on the Judgment says: The hexagram of "Release" refers to encountering danger and then acting vigorously, thus escaping from the danger, hence it is called "Release." Zhu Xi's "Basic Meaning" says: This uses the "hexagram virtue" (the nature and disposition of each of the upper and lower trigrams) to explain the meaning of the hexagram name. Cheng Yi's "Yichuan Commentary on the Changes" says: The lower trigram is Kan, representing danger, and the upper trigram is Zhen, representing movement. Together they form "danger through movement." Without danger, there can be no peril; without vigorous action, one cannot escape peril. When movement leads beyond the peril, this is called "escaping from danger," hence the hexagram is named "Release."

集說 何氏楷曰：以畫觀之，《蹇》之反。以卦觀之，《屯》之反。《蹇》止於險下，不如《屯》“動乎險中”。《屯》“動乎險中”，又不如《解》動乎險外也。

Collective commentary cites He Kai's view: Looking solely at the six lines of the hexagram, "Jie" is "Jian" entirely reversed; considering the arrangement of the upper and lower trigrams, "Jie" is also "Zun" with its upper and lower parts reversed. "Jian" is stopped below the peril, which is less than "Zun's" "movement within peril"; while "Zun" moves actively within peril, it is still less than "Jie" which can move beyond the peril.

解，利西南，往得眾也，其來復吉，乃得中也，有攸往夙吉，往有功也。本義 以卦變釋卦辭。坤為眾，得眾，謂九四入坤體。“得中”“有功”，皆指九二。程傳 解難之道，利在廣大平易，以寬易而往濟解，則得眾心之歸也。不云無所往，省文爾。救亂陳難，一時之事，未能成治道也。必待難解無所往，然後來復先王之治，乃得中道，謂合宜也。有所為，則“夙吉”也，早則往而有功，緩則惡滋而害深矣。

The Commentary on the Judgment says: The hexagram "Jie" states "favorable to the southwest" because going forward can gain the support of the people; "its return is吉祥" because returning to its original position conforms to the middle path; "there is a place to go, and it is favorable to go early" because going forward can establish achievements. Zhu Xi's "Benyi" says: This uses "hexagram transformation" to explain the hexagram statement. The hexagram K'un represents the people, so "gaining the people" refers to the yang line nine in the fourth position entering the body of K'un; "gaining the middle" and "achieving success" both refer to the line nine in the second. Cheng Yi's "Yichuan Commentary on the Changes" says: The way to resolve difficulties is favorable in being broad and easy, for only by approaching the crisis with a relaxed and gentle attitude can one win the hearts of the people. The hexagram statement does not say "no place to go," but this is just a concise expression. Putting an end to chaos and difficulties is only a temporary emergency, insufficient for achieving the way of good governance; one must wait until the crisis is resolved and there is no need to go out to wage war, then return to restore the governance methods of the former kings, only then does it conform to the middle path, which is just right. If there is indeed something that needs to be done, then "favorable to go early" — acting promptly can achieve success, but once delayed, the bad situation will grow and the harm will deepen.

集說 王氏安石曰：有難則往，所以濟難。難已則來而復，所以保常。濟難以權，保常以中，此所以吉。郭氏雍曰：“其來復古乃得中”者，險難既解而來復，乃得中道，所謂“獲三狐”而“得黃矢”者也。“有攸往夙吉，往有功”者。如“射隼于高墉之上”者也。徐氏幾曰：“乃得中”，指二也。蓋禍亂已散，則復反於安靜之域，不事煩擾，以靜而吉也。邱氏富國曰：大抵處時方平者，易緩。除惡不盡者，易滋。聖人於患難方平之際，既不欲人以多事自疲，又不欲人以無事自怠也。

Collective commentary cites Wang Anshi's view: when there is difficulty, one should go forward to resolve it; once the danger is calmed, one should return to normalcy to maintain the constant way. To resolve difficulties requires flexibility, while maintaining the constant way requires the middle path, which is the reason for obtaining good fortune. Collective commentary also cites Guo Yong's view: "Returning to the middle brings good fortune" (the original text mistakenly wrote "ancient" instead of "good fortune"), meaning that after the danger has been removed, returning to normalcy is in accordance with the middle path, which is the situation described in the line statement of Nine in the Second, "He caught three foxes and obtained a yellow arrow." As for "Going somewhere brings good fortune early, going leads to success," it is like the line statement of Six at the Top, "The public shoots a falcon on a high wall," showing decisiveness. Collective commentary also cites Xu Ji's view: "Returning to the middle" refers to Nine in the Second. Once disorder has been dispersed, one should return to a peaceful state, avoiding further disturbances and maintaining stillness to gain good fortune. Collective commentary also cites Qiu Fuguo's view: generally speaking, those who have just stabilized a situation are prone to slackness, while those who have not thoroughly eliminated evil are prone to its resurgence. The sage, in the initial stage of overcoming hardship, does not want people to exhaust themselves through excessive activity, nor does he want people to become lazy due to the absence of affairs.

案 之東北為進前，之西南為退後，然則來復即“利西南”之義也。而以“得眾”“得中”重釋之者，“得眾”，釋“利”字之義。言能修內固本，則得人心之歸也。“乃”字即承此意言之，謂唯其“利西南”，故必來復乃得中道也。“得眾”“得中”，亦但論義

Li Guangdi remarked: Going northeast is advancing forward, while going southwest is retreating backward. Therefore, "its return" precisely means "favorable to the southwest." However, the Commentary on the Judgment reinterprets this with the phrases "gaining the people" and "gaining the center." "Gaining the people" explains the "favorable" in the Hexagram Statement, meaning that by cultivating internally and consolidating the foundation, one can win the people's allegiance. The "then" in the next phrase follows this meaning, indicating that precisely because it is favorable to the southwest, one must return to the norm in order to attain the center. The phrases "gaining the people" and "gaining the center" are merely based on principles. There is a missing text in the original here, and the following text does not connect properly.

天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉。本義 極言而贊其大也。程傳 既明處《解》之道，復言天地之解，以見解時之大。天地之氣，開散交感而和暢，則成雷雨，雷雨作而萬物皆生發甲坼，天地之功，由解而成，故贊“解之時大矣哉！”王者法天道，行寬宥，施恩惠，養育兆民，至於昆蟲草木，乃順《解》之時，與天地合德也。

The Commentary on the Judgment says: When the heavens and earth are blocked and then suddenly unblocked, thunder and rain arise; once thunder and rain arise, the shells of all fruits and plants burst open and sprout. The situation of "Release" is indeed great. Zhu Xi's "Benyi" says: This is an open and enthusiastic praise of the great nature of the hexagram "Release." Cheng Yi's "Yichuan Commentary on the Changes" says: After explaining the principles of being in the situation of "Release," it then proceeds to explain the release of heaven and earth, to demonstrate the grandeur of the time of release. When the energies of heaven and earth spread out and mutually respond in harmony, they condense into thunder and rain; once thunder and rain arise, all things sprout and break through their shells. The nurturing power of heaven and earth is precisely formed through this "Release," so it is praised as "How great is the time of Release!" Rulers should emulate the way of heaven, practice leniency, widely spread benevolence, nurture millions of people, and extend their benefits even to insects and plants. This is to follow the trend of "Release" and align with the virtue of heaven and earth.

集說 王氏弼曰：天地否結，則雷雨不作。交通感散，“雷雨乃作”也。雷雨之作，否結則散，故“百果草木皆甲坼”。胡氏炳文曰：《解》上下體易為《屯》，“動乎險中”為《屯》，動而出乎險之外為《解》。《屯》象草穿地而未申，《解》則“雷雨作而百果草木皆甲坼”。當《蹇》之未《解》，必動而免乎險，方可以為《解》。《蹇》之既《解》，則宜安靜而不可久煩擾。故《蹇》、《解》之時，聖人皆贊其大。

Collective commentary cites Wang Bi's explanation: when the energies of heaven and earth are blocked and stagnant, thunder and rain will not arise; once the upper and lower parts communicate and the感应 spreads out, thunder and rain then arise. When thunder and rain arise, the blockage and stagnation dissipate, so it says, "All fruits and grasses have their husks split open." "Husks split open" refers to the seed's shell cracking and the sprout emerging. Collective commentary also cites Hu Bingwen's explanation: The hexagram of "Breaking Through" is with the trigram Zhen (Thunder) above and Kan (Water) below. When the two trigrams are reversed, with Kan above and Zhen below, it becomes the hexagram of "Initiation." Struggling in danger is "Initiation," while moving out of danger is "Breaking Through." The image of "Initiation" is like grass sprouts breaking through the ground but not yet fully spread out, while "Breaking Through" is "thunder and rain arise, and all fruits and grasses have their husks split open," which has already become unobstructed. When the difficulty of "Obstruction" has not yet been resolved, one must strive to escape the danger in order to transform into "Breaking Through"; once the difficulty of "Obstruction" has been resolved, one should be quiet and maintain stability, and not continue to struggle for a long time. Therefore, the situations of the hexagrams "Obstruction" and "Breaking Through" are both praised by the sages as grand.