The Image Commentary of the Book of Changes on the Hexagram of Constancy

雷風恆，君子以立不易方。 程傳 君子觀雷風相與成《恆》之象，以常久其德，自立於大中常久之道，不變易其方所也。

The Great Image Commentary says: Thunder and wind combining form the image of the Hexagram of Constancy. The gentleman takes it as a model, maintaining his conduct consistently without changing his direction. Cheng Yi's Commentary on the Changes says: The gentleman observes the image of thunder and wind combining to form the Hexagram of Constancy, thus establishing his virtue to remain unchanging, standing firmly on the great center and the enduring way, without altering the direction he upholds.

集說 呂氏大臨曰：雷風雖若非常，其所以相與則恆。 胡氏炳文曰：雷風雖變，而有不變者存，體雷風之變者，為我之不變者，善體雷風者也。

Collected Sayings cite Lü Daling's view: Thunder and wind, although appearing to be ever-changing, have a constant way of interacting with each other. Collected Sayings cite Hu Bingwen's view: Thunder and wind are changeable, yet there is something unchanging within them. To understand the changes of thunder and wind and use them to realize one's own unchanging nature is to truly understand thunder and wind.

案 說此象者，用烈風雷雨弗迷，說震象者，用迅雷風烈必變，皆非也。“雷風”者，大地之變而不失其常也；“立不易方者”，君子之歷萬變而不失其常也；“洊雷”者，天地震動之氣也；恐懼修省者，君子震動之心也。

Li Guangdi commented: Those who explain the Great Constancy hexagram refer to the phrase "Lieshen leiyu fei mi" from the Book of Documents, Shun's Classic, to illustrate their point; those who explain the Thunder hexagram refer to "Xun leifeng lie" from the Analects, the Chapter on the Village, to illustrate their point. Both are incorrect. The term "Lei Feng" refers to the myriad changes in heaven and earth without losing their regularity (the original text says "da di" which should be "tian di"); the term "Li bu yi fang" refers to the gentleman who undergoes myriad changes without losing his regularity. As for the Thunder hexagram referring to "Jian le," it refers to the qi of heaven and earth being shaken; referring to "ku fu xiu sheng" refers to the reverence and self-examination that a gentleman feels upon being shaken. Each hexagram has its own meaning and should not be mixed together.

浚恆之凶，始求深也。 程傳 居恆之始，而求望子上之深，是知常而不知度勢之甚也。所以“凶”，陰暗不得恆之宜也。 集說 朱氏震曰：初居巽下，以深入為恆，上居震極，以震動為恆，在始而求深，在上而好動，皆凶道也。

The Image Commentary explains the line "Six at the Beginning" saying: seeking permanence too deeply from the start leads to misfortune, because the beginning is too deep. Cheng Yi's Commentary on the Changes says: being at the beginning of the Hexagram of Constancy, one expects too much from the Nine in the Fourth above, which is only knowing to hold fast to the usual and entirely not understanding the need to adapt to circumstances (the original text says "seeking hope for the son above," where "son" should be "for"). It becomes misfortune because it is dark and unclear, failing to grasp the proper measure of the path of constancy. Collected Commentaries cite Zhu Zhen's saying: the line "Six at the Beginning" is at the very bottom of the Wind trigram, taking depth as constant; the line "Six at the Top" is at the top of the Thunder trigram, taking movement as constant. Starting by seeking depth and being at the top while loving movement are both ways that lead to misfortune.

郭氏雍曰：進道有漸而後可久，在《恆》之初，浚而深求，非其道也。 王氏申子曰：可恆之道，以久而成，始而求深，是施諸己則欲速不達，施諸人則責之太遽者也，故凶。

Collective commentary cites Guo Yong's saying: The way to advance requires proceeding step by step, only then can it be sustained; at the beginning of the Hexagram of Constancy, to dig too deep too soon is against the proper way. Collective commentary cites Wang Shenzi's saying: A path that can be maintained over time must be achieved through the passage of time. To seek depth from the beginning: when applied to oneself, it leads to failure through hastiness; when applied to others, it results in pressing too hard, hence leading to misfortune.

蘇氏濬曰：凡人用功之始，立志太銳，取效太急，便有欲速不助長之病，故曰“始求深”，盂子言“深造必以道”，正是此意。

Collective commentary cites Su Jun's saying: Usually, people start their efforts with too strong a determination and too eager a desire for results, leading to the flaw of wanting quick results and hastening things, which is why it is said "beginning with seeking depth." The "Lilu" chapter of the "Mencius" says "A gentleman cultivates deeply according to the Way," which means exactly this (the original text "Muyu" should be "Mencius").

九二悔亡，能久中也。 程傳 所以得“悔亡”者，由其能恆久於中也，人能恆久於中，豈止亡其悔，德之善也！ 集說 胡氏炳文曰：九二獨提“能久中”。諸爻不中，故不久可見。

The Image Commentary explains the Nine in the Second: the Nine in the Second eliminates regret because it can maintain the middle path for a long time. In his Commentary on the Changes, Cheng Yi says: it is able to 'eliminate regret' because it can remain steadfast in the middle path. If a person can remain steadfast in the middle path for a long time, how could that be limited to just eliminating regret? That itself is the beauty of virtue. The collected interpretations cite Hu Bingwen's statement: among the six lines of the Hexagram of Constancy, only the Nine in the Second is highlighted as 'able to maintain the middle for a long time'; the other lines do not occupy the center, so they cannot maintain it for long, and this is clearly evident.

不恆其德，無所容也。 程傳 人既無恆，何所容處，當處之地，既不能恆，處非其據，豈能恆哉？是不恆之人，尤所容處其身也。 案 此“無所容”，與《離》四相似，皆謂德行無常度，自若無所容，非人不容之也。

The Image Commentary explains the line Nine in the Third: If one's virtue cannot be sustained, there will be no place to take refuge. Cheng Yi's Commentary on the Changes says: If a person lacks perseverance, where can he find a place to take refuge? His proper position, since he cannot maintain consistency, is actually an improper one; how can he last long? Therefore, those who lack perseverance have no place to put their bodies. (The original text says '尤所容处,' where '尤' should be '无.') Li Guangdi comments: The phrase 'no place to take refuge' here is similar to the situation of Nine in the Fourth of the卦 of Li. Both refer to virtue lacking consistency, leading to a situation where one has nowhere to take refuge. It is not that others do not accept him.

久非其位，安得禽也。 程傳 處“非其位”，雖久何所得乎，以田為喻，故云“安得禽”也。 集說 王氏弼曰：恆“非其位”，雖勞無獲也。

The Image Commentary explains Nine in the Fourth saying: staying long in an inappropriate position, where can one hunt for game? Cheng Yi's Yichuan Commentary on the Changes says: since one is already in an inappropriate position, how can one obtain anything by staying there for a long time? Here the metaphor of hunting is used, so it says 'where can one find game?' The collected interpretations cite Wang Bi saying: staying old in an inappropriate position, even though one labors hard, there will be no harvest.

婦人貞吉，從一而終也。夫子制義，從婦凶也。 程傳 如五之從二，在婦人則為正而吉，婦人以從為正，以順為德，當終守於從一。 夫子則以義制者也，從婦人之道，則為凶也。

The Image Commentary explains the line Six in the Fifth: A woman upholding righteousness brings good fortune, which means being faithful and constant; a man should make decisions based on moral principles, and following a woman's lead would be ominous. In Yichuan's Commentary on the Changes, Cheng Yi says: Just as the line Six in the Fifth follows the line Nine in the Second, for a woman, this is upholding righteousness and achieving good fortune. For a woman, upholding righteousness means being faithful and constant, and she should always remain loyal and steadfast. A man, however, is one who should make decisions based on moral principles; if he follows the path of blind obedience like a woman, it will be ominous.

集說 項氏安世曰：九二以剛中為常，故“悔亡”，六五以柔中為恆，在二可也，在五，則夫也父也君也，而可乎。婦人從夫則吉，夫子從婦則凶矣。 楊氏啟新曰：爻辭只曰“婦人吉”，《象傳》又添一“貞”字，明“恆其德，貞”，為婦人之貞也。

Collecting interpretations cite Xiang Anshi's view: Nine in the Second, with a strong line in the center, represents the usual way, hence "regret disappears"; Six in the Fifth, with a flexible line in the center, is constant. This flexibility in the position of Nine in the Second is acceptable, but when placed in the position of the Fifth Line, which is the position of a husband, father, or ruler, can it still be acceptable? A woman obeying her husband is auspicious, but a man obeying a woman is inauspicious. Collecting interpretations also cite Yang Qixin's view: The line statement only says "a woman is auspicious," but the Image Commentary adds the character "zheng," clearly pointing out the "zheng" in the line statement "maintaining its virtue, zheng," which refers to the virtue of a woman.

振恆在上，大無功也。 程傳 居上之道，必有恆德，乃能有功。若躁動不常，豈能有所成乎！居上而不恆，其凶甚矣，《象》又言其不能有所成立，故曰“大無功也”。

The Image Commentary explains the line Six at the Top: Being in a high position yet being unstable, is greatly ineffective. Cheng Yi's Commentary on the Changes says: To be in a high position requires having a constant virtue in order to establish achievements. If one is restless and changeable, how can one achieve anything? To be in a high position without being consistent leads to great danger. The Image Commentary also points out that he cannot accomplish anything, hence it says 'greatly ineffective.'

集說 王氏安石曰：終乎動，以動為恆者也，以動為恆，而在物上，其害大矣。 王氏申子曰：此所謂天下本無事，庸人自擾之。其好功生事之過乎。故聖人折之曰“大無功”，言振擾於守恆之時，決無所成也。

Collected Commentaries cite Wang Anshi's view: the Sixth at the Top is at the end of the Zhen trigram and is active, taking action as a constant; taking action as a constant while being above others causes great harm. Collected Commentaries cite Wang Shenzi's view: this is what is meant by the world originally having no affairs, but ordinary people create disturbances themselves. It is probably the mistake of seeking merit and causing trouble. Therefore, the sage refutes him with one sentence, judging it as 'greatly without merit,' meaning that when one should maintain constancy, instead one disturbs and agitates, and will certainly achieve nothing.

天下有山，遯。君子以遠小人，不惡而嚴。 本義 天體無窮，山高有限，《遯》之象也。“嚴”者，君子自守之常，而小人自不能近。

The Great Image Commentary says: Heaven over mountains is the image of the Hexagram of Retreat. The gentleman takes inspiration from it to retreat from small men: not displaying aversion, yet maintaining a natural dignity. Zhu Xi's "Original Meaning" says: The heavens are boundless, while mountains, though high, have their limits. The heavens continuously retreat upward, while mountains remain stationary below. This is the image of the Hexagram of Retreat.所谓 "strictness" refers to the gentleman's usual state of self-restraint, so small men naturally dare not approach.

程傳 天下有山，山下起而乃止，天上進而相違，是遯避之象也，君子觀其象，以避遠乎小人。遠小人之道，若以惡聲厲色，適足以致其怨忿，唯在乎矜莊威嚴，使知敬畏，則自然遠矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The world has a mountain, which rises up from below and stops at a certain height; the sky, however, continues to move upward. The two move in opposite directions, which is the image of retreat and withdrawal. A gentleman observes this image to avoid and keep away from small people. The way to keep away from small people is not to use harsh words or stern expressions, for this would only provoke their resentment and anger. The key is for oneself to be dignified and imposing, so that they naturally feel respect and thus keep their distance.

集說 石氏介曰：“不惡而嚴”，外順而內正也，尚惡則小人憎，不嚴則正道消。 張子曰：“惡”讀為憎惡之“惡”，“遠小人”不可示以惡也，惡則患及之，又焉能遠？“嚴”之為言，敬小人而遠之之意也。

Collected Sayings cite Shi Jie's saying: The phrase "not evil yet strict" means that the outer appearance is harmonious while the inner nature is upright. If one only excessively detests evil, small people will hate you; if one is not strict, the righteous path will perish. Collected Sayings cite Zhang Zai's saying: The character "evil" here should be read as hatred. To keep away from small people, one should not display hatred on one's face; once one shows hatred, calamity will follow, and how can one keep away? The character "strict" precisely refers to the meaning in the Analects of Confucius, "respect and keep at a distance."

楊氏時曰：天下有山，其藏疾也無所拒，然亦終莫之陵也，此君子遠小人不惡而嚴之象也。 郭氏雍曰：君子當遯之時，畏小人之害，志在遠之而已。遠之之道何如？不惡其人而嚴其分是也。孔子曰：疾之已甚，亂也。不惡則不疾矣。

Collected interpretations cite Yang Shi's saying: The world has mountains, which can conceal filth and corruption without rejecting anything, yet ultimately no one can surpass them. This is the image of the gentleman keeping a distance from the petty person, being severe without being hateful. Collected interpretations cite Guo Yong's saying: When the gentleman is in the situation of Retreat, he fears being harmed by the petty person, and his mind is only to keep a distance. How to keep a distance? It is to not hate the person, but to maintain a strict and proper boundary between them. Confucius said that hating someone too much can lead to disorder; not showing hatred, then one does not become overly resentful.

俞氏琰曰：君子觀象以遠小人，豈有它哉！不過危行言遜而已。

Collecting interpretations cite Yu Yan's saying: A gentleman observes the image of the Dùn hexagram to keep away from petty people, how could there be any other way! It is merely about acting with integrity and not being careless, and speaking humbly and restrained, as mentioned in the Analects of Confucius, Xianwen.

遜其言則不惡，不使之怨也；危其行則有不可犯之嚴，不使之不遜也。此“君子遠小人”之道也。案 “天下有山”，以山喻小人，以天喻君子，似未切。蓋“天下有山”，山之高峻極於天也，山之高峻者，未嘗絕人，而自不可攀躋，故有“不惡而嚴”之象。楊氏之說，蓋是此意。

This passage continues to explain the "Great Image" of the "Dun" hexagram: "The superior man keeps a distance from the petty man, without showing hatred but maintaining strictness." Speaking with humility and yielding does not lead to displaying hatred, thus preventing the petty man from harboring resentment; acting upright and solemn naturally exudes an unassailable dignity, thus preventing the petty man from being reckless and disrespectful. This is the proper measure of "the superior man keeps a distance from the petty man." Li Guangdi comments: Taking "Heaven over the mountain" to mean using the mountain as a metaphor for the petty man and heaven as a metaphor for the superior man seems inexact. The original meaning of "Heaven over the mountain" is that the mountain's steepness reaches up to the sky; although the steep mountain does not repel people from a thousand miles away, people naturally cannot climb up, hence the imagery of "without hatred but strict." Yang's interpretation is likely referring to this meaning.

程傳 見幾先循，固為善也，遯而為尾，危之道也，往既有危，不若不往而晦藏，可免於災，處危故也。古人處微下，隱亂世，而不去者多矣。案 《程傳》以不遯為免災，朱子以晦處勿有所行為免災，故朱子嘗欲劾韓伏胄，占得此爻而止。

The Image Commentary on the line "Retreating at the end, danger, not advisable to go anywhere" explains that Cheng Yi in his Yichuan Commentary on the Changes says: recognizing the slightest signs and retreating in advance is the best course of action. But if one waits until one is at the end of the group before retreating, that is the path of danger. Since going forward is dangerous, it is better to remain still and conceal one's abilities, thereby avoiding disaster, because one is in a dangerous situation. People who have been in lowly positions and have endured turmoil without leaving have never been few. Li Guangdi comments: The Cheng transmission takes "not retreating" as the way to avoid disaster, while Zhu Xi takes "concealing oneself and not taking action" as the way to avoid disaster. Therefore, when Zhu Xi once intended to impeach Han Tuozhuo and cast the hexagram, he stopped and did not proceed.

執用黃牛，固志也。程傳 上下以中順之道相固結，其心志甚堅，扣執之以牛革也。集說 侯氏行果曰：上應貴主，志在輔時，不隨物遯，獨守中直，堅如革束，執此之志，“莫之勝說”，殷之父師，當此爻矣。蔡氏清曰：謂自固其志，“不可榮以祿也”。附錄 孔氏穎達曰：“固志”者，堅固遯者之志，使不去己也。

The Image Commentary says: "Holding a yellow ox" refers to a firm and unswerving will. Cheng Yi's Yichuan Commentary on the Changes says: the upper and lower parts use the middle path and gentle compliance to mutually bind together, and this will is extremely firm, like binding with a rope made of oxhide. The collected interpretations cite Hou Xingguo saying: the sixth line two corresponds to the noble ruler, the ninth line five, with a will to assist the times, unwilling to follow the crowd in retreat, and alone holding to the middle path and uprightness, firm as a rope of oxhide. Holding such a will is precisely what the Line Statement says "no one can loosen it" — no one can unravel it. The Duke Ji Zi of the Shang Dynasty was worthy of this line. Cai Qing says: this refers to the sixth line two firmly holding its own will, so "it cannot be won over by rank and honor" — the honor and rewards of rank cannot move him. The appendix cites Kong Yingda saying: what is meant by "firming the will" is to bind the will of the retreating party, so that he does not leave.

係遯之厲，有疾憊也。畜臣妾吉，不可大事也。程傳 遯而有繫累，必以困憊致危。其有疾乃憊也。蓋力亦不足矣，以此暱愛之心，畜養臣妾則吉，豈可以當大事乎。集說 張氏清子曰：當遯而繫，故有疾而厲，至於憊乏也。唯當以剛自守，止下二陰，而畜之以臣妾之道，然後獲吉，又豈可當大事乎。案 “不可大事”，言末可直行其志，危言危行也，與《彖》“小貞言”，《大》“不惡而嚴”之意，皆相貫。

The Image Commentary says: "The danger of retreating while being bound up" is because it is like being ill and exhausted; "It is auspicious to keep retainers and concubines" means that in such a condition one is incapable of undertaking great affairs. Cheng Yi's Commentary on the Changes says: when one should retreat but is bound by attachments, one will certainly suffer from hardship and danger due to exhaustion. The term "having an illness" refers to being exhausted, indicating that one's strength is already insufficient. Holding on to such private affection and attachment, using the method of keeping retainers and concubines is considered auspicious, but how can one bear great responsibilities? The Collected Commentary cites Zhang Qingzi saying: when one should retreat but is restrained, thus suffering from illness and danger, until one is exhausted and unable to continue. One should only maintain firm Yang and restrain the two Yin lines below, using the method of keeping retainers and concubines to manage them, thus achieving auspiciousness. How can one undertake great affairs? Li Guangdi comments: "Not being able to undertake great affairs" means that at this time one cannot directly implement one's own plans, and cannot act with firmness and integrity. This is consistent with the "small fidelity" mentioned in the Commentary on the Judgment and the "not being harsh yet strict" mentioned in the Image Commentary.

君子好遯，小人否也。程傳 君子雖有好而能遯，不失於義，小人則不能勝其私意，而至於不善也。集說 俞氏琰曰：爻辭云：“好遯，君子吉小人否”，爻傳不及吉字，蓋謂唯君子為能“好遯”，小人則不能“好遯”也。既“好遯”，則遯而亨，其吉不假言矣。

The Image Commentary says: "A superior person delights in withdrawal, while a petty person does not." Cheng Yi's Commentary on the Changes states that a superior person, although having some preferences in his heart, can still resolutely withdraw without losing the way of righteousness; a petty person, however, cannot overcome his private desires and eventually falls into unrighteousness. The collected interpretations cite Yu Yan's statement: the fourth line's statement says "delighting in withdrawal, the superior person is auspicious, the petty person is not." The Image Commentary does not mention the word "auspicious," because only the superior person can truly delight in withdrawal; the petty person is incapable of doing so. Since one can truly delight in withdrawal, then withdrawing leads to smoothness and success, and the auspiciousness is naturally implied without needing to be stated again.

嘉遯貞吉，以正志也。程傳 志正則動必由正，所以為遯之嘉也。居中得正而應中正，是其志正也。所以為吉，人之遯也止也，唯在正其志而已矣。集說 張子曰：居正處中，能正其志，故獲“貞吉”。案 君子之志，不在寵利，故進以禮而退以義，所謂“正志”也。

The Image Commentary says: "A pleasant retreat with firmness brings good fortune," because the mind is upright. Cheng Yi's Commentary on the Changes says: when the mind is upright, actions will certainly proceed along the correct path, hence it is called a pleasant retreat. The nine in the fifth position resides in the center of the upper trigram and is also in the proper position, and below it is the six in the second, which is in the middle and upright, thus forming a mutual response. This is why his mind is upright. The reason for good fortune is that a person's retreat and cessation depend solely on having the mind properly aligned. The collected interpretations cite Zhang Zai saying: being in a proper position and in the center, one can align one's mind properly, hence attaining "firmness and good fortune." Li Guangdi comments: a gentleman's aspirations do not rest on favor or material gain, so when he enters office he does so according to propriety, and when he retires he does so according to righteousness. This is what is meant by "upright mind."

肥遯無不利，無所疑也。程傳 其遯之遠，無所疑滯也。蓋在外則已遠，無應則無累，故為剛決無疑也。集說 侯氏行果曰：最處外極，無應於內，心無疑戀，超世高舉，安時無悶，故“肥遯無不利”。趙氏汝楳曰：四陽之中，三繫於陰，四五應於陰，皆不能不自疑，至上則疑慮盡亡， 李氏心傳曰：“無所疑也”，此及《升》之九三並言之，此決於退，彼決於進，時之宜耳。

The Image Commentary says: "Fatty retreat brings no disadvantage," because there is no hesitation in the heart. Cheng Yi's Commentary on the Changes says: the upper nine retreats very far, with no doubts or obstacles. He is outside the hexagram, the distance is great; also, there is no corresponding line, so there is no entanglement. Therefore, it is decisive and resolute, with no hesitation. The collected interpretations cite Hou Xingguo saying: the upper nine is at the top of the outer trigram, and has no "correspondence" with the inner trigram. The heart has neither doubt nor attachment, thus transcending worldly concerns, rising far away, and being content with the situation without feeling troubled. Therefore, it is said "Fatty retreat brings no disadvantage." Zhao Ruyi says: among the four yang lines, nine three is tied by the lower yin line, nine four and nine five also correspond with yin lines, so they cannot help but have doubts. But when it reaches upper nine, all doubts are completely eliminated. Li Xinlu says: the phrase "no doubt" is used here, as well as in the Image Commentary of line nine three of the Ascending hexagram. Here it is decisive to retreat, there it is decisive to advance, but both are appropriate to their respective times.

雷在天上，大壯。君子以非禮弗履。本義 自勝者強。程傳 雷震於天上，大而壯也，君子觀《大壯》之象以行其壯。君子之大壯者，莫若克己復禮。古人云，自勝之謂強，《中庸》於和而不流，中立而不倚，皆曰強哉矯，赴湯火，蹈白刃，武夫之勇可能也，至於克己復禮，則非君子之大壯，不可能也，故云“君子以非禮弗履”。張子曰：克己反禮，壯莫盛焉。《朱子語類》云：雷在天上，是甚生威嚴，人之克己，須是如雷在天上方能克去非禮。項氏安世曰：君子所以養其剛大者，亦曰非禮勿履而已。

The Great Image Commentary says: Thunder resounds above the heavens, which is the image of the hexagram Great Strength. The gentleman thus understands that he should not do anything that is not in accordance with propriety. Zhu Xi's original meaning says: Only those who can conquer themselves are truly strong. Cheng Yi's Yichuan Commentary on the Changes says: Thunder above the heavens shaking, is a grand and powerful image. The gentleman observes the image of the hexagram Great Strength to carry out his own strength. The true Great Strength of the gentleman is nothing greater than "conquering oneself and returning to propriety." The ancients said that surpassing oneself is called strength; the Doctrine of the Mean speaks of "harmonious yet not yielding," "standing in the middle without leaning," and all praise "strong indeed!" To leap into boiling water or walk upon a blade, a warrior's courage can achieve this; but to conquer oneself and return to propriety, if it is not the Great Strength of the gentleman, it is certainly impossible to do. Therefore, it is said, "The gentleman acts without stepping on what is not proper." The collected interpretations cite Zhang Zai saying: To eliminate one's own private desires and return to propriety and law, there is no greater strength than this. The Zhu Zi Yu Le says: Thunder above the heavens, how majestic it is! A person must have the power of thunder above the heavens to completely eliminate what is not in accordance with propriety. Xiang Anshi says: The gentleman uses only the phrase "do not act without propriety" to cultivate his own strong and grand spirit.

壯于趾，其孚窮也。本義 言必窮困。程傳 在最下而用壯以行，可必信其窮困而凶也。集說 王氏申子曰：居下而用壯，任剛而決行，信乎其窮而凶也。九二貞吉，以中也。程傳 所以貞正而吉者，以其得中道也，中則不失正，況陽剛而乾體乎。集說 孔氏穎達曰：以其居中履謙，行不違禮，故得正而吉也。案 卦言“大壯利貞”，唯九二剛德則為大，健體則為壯，而居中則為處壯之貞，乃卦之主也，故《傳》言“以中”，明《大壯》之“貞”在於中也。

The Image Commentary says: "Strong at the toes," one can be certain that he will certainly fall into hardship. Zhu Xi's "Benyi" says: this refers to his certain hardship. Cheng Yi's "Yichuan Commentary on the Changes" says: the initial line is at the very bottom of the entire hexagram, yet he exerts his strength recklessly, so it can be determined that he will certainly face hardship and misfortune. The collected interpretations cite Wang Shenzi saying: being in a low position yet displaying strength, acting solely on firmness and proceeding resolutely, indeed leads to hardship and misfortune. The Image Commentary also says: "The line nine two remains virtuous and auspicious," because he possesses the quality of center. Cheng Yi's "Yichuan Commentary on the Changes" says: the reason he can be virtuous and auspicious is because he follows the middle path; being in the center ensures he does not lose his correctness, and more so, since he is a yang line, and is located in the middle of the Qian trigram. The collected interpretations cite Kong Yingda saying: because line nine two is in the center and can maintain humility, his actions do not violate propriety, so he attains correctness and auspiciousness. Li Guangdi comments: the hexagram statement says "Great Strength is favorable to uprightness," only line nine two is worthy of this. In terms of strong virtue, it is "great," in terms of the vigorous trigram, it is "strength," and being in the center is the "uprightness" of the time of strength. He is precisely the main line of the entire hexagram. Therefore, the Image Commentary says "because of the center," highlighting that the "uprightness" of "Great Strength" lies precisely in the character "center."

小人用壯，君子罔也。本義 小人以壯敗，君子以罔困。程傳 在小人則為用其強壯之力，在君子則為用罔，志氣剛強，蔑視於事，靡所顧憚也。集說 項氏安世曰：君子用罔，說者不同，然觀爻辭之例，如“小人吉，大人否亨”、“君子吉，小人否”、“婦人吉，夫子凶”，皆是相反之辭，又《象辭》曰：“小人用壯，君子罔也”，全與“君子好遯，小人否也”句法相類，《詩》、《書》中“罔”字與“弗”字“勿”字“毋”字通用，皆禁止之義也。

The Image Commentary says: "The petty person uses his strength, the superior person is trapped." Zhu Xi's "Benyi" says: the petty person fails because he displays his strength, while the superior person is trapped because of "罔." Cheng Yi's "Yichuan Commentary on the Changes" says: this statement applies to the petty person as using his strength, but to the superior person as "using罔" — meaning his will is overly strong, he looks at things too lightly, and disregards everything. The collective commentary cites Xiang Anshi's explanation: the phrase "the superior person uses罔" has been interpreted in various ways; but looking at the general pattern of the line statements, such as "the petty person is auspicious, the great person is not auspicious," "the superior person is auspicious, the petty person is not," and "the woman is auspicious, the husband is not," they all follow the pattern of contrasting opposites. Looking further at the Image Commentary's statement "the petty person uses his strength, the superior person is trapped," its grammatical structure is exactly similar to that of the "Dun" hexagram's "the superior person likes to retreat, the petty person does not." In the "Book of Poetry" and "Book of Documents," the character "罔" is used interchangeably with "弗," "勿," and "毋," all meaning prohibition.

楊氏簡曰：九三雖益進，勢雖壯，君子之心未嘗以為意焉，唯小人則自嘉已勢之壯，而益肆益壯，是謂小人用壯。罔，無也。言君子之所用，異乎小人之用也，故曰“小人用壯，君子罔也”。俞氏琰曰：孔子恐後世疑爻辭有兩“用”字，以為小人之“用”與君子同，故特去其一。

Collective commentary cites Yang Jian's explanation: Although nine in the third position advances further and has great strength, the gentleman's heart never takes it seriously; only the petty person admires his own strength, thus becoming more unrestrained and more boastful. This is called "the petty person uses strength." "Wang" means "without." This indicates that the things used by the gentleman are fundamentally different from those used by the petty person, hence the statement "the petty person uses strength, the gentleman does not." Yu Yan says: Confucius feared that later generations might see the two instances of "use" in the line statement and mistakenly think that the "use" of the petty person is the same as that of the gentleman, so he deliberately removed one of them.

藩決不羸，尚往也。程傳 剛陽之長，必至於極，四雖已盛，然其往未止也，以至盛之陽，用壯而進，故莫有當之，藩決開而不羸困其力也。“尚往”，其進不已也。集說 項氏安世曰：九四以剛居柔，有能正之吉，無過剛之悔。“貞吉”“悔亡”四字，既盡之矣，又曰“藩決不羸，壯于大輿之輹”者，恐人以居柔為不進也，故以“尚往”明之。

The Image Commentary says: "The fence is broken and not restrained," because it is still continuing forward. Cheng Yi's Commentary on the Changes says: the growth of yang must reach its extreme, and although nine four is already strong and vigorous, its momentum of advancement has not ceased. With the most vigorous yang energy advancing strongly, there is nothing that can stop it, the fence is broken, and its strength is not restrained. "Still advancing" means continuing forward without stopping. The collected interpretations cite Xiang Anshi's statement: nine four, with its yang strength in a yin position, has the virtue of maintaining correctness and thus is auspicious, and does not have the regret of being overly strong. The four characters "Zhen Ji" ("upright auspicious") and "Hui Wang" ("regret disappears") have already fully expressed the meaning. The reason for further explaining "The fence is broken and not restrained, strong as the axle of a great carriage" is to prevent people from mistakenly thinking that being in a yin position means not advancing, so "still advancing" is used to clarify this.

喪羊于易，位不當也。程傳 所以必用柔和者，以陰柔居尊位故也。若以陽剛中正得尊位，則下無壯矣。以六五位不當也，故設“喪羊于易”之義。然大率治壯不可用剛，夫君臣上下之勢，不相侔也，苟君之權足以制乎下，則雖有強壯跋扈之人，不足謂之壯也，必人君之勢有所不足，然後謂之治壯。故治壯之道，不可以剛也。

The Image Commentary says: "Losing a sheep through ease" is due to "inappropriate position." Cheng Yi's Commentary on the Changes explains that the reason for using gentle means is that the line six in the fifth occupies a position of honor with a yin and soft nature. If a line with yang and strong virtue occupied the position of honor, there would not be people who are strong and rebellious below. Precisely because line six in the fifth is "inappropriate in position," the meaning of "losing a sheep through ease" is established. However, in general, governing a strong situation should not rely solely on strength: the power of the ruler and the subject, the superior and the inferior, are inherently unequal. If the ruler's authority is sufficient to control the subject, then even if there are strong and rebellious people, they cannot be called "strong." It is only when the ruler's power is insufficient that the concept of "governing the strong" becomes relevant. Therefore, the way to govern the strong should not be through strength.

集說 王氏安石曰：剛柔者所以立本，變通者所以趨時。方其趨時，則位正當而有咎凶，位不當而無悔者有矣。大壯之時，得中而處之以柔，能喪其很者也。案 “位當”、“位不當”，《易》例多借爻位，以發明其德與時地之相當不相當也。此“位不當”，不止謂以陰居陽，不任剛壯而已，蓋謂四陽已過矣，則五所處非當壯之位也！於是而以柔中居之，故為“喪羊于易”。

Collective commentary cites Wang Anshi's view: strength and flexibility are used to establish fundamentals, while change and adaptability are used to respond to the times. When adapting to the times, there may be cases where "being in the right position" leads to misfortune and danger, while "being in the wrong position" leads to no regret. During the time of the hexagram Da Zhuang, occupying the central position and acting with the principles of flexibility is exactly the way to eliminate one's fierce and rebellious nature. Li Guangdi comments: "Being in the right position" and "being in the wrong position" are generally explained in the Zhou Changes through the concept of "line positions" to indicate whether a particular line's virtue matches its position and circumstances. Here, "being in the wrong position" does not merely refer to a yin line occupying a yang position and being unable to bear the strength and vigor, but also refers to the fact that four yang lines have become excessive, so the position of the sixth line is no longer a proper one for strength. In such a situation, using the principle of moderate flexibility to hold on is why it is said "to lose a sheep in the easy place."

不能退不能遂，不詳也。艱則吉，咎不長也。程傳 非其處而處，故講退不能。是其自處之不詳慎也。“艱則吉”，柔遇艱難，又居壯終，自當變矣，變則得其分，過咎不長，乃吉也。集說 胡氏炳文曰：《臨》六三，《壯》上六，皆“無攸利”，皆曰“咎不長”。蓋六三之憂，上六之艱，不貴無過而貴改過也。俞氏琰曰：人之處事，以為易則不詳審，以為艱則詳審。向也既以不詳審而致咎，令詳審而不輕率，則其“咎不長也”。

The Image Commentary says: "Unable to retreat, unable to proceed," because one is not thorough in handling affairs; "difficulties bring good fortune," because misfortune does not last long. Cheng Yi's Commentary on the Changes says: not being in the proper place yet staying there, thus facing difficulties in both advancing and retreating, which is precisely due to his lack of thoroughness and caution in self-positioning. "Difficulties bring good fortune" means that a weak person encountering difficulties, and being at the end of the Great Strength hexagram, naturally should change; once changed, each attains its proper role, and misfortune does not prolong, thus resulting in good fortune. The collected interpretations cite Hu Bingwen saying: the sixth line of the Hexagram of Approaching and the sixth line at the top of the Great Strength both speak of "no benefit" and "misfortune does not last long." This shows that the worry of the sixth line and the hardship of the top line are valuable not because they have no faults, but because they can correct their mistakes. Yu Yan says: people handling affairs, when they see something easy, do not examine it thoroughly; when they see something difficult, they examine it more carefully. Previously, they had already brought about misfortune due to carelessness, but now being careful without being hasty, their misfortune naturally "does not last long."

明出地上，晉。君子以自昭明德。本義 “昭”，明之也：程傳 “昭”，明之也：傳曰昭德塞違，昭其度也君子觀“明出地上”而益明盛之象。而以自昭其明德，之蔽致知，昭明德於己也。明明德於天下，昭明德於外也，明明 集說 胡氏炳文曰：至健莫如天，君子以之“自強”，至明莫如日，君子以之“自昭”。

The Great Image Commentary says: Light rises above the earth, which is the image of the hexagram "Progress." The gentleman thus understands that he should make his own virtue of illumination evident. Zhu Xi's "Basic Meaning" says: "Zhao" means to make it bright. Cheng Yi's "Yichuan Commentary on the Changes" says: "Zhao" means to make it bright; the "Zuo Zhuan" states: "Zhao de sai wei, zhao qi du ye." The gentleman observes the image of light emerging from the earth, which grows increasingly bright and magnificent, and thus makes his own virtue of illumination evident. The original text here is disordered and has omissions. Cheng Yi's original meaning is: removing darkness and promoting knowledge, this is making virtue of illumination evident within oneself; making virtue of illumination evident throughout the world, this is making virtue of illumination evident externally. The collected interpretations cite Hu Bingwen saying: nothing is more vigorous than heaven, the gentleman takes it as a model to "self-strengthen"; nothing is more bright than the sun, the gentleman takes it as a model to "self-illuminate."

俞氏琰曰：“明德”，君子固有之德也；自昭者，自有此德而自明之也。人德本明，人慾蔽之，不能不少昏昧，其本然之明，固未嘗息。知所以自明，則本然之明，如日之出地，而其昭著初無增損也。《大學》所謂“明明德”，所謂“自明”，與此同旨。

The collected interpretations cite Yu Yan's saying: "The so-called 'mingde' refers to the virtue that a gentleman inherently possesses; the so-called 'self-display' means that one, having this virtue, also actively brings it to light. Human virtue is originally bright, but it is obscured by private desires, thus becoming somewhat dim; however, the original brightness has never ceased. Understanding how to bring it to light, this original brightness is like the sun rising from the ground, its brightness and clarity are originally not added to or diminished. The 'mingmingde' mentioned in the Great Learning and the 'self-ming' mentioned here share the same purpose.

晉如摧如，獨行正也。裕無咎，未受命也。本義 初居下位，未有官守之命。程傳 無進無抑，唯獨行正道也。寬裕則無咎者，始欲進而未當位故也。君子之於進退，或遲或速，唯義所當，未嘗不裕也。聖人恐後之人，不達寬裕之義，居位者廢職失守以為裕，故特云初六裕則無咎者，始進未受命當職任故也。若有官守，不信於上而失其職，一日不可居也，然事非一概，久速唯時，亦容有為之兆者。

The Image Commentary says: "The progress is like being crushed," which means he alone maintains the right path. "Abundance brings no blame," because he has not yet received an official appointment. Zhu Xi's "Benyi" says that the first line is in a low position and has not yet been appointed to an official post. Cheng Yi's "Yichuan Commentary on the Changes" says that whether advancing or encountering obstacles, he merely follows the right path alone. Being broad and at ease brings no fault, because the first line is just beginning to advance and has not yet taken up his position. A gentleman's advancement or retreat, his slowness or speed, depends entirely on what is right, and he has always been calm and unhurried. The sage feared that later generations would misunderstand the meaning of "broad and at ease," allowing those already in office to regard neglecting duty as broad and at ease. Therefore, he specifically explains that the first line's broad and at ease brings no fault because he is just beginning to be appointed and has not yet taken up his official position. If one has already taken up an official post and fails to gain the trust of above and loses his proper duty, then he should not stay any longer. However, things cannot be treated in a single way. Whether to stay long or leave quickly depends on the timing, and it is also permissible for there to be hints of remaining.

集說 劉氏曰：君子之於正，不可以人之不見知而改其度。張氏振淵曰：“獨行正”，是原所以見摧之故。大凡君子處世，枉己易合，直道難容，唯正所以見摧，然安可因摧而自失其正，正與爻互相發明。案 “未受命”，與《臨》九二同。《臨》、《晉》皆君子道長向用之卦也，然君子無急於乘勢趨時之意，當其臨也，至誠感物，如忘其勢，當其進也，守道優遊，若將終身然，故一則曰“未順命”，一則曰“未受命”。

Collective commentary cites Liu's view: A gentleman should not change his principles just because others do not understand him. Zhang Zhenyuan says: "Walking alone in righteousness" refers to tracing the reason for his setback. Generally, a gentleman in the world finds it easy to be accepted by bending himself, but to adhere to the straight path is difficult to be tolerated. It is precisely because he holds to righteousness that he meets with setbacks; yet how can he abandon the right path just because of setbacks? This sentence from the Image Commentary and the Line Statement complement each other perfectly. Li Guangdi comments: The idea of "not having received a mandate" is the same as that in the Image Commentary of the second line of the Hexagram of Approaching. Both the Hexagram of Approaching and the Hexagram of Progress are hexagrams representing the growth of the gentleman's way and his impending appointment; yet the gentleman does not rush to seize the opportunity and follow the trend. When the Hexagram of Approaching occurs, he uses sincere virtue to move all things, as if forgetting his own position. When the Hexagram of Progress occurs, he maintains his principles calmly, as if willing to live like this for life. Therefore, one says "not in harmony with the mandate," and the other says "not having received a mandate."

受茲介福，以中正也。程傳 “受茲介福，以中正”之道也，人能守中正之道，久而必亨，況大明在上而同德，必受大福也。集說 楊氏時曰：六二以柔順處乎眾陰，而獨無應，是不見知也，故“晉如愁如”，然居中守正，素位而行，鬼神其福之矣。《詩》曰：“靖共爾位，好是正直，神之聽之，介爾景福。”此之謂也。何氏楷曰：《爾雅》云：“父之妣為王母。”《小過》六二遇妣，即此言“王母”，二五德同位應，二受“介福”，以其履中得正也。

The Image Commentary says: "Receiving this great blessing" is due to the Six in the Second being "centered and upright." Cheng Yi's Commentary on the Changes says: "Receiving this great blessing" depends on the way of "centered and upright." When a person maintains the way of centered and upright, over time he will surely achieve success. Moreover, since there is a great enlightened sovereign above him who shares the same virtue, he will certainly receive great blessings. The collected interpretations cite Yang Shi saying: the Six in the Second, with a gentle and compliant nature, is situated among many yin lines, yet has no "corresponding line," which is why he is not understood by others, hence the Line Statement says "advancing as if sorrowful." However, because he remains centered and upright, content with his position and acting in accordance with propriety, the spirits will bestow blessings upon him. The Book of Poetry, Xiao Ya, Xiao Ming says: "Maintain your position with diligence, cherish the upright and righteous, the spirits will listen and grant you great blessings." This is exactly what is being said. He Kai says: The Er Ya explains "the mother of one's father is called Wangmu." In the hexagram Xiao Guo, the Six in the Second says "meeting her mother," which refers to this "Wangmu." The Six in the Second and the Six in the Fifth share the same virtue and have a corresponding line, so the Six in the Second receives "great blessings" because he walks the path of centeredness and uprightness.

眾允之，志上行也。程傳 “上行”，上順麗於大明也。上從大明之君，眾志之所同也。集說 李氏過曰：初之“罔孚”，眾未允也；二之“愁如”，猶有悔也；三德孚於眾，進得所願而“悔亡”也。鼬鼠貞厲，位不當也。程傳 賢者以正德宜在高位，不正而處高位，則為非據，貪而懼失則畏人，固處其地，危可知也。

The Image Commentary says: "All people are in agreement," meaning that the hearts of all people are directed upwards and attached. Cheng Yi's Commentary on the Changes says: "Going upward," meaning going upward and obeying the great enlightened ruler. Following the great enlightened ruler is exactly what the hearts of the people all desire. The collected interpretations cite Li Guo's saying: the initial line's "no sincerity" is because the people have not yet recognized him; the second line's "regretful" is still carrying regret; the third line's virtue has already gained the trust of the people, so advancing leads to fulfilling one's wishes, hence "regret disappears." The Image Commentary also says: "The鼫 mouse is steadfast in sincerity and faces danger" (the original text mistakenly writes "鼬" instead of "鼫"), due to "being in an inappropriate position." Cheng Yi's Commentary on the Changes says: the virtuous person should be in a high position by virtue of upright virtue; if virtue is not upright yet one is in a high position, that is occupying an improper position. Being greedy yet fearing loss, thus fearing others, clinging stubbornly to that position, the danger is evident.

失得勿恤，往有慶也。程傳 以大明之德，得下之附，推誠委任，則可以成天下之大功，是往而有福慶也。維用伐邑，道未光也。程傳 “維用伐邑”，既得“吉”而“無咎”，復云“貞吝”者，其道未光大也。以正理言之，尤可吝也，夫道既光大，則無不中正，安有過也。今以過剛自治，雖有功矣，然其道未光大，故亦可吝，聖人言盡善之道。

The Image Commentary says: "Do not worry about loss or gain." Going forward brings joy. Cheng Yi's Commentary on the Changes says: The line in the fifth position, with great brightness of virtue, gains the allegiance of the lower lines, entrusts capable people wholeheartedly, and thus achieves great accomplishments for the world. This is why going forward brings good fortune. The Image Commentary also says: "Use it to attack the city." This is because its way is not yet broad and luminous. Cheng Yi's Commentary on the Changes says: "Use it to attack the city" has already achieved "good fortune" and "no blame," yet it still mentions "astringent quality," precisely because its way is not broad and luminous. According to proper reasoning, this is especially regrettable; if the way is broad and luminous, there would be no failure. Now, the line at the top, although it achieves results through excessive strength, its way is not broad and luminous, so it remains regrettable. The sage here is speaking about the standard of perfect goodness.

案 “道未光”，乃推原所以伐邑之故。蓋進之極，則於道必未光也，如勢位重，則有居成功之嫌，爵祿羈，則失獨行願之志，故必克治其私，然後高而不危，免於亢悔也。《夬》五之“中未光”同。

Li Guangdi remarked: "The way is not yet bright," which is tracing the reason why the upper nine needs to "attack the city." Generally, when one advances to the extreme, there must still be aspects of the way that are not fully bright: for instance, if power and position are too great, one is inevitably suspected of greed for success; if bound by titles and rewards, one loses the original aspiration to follow one's own path. Therefore, one must restrain one's private desires, then one can attain a high position without danger, avoiding the regret of excessive exaltation. The Image Commentary of the Nine in the Fifth of the Gua of夬 says "the middle is not yet bright," which is the same principle here.