The Great Brightness Hexagram: The Great Image and the Line Images

明入地中，明夷。君子以蒞眾，用晦而明。程傳 明所以照，君子無所不照，然用明之過，則傷於察，太察則盡事而無含弘之度，故君子觀“明入地中”之象，於“蒞眾”也，不極其明察而“用晦”，然後能容物和眾，眾親而安。是用晦乃所以為明也。若自任其明，無所不察，則己不勝其忿疾，而無寬厚含容之德，人情睽疑而不安，失蒞眾之道，適所以為不明也，古之聖人設前旒屏樹者，不欲明之盡乎隱也。

The Great Image Commentary says: When brightness sinks into the earth, this is the image of the hexagram "Bright Abatement"; the gentleman thus understands that when governing people, he should conceal his sharpness, and thereby truly discern clearly. Cheng Yi's Commentary on the Changes says: Brightness is used to illuminate things; the gentleman originally has the ability to illuminate everything. However, if brightness is overused, it leads to excessive scrutiny, and excessive scrutiny makes one see things in an overly meticulous way, lacking a broad and tolerant spirit. Therefore, the gentleman observes the image of "brightness entering the earth," and in the matter of "governing people," does not push his discernment to the extreme, but instead "uses obscurity," thereby being able to accommodate people and harmonize their hearts. People will then be close and at ease. Thus, "using obscurity" is actually the way to achieve true brightness. If one insists on displaying one's brightness, scrutinizing everything thoroughly, then one cannot restrain one's anger and hatred, lacking the virtue of tolerance and inclusiveness. People will become doubtful and uneasy, and thus lose the way of governing people, and in fact become blind. The ancients set up a curtain in front of the imperial crown and screens at the palace gate, precisely because they did not wish to use their brightness to scrutinize even the most hidden details.

集說 孔氏穎達曰：冕旒垂目，黃主纊塞耳，無為清淨，民化不欺，若運其聰明，顯其智慧，民即逃其密綱，奸詐愈生。豈非藏明用晦，反得其明也。張子曰；不任察而不失其治也。

The collected interpretations cite Kong Yingda's explanation: the jade streamers hanging in front of the crown and the yellow silk plugs in the ears enable the sovereign to remain quiet and inactive, allowing the people to be influenced by him without deceit. If a ruler solely relies on his wisdom and displays his intelligence, the people will find ways to evade his meticulous laws, leading to an increase in deceitful acts. Is this not precisely concealing clarity and using obscurity as a means, thereby truly attaining clarity? Zhang Zai said: not relying solely on insight does not mean losing the ability to govern.

林氏希元曰：“用晦而明”，不是以晦為明，亦不是晦其明。蓋雖明而用晦，雖用晦而明也。“用晦而明”，只是不盡用其明，蓋盡用其明，則傷於太察，而無含弘之道，唯明而用晦，則既不汶汶而暗，亦不察察而明，雖無所不照，而有不盡照者，此古先帝王所以蒞眾之術也。何氏楷曰：晦其明，謂藏明於晦；晦而明，謂生明於晦。意實相發。

Collecting interpretations cite Lin Xi Yuan's statement: "Using obscurity to achieve clarity." This does not mean taking obscurity as clarity, nor does it mean concealing one's own clarity. It means that although there is clarity, one uses obscurity; although one uses obscurity, the clarity remains. "Using obscurity to achieve clarity" simply means not using one's clarity to the fullest. Using clarity to the fullest leads to being overly meticulous and losing the way of包容 and magnanimity. Only by being both clear and using obscurity can one avoid being糊涂 and dark, as well as being overly meticulous and clear. Although everything is illuminated, there is intentionally some darkness left, which is exactly the method used by ancient emperors to govern the people. He Kai says: "Hiding one's clarity" means concealing clarity within obscurity; "Obscurity leading to clarity" means generating clarity from obscurity. These two meanings actually complement each other.

君子于行，義不食也。本義 唯義所在不食可也。程傳 君子遯藏而困窮，義當然也。唯義之當然，故安處而無悶，雖不食可也。集說 王氏申子曰：義所不食，則于飛攸往，義所當行亦明矣，去之可不速乎，此伯夷太公之事。

The Image Commentary says: "The gentleman in his journey," because by the way of righteousness he should not receiveofficial stipend to eat. Zhu Xi's "Benyi" says: as long as righteousness is present, not eating is not at all impossible. Cheng Yi's "Yichuan Commentary on the Changes" says: the gentleman hides and retreats to protect himself and falls into poverty, this is by the way of righteousness itself. Because it is by the way of righteousness to be like this, he remains content in it without feeling troubled, even if he goes three days without food. The collected interpretations cite Wang Shenzi saying: since by the way of righteousness he should not receive food, then the line statements "Mingyi yu fei" and "you you wang" refer to righteousness requiring action, this point is clear; since it is like this, how could leaving be not joyful? This is exactly the case of Bo Yi and Jiang Taigong avoiding King Zhou of Shang and leaving far away.

六二之吉，順以則也。程傳 六二之得吉者，以其順處而有法則也。“則”，謂中正之道。能順而得中正，所以處明傷之時，而能保其吉也。王氏申子曰：以柔順處之而不失其中正之則，昔者文王用明夷之道，其如是乎。

The Image Commentary says: "The good fortune of line six in the second" is because it is both gentle and compliant, and follows the principles. Cheng Yi in his Commentary on the Changes says that the good fortune of line six in the second is due to its gentle and compliant nature and the presence of principles to follow. "Principle" refers to the middle and upright path. Being both compliant and upright, it can maintain its good fortune even when in a state of obscured brightness. The collected interpretations cite Wang Shenzi saying: by maintaining a gentle and compliant way without losing the principle of middle and upright — perhaps King Wen of Zhou, in practicing the doctrine of Mingyi, was exactly like this.

南獰之志，乃大得也。程傳 夫以下之明，除上之暗，其志在去害而已，如商周之湯武，豈有意於利天下乎。“得其大首”，是能去害而大得其志矣。志苟不然，乃悖亂之事也。入于左腹，獲心意也。程傳 “入于左腹”，謂以邪僻之道，入於君而得其心意也，得其心，所以終不悟也。

The Image Commentary says: "The aspiration of a southern hunt" (the original text mistakenly writes "neng" instead of "shou"), here is greatly realized. Cheng Yi's Commentary on the Changes says: using the brightness of the lower to remove the darkness of the upper, his aspiration is only to eliminate evils. People like Tang of Shang and Wu of Zhou, could they have intended to take the heavenly mandate for their own benefit? "Achieving the great head" means being able to eliminate evils and greatly fulfill one's aspiration. If the aspiration is not like this, it becomes a rebellious and disorderly act. The Image Commentary also says: "entering the left abdomen," which means understanding the ruler's mind. Cheng Yi's Commentary on the Changes says: "entering the left abdomen" refers to the sixth line using a perverse path to approach the ruler and understand his mind; having grasped the ruler's mind, therefore the ruler remains forever unaware.

箕子之貞，明不可息也。程傳 箕子晦藏，不失其貞固，雖遭患難，其明自存，不可滅息也。若逼禍患，遂失其所守，則是亡其明，乃滅息也。古之人，如揚雄者是也。集說 蘇氏軾曰：六五之於上六，正之則勢不敵，救之則力不能，去之則義不可，此最難處者也，如箕子而後可，箕子之處於此，身可辱也，而“明不可息也”。

The Image Commentary says: "Jizi's uprightness," meaning his brightness cannot be extinguished. Cheng Yi's Commentary on the Changes says: Jizi concealed himself and remained hidden, yet he never lost his uprightness; although he encountered difficulties, his inner brightness remained undiminished, and no one could extinguish it. If one were forced by misfortune to abandon what he was holding fast to, then he would have lost his brightness, and that would be called extinguishing it. Among ancients, Yang Xiong is an example of this. The collected interpretations cite Su Shi saying: Six in the Fifth, facing Six at the Top, the dark ruler, if he attempts to correct him, he lacks power; if he tries to save him, he lacks strength; if he leaves him, it would be against the moral way. This is the most difficult situation to be in; one must be like Jizi. Jizi in such a situation may suffer disgrace, but his brightness cannot be extinguished.

初登于天，照四國也。後入于地，失則也。本義 “照四國”，以位言。程傳 “初登于天”，居高而明，則當照及四方也，乃被傷而昏暗，是“後人於地”，火明之道也。“失則”，失其道也。集說 胡氏炳文曰：“則”者，不可逾之理，失則所以為紂，順則所以為文王。

The Image Commentary says: "At the beginning, he ascends to heaven," which originally should illuminate all the four directions; "later he enters the earth," meaning he has lost the standard. Zhu Xi's "Benyi" says: "Illuminating the four states" refers to his position. Cheng Yi's "Yichuan Commentary on the Changes" says: "At the beginning, he ascends to heaven" means he is in a high position with brightness, and should illuminate all directions; but because he harms others and falls into darkness himself, this is "later he enters the earth," which is the way of losing brightness. "Losing the standard" means he has lost his correct path. The collected interpretations cite Hu Bingwen saying: "Standard" refers to an untransgressible principle; losing the standard, he became King Zhou of Shang; following the standard, he became King Wen of Zhou.

風自火出，家人。君子以言有物而行有恆。本義 身修則家治矣。程傳 正家之本，在正其身。正身之道，一言一動，不可易也，君子觀風自火出之象，知事之由內而出，故所言必有物，所行必有恆也。“物”，謂事實。“恆”，謂常度法則也。德業之著於外，由言行之謹於內也，言慎行修，則身正而家治矣。

The Great Image Commentary says: Wind arises from fire, which is the image of the family. A gentleman thus understands that when speaking, there must be substance, and when acting, there must be established norms. Zhu Xi's "Original Meaning" says: When one cultivates oneself, the family naturally becomes well-ordered. Cheng Yi's Yichuan Commentary on the Changes says: To correct the foundation of the family lies in rectifying oneself, and to rectify oneself lies in being careful with every word and action. The gentleman observes the image of "wind arising from fire" and understands that all things originate from within and then manifest outward. Therefore, when speaking, there must be substance, and when acting, there must be established norms. "物" refers to facts, and "恒" refers to constant principles and standards. Virtue and accomplishments can be manifested externally because words and deeds are first rigorous internally. When speech is cautious and behavior is refined, then the self is upright, and the family is naturally well-ordered.

集說 孔氏穎達曰：“物”，事也。言必有事，即口無擇言。行必有常，即身無擇行，正家之義，修於近小，言之與行，君子樞機，出身加人，發邇化遠，故舉言行以為之誡。楊氏時曰：言忠信則有物，行篤敬則有常。胡氏炳文曰：風自火出，一家之化，自吾言行出，皆由內及外，自然薰蒸而咸者也。

Collective commentary cites Kong Yingda's explanation: "Wu" means affairs. Speaking must have factual basis, which is what the "Classic of Filial Piety" refers to as "speech without need for selection," meaning words that are inherently proper. Actions must follow established norms, which is "conduct without need for selection." The principles of family discipline should be cultivated from close and minute aspects. Speech and conduct are the pivotal points through which a gentleman acts; they originate from oneself and affect others, starting from near and extending to far. Therefore, speech and conduct are cited as a warning. Yang Shi said: speaking with sincerity and trust leads to real affairs; acting with earnestness and reverence leads to established norms. Hu Bingwen said: wind arises from fire; the customs and morals of a family arise from one's own speech and conduct. Both are from within to outside, naturally influencing and permeating everywhere without limit.

俞氏琰曰：齊家之道，自修身始，此風自火出，所以為《家人》之象也。君子知風之自，於是齊家以修身為本，而修身以言行為先，言必有物而無妄，行必有恆而不改。“物”，謂事實，言而誠實則有物，不誠實，則無物也。“恆”，謂常度，行而常久則有恆，不常久，則無恆也。

Collective interpretations cite Yu Yan's saying: The way to govern a family well begins with self-cultivation, which is why "wind arising from fire" becomes the symbolic image of the family in the Book of Changes. A gentleman understands where the wind comes from, thus governing the family by first cultivating himself, and cultivating himself by prioritizing conduct: speaking must be based on actual matters and not be false or empty, acting must follow a consistent standard and not be easily changed. The following sentences are the remaining part of the explanation from the "Cheng Transmission": "Things" refer to facts; speaking truthfully has real matters, while speaking untruthfully lacks real matters. "Constant" refers to a consistent standard; acting with perseverance has consistency, while acting without perseverance lacks consistency.

本義 志未變而豫防之。程傳 閒之於始，家人志意未變動之前也。正志未流散，變動而閒之，則不傷恩，不失義，處家之善也，是以“悔亡”。志變而後治，則所傷多矣，乃有悔也。集說 蘇氏軾曰：忘閒焉則志變矣，及其未變而閒之，故“悔亡，”楊氏簡曰：治家之道，當防閒其初，及其心志未變而閒之以禮，邪僻之意，無由而興矣。

The explanation of the initial line "Initial Nine" from the Image Commentary says: "Keeping watch over the household, the will has not yet changed." This passage is not included in the original text. Zhu Xi's "Benyi" states: When the mind has not yet changed, one should take preventive measures in advance. Cheng Yi's "Yichuan Commentary on the Changes" says: Setting up precautions at the beginning is to act before the inner intentions of the family have changed. If one takes preventive measures when the mind is still upright and has not yet dispersed or changed, then one will not harm affection nor lose righteousness, which is a good way of managing the household, hence "regret is eliminated." If one waits until the mind has already changed before taking action, then there will be more harm, leading to regret. The "Jishuo" cites Su Shi saying: If one forgets to set up precautions, the mind will change; if one sets up precautions before it changes, then "regret is eliminated." Yang Jian says: The way of managing the household should be to set up precautions at the beginning; when a person's mind has not yet changed, use rites to set up precautions, so that improper thoughts cannot arise.

六二之吉，順以巽也。程傳 二以陰柔居中正，能順從而卑巽者也，故為婦人之貞吉也。案 六二六四之力順同，順者女之貞也，四位高，故曰順在位，二位卑，故曰“順以巽”。

The Image Commentary says: "The good fortune of line six in the second" is because it is both gentle and humble. Cheng Yi's Yichuan Commentary on the Changes says that line six in the second, with its yin and soft nature, occupies a central and upright position, thus being someone who is compliant and humble, hence achieving the good fortune of a woman's constancy. Li Guangdi comments: Line six in the second and line six in the fourth both possess the virtue of gentleness and compliance. Compliance and humility are the qualities of a woman's constancy. Since line six in the fourth is in a high position, the Image Commentary says it "complies with its position"; since line six in the second is in a low position, it is said to "comply with humility."

家人嗃嗃，未失也。婦子嘻嘻，失家節也。程傳 雖“嗃嗃”於治家之道，未為甚失，若“婦子嘻嘻”，是無禮法，失家之節，家必亂矣。集說 王氏弼曰：以陽處陽，剛嚴者也。處下體之極，為一家之長者也。行與其慢，寧過乎恭，家與其瀆，寧過乎嚴，是以家人雖“嗃嗃悔厲”，猶得其道，“婦子嘻嘻”，乃失其節也。

The Image Commentary says: "The family is stern," which is still not entirely inappropriate; "the wife and children laugh and chatter," then they have lost the proper conduct in managing the family. Cheng Yi's Commentary on the Changes says: although "stern" may be overly strict, it is still not a major mistake in the way of managing a family; but if "the wife and children laugh and chatter," then there is no propriety or discipline, and the family will certainly become disorderly. The collected interpretations cite Wang Bi as saying: the Nine in the Third, with a yang line in a yang position, is a strong and strict person; and since it is at the top of the lower trigram, it is the head of the family. In acting, it is better to be overly cautious than to be negligent; in the family, it is better to be overly strict than to be overly familiar. Therefore, although the family is "stern" and has "regret and danger," it still follows the right path; but if "the wife and children laugh and chatter," then they have lost the proper measure.

富家大吉，順在位也。程傳 以巽順而居正，位正而巽順，能保有其富者也，“富家”之“大吉”也。集說 俞氏琰曰：《禮運》云，父子篤，兄弟睦，夫婦和，家之肥也。豈以多財為吉哉，以順居之，則滿而不溢，可以保其家而長守其富，吉孰大焉。

The Image Commentary says: "A wealthy family is greatly auspicious," because he resides in the proper position with harmonious virtue. Cheng Yi's Commentary on the Changes states that the sixth line in the fourth position, by virtue of humility, flexibility, and gentle compliance, is in the proper position and upright. Since the position is correct and the person is gentle and compliant, this is precisely the ability to retain one's wealth. Therefore, it is called "a wealthy family" and "greatly auspicious." The collected interpretations cite Yu Yan, who says that the "Liji · Liyun" explains that when father and son are sincere, siblings are harmonious, and husband and wife are in accord, this is called "a wealthy family." How could wealth being abundant be considered auspicious? By residing in the proper position with the virtue of gentleness and compliance, one can be full without overflowing, thus preserving the family and maintaining this wealth for a long time. What greater auspiciousness is there than this?

王假有家，交相愛也。本義 程子曰：夫愛其內助，婦愛其刑家。程傳 “王假有家”之道者，非止能使之順從而已，必致其心化誠合，夫愛其內助，婦愛其刑家，“交相愛”也。能如是者，文王之妃乎，若身修法立而家末化，未得為“假有家”之道也。集說 郭氏雍曰：父父子子，兄兄弟弟、夫夫婦婦、同大順而無逆焉者，“交相愛”之義也。龔氏煥曰：“交相愛”則一家之父子兄弟，夫婦長幼，莫不相愛，非特夫婦而已也。

The Image Commentary says: "The king goes to his family," meaning that family members love one another. Zhu Xi's "Benyi" cites Master Cheng's saying: a husband should cherish his wife's assistance within the home, and a wife should value her husband's ability to manage the household. In his "Yichuan Commentary on the Changes," Cheng Yi says: those who can practice the way of "the king going to his family" do not merely make family members follow them, but must also move people's hearts, achieving sincere harmony. A husband cherishes his wife's assistance, and a wife values her husband's management of the household; this is called "mutual love." Only the concubines of King Wen of Zhou could reach this level. If one only improves oneself and establishes proper rules, but the whole family is not genuinely moved, then it is not truly the way of "the king going to his family." The "Ji Shuo" cites Guo Yong's saying: fathers fulfill their fatherly duties, sons their sonly duties, older brothers their brotherly duties, younger brothers their brotherly duties, husbands their husbandly duties, and wives their wife-like duties, all converging into great harmony without any contradiction; this is the meaning of "mutual love." Gong Huan says: "mutual love" means that within the family, father and son, brothers and sisters, husband and wife, and the elderly and the young all love one another, not merely referring to husband and wife alone.

威如之吉，反身之謂也。本義 謂非作威也，反身自治，則人畏服之矣。程傳 治家之道，以正身為本，故云“反身之謂”。爻辭謂治家當有威嚴，而夫子 集說 朱氏震曰：威非外求，反諸身而已，反身則正，正則誠，誠則不怒而威，後世不知所謂威嚴者正其身也，或不正而尚威怒，則父子相夷，愈不服矣，安得吉。

The Image Commentary says: "The auspiciousness of '威如' comes from self-reflection." Zhu Xi's "Benyi" explains that this is not about pretending to be imposing, but rather about self-discipline; when one manages oneself well, others will naturally respect and obey. Cheng Yi's "Yichuan Commentary on the Changes" says: the way of governing a family lies in rectifying oneself, so the Image Commentary says "self-reflection." The line statement speaks of the need for authority in family governance. As for Confucius, the text here is missing a word; Cheng Yi's subsequent explanation is likely that Confucius feared people might mistake authority for being harsh and loud, so he specifically used "self-reflection" to explain it. The collected interpretations cite Zhu Zhen's view: authority is not something to be sought externally, but rather by looking inward. Self-reflection leads to rectitude, rectitude leads to sincerity, and sincerity brings authority without the need for anger. Later generations failed to understand that true authority comes from self-righteousness. Some people who themselves are not upright yet pursue intimidation and anger, leading to mutual harm between father and son, increasing discord, and thus failing to achieve auspiciousness.

郭氏雍曰：《象》明“言有物而行有恆”，而此又言“反身之謂”者，家人之道，所以成始成終者，修身而已。趙氏汝楳曰：爻於初言“閒”，三言“嗃嗃”，上言“威”。聖人慮後世以為威嚴有餘，而親睦不足，故特釋之以“反身”。謂“威如”者，非嚴厲以為威。反求諸己而已。

Collected Commentaries cite Guo Yong's view: The "Great Image" has already indicated "speech has substance and actions are consistent," and here it says "self-reflection." This shows that the way of the Family卦 is ultimately about self-cultivation. Zhao Ru Mei says: The line statements in the initial line discuss "idleness," in the third line "harshness," and in the top line "authority." The sage feared that later generations might think this hexagram has excessive authority but insufficient intimacy, so he specially used "self-reflection" to explain it. The term "authority" does not mean establishing authority through severity, but rather requires self-restraint.

上火下澤，睽，君子以同而異。本義 二卦合體，而性不同。程傳 “上火下澤”，二物之性違異，所以為睽離之象。君子觀睽異之象，於大同之中，而知所當異也。夫聖賢之處世，在人理之常，莫不大同，於世俗所同者，則有時而獨異。蓋於秉彝則同矣，於世俗之失則異也，不能大同者，亂常拂理之人也，不能獨異者，隨俗習非之人也，要在同而能異耳。《中庸》曰和而不流是也。

The Great Image Commentary says: Above is fire, below is marsh, this is the hexagram of Kui; the gentleman thus understands that within great unity there should be recognition of differences. Zhu Xi's Original Meaning says: The hexagrams of Li and Dui combine into one, yet their natures are not the same. Cheng Yi's Yichuan Commentary on the Changes says: "Above is fire, below is marsh," two things with conflicting and differing natures, thus forming the image of separation. The gentleman observes this image of divergence and understands where within great unity he should differ from others. The sages in the world, in the norms of human relations, have no failure to share in the common practices of the people; yet concerning the common conventions of the world, they sometimes deliberately differ. This is because in the inherent nature they are the same as others, but in the worldly errors they differ. Those who cannot achieve great unity are those who disrupt the norms and contradict the principles; those who cannot achieve singular difference are those who follow the current and accept wrong practices as right. The key lies in being able to both unite and differ. The Zhongyong speaks of "harmony without flowing," which refers precisely to this.

集說 荀氏爽曰：火性炎上，澤性潤下，故曰睽也。大歸雖同，小事當異，百官殊職，四民異業，文武並用，威德相反，共歸於治，故曰“君子以同而異”也。項氏安世曰：同象《兌》之“說”，異象《離》之“明”。

The collected interpretations cite Xun Shuang's explanation: fire has the nature of rising upward, while marsh has the nature of flowing downward, hence it is called "Kui." Although the general direction is the same, specific matters should be differentiated: officials each have their own duties, and the four classes of society each have their own professions. Cultural governance and military strength are both used, and authority and benevolence may seem opposite, yet they both converge on the single concept of "governance," thus it is said "the gentleman acts with both unity and difference." Xiang Anshi said: "Unity" is symbolized by the lower trigram Dui's "speech" and "difference" is symbolized by the upper trigram Li's "brightness."

見惡人，以辟咎也。程傳 睽離之時，人情乖違，求和合之，且病其不能得也，若以惡人而拒絕之，則將眾仇於君子，而禍咎至矣，故必見之，所以免避怨咎也，無怨咎，則有可合之道。

The Image Commentary says: "Seeing an evil person" is to avoid misfortune. Cheng Yi's Commentary on the Changes says: when there is separation, people's hearts are opposed to each other, and they desire harmony but fear they may not attain it; if one rejects someone simply because they are an evil person, then everyone will become enemies with the gentleman, and calamities and misfortunes will follow. Therefore, one must meet with them in order to avoid resentment and blame. Without resentment and blame, there remains a path to harmony.

遇主于巷，未失道也。本義 本其正應，非有邪也。程傳 當睽之時，君心未合，賢臣在下，竭力盡誠，期使之信合而已。至誠以感動之，盡力以扶持之，明義理以致其知，杜蔽惑以誠其意，如是宛轉以求其合也。“遇”非枉道迎逢也，“巷”非邪僻由徑也，故夫子特云“遇主于巷，未失道也”，未非此也，非必謂失道也。集說 王氏申子曰：處上下睽離之時，不得不委曲以求合，故曰“未失道”，言於正道未為失也。

The Image Commentary says: "Meeting the ruler in the alley" does not deviate from the right path. Zhu Xi's "Benyi" says: this is originally the proper "response" between Nine in the Second and Six in the Fifth, there is nothing wrong or crooked about it. Cheng Yi's "Yichuan Commentary on the Changes" says: when there is a separation between ruler and minister, the ruler's mind has not yet harmonized with the minister. The virtuous minister, being in a lower position, exerts all his strength and sincerity, only seeking to gain the ruler's trust and harmony. He sincerely moves the ruler with his sincerity, supports him with all his effort, explains the principles so that the ruler understands, and removes confusion and doubts so that the ruler's mind becomes sincere. Thus, he seeks harmony in a subtle and winding way. What is meant by "meeting" is not bending the right path to flatter; what is meant by "alley" is not taking a wrong and narrow path. Therefore, Confucius specially says "meeting the ruler in the alley, without losing the way," meaning that this is not wrong, and it is not saying that he has lost the way. The collected interpretations cite Wang Shenzi's saying: when there is a separation between superior and inferior, one must be somewhat flexible in order to achieve harmony, hence saying "without losing the way," meaning that it is still on the right path without having lost it.

見輿曳，位不當也。無初有終，遇剛也。程傳 以六居三，非正也。非正則不安，又在二陽之間，所以有如是艱厄，由“位不當也，無初有終”者，終必與上九相遇而合，乃“遇剛也”，不正而合，未有久而不離者也，合以正道，自無終睽之理，故賢者順理而安行，知者知幾而固守。

The Image Commentary says: "Seeing a cart being dragged" is because "the position is not appropriate"; "no beginning but a conclusion" is because eventually it meets a yang line. Cheng Yi's Commentary on the Changes says: a yin line in the sixth position is placed in the third yang position, which is not the correct position. When the position is not proper, there is no peace, and it is sandwiched between two yang lines, hence the difficulty and hardship, all due to "the position is not appropriate." What is meant by "no beginning but a conclusion" is that in the end it will certainly meet and harmonize with the Nine at the Top, which is "meeting a yang line." Those who are not united through the correct path cannot remain separated for long; those united through the correct path have no reason to be apart for life. Therefore, the virtuous follow the right path and proceed calmly, while the wise discern subtle signs and remain steadfast.

集說 胡氏瑗曰：“無初有終，遇剛也”者，言初為上之見疑，然終則知己之誠而 案 爻有兩喻，而《象傳》偏舉者，舉其重者也，此舉“見輿曳”，以乘剛也，《困》三舉“據于蒺藜”，亦以乘剛也，《易》例乘剛之危最甚。

The collected interpretations cite Hu Yuan's statement: "Without beginning, there is an end, meeting firmness." This refers to the initial suspicion by the top line, nine at the top, towards the third line, six in the third, but eventually the top line comes to understand the sincerity of the third line. However, the original text here is missing some words, and Hu Yuan's following statement should explain that the two then come together. Li Guangdi comments: The line statement of this line uses two metaphors, but the Image Commentary only mentions one, which is the more significant one. Here, "seeing a cart dragged" is mentioned because it "mounts firmness." In the hexagram Guan, the third line, six in the third, mentions "standing on thornbushes," also because of "mounting firmness." According to the general practice of the Zhou Changes, when a yin line is above a yang line, this situation is the most dangerous.

交孚無咎，志行也。程傳 初四皆陽剛君子，當睽乖之時，上下以至誠相交，協志同力，則其志可以行，不止無咎而已。卦辭但言“無咎”，夫子又從而明之，雲可以行其志，救時之睽也，蓋以君子陽剛之才，而至誠相輔，何所不能濟也，唯有君子，則能行其志矣。

The Image Commentary says: "Mutual trust brings no blame," meaning their aspirations can be carried out. Cheng Yi's Commentary on the Changes states that the initial line and the fourth line are both yang yang gentlemen, who are in a time of divergence. If they interact with sincerity at the top and bottom, with similar aspirations and united strength, then their aspirations can be realized, and the benefit goes beyond merely "no blame." The Line Statement only mentions "no blame," but Confucius further explains that they can carry out their aspirations and rectify this time of divergence. With the talents of gentlemen and mutual sincerity, there is nothing they cannot accomplish. Only gentlemen can carry out their aspirations.

厥宗噬膚，往有慶也。程傳 爻辭但言“厥宗噬膚”，則可以往而無咎，《象》復推明其義，言人君雖己才不足，若能信任賢鋪，使以其道深入於己，則可以有為，是往而有福慶也。

The Image Commentary says: "His clan devours flesh," meaning that going forward brings good fortune. Cheng Yi's Yichuan Commentary on the Changes states that the Line Statement only mentions "His clan devours flesh," which implies that going forward results in no fault. The Image Commentary further elaborates on this meaning, explaining that even if a ruler lacks ability, as long as he trusts capable ministers and allows them to deeply convey his intentions into the ruler's heart, he can achieve something. This is what is meant by going forward and attaining good fortune.

集說 項氏安世曰：二以五為主，而委曲以入之，巷雖曲而通諸道，“遇主于巷”，將以行道，非為邪也。五以二為宗而親之，二五以中道相應，當睽之時，其間也，微而易合，如膚之柔，噬之則人，豈獨“無咎”，又將“有慶”，二五陰陽正應，故其辭如此。何氏楷曰：“厥宗”既“噬膚”矣，往則有相合之慶，蓋決之也。

Collected Commentaries cite Xiang Anshi's view: Nine in the Second takes Six in the Fifth as the sovereign, and with a subtle and winding approach, seeks to enter the sovereign's heart. Though the alley is winding, it ultimately leads to the great path; thus, the phrase "meeting the sovereign in the alley" signifies the endeavor to promote the great path, not to engage in perverse actions. Six in the Fifth regards Nine in the Second as a relative and is close to him. The relationship between Two and Five is in the middle way and "responsive," and at the time of divergence, the gap between them is slight and easily reconciled, like soft skin that can be bitten into. Thus, it is not only "without blame," but also "blessed." Two and Five are one yin and one yang, properly "responsive," so the line statement says this. He Kai says: "Since 'Jue Zong' has already 'shì fū' (bit into the skin), going forward brings mutual harmony and joy, which is a definite conclusion."

遇雨之吉，群疑亡也。程傳 “雨”者，陰陽和也，始睽而能終和，故吉也。所以能和者，以群疑盡亡也，其始睽也，無所不疑，故云“群疑”，睽極而合，則皆亡也。集說 孔氏穎達曰：“群疑亡”者，往與三合，如雨之和，向之“見豕”、“見鬼”、“張弧”之疑，並消釋矣，故曰“群疑亡也”。

The Image Commentary says: "Meeting rain brings good fortune," because all doubts have been dispelled. Cheng Yi's Yichuan Commentary on the Changes says: "Rain" is the result of the union of yin and yang; initially separated but ultimately harmonious, hence good fortune. The reason for harmony is that all doubts have been completely eliminated. At the time of separation, he doubted everything, hence called "grouped doubts"; when separation reaches its extreme and turns into union, those doubts vanish entirely. The collected commentary cites Kong Yingda saying: the phrase "grouped doubts vanish" refers to the fact that the top yang line moves to unite with the third yin line, just like rain bringing harmony. Previous doubts such as "seeing a pig walking on mud," "seeing a chariot full of ghosts," and "drawing a bow first" are all dispelled at once, hence it is said "grouped doubts vanish."

王氏安石曰：上九《睽》極有應而疑之，夫《睽》之極，則物有似是而非者，雖明猶疑，疑之已甚，則以無為有，無所不至，況於不明者乎，上九剛過中，用明而過者也，故其始不能無疑。《朱子語類》云：諸爻立象，聖人必有所據，非是自撰，但今不可考耳。到孔子方不說象，如“見豕負塗”、“載鬼一車”之類，孔子只說“群疑亡也”，便見得上面許多，皆是狐惑可疑之事而已，到後人解說，便多牽強。

Collecting interpretations cites Wang Anshi's view: The top line, Upper Nine, is at the extreme of the hexagram Kui. It originally has a corresponding line Six in the Third, yet it doubts it instead. When separation reaches its extreme, things appear ambiguous, and even those with sharp eyes may doubt. When suspicion grows, one confuses non-existent things as existing, and all sorts of absurd thoughts arise, especially for those with poor vision. Upper Nine, being overly yang and surpassing the central position, is someone who overuses 'clarity'. Thus, initially, doubt is inevitable. The "Zhu Zi Yu Lue" says: The images set for each line are based on the sage's references, not made up out of nowhere, but today we can no longer verify them. Until Confucius interpreted the classics, he stopped discussing these images. For example, "seeing a pig carrying mud" or "a cartload of ghosts," Confucius simply said "all doubts vanish," showing that all those previous statements were just the confused speculations of foxes. Later commentators, however, mostly forced interpretations.

趙氏汝楳曰：怪力亂神，聖人所不語，而此卦言之甚詳，故聖人斷之曰“疑”。蓋心疑則境見，心明則疑亡，知此者，志怪之書可焚，無鬼之論可熄。王氏申子曰：孤生於睽，睽生於疑，今群疑既亡，則睽而合，合而和，所以吉也。

Collecting interpretations cite Zhao Ru'mei's saying: strange phenomena, bravery and strength, disorder and confusion, and ghosts and spirits are things that sages do not discuss. Yet this hexagram discusses them in detail, so the sage concludes it as "doubt." When there is doubt in the mind, phenomena appear; when the mind is clear, doubt disappears. Understanding this principle, one can burn the books of strange tales and stop debating whether there are ghosts or not. Wang Shenzi said: solitude arises from separation, separation arises from doubt; now that all doubts have been dispelled, separation turns into harmony, harmony turns into unity, thus attaining good fortune.

山上有水，蹇。君子以反身修德。程傳 山之峻阻。上覆有水，坎水為險陷之象，上下險阻，故為蹇也。君子觀蹇難之象，而以“反身修德”，君子之遇艱阻，必反求諸己而益自修。孟子曰：行有不得者，皆反求諸己。故遇艱蹇，必自省於身有失而致之乎，是反身也，有所未善，則改之。無歉於心，則加勉，乃自修其德也，君子修德以俟時而已。

The Great Image Commentary says: Mountains with water on top, this is the hexagram Jian; the gentleman thus understands that he should reverse himself and cultivate his virtue. Cheng Yi's Commentary on the Changes says: Mountains are originally perilous and difficult to traverse, and there is also water on top, the Kan water being the image of peril and entrapment; both above and below are perilous and obstructive, so it becomes the hexagram Jian. The gentleman observes this image of difficulty and thus "reverses himself and cultivates virtue." When the gentleman encounters difficulties and obstacles, he certainly turns inward to examine himself and becomes even more dedicated to self-cultivation. Mencius says: Whenever things are done but the expected results are not achieved, one should reverse himself and look for the cause within oneself. Therefore, when encountering difficulties and obstructions, one must certainly examine oneself: is there something wrong with oneself that has caused this? This is "reversing oneself." If something is found to be done improperly, it should be corrected; if one's conscience is clear, then one should be even more diligent. This is self-cultivation of virtue. The gentleman is merely cultivating virtue and waiting for the right opportunity.

《朱子語類》云：潘謙之書曰：《蹇》與《困》相似，“致命遂志”，“反身修德”亦一般，殊不知不然。《象》曰“澤無水，困”，處困之極，事無可為者，故只得“致命遂志”，若蹇則猶可進步，如山上之泉，曲折多艱阻，然猶可行，故教人以“反身修德”，只觀“澤無水，困”，與“山上有水，蹇”二句，便全不同。項氏安世曰：反身象艮之背，修德象坎之勞。

Collecting interpretations cite Master Zhu Xi's words: Pan Qianzhi's letter says that the hexagram Jian and Kun are similar, and "sacrificing one's life to realize one's will" and "reflecting inwardly and cultivating virtue" are the same thing; but this is not the case. The Great Image says "the marsh has no water, hence Kun," which refers to being in the extreme of hardship and being unable to do anything, so one can only "sacrifice one's life to realize one's will," entrusting life and death to heaven's mandate to fulfill one's aspirations. As for Jian, one can still move forward, like mountain spring water, although winding and full of difficulties, it can still flow through, so it teaches people to "reflect inwardly and cultivate virtue." Looking only at these two lines, "the marsh has no water, hence Kun" and "mountain has water, hence Jian," they are entirely different. Xiang Anshi says: "Reflecting inwardly" takes its image from the mountain of the Gen hexagram, "back," and "cultivating virtue" takes its image from the water of the Kan hexagram, "labor."

往蹇來譽，宜待也。程傳 方蹇之初，進則益蹇，時之未可進也，故宜見幾而止，以待時可行而後行也。諸爻皆蹇往而善來，然則無出蹇之義乎。曰：在蹇而往，則蹇也，蹇終則變矣，故上已有碩義。集說 王氏申子曰：往而行險，不如居易以俟之為宜也。龔氏煥曰：居止之初，去險尚遠，見險而即止，《彖傳》之所謂知也。

The Image Commentary says: "Going forward in difficulty and coming back brings praise," meaning that at this time it is appropriate to wait. Cheng Yi's Commentary on the Changes says: at the very beginning of difficulty, advancing would only make the difficulty worse, and the timing is not yet ripe for moving forward, so one should recognize the signs and stop, waiting until the timing is right before taking action. Someone asked: since each line says that going forward leads to difficulty and coming back is good, is there no meaning of overcoming difficulty? The answer is: going forward during difficulty naturally leads to more difficulty; when difficulty reaches its end, it must change, so the line at the top has the meaning of "coming back with great achievement." The collected interpretations cite Wang Shenzi saying: going forward and facing danger is not as appropriate as staying in a peaceful and easy place and waiting for the right time. Gong Huan says: the line at the beginning is at the start of the stillness of the mountain, still far from danger, and stopping immediately upon seeing danger is exactly what the Commentary on the Judgment calls "knowing."

王臣蹇蹇，終無尤也。本義 事雖不濟，亦無可尤。程傳 雖艱厄於蹇時，然其志在濟君難，雖未能成功，然終無過尤也，聖人取其志義而謂其“無尤”，所以勸忠藎也。集說 侯氏行果曰：二上應於五，五在坎中，險而又險，志在匡弼，匪惜其躬，故曰“王臣蹇蹇，匪躬之故”，輔君以此，“終無尤也”。

The Image Commentary says: "The king's minister is steadfast." In the end, there is nothing to blame. Zhu Xi's "Benyi" says: although the matter was not accomplished, there is no blame to be placed upon him. Cheng Yi's "Yichuan Commentary on the Changes" says: although the Six in the Second endured great hardship during the difficult time, his aspiration was to relieve the danger of the sovereign; although he did not succeed, there was no fault to blame. The sage took his aspiration and righteousness and said "no blame," in order to encourage loyal men throughout the world. The collected interpretations cite Hou Xingguo saying: the Six in the Second corresponds upward with the Nine in the Fifth, "responding with." The Nine in the Fifth is in the perilous situation of the Kan trigram, with danger upon danger; the Six in the Second is determined to correct and assist, not hesitating to sacrifice himself, so the line statement says "the king's minister is steadfast, not for his own sake." With such attitude in assisting the sovereign, naturally "there is no blame in the end."

往蹇來反，內喜之也。程傳 “內”，在下之陰也。方蹇之時，陰柔不能自立，故皆附於九三之陽而喜愛之。九之處三，在蹇為得其所也，處蹇而得下之心，可以求安，故以“來”為“反”，猶春秋之言歸也。集說 孔氏穎達曰：內卦三爻，唯九三一陽，居二陰之上，是內之所恃，故云“內喜之也”。

The Image Commentary says: "Going forward is difficult, coming back is returning," because the inner trigram's yin line is pleased with it. Cheng Yi's Commentary on the Changes says: "Inner" refers to the two yin lines below. In the time of difficulty, the yin and flexible lines cannot stand on their own, so they all rely on and like the line nine in the third position. The line nine, being a yang line in the third position, is considered to be in the proper place during difficulty; being in difficulty yet gaining the support of the people below, one can seek stability, so "coming back" is interpreted as "returning," similar to what is said in the Spring and Autumn Annals as "returning." The collected interpretations cite Kong Yingda saying: the three lines of the inner trigram have only one yang line, which is line nine, situated above the two yin lines. This is the support of the inner trigram, hence it is said "the inner trigram is pleased with it."

往蹇來連，當位實也。程傳 四當蹇之時，居上位，不往而來，與下同志，固足以得眾矣，又以陰居陰，為得其實，以誠實與下，故能連合而下之。二三亦各得其實，初以陰居下，亦其實也，當同患之時，相交以實其合可知，故來而連者，當位以實也，處蹇難，非誠實何以濟，當位不曰正而曰實，上下之交，主於誠實，用各有其所也。

The Image Commentary says: "Going through difficulty and coming together" is because he is "in the proper position" and sincere. Cheng Yi's Commentary on the Changes says: the line six in the fourth is in the time of difficulty and holds the upper position, so instead of moving forward, it retreats and unites with the people below, which by itself is sufficient to gain the support of the people; also, since it is a yao of yin in a yin position, it is in the proper position and sincere, using a sincere heart to deal with the people below, thus being able to unite with them and be willing to be in a lower position. The lines six in the second and nine in the third also each have sincerity. The line six at the beginning, with a yin yao in the lowest position, is also sincere. In times of shared hardship, people connect with each other through sincerity, and the harmony between them is evident. Therefore, "coming together" is because of being in the proper position and treating each other with sincerity. In times of difficulty, how can one get through without sincerity? Here, the text uses "in the proper position" rather than "correct" and instead uses "sincerity," because the interaction between above and below relies on sincerity, and each term has its own purpose.

集說 荀氏爽曰：處正承陽，故曰“當位實也”。沈氏該曰：四當位可進，而陰柔不能獨濟，來而承五，連於陽實，則得所輔也。案 荀氏、沈氏、姜氏之說皆是，然如此，則當位兩字，宜著。九五說，言當尊位者有實德也，如“敵剛也”之例。

The collected interpretations cite Xun Shuang's view: the sixth line in the fourth position is in the correct position and above the ninth line in the fifth, which is yang, so it is said "it is in the correct position and real." Shen Cai says: although the sixth line in the fourth position is "in the correct position" and can move forward, the nature of yin and softness cannot alone overcome difficulties, so it retreats to support the ninth line in the fifth, connecting with the yang and real virtue, thus gaining support. Li Guangdi comments: Xun Shuang, Shen Cai, and Jiang's views are all correct; however, according to this, the phrase "in the correct position" should be applied to the ninth line in the fifth, meaning the person in the honorable position has real virtue, similar to the usage in the Image Commentary "the enemy is strong."

大蹇朋來，以中節也。程傳 “朋”者，其朋類也。五有中正之德，而二亦中正，雖大蹇之時，不失其守，蹇與蹇以相應助，是以其中正之節也。上下中正而弗濟者，臣之才不足也。自古守節秉義，而才不足以濟者，豈少乎，漢李固、王允，晉周豈頁、王導之徒是也。

The Image Commentary says: "In great difficulty, friends come together," because the Nine in the Fifth upholds the virtue of the middle path. In Cheng Yi's Commentary on the Changes, "friends" refers to those who are of the same kind. The Nine in the Fifth possesses the virtue of being both central and upright, and the Six in the Second is also central and upright. Even in times of great difficulty, they do not lose their integrity. The two individuals in difficulty support each other through mutual response, relying on their virtue of being central and upright. If both above and below are central and upright yet still cannot overcome the difficulty, it is because the ministers lack ability. Since ancient times, those who upheld virtue and righteousness but lacked the ability to overcome difficulties have been numerous. Examples include Li Gu from the Han dynasty, Wang Yun, Zhou Yi, and Wang Dao from the Jin dynasty.

集說 孔氏穎達曰：得位履中，不改其節，則同志者自遠而來，故曰“朋來”。案 《蹇》卦之義，在乎進止得宜，爻之往來，即進止也。九五雖不言往來，而傳明其為“中節”，則進止之宜不失，可以濟難而不至於犯難矣。裴度云，朝延處置得宜，有以服其心，其“中節”之謂乎。

The collected interpretations cite Kong Yingda's view: attaining the right position, acting in the middle way, and not changing one's principles, so like-minded people naturally come from afar, hence it is said "companions come." Li Guangdi comments: the meaning of the "Guan" hexagram lies in the proper balance between advancing and stopping; each line discusses movement and stillness, which correspond to advancing and stopping. Although the ninth line in the fifth place does not mention movement or stillness, the Image Commentary points out that it is "in the middle," indicating that its balance between advancing and stopping has not been lost, thus enabling it to overcome difficulties without exposing itself to danger. Tang dynasty's Pei Du said: the court must handle affairs properly to gain people's trust. This is probably what is meant by "in the middle."

往蹇來碩，志在內也。利見大人，以從貴也。程傳 上六應三而從五，志在內也。蹇既極而有助，是以碩而吉也。六以陰柔當蹇之極，密近剛陽中正之君，自然其志從附以來自濟，故“利見大人”，謂從九五之貴也，所以云“從貴”，恐人不知大人為指五也。集說 蘇氏軾曰：內與貴，皆五之謂。

The Image Commentary says: "Going through difficulty and coming to a great achievement" is because his mind is directed inward; "It is advantageous to see a great man" is because he wishes to follow a noble person. In Cheng Yi's Commentary on the Changes, it says that the sixth line at the top corresponds with the third line and follows the fifth line, which is called "having a mind directed inward." When difficulty has reached its extreme and there is assistance from others, it becomes great and auspicious. The sixth line, being of a yin and soft nature, is at the extreme of difficulty, yet it is adjacent to the yang and upright ruler, so naturally it entrusts its mind to him and comes to follow in order to save itself. Therefore, "it is advantageous to see a great man" refers to following the noble fifth line. The reason for emphasizing "following the noble" is to prevent people from not knowing that "a great man" refers to the fifth line. The collected interpretations cite Su Shi saying that here, "inner" and "noble" both refer to the fifth line.