The Upper Classic of the Zhou Changes

六四，括囊，無咎，無譽。

Sixth line four statement: Like tying up a bag, restraining words and deeds, neither causing misfortune nor receiving praise.

本義“括囊”，言結囊口而不出也。“譽”者過實之名，謹密如是，則無咎而亦無譽矣。六四重陰不中，故其象占如此。蓋或事當謹密，或時當隱遯也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Kuo Nang" means to tie up the mouth of a bag so that nothing comes out. "Yu" refers to a reputation exceeding actual merit. Being cautious and meticulous to this extent results in neither mistakes nor fame. The sixth line is a yao of yin in a yin position, heavily yin yet not in the central position, so its image and divination text are written this way. This probably means that sometimes one should be cautious and meticulous, and sometimes the situation calls for withdrawal and concealment.

程傳四居近五之位，而無相得之義，乃上下閉隔之時，其自處以正，危疑之地也。若晦藏其知，如括結囊口而不露，則可得“無咎”。不然則有害也。既晦藏則“無譽”矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth is adjacent to the position of Nine in the Fifth, yet they are not in harmony with each other, which is precisely the time when there is blockage and separation between upper and lower. Although it is in a proper position, the place it occupies is dangerous and subject to suspicion. At this time, if one hides one's wisdom and talent, like closing a bag, not revealing it outwardly, one can achieve 'no blame' and avoid misfortune; if one does not do so, there will be harm. Since one has hidden one's wisdom and talent, one naturally attains 'no praise' and does not receive commendation.

集說劉氏牧曰：坤；“其動也闢”，應二之德；“其靜也翕”，應四之位。翕，閉也，是天地否閉之時，賢人乃隱，不可炫其才知也。俞氏琰曰：咎致罪，譽致疑，唯能謹密如囊口之結括，則“五咎無譽”。

The collected interpretations cite Liu Mu's view: The "Great Treatise" explains that the Earth Trigram "its movement is spreading out," meaning when it moves, it opens up, corresponding to the virtue of the Second line; it says "its stillness is gathering in," meaning when it is still, it contracts, corresponding to the position of the Fourth line. "Gathering in" means closing, which is precisely the time when heaven and earth are closed off and unconnected. At such a time, the virtuous person retreats and does not display his wisdom. The collected interpretations also cite Yu Yan's view: Faults bring about blame, and reputation brings about suspicion; only by being as careful and meticulous as a tightly sealed bag can one achieve both no fault and no praise ("five faults" should be "no fault").

六五，黃裳，元吉。

Sixth line five statement: Wearing a yellow lower garment, most auspicious.

本義黃，中色。裳，下飾。六五以陰居尊，中順之德，充諸內而見於外，故其象如此，而其占為大善之吉也。占者德必如是，則其占亦如是矣。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: Huang is the central color among the five colors, and chang is the garment worn on the lower part of the body. The line six in the fifth position is a yao of yin occupying a noble position, with the virtue of being centered and gentle, which is fully present internally and manifested externally. Therefore, the image text is written in this way, and the divination text is greatly auspicious. The person performing the divination must possess such virtue, and only then will the divination result be truly accurate.

《春秋傳》南蒯將叛，筮得此爻，以為大吉，子服惠伯曰：“忠信之事則可，不然必敗。外強內溫，忠也；和以率貞，信也，故曰‘黃裳元吉’。黃，中之色也；裳，下之飾也；元，善之長也。中不忠，不得其色；下不共，不得其飾；事不善，不得其極。且夫《易》不可以占險，三者有闕，筮雖當，未也。”後蒯果敗，此可以見占法矣。

The *Zuo Zhuan* records that Nan Kuan was about to rebel and consulted the *Zhou Yi* for divination, obtaining this line. He considered it a great auspicious omen. However, Zi Fu Hui Bo said, "Only matters of loyalty and trust can be considered, and if they are not matters of loyalty and trust, they will surely fail. Being outwardly strong and resolute yet inwardly gentle is loyalty; being harmonious and self-disciplined according to the right path is trust. Therefore, the line statement says, 'Yellow undergarments, original auspiciousness.' Yellow is the color of the center, undergarments are the clothing of the lower part, and 'original' is the first of all virtues. If one's heart is not loyal, he is not worthy of this color; if he is not respectful in his lower position, he is not worthy of this clothing; if the matter is not virtuous, he cannot reach this 'original.' Moreover, the *Zhou Yi* should not be used to divinate dangerous or evil matters. If any of these three aspects are lacking, even if the line statement is auspicious, it still does not count." Later, Nan Kuan indeed suffered defeat, and from this incident, one can see the principles of divination.

程傳坤雖臣道，五實君位，故為之戒云“黃裳，元吉”。黃，中色；裳，下服。守中而居下則“元吉”，謂守其分也。元，大而善也。爻象唯言守中居下則元吉，不盡

Cheng Yi in Yichuan's Commentary on the Changes says: The Book of Changes discusses the conduct of ministers, but the fifth line actually represents the position of a ruler, so it specially establishes a warning, saying "Yellow under the skirt, original auspiciousness." Yellow is the central color, and the skirt is the garment worn on the lower body; to hold to the middle path and be content in a lower position is "original auspiciousness," meaning to remain in one's proper role. "Original" refers to being great and good. The image explanation for this line only mentions that holding to the middle and being in a lower position leads to original auspiciousness, but does not fully explain the matter... There is a missing text in the original manuscript here.

集說孔氏穎達曰：“黃”是中之色，“裳”是下之飾。坤為臣道，五居尊位，是臣之極貴者也。能以中和居於臣職，故云“黃裳元吉”。元，大也，以其德能如此，故得大吉也。

The collected interpretations cite Kong Yingda's explanation: "Yellow" is the central color, and "lower garment" refers to the clothing worn below. The trigram Kun represents the way of a minister, and five is a position of honor. Therefore, five is the highest rank among ministers. Being able to maintain a moderate and upright attitude while fulfilling one's duties as a minister is why it is said "the yellow lower garment brings great good fortune." "Yuan" means great; because his virtue and ability reach such a level, he attains great good fortune.

《朱子語類》云：“黃裳元吉”，不過是說在上之人能盡柔順之道。黃，中色，裳是下體之服。能似這個，則無不吉。這是那居中處下之道。乾之九五，自是剛健的道理。坤之六五，自是柔順的道理。各隨它陰陽，自有一個道理。

Master Zhu Xi said: "The phrase 'Yellow robes are originally auspicious' merely means that a person in a position of authority can fully practice the way of flexibility and compliance. Yellow is the color of the center, and a robe is clothing for the lower body; if one can be like this, there is no inauspiciousness. This is precisely the principle of being in the center and occupying a lower position. The nine in the fifth line of the Qian hexagram naturally represents the principle of firm strength; the six in the fifth line of the Kun hexagram naturally represents the principle of flexibility and compliance. Each follows its own yin or yang nature, and each has its own principle."

項氏安世曰：陰以在下為正，陽以在上為正。故二五皆中，而乾之天德獨以屬五，坤之地道獨以屬二。下非陽之位，故《乾》之九二，為在下而有陽德者。上非陰之位，故《坤》之六五，為在上而秉陰德者。黃者地之色，裳者下之服，文者坤之象，皆屬陰也。

Collective commentary cites Xiang Anshi's saying: Yin is proper when in the lower position, and Yang is proper when in the upper position. Therefore, although the second line and the fifth line are both central, the Heavenly Virtue of Qian is assigned to nine in the fifth line, and the Earthly Virtue of Kun is assigned to six in the second line. The lower position is not where Yang should be, so the nine in the second line of Qian is only someone in the lower position with Yang Virtue. The upper position is not where Yin should be, so the six in the fifth line of Kun is only someone in the upper position with Yin Virtue. Yellow is the color of the earth, the lower garment is clothing for the lower body, and ornamentation is the symbol of Kun. These things all belong to Yin.

案《易》中五固尊位，但聖人取象，未嘗卦卦皆以君道言之，雖九五猶然，況六五乎！故《小過》之六五則言“公”，《離》之六五則言“王公”。大概居尊貴之位者，與卦義相當，則發其所當之義。程子之說，朱子蓋議其非也。

Li Guangdi remarked: In The Zhou Changes, although the fifth line is indeed a position of respect, the sages did not take the image of the ruler in every hexagram. Even the ninth line in the fifth position is like this, let alone the sixth line in the fifth position. Therefore, in the hexagram Xiao Guo, the sixth line in the fifth position only mentions "public official," and in the hexagram Li, the sixth line in the fifth position only mentions "king and public official." Generally speaking, any line in a noble position will express the meaning corresponding to its line, as long as it is consistent with the meaning of the hexagram. Cheng Yi treated the sixth line in the fifth position as if it were a ruler's position, but Zhu Xi criticized this as inappropriate.

上六，龍戰于野，其血玄黃。

The statement for the sixth line at the top: A dragon fights on the outskirts, and the blood flowing out is a mixture of dark blue and yellowish earth tones.

本義陰盛之圾，至與陽爭，兩敗懼傷，其象如此，占者如是，其凶可知。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: when the yin energy reaches its extreme, it suddenly tries to compete with yang, resulting in both sides suffering defeat and injury. This is the image described. If a person encountering this situation in divination, the danger is clearly evident.

程傳 陰從陽者也，然盛極則抗而爭。六既極矣，復進不已則必戰，故云“戰于野”。“野”，謂進至於外也。既敵矣，必皆傷，故“其血玄黃”。集說 孔氏穎達曰：即《說卦》云“戰乎乾”是也，戰於卦外，故曰“于野”，陰陽相傷，故“其血玄黃”。

Cheng Yi's Yichuan Commentary on the Changes says: Yin is originally obedient to Yang, but when Yin reaches its extreme, it will rise up to oppose and contend with Yang. The sixth line at the top of the Kun hexagram has already reached the end of Yin, yet it continues to advance, so conflict is inevitable, hence the line statement says 'battle in the wild'. The term 'wild' refers to the fact that Yin has advanced beyond the hexagram's structure. Since both sides have become adversaries, the battle will inevitably cause mutual damage, hence the statement 'its blood is black and yellow'. The collected interpretations cite Kong Yingda saying: this is what the Sayings on the Hexagrams refers to as 'battle in Qian'. The battle occurs outside the primary hexagram, hence it is called 'in the wild'; the mutual damage between Yin and Yang is expressed as 'its blood is black and yellow', with the blood color being a mixture of black and yellow, symbolizing the mingling of heavenly and earthly blood.

侯氏行果曰：坤，十月卦也。乾位西北，又當十月。陰窮於亥，窮陰薄陽，所以戰也，故《說卦》云“戰乎乾”是也。李氏開曰：曰“龍戰”，則是乾來戰，不以坤敵乾也。馮氏椅曰：主龍而言，則知陰不可亢，亢則陽必伐之，戒陰也。以戰而言，則知陰不可長，長則與陽敵矣，戒陽也。胡氏炳文曰：六爻皆陰，而上卦之上曰龍，有陽也。不言陰與陽戰，而曰“龍戰于野”，與《春秋》王師敗績於茅戎，天王狩於河陽，同一書法也。

Collected Commentaries cite Hou Xingguo's explanation: The Kun hexagram corresponds to the tenth lunar month. The Qian hexagram is located in the northwest, and according to the theory of hexagram energies, it also corresponds to the tenth month. When the yin energy reaches the亥 position in the earthly branches, it reaches its limit, and the extreme yin energy presses against the yang energy, leading to a confrontation, which is what the "Commentary on the Hexagrams" refers to as "fighting in Qian." Collected Commentaries also cite Li Kai's explanation: The line statement mentions "dragon fighting," indicating that it is the yang energy of Qian that initiates the battle, not that the Kun hexagram is considered a rival capable of opposing Qian. Collected Commentaries also cite Feng Yi's explanation: Focusing on the character "dragon," we understand that yin energy should not be excessive; when it becomes excessive, yang energy will retaliate, serving as a warning to yin. Focusing on the character "fight," we understand that yin energy should not grow too strong; when it does, it becomes an opponent of yang, serving as a warning to yang. Collected Commentaries also cite Hu Bingwen's explanation: The Kun hexagram has six yin lines, yet the sixth line at the top, although in the highest position of the upper trigram, is called "dragon," indicating that there is already some yang present. The text does not directly state that yin and yang are fighting, but instead says "dragon fighting in the wild," which is similar to the way the Spring and Autumn Annals records the Zhou royal army's defeat by the Mao Rong and the Zhou Son of Heaven's hunting at He Yang, using the same method of indirect expression.

用六，利永貞。本義 “用六”，言凡筮得陰爻者，皆用六而不用八，亦通例也。以此卦純陰而居首，故發之。遇此卦而六爻俱變者，其占如此辭。蓋陰柔不能固守，變而為陽，則能“永 貞”，“永”，長也；“貞”，正也。言長能貞正也。

"Use the Six, it is advantageous to maintain constancy." Zhu Xi in The Original Meaning of the Zhou Changes explains that "use of the Six" refers to the practice of taking the number six for all instances of yin lines in divination, rather than the number eight. This is the standard practice in the Zhou Changes. Since the Qian hexagram consists entirely of yin lines and is placed first, this general rule is specifically mentioned here. When divining the Qian hexagram and all six lines change, the interpretation follows the phrase "it is advantageous to maintain constancy." The nature of yin and softness is not firm, but once it transforms into yang, it can maintain constancy. "Yong" means enduring, and "Zhen" means uprightness. Together, they signify the ability to maintain the right path over a long period.

《朱子語類》云：乾吉在“無首”，坤利在“永貞”，這只是說二用變卦。胡氏炳文曰：坤“安貞”，變而為乾，則為“永貞”。“安”者頤而不動，“永”者健而不息。乾變坤。剛而能柔。坤變乾，雖柔必強。陽先於陰，而陽之極不為首。陰小於陽，而陰之極以大終。

Master Zhu Xi said: The auspicious aspect of the Qian hexagram lies in "no beginning," and the beneficial aspect of the Kun hexagram lies in "eternal uprightness," these two statements refer only to the general principles of the changing hexagrams as explained in "Yong Ji" and "Yong Liu." The collected interpretations cite Hu Bingwen saying: The original meaning of the Kun hexagram is "uprightness in stillness," but when it transforms into the Qian hexagram, it becomes "eternal uprightness." "Stillness" means quiet and unmoving, while "eternal" means vigorous and unceasing. When Qian transforms into Kun, it is strong yet capable of flexibility; when Kun transforms into Qian, it is originally flexible but must necessarily become strong. Yang precedes Yin, yet when Yang reaches its extreme it refuses to be the leader; Yin is less than Yang, yet when Yin reaches its extreme it can gather and conclude the matter with vastness.

顧氏憲成曰：“用九”無首，是以乾入坤。蓋坤者乾之藏也。“用六”“永貞”，是以坤承乾。蓋乾者坤之君也。何氏楷曰：乾道主元，故曰“乾元用九”。坤道主貞，故言“用六永貞”。

The collected interpretations cite Gu Xiancheng's saying: "Use of all nines" discusses "a group of dragons without a leader," which means incorporating Qian into Kun, because Kun is precisely the place where Qian hides and gathers. "Use of all sixes" discusses "eternal purity," which means allowing Kun to serve Qian, because Qian is precisely the sovereign that Kun reveres. The collected interpretations also cite He Kai's saying: The way of Qian takes "origin" as its main principle, so the "Commentary on the Literary Meaning" says "Qian yuan uses all nines"; the way of Kun takes "purity" as its main principle, so it says "use all sixes for eternal purity."

程傳 《屯序卦》曰：“有天地然後萬物生焉，盈天地之間者惟萬物，故受之以屯、屯者盈也，屯者物之始生也。”萬物始生，鬱結未通，故為盈塞於天地之間。至通暢茂盛，則塞意亡矣。天地生萬物，《屯》，物之始生，故繼《乾》、《坤》之後。以二象言之，雲雷之興，陰陽始交也。以二體言之，震始交於下，坎始交於中，陰陽相交，乃成雲雷。陰陽始交，雲雷相應而未成澤，故為屯。若已成澤，則為《解》也。又動於險中，亦《屯》之義，陰陽不交則為《否》，始交而未暢則為《屯》。在時，則天下屯難未亨泰之時也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the "Sequence of Hexagrams" section, when discussing the hexagram Zun, it says: "After heaven and earth are formed, all things come into being; all that fills heaven and earth is all things, so after the hexagrams Qian and Kun comes Zun. Zun means fullness, and Zun also means the initial emergence of all things." When all things first begin to arise, they are gathered together and not yet smooth, so it is said that they are blocked within heaven and earth; when they become smooth and flourishing, the sense of blockage disappears. Heaven and earth nurture all things, and Zun represents the initial stage of all things, so it comes after the hexagrams Qian and Kun. From the perspective of the images represented by the upper and lower trigrams, clouds and thunder arise together, which is the beginning of the interaction between yin and yang; from the structure of the hexagram, Zhen is at the bottom beginning to interact, and Kan is in the middle beginning to interact, so yin and yang interact with each other to form clouds and thunder. When yin and yang first begin to interact, clouds and thunder respond to each other but have not yet transformed into rain, so it is called Zun; if they have already transformed into rain, that is the hexagram Jie. Moreover, being able to move amidst difficulties is also the meaning of Zun. When yin and yang do not interact at all, it is the hexagram Pih. When yin and yang first begin to interact but are not yet smooth, it is the hexagram Zun. In terms of the situation, this refers to the time when the world is difficult and troubled, and has not yet reached a state of smoothness and prosperity.

屯，元亨，利貞，勿用有攸往，利建侯。本義 震，坎，皆三畫卦之名。震一陽動於二陰之下，故其德為動，其象為雷。坎一陽陷於二陰之間，故其德為陷、為險，其象為雲、為雨、為水。《屯》，六畫卦之名也，難也，物始生而未通之意，故其為字，象穿地始出而未申也。其卦以震遇坎，乾坤始交而遇險陷，故其名為屯。震動在下，坎險在上，是能動乎險中。能動雖可以亨，而在險則宜守正而未可遽進。故筮得之者，其占為大亨而利於正，但未可遽有所往耳。又初九陽居陰下，而為成卦之主，是能以賢下人，得民而可君之象，故筮立君者遇之則吉也。

"The hexagram Zun (屯) means 'obstruction,' and its divination says: 'Greatly prosperous, beneficial to maintain uprightness, do not act hastily in going anywhere, beneficial to establish a prince.'" Zhu Xi in The Original Meaning of the Zhou Changes says: Both Zhen and Kan are names of trigrams composed of three lines. Zhen is a yang line moving over two yin lines, so its nature is movement, and it is symbolized by thunder. Kan is a yang line sinking between two yin lines, so its nature is sinking and danger, and it is symbolized by clouds, rain, and water. The hexagram Zun is the name of a hexagram composed of six lines, meaning difficulty. It refers to the initial stage of all things, when they have just begun to emerge but are not yet fully developed. The character '屯' resembles the shape of grass and trees breaking through the earth's surface but still unable to spread out. This hexagram is formed by Zhen above Kan, meaning that after the first movement of the heavens and earth, there is a danger. Therefore, it is called Zun. The movement of Zhen is at the bottom, and the danger of Kan is at the top, which means being able to act in the midst of difficulties. Although movement can lead to prosperity, when in danger, one should maintain uprightness and not act hastily. Therefore, those who receive this hexagram in divination will find the divination text to be greatly prosperous and beneficial to maintain uprightness, but they should not act hastily in going anywhere. Moreover, the line Chujiu (初九), with a yang line below a yin line, is the main line of the hexagram, symbolizing a virtuous person who humbly submits to others and thus gains the people's support, indicating the image of a ruler. Therefore, those who inquire about establishing a ruler will find it favorable."

程傳 《屯》有大亨之道，而處之利在貞固，非貞固何以濟屯？方屯之時，未可有所往也。天下之屯，豈獨力所能濟？必廣資輔助，故“利建侯”也。集說 《朱子語類》云：《屯》是陰陽未通之時，《蹇》是流行之中有蹇滯，《困》 問：《彖》曰“利建侯”，而《本義》取初九陽居陰下為成卦之主，何也？曰：成卦之主，皆說於彖辭下，如《屯》之初九“利建侯”，《大有》之五，《同人》之二皆如此。

Cheng Yi's Yichuan Commentary on the Changes says: The Zun hexagram originally has the principle of great smoothness and ease, but the key during the time of Zun is to maintain firmness and correctness. Without firmness and correctness, how can one overcome the difficulties of Zun? At the time of great difficulty, one must not act rashly. The difficulties of the world are not something that one person's strength can overcome. One must widely rely on the help of others, hence it says 'favorable for establishing a prince'. The collected interpretations cite the 'Sayings of Master Zhu' which says: Zun is the time when yin and yang have not yet communicated, while Jian is when there is an obstruction in the process of movement. Kuan—there is a missing text in the original manuscript, and the text directly continues to another question and answer. Question: The '彖辞' says 'favorable for establishing a prince', but the 'Benyi' takes the initial nine, which is a yang line in a yin position, as the 'main line of the hexagram'. Why is this so? Answer: All main lines of the hexagram are explained under the hexagram statement. For example, the initial nine of the Zun hexagram explains 'favorable for establishing a prince', the sixth five of the Dàyǒu hexagram, and the sixth two of the Tongren hexagram, are all like this.

又問：《屯》“利建侯”，此占恐與《乾》卦“利見大人”同例。曰：然。若是自卜為君者得之，則所謂“建侯”者乃己也；若是卜立君者得之，則所謂“建侯”者乃君也。趙氏汝楳曰：卦辭總一卦之大義，爻辭則探卦辭之所指。因六爻之象之義，析而明之。如“吉無不利”，則亨利之義；“磐桓”“班如”“幾不如舍”“小正”，皆“勿用有攸往”之義。初之“建侯”，即顯卦象“利建侯”之辭為初而發。餘卦放此。

Another question: The hexagram statement of Zhun (Obstruction) says "favorable for establishing a feudal lord," which seems to be of the same type as the hexagram statement of Qian (Heaven) saying "favorable for encountering a great man." Answer: Exactly. If one is divining about whether one can become a ruler, then "establishing a feudal lord" refers to oneself; if one is divining about establishing a ruler for the state, then "establishing a feudal lord" refers to the ruler being established. The collected interpretations cite Zhao Ru Mei saying: The hexagram statement summarizes the overall meaning of the hexagram, while the line statements explore the meaning of the hexagram and elaborate on it according to the images and meanings of each of the six lines. For example, the line statement of line four "auspicious, no disadvantage" is the meaning of the hexagram statement "original enlightenment, favorable for uprightness." The "hesitation" in line one, the "moving about" in lines two, four, and six, and the "almost not staying" in line three, as well as the "small uprightness brings good fortune" in line five, all express the meaning of the hexagram statement "not favorable for going forward." The line one statement mentioning "establishing a feudal lord" clearly points out the hexagram statement "favorable for establishing a feudal lord" as being related to line one. The same reasoning applies to the other hexagrams.

胡氏炳文曰：《屯》、《蒙》繼《乾》、《坤》之後，上下體有震、坎、艮，《乾》、《坤》交而成也。震則乾坤之始交，故先焉。初以一陽居陰下而為成卦之主。“元亨”，震之動；“利貞”，為震遇坎而言也。非“不利有攸往”，不可輕用以往也。《易》言“利建侯”者二：《豫》“建侯”，上震也；《屯》“建侯”，下震也。震長子，“震驚百里”，皆有侯象。

Collective commentary cites Hu Bingwen's explanation: The Zun hexagram and Meng hexagram follow Qian and Kun, with their upper and lower trigrams being Zhen, Kan, and Gen respectively, all generated by the interaction of Qian and Kun. Zhen is the first interaction between Qian and Kun, so it comes first. The initial line of Zun hexagram, "Nine at the Beginning," is a yang line situated among many yin lines, becoming the "main element of the hexagram." The statement of the hexagram, "Original and prosperous," refers to the movement of Zhen; "Beneficial to maintain the correct path" refers to Zhen encountering Kan. The statement of the hexagram does not mean "unfavorable to go somewhere," but rather that one should not go forward recklessly. The Zhou Changes mention "favorable for establishing feudal lords" in two instances: the Yu hexagram mentions establishing feudal lords, with Zhen as the upper trigram; the Zun hexagram mentions establishing feudal lords, with Zhen as the lower trigram. In the Shuo Gua Zhuan, Zhen is described as the eldest son, and the Zhen hexagram also mentions "shaking a hundred miles," both of which contain the image of feudal lords.

蔡氏清曰：《屯》、《蹇》雖俱訓難，而義差異。《困》亦不同。《屯》是起腳時之難，《蹇》是中間之難，《困》則終窮，而難斯甚矣。又曰：“利貞，勿用有攸往”，二句一意，故《彖傳》只解“利貞”。又曰：《本義》所謂以陽下陰，及初九之《象傳》所謂“以貴下賤”，皆是主德言，非以位言也。故曰是能以賢下人，得民而可君之象。

Collecting interpretations cite Cai Qing's view: Although both Zun and Jian are interpreted as hardship, their meanings are different. Kun, the hexagram of困境, is also distinct from them. Zun refers to hardship at the beginning when one starts, Jian refers to hardship during the journey, while Kun refers to being stuck at the end with no way forward, hardship reaching its extreme. Cai Qing also said: "Beneficial to uprightness, not to go anywhere" are actually the same meaning, so the Commentary on the Judgment only explains the phrase "Beneficial to uprightness." Cai Qing also said: The "Yang line yielding to Yin line" mentioned in the "Original Meaning" and the "Using high status to humble the lowly" in the Small Image Commentary of the first line, both refer to virtue, not to rank. Therefore, the "Original Meaning" says this represents a virtuous person who is willing to be below others, thus gaining the people's support and being fit to be a ruler.

初九，磐桓，利居貞，利建侯。本義 “磐桓”，難進之貌。《屯》難之初，以陽在下，又居動體，而上應陰柔險陷之爻，故有“磐桓”之象。然居得其正，故其占利於“居貞”。又本成卦之主，以陽下陰，為民所歸，侯之象也，故其象又如此，而占者如是，則利建以為侯也。

"Initial Nine, lingering, advantageous to dwell in uprightness and establish a prince." Zhu Xi in The Original Meaning of the Zhou Changes says: "Lingering" refers to hesitating and unable to advance. At the beginning of difficulty, Initial Nine holds a yang line at the very bottom, and is located within the trigram Zhen, which represents active movement. Above it is the line Six Four, a yin line that is weak and dangerous, thus producing the image of "lingering." However, since it holds a yang line in a yang position, it is "in the right place" and proper, so the judgment says it is advantageous to dwell in uprightness and maintain steadfastness. Moreover, it is the main element of the hexagram, and as a yang line that is subordinate to a yin line, it is embraced by the people, which is the image of a prince. Therefore, if a person seeking divination possesses such virtue and circumstances, it is advantageous to appoint him as a prince.

程傳 初以陽爻在下，乃剛明之才，當《屯》難之世，居下位者也。未能便往濟《屯》，故“磐桓”也。方《屯》之初，不磐桓而遽進，則犯難矣，故宜居正而固其志。凡人處屯難，則鮮能守正。苟無貞固之守，則將失義，安能濟時之屯乎？居屯之世，方屯於下，所宜有助，乃居屯濟屯之道也。故取建侯之義，謂求輔助也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line, which is a yang line located at the very bottom, represents a capable and strong person who is in a difficult time and holds a low position. He is not yet able to immediately go out to relieve the difficulties, so he hesitates and does not advance. At the beginning of difficulties, if one does not hesitate and rashly moves forward, it is to invite danger. Therefore, one should stay in a proper position, be firm in one's will. Generally, people in difficult times rarely can hold onto the right path; if one lacks firmness and perseverance, one will lose moral principles, how then can one relieve the temporary difficulties? When one is in a difficult time and oneself is also in a low position, one should have someone to help. This is the way to overcome difficulties in a difficult time. Therefore, the line statement takes the meaning of 'establishing a prince,' referring to seeking assistance.

集說 《朱子語類》：問：“利建侯”。曰：彖辭一句，蓋取初九一爻之義。初九蓋成卦之主也。一陽居二陰之下，有以賢下人之象，有為民歸往之象，故《象》曰：“以貴下賤，大利民也。”項氏安世曰：凡卦皆有主爻，皆具本卦之德，如《乾》九五具乾之德，故為天德之爻。《坤》六二具坤之德，故為地道之爻。《屯》以初九為主，故爻辭全類卦辭。其曰“磐桓，利居貞”，則“勿用有攸往”也。又曰“利建侯”，無可疑矣。

Collective commentary cites Master Zhu's "Classical Sayings": When asked about the meaning of "beneficial for establishing feudal lords," the answer is that this phrase in the hexagram statement is derived from the meaning of the first line, which is the "main line" of the hexagram. The first line is the "main line" of the hexagram, and it embodies the meaning of the entire hexagram. This line is a yang line located below two yin lines, symbolizing a virtuous person who humbly submits to others, thus attracting the people to follow. Therefore, the "Small Image Commentary" of the first line says, "To place the noble in a low position, it is greatly beneficial to the people." By placing a noble in a humble position, it is highly beneficial to the people. Collective commentary also cites Xiang Anshi's saying: Every hexagram has a main line, which is the line that embodies the meaning of the entire hexagram. These main lines also possess the virtue of the hexagram. For example, the fifth line of the Qian hexagram embodies the virtue of Qian, thus expressing the heavenly virtue; the second line of the Kun hexagram embodies the virtue of Kun, thus expressing the virtue of the earth. The Zun hexagram takes the first line as its main line, so its line statements are almost identical to the hexagram statement. The line statement says, "Hesitating, beneficial to stay firm," which is the same as the hexagram statement, "Not beneficial to go anywhere." The line statement also says, "Beneficial for establishing feudal lords," which is exactly the same as the hexagram statement. There is therefore no doubt about it.

胡氏炳文曰：文王卦辭，有專主成卦之主而言者，周公首於此爻之辭發之。卦主震，震主初。“磐桓”，即“勿用有攸往”。“利居貞”，即“利貞”。卦言“利建侯”者，其事也，利於建初以為侯也；爻言“利建侯”者，其人也，如初之才，利建以為侯也。爻言“磐桓”，主為侯者而言，宜緩；卦言“利建侯而不寧”，主建侯者而言，不宜緩。

Collected Sayings cite Hu Bingwen's statement: The hexagram statements attributed to King Wen are sometimes based specifically on the main subject of the hexagram. When the Duke of Zhou composed the line statements, he first clarified this in the first line of the Zun hexagram. The Zun hexagram takes Zhen as its main element, and Zhen in turn takes the first line as its main focus. The line statement "Panhuan" corresponds to the hexagram statement "Do not go anywhere"; "Beneficial to stay in sincerity" corresponds to "Beneficial to be sincere." The hexagram statement says "Beneficial to establish a feudal lord," referring to the matter, meaning it is beneficial to appoint the first line as a feudal lord. The line statement says "Beneficial to establish a feudal lord," referring to the person, meaning that someone with the talent of the first line is suitable to be appointed as a feudal lord. The line statement says "Panhuan," speaking from the perspective of the person who is about to become a feudal lord, suggesting a calm attitude; the "Commentary on the Judgment" says "Beneficial to establish a feudal lord but not at ease," speaking from the perspective of the ruler establishing feudal lords, suggesting that action should not be delayed.

六二，屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。本義 “班”，分佈不進之貌。“字”，許嫁也。《禮》曰：女於許嫁，笄而字。六二陰柔中正，有應於上，而乘初剛，故為所難，而邅回不進。然初非為寇也，乃求與已為婚媾耳，但己守正，故不之許，至於十年，數窮理極，則妄求者去，正應者合，而可許矣。爻有此象，故因以戒占者。

"Six in the Second, the situation is like stagnation and hesitation, like a horse moving in a scattered and unprogressive manner, not a bandit but a marriage partner. The woman remains chaste and does not marry, but after ten years she does." Zhu Xi in The Original Meaning of the Zhou Changes says: "Ban" means to scatter and not advance, and "zi" means to be betrothed. The Book of Rites says that when a woman reaches the age of betrothal, she undergoes the hairpin ceremony and receives a given name. Six in the Second, with a yin line in a yin position, is both central and upright. It is in proper correspondence with Nine in the Fifth above, but it is also riding over the strong line of Initial Nine below, thus being pressed and unable to move forward. However, Initial Nine is not a bandit, but wants to marry her. Because she remains upright, she does not agree. After ten years, when the time has run out and the matter has reached its end, those who make improper advances will leave, and the proper match will finally come together, allowing her to be betrothed. There is such an image in the line, so it is used to warn those who consult the oracle.

程傳 二以陰柔居《屯》之世，雖正應在上，而逼於初剛，故《屯》難遭回。“如”，辭也；“乘馬”，欲行也。欲從正應而復“班如”，不能進也。“班”，分佈之義。下馬為“班”，與馬異處也。二當屯世，雖不能自濟，而居中得正，有應在上，不失義者也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second, with its yin and flexible nature, is in a time of difficulty and obstruction. Although there is a proper 'responding' line above at Nine in the Fifth, it is pressed by the strong line below at Nine at the Beginning. Thus, it is in a state of difficulty and hesitates. 'Like' is a particle. 'Riding a horse' refers to the desire to travel. It wishes to follow the proper responding line, but is 'ban ru', ultimately unable to move forward. 'Ban' means to scatter. When the horse is dismounted, it is called 'ban', with the person and the horse separated. Six in the Second is in a time of difficulty, although it cannot free itself, it is in the central position and has the correct nature, and has a proper responding line above. Therefore, it is a line that has not lost the way of righteousness.

然逼近於初，陰乃陽所求，柔者剛所陵。柔當屯時，固難自濟，又為剛陽所逼，故為難也。設匪逼於寇難，則往求子婚媾矣。“婚媾”，正應也。“寇”，非理而至者。二守中正，不苟合於初，所以“不字”。苟貞固不易，至於“十年”，屯極必通，乃獲正應而字育矣。

Cheng Yi continued to say: However, the line six in the second is adjacent to the line nine at the beginning. Yin is originally the object pursued by Yang, and weakness is naturally oppressed by strength. A yao of Yin in a time of difficulty is already hard to save itself, and now it is further oppressed by strong Yang, so it becomes even more difficult. If it were not for this kind of aggression, it would have already gone to seek its proper match. "Marriage" refers to the proper corresponding nine in the fifth, while "rampage" refers to those who come forcefully without following the right way. The line six in the second holds to the principle of center and uprightness, and does not hastily comply with the line nine at the beginning, so it says "not marrying," refusing to wed. As long as it remains firm and unswerving, after ten years, when the difficulty reaches its peak, it will certainly become smooth, and then it will meet its proper corresponding line and give birth to children.

以女子陰柔，苟能守其志節，久必獲通，況君子守道不回乎！初為賢明剛正之人，而為寇以侵逼於人，何也？曰：此自據二以柔近剛而為義，更不計初之德如何也。《易》之取義如此。

Cheng Yi continued to say: A woman, with her inherently yielding nature, can only achieve success by holding fast to her principles. Over time, she will surely attain success. How much more so for a gentleman who adheres to the Way without wavering! Someone asked: The line Chou Ji is itself a virtuous and upright person, so why is he regarded as a violent oppressor? The answer is: Here the meaning is taken in reference to the situation of line Li Er, who, with her weak nature, is closely adjacent to a strong line. The meaning is not concerned with the virtue of Chou Ji himself. This is how the Zhou Changes derive their meanings.

集說張氏浚曰：“女子貞，不字，十年乃字”，蓋以二抱節守志於艱難之世，而不失其貞也，若太公在海濱，伊尹在莘野，孔明在南陽，義不苟合，是為女貞。《朱子語類》云：耿氏解“女子貞，不字”作許嫁笄而字；“貞不字”者，未許嫁也，卻與婚媾之義相通。伊川說作字育之字。

The collected interpretations cite Zhang Jun's saying: "A virtuous woman remains chaste, not married, and after ten years she is married," because the second line is in a difficult era, holding fast to virtue and maintaining her aspirations without losing her chastity. This is like Jiang Taigong hiding by the East Sea, Yi Yin plowing in You Shen, and Zhuge Liang cultivating the fields in Nanyang, upholding righteousness and refusing to compromise. This is called the chastity of a woman. The collected interpretations also cite Master Zhu's "Classified Talks," which say that耿氏 interprets the "字" in "a virtuous woman remains chaste, not married" as the ceremony of betrothal and taking a courtesy name, so "chaste and not married" means she has not been betrothed, and this interpretation actually connects well with the meaning of "marriage" later on. Cheng Yi, however, interprets "字" as the meaning of nurturing and raising children.

案 《易》言“匪寇婚媾”者凡三：《屯》二、《賁》四、《睽》上也，《本義》與程傳說不同，學者擇而從之可也。然《賁》之為卦，非有《屯》難《睽》隔之象，則爻義有所難通者。詳玩辭意，“屯如邅如，乘馬斑如”，與“賁如皤如，山馬翰如”，文體正相似。其下文皆接之曰“匪寇婚媾”。

Li Guangdi remarked: The Zhou Changes mention "匪寇婚媾" in three instances, namely, the second line of the Zun hexagram, the fourth line of the Ben hexagram, and the top line of the Kui hexagram. The interpretations in the Ben Yi and Cheng Zhuan differ, and scholars may choose the better one. However, the Ben hexagram does not present the same difficulties as the Zun hexagram, nor does it show the same estrangement as the Kui hexagram. If we follow the traditional interpretation, the meaning of the line becomes unclear. Upon careful consideration of the wording, the lines "屯如邅如, 乘马斑如" in the Zun hexagram and "贲如皤如, 白马翰如" in the Ben hexagram (the character "白" in the original text was mistakenly written as "山") have similar sentence structures. In both cases, the following text also mentions "匪寇婚媾."

然則“屯如邅如”，及“賁如皤如”，皆當讀斷，蓋兩爻之自處者如是也。“乘馬班如”，及“白馬翰如”，皆當連下“匪寇婚媾”讀，言彼“乘馬”者非寇，乃吾之“婚媾”也。此之“乘馬班如”謂五，《賁》之“白馬翰如”謂初，言“匪寇婚媾”，不過指明其為正應而可以耳。此卦下雷上云，雷聲盤迴，故言“磐桓”“邅如”者，下卦也；雲物班布，故言“班如”者，上卦也。四與上皆言“乘馬班如”，五之為“乘馬班如”，則於六二言之。此亦可備一說也。

Li Guangdi continued: Thus, "Zun ru zhan ru" and "Ben ru po ru" should be read in this way, referring to the states of these two lines; while "Cheng ma ban ru" and "Ba ma han ru" should be read together with the following "Fei kou hun gou," meaning that the person riding horses is not a bandit, but rather my intended marriage partner. In the Zun hexagram, the line six two's "Cheng ma ban ru" refers to nine five, and in the Ben hexagram, the line six four's "Ba ma han ru" refers to initial nine; saying "Fei kou hun gou" merely clarifies that the other party is one's proper "ying" and can be combined. This hexagram has the lower trigram as thunder and the upper trigram as cloud. Thunder sounds circling and lingering, so "Pan huan" and "Zhan ru" belong to the lower trigram; clouds spread in all directions, so "Ban ru" belongs to the upper trigram. Both lines six four and upper six say "Cheng ma ban ru," but nine five's "Cheng ma ban ru" is expressed through line six two. This can be considered another way of interpretation.

六三，即鹿無虞，惟入于林中，君子幾不如舍，往吝。本義 陰柔居下，不中不正，上無正應，妄行取困，為逐鹿無虞，陷入林中之象。君子見幾不如舍去，若往逐而不舍，必致羞吝。戒占者宜如是也。

"Six in the Third, pursuing a deer without a keeper, entering the forest, the gentleman should not persist but give up; going forward brings regret." Zhu Xi in The Original Meaning of the Zhou Changes explains that the line Six in the Third, being of a yin and soft nature, is located in the lower trigram, neither centered nor properly positioned, and has no proper response above. Acting recklessly will only lead to difficulties. This is like pursuing a herd of deer without a keeper to guide the way, resulting in being trapped deep in the forest. When a gentleman sees such a situation, he should not persist but give up; if he continues chasing without stopping, he will surely bring disgrace and regret. This is a warning to those who divinate.

程傳 六三以柔居剛，柔既不能安屯，居剛而不中正則妄動，雖貪於所求，既不足 集說 《朱子語類》：問：“即鹿無虞”。曰：“虞”只是虞人，六三陰柔在下而居陽位，陰不安於陰，則貪求妄行，不中不正，又上無正應，妄行取圍，所以為“即鹿無虞”，陷入林中之象。沙隨盛稱唐人郭京《易》好，近寄得來，說鹿當作“麓”，《象辭》當作即麓無虞，何以從禽也？問郭據何書，曰：渠雲曾得王輔嗣親手與韓康伯注底《易》本，然難考據。

Cheng Yi's "Yichuan Commentary on the Changes" says: Six in the Third, with a yao of flexibility in a yang position, is inherently weak and cannot endure difficulties. Being in a yang position and not in the middle and not correct, it will act recklessly. Although it desires what it wants, it is already insufficient. There is a missing text in the original manuscript here, and the latter part of this passage in "Cheng's Commentary" is missing. The "Ji Shuo" cites "Master Zhu's Words and Categories": When asked about "ji lu wu yu," the answer is: "Yu" refers to the person in charge of mountains and marshes. Six in the Third, with a yin and flexible quality in the lower trigram and in a yang position, is unstable in yin, thus it desires and acts recklessly. Since it is not in the middle and not correct, and there is no proper "ying" above, its reckless actions will only lead to entrapment. Therefore, there is an image of chasing a deer without a guide, and getting lost in the forest. Cheng Jing, from Sha sui, strongly praised Tang dynasty Guo Jing's "Corrections to the Zhou Changes." Recently, he sent it to me. In the book, "lu" should be "lu," and the "Small Image Commentary" should be "ji lu wu yu, he yi cong qin ye." When asked which edition Guo Jing based his comments on, he answered that he claimed to have obtained the original "Book of Changes" manuscript handed down by Wang Bi to Han Kangbo for commentary, but it is difficult to verify.

六四，乘馬班如，求婚媾，往吉，無不利。本義 陰柔居屯，不能上進，故為“乘馬班如”之象。然初九守正居下，以應於己，故其占為下求婚媾則吉也。程傳 六四以柔順居近君之位，得於上者也。而其才不足以濟屯，故欲進而復止，“乘馬班如”也。己既不足以濟時之屯，若能求賢以自輔，則可濟矣。初陽剛之賢，乃是正應，己之婚媾也。若求此陽剛之婚媾，往與共輔陽剛中正之君，濟時之屯，則吉而無所不利也。居公卿之位，己之才雖不足以濟時之屯，若能求在下之賢，親而用之，何所不濟哉？集說 胡氏炳文曰：凡爻例，上為往，下為來。六四下而從初，亦謂之往者，據我適人，於文當言往，不可言來。如《需》上六“三人來”，據人適我，可謂之來，不可謂往也。

"Six in the Fourth, riding horses in a scattered manner, seeking marriage, going forward is auspicious, there is no disadvantage." Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Fourth, with a soft and flexible nature, is in the midst of difficulties, unable to advance upward, hence the image of "riding horses in a scattered manner." However, initial Nine maintains correctness and occupies the lower position, corresponding to itself, so the judgment is that seeking marriage downward is auspicious. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth, with a gentle and virtuous virtue, is in a position close to the sovereign's position, capable of gaining the sovereign's trust; however, its ability is insufficient to overcome the difficulties of the time, so it wants to advance but is stopped, forming the image of "riding horses in a scattered manner." Since it is itself insufficient to overcome the difficulties of the time, if it can seek out virtuous talents to assist itself, it can overcome them. Initial Nine is a strong and yang virtuous person, precisely its correct correspondence, which is its marriage; if it goes to seek this strong and yang marriage, and goes together to assist the yang and correct sovereign, to jointly overcome the difficulties of the time, it will be auspicious and without disadvantage. A person in a position of minister or high official, even if his ability is insufficient to overcome the difficulties of the time, as long as he can seek out and approach the virtuous talents in the lower position, and be close to and employ them, what difficulties can he not overcome? The collected interpretations cite Hu Bingwen saying: In general, moving upward is called "going," and moving downward is called "coming." Six in the Fourth moving downward to follow Initial Nine is also called "going," because it is I going to meet others, according to the textual convention, it should be said "going," not "coming." For example, the upper sixth in the Need hexagram says "three people coming," which is others coming to me, so it can be said "coming," not "going."

九五，屯其膏，小貞吉，大貞凶。本義 九五雖以陽剛中正居尊位，然當《屯》之時，陷於險中，雖有六二正應，而陰柔才弱，不足以濟。初九得民於下，眾皆歸之，九五坎體，有膏潤而不得施，為“屯其膏”之象。占者以處小事，則守正猶可獲吉；以處大事，則雖正而不免於凶。

"Nine in the Fifth, its essence is blocked, small fidelity brings good fortune, great fidelity brings misfortune." Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Fifth, although possessing the virtue of a yang yang and upright position, is in a time of difficulty, and is itself trapped within the danger of Kan. Although there is Six in the Second as the proper responding line, Six in the Second is yin and weak, insufficient to help it through the crisis. Initial Nine has the people's support below, and all are attached to him; Nine in the Fifth is within the body of Kan, has the nourishing essence but cannot implement it, hence the image of "its essence is blocked." Those who use this line to deal with minor matters, maintaining uprightness can obtain good fortune; but when used for major matters, even maintaining uprightness cannot avoid misfortune.

程傳 五居尊得正，而當《屯》時，若有剛明之賢為之輔，則能濟屯矣。以其無臣也，故“屯其膏”。人君之尊，雖屯難之世，於其名位非有損也，唯其施為有所不行，德澤有所不下，是“屯其膏”。人君之《屯》也，既膏澤有所不下，是威權不在己也。威權去己而欲驟正之，求凶之道，魯昭公高貴鄉公之事是也，故“小貞”則“吉”也。“小貞”，則漸正之也，若盤庚周宣，修德用賢，復先王之政，諸侯復朝。謂以道馴致，為之不暴也。又非恬然不為，若唐之僖昭也。不為則常屯以至於亡矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies a noble position and has the rightness of the position. In times of difficulty, if there are virtuous ministers who are strong, upright, and wise to assist, they can overcome the difficulties. However, because there are no capable ministers, it is said "the nourishing essence is blocked." The ruler's noble status, even in times of difficulty, does not damage his position. It is only that the policies he implements cannot be carried out effectively, and the benefits he intends to bestow do not reach the people. This is called "the nourishing essence is blocked," which refers to the ruler's own difficulties. Since the nourishing essence cannot be transmitted downward, it shows that the authority has left his hands. Trying to regain authority forcefully, as in the case of Duke Zhuang of Lu attacking the Ji family or Prince Gaoxianggong of Wei attacking Sima Zhao, leads to self-inflicted danger. Therefore, it is said that "small fidelity" is auspicious. "Small fidelity" means gradually restoring order, as in King Pan Geng of Shang and King Xuan of Zhou, who cultivated virtue, employed capable ministers, and restored the policies of previous kings, thus bringing the feudal lords back to court. This means following the right path and guiding gradually, without using violent means. However, it is not also to do nothing at all, as in Emperor Xizong and Emperor Zhaozong of the Tang dynasty, who did nothing and thus suffered prolonged hardship and eventually national destruction.

集說 項氏安世曰：《屯》不以九五為主者，建侯以為主。五本在高位，非“建侯”也。初九動乎險中，故為濟屯之主。天造草昧，皆自下起，五能主事，則不屯矣。魏氏了翁曰：《周禮》有大貞，謂大卜。如遷國立君之事。五處險中，不利有所作為，但可小事，不可大事。曰“小貞吉，大貞凶”，猶《書》所謂作內吉、作外凶，用靜吉，用作凶者。

Collected Commentaries cite Xiang Anshi's view: The Zhun hexagram does not take the fifth line, nine in the fifth, as the main line, because this hexagram focuses on "establishing a feudal lord." The fifth line is already in a high position, so it cannot be established as a feudal lord. The first line, nine at the beginning, is in a dangerous situation but still active, so it is the main line that rescues the difficulty of Zhun. At the beginning of the creation of heaven and earth, in the state of confusion and ignorance, things all start from below. If the fifth line can take charge by itself, there would be no difficulty. Collected Commentaries also cite Wei Le翁's view: The "Da Zhen" mentioned in the "Rites of Zhou" refers to major divination, such as moving the capital or establishing a ruler. The fifth line is in a dangerous position, which is not favorable for great undertakings, so only small matters can be handled, not great ones. The saying "small Zhen is auspicious, great Zhen is ominous" is like what is said in the "Book of Documents," where internal affairs are auspicious and external affairs are ominous, quiet preservation is auspicious and active action is ominous.

趙氏汝楳曰：我方在險，德澤未加於民，下焉群陰，蒙昧末孚，唯當寬其政教，簡 梁氏寅曰：小正者，以漸而正之也。小正則“吉”者，以在於其位而為所可為也。大正則“凶”者，以時勢既失而不可以強為也。為可為於可為之時則從，為不可為於不可為之時則凶，可無慎哉？

Collecting interpretations cite Zhao Ru-mei's saying: I am now in a dangerous situation, and the grace has not yet reached the people. Below is a single yao of darkness, obscure and not yet convinced. At this time, one should only relax government and education, and simplify matters—here the original text is missing some words, and the latter part of Zhao's opinion is missing. Collecting interpretations also cite Liang Yin's saying: What is meant by "small correctness" is gradually rectifying the situation. "Small correctness" is auspicious because one is in one's proper position and doing what one can. "Great correctness" is inauspicious because the situation has already been lost, and one cannot force things. When one can act, doing what one can is smooth; when one cannot act, trying to do what one cannot is dangerous. How can one not be cautious?

上六，乘馬班如，泣血漣如。本義 陰柔無應，處屯之終，進無所之，憂懼而已，故其象如此。程傳 六以陰柔居屯之終，在險之極，而無應援，居則不安，動無所之，“乘馬”欲往，復“班如”不進，窮厄之甚，至於“泣血漣如”，《屯》之極也。若陽剛而有助，則屯既板可濟矣。集說 梁氏寅曰：《屯》之極，乃亨之時也。而上六陰柔無應。不離於險，是安有亨之時哉？坎為血卦，又為加憂，“泣血漣如”之象也。

"Six at the Top, riding horses in a disorderly way, weeping blood and tears flowing profusely." Zhu Xi in The Original Meaning of the Zhou Changes says: Six at the Top is a yao of Yin and柔 without a corresponding yao, located at the end of difficulty in the initial situation. It has nowhere to go forward, and remains in sorrow and fear, hence its image is like this. Cheng Yi in Yichuan's Commentary on the Changes says: Six at the Top, with a Yin and柔 nature, is located at the end of difficulty, and also at the extreme of the dangerous situation of Kan. It has no support. It cannot find peace in stillness, nor can it find a way forward in movement. Riding a horse to move forward, it is still disorderly and unable to proceed, reaching the extreme of hardship, thus weeping blood and tears flowing profusely, with tears and blood flowing from the eyes. This is the peak of difficulty in the initial situation. If it were a yang and strong nature with support, even though difficulty has reached its extreme, it could still be salvaged. Collected interpretations cite Liang Yin's saying: When difficulty has reached its extreme, it should be the time to turn toward success, but since Six at the Top is Yin and柔 with no proper corresponding yao, it remains constantly in danger, how can there be a time for success? The Sayings on the Hexagrams take Kan as the "blood hexagram" and also as "increasing worry," which precisely corresponds to the image of "weeping blood and tears flowing profusely."

案 卦者時也，爻者位也，此聖經之明文，而歷代諸儒所據以為說者，不可易也。然沿襲之久，每局於見之拘，遂流為說之誤。何則？其所曰為時者，一時也；其所指為位者，一時之位也。如《屯》則定為多難之世，而凡卦之六位，皆處於斯世，而有事於屯者也。夫是以二為初所阻，五為初所逼，遂使一卦六爻，止為一時之用，而其說亦多駁雜而不概於理，此談經之敝也。

Li Guangdi remarked: The hexagram discusses time, while the lines discuss position. This is clearly stated in the Classic and its commentaries, and it has been the fundamental basis for scholars of Confucianism throughout history, and cannot be altered. However, due to long-standing tradition, people often become confined by fixed notions, leading to errors in interpretation. Why is this so? They take 'time' to mean a specific time, and 'position' to mean a specific position within a particular period. For example, if the Zun hexagram is fixed as representing a time of great difficulties, then all six lines of the hexagram are placed within this chaotic era, and all become those who are dealing with difficulties in that time. Therefore, they say that line six-two is blocked by line nine-one, and line nine-five is pressured by line nine-one. As a result, all six lines of the hexagram are reduced to the use of a single time and a single event. This kind of interpretation is both confused and fails to follow the principles, which is precisely the flaw in interpreting the Classic.

蓋易卦之所謂時者，人人有之，如《屯》則士有士之《屯》，窮居未達者是也。君臣有君臣之《屯》，志未就、功未成者是也。甚而庶民商賈之賤，其不逢年而鈍於市者，皆《屯》也。聖人繫辭，可以包天下萬世之無窮，豈為一時一事設哉？苟達此義，則初自為初之《屯》，德可以有為而時未至也。二自為二之《屯》，道可以有合而時宜待也。五自為五之《屯》，澤未可以遠施，則為之宜以漸也。其餘三爻，義皆仿是。蓋同在《屯》卦，則皆有《屯》象。異其所處之位，則各有處屯之理。

Li Guangdi continued: The "time" referred to in the Yi's hexagrams is something everyone will encounter. Taking the Zun hexagram as an example, scholars have their own Zun, referring to being trapped in a lower position and unable to achieve success; sovereigns and ministers have their own Zun, referring to unfulfilled aspirations and unfinished achievements; even common people and merchants, such lowly individuals, encountering bad years and having goods that cannot be sold in the market, are also forms of Zun. The sage attached the line statements to the upper hexagram, aiming to encompass all the endless situations of the world throughout all ages, not just for a particular time or event. If one understands this principle, then the Zun of the initial nine is its own Zun, meaning that one's virtue is sufficient for action but the time has not yet arrived; the Zun of the six in the second is its own Zun, meaning that one's righteousness can be united but the time should be waited for; the Zun of the nine in the fifth is its own Zun, meaning that the grace cannot yet be widely extended, and one can only proceed step by step. The meanings of the other lines, such as the six in the third, the six in the fourth, and the six at the top, can all be inferred in the same way. Although all six lines are within the Zun hexagram, they all carry the image of Zun. However, since they are in different positions, each has its own way of dealing with Zun.

中間以承乘比應取義者，亦虛象爾。故二之乘剛但取多難之象，初不指初之為侯也。五之屯膏，但取未通之象，亦不因初之為侯也。今日二為初阻，五為初逼，則初乃卦之大梗，而《易》為衰世之書，豈聖人意哉？六十四卦之理，皆當以此例觀之，庶乎辭無窒礙而義可得矣。

Li Guangdi continued: The use of terms such as "cheng" (supporting), "sheng" (overriding), "bi" (adjacent), and "ying" (responding) to express the relationships between lines is merely a symbolic representation. Therefore, the line "six in the second" being "sheng gang" (overriding a strong line) only refers to the image of being in a difficult situation, not actually meaning that the line at the beginning became a feudal lord. Similarly, the line "nine in the fifth" being "zhun qi gao" (blocking the nourishment) only refers to the image of uncommunicated blessings, not because the line at the beginning became a feudal lord. Now, if we say that the line at the second is blocked by the line at the beginning, and the line at the fifth is pressured by the line at the beginning, then the line at the beginning becomes the main source of disaster in the entire hexagram, and the Zhou Changes becomes a book specifically about chaotic and declining times. Is this the original intention of the sage? The meanings of the sixty-four hexagrams should all be understood in this way, so that the wording will not be obstructed and the meaning can be sought.