The Hexagram of Gain

震下，巽上。益：利有攸往，利涉大川。益，增益也。為卦損上卦初畫之陽，益下卦初畫之陰，自上卦而下於下卦之下，故為益。卦之九五、六二，皆得中正。下震上巽，皆木之象，故其占利有所往，而利涉大川也。

The hexagram Yi has the trigram Zhen (Thunder) as its lower trigram and Xun (Wind) as its upper trigram. The hexagram statement says: "The hexagram Yi is favorable for going forward and favorable for crossing a great river." Zhu Xi explains that "Yi" means increase. In terms of the structure of the hexagram, a yang line is removed from the lowest position of the upper trigram and added to the lowest position of the lower trigram. Thus, the yang line moves from the upper trigram to the lowest position of the lower trigram, which is why the hexagram is called Yi. In this hexagram, both the line nine in the fifth position and the line six in the second position are in the center and correct. The lower trigram Zhen and the upper trigram Xun both represent wood according to the "Commentary on the Changes." Wood can float on water, so the divination indicates it is favorable to go forward and favorable to cross a great river.

《彖》曰：「益」，損上益下，民說無疆；自上下下，其道大光。「上下」之下，去聲。以卦體釋卦名義。「利有攸往」，中正有慶。「利涉大川」，木道乃行。以卦體、卦象釋卦辭。益動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。施，始豉反。動、巽二卦之德，乾下施，坤上生，亦上文卦體之義。又以此極言贊益之大。

The Commentary on the Judgment of the Hexagram of Gain says: Gain is achieved by reducing above to increase below, and the people rejoice without limit; those in superior position humble themselves to go down to the people, and this path is extremely great. Zhu Xi noted that the second "down" in "self above and down below" is pronounced in the falling tone, and pointed out that these sentences explain the meaning of the hexagram name through the structure of the hexagram. The Commentary on the Judgment then says: the hexagram statement says "favorable to go somewhere" because the nine in the fifth and the six in the second are in the center and upright, thus bringing good fortune; it says "favorable to cross a great river" because the way of wood floating on water can be carried out. Zhu Xi pointed out that this is explaining the hexagram statement through the structure of the hexagram and its imagery. The Commentary on the Judgment further says: the way of gain is vigorous yet humble, advancing day by day without end; heaven gives, earth generates, and its gain is everywhere; all the way of gain should be carried out in accordance with the times. Zhu Xi provided the pronunciation of "shī" as "shǐ chǐ fǎn," and said: "movement" is the virtue of Zhen, and "flexibility" is the virtue of Xun; Qian above gives downward, and Kun below generates upward, which is also the meaning of the hexagram structure mentioned earlier. The Commentary on the Judgment further uses this to extol the greatness of the way of gain to the utmost.

《象》曰：風雷，益，君子以見善則遷，有過則改。風雷之勢，交相幫助。遷善改過，益之大者，而其相益亦猶是也。初九，利用為大作，元吉，無咎。初雖居下，然當益下之時，受上之益者也，不可徒然無所報效。故利用為大作，必元吉，然後得無咎。《象》曰：「元吉，無咎」，下不厚事也。下本不當任厚事，故不如是，不足以塞咎也。

The Great Image of the Hexagram of Gain says: Wind and Thunder interacting, this is Gain; the gentleman takes this as a model, following good deeds and correcting mistakes immediately. Zhu Xi explains: The momentum of wind and thunder mutually enhance each other; cultivating goodness and correcting faults are the two greatest things in self-improvement, and they also mutually promote each other, just like wind and thunder assisting one another. The line statement of the first nine says: It is advantageous to undertake great undertakings, great good fortune, and there will be no mistakes. Zhu Xi explains: Although the first nine is in a low position, it is the time to gain from below, and it is a line that receives the benefit from above. One should not receive benefits without offering something in return, so it is advantageous to undertake great undertakings, and one must achieve great good fortune before one can avoid blame. The Small Image Commentary of the first nine says: Therefore, one must achieve 'great good fortune' to 'have no blame,' because those in a low position should not bear heavy responsibilities. Zhu Xi adds: Those in a low position should not be entrusted with heavy matters, so if one does not achieve great good fortune, it is insufficient to prevent blame.

六二，或益之十朋之龜，弗克違，永貞吉，王用享于帝，吉。六二，當益下之時，虛中處下，故其象占與《損》六五同。然爻位皆陰，故以永貞為戒。以其居下而受上之益，故又為卜郊之吉占。《象》曰：或益之，自外來也。或者，眾無定主之辭。

The line statement of the sixth line of the second trigram in the hexagram Yi says: Someone gives him a large tortoise worth ten pings as a gift to increase his fortune; he cannot refuse it, and if he maintains a long-term upright and correct position, it will be auspicious; the king uses it to sacrifice to Shangdi, which is吉利. Zhu Xi explains: The sixth line is at the time when increase should be given to the lower trigram, and it is in the middle, quiet and still, and located in the lower trigram, so its line image and statement are the same as the sixth line of the fifth trigram in the hexagram Shen. However, since the sixth line is a yin line in a yin position, it is weak and unable to stand on its own, so it specifically uses 'yong zhen' to warn. Because it is in the lower position and receives the increase from above, it also becomes an auspicious omen for the ritual of sacrificing at the temple. The small image commentary of the sixth line of the second trigram says: Someone comes to increase him, which is from outside. Zhu Xi explains: The character 'huo' indicates a group of people without a specific name.

六三，益之用凶事，無咎。有孚中行，告公用圭。六三陰柔，不中不正，不當得益者也。然當益下之時，居下之上，故有益之以凶事者。蓋警戒震動，乃所以益之也。占者如此，然後可以無咎。又戒以有孚中行，而告公用圭也。用圭，所以通信。《象》曰：益用凶事，固有之也。益用凶事，欲其困心衡慮而固有之也。

The sixth line of the "Yi" hexagram says: Using dangerous and difficult matters to increase something else, there will be no mistake; with sincere faith and acting in the middle way, when reporting to the prince or duke, one should hold a jade bi as a token of trust. Zhu Xi explains: The sixth line is yin and flexible, neither in the center nor in the correct position, and thus should not be increased. However, when it is appropriate to increase the lower part, it is located above the lower trigram, so the situation of using dangerous matters to increase it arises. Using warnings and shocks to refine it is actually an increase for it. If the person divining can make use of this, then there will be no mistake. The line statement also uses "having sincere faith and acting in the middle way" and "reporting to the prince or duke with the use of a bi" to warn him. The term "using a bi" refers to using the jade bi as a token of sincerity and trust. The Small Image Commentary of the sixth line says: Using dangerous matters to increase, is to make him firmly hold onto this progress. Zhu Xi explains: Using dangerous matters to increase is to make him suffer inner hardship and blockage of thought, so that he can firmly retain this progress.

六四，中行告公從，利用為依遷國。三、四皆不得中，故皆以中行為戒。此言以益下為心，而合於中行，則告公而見從矣。《傳》曰：「周之東遷，晉、鄭焉依。」蓋古者遷國以益下，必有所依，然後能立。此爻又為遷國之吉占也。《象》曰：告公從，以益志也。

The fourth line of the *Yi* hexagram states: Acting in accordance with the middle path, if one reports to the prince and lord, he will be heeded, and it is advantageous to rely on something and move the capital. Zhu Xi explains: Both the third and fourth lines do not occupy the central position, so the line statements of these two lines both use 'acting in the middle path' to warn. Here it means that as long as one's intention is to benefit the people below and one acts in accordance with the middle path, then speaking to the prince and lord will be accepted. The *Zuo Zhuan* records: 'The Eastern migration of the Zhou royal house to Luoyi relied entirely on the support of the Jin and Zheng states.' In ancient times, moving the capital was for the benefit of the people, but it must have something to rely on before the state can be established, so this line is also a favorable omen for questioning the relocation of the capital. The *Xiao Xiang Zhuan* of the fourth line says: Being heeded by the prince and lord is because his intention is to benefit the people below.

九五，有孚惠心，勿問元吉，有孚惠我德。上有信以惠於下，則下亦有信以惠於上矣。不問而元吉可知。《象》曰：「有孚惠心」，勿問之矣。惠我德，大得志也。

The line statement of the fifth line of the "Benefit" hexagram says: With sincerity and a heart to bestow benefits upon others, one does not need to consult omens and can certainly achieve great good fortune; the people below will also hold sincere feelings and remember my kindness. Zhu Xi explains: When those in superior positions are sincere and bestow benefits upon those below, those below will respond with sincerity to those above; thus, there is no need for consultation, and great good fortune can be determined. The small image commentary of the ninth line five says: "With sincerity and a heart to bestow benefits," there is no need for further inquiry; the people below feel grateful for my kindness, indicating that the will of the heart is greatly realized.

上九，莫益之，或擊之，立心勿恆，凶。以陽居益之極，求益不已，故莫益而或擊之。立心勿恆，戒之也。《象》曰：「莫益之」，偏辭也。「或擊之」，自外來也。莫益之者，猶從其求益之偏辭而言也。若究而言之，則又有擊之者矣。

The line statement for the Upper Ninth line of the "Increase" hexagram says: No one comes to benefit him, but instead someone attacks him; his mind is not steadfast, resulting in danger. Zhu Xi explains: The Upper Ninth line, being a Yang line in the highest position of the "Increase" hexagram, is constantly seeking benefit, so not only does no one benefit him, but someone attacks him; "maintaining a steadfast mind" is a warning for him. The Small Image Commentary for the Upper Ninth line says: "No one benefits him," which is only a partial statement; "someone attacks him" comes from outside. Zhu Xi explains: Saying "no one benefits him" is only a partial statement based on his single-minded pursuit of benefit; if thoroughly examined, there will still be those who attack him.

乾下，兌上。□：揚于王庭，孚號有厲。告自邑，不利即戎，利有攸往。夬，古快反。號，戶羔反。卦內並同。夬，決也，陽決陰也，三月之卦也。以五陽去一陰，決之而已。然其決之也，必正名其罪，而盡誠以呼號其眾，相與合力，然亦尚有危厲，不可安肆。又，當先治其私，而不可專尚威武，則利有所往也。皆戒之之辭。

The hexagram "Gua" has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The name "Gua" originally had a missing character, which is indicated here by a square. The hexagram statement says: "In the court of the king, openly expose the crimes of the petty person, call upon the people with sincerity, yet there is still danger. First, rectify matters within one's own territory, it is not favorable to use military force, but favorable to go somewhere." Zhu Xi annotated the character "Gua" as "Gu kuai fan" and "hao" as "Hu gao fan," stating that both characters in the entire hexagram should be read in this manner. He explained: "Gua" means to decide or to remove, referring to the yang line removing the yin line. In the twelve message hexagrams, it is the hexagram of the third month. With five yang lines removing one yin line, it is merely removing it; however, when removing it, one must openly declare its crimes and sincerely call upon the people to act together. Even so, there is still danger and one must not be careless or indulge; one should first rectify personal affairs and not solely rely on military force, which is favorable for going somewhere. These are all admonitions.

《彖》曰：「夬」，決也，剛決柔也。健而說，決而和。說，音悅。釋卦名義，而贊其德。「揚于王庭」，柔乘五剛也。「孚號有厲」，其危乃光也。「告自邑，不利即戎」，所尚乃窮也。「利有攸往」，剛長乃終也。長，丁丈反。此釋卦辭。柔乘五剛，以卦體言，謂以一小人加於眾君子之上，是其罪也。剛長乃終，謂一變則為純乾也。

The Commentary on the Judgment of the Hexagram Gua says: "Gua" means to decide and remove, which refers to the yang being decisive in removing the yin. The trigrams Qian (Heaven) and Dui (Lake) represent strength and joy, so in the act of decision there is also harmony. Zhu Xi explains that "shuo" should be read as "yue" (joy), and points out that this is explaining the meaning of the hexagram name and praising its virtue. The Commentary on the Judgment then continues: the hexagram statement says "proclaiming in the king's court" because a yin line is above five yang lines; it says "trustful calling with danger" because knowing the danger makes the path bright; it says "announcing from the city, not favorable for military action" because relying solely on force leads to a dead end; and it says "favorable to go somewhere" because the yang reaches its full growth and completes the process. Zhu Xi notes the pronunciation of "chang" as "ding zhang fan," and points out that these sentences explain the hexagram statement: the phrase "yin riding over five yangs" refers to the structure of the hexagram, meaning a small person is above many virtuous ones, which is its fault; the phrase "yang reaching its full growth and completing" means that the hexagram Gua, when changed once more, becomes the pure Qian hexagram.

《象》曰：澤上於天，夬，君子以施祿及下，居德則忌。上，時掌反。施，始豉反。澤上於天，潰決之勢也。施祿及下，潰決之意也。居德則忌，未詳。初九，壯于前趾，往不勝為咎。前，猶進也。當決之時，居下任壯，不勝宜矣。故其象占如此。《象》曰：不勝而往，咎也。

The Great Image of the Hexagram Gua says: Water in the marsh rising to the heavens, this is Gua; the gentleman takes this as a model, distributing his salary to those below. If one hoards virtue and grace without giving them out, it is something to be cautious of. Zhu Xi annotated "shang" as "shi zhang fan" and "shi" as "shi chi fan." He explained: Water in the marsh rising to the heavens indicates a situation about to break out and flow down; distributing salary to those below corresponds exactly to this breaking and flowing down. As for the phrase "residing in virtue is to be cautious," Zhu Xi frankly admitted he did not yet understand its meaning. The line statement of the first line says: The toe moves forward with strength, going forward but unable to win, becomes a mistake. Zhu Xi explained: "Qian" is like saying advance; at the time when one should decisively remove small people, the first line, being in the lowest position, yet displays its strength, failing to win is natural, hence the line statement and the divination statement are thus. The Small Image Commentary of the first line says: Knowing one cannot win yet still going forward, this is a mistake.

九二，惕號，莫夜有戎，勿恤。莫，音暮。九二，當決之時，剛而居柔，又得中道，故能憂惕號呼，以自戒備，而莫夜有戎，亦可無患也。《象》曰：有戎勿恤，得中道也。

The line statement for the second line of the Gua of决 (Judgment) says: Be vigilant and call out to warn, even if there is an attack by soldiers in the evening, there is no need to worry. Zhu Xi notes that "莫" should be read as "暮" (evening). He explains: The second line is in the stage of decisively removing the petty person. It is a yang line in a yin position, and it is in the middle of the lower trigram, thus it has the virtue of the middle. Therefore, it can remain alert and call out to the people to be on guard. In this way, even if there is an attack by soldiers in the evening, there will be no calamity. The Small Image Commentary for the second line says: There is no need to worry even if there is an attack by soldiers, because the second line has the virtue of the middle.

九三，壯于九頁，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。九頁，求龜反。九頁，顴也。九三，當決之時，以剛而過乎中，是欲決小人，而剛壯見於面目也，如是則有凶道矣。然在眾陽之中，獨與上六為應，若能果決其決，不繫私愛，則雖合於上六，如獨行遇雨。至於若濡而為君子所慍，然終必能決去小人而無所咎也。溫嶠之於王敦，其事類此。《象》曰：「君子夬夬」，終無咎也。

The line statement for the third line of the Gua of决 (Judgment) says: The strong and vigorous energy is displayed on the cheekbones, which brings danger; the gentleman is resolute and resolute, walking alone when it rains, his clothes getting wet and thus attracting the anger of companions, but ultimately there is no fault. Zhu Xi annotated the character 「九页」 (which is the character 「頄」, originally split into two characters) with the pronunciation 「qiu gui fan」, and explained that 「九页」 refers to the cheekbones. He said: The line nine in the third position is at the time of decisively removing the petty person. With a yang strong nature, it exceeds the middle path, which is an attempt to decisively remove the petty person and displaying the fierce energy on the face, thus leading to a path of taking on misfortune. However, among the many yang lines, only the third line corresponds with the sixth line at the top. If one can decisively remove the petty person without being entangled by personal affection, then even if there is some interaction with the sixth line, it would be like walking alone when it rains, causing clothes to get wet and being blamed by fellow gentlemen, but ultimately one will be able to decisively remove the petty person without causing disaster. The case of Wen Qiao, who maneuvered between Wang Dun's side and eventually suppressed his rebellion, is exactly similar. The Small Image Commentary for the third line says: 「The gentleman is decisively resolute」, and ultimately there will be no fault.

九四，臀無膚，其行次且；牽羊悔亡，聞言不信。臀，徒敦反。次，七私反。且，七餘反。《姤》卦同。以陽居陰，不中不正，居則不安，行則不進。若不與眾陽競進，而安出其後，則可以亡其悔。然當決之時，志在上進，必不能也。占者聞言而信，則轉凶而吉矣。牽羊者，當其前則不進，縱之使前而隨其後，則可以行矣。《象》曰：「其行次且」，位不當也。「聞言不信」，聰不明也。

The line statement of the fourth line of the Gua of决 says: The buttocks have no flesh, and walking is hesitant and difficult; like following a sheep, one walks behind, and regret will disappear, but if one does not believe this, it is regrettable. Zhu Xi annotated the character 臀 as "tu dun fan", 次 as "qi si fan", and 且 as "qi yu fan", and said that the same words in the Gua of姤 are pronounced the same. He explained that the nine in the fourth line, being a yang line in a yin position, is neither in the center nor in the correct position. If it stops, it cannot be stable; if it moves forward, it cannot advance. If it does not compete with other yang lines to go ahead, but instead calmly follows behind, it can eliminate regret. However, at the time of decisively removing the petty person, all the yang lines are eager to advance, and it will certainly not be able to do so. If the person consulting the oracle hears this and believes it, he can turn misfortune into good fortune. The term "tied to a sheep" means that the sheep does not move when blocked in front, but if it is let go to move ahead and the person follows behind, the sheep can move. The Small Image Commentary of the fourth line of the Gua of决 says: "Its movement is hesitant," because the position of the nine in the fourth is inappropriate; "it does not believe what is said," because its hearing is dull and its mind is unclear.

九五，莧陸夬夬，中行無咎。莧，閒辨反。莧陸，今馬齒莧，感陰氣之多者。九五，當決之時，為決之主，而切近上六之陰，如莧陸然。若決而決之，而又不為過暴，合於中行，則無咎矣。戒占者當如是也。

The line statement of the ninth line of the "Gua of Decisiveness" says: Just as one removes purslane with decisiveness and decisiveness, acting in accordance with the middle path leads to no fault. Zhu Xi annotated the character "xian" as "xian bian fan," and explained that "xian lu" refers to what is now called purslane, which is the plant most sensitive to yin energy. He said that the ninth line is in the position of making a decisive decision against small people, and it is the line that takes charge of the decision. It is also adjacent to the sixth line at the top, which is yin. That yin is like purslane growing closely attached. If one decides when it is appropriate and does not act excessively violently, and acts in accordance with the middle path, there will be no fault. This is a warning to those who divinate to act in this way.

《象》曰：「中行無咎」，中未光也。《程傳》備矣。《傳》曰：「卦辭言‘夬夬’，則於中行為無咎矣。《象》復盡其義，雲中未光也。夫人心正意誠，乃能極中正之道，而充實光輝。五，心有所比，以義之不可而決之，雖行於外，不失中正之義，可以無咎，然於中道未得為光大也。蓋人心一有所欲，則離道矣。」夫子於此，示人之意深矣。上六，無號，終有凶。陰柔小人，居窮極之時，黨類已盡，無所號呼，終必有凶也。占者有君子之德，則其敵當之，不然反是。《象》曰：無號之凶，終不可長也。

The *Xiao Xiang Zhuan* of the *Gua* *Guai* says: "To act in the middle without blame." This means that the *Nine in the Fifth* has not yet reached a fully luminous middle way. Zhu Xi says that this sentence from Cheng Yi's *Yi Zhuan* has already explained the matter thoroughly, and thus he cites Cheng Yi's words: "The *Yao Ci* says 'Decisive decision,' so acting in accordance with the middle way will not lead to error; the *Xiang Zhuan* further explains this by saying 'the middle is not yet luminous.' A person can only achieve the ultimate realization of the middle and correct path by cultivating sincerity and rectitude in his heart, thus filling his virtue and radiating its brilliance. The *Nine in the Fifth* still has some attachment to the *Six at the Top*, but he decides to act decisively because it is not allowed by the principles of righteousness. Thus, although his actions do not lose the meaning of the middle and correct path, and thus he incurs no blame, his inner middle way is still not fully luminous. Because once the human mind has any private desires, it has already strayed from the right path." Zhu Xi says that Confucius' intention in pointing this out is very profound. The *Yao Ci* of the *Six at the Top* says: "No place to call for help, ultimately leading to danger." Zhu Xi explains: The *Six at the Top* is a weak and petty person, in a desperate situation, with no allies left, no place to call for help, and ultimately will certainly suffer misfortune. If the person consulting the oracle possesses the virtue of a gentleman, then this misfortune will fall upon his enemies; conversely, if the person himself is that petty person, the result will be the opposite. The *Xiao Xiang Zhuan* of the *Six at the Top* says: "The danger of having no place to call for help shows that such a situation cannot last long."

巽下，乾上。女後：女壯，勿用取女。姤，古後反。取，七喻反。姤，遇也。決盡則為純乾，四月之卦。至姤然後一陰可見，而為五月之卦。以其本非所望，而卒然值之，如不期而遇者，故為遇。遇已非正，又一陰而遇五陽，則女德不貞而壯之甚也。取以自配，必害乎陽，故其象占如此。

The hexagram Gou has the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The name "Gou" is derived from the characters "female" and "after," meaning "female after." The hexagram statement says: "The hexagram Gou signifies a strong woman, do not marry such a woman." Zhu Xi pronounced "Gou" as "gu hou fan" and "qu" (meaning "marry") as "qi yu fan." He explained that "Gou" means meeting. After the yin lines are completely exhausted, the hexagram becomes pure Qian, which is the hexagram of the fourth month. When the hexagram Gou appears, a yin line is again generated, making it the hexagram of the fifth month. Since the appearance of this yin line is not something people expect, yet it suddenly occurs, like an unexpected meeting, the meaning of "meeting" is taken. Such a meeting is already improper, and何况 a yin line meets five yang lines at the same time, indicating a woman's virtue is not faithful and she is extremely strong. To marry such a woman as a spouse will certainly harm the yang, hence the line and divination statements are like this.

《彖》曰：「姤」，遇也，柔遇剛也。釋卦名。「勿用取女」，不可與長也。釋卦辭。天地相遇，品物咸章也。以卦體言。剛遇中正，天下大行也。指九五。姤之時義大矣哉。幾微之際，聖人所謹。《象》曰：天下有風，姤，后以施命誥四方。

The Commentary on the Judgment of the Hexagram Gou says: "Gou" means meeting, specifically the meeting of Yin softness and Yang strength. Zhu Xi points out that this sentence explains the name of the hexagram. The Commentary on the Judgment then says: the hexagram statement says "do not take a wife," because one cannot maintain a long-term relationship with such a person. Zhu Xi points out that this explains the hexagram statement. The Commentary on the Judgment further says: when heaven and earth meet, all things become clear and evident. Zhu Xi says this refers to the structure of the hexagram. The Commentary on the Judgment then says: when Yang strength meets the position of the center and uprightness, the way of the world can be widely practiced. Zhu Xi says this refers to the line Nine in the Fifth. The Commentary on the Judgment finally praises: the time and meaning contained in the Hexagram Gou are truly great. Zhu Xi says: at this moment when a single Yin begins to arise, this extremely subtle situation is precisely where the sage is most cautious. The Great Image Commentary says: when there is wind blowing across the world, this is the Hexagram Gou; the king takes this image as a model, issuing decrees to inform all directions.

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。柅，乃李反，又女紀反。柅，所以止車，以金為之，其剛可知。一陰始生，靜正則吉，往進則凶。故以二義戒小人，使不害於君子，則有吉而無凶。然其勢不可止也，故以羸豕蹢躅曉君子，使深為之備雲。《象》曰：「繫于金柅」，柔道牽也。牽，進也，以其進，故止之。

The line statement of the first line of the Gou hexagram says: being tied to a metal device that stops the chariot wheel, maintaining uprightness brings good fortune; if one moves forward, one will encounter danger; the thin sow is actually restless and keeps moving about. Zhu Xi provided the pronunciation of "柅" as "nai li fan" and also as "nu ji fan," and explained that "柅" is a device used to stop the chariot wheel, and here it is made of metal, showing its firmness. He said that in the Gou hexagram, a single yin line has just emerged, so remaining quiet and upright brings good fortune, but moving forward brings danger. Therefore, the line statement uses these two meanings to warn the petty person not to harm the superior person, thus bringing good fortune without danger. However, the trend of yin growing stronger cannot be forcibly stopped, so it also uses the metaphor of the thin sow being restless and kicking about to advise the superior person to be vigilant and take precautions in advance. The small image commentary of the first line of Gou says: "being tied to the metal device," because the way of yin is rising. Zhu Xi explained that "牵" here means moving forward; precisely because it is moving forward, it needs to be stopped.

九二，包有魚，無咎，不利賓。魚，陰物。二與初遇，為包有魚之象。然制之在己，故猶可以無咎。若不制而使遇於眾，則其為害廣矣。故其象占如此。《象》曰：「包有魚」，義不及賓也。

The line statement for the second line of the Gou hexagram says: "There is a fish wrapped in the kitchen, which does not lead to fault, but is not favorable for using it to entertain guests." Zhu Xi explains: Fish belongs to the category of yin; the second line nine and the first line six meeting together gives the image of "a fish wrapped in the kitchen." This fish is under one's own control, so it does not lead to fault; if it is not controlled and allowed to meet with many people, the harm will spread widely, hence the line statement and the image are like this. The small image commentary for the second line says: "There is a fish wrapped," from the point of view of principle, it should not be used to entertain guests.

九三，臀無膚，其行次且，厲，無大咎。九三過剛不中，下不遇於初，上無應於上，居則不安，行則不進，故其象占如此。然既無所遇，則無陰邪之傷。故雖危厲，而無大咎也。《象》曰：「其行次且」，行未牽也。

The line statement for the third line of the Gou hexagram says: The buttocks have no flesh, and walking is hesitant and difficult, there is danger, but no great fault. Zhu Xi explains: The third line is overly strong and not in the center, going down it does not meet the first line, going up it does not correspond with the top line, stopping is not secure, and moving forward is not possible, hence the line image and statement are as such. However, since it does not meet anything, it is not harmed by evil influences, so although there is danger, there is no great misfortune. The small image commentary for the third line says: 'Its movement is hesitant,' because its action is not hindered by anything.

九四，包無魚，起凶。初六正應，已遇於二而不及於己，故其象占如此。《象》曰：無魚之凶，遠民也。遠，袁萬反。民之去己，猶己遠之。

The fourth line of the Gou hexagram states: There is not even a fish in the kitchen, which will lead to misfortune. Zhu Xi explains: The initial line was originally the proper match for the fourth line, but it has already met with the second line first, so the fourth line does not get its turn, hence the line statement and the image are like this. The small image commentary of the fourth line says: The misfortune of no fish is due to being distant from the people. Zhu Xi notes the character '远' with the pronunciation 'Yuan Wan Fan', which is a falling tone, and says: When the people leave oneself, it is as if one has distanced oneself from them first.

九五，以杞包瓜，含章，有隕自天。瓜，陰物之在下者，甘美而善潰。杞，高大堅實之木也。五以陽剛中正，主卦於上，而下防始生必潰之陰，其象如此。然陰陽迭勝，時運之常，若能含晦章美，靜以制之，則可以回造化矣。有隕自天，本無而倏有之象也。《象》曰：九五「含章」，中正也。「有隕自天」，志不舍命也。舍，音扌舍。上九，姤其角，吝，無咎。角，剛乎上者也。上九，以剛居上而無位，不得其遇，故其象占與九三類。《象》曰：「姤其角」，上窮吝也。

The line statement of the fifth line of the Gou hexagram says: Using the branches and leaves of the jizi tree to wrap a melon, concealing one's own beauty, there will be something falling from the sky. Zhu Xi explains: The melon is a yin substance growing on the ground, sweet in taste but easily rotten; the jizi tree is a tall and firm tree. The fifth line, with its yang strength and upright virtue, presides over the whole hexagram, and looks downward to guard against the newly arising yin energy that will eventually decay, hence this image. However, the mutual struggle between yin and yang is the constant of the times; if one can conceal one's virtue and act with stillness, one can reverse the trend of nature. "Something falling from the sky" is an image of something that appears suddenly without prior existence. The small image commentary of the fifth line says: The fifth line is able to "conceal its brilliance" because it is in the center and upright; "something falling from the sky" indicates that its mind does not abandon the mandate of heaven. Zhu Xi notes that "she" is read as "she" (originally split into two characters: "hand" and "she"). The line statement of the top line says: Meeting at the extreme of the horn, there is regret, but no fault. Zhu Xi explains: The horn is a hard thing at the top; the top line, with its yang strength at the top of the hexagram, has no actual position of honor, and cannot find someone to meet, so its image and line statement are similar to that of the third line. The small image commentary of the top line says: "Meeting at the horn" is because it is at the top and has reached the extreme, hence the regret.

坤下，兌上。萃：亨，王假有廟，利見大人，亨。利貞，用大牲吉，利有攸往。假，更白反。萃，聚也。坤順兌說，九五剛中，而二應之，又為澤上於地，萬物萃聚之象，故為萃。「亨」字衍文。王假有廟，言王者可以至於宗廟之中，王者卜祭之吉占也。《祭義》曰「公假於太廟」是也。廟所以聚祖考之精神，又人必能聚己之精神，則可以至於廟而承祖考也。物既聚，則必見大人，而後可以得亨。然又必利於正，所聚不正，則亦不能亨也。大牲必聚而後有，聚則可以有所往，皆占吉而有戒之辭。

The hexagram 《Cui》has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The hexagram statement says: "The hexagram Cui is smooth; the king comes to the ancestral temple, it is favorable to meet a great person, and it is smooth. It is favorable to maintain the correct path; using great sacrifices for worship brings good fortune, and it is favorable to go somewhere." Zhu Xi gave the pronunciation of "ji" as "geng bai fan." He explained that "Cui" means gathering. Kun is flexible and yielding, Dui is harmonious and joyful, the nine in the fifth line is yang and central, and the six in the second line corresponds with it. There is also the image of the lake and water gathering on the ground, so that all things gather here. Therefore, the hexagram is named 《Cui》. The first "smooth" in the hexagram statement is an added character. "The king comes to the ancestral temple" means that the king can come to the ancestral temple, which is a favorable omen for the king's inquiry about worship. The 《Rites of Zhou·Ji Yi》says "the king comes to the great temple," which means this. The ancestral temple is the place where the spirits of ancestors gather; people must first gather their own spirit before they can enter the ancestral temple to honor the ancestors. Once all things have gathered, one must necessarily meet a great person, then one can be smooth. However, it is also necessary to maintain the correct path; if the gathering is not proper, it will still not be smooth. Great sacrifices must be prepared after gathering resources, and after gathering, one can go somewhere. All these are favorable outcomes but also contain warnings.

《彖》曰：「萃」，聚也。順以說，剛中而應，故聚也。說，音悅。以卦德、卦體釋卦名義。「王假有廟」，致孝享也。「利見大人，亨」，聚以正也。「用大牲吉，利有攸往」，順天命也。釋卦辭。觀其所聚，而天地萬物之情可見矣。極言其理而贊之。《象》曰：澤上於地，萃，君子以除戎器，戒不虞。上，時掌反。除者，修而聚之之謂。

The Commentary on the Judgment of the Hexagram "Cui" says: "Cui" means gathering. The yin lines are gentle and harmonious, and the yang lines are in the center with corresponding lines below, so gathering is possible. Zhu Xi explains that "shuo" should be read as "yue," and points out that these sentences explain the meaning of the hexagram name by using the hexagram's virtue and structure. The Commentary on the Judgment then says: "The king goes to the temple," which is to honor ancestors through sacrifice; "It is advantageous to see a great person, and things are smooth," because gathering should follow the right path; "Using great sacrifices is auspicious, and it is advantageous to go somewhere," because this conforms to the mandate of heaven. Zhu Xi explains that these sentences interpret the hexagram statement. The Commentary on the Judgment also says: observing the principles behind gathering in all things, one can see the true nature of heaven and earth and all things. Zhu Xi says this is explaining the principle to its fullest and expressing admiration. The Great Image Commentary says: a marsh gathering water on the ground, this is "Cui"; the gentleman takes this as a model, prepares weapons, and remains alert for unexpected changes. Zhu Xi provides the pronunciation of "shang" as "shi zhang fan," and explains: "chu" means to prepare and gather.

初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。號，平聲。初六，上應九四，而隔於二陰，當萃之時，不能自守，是有孚而不終，志亂而妄聚也。若呼號正應，則眾以為笑；但勿恤而往從正應，則無咎矣。戒占者當如是也。《象》曰：「乃亂乃萃」，其志亂也。

The first line of the "Cui" hexagram says: Having sincerity but not being able to maintain it to the end, thus causing confusion and haphazard gathering; if one calls out for response, one will be seized by many and treated as a joke; but there is no need to worry, going forward brings no fault. Zhu Xi notes that "hao" should be read with a level tone. He explains: The first line is in correspondence with the fourth line, but between them are the second and third lines, both yin lines. At the time of gathering, it cannot hold on to itself, which is why it has sincerity but cannot have a conclusion, and its mind is confused and gathers haphazardly. If it calls out for its correct correspondence, people will take it as a joke; but if it ignores this and directly goes to follow the correct correspondence, there is no fault. This is a warning to those divining. The "Small Image Commentary" of the first line says: "It is confused and gathers," because its mind is already confused.

六二，引吉，無咎，孚乃利用禴。禴，羊略反。二應五而雜於二陰之間，必牽引以萃，乃吉而無咎。又二中正柔順，虛中以上應，九五剛健中正，誠實而下交。故卜祭者有其孚誠，則雖薄物，亦可以祭矣。《象》曰：「引吉，無咎」，中未變也。

The Line Statement of the Second Line of the Hexagram of Accumulation says: To gather like-minded people and thus achieve harmony brings good fortune, without fault; with sincere heart, it is appropriate to perform a simple sacrifice called "yue." Zhu Xi annotated "yue" as "yang lüe fan." He explained: The Second Line corresponds with the Fifth Line, yet it is sandwiched between the first line and the third line, both being yin lines. Therefore, it must gather like-minded people to achieve good fortune without fault. Moreover, the Second Line is in the center, upright, and gentle, with a quiet and open mind that harmonizes upward. The Fifth Line is strong, upright, and just, and sincerely connects downward. Therefore, those who inquire about sacrifices only need to possess such sincerity, even with meager offerings, to perform the sacrifice. The Small Image Commentary of the Second Line says: "To gather brings good fortune, without fault," because it maintains its centered virtue without change.

六三，萃如嗟如，無攸利，往無咎，小吝。六三陰柔，不中不正，上無應與，欲求萃於近而不得，故嗟如而無所利，唯往從於上，可以無咎，然不得其萃。困然後往，復得陰極無位之爻，亦可小羞矣。戒占者當近舍不正之強援，而遠結正應之窮交，則無咎也。《象》曰：「往無咎」，上巽也。

The Line Statement of the Sixth Line of the third line in the Cui hexagram says: wishing to gather but only lamenting, there is no benefit; going forward brings no blame, but there is a slight regret. Zhu Xi explains: the Sixth Line is yin and flexible, neither in the center nor upright, with no proper corresponding line above. It wishes to approach the Ninth Line in the Fourth to gather but fails to do so, hence only lamenting with no benefit; only by going forward to follow the Sixth at the Top can there be no blame, but this is not true gathering. After hardship, it goes forward, yet the result is a line that is extremely yin and without rank, hence slightly shameful. This is a warning to those divining: one should abandon the improper support nearby and instead form a proper connection with the distant and corresponding line, thus avoiding blame. The Small Image Commentary of the Sixth Line says: 'Going forward brings no blame' because the Sixth at the Top is flexible and can accommodate it.

九四，大吉，無咎。上比九五，下比眾陰，得其萃矣。然以陽居陰不正，故戒占者必大吉，然後得無咎也。《象》曰：「大吉，無咎」，位不當也。九五，萃有位，無咎，匪孚，元永貞，悔亡。九五剛陽中正，當萃之時而居尊，固無咎矣。若有未信，則亦修其元永貞之德，而悔亡矣。戒占者當如是也。《象》曰：「萃有位」，志未光也。未光，謂匪孚。上六，齎諮涕洟，無咎。齎，音諮，又，將啼反。洟，音夷。《象》同。處萃之終，陰柔無位，求萃不得，故戒占者必如是，而後可以無咎也。《象》曰：「齎諮涕洟」，未安上也。

The line statement for the fourth line of the "Cui" hexagram says: Greatly auspicious, there is no fault. Zhu Xi explains: The ninth line at the fourth position is close to the ninth line at the fifth, and also close to many yin lines, thus it can be said to have gathered the people's hearts; but since it is a yang line in a yin position and thus not correct, it warns the person consulting the oracle that he must achieve great auspiciousness before he can avoid misfortune. The small image commentary for the fourth line says: One must achieve "great auspiciousness" in order to have "no fault," because the position of the fourth line is inappropriate. The line statement for the fifth line says: Gathering the world and occupying a high position, there is no fault; if there are still people who do not submit, then cultivating the virtues of original goodness, longevity, and uprightness will cause regret to vanish. Zhu Xi explains: The fifth line is yang and upright, and is in the proper position for gathering at this time, and is in a high position, so it naturally has no fault; if there are still people who do not submit, then he should cultivate the virtues of "original goodness, longevity, and uprightness," and regret will vanish. This is a warning to the person consulting the oracle. The small image commentary for the fifth line says: "Cui has position," meaning its aspirations are not yet broad enough. Zhu Xi adds: What is meant by "not yet bright" is that there are still people who do not submit. The line statement for the sixth line at the top says: Lamenting and grieving, weeping and sobbing, thus there is no fault. Zhu Xi notes that "赍" is pronounced the same as "咨" and also as "jiang ti fan"; "洟" is pronounced the same as "yi." In the small image commentary, they are read the same way. He explains: The sixth line at the top is at the end of the gathering, is yin and has no rank, wants to gather but cannot obtain it, so he warns the person consulting the oracle that he must be like this, full of anxiety and weeping, in order to have no fault. The small image commentary for the sixth line says: "Ji zi ti yi" because it is in a high position but does not have stability.

巽下，坤上。升：元亨，用見大人，勿恤；南征，吉。升，進而上也。卦自《解》來，柔上居四，內巽外順，九二剛中而五應之，是以其占如此。南征，前進也。

The hexagram Sheng has the trigram Xun as its lower trigram and the trigram Kun as its upper trigram. The hexagram statement says: "The hexagram Sheng signifies great smoothness and success, suitable for going to see a superior person, without worry; proceeding southward is auspicious." Zhu Xi explains: "Sheng" means advancing upward. In terms of the transformation of the hexagram, this hexagram comes from the hexagram Jie, with the yao of yin moving upward to the fourth position. In terms of the moral qualities of the hexagram, the inner trigram Xun represents yielding and obedience, and the outer trigram Kun represents softness and compliance. In terms of the structure of the hexagram, the line Nine in the Second is yang and occupies the central position, and it corresponds with the line Six in the Fifth. Therefore, the judgment is as stated. The phrase "southward campaign" refers to advancing forward.

《彖》曰：柔以時升，以卦變釋卦名。巽而順，剛中而應，是以大亨。以卦德、卦體釋卦辭。「用見大人，勿恤」，有慶也。「南征，吉」，志行也。《象》曰：地中生木，升，君子以順德，積小以高大。王肅本「順」作「慎」。今按他書引此，亦多作「慎」，意尤明白，蓋古字通用也。說見上篇《蒙》卦。

The Commentary on the Judgment of the Hexagram of Ascending says: The yao of yin nature follows the trend and ascends. Zhu Xi points out that this sentence uses the change of the hexagram to explain the name of the hexagram. The Commentary on the Judgment continues: Gentle and yielding, yang strength is in the center and has a corresponding line above, so it is greatly smooth and unimpeded. Zhu Xi points out that this uses the virtue and structure of the hexagram to explain the hexagram statement. The Commentary on the Judgment also says: "To see a great person, do not worry," meaning there will be blessings; "Southward campaign, auspicious," meaning the mind's aspirations can be carried out. The Great Image Commentary says: Trees grow out of the earth, this is the Ascending; the gentleman takes this image as a model, follows and cultivates his virtue, accumulating small things to achieve greatness. Zhu Xi points out: Wang Su's version takes the character "shun" as "shen," and now examining other books citing this sentence, they also mostly use "shen." The meaning becomes clearer, probably due to the common use of ancient characters; the relevant explanation is found in the previous hexagram of Enlightenment.

初六，允升，大吉。初以柔順居下，巽之主也。當升之時，巽於二陽，占者如之，則信能升而大吉矣。《象》曰：「允升，大吉」，上合志也。九二，孚乃利用禴，無咎。義見《萃》卦。《象》曰：九二之孚，有喜也。

The first line of the "Ascending" hexagram says: It is indeed possible to ascend, and it is greatly auspicious. Zhu Xi explains: The first line, with its gentle and compliant nature, is located at the very bottom of the hexagram, which is the main line of the Wind trigram. At the time of ascending, it humbly follows the two yang lines above, nine two and nine three. If those who divinate can act like this line, they will indeed be able to ascend and achieve great auspiciousness. The Small Image Commentary of the first line says: "Allowing ascent, great auspiciousness," because it aligns with the intentions above. The second line says: If one's heart is sincere, it is appropriate to perform a simple sacrifice of the spring season, and there will be no error. Zhu Xi says that the meaning of this line is found in the second line of the "Gathering" hexagram. The Small Image Commentary of the second line says: The sincerity of nine two brings joy.

九三，升虛邑。陽實陰虛，而坤有國邑之象。九三，以陽剛當升時，而進臨於坤，故其象占如此。《象》曰：「升虛邑」，無所疑也。六四，王用亨于岐山，吉，無咎。義見《隨》卦。《象》曰：「王用亨于岐山」，順事也。以順而升，登祭于山之象。

The line statement of the third line of the Hexagram of Ascending says: "Rising into an empty and uninhabited city." Zhu Xi explains: Yang represents reality, while Yin represents emptiness, and the Earthly element (Kun) also has the image of a state or city. The third line, with its Yang strength, is at the time of ascending and approaches the upper trigram of Kun, hence the line statement and the image are as such. The Small Image Commentary of the third line says: "Rising into an empty city," meaning there is nothing to hesitate about in advancing. The line statement of the fourth line says: "The king holds a sacrifice at Mount Qi, which is auspicious and without error." Zhu Xi says the meaning of this line is found in the sixth line of the upper trigram of the Hexagram of Following. The Small Image Commentary of the fourth line says: "The king uses sacrifice at Mount Qi," which refers to serving above with flexibility. Zhu Xi explains that ascending with a flexible and respectful approach is the image of climbing a mountain to perform a sacrifice.

六五，貞吉，升階。以陰居陽，當升而居尊位，必能正固，則可以得吉而升階矣。階，升之易者。《象》曰：「貞吉，升階」，大得志也。上六，冥升，利于不息之貞。以陰居升極，昏冥不已者也。占者遇此，無適而利，但可反其不已於外之心，施之於不息之正而已。《象》曰：冥升在上，消不富也。

The Line Statement of the Fifth Line in the Hexagram of Ascending says: Holding firm to the correct position brings auspiciousness, like ascending step by step. Zhu Xi explains: The Fifth Line, being a yin line in a yang position, is at the time of ascending and occupies a noble position. It must be upright and firm to achieve auspiciousness, like ascending steps smoothly. "Stairs" represent the easiest path for ascending. The Small Image Commentary of the Fifth Line says: "Upright auspiciousness, ascending steps," meaning greatly realizing one's aspirations. The Line Statement of the Sixth at the Top says: Ascending blindly and without clarity, it is beneficial to redirect this effort toward ceaseless adherence to the correct path. Zhu Xi explains: The Sixth at the Top, being a yin line at the extreme of ascending, represents someone who is confused and keeps climbing without end. When a person encounters this line in divination, going anywhere will not be beneficial; instead, they should withdraw their restless desire for advancement and redirect their energy toward upholding the correct path and self-improvement. The Small Image Commentary of the Sixth at the Top says: Ascending in confusion and reaching the highest position, will only lead to loss and not to enrichment.

坎下，兌上。困：亨，貞，大人吉，無咎，有言不信。困者，窮而不能自振之義。坎剛，為兌柔所掩，九二，為二陰所掩，四五，為上六所掩，所以為困。坎險、兌說，處險而說，是身雖困而道則亨也。二五剛中，又有大人之象，占者處困能亨，則得其正矣。非大人其孰能之？故曰貞。又曰大人者，明不正之小人不能當也。有言不信，又戒以當務晦默，不可尚口，益取困窮。

The hexagram "Kun" has the lower trigram Kan (Water) and the upper trigram Dui (Lake). The hexagram statement says: "Kun, the Trapped, is favorable, to maintain uprightness, the great man is auspicious, without error; at this time, words are not believed." Zhu Xi explains: "Kun" means being in a difficult situation and unable to rise by oneself. The yang strength of Kan is concealed by the yin weakness of Dui: nine two is concealed by the two yin lines, initial six and six three, and nine four and nine five are concealed by upper six. Therefore, the hexagram is named "Kun." Kan represents danger, and Dui represents joy; being in a dangerous situation yet still maintaining inner joy, this is the meaning of a person being in hardship yet the way is favorable. Nine two and nine five are both yang lines in the middle, and they have the image of the great man. When a person is in a difficult situation yet remains favorable, it is because they are upholding the right path; if one is not a great man, who can achieve this? Therefore, the hexagram says "uprightness" and mentions "the great man," to indicate that those who act improperly cannot bear this divination. As for "words are not believed," it is a further warning: at this time, one should strive for silence and restraint, not to display verbal skill, otherwise it will only lead to deeper hardship.

《彖》曰：「困」，剛掩也。以卦體釋卦名。險以說，困而不失其所亨，其唯君子乎。「貞，大人吉」，以剛中也。「有言不信」，尚口乃窮也。說，音悅。以卦德、卦體釋卦辭。《象》曰：澤無水，困；君子以致命遂志。水下漏，則澤上枯，故曰澤無水。致命，猶言授命，言持以與人而不之有也。能如是，則雖困而亨矣。

The Commentary on the Judgment of the Hexagram of "Obstruction" says: "Obstruction" refers to the yang being concealed by yin. Zhu Xi points out that this sentence explains the hexagram name by referring to the structure of the hexagram. The Commentary on the Judgment continues: being in a dangerous situation yet maintaining a joyful heart, although inpredicament, one does not lose the way of success, which is probably something only a gentleman can achieve. The hexagram statement says "upright, the great man is auspicious" because the lines nine two and nine five are yang and in the center; it says "there is talk but no trust" because relying solely on verbal argument leads to a dead end. Zhu Xi explains that "say" should be read as "joy," and points out that these sentences explain the hexagram statement by referring to the hexagram's virtue and structure. The Great Image says: a marsh without water, this is "Obstruction"; the gentleman takes this image as a model, willing to sacrifice his life to fulfill his aspirations. Zhu Xi explains: water flows away from below, and the water above in the marsh dries up, so it is said "the marsh has no water." "Sacrificing one's life" is like "entrusting one's life," meaning giving up one's life and no longer regarding it as one's own; if one can do this, then even inpredicament, the way is naturally open.

初六，臀困于株木，入于幽谷，三歲不覿。臀，物之底也。困于株木，傷而不能安也。初六以陰柔處困之底，居暗之甚，故其象占如此。《象》曰：「入于幽谷」，幽不明也。

The first line of the "Guan" hexagram says: The buttocks are trapped against a tree stump, retreating into a dark deep valley, and for three years cannot meet people. Zhu Xi explains: "Buttocks" refer to the bottom of an object, just as the first line is at the very bottom of the entire hexagram. "Being trapped by the tree stump" means being jolted and unable to sit comfortably. The first line, with its yin and soft nature, is in the lowest position ofpredicament, and the position is extremely dark, hence the line image and divination statement are like this. The "Small Image Commentary" of the first line says: "Entering the dark valley" means being deep and without light.

九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。紱，音弗。亨，讀作享。困于酒食，厭飫苦惱之意。酒食，人之所欲，然醉飽過宜，則是反為所困矣。朱紱方來，上應之也。九二有剛中之德，以處困時，雖無凶害，而反困於得其所欲之多，故其象如此。而其占利以享祀，若征行則非其時，故凶，而於義為無咎也。《象》曰：「困于酒食」，中有慶也。

The line statement for the second line of the "Guan" hexagram says: Being trapped by wine and food, the red ceremonial robe is about to arrive, it is appropriate to use it for worship; traveling would be ominous, but there would be no fault. Zhu Xi annotated "fu" as sounding like "fu" and said "heng" should be read as "xiang". He explained: "Being trapped by wine and food" refers to being annoyed and distressed by overeating; wine and food are things people desire, but becoming drunk and overly full exceeds the limit, and thus one is trapped by them. "The red ceremonial robe is about to arrive" means that the superior nine in the fifth line is responding to it. The second line has the virtue of being yang and centered, so using it to deal withpredicament is originally without harm, but instead it is trapped by having too many desires, hence the line image is like this. In terms of divination, it is appropriate for worship; if one travels at this time, it would be inappropriate, so it is said to be ominous, but in terms of righteousness, there is no fault. The small image commentary for the second line says: "Being trapped by wine and food" is because it is centered and has its own blessings.

六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。陰柔而不中正，故有此象，而其占則凶。石，指四，蒺藜，指二，宮，謂三，而妻，則六也。其義則《繫辭》備矣。《象》曰：「據于蒺藜」，乘剛也。「入于其宮，不見其妻」，不祥也。

The line statement for the sixth line of the hexagram "Kun" (Obstruction) says: being blocked by a stone and trapped, sitting on thorn weeds, returning to one's dwelling, yet not seeing one's wife, which is ominous. Zhu Xi explains: the line six three is yin and flexible, yet not in the center and not in the correct position, thus producing such an image, and the divination indicates danger. "Stone" refers to nine four, "thorn weeds" refers to nine two, "dwelling" refers to the position of line six three itself, and "wife" refers to the yin line six above. The meaning of this line has already been explained in detail in the "Great Treatise." The "Small Image Commentary" for line six three says: "sitting on thorn weeds" is because it is above the yang line; "entering the dwelling and not seeing the wife" is an ominous sign.

九四，來徐徐，困于金車，吝，有終。初六、九四之正應。九四，處位不當，不能濟物，而初六方困於下，又為九二所隔，故其象如此。然邪不勝正，故其占雖為可吝，而必有終也。金車為九二象，未詳。疑坎有輪象也。《象》曰：「來徐徐」，志在下也。雖不當位，有與也。

The fourth line of the hexagram "Kun" states: Coming slowly and hesitantly, hindered by a golden carriage and thus trapped, there is some regret, but ultimately there will be a result. Zhu Xi explains: The sixth line at the beginning is the proper corresponding line to the nine in the fourth. The nine in the fourth is in an inappropriate position and lacks the ability to help others, while the sixth at the beginning is actually trapped below, and in the middle it is blocked by the nine in the second. Therefore, the image is like this. However, evil will not overcome righteousness, so although the divination indicates regret, it will certainly end well. As for why the golden carriage is the image of the nine in the second, Zhu Xi says he himself does not know, but he guesses it may be because the Kan hexagram has the image of a chariot. The "Small Image Commentary" of the fourth line says: "Coming slowly and hesitantly," because its intention is on the sixth at the beginning below; although it is in an improper position, it still has a corresponding companion.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。劓，音見《睽》。刖，音月。說，音悅。劓刖者，傷於上下。上下既傷，則赤紱無所用，而反為困矣。九五當困之時，上為陰掩，下則乘剛，故有此象。然剛中而說體，故能遲久而有說也。占具象中，又利用祭祀，久當獲福。《象》曰：「劓刖」，志未得也。「乃徐有說」，以中直也。「利用祭祀」，受福也。

The line statement of the fifth line of the Hexagram of困 says: The superior is cut off the nose, the inferior is amputated the foot, and they are trapped by red ceremonial robes, only gradually being able to escape, it is appropriate to hold a worship ceremony. Zhu Xi says that the character "劓" is pronounced as in the Hexagram of睽, "刖" is pronounced the same as "月", and "说" is pronounced "悦". He explains: "劓刖" means both superior and inferior are injured; since both superior and inferior are injured, the red ceremonial sash symbolizing the superior position has nowhere to be used, and instead becomes a source of entanglement. The fifth line is in a state ofpredicament, above it is covered by the yin of the sixth line above, and below it is superior to the yang of the fourth line, hence this image. However, since it is a yang line in the center, and is in the body of兑 (Joy), it is able to endure for a long time and finally achieve release. The divination is contained within the line image; in addition, it is appropriate to hold a worship ceremony, and eventually will receive blessings. The Small Image Commentary of the fifth line of困 says: "劓刖" means the mind has not yet been realized; "乃徐有说" is because it is in the center and upright; "利用祭祀" means it is able to receive blessings.

上六，困于葛藟，于臬危兀危，曰動悔有悔，征吉。藟，力軌反。臬危，五結反。兀危，五骨反。以陰柔處困極，故有困于葛藟，于臬危兀危，曰動悔之象。然物窮則變，故其占曰，若能有悔，則可以征而吉矣。《象》曰：「困于葛藟」，未當也。「動悔有悔」，吉行也。

The line statement of the sixth line at the top of the Hexagram of Being Entrapped says: being entangled by vines and in a state of uncertainty and instability, one says, "One movement will bring regret." If one can genuinely feel regret, then going out is auspicious. Zhu Xi annotated the character "藟" with the pronunciation "li gui fan," "臬危" (i.e., the character "臲," originally split into two characters) with "wu jie fan," and "兀危" (i.e., the character "卼," originally split into two characters) with "wu gu fan." He explained: the sixth line at the top, being a yin and flexible element, is at the extreme of being entrapped, hence the image of being entangled by vines, being in a state of uncertainty and instability, and speaking of "regret from one movement." However, when things reach their extreme, they will change, so the line statement says: if one can genuinely feel regret, then proceeding forward will be auspicious. The Small Image Commentary of the sixth line at the top says: "being entrapped by vines" is because its position is inappropriate; "movement brings regret" implies that proceeding forward will be auspicious.