Kun Hexagram (Earth)

【坤下坤上，中互重坤】重坤，純卦。坤，元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。一【一：□】偶書陰數，三偶名坤，卦為重坤，故仍名坤。坤卦為純陰，如乾卦之為純陽。然純陽不生，純陰不育，坤之生育萬物必資乎乾，猶乾之生育萬物必資乎坤也。故乾曰元亨利，坤亦曰元亨利，特坤之貞有異於乾。

The lower trigram is Kun, and the upper trigram is also Kun, so the intermediate trigram remains a repeated Kun. The primary hexagram is Kun on top of Kun, which is a 'pure hexagram'. The hexagram statement says: 'Kun, original and harmonious, favorable for being gentle and upright like a mare. A gentleman going forward will first lose his way and then find his master; going to the southwest is favorable, and he will find like; going to the northeast will result in losing like. Being content with uprightness brings good fortune. A broken even line represents the yin number (the note indicates that the character 'one' may be damaged). Three even lines are called 'Kun'. Since the primary hexagram is Kun on top of Kun, it is still called 'Kun'. The hexagram Kun is entirely yin, just as the hexagram Qian is entirely yang. However, pure yang cannot produce, and pure yin cannot nurture: Kun must rely on Qian to nurture all things, just as Qian must rely on Kun to produce all things. Therefore, Qian says 'original, harmonious, favorable', and so does Kun, except that Kun's 'zheng' differs from Qian's.

乾為馬，坤亦為馬，《九家易》曰「坤為牝」，則是坤馬為牝者，坤蓋以柔順為貞矣。夫既以柔順為貞，亦即以柔順為利。柔順何利？利於有往。而君子有攸往，則必審先後焉。凡有往不宜後，惟坤之往則獨宜後。坤為迷，坤先往則迷，為不得主，故迷。凡有往利於先，惟坤之往則不宜先，坤宜在後以讓陽，陽為陰主，坤後往則不迷而得主。

The trigram Qian is symbolized as a horse, and the trigram Kun is also symbolized as a horse. The "Nine Schools Commentary on the Book of Changes" says "Kun represents the female," indicating that the horse of Kun is a female horse. Since Kun is characterized by flexibility and obedience as its "Zhen" (constancy), it also values flexibility and obedience as its benefit. Where does this flexibility and obedience bring benefit? It benefits in movement forward. When a gentleman moves forward, he must carefully consider the balance between going first and going later. Generally, going first is advantageous, but for Kun, going first is not appropriate. Kun should go later in order to show humility and yield to Yang. Yang is the master of Yin, so when Kun follows Yang, it does not become lost and can find its master.

於是又辨得喪焉。凡同類者為朋，朋則不欲喪而欲得。坤位西南，南為離，西為兌，離兌為陰，是坤朋也，故往西南則得朋。而坤之對向為東北，位屬艮，東為震，北為坎，坎震皆陽，與坤不類，往之則朋已喪。當其得朋似愈於喪，然陰與陰比則得朋不得主，此先迷也，雖得無利也；及其喪朋似歉於得，然陰與陽合則得陽實為得主，此後得主也，雖喪轉利也。蓋陰以順為正，惟宜從主，不宜從朋，得主不得朋，乃攸往宜安貞之吉，吉以此也。

Then one must distinguish between "getting a companion" and "losing a companion." Anything of the same kind is called a "companion." People generally do not wish to lose companions and hope to gain them. The hexagram坤 is located in the southwest. To the south is 离 (Li), and to the west is 兑 (Dui), both of which belong to the yin category, which is the same as 坤. Therefore, moving toward the southwest results in "getting a companion." The opposite direction of 坤 is the northeast, which is 艮 (Gen). To the east is 震 (Zhen), and to the north is 坎 (Kan), both of which are yang, different from 坤. Moving in that direction results in "losing a companion." On the surface, getting a companion seems better than losing one; however, when yin meets yin, one may gain companions but not the master. This is exactly what the hexagram statement says: "first being lost." Although there is a gain, there is no benefit. Conversely, losing a companion may seem worse than gaining one; however, when yin meets yang, gaining yang is actually gaining the master. This is exactly what the hexagram statement says: "later obtaining the master." Although there is a loss, there is actually benefit. Yin follows the principle of being submissive and proper. It should follow the master, not the companions. Gaining the master while losing companions is the proper way to proceed, which is why it is considered auspicious to remain steadfast in the right path, "the auspiciousness of being steadfast in the right path."

彖曰：至哉坤元，萬物資生，乃順承天。此釋坤元也。資始以受氣言，資生以成形言，順承天道，坤元所以不曰大而曰至也，大則無不覆，至則無不載。坤厚載物，德合無疆，含弘光大，品物咸亨。蜀才曰：坤以廣厚之德載含萬物。天有無疆之德而坤合之，是以含容寬宏，光明博大，品物咸資以生生不息也。此釋坤亨也。

The Commentary on the Judgment says: The ultimate essence of the Earthly (Kun) is the origin of all things, which depend on it for their growth. It follows and receives the heavenly way. This passage explains the 'origin' (yuan) of Kun. The Heaven (Qian) is said to 'initiate the beginning' (zi shi), referring to its role in receiving the vital energy; while Kun is said to 'support and sustain life' (zi sheng), referring to its role in forming the physical forms. Since Kun follows and supports the heavenly way, its origin is not called 'great' (da) but 'ultimate' (zhi): 'great' refers to encompassing everything, while 'ultimate' refers to bearing everything. The Commentary on the Judgment also says: Kun is profound and vast, bearing all things; its virtue harmonizes with the boundless virtue of Heaven, being inclusive, expansive, and luminous, thus enabling all things to flourish. Shu Cai said: Kun uses its broad and profound virtue to bear and nurture all things. Heaven possesses boundless virtue, and Kun harmonizes with it, thus being inclusive, expansive, and luminous, enabling all things to thrive continuously. This passage explains the 'communication' (hen) of Kun.

牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常，西南得朋，乃與類行；東北喪朋，乃終有慶；安貞之吉，行地無疆。御天者為龍，行地者為馬，馬為乾象，馬而曰牝，則為柔順之物，屬之坤矣。坤道無成，先陽則失生物之序，後陽則得從陽之義。得常者，言得主乃陰之常也。此釋坤利貞也。

The Commentary on the Judgment says: A mare belongs to the category of earthly creatures, walking on the earth without boundaries, gentle and favorable for maintaining correctness. A gentleman proceeding forward, rushing ahead leads to losing the right path, while following behind is in accordance with the usual way. Going to the southwest brings companions, which is traveling with like-minded people; going to the northeast loses companions, but ultimately brings blessings. The favorable nature of maintaining correctness lies in being like a horse that walks without boundaries. The one governing the sky is the dragon, and the one walking on the earth is the horse; the horse originally represents the image of Qian, but when called 'female', it becomes a gentle creature, belonging to Kun. The way of Kun is unable to achieve things on its own: rushing ahead of Yang disrupts the order of nurturing all things; following behind Yang is in accordance with the principle of yielding to Yang. What is meant by 'getting the usual' is that obtaining the master is the usual way for Yin. This sentence explains Kun's 'favorable correctness'.

象曰：地勢坤，君子以厚德載物。地，坤象；勢，形勢也。天體動故曰行，坤體靜故曰勢。地勢博厚能載，君子以厚德載物，法地勢也。

The Great Image Commentary says: The form of the earth is represented by the Earth Trigram, and the gentleman takes it as a model, using profound virtue to carry all things. "Earth" is the symbolic representation of the Earth Trigram, and "form" refers to its shape and disposition. The celestial sphere is in constant motion, so the Great Image of Heaven says "Heaven moves"; the earth is still, so the Great Image of Earth says "Earth's form." The form of the earth is vast and profound, capable of bearing all things. The gentleman uses profound virtue to carry all things, thus following the form of the earth.

初六：履霜，堅冰至。六，陰數。坤為十月卦，初為五月之時。《九家易》曰：此卦本乾，陰初消陽，起於此爻，故履霜也。霜，陰象。變乾初為巽，巽為股，履象。夫初為盛夏，陰氣尚微，然而極盛之陰即萌於一陰之至，君子防禍之原，所宜辨之於早也。象曰：履霜堅冰，陰始凝也，馴致其道，至堅冰也。陽散為雨露，陰凝為霜雪。馴，猶順也，言陽不預防，馴順陰性以致此也。

The Line Statement says: First Line, Six, stepping on thin frost, one knows that hard ice is about to come. "Six" is the number of yin. The hexagram of K'un is the tenth in the twelve changing hexagrams, and the first line corresponds to the fifth month. The "Nine Families' Commentary" says: This hexagram was originally Qian, and when yin begins to retreat and yang begins to emerge, it starts from this line, hence "stepping on frost." Frost is an image of yin. The first line of Qian, when changed to yin, becomes Xun, which represents the thigh, indicating the act of stepping. First Six is at the height of summer, and yin is still very weak; however, extreme yin is precisely generated from this initial yin. Therefore, a gentleman should guard against the root of calamity by observing the first signs. The Small Image Commentary says: Stepping on frost and knowing that hard ice is coming indicates the beginning of yin's condensation. If this trend continues, it will reach the stage of hard ice. Yang disperses to become rain and dew, while yin condenses to become frost and snow. "Xun" means following, meaning that if yang does not prepare in advance and merely follows the nature of yin, it will end up in this situation.

六二：直方大，不習無不利。二為卦主，時丁六月，順承天道以育萬物，備於此爻。乾直內含，坤方外見，乾坤合德則大，故曰直方大。習，重也。卦為重坤，而二居內卦之中，非重坤，故曰不習。然二以陰居陰位，猶乾五以陽居陽位。乾為天，故乾五曰在天；坤為地，故二曰地道。二得坤之正，雖不習而已協坤地之宜，無不利矣。

The line statement says: Six in the Second, upright, square, and great, does not need to repeat or practice, and is beneficial in all directions. Six in the Second is the main line of the entire hexagram. The time is appropriate for June, and the meaning of following the heavenly way to nurture all things is fully embodied in this line. The "uprightness" of Qian is contained within, and the "squareness" of Kun is manifested outside. When Qian and Kun are in harmony, it becomes "great," hence "upright, square, and great." "Practice" means repetition. The entire hexagram is double Kun, and Six in the Second is located in the inner trigram, not in a position of repetition, hence "no practice." However, Six in the Second, with a yin line in a yin position, is like Qian's Nine in the Fifth, with a yang line in a yang position. Since Qian represents Heaven, Qian's Nine in the Fifth says "in Heaven"; since Kun represents Earth, Six in the Second says "in the Earth's way." Six in the Second receives the correct position of Kun, even though it does not repeat, it is already in harmony with the suitability of the Earth, hence it is beneficial in all directions.

象曰：六二之動，直以方也，不習無不利，地道光也。直方之象，坤體皆然，而陰惟動則息，動乃消陽，故直方之象於六二之動見之。於【於：乾】氏曰：陰氣在二，六月之時，陰出地上，佐陽成物，坤道至此，生物之候，品類燦然顯著地上。夫陽明陰晦，陰本無光，而得陽剛內蘊，光遂浮於地上，則陽之光皆地道之光，此坤利也。

The Small Image Commentary says: The movement of line six in the second position is both straight and square; without needing to repeat or practice, there is no disadvantage, which is the radiance of the great earth. The images of straightness and squareness are present throughout the entire坤 body, but only when the yin moves does it grow. Once it moves, it retires from the yang. Therefore, the image of straightness and squareness can only be seen through the "movement" of line six in the second position. Ganbao says: Yin energy reaches the second line, which corresponds to the sixth month, when the yin energy rises to the surface, assisting the yang energy to complete all things. At this time, the坤 path is the season for nurturing all things, and all species appear brightly on the earth. Yang is bright and yin is dark, but yin itself has no light. However, because it contains the yang within, the light appears on the surface. Thus, the light of yang is actually the light of the great earth's path, which is precisely the "advantage" of the坤.

六三：含章可貞，或從王事，無成有終。坤至於三，消乾三陽，下為純坤。坤為文，故云章；坤體中虛能受，故云含。以含容之德蘊其精華，時當七月，物漸成實，以雲可貞，誠哉可貞也。夫坤既象地而又象臣，地之承天猶臣之從王，如或勞於王事，不居成功，而必要終以盡臣職。三居全卦之半，故曰無成；三為內卦之終，故曰有終。此臣道也，即地道也，臣之代君成事，與地之代天成物一也。

The Line Statement says: Six in the Third, it is concealed yet possesses literary quality and can maintain uprightness, or it may engage in the affairs of the sovereign, not claiming the success but achieving a good outcome. The lower trigram of the hexagram has retreated to the third line, having eliminated the three yang lines of Qian, making the lower trigram entirely Kun. Kun possesses literary quality, hence it is said 'chapter'; Kun's body is hollow in the middle and can contain, hence it is said 'contain'. By possessing the virtue of containing and nurturing its essence, the time is proper in the seventh month, when all things gradually become solid, hence it is said 'can maintain uprightness', indeed it is proper to maintain uprightness. Since Kun symbolizes earth and also symbolizes the minister, earth supports heaven, just as the minister follows the sovereign. If one toils for the sovereign's affairs, one does not claim the success, but must surely complete the task from beginning to end. The line six in the third is located at the midpoint of the entire hexagram's six lines, hence it is said 'no achievement'; six in the third is also the end of the inner trigram, hence it is said 'has an end'. This is the way of the minister, which is also the way of the earth: the minister accomplishes the sovereign's affairs on his behalf, just as the earth accomplishes all things on behalf of heaven, it is the same principle.

象曰：含章可貞，以時發也；或從王事，知光大也。含非終蘊，待時而發也；代君終事，不矜功勳，非闇昧淺狹者所能也。

The Small Image Commentary says: To contain one's talents and virtues while remaining steadfast in righteousness is to wait for the right time to express them; or to engage in the affairs of the sovereign, which reflects his enlightened and broad-minded vision. Containment does not mean permanent concealment, but rather waiting for the appropriate moment to reveal oneself. To assist the sovereign in accomplishing his deeds without boasting of one's achievements is something that cannot be done by those with narrow-mindedness and limited insight.

六四：括囊，無咎無譽。坤爻至四，時為八月，陰氣漸盛，萬物漸衰，猶之天運丁否，賢人宜隱，如囊之括，不宜有所作為也。陰虛主受，象囊。《九家易》曰「坤為囊」。括，結也。因時制宜以補其過，故曰無咎；時不可為，功無由見，故曰無譽。象曰：括囊無咎，慎不害也。慎者，括囊也；不害，無咎也。

Yao Ci: Six in the Fourth, tighten the bag, no fault and no praise. The line of Kūn reaches the fourth position, the season is August, the Yin energy gradually increases, and all things gradually decline, just like the heavenly movement coinciding with the "Pu" hexagram's blocked time. The virtuous person should retreat, like tightening a bag, and should not act. Yin is empty and mainly for receiving, so it is taken as the image of a bag. The "Jiu Jia Yi" says, "Kūn is a bag." "Kuā" means to tighten or tie. Being able to adapt to the time to make up for one's own faults, so it is said "no fault" — no calamity; the situation is not suitable for action, so achievements cannot be shown, hence "no praise." The "Xiao Xiang Zhuan" says: tightening the bag and having no fault is because of caution, which avoids harm. What is called caution is tightening the bag; what is called avoiding harm is having no fault.

六五：黃裳，元吉。《九家易》曰：坤為黃，為裳。黃，土色；裳，下飾。言坤消乾至於五爻，上陽猶存，故黃未及衣而祇在裳，此諸侯象也，故元吉。象曰：黃裳元吉，文在中也。《說卦傳》曰「坤為文」，色黃，故曰文。

The Line Statement says: Six in the Fifth, yellow lower garment, great auspiciousness. The Shujia Commentary states: The Earth is yellow and represents the lower garment. Yellow is the color of earth; 'lower garment' refers to clothing for the lower body. This indicates that when the Earth trigram retreats from the Heaven trigram to the Fifth line, the top line still retains yang. Therefore, yellow is not used for the upper garment but only for the lower garment, symbolizing the image of a feudal lord, hence great auspiciousness. The Small Image Commentary says: The yellow lower garment is great auspiciousness, because the cultural refinement is contained within the middle. The Shuogua Commentary says, 'The Earth represents cultural refinement,' and its color is yellow, hence it is called 'cultural refinement.'

上六：龍戰于野，其血玄黃。上之卦候為十月，純陰用事，乾陽消盡，陰恃其盛以與陽爭，則於以有戰。主戰者陰，而轉雲龍戰者，言陰不可犯陽，猶之臣不可犯君。《九家易》曰「乾為龍」，《說卦傳》曰「戰乎乾」，則陽亦必能戰陰矣。乾位戌亥之交，故云野；坤為陰類，故云血。玄，天之色；黃，地之色。蓋陰陽相薄，必致兩傷，其血玄黃者，陰陽俱敗象也，則陰不能全勝乃若此。

The Line Statement says: "The top line, the dragon fights in the outskirts, its flowing blood is a mixture of dark blue and yellow." The hexagram's top line corresponds to the month of October, when pure yin is in charge. The yang of Qian has already been exhausted, and yin, relying on its strength, contends with yang, hence the term "fight." Although yin initiates the conflict, it is said "dragon fights," to indicate that yin should not invade yang, just as a subject should not challenge the sovereign. The "Nine Schools Commentary on the Book of Changes" says "Qian represents the dragon," and the "Commentary on the Hexagrams" says "fighting in Qian," showing that yang is also capable of fighting yin. Qian is located at the boundary between戌 and亥, which is the outskirts, hence "outskirts." Kūn belongs to yin, hence "blood." "Xuán" is the color of heaven, and "huáng" is the color of earth. When yin and yang press against and fight each other, both will suffer defeat; the blood being a mixture of dark blue and yellow is exactly the image of both yin and yang being defeated. This shows that yin cannot ultimately prevail, hence the outcome.

象曰：龍戰于野，其道窮也。陰道窮於上，陽即復於下，陰未得長恃其盛也。用六：利永貞。六爻皆陰則柔極矣，用六宜濟以剛，猶之乾用九宜濟以柔也，故利永貞也。

The Small Image Commentary says: A dragon fighting in the outskirts signifies that the yin force has reached its limit. When yin reaches the top line, yang will revive below, showing that yin cannot sustain itself by relying solely on its strength. The line statement for using six says: It is advantageous to maintain a long and upright course. When all six lines are yin lines, the softness has reached its extreme; using six requires the balance of firmness, just as using nine in the Qian hexagram requires the balance of softness. Therefore, it says, "It is advantageous to maintain a long and upright course."

象曰：用六永貞，以大終也。三為內卦之終，故云有終；此為全卦之終，故云大終。乾坤二卦為易門戶，其餘六十二卦皆從此出。十闢卦互相往來，為諸卦之消息，則乾坤為闢卦之宗，於六爻中各藏闢卦消息。故他卦有往來，而乾坤二卦無往來，故繫用九用六兩爻以明之。乾曰龍無首者，無首則不前行，示無往也；坤曰利永貞者，永貞則止於其所，示無來也。此先儒所謂不易之易也。

The Small Image Commentary says: Using six and maintaining firmness over a long period is because it is the great conclusion. The sixth line in the inner trigram is the end of the inner trigram, so it is said 'there is an end'; the sixth line at the top is the end of the entire hexagram, so it is said 'great conclusion'. The hexagrams Qian and Kun are the gateways of the Book of Changes, and the other sixty-two hexagrams all originate from them. The ten hexagrams of change (the message hexagrams) move back and forth, forming the waxing and waning of each hexagram. Thus, Qian and Kun are the masters of the message hexagrams, and each of the six lines contains the message of the message hexagrams. Therefore, other hexagrams have lines that move back and forth, but the hexagrams Qian and Kun do not have such movement, so they specifically have the two line statements 'use nine' and 'use six' to explain this. Qian says 'a group of dragons without a leader', not competing for leadership means not moving forward, indicating no 'going'; Kun says 'favorable to maintain firmness over a long time', maintaining firmness over a long time means staying in place, indicating no 'coming'. This is what the scholars of previous generations called 'the unchanging change'.

文言曰：坤至柔而動也剛。此釋元亨利牝馬之貞也。至靜而德方。此釋君子有攸往先迷也，惟其至靜先往故迷。後得主而有常。此釋後得主也。含萬物而化光。此釋西南得朋也。光為離象，為坤之朋，離丁五月，坤丁六月，坤從離出，萬物蕃盛燦著也。蓋坎離得乾坤中氣，乾坤之用寄諸坎離，乾卦言云言雨者坎象也，坤卦言章言光者離象也。坤道其順乎，承天而時行。此釋東北喪朋也，喪其陰類，順以承陽也。此一節釋彖辭。

The Wenyan Transmission says: The Earthly Power is extremely gentle and yielding, yet when it moves, it is strong. This sentence explains the Hexagram Statement "Original Greatness, Favorable for the firmness of the female horse." The Wenyan Transmission says: Extremely quiet and with upright virtue. This sentence explains the Hexagram Statement "The gentleman has a course to follow, and first he is lost": precisely because it is extremely quiet, once it moves ahead it will be lost. The Wenyan Transmission says: Only later does it gain the master and align with the regular way. This sentence explains "Later obtaining the master." The Wenyan Transmission says: It contains and nurtures all things, and its function of nurturing is vast. This sentence explains "Gaining friends in the Southwest": "Vast" is the image of Li, and Li is the same as坤; Li corresponds to the fifth month, and坤 corresponds to the sixth month, with坤 following Li, so all things flourish brilliantly. Kan and Li receive the energies of the middle lines of Qian and Kun. The functions of Qian and Kun rely on Kan and Li: Qian talks about clouds and rain, which is the image of Kan; Kun talks about patterns and brightness, which is the image of Li. The Wenyan Transmission says: How gentle and yielding is the way of the Earthly Power, serving the Heavenly Way and following the seasons. This sentence explains "Losing friends in the Northeast": losing its own Yin companions, which is precisely following and serving Yang. The above passage explains the彖辞.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰「履霜堅冰至」，蓋言順也。此釋初六爻辭也。乾為善，坤為惡；乾為君父，坤為臣子。初坤消乾，下乾不見，是為臣弒其君、子弒其父。當在四月原為純乾，既至五月一陰侵陽，初方失位，則是陰來有漸，非一朝夕。由於狎順不備，辨之不早，以至於此。夫子指之曰順，其戒深矣。

The Wenyan Transmission says: Those who accumulate good deeds will surely have excess blessings; those who accumulate evil deeds will surely have excess calamities. A minister killing his sovereign, a son killing his father, are not the result of a single day, but arise gradually, because at the time of discernment, it was not detected in time. The Book of Changes says, "Treading on frost, the ice comes to be," which speaks of the gradual development of things according to their trend. This passage explains the line statement of the first line. Qian represents good, Kun represents evil; Qian represents the sovereign and the father, while Kun represents the minister and the son. The first line, being part of Kun, consumes Qian, and thus the lower trigram Qian disappears, which is the image of a minister killing his sovereign or a son killing his father. Originally, the fourth month is the pure Qian trigram; by the fifth month, a yin line intrudes into yang, and the first line of Qian loses its yang position. This shows that the coming of yin is gradual, not sudden. The root of the disaster lies in taking obedience as routine and failing to be vigilant, and not discerning early enough, leading to this outcome. Confucius pointed out that it is "following the trend," and this warning is profound.

直其正也，方其義也，君子敬以直內，義以方外，敬義立而德不孤。直方大，不習無不利，則不疑其所行也。此釋六二爻辭也。直者乾也，傳曰「其動也直」；方者坤也，《九家易》曰「坤為方」。六二消乾二陽，則是乾直內隱，坤方外著。直內則主敬，方外則合義，敬義既立，陰陽為偶，則德不孤，攸往咸利，行無所疑矣。

The Wenyan Transmission says: "Straight" represents its correctness, and "square" represents its meaning. The gentleman uses reverence to make his inner self upright, and uses righteousness to make his outer conduct proper. When reverence and righteousness are established, virtue will not be isolated. What is meant by "Straight, square, and great; without practice, there is no disadvantage" is that one does not hesitate in what he does. This passage explains the Line Statement of the Second Line. "Straight" belongs to Qian, and the Great Treatise says that Qian "moves straight." "Square" belongs to Kun, and the Jiujia Yi says that "Kun is square." The Second Line removes two yang lines from Qian, so the "straight" of Qian is hidden within, while the "square" of Kun is revealed outside. Straightness within is guided by reverence, and squareness outside conforms to righteousness; when reverence and righteousness are both established, yin and yang are paired properly, and virtue is not alone. Thus, wherever one goes, there is advantage, and there is no hesitation in action.

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成而代有終也。此釋六三爻辭也。陰道卑順，內含章美以從其上，不敢專擅。蓋卦爻至三，坤象全見，坤為地、為妻、為臣，備著於此，以彰坤德。宋氏曰：地得終天功，臣得終君事，婦得終夫業，故曰而代有終也。

The Wenyan Transmission says: Although Yin has virtue, it must act with humility in serving the sovereign's affairs, and dare not claim the success. This is the way of the earth, the way of a wife, and the way of a minister. The way of the earth does not claim the success, but instead completes the affairs on behalf of Heaven. This passage explains the line statement of the third line. Yin is humble, modest, and compliant, concealing its beauty and quality within to obey the superior. It does not act independently. When the line reaches the third position, the image of the hexagram is fully revealed; the hexagram of Kun represents the earth, the wife, and the minister, all these images are present here to illustrate the virtue of Kun. Song Zhong said: The earth can complete the sovereign's achievements, the minister can complete the ruler's affairs, and the wife can complete her husband's endeavors, hence it is said 'to complete on behalf of others'.

天地變化，草木蕃；天地閉，賢人隱。《易》曰「括囊無咎無譽」，蓋言謹也。此釋六四爻辭也。坤陰息陽，乾下變陰，初變為巽，巽為草木，是乾天坤地變化之時，則見草木之蕃生也。至陰息至四，下坤全著，上乾亦變，是為天地閉塞，陰盛陽衰，陽為君子稱賢人，則賢人退隱矣。此《易》所以象取括囊以致謹也。

The Wenyan Transmission says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and unconnected, the virtuous retreat. The Book of Changes says, "Tighten the bag, no blame, no praise," which refers to being cautious. This passage explains the line statement of the sixth line in the fourth position. The earth element grows and diminishes the heavenly element, and the lower trigram of Qian turns into Yin, with the first line changing to become Xun, which represents grass and trees. This is precisely the time when heaven and earth interact and change, so grass and trees flourish. When Yin reaches the fourth line, the lower trigram of Kun is fully revealed, and the upper trigram of Qian begins to change. This is when heaven and earth are closed off and unconnected, with Yin growing strong and Yang declining. Yang represents the gentleman, that is, the virtuous person, so the virtuous person retreats. This is why the Book of Changes uses the image of "tightening the bag" to indicate caution.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。此釋五六爻辭也。當五陽未消之時，則五為巽，巽為股；至五陽已消之後，則五又為艮，艮為手。巽股艮手，合之為四肢。虞氏曰「坤為事為業」，是君子居中正位，美善著於一身，見之行事，故元吉。乾坤皆闢卦，乾為陽消陰卦，故爻中多美辭；坤為陰消陽卦，故爻中多戒辭。而坤之二五爻曰吉【吉：曰】吉利者，以得坤中見坤德也。

The Wenyan Transmission says: A gentleman contains the yellow middle virtue within and understands the principles of culture, resides in the correct position and rests in his body, with beauty and goodness contained within, flowing smoothly through his limbs, and expressed in his undertakings. This is the perfection of beauty. This passage explains the fifth line statement. When the yang of the fifth line has not yet been eliminated, the fifth position is Xun, which represents the leg; but when the yang of the fifth line has been eliminated, the fifth position becomes Gen, which represents the hand. The leg of Xun combined with the hand of Gen forms the four limbs. Yu Fan says, "Kun represents affairs and careers," showing that the gentleman resides in the middle and holds the correct position, with beauty and goodness embodied in himself and expressed in his actions, thus achieving great good fortune. Qian and Kun are both辟卦 (elimination hexagrams): Qian is a hexagram of eliminating yin with yang, so its line statements often contain praise; Kun is a hexagram of eliminating yang with yin, so its line statements often contain warnings. However, the second and fifth lines of Kun say "good fortune" and "favorable," because they occupy the middle position of Kun, thereby displaying the virtue of Kun.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。此釋上六爻辭也。極盛之陰以戰將盡之陽，而猶玄黃雜見，不能全勝，由其悖逆不順，天不福之。古今乾名犯分之輩，不遭凶禍而得以吉終者有幾人哉！聖人著之，以為萬世亂臣賊子戒。此一節釋爻辭。

The Wenyan Transmission says: Yin and Yang are evenly matched and must fight; because people might mistakenly think there is no Yang left, it is called "dragon"; also, since Yin has not yet separated from its own kind, it is called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth, where heaven is dark blue and earth is yellow. This passage explains the line statement of the sixth line at the top. When extreme Yin attacks Yang that is about to be exhausted, it still results in the mixture of xuanyuang and cannot achieve complete victory, because Yin is rebellious and not harmonious, and heaven does not bestow blessings upon it. Throughout history, how many people who sought fame and position and exceeded their proper roles have not met with misfortune and have ended their lives peacefully? The sage included this in the line statement to serve as a warning to all generations of rebels and lawbreakers. The above passage explains the line statement.

慧珠閣原本，岫巖多隆阿雯溪。

This volume is based on the original edition from Huizhu Pavilion, authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi.

【震下坎上，中互艮坤】臨：屯為二陽四陰卦，自臨來，二往升五，五來降二。蓋臨為重畫之震，震為長子，為諸侯，故卦辭曰建侯。虞氏謂坎二之初，以六子為卦母，推之他卦多未合也。

The lower trigram is Zhen, the upper trigram is Kan, and the intermediate trigrams are Gen and Kun. The primary hexagram is derived from the hexagram Lin. The hexagram Tun is composed of two yang lines and four yin lines, and it comes from Lin. In Lin, the line Nine in the Second moves up to the Fifth position, and the line Six in the Fifth moves down to the Second position. The hexagram Lin is formed by doubling the lines of the trigram Zhen. Since Zhen represents the eldest son and the feudal lords, the statement of Tun says "favorable for establishing feudal lords." Yu Fan argued that Tun is formed by moving the second line of Kan to the initial position. This approach treats the six trigrams of Zhen, Kan, Gen, Xun, Li, and Dui as the mothers of the hexagrams, and uses this method to derive other hexagrams, but most of these explanations do not make sense.

屯，元亨利貞，勿用有攸往，利建侯。一陽居二陰之下曰震，一陽居二陰之中曰坎，坎上震下，卦名屯。時當屯會，治之可得大亨，而又利於正。蓋屯不易治，前往多艱，惟封建諸侯以分任之，則得濟屯之道矣。

Hexagram Statement: Zun, great success and favorable for upholding correctness, not advisable to act rashly in movement, favorable for enfeoffing feudal lords. A single yang line located below two yin lines is called 'Zhen', and a single yang line located in the middle of two yin lines is called 'Kan'. With 'Kan' above and 'Zhen' below, the hexagram is named 'Zun'. The situation is one of difficulty and obstruction. If properly managed, great success can be achieved, and upholding correctness will be favorable. The difficulty of Zun is inherently hard to manage. Acting rashly in movement brings many dangers. Only by enfeoffing feudal lords and letting them share the responsibility of governance can the difficulty of Zun be effectively overcome.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。卦之所以名屯者，以屯者難也。坤與乾交，得乾之初而為震；再交，得乾之中而為坎。震之德，動也；坎之德，陷也。一陽甫動即陷陰中，是為剛柔始交而難生。比之物生初動，忽遇險阻，勾者不能畢生，萌者不能盡達，如屯字從□貫地，屈曲之也，故曰難也。

The Commentary on the Judgment says: "Zun, the union of the strong and the gentle begins and difficulties arise. In a dangerous situation, taking action leads to great success and maintaining correctness. Thunder and rain stir throughout the heavens and the earth. At the beginning of creation, the world was still chaotic and undeveloped, so at this time it is necessary to establish feudal lords and not to be complacent. This hexagram is named 'Zun' because 'Zun' means difficulty. When the Earthly Trigram K'un combines with the Heavenly Trigram Qian, it forms the Trigram Zhen by taking the first line of Qian. When they combine again, taking the middle line of Qian forms the Trigram Kan. The nature of Zhen is movement, and the nature of Kan is entrapment. A single yang line is about to move, but it immediately becomes trapped within yin, which is why it is said 'the union of the strong and the gentle begins and difficulties arise.' Taking the growth of all things as an analogy: when they first sprout, they meet with obstacles; the bent sprout cannot grow, and the newly sprouted seedling cannot reach its full potential. It is like the character 'Zun,' which depicts a sprout breaking through the earth (the original text here is missing one character), twisted and difficult to extend, hence the term 'difficulty.'"

顧時既遇屯，即不宜坐安於屯。震得乾元之氣，陽德主動，可致大亨；然動逢坎險，濟難宜有其方，故利貞正。蓋當重陰冱寒之候，萬物歸根，忽遇陽春，震雷坎雨盈滿天地，勾萌甲坼，屯難有於以頓解者。

However, since the situation has encountered difficulties and obstacles, one should not remain passively in such a state. The trigram Zhen (Thunder) receives the vital energy of Qian (Heaven), and Yang Virtue is characterized by action, thus leading to great success. Yet, once action is taken, it may encounter the dangers represented by Kan (Water), so in times of crisis, there must be a method to overcome it. Therefore, it is advantageous to maintain correctness. This is like a time of heavy Yin energy and severe cold, when all things retreat and take refuge. Suddenly, the arrival of Yang energy brings spring, with thunder and rain filling the heavens. The curled sprouts stretch out, and the shells crack open, thus the difficulties and obstacles can be resolved instantly.

然雷雨能解屯難，而雷雨又未能遽行。震雷在上，坎雨在下，則卦名解，始得為之雷雨作；若夫坎在震上，坎雨之降尚宜得時，是坎不得遽以雨名也，坎祗為雲，故大象曰雲雷屯。

However, although thunder and rain can resolve the difficulties of the initial situation, thunder and rain cannot descend immediately at this time. When thunder is above and rain is below, that is the Hexagram of Resolution, and it is then called "thunder and rain arise." But in the Hexagram of Obstruction, the rain (Kan) is above the thunder (Zhen), so the rain has yet to descend and must wait for the right time. Therefore, the Kan here cannot be hastily called "rain," but rather "cloud." Hence, the Great Image Commentary says "cloud and thunder, Obstruction."

此如國家新造，草創初基，冥昧未啟，尚待經畫，宜有承乾出震應運而與之人，掃除屯難，拮据勤勞，不遑寧處。震為長子，為雷，長子主器，雷震百里，故曰建侯也；坎為勞卦，故曰不寧也。

This is like a newly established country, with its foundation just begun, chaos still unsorted, and yet to be cultivated and planned. At this time, there should be a person who inherits the virtue of the Creative, rises from the position of Zhen, and comes into being in accordance with the trend, to clear away difficulties and toil diligently, without time for rest. Zhen represents the eldest son and thunder; the eldest son is responsible for the ancestral temple and ritual vessels, while thunder shakes over a hundred miles. Therefore, the Commentary on the Judgment says "establishing feudal lords." Kan is the hexagram of toil and hardship, hence it says "not at ease."

象曰：雲雷屯，君子以經綸。坎為水，變水言云，是雨尚未降，屯之象也。君子體此象，欲以展其經綸，解除屯難也。經綸猶經緯，地東西為緯，南北為經，震東坎北，陰陽錯雜如經緯然。

The Great Image Commentary says: Clouds and thunder gathering together signify the situation of "Zun" (Obstruction). The gentleman takes this as a model to manage and order the world. The trigram Kan originally represents water, but here it is described as clouds rather than water, because rain has not yet fallen, which is the image of difficulty in beginnings. The gentleman observes this image and thus should display his ability to manage and order the world, to remove difficulties. "Jinglun" is like the warp and weft of fabric: on the earth, the east-west direction is the weft, and the north-south direction is the warp. Zhen is in the east, Kan is in the north, yin and yang intermingle, just like the warp and weft interwoven.

初九：盤桓，利居貞，利建侯。陽剛有才，可以濟屯。初以陽剛居陽位，震動於下，宜健於行，而乃曰盤桓者，以屯故也。荀氏曰：「盤桓者，動而退也。」夫時既為屯，則即當力拯其屯。初為卦主，又為震主，震為長子，為諸侯，此為繼天出治者。雷出於地，震驚百里，萬物困蘇，何難不解。然欲濟屯運，不可無所事，固宜有為而因時制宜，不可躁妄；又須有守，必居貞而始利，責任不易負荷也，此所以盤桓而不遽進也。

The Line Statement says: "Initial Nine, hesitating and not advancing, it is advantageous to remain in a secure position and uphold correctness, and it is advantageous to grant fiefs to feudal lords. Initial Nine is yang and strong with ability, capable of rescuing the difficulties of the time. It is yang and in a yang position, with the Zhen trigram at the bottom and active, so it should be strong and vigorous in moving forward. However, it says 'wandering,' because it is in the time of difficulties. Xun Shuang said: 'Wandering means wanting to move but then retreating.' Since the situation is one of difficulties, one should make every effort to rescue it. Initial Nine is the main line of the entire hexagram, and also the main line of the Zhen trigram. Zhen represents the eldest son and the feudal lords, which are those who inherit the mandate of heaven to govern the world. Thunder arises from beneath the earth, shaking a hundred miles, and the困顿 (troubled) things all revive. What difficulty cannot be resolved? However, to rescue the time of difficulties, one cannot do nothing. Although one should take action, one must act according to the time, and not rush forward recklessly. At the same time, one must also hold on to something. One must remain in a secure position and uphold correctness, because this burden is not easy to bear. This is why it hesitates and does not rush forward hastily."

象曰：雖盤桓，志行正也；以貴下賤，大得民也。初位在下，震侯居之，是謂以貴下賤。出為震主，動而前往，以濟坎難，坎為眾，民象，震得坎眾，是為得民。

The Small Image Commentary says: Although hesitating and not advancing, the mind is devoted to promoting the right path; using a noble position to humble oneself and take a low place, thus winning great popular support. The first line is at the very bottom, yet the trigram Zhen, representing the feudal lords, is located there. This is called "using nobility to humble the lowly." It comes forth as the main element of the Zhen hexagram, acting and moving forward to relieve the dangers of Kan. Kan represents the multitude, which is the image of the people. When Zhen gains the multitude of Kan, it gains the people's support.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。馬氏曰：「邅如，難行之貌。」班，班旋不進也。虞氏曰：「匪，非也；字，妊娠也。」時值屯難，惟有陽剛之才乃克勝任。二為陰柔，又居陰位，邅如固宜。而二又鄰於初，初為震主，《說卦傳》曰「震於馬也，為善鳴」，是初為馬，二乘之。夫坎難在前，惟能前往乃出險陷，而班如不進，屯何由解？

The Line Statement says: Six in the Second, is stuck and unable to move forward, circling without advancing; it is not a bandit, but someone coming to propose marriage. The woman remains steadfast and refuses to marry, and after ten years she finally marries. Ma Rong said, "Zhan ru" means a difficult situation for movement. "Ban" refers to circling without moving forward. Yu Fan said, "Fēi" means not, and "zi" means pregnancy. At the time of difficulty in the initial situation, only a man of yang strength can take on the task. Six in the Second is yin and occupies a yin position, so being unable to move forward is natural. Moreover, Six in the Second is close to Nine at the Beginning, which is the main element of the Zhen trigram. The "Say of the Trigrams" says, "Zhen is associated with horses, and is good at making sounds." This shows that Nine at the Beginning represents a horse, and Six in the Second is riding on it. The danger of Kan lies ahead, and only by moving forward can one escape the peril. Now, if one circles without advancing, how can the difficulty in the initial situation be resolved?

顧二之所乘為初，而正應實為五。二為陰，五為陽，二自臨之五來，二五陰陽互易，有婚媾象。欲去屯難，是宜舍初以求五。雖居坎中，坎為盜，有似乎寇，而實為正應，實為以陰配陽，乃婚媾也。夫二與五應為夫婦，而二至四又為互坤，坤為腹，坎為血，坎血在腹，有似孕字。第屯難之時貴乎居貞，歷坤陰已盡，始見九五，則十年矣。十，陰數，傳曰「地十」，虞氏曰「坤為十年」。待字十年，不為不久，然未及十年，尚宜守貞，此屯之至也。

However, the six in the second position is riding on the nine at the beginning, but the one that corresponds directly with it is actually the nine in the fifth. The six in the second is yin, and the nine in the fifth is yang; the six in the second originally descended from the nine in the fifth of the hexagram of Approaching. The second and the fifth exchange their yin and yang positions, hence the image of marriage. To remove the difficulties of the initial situation, one should abandon the nine at the beginning and seek the nine in the fifth. Although the nine in the fifth resides in the center of the坎 (water) trigram, which represents bandits, it appears as a bandit but is actually the proper corresponding line to the six in the second, thus representing the union of yin and yang, which is marriage. The six in the second and the nine in the fifth correspond as husband and wife; and the lines two to four together form the earth trigram, which represents the abdomen. The water trigram represents blood, and the blood of water is in the abdomen, resembling the image of pregnancy. However, during the time of initial difficulties, it is important to remain calm and steadfast: one must wait until the yin lines of the earth trigram are exhausted before seeing the nine in the fifth, which takes ten years. Ten is the number of yin, as stated in the Great Treatise, "the earth is ten," and Yu Fan says, "the earth is ten years." Waiting for marriage for ten years is not long; yet if it is less than ten years, one should still remain steadfast, which is precisely the image of the initial difficulties reaching their peak.

象曰：六二之難，乘剛也；十年乃字，反常也。初為陽剛，六二乘之，陰乘陽則危，故曰難。反常，言反歸常道，遇五正應，出坎險也。六三：即鹿無虞，惟入于林中，君子幾不如舍，往吝。即，就也。鹿，野獸名。虞，虞人，掌鳥獸之官。吝，疵也。屯象草木始萌，萬物始生，不宜田獵。虞氏曰「震為麋鹿」，雖震之鹿可以獵，而出田非時，虞人不至。外卦為坎，《九家易》曰「坎為叢棘」，象林。即鹿者驅而入之，君子獨能見幾舍置以去。蓋三當震終互艮之首，震動之極，艮忽止之，《說卦傳》曰「震，動也；艮，止也」。總由屯難未解，往有小疵耳。

The Small Image Commentary says: The difficulty of line six in the second position is because it is above a strong line; taking ten years to marry is returning to the normal way. Line nine at the beginning is yang strength, and line six in the second is riding on top of it. Yin above yang is dangerous, so it is said 'difficult'. 'Returning to the normal way' means returning to the normal path, meeting line nine in the fifth position which is the correct response, thus escaping the danger of the Kan trigram. The line statement says: Line six in the third position, chasing a wild deer without the guidance of a gamekeeper, will only lead into the forest; a gentleman who acts according to the opportunity would rather give up and not chase, for forcing forward will bring minor regret. 'Chasing' means approaching or pursuing. 'Deer' is the name of an animal. 'Yu' refers to the gamekeeper, who is in charge of birds and beasts. 'Regret' is a minor fault. The hexagram Zun represents the initial sprouting of grass and trees, the beginning of all things, so hunting is not appropriate. Yu Fan says 'Zhen represents deer', although Zhen may have deer to hunt, hunting is not appropriate at this time, and the gamekeeper will not be present. The outer trigram is Kan. The Nine Families' Commentary says 'Kan represents thorny bushes', which exactly matches the image of the forest. Those chasing the deer drive the deer into the forest, but only a gentleman can perceive the situation and give up and leave. Line six in the third position is at the end of the Zhen trigram and the beginning of the Gen trigram: Zhen reaches its extreme, and Gen suddenly stops it. The Sayings on the Trigrams say 'Zhen is movement; Gen is stillness'. In the end, the difficulty of Zun has not yet been resolved, and proceeding further will only bring minor regret.

象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。禽，鳥獸之總名，從禽即鹿也。窮，困也，不肯舍之前往，致困，有吝疵也。六四：乘馬班如，求婚媾，往吉無不利。四與初應，初震之馬，四欲乘之，故亦班如而不進。然屯難方興，欲治屯者非一二人克勝其任。四為臣位，擇主有為，如舊婚媾，以此前往，有何不利。四比五陽，故曰婚媾；自下之上曰往。言四近於五，陰陽匹配，易於會合，不似二之應五中有所隔，必待十年之久方能相濟。四上往以求之，五用賢輔，亦樂得之。蓋應初則屯不解，故班如；比五則屯可濟，故利。

The Small Image Commentary says: Pursuing a deer without a herdsman to guide the way is chasing wild animals blindly; a gentleman should not pursue them, for if he does, he will fall into difficulties and regret. "Qin" refers to all birds and beasts, so pursuing qin means pursuing a deer. "Qiong" means being in a difficult situation: if one refuses to give up and goes forward, he will encounter difficulties and have minor regrets. The Line Statement says: Six in the Fourth, riding a horse and circling without advancing, going to propose marriage, going forward is auspicious, and there is no disadvantage. Six in the Fourth corresponds with Nine at the Beginning, and Nine at the Beginning is the horse of the Zhen trigram. Six in the Fourth wants to ride it, so it circles without advancing. However, difficulties are arising, and to manage these difficulties, one or two people cannot bear the burden. Six in the Fourth is in the position of a minister, so it should choose a wise ruler to accomplish something, just like an old marriage contract; thus, going forward is beneficial. Six in the Fourth is close to Nine in the Fifth, so it is called "marriage." Going upward is called "going forward." This means that Six in the Fourth is close to Nine in the Fifth, and the yin and yang are well matched, making it easy to meet. It is not like Six in the Second, which is separated from Nine in the Fifth by a position, requiring ten years before they can help each other. If Six in the Fourth goes up to meet Nine in the Fifth, Nine in the Fifth will want to employ capable people to assist, and will be happy to accept. In summary, if Six in the Fourth goes to meet Nine at the Beginning, the difficulties will not be resolved, so it is called "circling." If it goes to be close to Nine in the Fifth, the difficulties can be resolved, so it is beneficial.

象曰：求而往，明也。求君前往，是明於擇主者，蓋陽明陰晦，陰求陽明，故曰明也。九五：屯其膏，小貞吉，大貞凶。虞氏曰「坎雨稱膏」，《詩》云「陰雨膏之」。五為坎中，又與臨卦九二對易，以臨之兌澤易為屯之坎水，是屯其膏也。夫五為君，初為侯，既已建侯使侯治之，五祇宜定其殿最，優以爵賞，令侯各安其位，各子其民，則屯治矣。縱或恐有濫賞，不欲輕於錫予，固守其膏，是為小貞；能小貞則猶愛惜名器，獎勵人才，尚可云吉。若夫私其土田，澤不下逮，則功罪不分，諸侯攜貳，屯愈甚焉，大貞凶矣。

The Small Image Commentary says: going forward with a purpose is wise. Seeking and going toward a virtuous ruler is the mark of one who chooses a good master. Yang is bright and Yin is dark; Yin seeks the brightness of Yang, hence it is called "bright." The Line Statement says: Nine in the Fifth, accumulating the dewy moisture without giving it out, being steadfast in small matters brings good fortune, but being steadfast in great matters brings misfortune. Yu Fan says, "The rain in the Kan trigram is called dew." The Book of Poetry has the line, "The rain moistens the land." Nine in the Fifth is in the body of Kan, and also exchanges position with Nine in the Second of the Qian trigram. The兑 (Lake) in the Qian trigram is replaced by the Kan (Water) in the Zhen trigram, hence it is called "accumulating the dew." Nine in the Fifth is the ruler, and Initial Nine is the feudal lord. Since the ruler has already enfeoffed the feudal lords to govern separately, the ruler should only assess their performance and reward them with titles and honors, so that the feudal lords can each hold their positions and care for their people, thus resolving the difficulties. Even if one is worried about excessive rewards and unwilling to give them easily, holding fast to one's own resources, this is called "small fidelity." Being able to maintain small fidelity is still considered cherishing honor and rewarding talent, and can still be considered good fortune. However, if one hoards land and wealth for personal gain and does not distribute favors, then distinctions between merit and demerit are lost, the feudal lords become disloyal, and the difficulties will only grow worse, hence "great fidelity brings misfortune."

象曰：屯其膏，施未光也。虞氏曰：陽陷陰中，坎反離，光也。此言膏不宜屯而宜施也。上六：乘馬班如，泣血漣如。二乘初陽，四應初陽，上乘五陽，故皆曰乘馬；乘陽則危，而在屯會，故皆曰班如。五為坎中，《說卦傳》曰「坎於馬也，為美脊」，是坎亦馬也。卦位將終而欲退據五陽，陰柔無才，班如固宜。不知屯難之極宜漸解散，泣淚成血，至於漣如。漣，水波瀾也，坎為水，故曰漣。《九家易》曰：體坎為血，伏離為目，互艮為手，掩目流血，泣之象也。象曰：泣血漣如，何可長也。言屯極宜解，何可長屯也。

The Small Image Commentary says: Accumulating moisture, this indicates that the grace and favor have not yet spread widely. Yu Fan says: The yang is trapped within the yin, and when the Kan hexagram is reversed, it becomes Li. Li represents light. This means that the moisture should not be accumulated but should be given out. The line statement says: The sixth line at the top, riding a horse and circling without advancing, crying so much that tears flow like blood, continuously flowing. The second line is riding on the yang line at the beginning, the fourth line corresponds with the yang line at the beginning, and the sixth line at the top is riding on the yang line at the fifth position, so all of them are described as 'riding a horse'. When the yin is above the yang, it is dangerous, and during a time of difficulty, so they are all described as 'circling'. The fifth line is in the middle of the Kan hexagram. The Discourse on the Changes says 'Kan is associated with horses, and it represents a beautiful back'. This shows that Kan is also associated with horses. The sixth line at the top is at the end of the entire hexagram, yet it wants to retreat and rely on the yang line at the fifth position. It is yin and lacks ability, circling without advancing is natural. It does not understand that when the difficulty reaches its peak, it should gradually dissipate, but instead only knows to cry, with tears turning into blood, flowing continuously. 'Lian' refers to the waves of water, and since Kan represents water, it is said 'Lian'. The Nine Schools Commentary says: The original hexagram Kan represents blood, the hidden Li represents the eye, the mutual hexagram Gen represents the hand, using the hand to cover the eye and bleed, which is the image of crying. The Small Image Commentary says: Crying continuously, how can this last long? This means that when the difficulty reaches its peak, it should be resolved, how can it last for a long time.

【坎下艮上，中互坤震】觀：蒙為四陰二陽卦，五來降二，二往升五。觀為重畫之艮，艮為少男，為小子，故卦辭爻辭皆言童。虞氏謂艮三之二，而艮非陰陽聚卦，不合也。

The lower trigram is Kan and the upper trigram is Gen, with the intermediate trigrams being Kun and Zhen. The primary hexagram is derived from the hexagram Guan: Meng is a hexagram with four yin lines and two yang lines. The hexagram Guan is formed by moving the line nine in the fifth position down to the second position and the line six in the second position up to the fifth position. The hexagram Guan is formed by doubling the lines of Gen. Since Gen represents a young male and a small boy, the statement and line statements of Meng both refer to "child." Yu Fan argued that Meng is formed by moving the third line of Gen to the second position, but since Gen is not a hexagram of yin and yang combination, this explanation does not hold.

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。一陽居二陰之上曰艮，上艮下坎，卦名蒙。蒙，蔽也。鄭氏曰：「人幼稚曰童，未冠之稱。瀆，褻也。」蒙不宜安於蒙，則宜求通，是為蒙亨。蒙自觀來，觀之五降為蒙之二，巽易為艮，坤易為坎。坎以中男居下卦之中，統諸陰以為卦主，則主卦者為我。

The Hexagram Statement says: "Meng, smooth and unimpeded." It is not I who seeks the ignorant child, but the ignorant child who seeks me. If the initial inquiry is made, he will be told. If he keeps asking repeatedly, he will be disregarded. It is advantageous to maintain the correct course. A single yang line situated above two yin lines is called "Gen" (Mountain). With "Gen" as the upper trigram and "Kan" (Water) as the lower trigram, the hexagram is named "Meng" (Obstruction). "Meng" means obstruction. Zheng Xuan explains: "A person in the stage of childhood is called 'tong,' referring to the period before the coming-of-age ceremony. 'Du' means to treat with disrespect or to be impertinent." The ignorant should not remain in ignorance but should seek enlightenment, which is why it is said "Meng is smooth." The hexagram "Meng" is derived from the hexagram "Guan" (Observation): the fifth line of "Guan" descends to become the second line of "Meng," the upper trigram "Xun" (Wind) is replaced by "Gen" (Mountain), and the lower trigram "Kun" (Earth) is replaced by "Kan" (Water). The yang line in the lower trigram, representing a middle son, is positioned at the center of the lower trigram, leading the yin lines and thus becoming the main element of the hexagram. Therefore, the "I" mentioned in the hexagram statement refers to this line.

五居艮中，艮為少男，當蒙之幼，則謂之童。五在觀卦為陽，今來居二，二五相易，有似於求，然非二往居五，是非我求童蒙，乃五來居二，實為童蒙求我。一往一來之間，師嚴道尊之象已隱寓焉。

Six in the Fifth is located within the structure of Gen, which represents the Young Male. This corresponds to the early, ignorant stage of childhood, hence it is called "child." In the hexagram Guan, the Fifth line was originally a yang line, but now it moves down to the second position, resulting in an exchange between the Second and Fifth lines. This appears as if there is a request; however, since it is not the Second line moving up to occupy the Fifth position, it is not "I" who is seeking the child, but rather the Fifth line descending to the Second position, which is actually the child seeking "me." In this mutual exchange of movement, the meaning of respecting teachers and elders is already implicitly contained.

而卦中互震坤，坎為通，互震為動，為聲音，故曰初筮告；至於再三，則為互坤，坤為迷，上為艮，艮止也，蒙昧已極，是謂之瀆，艮上止之，是不告也。蒙瀆不告，所以戒瀆。而二陽居中以啟五蒙，五亦居中以應之，是教者以正而學者亦以正也。養蒙貴正，故曰利貞也。

In the hexagram, the interacting trigrams include Zhen (Thunder) and Kun (Earth). Kan (Water) represents communication and clarity, and the interacting trigram Zhen represents movement and sound, so it is said, "The first divination reveals the truth" — the initial inquiry is answered directly. However, when one repeatedly and anxiously asks, it falls upon the interacting trigram Kun, which signifies confusion. The upper trigram is Gen (Mountain), which represents stillness. When confusion reaches its peak, it is called "repeated questioning," and Gen above stops it, which is "no response." Not responding to those who question repeatedly is a warning against negligence. Nine in the Second, with a yang line in the middle, enlightens Six in the Fifth's confusion, and Six in the Fifth also corresponds with it through the central position. This represents the teacher guiding with the right path and the learner seeking with the right path. Cultivating the young in the right way is essential, hence "favorable to uprightness."

彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。坎艮兩合之卦，何以名蒙也？艮為山，為止；坎為險。坎險內陷，外復止，故名蒙。既蒙而又言亨，何也？坎水流行有通象，又自觀五之中下行於二，五為中，移居於二亦為中，是行得中也。

The Commentary on the Judgment says: "Meng, means mountain beneath danger, encountering danger and stopping, is called Meng. The reason Meng is smooth is because it follows the way of smoothness and conforms to the middle of the time. It is not I who seeks the naive, but the naive who seeks me; this is the harmony of the mind. The first divination gives an answer, because Nine in the Second is strong and in the middle. If there is repeated inquiry, and the inquiry is tedious, then it does not give an answer, because tediousness increases the confusion. Using the time when confusion is not yet cleared to cultivate the right path, this is the practice of the sage. The hexagram formed by the combination of Kan and Gen is called 'Meng'. Gen is mountain, which represents stopping; Kan is danger. The danger is trapped inside, and outside it is stopped, so it is called 'Meng'. Although it is called confusion, it is also said to be smooth. Why is that? Kan is water, which can flow and thus has the image of smoothness; moreover, it comes from the fifth line of the hexagram Guan, moving down to the second line: the fifth line is the middle, and moving to the second line is also the middle, which is called 'moving and being in the middle'."

匪我求童蒙，童蒙求我者，坎為心志，而觀五易來居之，是五以志應二也。初筮告者，剛得中位，坎通易於開啟故也。再三瀆，瀆則不告者，陰柔無為，三四又同居偏位，為其瀆愈見其蒙，告之無益也。此蒙所以貴於養，而養蒙又貴於正，蒙以養正，作聖之基，故利貞也。

He said "It is not I who seeks the naive, but the naive who seek me," because Kan represents the mind and will, and the fifth line of Guan moves down to occupy this position, which is six in the fifth, using the mind and will to correspond with nine in the second. He said "The first divination reveals," because nine in the second is strong and occupies the central position, and Kan signifies smoothness and ease, which is conducive to enlightenment. He said "Repeatedly being disrespectful, if disrespectful, then there will be no revelation," because the yin and flexible nature itself does nothing, and the third and fourth lines are both in biased positions; the more one is disrespectful, the more it shows his ignorance, and telling him nothing would be of no use. Therefore, cultivating the ignorant is important, and cultivating the ignorant is especially important to maintain correctness: cultivating the correct path when the ignorant is still unenlightened, is the foundation for becoming a sage, so it is said "favorable to maintain correctness."

象曰：山下出泉，蒙，君子以果行育德。山，艮象；泉，坎象。變水言泉者，泉為水之始，猶蒙為養正之始也。君子體蒙象，果行如坎水之流，育德如艮山之靜。

The Great Image Commentary says: When springs gush out from beneath the mountain, this is the hexagram of蒙 (Meng). The gentleman takes inspiration from it, acting decisively and cultivating virtue. "Mountain" is the symbolic image of 艮 (Gen), and "spring" is the symbolic image of 坎 (Kan). Here water is not mentioned but spring is, because spring is the beginning of water, just as Meng is the beginning of cultivating the right path. The gentleman observes the image of Meng: acting decisively is like the flowing water of Kan, and cultivating virtue is like the stillness of the mountain of Gen.

初六：發蒙，利用刑人，用說桎梏，以往吝。初為蒙始，陰柔居下，其蔽尤深，宜先有以威服之。蓋進德由於敬內，敬則由於知畏，用刑以威之，發蒙之利也。《九家易》曰「坎為法律」，故象刑人；坎又為桎梏，鄭氏曰：「木在足曰桎，在手曰梏。」坎為穿木，故象桎梏。桎乃五刑之末，所以禁錮罪人以防其逸者。

The Line Statement says: "Six at the Beginning, enlightening the ignorant, is favorable for using punishment to establish authority. If one merely loosens his shackles, there will be regret. Six at the Beginning represents the beginning of ignorance, being阴 and occupying a lower position, thus the obscuration is especially deep. One should first use authority to subdue him. Cultivating virtue arises from inner respect, and respect comes from understanding fear. Therefore, using punishment to establish authority is indeed a beneficial approach for enlightening the ignorant. The 'Nine Schools Commentary on the Book of Changes' says, 'Kan represents law,' so it takes the image of applying punishment to people; Kan also represents shackles. Zheng Xuan says, 'A wooden枷 on the feet is called "zhì," and on the hands is called "gù."' Kan has the image of piercing wood, so it takes the image of shackles. Shackles belong to the lightest degree of the five punishments, used to detain criminals and prevent escape."

夫人之就學，先收放心，而禮法之束縛有似罪人之桎梏，倘不率教，則夏楚以威之，《書》所云「撲作教刑」是也。是刑宜用不宜說。坎又為隱伏，故象說。說桎梏以往，則蒙無畏心，安肆日偷，有吝疵矣。象曰：利用刑人，以正法也。

A person begins to learn, and first must restrain the mind from indulgence. The constraints of propriety and law are like shackles on a criminal. If one refuses to obey instruction, then the rod is used to establish authority. The phrase "pu zuo jiao xing" from the Book of Documents, the Shun Classic, refers to this meaning. Thus, punishment should be used, and should not be easily removed. The trigram Kan also signifies concealment and hidden danger, hence it also takes the image of "shuo (tuo)" which means removal. If one merely removes the shackles and allows unrestrained development, the young learner will have no sense of fear, will be indulgent and unrestrained, gradually becoming careless and negligent, which would lead to regret. The Small Image Commentary says: it is advantageous to use punishment to establish authority, in order to correct the law.

九二：包蒙吉，納婦吉，子克家。包，容也。一陽居中，教養群陰，有似包容之者，故曰包蒙。夫陽大陰小，則陰既象稚子；而陽男陰女，則陰又象婦人。大能包小，故蒙曰包；男宜納女，故婦曰納。且其所云納，又不僅同夫陰陽比附已也。

The Line Statement says: Nine in the Second, if one can include the ignorant and thus be fortunate, and if one marries a woman and thus is fortunate, then the son can support the family. "包" means to contain. A yang line occupying the middle position of the lower trigram teaches and nurtures many yin lines, which is like containing them, hence "包蒙." Yang is strong and yin is weak; yin symbolizes immature children. Yang represents a man, yin represents a woman, and yin also symbolizes a woman. The strong can contain the weak, so "包" is used in reference to the ignorant. A man should marry a woman, hence "纳" is used in reference to a woman. Moreover, the "纳" here is not simply about the mutual attraction between yin and yang.

二陽五陰，原為正應，而二又自觀之五來降，觀之五以為蒙二。五在觀為巽，為長女；二在蒙為坎，為中男。長女歸中男，似彼與之而此取之者，故曰納婦也。自其包蒙言之，則二為師；自其納婦言之，則二為子。二為陽爻，剛中持正，則非不肖之子，蓋能振家聲者，子克家矣。是包蒙則師道盡，固吉；納婦則子道盡，亦吉。二為卦主，故有此象也。象曰：子克家，剛柔接也。接，交也。二為陽剛，初三二柔相比，五柔相應，是以一剛交眾柔也，故曰剛柔接。

Nine Two is a yang line, and Six Five is a yin line; they are naturally in proper correspondence. Moreover, Nine Two comes down from the fifth line of the Guan hexagram to become the second line of the Meng hexagram. The fifth line in Guan belongs to the Xun trigram, which represents the elder daughter; the second line in Meng belongs to the Kan trigram, which represents the middle son. The elder daughter marrying the middle son is like the side giving away a daughter and the other side receiving her, so it is called 'nuptial union'. From the perspective of 'bao meng' (enveloping ignorance), Nine Two is the teacher; from the perspective of 'na fu' (nuptial union), Nine Two is the son. Nine Two is a yang line, strong, upright, and centered, so it is not an unworthy son. The one who can restore the family's reputation is precisely 'zi ke jia' (the son upholding the family). Therefore, encompassing ignorance fulfills the role of a teacher, which is naturally auspicious; taking a wife fulfills the role of a son, which is also auspicious. Nine Two is the main line of the hexagram, so it has these images. The Small Image Commentary says: the son upholding the family is the meeting of yin and yang. 'Jie' means to meet. Nine Two is a yang line, and the two yin lines of Chou One and Li Three are adjacent to it, while the yin line of Wu Five corresponds with it. This is a single yang line meeting many yin lines, so it is called 'yang yin jie' (meeting of yang and yin).

六三：勿用取女，見金夫，不有躬，無攸利。蒙之從師，有似女之從夫；蒙之不宜見異思遷，猶女之不宜見金惑志也。三與上應，而與二比，二上皆陽，陽為夫，陰宜從之。然教蒙有主，上為正應而非蒙師，三則為上所惑。上為陽，陽剛象金，曰金夫。見此金夫，不有其躬，如此女也，豈可取之，勿用宜矣。夫取女欲利，女既不貞，利於何有，故曰無攸利。

The Line Statement says: Six in the Third, do not take this woman. She loses herself when she sees a wealthy and powerful man, and there is no benefit. A young student following a teacher is like a woman following her husband; the student should not be fickle, just as a woman should not be tempted by wealth. Six in the Third corresponds with Nine at the Top, and is adjacent to Nine in the Second. Nine at the Top and Nine in the Second are both yang lines. Yang represents husband, and yin should be obedient. However, the education of the student has its own master. Although Nine at the Top is the correct corresponding line, it is not the teacher of the student. Six in the Third is misled by Nine at the Top. Nine at the Top is yang, and yang is taken as metal, so it is called "metal husband." When one sees this "metal husband," one cannot keep oneself, and such a woman is not suitable to marry. Therefore, it is appropriate to say "do not use." Marrying a wife is for benefit, but since this woman is not proper, there is no benefit to speak of. Hence, it says "there is no benefit."

象曰：勿用取女，行不順也。三以求二為順，乃不求二而惑於上，女既失身，取之無利也。六四：困蒙，吝。四為陰柔，又居陰位，為艮之初，互坤之中，陰柔無才，止於坤迷，是困象也。蒙以求通意，不欲困，蒙而曰困，有吝疵矣。

The Small Image Commentary says: Do not marry this woman, for her conduct is not in accordance with the Way. The Sixth Trigram should have sought the Ninth Trigram in the Second position to be in harmony, but now she does not seek the Ninth Trigram in the Second position and is instead deceived by the Ninth Trigram at the Top; since the woman has already lost her purity, marrying her brings no benefit. The Line Statement says: Being trapped in confusion, there is regret. The Sixth Trigram in the Fourth position is Yin and weak, and occupies a Yin position, located at the beginning of the mountain trigram and the middle of the earth trigram. Being Yin and weak without ability, she is stopped by the confusion of the earth trigram, which is the image of being trapped. Confusion is originally intended to seek clarity, and one does not wish to be trapped; now being confused and trapped, there is regret.

象曰：困蒙之吝，獨遠實也。陽剛為實，四與二上兩陽俱有所隔，不能相比，又不能相應，故曰遠實。眾陰皆近陽，惟四獨遠之，是以困至於吝也。六五：童蒙，吉。陸氏曰：六五陰爻在蒙暗，又體艮少男，故曰童蒙。陰居尊位而能下賢以應九二，是求坎通，不安於蒙者也，故吉。象曰：童蒙之吉，順以巽也。三應上非蒙主，故曰不順；五應二得蒙主，故曰順；五尊下求二賢，故曰巽。

The Small Image Commentary says: The regret of being trapped in confusion is because it is distant from reality. Yang is called "real," and the sixth line at the fourth position is separated from the second and the top yang lines, neither adjacent nor corresponding, so it is said to be "distant from reality." All other yin lines are close to yang lines, but the fourth line is distant, hence the regret. The Line Statement says: The sixth line at the fifth position, the child in confusion, is auspicious. Lu Ji says: The fifth line is a yin line, located in the state of confusion and darkness, and belongs to the young male of the mountain, so it is called "child in confusion." A yin line occupying a high position and humbly yielding to the virtuous, responding to the second line, is someone who seeks the passage of the water, unwilling to remain in confusion, hence auspicious. The Small Image Commentary says: The reason the child in confusion is auspicious is because it is gentle and humble. The third line corresponds to the top line, which is not the master of the teacher, hence "not harmonious"; the fifth line corresponds to the second line, obtaining the master of the teacher, hence "harmonious"; the fifth line, in a high position, humbly seeks the second line, the virtuous person, hence "Xun" — humility.

上九：擊蒙，不利為寇，利禦寇。眾陰為蒙，二上兩陽為發蒙之人。但二以中正為包，而上以高亢為擊。擊，撲也。夫陽見陰伏，諸陰原有寇象，且下卦為坎，坎又為盜，而上過剛以遇之，必見敲撲。蓋艮為手，為多節之木，木以手持，擊之象也。

The Line Statement says: "At the top, nine, using beating to deal with confusion; being a robber is not advantageous, but resisting robbers is advantageous. Many yin lines represent confusion, while the two yang lines, nine two and nine top, are the ones who enlighten the confusion. However, nine two, relying on the virtue of being upright and moderate, 'encompasses' it, while nine top, due to its lofty and strong nature, 'beats' it. 'Beating' means striking. When yang appears, yin retreats. The many yin lines originally have the image of robbers; moreover, the lower trigram is Kan, which also represents robbers, and nine top treats them with excessive strength, thus inevitably inviting beating. Gen represents hands and also represents a multi-jointed tree; holding a stick in the hand is the image of striking."

顧蒙祗宜養，上則擊之如寇，下亦豈能率服？況剛強傲物，暴虐陵人，上先如寇，為寇以擊蒙，是以寇擊寇：寇強則反噬，寇弱則紛散矣。惟不擊之，從而御之，御者止也，有艮止之德，庶得養蒙之道，利在御也。象曰：利用禦寇，上下順也。卦體二上為陽，中夾三陰為互坤，為順。上為寇，是上不順；下為寇，是下不順，故不宜擊而宜御也。

But cultivation of the蒙昧 should be nurtured, how can the superior person treat them like bandits and strike them? Then how could the people below obey? Moreover, if the superior person is strong and arrogant, cruel and oppressive, he himself becomes a bandit, then he uses the bandit's attitude to strike the蒙昧, which is like bandits attacking bandits: if the other side is strong, he turns to bite them; if the other side is weak, he scatters and flees. Only by not striking but by defense—'御' means to stop, possessing the virtue of艮's stopping—can it be close to the way of nurturing蒙昧, so it is beneficial to '御'. The 'Small Image Commentary' says: it is beneficial to defend against bandits, so that both superior and inferior are harmonious. Looking at the structure of the hexagram, the second line and the top line are yang, with three yin lines in between forming the mutual structure of坤, which represents harmony. If the superior person becomes a bandit, it is not harmonious above; if the inferior person becomes a bandit, it is not harmonious below; thus, it should not be striking but defense.