Zixia's Commentary on the Changes (anciently attributed to the Spring and Autumn period, authored by Bo Zixia)

乾下乾上。乾，元、亨、利、貞。彖曰：大哉乾元，萬物資始，乃綂天。雲行雨施，品物流形，大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合太和乃利貞。首出庶物，萬國咸寧。乾始降氣者也。始而通，終而濟，保其正也，故綂萬物而無外。夫天者，位也、質也。乾者，人也、精神也，有其人然後定其位，精神通明然後綂其質，故能雲行雨施、生類繼續。大明終始而分其六位，乘其隱見而得其變化，故得生成而性命正矣。是以聖人之當位也，保合於乾元太和之道乃利而終正也。故能首出庶物萬國保其安也。

The lower trigram of the Hexagram Qian is Qian, and the upper trigram is also Qian. The Hexagram Statement says: Qian possesses the four virtues of Yuan, Heng, Li, and Zhen. The Commentary on the Judgment says: How great is the original virtue of Qian! All things depend on it to begin and take form. It governs the entire heavenly way. Clouds flow, rain descends, and all things take shape through movement. The sun continues throughout, and the six lines follow the order of time, just as a sage rides six dragons to control the heavenly way. The movement and transformation of the heavenly way enable all things to maintain their proper nature and destiny, and to achieve the highest harmony. This is what is meant by 'beneficial' and 'constancy'. The heavenly way is at the head of all things, thus bringing peace to the world. The commentator explains: Qian is the first to descend the yang energy. It begins by making all things pass through, and at the end it completes them, always remaining on the correct path, thus governing all things without missing any. Heaven refers to position and form; Qian refers to the ruler and spirit. First there is the ruler, then his position is established; the spirit is clear and penetrating, then it can control the form, thus enabling clouds to move and rain to descend, allowing all living things to continue without end. The sun continues throughout, thus dividing into the six lines; following the concealment and emergence of yang energy, the rhythm of change is obtained, thus enabling the generation of all things and the proper establishment of their nature and destiny. Therefore, the sage occupies the proper position and maintains and unites with the highest harmony of the original virtue of Qian, thus achieving benefit and returning to constancy, and thus being at the head of all things, bringing stability to all states.

象曰：天行健，君子以自強不息。健而不息，天之運也。自強而成，德者君子之事也。初九，潛龍勿用。象曰：陽在下也。陽氣始生，潛而未形，雖德龍德，與眾無以異也。九二，見龍在田，利見大人。象曰：德施普也。陽氣生物始見於田也，稼者可以乘其時也，惟大人學之成德可以普天下所利、見明其道也。

The Image Commentary says: Heaven's movement is strong and vigorous without ceasing, and the gentleman takes this as a model, striving ceaselessly and never resting. The commentator explains: Strong and vigorous without ceasing, this is the movement of Heaven; relying on self-effort to achieve success and cultivate virtue, this is the gentleman's endeavor. The line statement of the first line says: A dragon is hidden, and it is not yet appropriate to act. The Image Commentary says: This is because the yang energy is still at the very bottom. The commentator explains: The yang energy has just begun to arise, hidden and not yet manifesting, at this time although it already possesses the virtue of a dragon, compared to ordinary people, there is no noticeable difference. The line statement of the second line says: The dragon has appeared in the fields, and it is appropriate to meet a great person. The Image Commentary says: This symbolizes the universal benefit. The commentator explains: Yang energy nurtures all things, first manifesting in the fields, farmers can take advantage of this season to begin their work; only a great person, through learning, has cultivated virtue, can benefit all under heaven, and people, upon seeing him, understand the path he follows.

九三，君子終日乾乾，夕惕若，厲無咎。象曰：反復道也。君子能通天下之志、體天下之變，屈舒用舍唯時進退者也。故當知終之地、守知至之機，有庇人之大德，守事君之小心，雖在上位反而復守其卑。健於德、敬於人、勤於事上，終日而不懈夕，猶惕然，此其道也。雖危，何咎，君子所以修其德而後其身也。

The Line Statement for Nine in the Third says: The gentleman is diligent and tireless all day, and remains cautious and vigilant even at night. Although his situation is perilous, he will not commit any mistakes. The Image Commentary says: This is walking repeatedly along the correct path. The commentator explains: The gentleman understands the aspirations of the people throughout the world and perceives the changes in the world. Whether he is bent or extended, whether he is employed or discarded, everything depends on the situation to decide his advancement or retreat. Therefore, he stands at the position where he can foresee the ultimate outcome, grasping the timing when he should arrive. He possesses great virtue sufficient to protect others, yet remains cautious and respectful in serving his sovereign. Although he is in the position of the Upper Trigram, he turns back to maintain a humble position. In terms of virtue, he is strong and vigorous, respectful to others, and diligently serves those above him without slack, remaining vigilant even at night. This is the path he follows. In this way, although his situation is dangerous, how could he commit any mistakes? The gentleman relies on cultivating his virtue to place himself behind others.

九四，或躍在淵，無咎。象曰：進無咎也。官人者人望其咎也。位髙者，主畏其逼也，位革於下也，可無懼乎？位上公也、逼帝王也，可進而謙讓恤患，以勤百姓將務時，以進其道也。而猶自疑德之薄，而位之下，而卑以自守，故曰在淵無咎也。

The line statement for the fourth line says: The dragon may rise up or remain in the deep, and neither will bring calamity. The image commentary says: To advance in this way is without fault. The commentator explains: A person in an official position has everyone watching for his mistakes; a person of high status has the sovereign wary of his proximity. Since the fourth line has just moved from the lower trigram to the upper trigram, how can he not feel apprehensive? Its position corresponds to that of a high-ranking official, already close to the sovereign. He could advance, yet remains humble and cautious, concerned about potential dangers, and diligently serves the people, striving to implement his policies at the right time. Even so, he still doubts his own lack of virtue and insufficient status, and thus remains humble and self-restrained. Therefore, the line statement says that remaining in the deep will not bring calamity.

九五，飛龍在天，利見大人。象曰：大人造也。陽升而萬物相見也，以聖人之大德而為乎天下，明以周之、神以化之，而莫見其狀，則智惘辨其處，萬物咸仰其宜，利見大人而賴其治也。

The line statement of the fifth line says: The dragon soars in the sky, it is appropriate to meet the great person. The image commentary says: This indicates the great person is about to take action. Commentators explain that yang energy rises, and thus all things meet each other. The sage, relying on his great virtue, governs the world, illuminates all directions with his discernment, and nurtures the people with his mysterious power, yet his actions are not visible. Even the wise cannot discern where he is. All things depend on him to be properly arranged, hence it is appropriate to meet the great person, and the world relies on his governance.

上九，亢龍有悔。象曰：盈不可久也。陽極則消之，盈則虧之，終則始之也。亢而不知，雖尊極天下、威大四海，未離於悔也。故聖人與時而消息，則堯授舜、舜授禹，不極於亢，而善其終也。

The line statement of Upper Nine says: The dragon flies too high and will have regret. The image commentary says: A state of fullness cannot last long. The commentator explains: When yang reaches its extreme, it must retreat; after fullness comes loss, and after reaching the end, it begins again. If one remains overly exalted without understanding this principle, even if one attains supreme honor and power extending throughout the four seas, one cannot avoid regret. Therefore, the sage follows the trend of the times to grasp retreat and growth: Emperor Yao gave the world to Yu the Great, Yu the Great passed it on to Yu the Great, and so on, never allowing himself to reach the extreme of exaltation, thus achieving a favorable ending.

用九，見群龍無首，吉。象曰：用九，天德不可為首也。陽者，剛德之物也。凡用者皆取象焉，故曰：乾坤其易之門邪！陽肆而不已則暴，時而後動則治。夫首者，事之倡也。故聖人之治天下也，有以誅亂去惡者也，應之而正，非其倡也，則天下皆覩聖人之用九之無首也。此天之無私矣，天下之歸矣，吉何往哉！

The wording of "Use of Nine" says: A group of dragons appears, none competing to be first, which is auspicious. The Image Commentary says: What is meant by "Use of Nine" is that the virtue of Heaven cannot be led by any single one. Commentators explain: Yang is something possessing the virtue of strength and firmness. Whenever the term "use" is mentioned, it is taken as an image from Yang. Therefore, the trigrams Qian and Kun are perhaps the gateways of the Book of Changes. If Yang energy becomes unrestrained and uncontrolled, it will lead to tyranny. Only when the time is ripe can action bring about order. The term "first" refers to the person who starts a matter. The sage governs the world, although he may take action to eliminate disorder and remove evil, it is in response to existing problems and to correct them, not by initiating them himself. Thus, all under heaven see the sage "using Nine" without competing to be first. This is precisely the impartiality of Heaven, and thus all under heaven follow him. Where else could auspiciousness go?

文言曰：元者，善之長也。亨者，嘉之會也。利者，義之和也。貞者，事之幹也。君子體仁，足以長人。嘉會，足以合禮。利物，足以和義。貞固，足以幹事。君子行此四德者，故曰：乾，元、亨、利、貞。善於物，治之始也；通其情，治之道也；利於物而義歸之，守其正則無敗事矣。

The Wenyan Transmission says: Yuan is the beginning of all good things; Heng is the gathering of good things; Li is the harmonization of righteousness; Zhen is the mainstay of doing things. A gentleman who personally embodies benevolence is sufficient to be the leader of people; causing the gathering of good things is sufficient to conform to propriety; enabling all things to benefit is sufficient to harmonize righteousness; upholding firm virtue is sufficient to shoulder responsibilities. A gentleman practicing these four virtues is thus said: Qian possesses Yuan, Heng, Li, and Zhen. The commentator explains: doing good to all things is the beginning of governance; understanding the feelings of all things is the way to governance; enabling all things to benefit, righteousness naturally follows; holding fast to one's correct path, there will be no failure in affairs.

初九，曰：潛龍勿用，何謂也？子曰：龍德而隱者也，不易乎世，不成乎名，遯世無悶，不見是而無悶。樂則行之，憂則違之，確乎其不可拔，潛龍也。不易乎世，一世而不可辨也；道未行而名不彰也；世非之而不悶也；吉凶與人同患，憂則違之也。

The Wenyan Transmission asks about the line "The hidden dragon is not yet in use" in relation to the initial line. Confucius replies: This refers to a person who possesses the virtue of a dragon but remains hidden and does not act. He does not change himself because of the world, nor does he rush to achieve fame. He remains in seclusion without distress, and even if not recognized by others, he is not distressed. When something is appropriate, he acts; when something is worrying, he avoids it. His will is firm and unshakable, which is the meaning of the hidden dragon. The commentator explains: Not changing oneself because of the world means that the world cannot yet discern him. His principles have not yet been put into practice, so his reputation is not yet known. Although the world criticizes him, he is not distressed. He shares in the fortune and misfortune of the people, and when something is worrying, he withdraws from it.

九二，曰：見龍在田，利見大人。何謂也？子曰：龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。易曰：見龍在田，利見大人。君德也。龍德而成行也。非其位而居君德，謹信以為常，得於正也。存誠以防邪，立於中也。善世而不伐，守其謙也。德博可施，萬物雖利見之，其道未行也。

The Wenyan Transmission asks about the line Nine in the Second: "Seeing a dragon in the field, it is advantageous to see a great man." Confucius replies: This refers to a person who possesses the virtue of a dragon and remains upright and steadfast in the center. In daily speech he is trustworthy, in daily actions he is cautious, guarding against evil and preserving inner sincerity, benefiting the world without boasting, and having broad virtue that can influence others. The Book of Changes says, "A dragon appears in the field, it is advantageous to see a great man," meaning he has the virtue of a sovereign. Commentators explain that this refers to a person who has the virtue of a dragon and has already put it into action. He is not in the position of a sovereign, yet he has the virtue of a sovereign; treating caution and trustworthiness as habitual, this is to possess the "correct" position; cultivating sincerity to guard against evil, this is to stand in the "center"; benefiting the world without boasting, this is to maintain humility. His virtue is broad and can be put into practice; although all things benefit from seeing him, his principles have not yet been fully implemented.

九三，曰：君子終日乾乾，夕惕若，厲無咎。何謂也？子曰：君子進德修業。忠信，所以進德也；修辭立其誠，所以居業也。知至至之，可與幾也；知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。位雖高而猶可進也，德之修也，君子之知，在乎幾也。上體者，位之大也、難至之地也，而能至之，是其所至而至之，則乃免於悔也，故可與論其幾矣。事之難，在乎終也，而能終於下，是素知終而能終也，非義以利人則不能矣，故可與存其義也。進德而不盈也，豈上位而驕乎。安位以自守也，豈下位而憂乎。惕然其危，何咎之有！

The Wenyan Transmission asks about the line nine in the third: "The superior man is diligent all day, and remains cautious at night, as if he were constantly on guard; though in danger, there is no blame." Confucius replies: The superior man constantly cultivates virtue and endeavors in his career. Loyalty and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his career. Knowing where to go and striving to reach it, such a person can be trusted to grasp subtle signs; knowing when to stop and truly stopping, such a person can be trusted to uphold righteousness. Therefore, he remains humble in high position and not anxious in low position, thus being diligent all day, following the trend of the times while remaining cautious, and even though in danger, there is no mistake. The commentator explains: Although the position of line nine in the third is already not low, it can still advance further, and the key lies in cultivating virtue. The wisdom of the superior man lies in his ability to perceive subtle signs. The upper trigram represents a high and difficult position to reach, yet he is able to arrive there, precisely because he knows where to go and goes there, thus avoiding regret, so he can discuss the concept of 'ji' (subtle signs). The difficulty lies in finishing a matter, and he is able to complete it thoroughly even in a low position, which is because he has always known the end and can finish well; one who does not act according to righteousness to benefit others cannot do this, so he can be trusted to uphold righteousness. Continuously cultivating virtue without ever being satisfied, how could he become arrogant in a high position? Being content with his position and self-restrained, how could he become anxious in a low position? He is merely cautious about the danger of his situation, how could there be any mistake!

九四，曰：或躍在淵，無咎。何謂也？子曰：上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故無咎。上下無常，非求越其群也，所以自進其德，民歸之。

The Wenyan Transmission asks about the line nine in the fourth: "Or leaping in the abyss, no blame" what does it mean? Confucius answers: going up or down is not fixed, it is not about doing perverse things; advancing or retreating has no fixed pattern, it is not about leaving one's own kind. A gentleman enhances his virtue and cultivates his affairs in order to keep pace with the right opportunity, so he does not commit mistakes. The commentator explains: going up or down is not fixed, it is not about surpassing one's own kind, but about self-improvement in virtue, and the people will naturally follow him.

九五，曰：飛龍在天，利見大人。何謂也？子曰：同聲相應、同氣相求、水流溼、火就燥、雲從龍、風從虎，聖人作而萬物覩。本乎天者，親上；本乎地者，親下。則各從其類也。類之同、氣之合，無情而相從也。清者，本乎天上之道也；濁者，本乎地下之事也。聖人在上，君子、小人各得其所，親而從其類，而天下定也。

The Wenyan Transmission asks about the line "Flying Dragon in Heaven, Advantageous to See a Great Man" and says: "The same sound responds to the same sound, the same breath seeks the same breath; water flows to the moist, fire burns toward the dry; clouds arise with the dragon, wind arises with the tiger." Confucius replies: When a sage arises, all things look up to him. What originates from heaven approaches the upper, what originates from earth approaches the lower, each following its own kind. The commentator explains: When kinds are the same and breaths are harmonious, even things without consciousness will follow each other. The light and subtle originate from the heavenly way; the heavy and turbid originate from earthly affairs. When the sage is in a high position, the gentleman and the petty person each find their proper place, drawing near and following their own kind, and thus the world becomes peaceful.

上九，曰：亢龍有悔。何謂也？子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。民歸者，位也，亢窮也，何有於民哉！賢人何輔哉！潛龍勿用，下也。見龍在田，時舍也。終日乾乾，行事也。或躍在淵，自試也。飛龍在天，上治也。亢龍有悔，窮之災也。乾元用九，天下治也。見龍有君德矣，時舍而不用也。或躍以進其道、行其德而自試，飛龍治在一人也。用九上下皆正，天下得治也。

The Wenyan Transmission asks about the line "The dragon soaring high will regret it" and says: What does "The dragon soaring high will regret it" mean? Confucius replies: Being in a high position without actual rank, standing very high without the people to govern, and having no wise men to assist, so any action will bring regret. The commentator explains: The people follow because of "position"; when one is exalted to the extreme, where is the people, and where is the wise man to assist! The Wenyan Transmission then proceeds to explain each line: "The dragon is hidden and should not be used" because it is at the very bottom; "The dragon appears in the field" is because the time is still not ripe; "All day long the dragon toils" is about diligent action; "The dragon may leap from the abyss" is about self-testing; "The dragon soars in the sky" is about governing from a high position; "The dragon soaring high will regret it" is about reaching the extreme and inviting disaster; "The use of all nines" brings the world into order. The commentator then explains: When the dragon appears, it already possesses the virtue of a ruler, but because the time is not yet ripe, it is temporarily held back; "The dragon may leap from the abyss" is about advancing his cause and practicing his virtue through self-testing; "The dragon soars in the sky" is about concentrating power in one person; "The use of all nines" brings both the superior and inferior into proper position, thus bringing the world into order.

潛龍勿用，陽氣潛藏。見龍在田，天下文明。終日乾乾，與時偕行。或躍在淵，乾道乃革。飛龍在天，乃位乎天德。亢龍有悔，與時偕極。乾元用九，乃見天則。日中星鳥，春分象也。乾道乃革，革於陰也。位乎天德，高明而周也。時者，天之節也。乾者，中之動也。時有節，動有中，亢則俱極矣。乾善用九，周而不殆，天之德也，可以觀其則矣。

The Wenyan transmission also says: "The hidden dragon is not yet in use," meaning the yang energy is still concealed; "The dragon appears in the field," meaning the world displays brilliant splendor; "All day long the dragon toils," meaning it moves in harmony with the times; "Sometimes leaping in the abyss," meaning the principle of the heaven is about to undergo a transformation; "The dragon soars in the heavens," meaning it resides in a position that conforms to the virtue of heaven; "The exalted dragon has regret," meaning it follows the times to the extreme; "The heavenly origin employs all nines," thus revealing the principle of heaven. Commentators explain that the Shangshu · Yaodian mentions "the sun at noon and the bird star," referring to the scene of the spring equinox, which is precisely the time when the world displays brilliant splendor. The so-called transformation of the principle of heaven refers to a transformation relative to yin; the so-called residing in a position conforming to the virtue of heaven means being lofty, clear, and pervasive. Time is the measure of heaven; the principle of heaven is movement arising from the middle path. Time has its measure, movement conforms to the middle path, and once it becomes exalted, it has reached the extreme. Heaven is good at employing the nine, which circulates fully without decline, which is precisely the virtue of heaven, and thus we can see its principle.

乾元者始而亨者也，利貞者性情也。乾始能以美利利天下，不言所利，大矣哉。天之道，不形而善始，故謂之乾。乾始通於物，物得而生也。物利而成，雖利之而純精不改其正，物自乘其化也。故聖人經營其始終而不失其正焉。情興於性，大通無累也，故乾之利美矣，安往而不利哉，不言其所利者也。

The Wenyan Transmission says: Qian Yuan is what initiates all things and ensures their continuous flow; benefiting and maintaining constancy is the inherent nature and reality of Qian. Qian can bestow great benefits upon the world from the very beginning, yet does not boast of where its benefit lies. How great it is! The commentator explains: Heaven's movement is not marked by visible traces but is adept at initiating things, hence it is called Qian. At the beginning, Qian connects with all things; all things receive it and thus grow. All things achieve success through receiving benefit, although Qian causes them to gain benefit, its pure and subtle essence remains unaltered in uprightness. All things merely follow its nurturing and transformation. Therefore, the sage carries out affairs from beginning to end without losing uprightness. Feeling arises from nature, being vast and unimpeded, hence the "benefit" of Qian is truly good, so where could there be any disadvantage? Because of this, it does not need to proclaim its own benefits.

大哉乾乎，剛健中正，純粹精也。六爻發揮，旁通情也，時乘六龍，以御天也。雲行雨施，天下平也。君子以成德為行，日可見之行也。夫乾，剛健中正，為主純精不雜之至也。故始終六位，隨時發散，能旁通庶物之情。變化乘時，雲行雨施而無不及，德之大者也。君子象之，能博其德，乃日可見之行，則民之所利見矣。故能體化合變而治於無形也。潛之為言也，隱而未見，行而未成，是以君子弗用也。行未成，則於事不盡也。

The Wenyan transmission says: How great is Qian! It is strong and vigorous, upright and steadfast in the center, pure and subtle. The six lines successively exert their functions, comprehending the actual nature of all things; it rides the six dragons at will, thus governing the heavenly way; clouds flow and rain falls, bringing peace to the world. The gentleman takes cultivating virtue as his daily practice, which is a visible action. The commentator explains: Qian is strong, vigorous, upright, and central, serving as the sovereign, pure and subtle to the point of being free from any impurity. Therefore, from the first line to the top line, these six positions unfold gradually according to the circumstances, comprehending the actual nature of all things; when changing, it takes advantage of the opportunity, clouds flow and rain falls, reaching everywhere, which is the greatest virtue. The gentleman takes it as a model, thus making his virtue broad and visible every day, benefiting the people, so he can perceive and nurture, harmonize with change, and complete governance in an invisible way. As for 'qian' (hidden), it refers to being concealed and not yet revealed, beginning to act but not yet accomplished, so the gentleman temporarily refrains from acting. The commentator adds: if the action is not yet accomplished, then in the matter it has not yet reached its conclusion.

君子學以聚之，問以辨之，寛以居之，仁以行之。易曰：見龍在田，利見大人。君德也。行之成，乃君之德也。九三，重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。剛者，物之健也，人之難御也，履重剛，動而失之咎也。時無止也，人道無息也，故乾乾因其時，得其上下，乃無咎也。

The Wenyan Transmission says: A gentleman relies on learning to accumulate knowledge, relies on questioning to discern right and wrong, relies on tolerance in dealing with others, and relies on benevolence in his actions. The Book of Changes says, "A dragon appears in the fields, suitable for meeting a great person," which refers to the virtue of a ruler. The commentator explains: When one's actions have achieved results, that is the virtue of a ruler. The Wenyan Transmission also says: The line Nine in the Third overlaps with strong lines but does not occupy the central position. It cannot reach the heavens above, nor is it in the fields below. Therefore, it remains diligent all day, cautious according to the circumstances, and although the situation is dangerous, it does not commit mistakes. The commentator explains: Strength is the most vigorous element in things, and also the most difficult for humans to control. Standing on overlapping strong lines, any improper action leads to mistakes. Circumstances do not stop, and the path one should follow does not cease, so one must remain diligent all day, follow the circumstances, and establish proper relations between above and below, thus avoiding mistakes.

九四，重剛而不中。上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。地道以上為用，承天以布生也。天道以下為用，資始而流形於下也。三履於地，守得其處，人道之安，據眾之所也。四升上矣，乘重剛矣。上近於天，革於眾庶者也。位逼於尊，德崇於人，而猶自疑而不果，在淵而守下，故得無咎也。

The Wenyan Transmission says: Nine in the Fourth is overlaid by strong lines but does not occupy the central position. It cannot reach heaven above, nor is it in the fields below. It is not in the position of people, so it is said to be "or." What is meant by "or" is hesitation in the mind. Because of this hesitation, there is no error. The commentator explains: The way of earth is to move upward, to receive heaven and spread life. The way of heaven is to move downward, to give origin and allow form to spread below. Nine in the Third is on the ground, holding its proper position, which is the stable place of human beings, occupying the position where people are. Nine in the Fourth has already entered the upper trigram, riding upon the overlaid strong lines, approaching heaven above, and separating from the common people. Its position is close to the supreme, its virtue and reputation higher than ordinary people, yet it still hesitates and does not decide, preferring to stay in the deep abyss and guard the humble position, thus being able to avoid error.

夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？大人之道、無私之德，而不偏也，而況於中人乎？故能觀象立器、徵讓與時而無差者也。人者神之主也，得於人，鬼神之道可知也。

The Wenyan Transmission says: What is meant by a great person is that his virtue harmonizes with heaven and earth, his illumination harmonizes with the sun and moon, his order harmonizes with the four seasons, and his determination of auspicious and inauspicious coincides with the spirits and deities. He acts before the timing of heaven, and heaven does not contradict him; he moves after the timing of heaven, yet he can still follow the sequence of heaven's timing. Heaven itself does not contradict him, how much less would human beings or spirits and deities? The commentator explains: The way of the great person and his selfless virtue are impartial and unbiased. Heaven and spirits and deities are like that, how much more so ordinary people with average ability? Therefore, he can observe the phenomena of things and create objects, whether in warfare or in ceremony, all conform to the proper timing without error. Humans are the masters of spirits, able to manage human affairs properly, thus the way of spirits can also be understood.

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。亢者直，進而不知退，極窮而悔也。其惟聖人乎？知進退存亡，而不失其正者，其惟聖人乎？進退存亡，時之然，於我何有焉。因內外之分明，則保其終而無悔，聖人之道也。

The Wenyan Transmission says: What is meant by "excess" is to know only advancement and not retreat, to know only survival and not destruction, to know only gain and not loss. The commentator explains: A person who is overly exalted proceeds only forward, knowing advancement but not retreat, and when he reaches the extreme, he brings regret. The Wenyan Transmission continues: Perhaps only the sage understands the principles of advancement, retreat, survival, and destruction without losing the right path. The commentator explains: Advancement, retreat, survival, and destruction are naturally determined by the times; for myself, they are of little significance. It is precisely because the distinction between internal and external is clear that one can preserve the final outcome without regret. This is the way of the sage.

坤下坤上。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。彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。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，應地無疆。坤，順也，承於乾而成乾之化也。臣稟命於君，而致君之治也。有大通始生之德焉，萬物由之得焉，萬物由之而形也，無有逺邇而奉順之勤。不敢怠柔，不失正，牝馬之貞也。臣道也，待君而後成也。君子攸行，初離乎族，迷而失道，後保其所，乃其常也。西南同類，安無成也。東北喪朋，出而得正，終有慶也。地承天而體方，臣奉君而為正，逺無不至，多無不能，無疆之德。故君子定其分，行其事，則葉夫無疆之永也。象曰：地勢坤，君子以厚德載物。地無不載，勢順而上，承於天。君子修博其德，而當承上之事也。

The hexagram Kūn has both its upper and lower trigrams as Kūn. The hexagram statement says: Kūn possesses the virtues of originality, correctness, and harmony, and is appropriate to be like a docile mare who is gentle and upright. When a gentleman goes forward, rushing ahead will lead to confusion, but following behind will allow him to find his way. Going to the southwest will bring companions, while going to the northeast will lose companions. Being content with uprightness brings good fortune. The commentary on the judgment says: How profound is Kūn's beginning virtue! All things depend on it for growth. It follows and supports Heaven. Kūn is thick and bears all things, its virtue is boundless. It is inclusive, broad, and luminous, thus enabling all things to be connected. A mare belongs to the earth, walks on the earth without limit, is gentle and appropriate to uprightness. When a gentleman goes forward, rushing ahead leads to confusion, but following in accordance with the right path allows him to return to the constant way. Going to the southwest to find companions is to go with like-minded people; going to the northeast and losing companions eventually brings joy. Being content with uprightness brings good fortune, corresponding to the boundless nature of the earth. The commentator explains: Kūn is about following. It accepts the mandate from Qian and thus realizes the nurturing of Heaven, just as a minister receives orders from the sovereign to carry out the sovereign's governance. Kūn possesses the virtue of enabling all things to be connected and initiating growth. All things gain from it and take form through it, and no matter how far or near, they all fulfill their duties of obedience and diligence. It does not slacken, being gentle yet not losing its uprightness. This is the 'uprightness of the female horse,' which is the way of a minister, waiting for the sovereign's command before taking action. When a gentleman moves forward, he initially departs from his own kind, hence confusion; later, by staying in his proper place, he returns to the constant way. The southwest is where like-minded people gather, but staying there brings no achievement; the northeast, although losing companions, leads to the right path and eventually brings joy. The earth receives Heaven and is square, and a minister's proper conduct is to carry out the sovereign's orders. No place is too far to reach, no matter is too great to accomplish, this is the boundless virtue. Therefore, a gentleman establishes his position, fulfills his duties, and thus harmonizes with the boundless and enduring way. The image commentary says: The form of the earth is Kūn. The gentleman takes it as a model, using deep virtue to bear all things. The commentator explains: The earth bears nothing it does not accept, its form follows and supports Heaven; the gentleman cultivates and expands his virtue, precisely to undertake the duties of serving those above.

初六，履霜堅氷至。象曰：履霜堅氷，陰始凝也。馴至其道，至堅氷也。陰始凝以極於積柔而為堅，罪始於小欺以至於累惡而為賊。故為上者不可以不辨，為下者不可以不愼。不早辨也，馴而順之以至於大也，則無及已。夫陰陽往來等也。乾始於潛，日之南至而生也；陰生於日之鶉首，至履霜，而五陰成而為氷。何也？陽天下之大也，陰輔成其內，而其體一也，萬物化也。陽胎於坎而老於乾，則凝為霜，積而成氷，此陰自成形，而為賊害之始也，非生之始也。雖陰盛也而陽潛焉，終得其正也。故賊臣者世皆有之，有隨而滅之，此其象也，故聖人作為戒云。

The line statement for the first line says: stepping on frost, the thick ice is about to come. The image commentary says: stepping on frost and knowing that thick ice is coming, this is the beginning of the gathering of yin energy; following this path step by step, one will reach the point of thick ice. Commentators explain that the beginning of the gathering of yin energy, accumulating weakness to its extreme becomes firmness; evil begins with small deceit, accumulating evil deeds becomes a harmful thief. Therefore, those in high positions must not fail to discern, and those in low positions must not fail to be cautious. If not discerned early and allowed to develop unchecked, it will be too late. The movement of yin and yang is equal: Qian begins with concealment, and yang energy is first born on the winter solstice; yin energy arises when the sun reaches the constellation of the Cock, and when one steps on frost, five yin lines have formed, condensing into ice. Why is this so? Yang is the greatest in the world, and yin supports it to achieve its purpose; they are originally one whole, and all things are thus generated. Yang is nurtured in Kan and ages in Qian, thus condensing into frost and accumulating into ice. This is yin forming its own shape, the beginning of calamity, not the beginning of nurturing. Even when yin is at its height, yang still remains hidden within it, and eventually returns to its proper position. Therefore, ministers who harm the state have appeared in every generation, and there have always been people who remove them. This is the image shown by this line, and thus the sage composed the Book of Changes to warn people.

六二，直方大，不習無不利。象曰：六二之動，直以方也。不習無不利，地道光也。靜然而待其天氣，直也。物得宜而遂生，方也。無不載焉，大也。地道之上，居體之中，盡地之理，無私而生成也。承命而化之，動無不中，何習之有乎，故無不利也。

The Line Statement for the Second Line says: Straight, square, and great, without the need for deliberate study or practice, there is no disadvantage. The Image Commentary says: The action of the Second Line is both straight and square; without the need for practice and without any disadvantage, is because the way of the earth is bright and clear. The commentator explains: To quietly wait for the heavens to send down the climate, this is 'straight'; all things receive their proper conditions and grow smoothly, this is 'square'; nothing is not carried, this is 'great'. The Second Line is in the way of the earth, occupying the central position of the Lower Trigram, fully embodying the principles of the earth, nurturing and forming all things without private intent. It accepts the command of heaven and nurtures it, every action conforms to the middle way, so why would it need further study or practice? Therefore, there is no disadvantage.

六三，含章可貞，或從王事，無成有終。象曰：含章可貞，以時發也。或從王事，知光大也。體順也，為下之長，守臣之分也。內含其明而不敢遂，故可因時而發，不失其正。王或有命，則從之也。不果首成，代終而以知之，光大能全其道也。

The third line statement says: possessing an inner beauty and being able to maintain uprightness, it may follow the king in his affairs, not striving for the credit of success, yet achieving a favorable outcome. The Image Commentary says: possessing an inner beauty and being able to maintain uprightness, is to wait for the right time to act; following the king in his affairs, is due to his wisdom and broadness of mind. The commentator explains: the sixth line three is by nature gentle and compliant, being the elder among the lower trigram's third line, and upholding the proper role of a minister. It keeps its wisdom hidden within and does not boldly display it, thus being able to act in accordance with the right time without losing uprightness. When the king issues a command, it follows. It does not rush to be the one who first achieves success, but instead completes the task on behalf of the king. By this self-awareness and broadness of mind, it can preserve the path it follows.

六四，括囊，無咎，無譽。象曰：括囊無咎，愼不害也。純陰之升，無陽以明之，則陰不能獨化也。下體地也，上又非陽，無天無君之象也，天地不交之道也。賢人何由明乎？敬愼而懷其道，包括而不敢發，可以無咎譽也。戒其位於上行也。

The line statement for the fourth line says: Just as one ties up a bag tightly and keeps one's words sealed, there will be no mistakes and no praise. The Image Commentary says: Tying up the bag tightly and avoiding mistakes is because being cautious prevents calamity. Commentators explain: Pure yin is rising upward without any yang to illuminate it, and yin alone cannot produce and nurture. The lower trigram is earth, and the upper trigram is not yang, which represents a situation without heaven and without ruler, that is, a state where heaven and earth are not in communication. In such a situation, how can the virtuous person make his doctrine known? He can only respectfully and cautiously conceal his way, wrap it up and keep it hidden without revealing it, thus avoiding both mistakes and praise. The line statement is warning those in this position not to act rashly upward.

六五，黃裳，元吉。象曰：黃裳元吉，文在中也。黃，中之文也。裳，下之飾也。柔以文治，中而能通，貴而體正，不敢違背，致君之化也。為臣以之盡道矣，故大吉也。上六，龍戰于野，其血玄黃。象曰：龍戰于野，其道窮也。陰之極而陽戰之，曰龍戰也。戰則兩傷矣。陰道極，極斯窮，窮則傷，將復壯，因萬物而見焉，故曰於野。則柔脆者枯死，而堅強者內生也。用六，利永貞。象曰：利用永貞，以大終也。柔戒於邪，長正乃利也。故君子之用六也，順上而保其正，合其剛大而終也。

The Line Statement of the Fifth Line says: Wearing a yellow lower garment, it is very auspicious. The Image Commentary says: Wearing a yellow lower garment is very auspicious because the virtue is contained within. The commentator explains: Yellow is the color of the center, and the lower garment is the clothing worn on the lower body. The Fifth Line, with its gentle and harmonious virtue, governs by means of culture and refinement, resides in the center and is capable of being open and accessible, has a noble status and upright nature, does not dare to defy the sovereign's command, and is fully devoted to completing the sovereign's moral guidance. When a minister behaves in this way, he has fulfilled the duty of a minister, hence it is very auspicious. The Line Statement of the Top Six says: A dragon fights in the fields, and the blood is a mixture of black and yellow. The Image Commentary says: A dragon fighting in the fields indicates that the Earthly Trigram has reached its extreme. The commentator explains: When Yin reaches its extreme, Yang comes to contend with it, which is called "dragon fighting." When they fight, both sides suffer. Yin has reached its extreme, and when it reaches its extreme, it becomes exhausted, and when it is exhausted, it is injured. Yang is about to regain strength and manifests through all things, hence it is said to be in the "fields." At this time, the soft and brittle things wither and die, while the strong ones begin to sprout within. The Line Statement of All Sixes says: It is appropriate to maintain a steady and upright course. The Image Commentary says: It is appropriate to maintain a steady and upright course, as it is to conclude with broadness. The commentator explains: The Yin side should be cautious of evil and promote the righteous path. Therefore, the gentleman uses the hexagram of Six, which is a soft line, to follow the superior and preserve his own uprightness, and to complete the conclusion by joining the path of strength and broadness.

文言曰：坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光，坤道其順乎，承天而時行。坤，順也。靜而含光，能畜治萬物而不敢先也。順於上而時動，成其終而不怠。堅剛而得於久，至柔以為剛也。

The Wenyan transmission says: The Earthly Trigram is extremely gentle and yielding, but when it moves, it becomes strong; it is extremely quiet, yet its virtue is upright. It follows behind to gain the master, thus having a constant way; it contains and nurtures all things, with vast nurturing power. The way of the Earthly Trigram is probably to be yielding. It follows the Heaven and moves in accordance with the sequence of time. The commentator explains: The Earthly Trigram is yielding. It is quiet and contains brightness, able to nurture and govern all things without taking the lead; it follows the superior, moves in accordance with the sequence of time, accomplishes its final goal without slackness. Its strength and firmness lie in its endurance, transforming the extreme yielding into strength.

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。由辯之不早辯也。易曰：履霜堅氷至，蓋言順也。君子之辯於初也，既形於履霜則堅氷至，順而致之，然也。其辯於君子小人，蓋愼乎此也。

The Wenyan Transmission says: A family that accumulates good deeds will surely leave excess blessings for future generations; a family that accumulates evil deeds will surely leave excess calamities for future generations. When a subject kills his sovereign or a son kills his father, these are not things that happen in a single day. Their origins are gradual accumulations. The reason for this is that when the time comes for discernment, it was not recognized in time. The Book of Changes says, "Treading on frost, the ice will come eventually," which illustrates the principle of gradual development. The commentator explains: A gentleman should discern matters at their very beginning. Once something has already become "treading on frost," the ice will inevitably come, which is an inevitable result of following the trend step by step. He distinguishes between the gentleman and the petty person precisely by being especially cautious at the beginning.

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。敬而不謟，直內也。非義而不合，方外也。敬義不孤，德之大也。可執一而當之，事至而決之，何習而後為乎。是以不疑其所行也。

The Wenyan transmission says: "Zhi" refers to his inner rectitude, and "Fang" refers to his proper conduct. The gentleman uses reverence to make his inner self upright, and uses righteousness to make his actions proper. When reverence and righteousness are established, virtue will not be isolated. What is meant by "Zhi Fang Da, Bu Xi Wu Bu Li" is that he does not hesitate about what he does. The commentator explains that being reverent but not obsequious is what makes the inner self upright; not following what is not in accordance with righteousness is what makes the conduct proper. Reverence and righteousness are not isolated, which is the vastness of virtue. He can uphold this principle to deal with everything, and when matters arise, he can make decisions immediately, without needing to rehearse first. Therefore, he does not hesitate about what he does.

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。含而守下，代其終也。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。地本下矣，而上無天純陰之用，閉之道也。君子謹而晦之，免於害也。

The Wenyan transmission says: Although yin has its good qualities, it conceals them and follows the king's endeavors, not daring to claim the success itself. This is the way of earth, the way of wife, and the way of minister. The way of earth is not to claim success, but to complete the task on behalf of heaven. The commentator explains: Concealing one's ability and remaining in a lower position, to complete the final stage for those above. The Wenyan transmission also says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat. The Book of Changes says, "Tighten the bag, no blame, no praise," which speaks precisely of caution. The commentator explains: Earth is originally in a lower position, and above there is no heaven, so all is the action of pure yin, which is the situation of closure. The gentleman is cautious and conceals himself, thus avoiding harm.

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。文在於中者，能通天下之理也。得其樞矣，於何而不利焉。是以為臣體柔，能正大位，揚君之大化也。則美在其中而四肢暢矣。正德於時而天下形矣，舉事而可乆也，天下則之，以之為業，美之至也。

The Wenyan transmission says: The superior man uses the yellow central virtue to understand things and act rightly, maintaining proper positions and contentment in his proper place. Beauty lies within him and flows through his limbs, and is expressed in his undertakings, which is the highest form of beauty. The commentator explains: One whose virtue is contained within can understand the principles of the world; having grasped this key, what could possibly go wrong? Therefore, the virtuous subject, though naturally gentle, can maintain the proper position of reverence, spreading the great teachings of the sovereign, thus allowing inner beauty to manifest through his limbs. He promptly corrects his virtue, and the order of the world is established; his undertakings endure, and all people follow him, making it a shared endeavor, which is the highest form of beauty.

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。陰，純陰者也，雖盛衰之無盡窮也，故為治之主焉，為君道焉。在於四時而消息則迭興，而未始相離也。陽極則陰生其中，陰極則陽復其中，至於交會，則有進退之事。陽勝陰，理固然也。陰勝陽，悖之道也，故稱陰老而乾戰焉。堅氷之至也，陰之盛，陽憚而疑，故戰也。勿以陰盛而謂之無陽乎，陽潛而運，乃在中也。慮其將來，疑於無陽也，故稱龍焉。外由陰也，故類稱血焉。戰而兩傷，故云玄黃之雜色也。

The Wenyan Transmission says: When yin becomes strong enough to be equal to yang, there must be a struggle. Because people suspect that yang has already disappeared at this time, so it is specially called "dragon"; also because yin has not yet completely separated from its own kind, it is called "blood." The term "xuanhuang" refers to the mixture of the color of heaven and the color of earth, where heaven is dark blue and earth is yellow. The commentator explains: The hexagram Kun is purely yin. The alternation of the rise and decline of yin and yang has no end, and yang is the sovereign, the way of the ruler. In terms of the four seasons, the decline and growth of yin and yang alternate, never separating from each other: when yang reaches its peak, yin begins to sprout within it; when yin reaches its peak, yang returns within it. When the two meet, there is a struggle of advance and retreat. Yang overcoming yin is natural; yin overcoming yang is a disorderly way, so it is said that yin has aged and the Qian comes to struggle with it. When hard ice comes, it is the time when yin is at its peak, yang hesitates and suspects, thus leading to a struggle. Do not think that yang has disappeared just because yin is strong; yang is merely hidden and moving, actually existing within. Because there is a fear that in the future people may think that yang has already disappeared, so it is called "dragon." While the external manifestation is still dominated by yin, so it is called "blood" according to its kind. When there is a struggle, both sides suffer, so the blood that flows is of the mixed color of xuanhuang.

震下坎上。屯，元亨利貞，勿用有攸往，利建侯。象曰：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。剛生於柔，動在險中，屯也。天地之道，交而生物；君民之道，交而生事。物者得治後生也，事者經之而後遂也。難而營之，動於險中而獲於大通以正也，非智者不能善其道也。陽震，春四時之首也。雷雨動而滿盈，造物之始也，猶除草而為居也，始於冥昧未見也。險在於前矣，何所往哉。安而立已，勤而力民，協其力也。

The hexagram Zun has the trigram Zhen below and Kan above. The hexagram statement says: Zun possesses the four virtues of originality, prosperity, benefit, and uprightness, and it is not advisable to move forward, but rather to bestow fiefs upon princes. The commentary on the judgment says: Zun represents the initial union of yang and yin, which brings about difficulty. In a dangerous situation, great success is achieved by maintaining uprightness. The movement of thunder and rain fills the heavens and earth, and at the beginning of creation, when the world was still in a state of chaos and darkness, it is appropriate to bestow fiefs upon princes and not to indulge in ease. Commentators explain: yang arises from yin, and action occurs amidst danger, which is the nature of Zun. When heaven and earth interact, all things come into being; when the ruler and the people interact, governance is established. All things must first be cultivated before they can grow, and affairs must first be planned before they can be completed. By working through difficulty and acting in danger, one achieves great success and maintains uprightness. Only a wise person can properly follow this path. Zhen belongs to yang and represents spring, the first season of the four. The movement of thunder and rain filling the heavens and earth marks the beginning of creation, just as one must first remove weeds before building a house, and everything begins in a state of darkness and confusion. At this moment, danger is right before us; where else can we go? We can only settle down, establish ourselves, work diligently for the people, and coordinate the strength of all.

象曰：雲雷屯，君子以經綸。云，畜雨者也。雷，下震之，將降而滿盈也。君子務時經綸而可大也。初九，盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也，以貴下賤，大得民也。剛居屯初，造化經始之時也。險在前，民思其安也。君子知其時而不決進，故盤桓於下，居所用正，正則民安；歸下，則眾所服，故動於下，建侯封也。

The Image Commentary says: Clouds above and thunder below, this is the hexagram Zun. The gentleman takes this as a model for initiating and managing affairs. The commentator explains: Clouds are gathering rain, and thunder below causes the rain to fall and fill the heavens and earth. The gentleman seizes this moment to initiate and manage affairs, thus achieving great success. The line statement of Chou Ji says: Wandering without advancing, it is appropriate to remain in a stable position and to establish feudal lords. The Image Commentary says: Although he is wandering without advancing, his mind is proceeding along the right path; he is in a high position but humbly placed below, thus winning the people's support. The commentator explains: A yang line in the beginning of Zun is precisely the time when the creative force begins to initiate affairs. Difficulties lie ahead, and the people are longing for peace. The gentleman knows the time is not yet ripe and does not rashly advance, so he remains in a lower position. His position is on the right path, so the people are at peace; he is willing to be in a lower position, so the people obey. Therefore, his actions in the lower position are to establish feudal lords.

六二，屯如邅如，乘馬班如，匪？婚媾，女子貞不字，十年乃字。象曰：六二之難，乘剛也。十年乃字，反常也。陰者，依陽而成也，況當此屯時，欲進應五。雖至於乘馬班如，裝飾器備而不可往者，乘初之?也。極數之變以待會終，得其依者，守中執志之正也。

The Line Statement of the Second Line says: It is difficult to move forward and one hesitates, riding a horse and circling around, the coming is not the right one, but a suitor; the woman remains steadfast and does not agree to marriage, and after ten years she finally agrees. The Image Commentary says: The difficulty of the Second Line is because it is above a strong line; the woman agrees to marriage after ten years, because the matter returns to the normal course. The commentator explains: Yin relies on Yang to achieve success, especially during the time of difficulty, it wishes to ascend and respond to the Nine in the Fifth. However, even though the chariot and horses are prepared and fully decorated, it still cannot go forward, because it is above the Initial Nine. It pushes the number to its limit in order to wait for the day of meeting, in the end it still obtains the person it relies on, relying on its holding the 'center' position and maintaining the correctness of its inner will.

六三，即鹿無虞，惟入于林中。君子幾不如舍，往吝。象曰：即鹿無虞，以從禽也。君子舍之，往吝，窮也。逺於陽，欲依於五，五與二也。將來得乎？是無謀度器備以從禽也，故獲於林中。君子知幾不如舍之，往則吝也。

The Line Statement of the third line says: Pursuing a wild deer without a forest official to guide the way, one will only end up getting lost in the woods. A gentleman, upon seeing the signs, would not persist but rather abandon it; if one insists on going forward, there will be difficulties. The Image Commentary says: Pursuing a deer without a guide is an example of excessive desire for game; a gentleman abandons it because proceeding further will lead to difficulties and a dead end. The commentator explains: The third line is distant from the yang line, wanting to rely on the fifth line. However, the fifth line is responding to the second line. Can what it desires be obtained? This is like pursuing game without planning or equipment, thus ending up trapped in the woods. A gentleman recognizes the signs and decides to abandon it; if one insists on proceeding, one will encounter difficulties.

六四，乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。時之屯，陰求陽之深也。之其應者，皆乘馬備飾而待於行，兩意求之而遂往，明得其情，吉無不利也。

The Line Statement of the Fourth Line says: riding on a horse going back and forth, going to propose marriage, going forward is auspicious, there is no disadvantage. The Image Commentary says: going forward with a purpose is wise. The commentator explains: at the time of difficulty and obstruction, the desire of the yin to seek the yang is especially urgent. Going forward to the corresponding party, both sides have prepared carriages and horses, decorated and ready to set off, each side has the intention, so they go forward. This is understanding the other's intention, hence auspicious and no disadvantage.

九五，屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。屯動於險中，非常之時也，有非常之才而後可以濟之矣。五守中，而獨應，無膏澤以及天下也。小以自守可也，將以大正，凶之道也，施豈光乎。上六，乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。屯難而後者也，以柔居極，屯道窮也。乘馬班如，將何行乎，故泣血漣如，凶可知也，不能久也。

The line statement of the fifth line says: To accumulate grace without releasing it, is auspicious in small matters when maintaining uprightness, but ominous in great matters when maintaining uprightness. The image commentary says: To accumulate grace is to indicate that giving is not yet extensive enough. The commentator explains:屯 represents action in a perilous situation, which belongs to an extraordinary period, requiring extraordinary ability to overcome difficulties. Although the fifth line holds the position of 'center,' it only corresponds with the second line, and does not spread its grace throughout the world. At this time, it is appropriate to maintain self-restraint in small matters, but if it seeks to accomplish great rectification, it will invite misfortune. How can its giving be considered extensive? The line statement of the sixth line at the top says: Riding horses in circles, crying with tears like blood flowing continuously. The image commentary says: Crying with tears like blood, how can this last long? The commentator explains: The sixth line at the top is the last line of the difficult situation of屯. With a weak nature occupying the top of the hexagram, the path of屯 has reached its end. Although carriages and horses are prepared, they can only circle in place, where else can one go? Therefore, crying with tears like blood, misfortune is evident, and this situation cannot last long.

坎下艮上。蒙，亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。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。山下有險而止，昧於所從，蒙也。夫知昧而求決者，通之道也。決而當於時，適於中道，乃行也亨。蒙之理，非求我也，求我，蒙不能明也，待蒙求我，志應而後發也。告者精意而上請也，初志乎決，剛中求辨於理，故來告也。至於再三，則或多矣，瀆蒙者也，其肯告乎？蒙者，無知也，以其不知以養其所知。亨蒙之道，乃聖功利而正者也。

The hexagram "Meng" has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). The hexagram statement says: "Meng is smooth." It is not I who seeks the ignorant child, but the ignorant child who seeks me. If he asks once, I will tell him; if he keeps asking again and again, it is a violation, and if it is a violation, I will not tell him. It is appropriate to maintain the correct path. The commentary on the judgment says: "Meng means mountain beneath danger. Meeting danger and stopping, this is Meng. Meng is smooth because it acts in a smooth way and conforms to the middle path of the time. It is not I who seeks the ignorant child, but the ignorant child who seeks me. This is the mutual harmony of the hearts of both. If he asks once, I will tell him, because nine two is yang and resides in the center. If he keeps asking again and again, it is a violation, and if it is a violation, I will not tell him, because that is a violation of the act of启蒙. Using the state of ignorance to cultivate purity, this is the achievement of the sage's deeds. The commentator explains: "There is danger beneath the mountain, and one can only stop, being confused about where to go. This is Meng. Knowing one's confusion and seeking a decision, this is the way to reach smoothness. A decision that conforms to the right time and hits the middle path, once carried out, becomes smooth. The principle of启蒙 does not lie in me seeking others; if I were to seek others, the ignorant would not understand. One must wait for the ignorant to seek me, and only after our hearts are in harmony will I enlighten him. Those who seek must be sincere and focused in their inquiries. They initially set their minds on seeking a decision, and turn to a yang and central person to seek the analysis of matters, so they come to seek. As for asking a second or third time, it is excessive, and that is a violation of the act of启蒙. Who would then tell him? The ignorant are originally without knowledge; they must be cultivated from their present ignorance to their future knowledge. The path that leads the ignorant to understanding is the achievement of the sage's deeds, both beneficial and proper."

象曰：山下出泉，蒙。君子以果行育德。水泉出，而未通止所也。德不博不能及於物，淺學之蒙也。君子以之克己而果行，廣學以育德而後能通也。初六，發蒙，利用刑人，用說桎梏，以往吝。象曰：利用刑人，以正法也。承於陽而發蒙也。陰奉陽而始明，全德以及物也。刑者失而後治之道也。雖陰至明可以刑人，而說桎梏正法而已，長用之，則吝也。

The Image Commentary says: Mountains below with spring water flowing out, this is the hexagram of蒙 (Meng). The gentleman takes inspiration from this, acting decisively to cultivate virtue. The commentator explains: Spring water just emerging, not yet finding a path and remaining in its original place; virtue not being extensive cannot benefit all things, which is like a state of ignorance and shallow learning. The gentleman thus restrains himself and acts decisively, widely studying to cultivate virtue, only then can he achieve success. The line statement of the initial line says: To enlighten the ignorant, it is appropriate to apply punishment to people, and also appropriate to remove their fetters; if one continues in this way, there will be difficulties. The Image Commentary says: It is appropriate to apply punishment to people in order to establish the law. The commentator explains: The initial line is supported by the yang line above and thus begins to be enlightened. Yin follows yang and begins to understand principles, then progresses to perfect virtue and benefit others. Punishment is a means of governance used after mistakes have occurred. Although Yin has reached the point of being able to apply punishment to people, this is only to remove restraints and establish the law; relying on punishment for too long will lead to difficulties.

九二，包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。陽剛也，明也。初奉之而求其辨，三附之而委其質，比初之蒙而無情繫於三，故吉也。居中而正配於五，婚姻之吉也。家道大者莫先於正夫婦也。居中貴而委身於卑，能接之以禮者也。子能克家，莫過是也。

The Line Statement for Nine in the Second says: Those who embrace ignorance will be auspicious, those who accept a wife will be auspicious, and the son will be able to shoulder the family responsibilities. The Image Commentary says: The son being able to shoulder the family responsibilities is because the strong and the gentle support each other. Commentators explain: Nine in the Second is a Yang line, representing strength, which is the wise and enlightened side. Initially, Six at the Beginning follows it and seeks it for clarification, and Six in the Third relies on it and entrusts itself to it. It is close to the ignorance of Six at the Beginning, but does not become emotionally attached to Six in the Third, hence the auspiciousness. It is in the central position of the Lower Trigram and properly matches with Six in the Fifth, which is auspicious for marriage. The great way of managing a household has nothing more important than maintaining proper relations between husband and wife. It is in the central position, of high status, yet is willing to entrust itself to the lower side, showing a person who treats others with propriety. The son being able to shoulder the family responsibilities is nothing better than this.

六三，勿用取女，見金夫，不有躬，無攸利。象曰：勿用取女，行不順也。乘於陽而說之，失位而不顧其應者，蒙也。不能自保而為不順，曷用娶之，無所利也。六四，困蒙，吝。象曰：困蒙之吝，獨逺實也。逺於陽也，困，何以明？守位而困，可惜者也。

The Line Statement of the third line says: Do not marry this woman, for she loses her self-control when she sees a wealthy man. Marrying her brings no benefit. The Image Commentary says: Do not marry this woman, because her behavior is not in accordance with the right path. The commentator explains: The third line is above the yang line and delights in it, but its position is improper, and it does not consider the appropriate connection with the upper nine. This is confusion. If she cannot even maintain herself and her behavior is not in order, why would one marry her? Marrying her brings no benefit. The Line Statement of the fourth line says: Being trapped in confusion, there is hardship. The Image Commentary says: Being trapped in confusion leads to hardship, because it is isolated from the yang substance. The commentator explains: The fourth line is farthest from the yang line, thus trapped, by what standard can it understand things? Holding to its position yet being trapped in hardship, this is very regrettable.

六五，童蒙，吉。象曰：童蒙之吉，順以巽也。陰蒙無知，童之道也。以柔德委順於二，而二剛巽之，居尊與能，得其為上之道，故吉也。上九，擊蒙，不利為?，利御?。象曰：利用御宼，上下順也。三已應也，茍恱於三，擊而取之，動不妄乾，為宼也，擊而歸之，應下以順上，保終無間，故利用宼也。

The Line Statement of the Fifth Line says: Like a child who is still innocent and ignorant, it is auspicious. The Image Commentary says: The reason why the childlike state is auspicious is because it is gentle and humble. The commentator explains: A yin line that is innocent and ignorant, just like a child, is characterized by its lack of knowledge. The Fifth Line, with its gentle and humble virtue, entrusts itself to the Second Line, which is yang and willing to be humble. The Fifth Line, although in a position of honor, entrusts itself to a capable person, thus following the proper way of those in superior positions, hence it is auspicious. The Line Statement of the Top Nine says: To govern the innocent state by force is not suitable for oneself to act, but is suitable for defense. The Image Commentary says: It is suitable for defending against bandits because both above and below are in harmony. The commentator explains: The Third Line originally corresponds with the Top Nine. If the Top Nine desires the flattery of the Third Line and attacks it forcefully to take it by force, such action would become reckless disturbance, and the Top Nine would himself become a bandit. It should be to repel bandits and make them submit. By harmonizing with the Third Line below and obeying the order above, it can preserve the final outcome and have no discord between them. Therefore, it is suitable for dealing with bandits.