10/14) 3. 屯 Chun / Difficulty at the Beginning

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周易本義［宋．朱熹撰］

3. 屯卦

由 Jack 在 2011, 四月 15 - 21:25 發表

　屯卦 　震下坎上

 屯，元亨，利貞。勿用有攸往，利建侯。 

屯，張倫反。震坎，皆三畫卦之名。震，一陽動於二陰之下，故其德為動，其象為雷。坎，一陽陷於二陰之間，故其德為陷、為險，其象為雲、為雨、為水。

屯，六畫卦之名也，難也，物始生而未通之意。故其為字，象草屮穿地始出而未申也。其卦以震遇坎，乾坤始交而遇險陷，故其名為屯。

震動在下，坎險在上，是能動乎險中。能動雖可以亨，而在險，則宜守正，而未可遽進。故筮得之者，其占為大亨而利於正，但未可遽有所往耳。又，初九，陽居陰下，而為成卦之主，是能以賢下人，得民而可君之象。故筮立君者，遇之則吉也。 

《彖》曰：屯，剛柔始交而難生。 

難，去聲。六二《象》同。以二體釋卦名義。始交，謂震。難生，謂坎。

動乎險中，大亨貞。 

以二體之德釋卦辭。動，震之為也。險，坎之地也。自此以下，釋「元亨利貞」，乃用文王本意。

 雷雨之動滿盈，天造草昧，宜建侯而不寧。 

以二體之象釋卦辭。雷，震象。雨，坎象。天造，猶言天運。草，雜亂。昧，晦冥也。陰陽交而雷雨作，雜亂晦冥，塞乎兩間。天下未定，名分未明，宜立君以統治，而未可遽謂安寧之時也。不取初九爻義者，取義多端，姑舉其一也。 

《象》曰：雲雷，屯，君子以經綸。 

坎不言水而言雲者，未通之意。經綸，治絲之事。經引之，綸理之也。屯難之世，君子有為之時也。 

初九，磐桓，利居貞，利建侯。 

磐，步干反。磐桓，難進之貌。屯難之初，以陽在下，又居動體，而上應陰柔險陷之爻，故有磐桓之象。然居得其正，故其占利於居貞。又本成卦之主，以陽下陰，為民所歸，侯之象也。故其象又如此，而占者如是，則利建以為侯也。 

《象》曰：雖磐桓，志行正也。以貴下賤，大得民也。 

下，遐嫁反。 

六二，屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。 

邅，張連反。乘，繩澄反，又音繩。班，分佈不進之貌。字，許嫁也。《禮》曰：「女子許嫁，笄而字。」六二，陰柔中正，有應於上，而乘初剛，故為所難而邅回不進。然初非為寇也，乃求與己為婚媾耳。但己守正，故不之許，至於十年，數窮理極，則妄求者去，正應者合，而可許矣。爻有此象，故因以戒占者。 

《象》曰：六二之難，乘剛也。十年乃字，反常也。

六三，即鹿无虞，惟入于林中，君子幾，不如舍，往吝。 

幾，音機。舍，音捨。《象》同。陰柔居下，不中不正，上无正應，妄行取困，為逐鹿无虞陷入林中之象。君子見幾，不如舍去。若往逐而不舍，必致羞吝。戒占者宜如是也。 

《象》曰：即鹿无虞，以從禽也。君子舍之，往吝，窮也。

六四，乘馬班如，求婚媾，往吉，无不利。 

陰柔居屯，不能上進，故為乘馬班如之象。然初九守正居下，以應於己，故其占為下求婚媾則吉也。 

《象》曰：求而往，明也。

九五，屯其膏，小貞吉，大貞凶。 

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

《象》曰：屯其膏，施未光也。 

施，始豉反。 

上六，乘馬班如，泣血漣如。 

陰柔无應，處屯之終。進无所之，憂懼而已。故其象如此。 

《象》曰：泣血漣如，何可長也。 

長，直良反。

易程傳（伊川易傳）

3. 屯卦

由 Jack 在 2011, 九月 25 - 15:44 發表

版本狀態: 

已完成校對

　 閱讀古圖書 2 3 4 5 6 7 8 9 10 11 12 13 14

文字輸入：鬼鶴

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　屯　震下坎上（水雷屯）

屯，《序卦》曰：有天地然後萬物生焉。盈天地之間者惟萬物，故受之佚。屯者，盈也。屯者，萬物之始生也。萬物始生，鬱結未通，故為盈。塞於天地之間，至通暢茂盛，則塞意亡矣。天地生萬物，屯，物之始生，故繼乾坤之後。以二象言之，雲雷之興，陰陽始交也。以二體言之，震始交於下，坎始交於中，陰陽相交，乃成雲雷，陰陽始交，雲雷相應，而未成澤，故爲屯。若已成澤，則為解也。又動於險中，亦屯之義。陰陽不交則為否，始交而未暢則為屯，在時則天下屯難，未亨泰之時也。

屯，元亨，利貞，勿用有攸往，利建侯。

《屯》有大亨之道，而處之利在貞固，非貞固何以濟屯？方屯之時，未可有所往也。天下之屯，豈獨力所能濟？必廣資輔助，故「利建侯」也。

彖曰：屯，剛柔始交而難生，動乎險中。

以雲雷二象言之，則剛柔始交也。以坎震二體言之，動乎險中也。剛柔始交，未能通暢，則艱屯，故云難生。又動於險中，為艱屯之義。

大亨，貞。雷雨之動滿盈。

所謂大亨而貞者，雷雨之動滿盈也。陰陽始交則艱屯，未能通暢，及其和洽則成雷雨，滿盈于天地之間，生物乃遂。屯有大亨之道也，所以能大亨，由夫貞也，非貞固安能出屯？人之處屯，有致大亨之道，亦在夫貞固也。

天造草昧，宜建侯而不寧。

上文言天地生物之義，此言時事天造，謂時運也。草，草亂无倫序；昧，冥昧不明。當此時運，所宜建立輔助則可以濟屯。雖建侯自輔，又當憂勤兢畏，不遑寧處，聖人之深戒也。

象曰：雲雷，屯，君子以經綸坎。

不云雨而云雲者，雲爲雨而未成者也。未能成雨，所以為屯。君子觀屯之象，經綸天下之事，以濟於屯難。經緯，綸緝謂營為也。

初九，磐桓，利居貞，利建侯。

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

象曰：雖盤桓，志行正也。

賢人在下時，苟未利，雖盤桓，未能遂往濟時之屯，然有濟屯之志，與濟屯之用，志在行其正也。

以貴下賤，大得民也。

九當屯難之時，以陽而來居陰下，爲以貴下賤之象。方屯之時，陰柔不能自存，有一剛陽之才，衆所歸從也。更能自處卑下，所以大得民也。或疑方屯於下，何有貴乎？夫以剛明之才而下於陰柔，以能濟屯之才而下於不能，乃以貴下賤也。况陽之於陰，自爲貴乎。

六二，屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。

二以陰柔居屯之世，雖正應在上，而逼於初剛，故屯難。邅，回；如，辭也。乘馬，欲行也。欲從正應而復班如，不能進也。班，分布之義。下馬爲班，與馬異處也。二當屯世，雖不能自濟，而居中得正，有應在上，不失義者也。然逼近於初，陰乃陽所求，柔者剛所陵。柔當屯時，固難自濟，又爲剛陽所逼，故爲難也。設匪逼于寇難，則往求子婚媾矣。婚媾，正應也。寇，非理而至者。二守中正，不苟合於初，所以「不字」。苟貞固不易，至於十年。屯極必通，乃獲正應而字育矣。以女子陰柔，苟能守其志節，久必獲通，况君子守道不回乎！初爲賢明剛正之人，而爲寇以侵逼於人，何也？曰：此自據二以柔近剛而爲義，更不計初之德如何也。《易》之取義如此。

象曰：六二之難，乗剛也。十年乃字，反常也。

六二居屯之時，而又乘剛，為剛陽所逼，是其患難也。至於十年，則難久必通矣，乃得反其常，與正應合也。十，數之終也。

六三，即鹿无虞，惟入于林中，君子幾不如舍，往吝。

六三以柔居剛，柔既不能安屯，居剛而不中正，則妄動，雖貪于所求，既不足以自濟，又无應援，將安之乎？如即鹿而无虞人也。入山林者，必有虞人以導之者。（无導之者）*，則惟陷入于林莽中。君子見事之幾微，不若舍而勿逐，往則徒取窮吝而已。

*註：原文缺「无導之者」。

象曰：即鹿无虞，以從禽也。君子舍之，往吝窮也。

事不可而妄動，以從欲也；无虞而即鹿，以貪禽也。當屯之時，不可動而動，猶无虞而即鹿，以有從禽之心也。君子則見幾而舍之，不從若，往則可吝而困窮也。

六四，乘馬班如，求婚媾，往吉，无不利。

六四以柔順君之位，得於上者也。而其才不足以濟屯，故欲進而復止，乘馬班如也。己既不足以濟時之屯，若能求賢以自輔，則可濟矣。初陽剛之賢，乃是正應，己之婚媾也。若求此陽剛之婚媾，往與共輔陽剛中正之君，濟時之屯，則吉而无所不利也。居公卿之位，己之才雖不足以濟時之屯，若能求在下之賢，親而用之，何所不濟哉？

象曰：求而往明也。

知己不足，求賢自輔而後往，可謂明矣。居得致之地，己不能而遂至暗者也。

九五，屯其膏，小貞吉，大貞凶。

五居尊得正，而當屯時，若有剛明之賢爲之輔，則能濟屯矣。以其无臣也，故屯其膏。人君之尊，雖屯難之世，於其名位非有損也，唯其施爲有所不行，德澤有所不下，是屯其膏。人君之屯也，既膏澤有所不下，是威權不在己也。威權去己而欲驟正之，求凶之道，魯昭公高貴鄉公之事是也，故小貞則吉也。小貞，則漸正之也，若盤庚周宣，修德用賢，復先王之政，諸侯復朝。謂爾馴致，爲之不暴也。又非恬然不爲，若唐之僖昭也。不爲則常屯以至于亡矣。

象曰：屯其膏，施未光也。

膏澤不下及，是以徳施未能光大也。人君之屯也。

上六，乘馬班如，泣血漣如。

六以陰柔居屯之終，在險之極，而无應援，居則不安，動无所之，乘馬欲往，復班如不進，窮厄之甚，至於泣血漣如，屯之極也。若陽剛而有助，則屯既極，可濟矣。

象曰：泣血漣如，何可長也。

屯難窮極，莫知所為，故至泣血。顛沛如此，其能長久乎？夫卦者，事也，爻者，事之時也。分三而又兩之，足以包括衆理，引而伸之，觸類而長之，天下之能事畢矣。

王弼周易注

3. 屯卦

由 Jack 在 2011, 四月 17 - 19:15 發表

版本狀態: 

已完成校對

　 屯卦 　震下坎上

屯，元亨利貞。

【注】剛柔始交，是佚也。不交則否，故屯乃大亨也。大亨則无險，故利貞。 

勿用有攸往，

【注】往益屯也。

利建侯。

【注】得主則定。

《彖》曰：屯，剛柔始交而難生，動乎險中，大亨貞。

【注】始於險難，至於大亨，而後全正，故曰「屯，元亨利貞」。

雷雨之動滿盈，

【注】雷雨之動，乃得滿盈，皆剛柔始交之所為。

天造草昧， 宜建侯而不寧。

【注】屯體不寧，故利建侯也。屯者，天地造始之時也，造物之始，始於冥昧，故曰草昧也。處造始之時，所宜之善，莫善建侯也。

《象》曰：雲雷屯，君子以經綸。

【注】君子經綸之時。

初九，磐桓，利居貞，利建侯。

【注】處屯之初，動則難生，不可以進，故磐桓也。處此時也，其利安在？不唯居貞建侯乎？夫息亂以靜，守靜以侯，安民在正，弘正在謙。屯難之世，陰求於陽，弱求於強，民思其主之時也。初處其首而又下焉。爻備斯義，宜其得民也。

《象》曰：雖磐桓，志行正也。

【注】不可以進，故磐桓也；非為宴安，棄成務也。故「雖磐桓，志行正」也。

 以貴下賤，大得民也。

【注】陽貴而陰賤也。

六二，屯如邅如，乘馬班如。匪寇婚媾，女子貞不字，十年乃字。

【注】志在乎五，不從於初。屯難之時，正道未行，與初相近而不相得，困於侵害，故屯邅也。時方屯難，正道未通，涉遠而行，難可以進，故曰乘馬班如也。寇謂初也。无初之難，則與五婚矣，故曰「匪寇婚媾」也。志在於五，不從於初，故曰女子貞不字也。屯難之世，勢不過十年者也。十年則反常，反常則本志斯獲矣。故曰十年乃字。

《象》曰：六二之難，乘剛也。十年乃字，反常也。

六三，即鹿无虞，惟入于林中，君子幾不如舍。往吝！

【注】三既近五，而无寇難。四雖比五，其志在初，不妨已路，可以進而无屯邅也。見路之易，不揆其志，五應在二，往必不納，何異无虞以從禽乎？雖見其禽而无其虞，徒入于林中，其可獲乎？幾，辭也。夫君子之動，豈取恨辱哉！故不如舍。往吝，窮也。

《象》曰，既鹿无虞，以從禽也。君子舍之，往吝窮也。

六四，乘馬班如。求婚媾，往吉，无不利。

【注】二雖比初，執貞不從，不害己志者也。求與合好，往必見納矣。故曰「往吉，无不利」。

《象》曰：求而往，明也。

【注】見彼之情狀也。

九五，屯其膏，小貞吉，大貞凶。

【注】處屯難之時，居尊位之上，不能恢弘博施，无物不與，拯濟微滯，亨于群小，而繫應在二，屯難其膏，非能光其施者也。固珍好，不容他間，小貞之吉，大貞之凶。

《象》曰：屯其膏，施未光也。

上六，乘馬班如，泣血漣如。

【注】處險難之極，下无應援，進无所適，雖比於五，五屯其膏，不與相得，居不獲安，行无所適，窮困闉厄，无所委仰，故泣血漣如。

《象》曰：泣血漣如，何可長也。

James Legge 

《䷂屯 - Zhun》

English translation: James Legge [?]

Books referencing 《䷂屯》 Library Resources

1  Jump to dictionary Show parallel passages	䷂屯:	屯：元亨，利貞，勿用有攸往，利建侯。
	Zhun:	Zhun (indicates that in the case which it presupposes) there will be great progress and success, and the advantage will come from being correct and firm. (But) any movement in advance should not be (lightly) undertaken. There will be advantage in appointing feudal princes.
Jump to dictionary Show parallel passages	彖傳:	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。
	Tuan Zhuan:	In Zhun we have the strong (Qian) and the weak (Kun) commencing their intercourse, and difficulties arising. Movement in the midst of peril gives rise to 'great progress and success, (through) firm correctness.' By the action of the thunder and rain, (which are symbols of Kan and Zhen), all (between heaven and earth) is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged (even then).
Jump to dictionary Show parallel passages	象傳:	雲，雷，屯；君子以經綸。
	Xiang Zhuan:	(The trigram representing) clouds and (that representing) thunder form Zhun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.
2  Jump to dictionary Show parallel passages	䷂屯:	初九：磐桓；利居貞，利建侯。
	Zhun:	The first NINE, undivided, shows the difficulty (its subject has) in advancing. It will be advantageous for him to abide correct and firm; advantageous (also) to be made a feudal ruler.
Jump to dictionary Show parallel passages	象傳:	雖磐桓，志行正也。以貴下賤，大得民也。
	Xiang Zhuan:	Although 'there is a difficulty in advancing,' the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people.
3  Jump to dictionary Show parallel passages	䷂屯:	六二：屯如邅如，乘馬班如。匪寇婚媾，女子貞不字，十年乃字。
	Zhun:	The second SIX, divided, shows (its subject) distressed and obliged to return; (even) the horses of her chariot (also) seem to be retreating. (But) not by a spoiler (is she assailed), but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children.
Jump to dictionary	象傳:	六二之難，乘剛也。十年乃字，反常也。
	Xiang Zhuan:	The difficulty (to the subject of) the second six, (divided), arises from, its place over the undivided line below it. 'The union and children after ten years' shows things resuming their regular course.
4  Jump to dictionary Show parallel passages	䷂屯:	六三：即鹿无虞，惟入于林中，君子幾不如舍，往吝。
	Zhun:	The third SIX, divided, shows one following the deer without (the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it.
Jump to dictionary Show parallel passages	象傳:	即鹿无虞，以縱禽也。君子舍之，往吝窮也。
	Xiang Zhuan:	'One pursues the deer without the (guidance of the) forester:' - (he does so) in (his eagerness to) follow the game. 'The superior man gives up the chase, (knowing that) if he go forward he will regret it:' - he would be reduced to extremity.
5  Jump to dictionary Show parallel passages	䷂屯:	六四：乘馬班如，求婚媾，往吉，无不利。
	Zhun:	The fourth SIX, divided, shows (its subject as a lady), the horses of whose chariot appear in retreat. She seeks, however, (the help of) him who seeks her to be his wife. Advance will be fortunate; all will turn out advantageously.
Jump to dictionary	象傳:	求而往，明也。
	Xiang Zhuan:	'Going forward after such a search (for a helper)' shows intelligence.
6  Jump to dictionary Show parallel passages	䷂屯:	九五：屯其膏，小貞吉，大貞凶。
	Zhun:	The fifth NINE, undivided, shows the difficulties in the way of (its subject's) dispensing the rich favours that might be expected from him. With firmness and correctness there will be good fortune in small things; (even) with them in great things there will be evil.
Jump to dictionary	象傳:	屯其膏，施未光也。
	Xiang Zhuan:	'Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours:' - the extent to which they reach will not yet be conspicuous.
7  Jump to dictionary Show parallel passages	䷂屯:	上六：乘馬班如，泣血漣如。
	Zhun:	The topmost SIX, divided, shows (its subject) with the horses of his chariot obliged to retreat, and weeping tears of blood in streams.
Jump to dictionary Show parallel passages	象傳:	泣血漣如，何可長也。
	Xiang Zhuan:	'He weeps tears of blood in streams:' - how can the state (thus emblemed) continue long?

 Wilhelm (en, fr)

The Hexagram

	坎 上 震 下	水 雷 屯	屯	第 三 卦

Chun / Difficulty at the Beginning 
Above K'AN THE ABYSMAL, WATER
Below CHEN THE AROUSING, THUNDER

The name of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth–hence the meaning, "difficulty at the beginning. " The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulties. The lower trigram Chen is the Arousing; its motion is upward and its image is thunder. The upper trigram K'an stands for the Abysmal, the dangerous. Its motion is downward and its image is rain. The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.

The Judgment

	利 建 侯	勿 用 有 攸 往	利 貞	元 亨	屯

DIFFICULTY AT THE BEGINNING works supreme success,
Furthering through perseverance. 
Nothing should be undertaken. 
It furthers one to appoint helpers. 

Times of growth are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form. Everything is in motion: therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a man's fate to undertake such new beginnings, everything is still unformed, dark. Hence he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance.

The Image

	君 子 以 經 綸	雲 雷 屯	象 曰

Clouds and thunder:
The image of DIFFICULTY AT THE BEGINNING. 
Thus the superior man
Brings order out of confusion. 

Clouds and thunder are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too the superior man has to arrange and organize the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find one's place in the infinity of being, one must be able both to separate and to unite.

Lower line

	利 建 侯	利 居 貞	磐 桓	初 九

Nine at the beginning means:
Hesitation and hindrance. 
It furthers one to remain persevering. 
It furthers one to appoint helpers. 

If a person encounters a hindrance at the beginning of an enterprise, he must not try to force advance but must pause and take thought. However, nothing should put him off his course; he must persevere and constantly keep the goal in sight. It is important to seek out the right assistants, but he can find them only if he avoids arrogance and associated with his fellows in a spirit of humility. Only then will he attract those with whose help he can combat the difficulties.

Second line

	十 年 乃 字	女 子 貞 不 字	匪 寇 婚 媾	乘 馬 班 如	屯 如 邅 如	六 二

Six in the second place means:
Difficulties pile up. 
Horse and wagon part. 
He is not a robber;
He wants to woo when the time comes. 
The maiden is chaste,
She does not pledge herself. 
Ten years–then she pledges herself.

We find ourselves beset by difficulties and hindrances. Suddenly there is a turn of affairs, as if someone were coming up with a horse and wagon and unhitching them. This event comes so unexpectedly that we assume the newcomer to be a robber. Gradually it becomes clear that he has no evil intentions but seeks to be friendly and to offer help. But this offer is not to be accepted, because it does not come from the right quarter. We must wait until the time is fulfilled; ten years is a fulfilled cycle of time. Then normal conditions return of themselves, and we can join forces with the friend intended for us.

Using the image of a betrothed girl who remains true to her lover in face of grave conflicts, the hexagram gives counsel for a special situation. When in times of difficulty a hindrance is encountered and unexpected relief is offered from a source unrelated to us, we must be careful and not take upon ourselves any obligations entailed by such help; otherwise our freedom of decision is impaired. If we bide our time, things will quiet down again, and we shall attain what we have hoped for.

Third line

	往 吝	君 子 幾 不 如 舍	惟 入 于 林 中	即 鹿 無 虞	六 三

Six in the third place means:
Whoever hunts deer without the forester
Only loses his way in the forest. 
The superior man understands the signs of the time
And prefers to desist. 
To go on brings humiliation. 

If a man tries to hunt in a strange forest and has no guide, he loses his way. When he finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace. Therefore the superior man, discerning the seeds of coming events, prefers to renounce a wish rather than to provoke failure and humiliation by trying to force its fulfillment.

Fourth line

	往 吉 無 不 利	求 婚 媾	乘 馬 班 如	六 四

Six in the fourth place means:
Horse and wagon part. 
Strive for union. 
To go brings good fortune. 
Everything acts to further. 

We are in a situation in which it is our duty to act, but we lack sufficient power. However, an opportunity to make connections offers itself. It must be seized. Neither false pride nor false reserve should deter us. Bringing oneself to take the first step, even when it involves a certain degree of self- abnegation, is a sign of inner clarity. To accept help in a difficult situation is not a disgrace. If the right helper is found, all goes well.

Fifth line

	大 貞 凶	小 貞 吉	屯 其 膏	九 五

Nine in the fifth place means:
Difficulties in blessing. 
A little perseverance brings good fortune. 
Great perseverance brings misfortune. 

An individual is in a position in which he cannot so express his good intentions that they will actually take shape and be understood. Other people interpose and distort everything he does. He should then be cautious and proceed step by step. He must not try to force the consummation of a great undertaking, because success is possible only when general confidence already prevails. It is only through faithful and conscientious work, unobtrusively carried on, that the situation gradually clears up and the hindrance disappears.

Upper line

	泣 血 漣 如	乘 馬 班 如	上 六

Six at the top means:
Horse and wagon part. 
Bloody tears flow. 

The difficulties at the beginning are too great for some persons. They get stuck and never find their way out; they fold their hands and give up the struggle. Such resignation is the saddest of all things. Therefore Confucius says of this line: "Bloody tears flow: one should not persist in this. "