Zun hexagram (Zhen below, Kan above)

屯：元亨利貞，勿用有攸往，利建侯。

The Hexagram Statement of the Zhun hexagram says: Zhun, beginning with the primordial and proceeding smoothly, it is favorable to maintain correctness; it is not suitable to act hastily in going forward, but it is favorable to establish feudal states and princes.

屯者，不能伸舒之意。坤之初交於乾之初，得震，剛柔之始交也。剛柔始交，方欲有為，乃遇險而難生焉，則不能伸舒矣。震動在下，坎險在上，是能動乎險中矣。動乎險中，則操縱之機猶在我而不為人所盡制焉，故得元亨。在險則宜守正，正者萬世不易之常道，處險處夷皆不可須臾離者。在險而有不正焉，則所以速其禍而險愈甚矣，故尤所當戒。

"Zun" means inability to extend or unfold. The first line of the K'un hexagram combines with the first line of the Qian hexagram to form the Zhen hexagram, which represents the initial meeting of yang and yin. At the beginning of this meeting, there is a desire to act, but encountering obstacles leads to difficulties, thus resulting in an inability to extend. Zhen represents movement at the lower position, while Kan represents danger at the upper position, indicating the ability to act within danger. Being able to act within danger means that the initiative of advancing or retreating remains in one's own hands, so one is not entirely controlled by others, hence "original prosperity." When in a dangerous situation, one should adhere to the correct path—"correctness" is the constant way throughout all generations. Whether in a dangerous situation or a smooth one, one must never depart from it. If one is in a dangerous situation yet acts incorrectly, it will accelerate one's own misfortune, deepening the danger even more. Therefore, it is especially important to be cautious and vigilant.

雷雨之動滿盈，則晦冥震撼之勢方殷，而驅除平定之道誠難措手，故勿用有攸徃。當此天運草昧之初，混亂漫散，未有綂一，英雄豪傑欲起而救之，必利於建侯焉。建侯則名分已定，而恩威激勸者有其人矣，濟屯之道莫先於此。自古有為之君，當屯難之世，披荊棘，歴險阻，至於不遑寢食而始克有濟焉。勿用有攸往，則不可輕以有為；而建侯則又不可安於無為焉，先後緩急固有其幾而不可失也。經綸治絲之事，君子拯屯，順時勢、相機宜而為之也。

The Commentary on the Judgment says, "The movement of thunder and rain is full and overflowing." This refers to a time when the dark and turbulent forces are at their height, and the path to eliminate calamities and pacify the world is truly difficult to find, hence it says, "Do not act in any direction." At the beginning of a new era, when things are chaotic and in a state of confusion, the world is not yet unified. Heroes and virtuous men who wish to rise up and save the situation must first "establish feudal lords." By establishing the feudal system, the distinctions of rank and position are determined, and those who apply rewards and punishments, encourage and motivate can find their proper roles. There is no remedy for the difficulties of the time more important than this. Since ancient times, virtuous rulers who faced the difficulties of the time have cut through thorns and brambles, endured hardships and dangers, and worked so hard that they had no time to sleep or eat, only then could they achieve success. Saying "Do not act in any direction" means that one should not act rashly with great movements; saying "It is advantageous to establish feudal lords" means that one should not remain inactive. What should be done first and what should be done later, whether to act quickly or slowly, there is a key to it, and once lost, it cannot be recovered. "Jinglun" originally refers to the work of sorting out silk threads. The gentleman who saves the difficulties of the time is precisely acting in accordance with the situation and seizing the right opportunity.

初九當屯之初，時方難為，上應六四則險陷之爻，而勢又不可以輕動，故有盤桓難進之象。當屯初而遇險陷，固不可不居貞，而初九陽剛得正，又有能居貞之象。君子行一不義、殺一不辜而得天下不為，行一不義、殺一不辜而得免於死亦不為，何所往而可離於正乎。以此得正方亨之陽徳，而處卦之最下，則能以貴下賤，得民心而可以濟屯矣，故利建侯。

At the beginning of the hexagram, the line 'Initial Nine' is in the early stage of difficulty and hardship, where it is not easy to take action. It corresponds to 'Six in the Fourth,' which is also in a dangerous position. The situation does not allow for rash moves, hence the image of 'Pánhuán'—hesitation and difficulty in advancing. At the very beginning of the difficulty, encountering further danger, one cannot help but remain upright and self-restrained. The line 'Initial Nine' is yang and occupies the correct position, thus embodying the image of uprightness. A gentleman would not do an unjust deed or kill an innocent person even if he could gain the world; he would not do it even if it could save his life. Where can one go to escape from this 'uprightness'? By possessing the virtue of yang, which is open and harmonious, and yet being in the lowest position of the hexagram, he can humble himself and win the people's support, thus being able to relieve the difficulty. Therefore, the line statement says 'It is advantageous to establish a feudal lord.'

六二上應九五，乃其正應之君也；下乗初九，乃強暴之寇也。當屯之時，事方難為，五在險中，力又不足以援二，故二動不能伸舒，邅回不進而乗馬班如焉。班如，但列為班行定處而不能進之象。初九非為二之害也，求與為婚媾耳。二柔順中正，女子守貞之象也，守貞則不字於初矣。至於十年之久，則數窮理極而字於五。字，許嫁，為臣服之義也。竇融終舍隗囂而歸於光武，其時其事皆類此。

Six in the Second is in harmony with Nine in the Fifth above, and Nine in the Fifth is its rightful sovereign. However, below, it is overpowering Nine at the Beginning, which is the aggressive enemy. In times of difficulty and obstruction, things are hard to manage. Nine in the Fifth is itself in danger and lacks the strength to rescue Six in the Second. Therefore, Six in the Second cannot move forward, it circles and hesitates, unable to advance, which is called 'riding horses in disorder'. 'Disorder' refers to being arranged in a line but unable to move forward. Nine at the Beginning does not intend to harm Six in the Second, but merely wishes to form a marriage. Six in the Second is gentle and upright, symbolizing a virtuous woman who remains chaste. She does not agree to marry Nine at the Beginning. Only after ten years, when the time has run out and the matter has reached its conclusion, does she agree to marry Nine in the Fifth. 'To be betrothed' means to be promised in marriage, symbolizing submission to the sovereign. During the Eastern Han dynasty, Dou Rong eventually abandoned Wei Ao and submitted to Guangwu Emperor, his situation and experience were similar to this line.

六三陰柔不中不正，無濟屯之才徳者也。上無應與而切近於險陷，其時其勢又難為也，於是而不動可也。三居動體之極，而性又為輕動者也。以如此之才徳，當如此之時勢，而欲輕動以濟屯焉，則為逐鹿無虞人以導之而陷入林中之象。君子見幾舍之勿逐可也，若往而逐之，屢舉而屢無成，徒取羞吝而已。殷浩北伐，有類此爻。

Six Three isyin softness and neither central nor proper, lacking the ability and virtue to relieve difficulties. There is no support above it, and it is closely adjacent to dangerous terrain, so the situation is unfavorable for action. At this time, it is appropriate to remain inactive. However, Six Three is at the top of Zhen, which represents movement, and its nature is impetuous. With such ability and virtue, encountering such a situation, if it still acts hastily to relieve difficulties, it would be as the line statement says, 'Chasing a deer without a forest official'—chasing a deer without a guide from the forest, resulting in being trapped in the deep woods. The gentleman sees the signs and refrains from pursuing; if he does pursue, he will repeatedly attempt and repeatedly fail, bringing only disgrace and regret. The northern campaigns of Yin Hao of Eastern Jin, which failed year after year, are exactly similar to this line.

六四居陰得正，上承九五，當濟屯之責任者也。陰柔才弱，不能獨濟，為乗馬班如之象。下應初九，陽剛得正，有過人之才徳者也，求親斯人，與之同往，則吉而無不利矣。得人者昌，失人者亡，四知求初相與有為，可謂明也已矣。

Six in the Fourth holds a yao in a yin position and is in the correct place, taking up the responsibility of rescuing and alleviating the difficulties. However, being yin and weak, it cannot accomplish the task alone, so it also shows the image of 'riding horses in a disorderly manner'. It relates downward to Nine at the Beginning, which is a yang yao in the correct place, representing a person of exceptional talent and virtue. Six in the Fourth approaches this person and goes together with him, thus resulting in good fortune and no disadvantages. Gaining talented people leads to prosperity; losing them leads to ruin. Six in the Fourth understands the need to seek out Nine at the Beginning and work together, which can be considered wise.

坎為水，有膏澤之象。九五坎體而陷於險中，為屯其膏澤而不得下於民者也。五之所為，於道或未盡焉。若能惇典庸禮、命徳討罪，允合乎天命人心之正，則一徳所及，逺近協服，小人安能陷之而使屯其膏乎，故《象》言其施未光，葢深不足於五也。當是時，若小貞之則可得吉，若大貞之則凶立至矣。小貞則小有所為而不失其正也，大貞則必去小人之陷已而欲大有所為也。魯昭公自取出亡，則凶之驗也。

In the hexagram, Kan represents water, symbolizing benevolent grace and nourishment. The Nine in the Fifth is situated within the body of Kan, yet finds itself in a perilous situation, which reflects the state of benevolent grace being restrained and unable to reach the people. The conduct of the Nine in the Fifth may still lack completeness in principle. If he could uphold the established norms and follow the rites as described in the Book of Documents, appointing virtuous individuals and punishing the guilty, and truly aligning with the will of heaven and the hearts of the people, then the benevolent influence of his virtue would extend far and wide, and the wicked would not be able to harm him or block the flow of his grace. Therefore, the Image Commentary says, "The grace is not yet extensive," indicating a deep dissatisfaction with the Nine in the Fifth. At that time, maintaining righteousness on a small scale could bring good fortune, but attempting great actions would immediately lead to misfortune. "Small uprightness" refers to making some efforts without losing righteousness, while "great uprightness" implies the necessity to eliminate those who harm oneself and to take bold action. Duke Zhao of Lu's attempt to remove the Ji family resulted in his own exile, which is an example of "great uprightness leading to misfortune."

上六處屯之終、險之極，屯終則時可濟，險極有出險之理，若以剛陽之才處之，濟之如反掌耳。上六陰柔，明不足以有見，才不足以有為，愈見其屯而險也，故有乗馬班如、泣血連如之象。至是而已不能濟，必有濟之者矣，若上六者將為人所有焉，故曰何可長也。

The Sixth at the Top is located at the end of the difficulty of the initial situation and at the peak of danger. When the initial difficulty reaches its end, the situation could still be salvaged; when danger is at its height, there should be a way to escape it. If a strong and active person were to take this position, rescuing the initial difficulty would be as easy as turning over one's hand. However, the Sixth at the Top is yin and weak, lacking the insight to understand the situation and the ability to act effectively, thus making the difficulty and danger even more pronounced. Therefore, there is the image of 'riding horses in hesitation, crying blood continuously'—a symbol of hesitation and continuous sorrow. At this point, he himself is powerless to save the situation, and someone else must inevitably come to the rescue. People like the Sixth at the Top will eventually be taken care of by others, so the Image Commentary says 'how can this situation last long?'

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。

The Hexagram Statement of 《Meng》 says: In a state of confusion, there is smoothness. It is not I who seek the confused child, but the confused child who seeks me. If he asks once, I will tell him. If he asks again and again, it is a sign of disrespect, and I will not tell him. It is advantageous to maintain uprightness.

蒙與明相反，蒙昧而不明也。山下有險，則迷於所向矣；險而止，則懐險心而怠於問學矣，皆所以為蒙也。蒙之可亨，理義之心開而可以至於明矣。此由九二之道可以發人之蒙，而所以發之者，又得其時之中也。九二以剛中之徳，與六五之童蒙正相應，非二求五，乃五求二，學者教者之志自相應也。求之者其心虛以誠，則應之者亦樂以成其美矣。

"Mont" is the opposite of "ming," meaning ignorance and confusion. The hexagram "Mont" consists of the upper trigram Gèn (Mountain) and the lower trigram Kǎn (Water), representing a mountain beneath a dangerous situation, causing people to lose their way. When encountering danger, one may stop and hesitate, harboring fear and reluctance to seek knowledge. These factors all contribute to "Mont." Ignorance can be beneficial because once the mind is opened to principles and righteousness, it can lead to clarity. This requires the actions of the Nine in the Second (Nine Two) to enlighten others' ignorance. The method by which Nine Two enlightens is precisely in accordance with the principle of maintaining balance at all times. Nine Two possesses the virtue of being strong, upright, and centered. It resonates with the "childlike ignorance" of the Six in the Fifth (Six Five). It is not Nine Two seeking Six Five, but rather Six Five seeking Nine Two. The learner and the teacher naturally align in their intentions. The learner approaches with an open and sincere heart, and the teacher willingly fulfills the learner's sincere wishes.

凡筮蓍求神，其初筮則無有不誠者，若再三則輕瀆而失其誠矣。五之求二有初筮之誠，二則告之；再三則為瀆，瀆則二不告矣。求之者其心專，應之者當其可，二之發蒙可謂得時中之道矣，此蒙之所以亨也。二可謂誨人不倦之聖賢，五亦有希賢希聖之志者矣。

Whenever using the yarrow stalks to divinate and consult the spirits, the first inquiry is always sincere and respectful; if one asks again and again, it becomes careless and loses sincerity. When the line Six in the Fifth seeks the line Nine in the Second, she brings the same sincerity as the first divination, and the Nine in the Second tells her. But if she asks repeatedly, it becomes careless, and then the Nine in the Second no longer tells her. The person seeking guidance is focused in mind, and the one giving the answer is at the right time to teach. The Nine in the Second enlightens the ignorant in this way, which is to follow the principle of maintaining the middle path at all times. This is why the hexagram "Obstruction" is smooth and unimpeded. The Nine in the Second can be considered a sage who never tires of teaching, and the Six in the Fifth is a person who sincerely aspires to be like the virtuous and the sages.

教之而不以正，則所知所行差之毫釐、謬以千里，非聖賢以人事天之學問也。堯舜之精一，孔門之擇善固執、格致誠正，程朱之居敬窮理、知行並進，皆聖賢大中至正之道也。當童蒙之時而養之以正，則可以至於聖人矣，故為作聖之功。山下出泉，未有所歸，亦蒙之象也。泉之出必放乎四海，君子之果行似之；必盈科而後進，君子之育徳似之。

If people do not follow the right path, even a slight deviation in their knowledge and actions will lead to great errors, and they will not be engaging in the study of the sages, which is to devote oneself entirely to human affairs in serving Heaven. The "惟精惟一" passed down from Yao and Shun, the Confucian emphasis on choosing the good and adhering to it, as well as the practices of investigating things, extending knowledge, sincerity of intent, and rectifying the mind, and Cheng Yi and Zhu Xi's teachings of maintaining reverence and thoroughly investigating principles, all represent the great and correct path of the sages. If one cultivates a child during his early years along the right path, he can attain the level of a sage. Therefore, the Commentary on the Judgment calls it "the effort to become a sage" — the practice of achieving sainthood. A spring gushing forth from beneath a mountain, without yet having a destination, is the image of "Mont" (childhood). A spring must flow into the four seas, just as a gentleman decisively follows the right path. A spring must fill each depression before it can proceed further, just as a gentleman cultivates virtue step by step.

初六以陰居下，稟賦之昏弱、人品之卑下，則蒙之甚而不可不發也。又當發蒙之初，法不可以不正，故利用刑人。用刑人，《書》所謂撲作教刑也。又當暫止其刑而涵育優柔，使以漸而入於善焉，為用說桎梏。桎梏固刑之類也，用刑之嚴而過於束縛，亦桎梏之象也。用說之，則立法固為甚嚴，而用法則又濟之以寛，使學之者既有嚴憚恐懼之心，而又有樂於進修之志，可謂善發蒙矣。若一於嚴，則情所難堪，聒之以明之所難知，驅之以力之所難行，為教之失其道而無益於蒙者矣，故往吝。

The line 'Initial Six' refers to a yin line in the lowest position. It represents a person of weak nature and low status, deeply in the dark and needing guidance. At the very beginning of enlightenment, the rules must be properly established, hence the line statement says 'use punishment to educate'. The term 'punishment' refers to the method described in the 'Book of Documents · Shun's Classic' of using a bamboo rod as a means of education. However, at the same time, punishment should be temporarily suspended to allow for a more lenient and patient cultivation, enabling the person to gradually move towards goodness. This is expressed as 'using words to release the shackles'—the shackles being a type of punishment. If punishment is too severe and the person is overly restrained, it is also like being shackled. 'Releasing' means that although laws should be strict, when applying them, they should be tempered with leniency, so that the learner has both a sense of reverence and fear, as well as a willingness to study and progress. This is called effective enlightenment. If one is overly strict, human feelings will be hard to bear: using difficult-to-understand principles to bother him and forcing him to do things beyond his capacity is a failure in teaching, offering no benefit to enlightenment. Therefore, it says 'going forward leads to regret'—this path will inevitably lead to hardship and regret.

九二當發蒙之任，剛而得中，為包容眾蒙之象。包容之，則往者不追，來者不拒，以是心至斯受之而已，隨才成就而不過求皆在其中矣。以陽應陰，來為納婦吉；以下任上事，為子克家。爻具此象，關於世教之大，故聖人歴言之。凡卦爻取象，善可為訓者則詳言之，而畧其所次焉。

Nine in the Second position bears the responsibility of enlightening the ignorant, is strong and vigorous, and resides in the center, symbolizing the capacity to embrace many ignorant individuals. Being able to embrace means not rejecting those who come and not pursuing those who go, welcoming them with an open heart. It allows each person to develop according to their own nature without excessive demands, all contained within the concept of 'encompassing.' With a yang line responding to a yin line, it is said 'nuptials are auspicious'—marriage is favorable. Also, since it is in a lower position yet bears the responsibility of the upper, it is said 'the son can uphold the family'—the son can sustain the family business. This line encompasses these symbolic meanings, relating to the great aspect of worldly education and guidance, so the sage explains them all. Whenever a hexagram line takes a symbolic meaning, if there is a good moral teaching, it is explained in detail, while the less important aspects are omitted.

六三以陰不中正而應上九不正之陽剛，是女之見金夫而不有其身之象也。上九以不正居上，是無徳善而徒以財自右者也，為金夫之象。女之從之，則亷恥之道喪而同人類於禽獸矣，天下之至蒙莫甚於此，而可以為戒者也，何利之有。

Six in the Third, though a yao of yin, is not in the center or in the correct position, yet it responds to Nine at the Top, which is an improperly positioned yang. This is like a woman who loses her virtue and follows a wealthy man. Nine at the Top, being in an improper position at the top, represents a man who lacks virtue and relies solely on wealth to elevate himself, hence called 'the golden husband.' When a woman follows him, she loses her sense of integrity and becomes like an animal. The deepest ignorance in the world is this, and it serves as a warning. What benefit can there be in such a situation?

六四以陰居陰，重陰而又不中，則為蒙之甚矣。下不應於二，上不應於上，遠於陽剛而無以發其蒙，為困於蒙矣。自是其愚蒙而不親近君子以開啟之，可吝之甚也。聖人以困蒙之吝為獨遠，實謂非其資稟之下，而由其遠賢以自棄也。以見人性皆善，聖人可學，雖昏愚之至而善反之，至於知之成功而為一焉，則與生知安行者同歸矣，其垂訓之意遠矣哉。

Six in the Fourth holds a yao of yin in a yin position, surrounded by heavy yin softness and not occupying the center, thus the darkness becomes even deeper. It does not connect downward with Nine in the Second, nor upward with Nine at the Top. It is far from yang strength and has no way to enlighten its own ignorance, hence 'being trapped in ignorance'—being confined by darkness. Thinking that being ignorant is not a problem and refusing to approach the virtuous to enlighten oneself, this is truly regrettable. The sage attributes 'the hardship of being trapped in ignorance' to 'being alone distant'—being alone distant from yang strength. What this really means is that this is not due to his low innate ability, but rather his own distance from the virtuous and self-abandonment. From this we can see that human nature is originally good, and the sage is something that can be learned; even if one is extremely foolish, as long as one sincerely reflects on oneself, when one understands the principles and achieves accomplishments, the two will eventually align, and thus reach the same destination as those who are born with knowledge and act naturally. The intention of the sage in leaving this admonition is indeed profound.

六五虛中以應九二之陽剛，是純真之本質未散，而委心聽順、受教於君子也，《書》所謂能自得師者也，希賢希聖希天皆其所優為者也，故吉。上九以陽剛居上，治蒙過剛，為擊搏於蒙之象。進人不顧其安，使人不顧其誠，其施之悖，求之拂，反為害矣，教者不利如此。為寇但御學者之寇可也，凡外誘之私蔽其明而亂其真皆寇也，為去其私而使全其善，禦寇之義也。學之教之固多術，而皆所以禦寇也。上九非能禦寇者，聖人以其失在於為寇，故以此義訓之，以此剛而禦寇，則教者學者皆得其道而順矣。

Six in the Fifth is empty and sincere in responding to Nine in the Second's yang strength. This reflects the purity of his nature still intact, his willingness to give his heart and submit to the guidance of the gentleman, which is exactly what the Book of Documents, Zhonghui's Mandate, says: "Being able to find a teacher on one's own." To emulate the virtuous, the sage, and the heavenly way are all things he finds easy to do, hence it is said "auspicious." Nine at the Top, with yang strength at the very top of the hexagram, governs the confused with excessive rigidity, becoming an image of one who harshly attacks confusion. He promotes people without considering whether they can be settled, drives people without considering whether they are sincere, and his actions contradict reason, leading to constant opposition. This becomes a source of harm, and the disadvantage for the teacher lies here. The line statement says, "Not advantageous to be a bandit, advantageous to defend against bandits": one only needs to defend the student against the "bandits" within him. All external temptations that obscure his clarity and disturb his innocence are called "bandits"; removing these desires and preserving his goodness is the meaning of "defending against bandits." Although methods of teaching and learning may vary, they are all used to resist these "bandits." Nine at the Top is not someone who can defend against bandits, but the sage uses this meaning to admonish him because his mistake lies in himself becoming the "bandit." If this strength is used to resist the real bandits, then both the teacher and the learner will follow the right path smoothly.

需：有孚，光亨，貞吉，利涉大川。

The Hexagram Statement of 《Need》 says: When waiting, maintaining sincerity in heart will lead to brightness and smoothness; upholding correctness brings auspiciousness, and is favorable for crossing a great river.

需，須也，待之義也。坎險在前，乾以剛健臨之，剛健則事有定見、處有定力，不遽進以陷於險，待之義也。其運用之機在我，可不至於困窮矣，陷於險中則為困窮。需之所貴在於有孚，以誠心而需，則其心光明而道可亨通；心或不誠，安得光明，何能致亨。

"Xu" means waiting. A dangerous situation (Kan) is blocking the way ahead, and Qian (Heaven) faces it with strength and vigor. Being strong and resolute means having firm opinions and steady determination when dealing with matters, not acting rashly and thus falling into danger. This is the meaning of "waiting." When the initiative is in one's own hands, one does not fall into hardship; only when one falls into danger is there true hardship. The most valuable aspect of "Xu" is "having sincerity" — maintaining integrity in one's heart. Waiting with sincerity brings clarity of mind and smooth progress; if the heart is not sincere, how can there be clarity, and how can there be success?

人之所需，固有其心有孚而不得為貞者。有孚而貞，則誠心為禮而無非禮之禮，誠心為義而無非義之義，合於犬中至正之道矣。如孔子之待價、孟子之待招，則貞之至也；其它沮溺荷莜之類，高尚之過而至於絶人逃世焉，心固有孚而貞則未也。

What people await is originally something that may have sincerity but not be considered 'upright and true'. If one has both sincerity and uprightness, then it is sincerity in performing rituals without false rituals, sincerity in acting rightly without false righteousness, thus conforming to the great principle of the mean and the ultimate correctness. For example, Confucius awaited someone who could recognize value, and Mencius awaited proper summons in accordance with ritual, which is the ultimate expression of uprightness. As for figures like Chang Ju, Jie Ni, and the old man carrying the bamboo basket, they were overly reclusive, cutting off human relations and avoiding worldly affairs; although they had sincerity in heart, they had not yet reached the level of uprightness.

卦之九五以中正之徳而居天位，則徳與位稱，道可大行，為有孚光亨貞吉之象也。需之為用，出處之節、應機之宜，其道廣大精微，非時中之君子未能與於斯焉。需之以貞，則有所不為矣；利涉大川，可以大有為也。孟子言枉已者未有能正人者也，況辱已以正天下乎；又曰天下溺，援之以道，子欲手援天下乎。此亦貞吉涉川之義也，窮理守義之學至，則可以用需矣。

In this hexagram, the Nine in the Fifth occupies the position of the Son of Heaven with the virtue of being both central and upright, matching virtue with position, thus enabling the way to be greatly promoted. This is exactly the image of "having sincerity, bright success, and uprightness leading to good fortune." The application of "Need" involves the proper balance between taking office and retirement, and the appropriate timing for action. This principle is vast and subtle, something that cannot be participated in by those who merely follow the middle path at all times. By upholding uprightness and waiting, one refrains from certain actions. Saying "favorable for crossing a great river" indicates the potential for great achievement. Mencius said: those who bend themselves have never been able to correct others; how much more so would one who humiliates himself to correct the world? He also said: when the people are drowning, one should rescue them with the Way; would you not rather lift each person up with your hands? This is precisely the meaning of "uprightness leading to good fortune" and "crossing the river." Only when one thoroughly understands principles and upholds righteousness can one truly apply the concept of "Need."

雲上於天，亦需之象也，待其自雨耳。事固有當需者，君子自養以待之而已，如諸葛孔明隠於南陽，非先主三顧之誠，則有自養以待時而已，此酒食宴樂之義也。他事亦有當需者，當需而不需焉，則為過動；不當需而需焉，則為怠緩，需之道未易言也。

The Image Commentary says, "Clouds rising to the sky," which is also the image of the hexagram "Need." The clouds have already risen to the heavens, waiting only for themselves to bring rain. There are things in life that naturally require waiting; the gentleman can only cultivate himself in order to wait for the right time. For example, Zhuge Liang, who lived in Nanyang in seclusion, if there had not been Liu Xianzhu's three visits to his thatched cottage with sincere intentions, he would have merely cultivated himself and waited for the right opportunity. This is what the Image Commentary means by "the gentleman cultivates himself with food, music, and joy." There are also other things that require waiting; if one acts too soon when waiting is needed, it is overstepping; if one waits when there is no need to, it is laziness and slowness. The principle of "Need" is not easily explained.

初九需于郊，則遠於險難矣；利用恆，則終不變其所守矣。郭林宗、申屠蟠可以當之。孔子之歴聘諸國，仕止久速應以神化之道，人莫之能測，莫之能制，則需郊用恆之大者也，無咎不足言矣。九二需于沙，沙近水所有之物，需于沙，去坎險不遠矣。人臣以身任國家之利害，其跡危厲者似之，豈能免於言語譏謗之傷乎。二以剛中之道處之，以寛裕之誠，則可以免於患害而終吉矣。唐徳宗欲易太子，李泌身當其事，雖有危言之及，卒能定天下之大計而得免於害，此爻似之。

Chu Jiuzhou "Xu Yu Jiao" —— waiting in the suburbs means being far from danger; "Using the principle of constancy" means always maintaining one's own conduct. The Eastern Han scholars Guo Linzong and Shentu Pan can be considered to embody this line. As for Confucius traveling through the states, his actions of taking office, retreating, staying long, or leaving quickly were all in accordance with the subtle and changeable ways of the Dao. Others could not guess or control them, which is the ultimate expression of "Xu Yu Jiao" and "Using the principle of constancy," making the words "no blame" insignificant. Jiuer "Xu Yu Sha" —— sand exists only near water, waiting on the sand means being close to the danger of the坎 (water). A minister who bears the country's interests and dangers is just like this line, where one cannot escape the harm of verbal criticism. Jiuer, by maintaining a strong and balanced position, and responding with sincerity and tolerance, can avoid harm and ultimately achieve good fortune. Emperor Dezong of the Tang Dynasty wanted to replace the crown prince, and Li Bi personally took on this responsibility. Although he faced accusations that endangered his life, he ultimately settled the great matter of the country and avoided harm, which is exactly similar to this line.

九三迫近坎水，則需于泥之象，已及於危難矣。其時其地則切比於災，而三之過剛不中，又所以速其災也。至惡者亦可反而為至善矣，況三之剛正者乎，若能敬慎則善之善者矣，何寇之可憂乎。三能敬修其徳，是以過人之資而潛心於聖賢之學也，但可不敗而不能如二之終吉何也，時甚難而為力不易者也。六四已入於險而身處殺傷之地矣，為需于血之象。坎之陰爻有穴之象，以柔居柔而得其正，順而聽之，終能免害者也，是能出自穴矣，四可謂幾死而復得生者也。處危難之道，以過於剛而速禍，君子不為也；以過於柔而免禍，君子不為也。君子守吾之正而已，守其正而免於害，固其所也；不幸而至於殺身焉，君子不恤也。

Nine in the Third is close to Kan water, which represents the image of 'needing to be in mud,' indicating that it has already reached a dangerous situation. The timing and position of Nine in the Third are adjacent to calamity, and since Nine in the Third is overly strong and not in the middle, it further accelerates the coming of disaster. Even the worst person can turn into the best, let alone Nine in the Third, who is inherently upright. If it can be respectful and cautious in its conduct, then it would be even better, so what calamity is there to worry about? Nine in the Third can be respectful and cautious in cultivating virtue, which is using an extraordinary quality to devote itself to the study of sages. However, it can achieve success without failure, but cannot reach the ultimate good fortune like Nine in the Second. Why is that? Because the situation is extremely difficult, and effort is not easy. Six in the Fourth has already entered danger, being in a situation where it may be injured, hence the image of 'needing blood.' The yao of Kan has the image of a cave; Six in the Fourth, with a yin yao in a yin position and in the correct place, follows the trend and lets things take their natural course, ultimately being able to avoid harm. This is called 'emerging from the cave.' Six in the Fourth can be said to be almost dying but surviving. The way to deal with danger is: because of excessive strength leading to disaster, the gentleman does not act; because of excessive weakness leading to avoiding disaster, the gentleman also does not act. The gentleman only maintains his correct path. To maintain the correct path and avoid disaster is natural; if unfortunately leading to death, the gentleman does not mind.

九五以陽剛中正而居尊位，是有君徳而盡君道者也。君徳厚而君道盡，至是則有自養以待天下之治安而已，酒食自養之象也。五之所當自養者，非以逸豫而已也，廣求賢俊，布諸左右，論思啟沃，涵育氣質，薰陶徳性而已矣。如五之中正，若無待於自養矣，禹之告舜曰無若丹朱傲，惟慢逰是好；舜之命其臣亦曰汝亦昌言，又曰臣作朕股肱耳目，此皆不自聖而汲汲於自養者也。若一念怠惰，則聖反為狂，四海困窮，天祿永終矣，可不戒哉。

The Nine in the Fifth, with its yang strength, uprightness, and position of honor, is a person who possesses both the virtue of a ruler and fulfills the duties of a ruler. When one has deep virtue and has fully carried out the duties of a ruler, one reaches a point where one can only cultivate oneself in order to await the peace of the world. This is the meaning of the line statement "needing wine and food" — an image of self-cultivation through sustenance. The self-cultivation required by the Nine in the Fifth is not indulgence in ease and comfort, but rather widely seeking out virtuous talents and placing them by one's side, to discuss and contemplate together, to infuse the ruler's mind with good words, and to cultivate one's temperament and nurture one's virtue. Since the Nine in the Fifth is so upright and just, it might seem unnecessary for it to cultivate itself. However, the great Yu warned King Yu: do not be like Dan Zhu, who was arrogant and preferred idleness and wandering. King Shun also appointed his ministers and said: you should speak freely and earnestly, and said: ministers are like my hands, feet, ears, and eyes. These are all expressions of not considering oneself perfect and urgently cultivating oneself. If one even has a single thought of slackness, a sage can become a madman, the world becomes destitute, and the heavenly grant of position will forever end. How can we not be vigilant?

上六以陰柔居險極，無出險之才，已陷而入于穴矣。不速之客，不召之客也；三人，下三陽也。乾三陽本在上之物，以見險而需，今需極相時而上進矣。上六若能敬之，則藉君子之拯而可以出險矣，故終吉。居卦之上，無職位者也，與九三居下之上為應，似為失矣，然志在出險而非僥倖以求進也，故無大失。言未大失，則已有失矣。君子之處險陷，寧身被困辱而不狥人以非禮之恭，上六敬之而免禍，聖人亦未深許之也。

The sixth line at the top is a yin and flexible line situated at the peak of danger, lacking the ability to escape from peril, and has already fallen into a cave. The line statement refers to "a guest who comes without being invited," meaning someone who arrives without prior invitation; "three people" refers to the three yang lines in the lower trigram. The three yang lines of Qian are originally supposed to be in a superior position, but because they have seen danger, they have temporarily held back. Now, having reached the extreme, they have determined the right moment to move upward. If the sixth line can show respect to them, it can rely on the strength of the gentleman to save itself from danger, hence it says "eventually good." The sixth line is at the very top of the entire hexagram, meaning it has no official position; it corresponds with the third line of the lower trigram, which seems to be a loss of dignity. However, its intention is to escape from danger, not to seekby chance (侥幸 means侥幸, which is a term for侥幸, meaning to take advantage of luck or chance) advancement, so the image commentary says "it has not suffered a great loss." Since it is said "it has not suffered a great loss," it is clear that there is still some loss. A gentleman in a dangerous situation would rather suffer hardship and disgrace than use improper respect to flatter others. The sixth line avoids disaster through respectful behavior, but the sage does not strongly approve of it.

訟：有孚窒惕，中吉，終凶。利見大人，不利涉大川。

The Hexagram Statement of the卦讼 says: In times of dispute, although there is sincerity, it is obstructed, leading to a state of caution and apprehension. It is auspicious to stop the dispute halfway, but inauspicious to fight it to the end. It is favorable to meet a great person, but unfavorable to cross a great river.

訟，爭辯也，以惡逆相及者也。堯言其子之惡曰嚚訟，則訟為惡逆可知矣。卦以坎遇乾，上以剛暴制其下，下以險機伺其上，又已險而彼健，皆以惡逆相加者也；又內險而外健，是習為惡逆者也。

"Litigation" refers to contention, which is a mutual confrontation characterized by hostile and rebellious attitudes. Yao once described his son Dan Zhu's wickedness as "yin讼" — meaning foolish and fond of quarrels, showing that "litigation" itself is a form of hostility and rebellion. This hexagram has a Kan (Water) below and a Qian (Heaven) above. The superior force uses strength and cruelty to suppress the inferior, while the inferior uses cunning and deceit to scheme against the superior. It is also a case where the inferior is deceitful and the superior is strong, with both parties engaging in hostile and rebellious behavior. Moreover, the inner nature is deceitful while the outer appearance is strong, indicating that hostility and rebellion have become habitual.

訟之事，或已是而直心不能以自白，於是惕然省懼而處之以得中，則吉。所謂處之以得中者，或天理民彝所不可已者，則辯明其心跡而已；其它所可已者，則置之而勿校焉。君子以仁禮存心，而至於三自反焉，橫逆之加，以禽獸視之而已，又何訟焉。

Regarding disputes, sometimes one is indeed right and upright in heart, yet unable to make it clear. In such cases, one should be cautious and self-reflective, and handle matters with a moderate attitude, which will bring good fortune. What is meant by 'handling matters with a moderate attitude' is this: if there is a necessity to argue according to heaven's principles and human relationships, then one should clearly express one's own intentions. For other matters that do not require argument, one should let them go and not be overly concerned. A gentleman holds in his heart benevolence and propriety, and in encountering affairs, he repeatedly examines himself. If others come at him with cruelty and rebellion, he may regard them as beasts and that is enough; what need is there for further disputes?

卦之九二剛來而得中，有孚窒惕中之象也。若不處之以得中之道，則必終極其訟而得凶矣，此反其所為而戒之也。上九過剛，亦有終極其訟之象。九五剛健中正以居尊位，有大人之象。訟之利見大人，或啟其息訟之心，或處其所訟之事，如以難得者兄弟、易求者田土之數言感訟者之流涕相讓，則大人真可以利見矣。

In this hexagram, the Nine in the Second (nine two) is a yang line that comes from outside and occupies the central position, which corresponds to the image of "having sincerity, being restrained and cautious, and being auspicious in the center." If one does not handle matters with moderation, he must fight the lawsuit to the end and invite misfortune, which is a warning from the opposite side. The Nine at the Top (nine five) is overly strong and also shows the image of fighting the lawsuit to the end. The Nine in the Fifth (nine five) is strong, upright, and in the central position, occupying the honorable position, which corresponds to the image of "a great man." When there is a lawsuit, it is advantageous to see a great man: either the great man inspires him to seek peace, or the great man handles the matter in dispute for him. For example, with a few words like "siblings are hard to find, but land is easy to obtain," the disputing parties may weep and yield to each other. In such a case, a great man is indeed worth meeting.

訟之事不可以涉險難而為之，要在可止而止矣。上剛下險，險而健，非有涉川之用與涉川之才也。天與水違行，亦有訟之象。作事謀始，存仁讓之心而慎守之，犯而不較，則訟可絶矣。

Litigation is not something to be undertaken with risk and difficulty; the key is to know when to stop. This hexagram has a strong upper trigram and a dangerous lower trigram, which is both treacherous and strong, but it has no use or ability for crossing a great river. The sky turns westward and the water flows eastward, moving in opposite directions, which is the image of "strife." The Image Commentary says, "Plan thoroughly at the beginning of any undertaking." If one maintains kindness, humility, and caution, and does not take offense even when wronged, then disputes can be completely avoided.

初六以陰居下，其才其勢皆不能為訟者，但明辯其心斯已矣，故為不永所事，小有言而終吉也。訟之事，有容徳乃大，其次則能忍，亦不失為厚也，初六能忍者也。

The line 'Initial Six' is a yin line in the lowest position. Whether in terms of ability or power, it is insufficient to engage in litigation. All that is needed is to clarify one's intentions, and that is enough. Therefore, the line statement says, 'Not to prolong the matter' — not to carry the issue forward. Although one may suffer a little from idle talk, the outcome is ultimately auspicious. In matters of litigation, the virtue of tolerance is the greatest. The next level is patience, which is still considered generous. The line 'Initial Six' belongs to the category of those who are patient.

九二當訟之時，與九五訟者也。二知五之勢不可敵，乃歸而逋竄，不復與訟，而自潛於三百戶之小邑，始得免於災眚焉。邑人三百戶，自處卑小之象也。二有欲訟之心者，以剛而又為險之主也，能自卑而免於害，以得中也。乾之中交於坤之中為坎，坤為邑，九二居二陰之中，潛於小邑之象也。二可謂畏天之威以自保者也，否則自下訟上而患自掇，亡無日矣。

Nine in the Second is involved in a dispute and is the one contesting with Nine in the Fifth. Realizing that Nine in the Fifth's power is too strong to contend with, Nine in the Second retreats and avoids further conflict, hiding himself in a small town of only three hundred households. This action prevents him from suffering disaster. The image of 'a town of three hundred households' represents his position of humility and weakness. Nine in the Second originally had the intention to dispute, as it is a yang line within the trigram Kan, which represents danger. However, by positioning himself in a humble and moderate way, he avoids calamity. The middle line of Qian (Heaven) and the middle line of Kun (Earth) combine to form Kan (Water), and Kun in the hexagram symbolizes a town. Nine in the Second is situated between two yin lines, which symbolizes his concealment within a small town. Nine in the Second can be considered someone who respects the majesty of Heaven and knows how to protect himself. Otherwise, if a lower position contests with a higher one, the disaster is self-inflicted, and calamity is imminent.

訟者皆攘奪於人以為己有者也。六三陰柔非能訟者，但食舊徳、安其素分而無外求則可矣。然訟之時，以強凌弱、以眾暴寡者也，三雖不能為訟，而處強眾凌暴之時，雖自能守正而跡亦危矣。居下之上，有時事之責者也，謹敕而免於為惡耳，為善而成功則非所能也，故從王事則無成。九四陽剛本欲訟者，然以陽居陰為能濟以柔，處上之下為能順上命。上之命下，何嘗欲其相訟而至於為惡乎。四有欲訟之心，幾於犯王命矣，不克訟則渝變其心，安處正道而得吉矣。

People who go to court are all trying to take something from others and claim it for themselves. The line six in the third is yin and flexible, and is not someone who should engage in litigation. It should simply "consume the old virtue" — enjoy the existing salary and blessings, be content with its own original position, and not seek outside. However, during litigation, it is the time when the strong oppress the weak and the many bully the few. Although line six in the third does not engage in litigation, it is in a situation of force and violence. Even if it remains upright, its position is still dangerous. It is located above the lower trigram, and is responsible for the affairs of the present time. It can only be cautious and self-disciplined, avoiding wrongdoing. To do good and achieve results is beyond its capacity, so the line statement says, "Perhaps follow the king's affairs, without success." The line nine in the fourth is yang and strong, and is naturally inclined to litigation. However, it is a yang line in a yin position, capable of using flexibility to adjust. It is located at the lowest position of the upper trigram, able to obey the commands above. When the superior commands the inferior, is it ever the case that they wish for mutual litigation and wrongdoing? The line nine in the fourth has the desire for litigation, which is already close to violating the king's command. The phrase "cannot win the lawsuit" means changing this mindset, staying on the right path, and thus achieving good fortune.

九五當訟之時，以陽剛中正之徳而居尊位，有中天下而立、定四海之民之責與道焉者也，匪徒能聽訟而已，葢必以道化民，使近天子之光而至於無訟者也，故元吉。不然則區區於折獄之間而治其末，亦何足尚哉，故《象》曰訟元吉，以中正也，謂感之以至徳而民寡過矣。上九以剛居訟極而處最上，是健訟終吉而能伸者也，故有錫之鞶帶之象。鞶帶，命服之飾，上錫下者也。以無實之訟至惑上所聽而遂其所欲焉，即上之所與也，未有得非其道而可常有者也，故終朝三褫之。終朝之間而至於三禠，則辱已甚矣，不如無所得之為愈也。凡用勢力機巧而幸有所得者，亦此類也，縱無三褫則亷恥之道喪矣。

The Nine in the Fifth position is in a time of disputes, holding a position of honor with the virtue of yang strength and uprightness. He bears the responsibility and righteousness of the Confucian idea of standing at the center of the world and stabilizing the people, as mentioned by Mencius. His role is not merely to adjudicate cases; he must use the Way to educate the people, bringing them close to the radiance of the Son of Heaven and achieving a state where disputes cease. Therefore, it is said "original good fortune." Otherwise, if one is only concerned with judging individual cases, he is dealing only with the superficial aspects of governance, and there is nothing to commend. Therefore, the Image Commentary says, "Dispute, original good fortune, because of uprightness and correctness." This means that by using the highest virtue to influence people, their mistakes will naturally decrease. The Nine at the Top is a yang line at the extreme of dispute, being the one who takes the case all the way and wins. Therefore, there is the image of "being awarded a belt." A belt is an ornament on official robes, bestowed by superiors upon inferiors. By engaging in a dispute without solid evidence and misleading the superior's judgment to achieve one's own desires, this is also something granted by the superior. There is no unjustly obtained thing that can be held onto for long, hence the saying "being stripped of it three times in a single morning." Being stripped of it three times in a single morning is a severe humiliation, and it is better not to have gained it in the first place. All those who gain something through power or cunning tricks fall into this category. Even if they do not suffer "three strips," they have already lost their sense of shame and integrity.

師：貞，丈人吉，無咎。

The Hexagram Statement of the "Army" hexagram says: When mobilizing a large force, one should adhere to the right path. If an experienced and cautious elder leads, it will be auspicious and without error.

師為兵眾，《本義》釋之備矣。兵者，聖人不得已而用之，有應敵之兵，有問罪之兵，用之以道皆為正，否則強暴寇盜而已。將在得人，老成長者臨事而懼、好謀而成，有平定安戢之功而無屠城掠地之失。胤侯之徵羲和，殱厥渠魁，脅從罔治，舊染汙俗，咸與維新，丈人所為葢如此，漢之趙充國、宋之曹彬皆其人也。師出以正，又得老成之人用之，則吉而無咎。

"The 'Military' (师) refers to an army of people. Zhu Xi's 'The Original Meaning of the Zhou Changes' has already explained it thoroughly. War is something that sages resort to only when they have no choice. There are armies for defending against invaders, and armies for demanding retribution. As long as they are used in accordance with the Way, they are considered righteous; otherwise, they are merely ruthless bandits. The key to leading an army lies in appointing the right people: mature and cautious elders who know how to be cautious in matters, are skilled in planning, and can achieve success, thus bringing about peace and安抚 (pacification), without causing destruction and plundering. The 'Book of Documents' (尚书) records that the Prince Yìn Hou (胤侯) campaigned against the Xi and He families, executing only the principal offenders and not questioning those who were forced to follow, and allowing everyone to start anew from the bad customs they had previously been involved in. The conduct of the 'elders' (丈人) is roughly like this, as exemplified by Zhao Chongguo of the Han dynasty and Cao Bin of the Song dynasty. When an army is used in accordance with the Way and led by mature and capable people, it will be auspicious and without fault."

彖以師貞合而釋之，故曰師，眾也；貞，正也。能以眾正，可以王矣，此湯武之師也。齊桓公責楚包茅不貢、王祭不供，未為不正，假之而已。九二有剛中之徳，上有六五之應，是剛中而應也；居坎之中，上下五陰順之，為行險而順也。將以剛中則威克厥愛，有應焉則欽承天子威命也。戰危事，行險也；東面而征西夷怨，南面而征北狄怨，曰奚為後我，則人心之順也。毒天下，毒其所當毒者，除殘去暴是也。

The Commentary on the Judgment combines the characters "师" and "贞" to explain them, saying "师 means multitude; 贞 means correctness." Being able to lead the multitude with the correct path can achieve the imperial cause, which is the kind of army that the Shang Tang and the King Wu of Zhou had. Duke Huan of Qi questioned Chu for not presenting the sacrificial reeds, which caused the lack of offerings for the royal worship. His reason was not entirely just, but he used this as an excuse. Nine in the Second has the virtue of being strong and upright in the center; above it is Six in the Fifth, which corresponds with it. This is what the Commentary on the Judgment says, "strong and upright, and corresponding." It is located in the middle of Kan, and all the five yin lines above and below are obedient to it, which is called "moving through danger while being in harmony." As a general, being strong and upright in the center can impose authority over personal feelings; having a sovereign in correspondence means respectfully obeying the Son of Heaven's command. Warfare is a dangerous affair, so it is called "moving through danger." The Book of Documents says that when Tang went east to conquer, the western barbarians complained; when he went south to conquer, the northern barbarians complained, saying, "Why are we placed behind?" This is the obedience of the people's hearts. What is called "poisoning the world" is poisoning those who should be poisoned, which is eliminating the tyrannical.

地中有水，亦眾之象也。容民，保民也，所保之民即所畜之兵也。無事則為服牛乗馬之順民，有事則皆披堅執銳之勇士矣。初六未取於陰陽應與，而取其在師之初之義也。出師之初，在謹其律，如嚴部伍、禁侵掠皆是也。以律行師之法當然，而未必其吉也，否臧則凶即至矣。如孔明伐魏，戎陣整齊，號令嚴明，合於以律之義；馬謖街亭之敗，違亮節制，則以否臧而凶矣。

The Image Commentary says, "Water within earth," which represents many symbolic meanings. "Nourishing the people" refers to caring for the common folk, who are also the soldiers when needed. In times of peace, they are obedient and law-abiding citizens, but in times of war, they become brave warriors. The first line, "Six at the Beginning," does not focus on the relationship between yin and yang, but rather on the meaning of initiating a military campaign. At the beginning of an expedition, the emphasis is on strict discipline, such as maintaining order and prohibiting plundering. "Governing by law" is the proper way to manage an army, but it does not necessarily bring good fortune; once military discipline breaks down, danger arises immediately. For example, Zhuge Liang's campaign against the Wei state had well-ordered formations and clear commands, which matched the meaning of "governing by law." However, Ma Su's defeat at Jiangting was due to his violation of Zhuge Liang's strategic instructions, which is called "fo zang" — ruining discipline and inviting misfortune.

九二有剛中之徳，上為五所應，所謂王者遣將，跪而推轂曰：閫以內寡人制之，閫以外將軍制之。任之専而委之重，故九二得以盡其才徳而成功焉。後世進止遲速率由中制之，雖有賢將安能有為。九二在師而得中道，用師之貞、出師以律皆是也，故吉而無咎。師有吉而有咎者，冇無咎而未能得吉者，吉且無咎，善之善矣。將能成功，則王有報賞之典，錫命至三，寵賚之者至矣，所以録其懐柔萬邦之功而嘉之也。

Nine in the Second possesses the virtue of being strong and upright, maintaining the center. Above it is Six in the Fifth, which responds in harmony. This is the meaning of the ancient saying that the king would send a great general and kneel to push the chariot wheel: within the city gates, I shall take charge; beyond the city gates, the general shall take charge. The appointment is exclusive and the commission is solemn, so Nine in the Second can fully display his talents and achieve meritorious deeds. In later times, when armies went to war, the advance and retreat, speed and slowness were all controlled remotely by the court. Even with capable generals, how could they accomplish anything? Nine in the Second, stationed in the army, remains in the middle path. To wage war with uprightness and to march with discipline all fall under this, hence it is auspicious and without fault. In military matters, there are cases where auspiciousness still brings blame, and cases where there is no blame but no auspiciousness; when both auspiciousness and no blame are present, that is the best of the good. When a general achieves success, the king holds a ceremony to commend and reward him. Three consecutive decrees are issued, and the favor and rewards reach their peak. This records his merit of pacifying all the states and rewards him accordingly.

六三不中不正，居險之極，非有為將之才徳而欲僥倖以成功者也，故師或輿尸而凶。將不知兵，以其君與敵也；君不擇將，以其國與敵也，凶孰甚焉。六四以陰居陰，柔而得正，是能整兵慎戰而不輕進者也，雖無克敵之功，得以全師而歸，故無咎。《春秋》伐楚而書次者，以次為善師，六四無咎之義也。

Six Three is neither central nor properly positioned, located at the top of the Kan danger, and lacks the virtue and ability of a general. Yet it desires to achieve success throughby chance, so the line statement says, "The army may return with corpses," indicating danger. A general who does not know how to use troops is like giving his sovereign to the enemy; a sovereign who does not select capable generals is like giving his country to the enemy. Is there anything more dangerous than this? Six Four, with a yin line in a yin position, is gentle, compliant, and properly aligned. It is someone who can organize the troops, fight cautiously, and not advance recklessly. Although it does not achieve military victories, it can preserve the army and return safely, hence "no blame." The Spring and Autumn Annals records an attack on Chu but only writes the character "次" (camping), meaning to stay stationed without advancing. This treats "次" as an indication of skillful military strategy, precisely reflecting the meaning of Six Four's "no blame."

六五柔順而得中，柔順則自不為兵端，得中則侵暴之兵加於巳，亦必起而應之，是田有禽而利於搏執之也。言語辭禽，鹿豕之類，所以害田者也。又以其陰柔，或不能専任君子而使小人參之，則是使之輿尸而歸，雖應敵之正兵而亦不免於凶矣。長子謂九二，凡才徳為君子之類者皆是也；弟子凡次於九二而為小人之類者皆是也。

Six in the Fifth is gentle and compliant, and occupies the central position. Being gentle and compliant means it does not initiate conflicts on its own; occupying the central position means that when enemies attack with their violent forces, it will certainly respond and fight back. This is referred to as 'the field has game'—meaning there are wild animals in the field, which is favorable for hunting them. According to the wording used in the line statement, the 'game' here refers to animals such as deer and pigs that destroy crops. Furthermore, because Six in the Fifth is yin and gentle, it may not be able to exclusively appoint virtuous men, allowing petty men to be included instead. This is like having the army return with corpses; even though it is a just force defending against external enemies, it is still subject to danger. 'The eldest son' refers to Nine in the Second, and anyone with virtue and talent is considered part of this group. 'The younger son' refers to those secondary to Nine in the Second and belongs to the category of petty men.

上六用師之終，天下大難皆已定矣，則論功行賞之時也。功之大者聞之以有國而為諸侯，功之次者承之以有家而為大夫，坤為邑，有國與家之象焉。軍旅之際，有謀有勇皆能成功，而未必皆君子也，若賞以國邑，是使肆其毒以虐民也，故戒其勿用。大君以爵賞正人功之大小，而復用小人，則禍基於此而邦必亂矣。

The Sixth at the Top represents the final stage of military action, when the whole country is at peace and it is time to reward those who have contributed. Those with great merit should be granted a fiefdom and become feudal lords; those with lesser merit should be given a territory and become officials. In the hexagram, the Earth (Kun) symbolizes a territory, hence the image of "establishing a state and inheriting a family." Among soldiers, those who are both wise and brave may achieve merit, but they may not necessarily be virtuous people. If they are given fiefs and territories, they might become arrogant and cruel, harming the people. Therefore, the line statement warns, "Do not use petty people." A ruler uses titles and ranks to properly assess and reward merit. If he also employs petty people, the source of disaster is planted here, and the country will inevitably fall into chaos.