The Need卦 belongs to the Earthly Palace of wandering spirits. The inner trigram corresponds to the first month, and the outer trigram corresponds to the second month.

需有孚光，句。亨貞吉，利涉大川。注：大壯四之五，與比旁通。需，須也。乾陽在下，坎險在前，乾知險，故須四之五。坎為孚，離為光，故有孚光。坎為雲，雲須時欲降，乾須時當升。三陽既上，二位天位，故亨貞吉。坎為大川。

The text says: "Need (the hexagram), with sincerity and brightness, is smooth and favorable. Holding to the correct path brings good fortune, and it is beneficial to cross a great river." Hui Dong's own commentary: This hexagram is generated by moving the fourth line of the hexagram Da Zhuang to the fifth position, and it is in mutual opposition with the hexagram Bi. "Need" means waiting. The yang energy of Qian is below, and the danger of Kan is ahead. Qian can recognize the danger, so it waits for the fourth line to move to the fifth position. Kan symbolizes sincerity, and Li symbolizes brightness, hence "with sincerity and brightness." Kan also symbolizes clouds, which wait for the right time to descend; Qian waits for the right time to ascend. Since the three yang lines have already moved upward, the line nine in the second position is in the position of the Son of Heaven, hence "smooth and favorable." Kan also symbolizes a great river.

疏：卦自大壯來，從四陽二陰之例也。案大壯九四「貞吉悔亡，壯於大轝之腹」，虞注云：「失位悔也，之五得中，故貞吉而悔亡矣。震四上處五則藩毀壞，故決不羸。坤為大轝，為輹，四之五折坤，故壯於大轝之輹。」是其事也。

Hui Dong's commentary explains that this hexagram comes from the Great Strength hexagram, following the general pattern of four yang lines and two yin lines. According to the fourth line statement of the Great Strength hexagram, "Maintaining correctness brings good fortune; regret disappears, strength is in the central axle of a large cart," Yu Fan commented: "Loss of position causes regret; moving to the fifth position and attaining the center brings correctness, thus achieving good fortune and the disappearance of regret. The fourth line of Zhen moves up to the fifth position, breaking down the fence, hence the statement 'breaking through without being entangled.' Kun symbolizes a large cart and its axle; the fourth line moving to the fifth position breaks the body of Kun, hence the statement 'strength in the central axle.'" This is exactly what is being discussed.

需，須也，彖傳文。京房《易傳》曰：「需者，待也。」須亦待也。「乾知險」，下《繋》文。乾下坎上，乾當上升以知險，故需而不遽進，彖傳所謂「剛健而不陷」是也。卦氣需當驚蟄，《太玄》準為，范望注云：「是時陰尚在上，萬物滋生，猶以為難。」是需之義也。

"Xu" means "to wait," as stated in the Commentary on the Judgment. Jing Fang's "Yi Transmission" says: "Xu is to wait." "Xu" also means waiting. "The Qian trigram can discern dangers" comes from the lower part of the Xi Ci Transmission. In this hexagram, Qian is below and Kan is above. Normally Qian would rise, but because it can discern dangers, it waits instead of advancing rashly. The Commentary on the Judgment's statement "strong and vigorous yet not falling into danger" expresses this meaning. According to the theory of hexagram energies, the hexagram Xu corresponds to the time of Jingzhe. The Tai Xuan text aligns with a certain section (the original text here lacks the name of the section from Tai Xuan), and Fan Wang's annotation says: "At this time, the Yin energy is still above, and all things begin to sprout, yet still find it difficult." This is precisely the meaning of "Xu."

大壯四之五體坎互離，坎信故有孚，離日故稱光。坎在上為雲，在下為雨，上下無常，是以荀注乾彖傳曰：「乾升於坤曰云行，坤降於乾曰雨施。」是坎有升降之理，故此卦之義坎當降，乾當升，升降有時，因名為需。需，須也，雲出自穴則入于穴，是須時欲降也；須道已終，陽當上升，是須時當升也。

The fourth line of the hexagram Da Zhuang moves to the fifth position, forming the trigram Kan and with the intercalary trigram Li emerging: Kan represents sincerity and trust, hence "there is sincerity"; Li is the sun, hence it is called "light." Kan above represents clouds, and Kan below represents rain, with its rising and falling not fixed, so Xun Shuang commented on the Commentary on the Judgment of the hexagram Qian: "When Qian rises into Kun, it is called 'clouds moving'; when Kun descends into Qian, it is called 'rain being bestowed.'" This shows that Kan inherently contains the principle of rising and falling. Therefore, the meaning of this hexagram is that Kan should descend and Qian should ascend, each rising and falling occurring at their proper time, hence the name "Xu." "Xu" means waiting: clouds emerging from a cave will eventually return to the cave, which is waiting for the right time to descend; when the way of waiting reaches its end, the yang energy should ascend, which is waiting for the right time to rise.

以亨貞吉為二居五者，因彖爻辭皆有貞吉之文而知之。五為天位，故彖傳曰「位乎天位以正中也」。彖之正中、象之中正，皆謂二居五矣。《說卦》曰：「坎為溝瀆。」《考工記》：「匠人為溝洫，專達於川。」故坎為大川。宣十二年《春秋傳》曰：「川壅為澤。」杜預注云：「坎為川」是也。乾升涉坎，故利涉大川。此兼用荀虞義也。

The explanation of "Hen Zhen Ji" as referring to the second line (Nine in the Second) being in the fifth position is based on the fact that both the "Commentary on the Judgment" and the "Line Statement" contain the words "Zhen Ji." The fifth position is the position of the Son of Heaven, so the "Commentary on the Judgment" says "residing in the heavenly position and maintaining correctness and central balance." The "Zhen" and "Zhong" in the "Commentary on the Judgment," and the "Zhong Zheng" in the "Image Commentary," all refer to the second line being in the fifth position. The "Sayings of the Hexagram Commentary" states "Kan represents a river channel," and the "Record of Artificers" says "the craftsman digs ditches and moats, ultimately connecting to rivers," so Kan symbolizes a great river. The "Spring and Autumn Annals: Zuo Zhuan" states in the twelfth year of Xuan Gong that "a river becomes a marsh when blocked," and Du Yu's annotation says "Kan represents a river," which is exactly this meaning. The乾 (Heaven) rises and crosses over the Kan (Water), hence "favorable for crossing a great river." This explanation combines the interpretations of Xun Shuang and Yu Fan.

尋用九用六之法，無兩體升降之例。荀子需、泰、升三卦皆然，案泰、升二卦九二升五，不當言一體俱升。唯需之外卦為坎，取象於雲之出入，坎當下降，乾當上升。上六「不速之客三人」，謂乾三爻也。乾升坎降而一卦五爻皆失位，然乾升在上，君位以定；坎降在下，當循臣職，合於天尊地卑之義，故傳曰「雖不當位，未大失也」。是需卦獨取義於兩體升降，至泰、升二卦，荀義雖然，今不用也。

The method of using "All Nines" and "All Sixes" is originally not based on examples of the whole upper and lower trigrams rising or falling together. Xun Shuang applied this interpretation to the hexagrams "Need," "Tai," and "Sheng." However, in "Tai" and "Sheng," only the Nine in the Second line moves up to the Fifth position, so it is not appropriate to say the entire hexagram rises together. Only in "Need," where the outer trigram is Kan (Water), does the imagery of clouds rising and falling apply. Therefore, Kan is considered to descend and Qian (Heaven) to ascend. The line "There are three guests who come without invitation" refers to the three Yang lines in Qian. After Qian ascends and Kan descends, there are five lines in the hexagram that are not in proper position. However, Qian rising above establishes the position of the ruler, while Kan descending below appropriately fulfills the role of the minister. This conforms to the principle of Heaven above and Earth below. Therefore, the Image Commentary says, "Although the positions are not appropriate, there is no great mistake." This shows that only the hexagram "Need" takes the meaning of the rising and falling of the upper and lower trigrams. As for "Tai" and "Sheng," although Xun Shuang also interpreted them this way, it is not adopted here.

初九需于郊，利用恆，無咎。注：乾為郊，初變體恆，故曰利用恆。需極上升得位承五，故無咎。九二需于，小有言，終吉。注：謂坎五，水中之剛，故曰。二當升五，故需於。四體兌，兌為口，為小，故小有言。二終居五，故終吉。

The first line: At the outskirts, waiting, it is advantageous to maintain constancy, without fault. Hui Dong's commentary: Qian symbolizes the outskirts; when the first line changes, the lower trigram becomes The Constant, hence "advantageous to maintain constancy." Waiting reaches its limit and then ascends, attaining a proper position to support nine five, hence no fault. The second line: Waiting on the sand, there is some verbal dispute, but ultimately it brings good fortune. (The original text here lacks the character "sand" after "need at," same for the following text.) Hui Dong's commentary: The term "sand" refers to nine five, which is a strong line in the water, hence called sand. The second line should ascend to the fifth position, hence "need at the sand." The fourth line is in the trigram Dui, which symbolizes mouth and smallness, hence "small verbal dispute." The second line ultimately attains the fifth position, hence "eventually good fortune."

九三需于泥，致寇至。注：親與坎接，故稱泥。須止不進，不取於四，不致寇害。六四需于血，出自穴。注：坎為血，故需于血。雲從地出，上升於天，自地出者莫不由穴，故出自穴。九五需于酒食，貞吉。注：五互離，坎水在火上，酒食之象。需者飲食之道，故坎在需家為酒食也。五以酒食需二，舉坎以降，二上居正，故曰貞吉。

The text says: Nine in the Third, waits in the mud and invites enemies. Hui Dong's commentary: Nine in the Third is adjacent to the Kan line and connected to it, hence it is called "mud." It must stop and not attempt to take Six in the Fourth, thus avoiding the calamity of enemies. The text says: Six in the Fourth, waits in blood and comes out from a cave. Hui Dong's commentary: Kan symbolizes blood, hence it is called "waiting in blood." Clouds rise from the earth and ascend to heaven; anything coming from underground must pass through a cave, hence it is called "coming out from a cave." The text says: Nine in the Fifth, waits in wine and food, and maintains the correct position for good fortune. Hui Dong's commentary: Nine in the Fifth is connected to the Li line. The water of Kan is above the fire of Li, which is the image of cooking wine and food. "Need" originally includes the way of food and drink, hence Kan in the "Need" hexagram symbolizes wine and food. Nine in the Fifth prepares wine and food to wait for Nine in the Second, lifts the Kan line and descends, Nine in the Second ascends to the correct position, hence it is called "maintaining the correct position brings good fortune."

上六入于穴，有不速之客三人來，敬之終吉。注：需道已終，雲當入穴。三人謂下三陽也。不速猶不戒，須時當升，非有召者，故曰不速之客。乾往居上，故稱客；坎為主人，故稱來。乾升在上，君位以定；坎降在下，當循臣職，故敬之終吉。乾為敬也。

The sixth line at the top says: entering a cave, three uninvited guests arrive, and by treating them with respect, one ultimately attains good fortune. Hui Dong's commentary says: the way of waiting has now reached its end, and it is said that one should enter the cave. The 'three people' refer to the three yang lines of the lower trigram. 'Not invited' means there was no prior invitation; they come on their own when the time is right, without being summoned, hence called 'uninvited guests'. Qian (Heaven) is ascending to take the upper position, so it is called 'guest'; Kan (Water) is the host, so it is called 'coming'. Qian rises above, establishing the position of the sovereign; Kan descends below, fulfilling the duty of the subject, so by showing respect one ultimately attains good fortune. Qian naturally embodies the image of reverence and caution.

疏：「乾為」至「無咎」。乾位，西北之地，故稱郊。需于郊則不犯坎難。虞注九二曰：「四之五，震象半見。」故初變體恆。需時當升，初居四得位承五，故無咎。《繋》下云：「爻象動乎內，吉凶見乎外。」虞彼注云：「內初外上也，陽象動內則吉見外，陰爻動內則凶見外。」初之無咎、二之終吉，皆據需道已成言之，是吉凶見外之例也。

Hui Dong's commentary (self-commentary from "Qian represents the outskirts" to "thus no blame") states: The position of Qian is in the northwest, hence it is called "outskirts." Waiting in the outskirts does not involve encountering the danger of Kan. Yu Fan commented on nine in the second line: "The fourth line moves to the fifth position, the image of Zhen is only partially revealed." Therefore, the first line changes to become the structure of Heng. When the time for waiting arrives, one should ascend. Nine at the beginning ascends to the fourth position and attains a proper position, then ascends to support nine in the fifth, thus there is no blame. The Xici section of the lower text says: "The images of the lines are activated within the inner trigram, and fortune and misfortune are manifested in the outer trigram." Yu Fan commented there: "The inner refers to the first line, the outer refers to the top line; when the yang image is activated within, fortune is manifested outside; when the yin line is activated within, misfortune is manifested outside." The "no blame" of initial nine and the "eventually good" of nine in the second line are both referring to the completion of the way of waiting, which is exactly an example of fortune and misfortune being manifested outside.

「謂」至「終吉」。古文沙，《說文》：「，沙或字。」譚長說沙或從□，當據古文易也。坎之中爻乃水中之剛者，故曰，謂五。二當升五，故需於。隔於六四，故小有言。知小有言為四者，京房《易傳》曰：「三陽務上而隔於六四，路之險也。」蓋四方出穴，故云路之險。「兌為小」，虞義也。上六入穴，三陽上升，二當居五，上為終，故終吉。此皆荀義，荀惟以小有言謂三，與注異也。

Hui Dong's commentary (self-commentary from "the line statement refers to the fifth line of Kan" to "therefore the outcome is favorable") says that the term "yao ci" is an ancient variant of "sha." The "Shuo Wen" says it is an alternative character for "sha." Tan Chang says that the alternative character for "sha" comes from a different radical, and it should be determined according to the ancient text of the Book of Changes. (In the original text, the two alternative characters discussed here are missing, one is only marked with a square bracket.) The middle line of Kan is the strong line in the water, so it is called "sha," referring to the fifth line, which is nine. The second line should rise to the fifth position, hence "waiting by the sand." It is blocked by the fourth line, hence "a small word spoken." The knowledge that "a small word spoken" refers to the fourth line comes from Jing Fang's "Yi Zhuan," which says: "Three yang lines strive upward but are blocked by the sixth line in the fourth position, which is a dangerous path." Perhaps the fourth line is exactly at the exit, hence it is called a dangerous path. "Yue is small" is Yu Fan's view. The sixth line enters the hole, the three yang lines rise, and the second line should be in the fifth position. The top line is the end, hence "the outcome is favorable." All of this is Xun Shuang's view, but Xun Shuang interpreted "a small word spoken" as the third line, differing from Hui Dong's commentary.

「親與」至「寇害」。此荀義也。坎為水，泥，水旁之地，三以乾接坎，故云親與坎接。三知險，故須止不進；三當上升，故不取於四；雖有寇至，不為害也。「坎為」至「自穴」。《說卦》曰：「坎為血卦。」故為血。「雲從地出」以下，九家義也。坎為坎窞，故為穴；坤為地，乾二五之坤為坎，上坎為雲，故云雲從地出，上升於天。《公羊傳》曰：「觸石而出，扶寸而合。」故云自地出者，莫不由穴也。

Hui Dong's commentary (from the note "Closely connected to Kan" to "will not cause harm") says: This is Xun Shuang's view. Kan represents water, "mud" refers to a place near water; nine in the third is closely adjacent to Kan, so it is said "closely connected to Kan." Nine in the third recognizes danger, so it must stop advancing; nine in the third should ascend, so it does not reach for six in the fourth; even if enemies come, they will not cause harm. Hui Dong's commentary (from the note "Kan represents blood" to "thus emerging from the cave") says: The "Sayings of the Hexagram" states "Kan is the blood hexagram," so it symbolizes blood. "Clouds rising from the ground" is the view of the nine schools of the Book of Changes. Kan symbolizes a cave or pit, so it symbolizes a cave; Kun symbolizes earth, and the second and fifth lines of Qian go into Kun to form Kan, so the upper part of Kan is cloud, thus it is said clouds rise from the ground and ascend to heaven. The "Gongyang Commentary" says: "Clouds touch mountains and stones and emerge, just over an inch and they gather together." Thus, whatever rises from the ground must pass through a cave.

「五互」至「貞吉」。此荀義也。昭二十年《春秋傳》曰：「水火酰醢鹽梅以烹魚肉，燀之以薪，宰夫和之。」故知水在火上，酒食之象。「需者，飲食之道」，《序卦》文。荀彼注曰：「坎在乾上，中有離象，水火交和，故為飲食之道。」以需有飲食之道，故知坎在需家為酒食也。需，須也，酒食者，享食之禮也。禮，速客之辭曰「主人須矣」，故知需于酒食為五需二也。五為坎主，舉坎以降，三陽上升，二正居五，故曰貞吉也。

Hui Dong's commentary (self-commentary from "five mutuals of Li" to "therefore it says 'zheng ji'") says: This is Xun Shuang's view. The "Spring and Autumn Zuo Zhuan" states in the twenty-year period of Duke Zhao: "Using water, fire, vinegar, meat sauce, salt, and plum to cook fish and meat, and burning firewood to make fire, the cook adjusts the flavors." Therefore, water on fire is the image of wine and food. "The hexagram Need contains the way of food and drink" comes from the "Xugua Zhuan." Xun Shuang commented there: "Kan is above Qian, and there is also the image of Li in the middle. Water and fire are in mutual harmony, so there is the way of food and drink." Since the hexagram Need contains the way of food and drink, it is known that Kan in the hexagram Need symbolizes wine and food. Need means waiting, and wine and food refer to the ceremony of a banquet. According to the rites, the wording for inviting guests to take their seats is "the host is already waiting." Therefore, "Need at wine and food" refers to nine five waiting for nine two. Nine five is the main element of Kan, raising the Kan element and descending, with the three yang elements rising. Nine two is upright in the fifth position, so it is said "zheng ji."

「需道」至「敬也」。此荀義也。爻終上六，故曰需道已終；雲升極當降，故曰云當入穴。乾為人，故三人謂三陽也。《儀禮·鄉飲酒》曰：「主人戒賓。」《士冠禮》曰：「乃宿賓。」宿賓之法，前期二日，亦作肅，故《禮記·祭統》曰：「先期旬有一日，宮宰宿夫人。」鄭注讀宿為肅，云：「肅猶戒也。」《泰》六四曰：「不戒以孚。」故知不速猶不戒也，速與肅通。

Hui Dong's commentary (self-commentary from "the way of waiting has ended" to "Qian represents respect" passage): This is Xun Shuang's view. The line position reaches the top line six and thus ends, so it says "the way of waiting has ended"; when clouds rise to the extreme they should descend, so it says "the clouds should return to the cave." Qian represents people, so "three persons" refers to the three yang lines. The "Rites of Zhou: Ceremony of the Village Wine Drinking" says "the host预先 invites guests beforehand," and the "Rites of the Scholar's Hairpin Ceremony" says "then the host invites guests again." The rule of inviting guests is two days before the proper day, and the character "宿" is also written as "肃," so the "Rites of Sacrifice: The Unified Rites" says "eleven days before the proper day, the palace official invites the lady," and Zheng Xuan's commentary reads "宿" as "肃," saying: "肃 is like inviting beforehand." The line six four of the "Tai" hexagram says "there is trust without prior invitation." From this we can see that "not hastening" is equivalent to "not warning," and "speed" is related to "肃."

五爻皆有需象，上不言需，稱不速之客，北音讀速為須，聲之轉也。易例，內為主，外為客；內為來，外為往。今乾在內卦，稱客稱來者，以乾往居上，故稱客；客對主言，坎為主人，據主召客，故稱來也。乾升在上，二位天位，故君位以定；坎降在下，二變體坤應五，坤為臣道，故當循臣職。乾為敬，虞義也。

Before the fifth line, all lines have the image of "Need," but the top line does not say "Need," instead it says "a guest who does not come quickly." In northern dialects, "speed" is pronounced as "xu," which is a change in sound. According to the general principle of the Book of Changes, the inner trigram is the host and the outer trigram is the guest; the inner trigram represents coming and the outer trigram represents going. Now, although Qian is in the inner trigram, it is called "guest" and "coming," because Qian is moving upward to occupy the upper position, hence called "guest." "Guest" is in contrast to "host," and Kan is the host. From the perspective of the host summoning the guest, it is called "coming." Qian rises to the top, and the second line occupies the heavenly position, so the king's position is established here. Kan descends to the bottom, and the second line changes into the body of Kun, which corresponds to the fifth position. Since Kun belongs to the path of a minister, it is said that one should follow the duty of a minister. "Qian represents respect" is Yu Fan's view.

訟有孚，句。窒惕，句。中吉終凶。注：三之二。孚謂二。窒，塞止也。惕，懼也。坎為悔，為惕。二失位，故不言貞。將成否，三來之二得中，故中吉。六爻不親，故終凶。利見大人，不利涉大川。注：大人謂五。二與四訟，利見於五，故利見大人。坎為大川。五爻失位，不變則入於淵，故不利涉大川。

The text says: "Litigation, with sincerity (Hui Dong marks a 'sentence' character under 'fu', indicating a pause here), is obstructed and the heart is cautious (another 'sentence' mark under 'ti'). If litigation is stopped halfway, it is auspicious; if it continues to the end, it is inauspicious." Hui Dong's commentary: This hexagram comes from the third line of the hexagram "Dun" (Retreat) moving to the second position (the original text lacks the character "Dun"). "Fu" refers to the line Nine in the Second. "Zhi" means obstruction or stopping; "ti" means caution. Kan represents regret and also caution. Nine in the Second is out of position, so "Zhen" is not mentioned; if it continues to decline, it would become "Pu" (Obstruction). Now the third line has moved to the second position and is in the center, hence "central auspiciousness." The six lines are not harmonious with each other, hence "final inauspiciousness." The text continues: "It is advantageous to see a great person, but not advantageous to cross a great river." Hui Dong's commentary: "Great person" refers to Nine in the Fifth. Nine in the Second and Nine in the Fourth are in litigation, so it is advantageous to see Nine in the Fifth to resolve the dispute, hence "advantageous to see a great person." Kan represents a great river; this hexagram has five lines out of position, and without change, it would fall into a deep abyss, hence "not advantageous to cross a great river."

疏：「三」至「終凶」。此虞義也。卦自來，亦四陽二陰之例。九三來之二體坎，坎為孚。虞注夬卦曰：「陽在二五稱孚。」坎陽在二五，故孚謂二。《說文》曰：「窒，塞也。」塞有止義，故云塞止也。坎心為悔，又為加憂，故為惕。九二陽不正，故不言貞。陰消二及三，故將成否。三來之二得中，有孚窒惕，故中吉。

Hui Dong's commentary (self-commentary from "Dun San Zhi Er" to "Gu Zhong Xiong") states: This is Yu Fan's view. This hexagram comes from the hexagram of Dun (the original text is missing the character "Dun"), and it belongs to the case of four yang lines and two yin lines. The line nine three moves to the second position to form the structure of Kan, which symbolizes sincerity. Yu Fan's commentary on the hexagram Guai says: "When a yang line is in the second or fifth position, it is called 'fu' (sincerity)." The yang lines of Kan are exactly in the second and fifth positions, so "fu" refers to line nine two. The Shuowen Jiezi says: "Zhi means blockage." Blockage contains the meaning of stopping, so it is called "ce zhi" (blocking and stopping). Kan in the human body represents the heart, symbolizing regret, and also symbolizing increased worry, so it symbolizes caution. Line nine two, being a yang line in a yin position, is not correct, so it is not called "zhen" (uprightness). Yin energy erodes to the second line and then to the third line, leading to the hexagram of Pinyin. The third line moves to the second position and attains the center, possessing the meanings of sincerity, blockage, and vigilance, hence "zhong ji" (middle good).

卦惟九五中正，餘皆失位，六爻不親，故訟。初不永所事，三四易位則終吉；若終止不變，是謂終訟，故凶。傳曰「訟不可成」也。「大人」至「大川」。此荀義也。五為天子，故大人謂五。二四爭三，故二與四訟。五陽中正，故利見於五。「坎為大川」以下虞義也。卦中五爻失位，初為淵，不變，自初始陷於坎險，故入于淵也。

The entire hexagram has only the fifth line, nine five, which is both central and properly positioned, while all the other lines are out of place. The six lines are not in harmony with each other, hence the hexagram is about litigation. If the first line does not prolong the dispute, and the third and fourth lines exchange positions, then the outcome will be favorable. However, if they remain unchanged, it means the litigation continues until the end, hence it is unfavorable. The Commentary on the Judgment says, "Litigation should not be carried to the end." Hui Dong's annotations (self-commentary: from "the great man refers to five" to "thus it is not favorable to cross the great river") state that this is the view of Xun Shuang. The fifth line represents the position of the Son of Heaven, so "the great man" refers to nine five. The second and fourth lines contend for the position of the Three Excellencies, hence they are in litigation. Nine five is strong and properly positioned, so it is favorable to go and meet him. "Kan represents the great river" is Yu Fan's interpretation. The entire hexagram has five lines out of place, and the first line is precisely the deep abyss. If no changes are made, starting from the first line, one will fall into the danger of Kan, hence it is said "entering the abyss."

初六不永所事，小有言，終吉。注：永，長也。坤為事，初失位而為訟始，變之正，故不永所事。體兌，故小有言。二動應五，三食舊德，故終吉。九二不克訟，歸而逋其邑，句。人三百戶，無眚。注：二與四訟，失位，故不克訟。坎為隱伏，故歸而逋其邑。三百戶，下大夫之祿，二本大夫，守至薄之祿，不與上訟，故無災眚。

The text says: Six at the Beginning, does not prolong the matter at issue, there is a slight verbal dispute, and in the end it brings good fortune. Hui Dong's commentary: "Yong" means long. The trigram坤 represents the matter; Six at the Beginning is out of its proper position and is at the beginning of a dispute, and through transformation returns to the correct path, hence "does not prolong the matter." It is in the trigram兑, hence "a slight verbal dispute." Nine in the Second moves upward and corresponds with Nine in the Fifth, while Six in the Third enjoys the existing salary, hence "in the end it brings good fortune." The text says: Nine in the Second, loses the lawsuit, retreats to his own territory to hide, (Hui Dong marks a "ju" character under the character "yi," indicating that the sentence should be broken here), that territory is no more than three hundred households, and there is no calamity. Hui Dong's commentary: Nine in the Second disputes with Nine in the Fourth and is out of its proper position, hence loses the lawsuit. The trigram坎 has the image of concealment, hence retreats to his territory to hide. Three hundred households is the salary of a lower official; Nine in the Second was originally an official, and keeps a very meager salary, not disputing with those above, hence there is no calamity.

六三食舊德，貞厲，終吉。注：乾為舊德，三動得位，四變食乾，故食舊德。體坎故貞厲，得位故終吉。或從王事，無成。注：乾為王，坤為事，故或從王事。訟不可成，故無成也。九四不克訟，復即命，渝安貞吉。注：二以惡德受服，九五中正，奪二與四，故不克訟，復即命。渝，變也。四變體巽為命，得位承五，故渝安貞吉。坤為安。九五訟元吉。注：聽訟得其中正，故元吉。

The text says: Six in the Third, enjoying the old salary, keeping upright and knowing danger, ultimately achieving good fortune; or going to serve the royal affairs, not daring to claim success. Hui Dong's commentary: Qian represents the old virtue and salary; Six in the Third, once moving, attains the correct position, and the Fourth Line changing brings about erosion of the Qian structure, hence 'eating the old virtue'. It is in the Kan structure, hence 'being cautious of danger'; having attained its position, hence 'ultimately good fortune'. Qian represents the king, and Kun represents affairs, hence 'sometimes following royal affairs'; litigation should not be pursued to the end, hence 'no success'. The text says: Nine in the Fourth, losing the lawsuit, returning to obey the command, changing attitude and being content with uprightness, resulting in good fortune. Hui Dong's commentary: Nine in the Second, with insufficient virtue, receives the ceremonial robe; Nine in the Fifth is upright and correct, taking back the ceremonial robe from the lines Two and Four, hence Nine in the Fourth loses the lawsuit and must return to obey the command. 'Yu' means change. The Fourth Line changing becomes the Xun structure, Xun representing command; it attains its position and is above Nine in the Fifth, hence 'changing, being content with uprightness, resulting in good fortune'. Kun represents peace. The text says: Nine in the Fifth, handling litigation, resulting in great good fortune. Hui Dong's commentary: Being able to judge litigation with uprightness and correctness, hence 'original good fortune'.

上九或錫之盤帶，終朝三拕之。注：二四爭三，三本下體，取之有緣，以三錫二，於義疑矣。爭競之世，分理未明，故或以錫之。終朝者，君道明；三者，陽功成也。拕，奪也。君明道盛，則奪二與四，故曰終朝三拕之也。盤帶，宗廟之服，拕二服者五也。上為宗廟，故發其義於此爻耳。

The top line says, perhaps bestowing upon him a great sash, yet in the morning it was taken away three times. Hui Dong's commentary says: Nine in the Second and Nine in the Fourth are competing for the position of the Three Grand Ministers, but the position of the Three Grand Ministers belongs to the lower part. Nine in the Second taking it is justified; however, bestowing the ceremonial robe of the Three Grand Ministers upon Nine in the Second is questionable in terms of principle. This is an era of contention, where distinctions of name and principle are not yet clear, hence the saying 'perhaps bestowing upon him.' 'Zongzao' refers to the morning when the sovereign's virtue is flourishing, and 'three' refers to the accomplishment of yang's achievements. 'Tuo' means to take away. When the sovereign is wise and the state's governance is flourishing, the ceremonial robe is taken back from the lines Two and Four. Hence, it is said 'in the morning it was taken away three times.' 'Pan dai' refers to the ceremonial attire used in ancestral temple worship, and the one who takes away this attire from Nine in the Second is Nine in the Fifth. The position of the top line corresponds to the ancestral temple, hence the meaning is established in this line.

疏：「永長」至「終吉」。永，長也，《釋詁》文。坤為事，謂坤也。陰消之卦，初六為訟始，利變之正，故云不永所事，此上虞義也。兌為小，為口，故小有言。二動應五，三食舊德，兌象毀壞，故終吉也。

Hui Dong's commentary (from the note "Yong, meaning long" to "thus ultimately auspicious") states: "Yong" is interpreted as long, derived from the Er Ya · Xigǔ. The trigram Kun symbolizes affairs, referring to the Kun trigram in the Dùn hexagram (the original text here lacks the character "Dùn"). Dùn is a hexagram representing the retreat of yin energy. Initially, the first line is in a state of contention, and it is favorable to change and return to the correct path, hence "not long in the affairs." This is Yu Fan's view. The trigram Dui symbolizes smallness and speech, hence "a small word." The second line moves upward to correspond with the fifth line, while the third line enjoys the old salary, and the Dui trigram image thus deteriorates, hence "ultimately auspicious."

「二與」至「災眚」。此荀鄭義也。爻例，二為大夫，三為三公，四為諸侯。二失位，與四爭三公之服，是無德而爭，故不克訟，義弗克也。坎為隱伏，《說卦》文。九五中正奪二服，故歸而逋其邑。

Hui Dong's commentary (self-commentary from "two and four contend" to "therefore no calamity" section): This is the view of Xun Shuang and Zheng Xuan. According to the general principle of yao positions, the second position corresponds to a minister of state, the third to the Three Dukes, and the fourth to a prince. Nine in the Second is out of position yet contends with Nine in the Fourth for the mandate of the Three Dukes, which is a struggle without virtue, hence he cannot win—this is a failure in terms of righteousness. "Kan represents concealment" comes from the "Commentary on the Diagrams." Nine in the Fifth is upright and regains the mandate of Nine in the Second, so Nine in the Second retreats to his fiefdom to hide.

鄭注云：「下大夫采地方一成，其定稅三百家，故三百戶。一成，九百夫，宮室塗巷山澤三分去一，餘六百夫。地有不易、一易、再易，通率一家受二夫之地，故一成定稅三百家。」是下大夫之祿也。苟自藏隱不與上爭，故無災眚。所以取象三百戶者，虞注云：「乾為百，坤為戶，三爻，故三百戶。坎化為坤，故無眚。」坎化為坤者，變之正也。

Zheng Xuan explained: "The territory of a lower official is one square unit, with the assessed tax coming from three hundred households, hence the term three hundred households. One square unit can accommodate nine hundred men. Houses, roads, mountains, rivers, and marshes take up one third, leaving six hundred men's worth of land. Some land is not rotated, some is left fallow for one year, and some for two years. Calculating altogether, each household is allocated two men's worth of land, so the assessed tax for one square unit is three hundred households." This is the salary of a lower official. As long as one remains hidden and does not compete with those above, there will be no calamity. The reason it is symbolized as three hundred households, Yu Fan explained: "The number of Qian is one hundred, Kun symbolizes doors and households, combined with three lines, hence three hundred households; Kan transforms into Kun, hence no calamity."the so-called Kan transforming into Kun means transformation back to the correct state.

「乾為」至「終吉」。乾為久，為德，故為舊德。四變食乾，讀如「日月有食之」之食，四變乾體壞，如有食之者，故云食乾，此皆虞義也。許慎《五經異義》曰：「爻位三為三公，曰食舊德，食父故祿也。」乾為父，三失位，動而承乾，有食舊德之象。二四之正，三變體坎，虞氏謂正危貞厲是也。三為下卦之終，得位故終吉，與初同占也，此亦虞義。

Hui Dong's commentary (self-commentary from "Qian represents old virtue" to "therefore it ends in good fortune") states: Qian represents enduring and virtue, thus representing "old virtue." The term "food" in "four changes consume Qian" is read the same as "sun and moon are consumed" in the phrase "sun and moon are consumed." The fourth line changes once, causing the body of Qian to be destroyed, as if eroded, hence the term "consume Qian." All of this is Yu Fan's view. Xu Shen's "Five Classics Disagreements" says: "The third line corresponds to the Three Grandees, saying 'consuming old virtue' refers to enjoying the salary of one's father. Qian represents the father, and line six in the third position is out of place. When it moves, it connects with the body of Qian, which resembles enjoying the old salary. The second and fourth lines each return to their proper positions. Line six in the third position changes into the body of Kan. Yu Fan's statement "although it is proper but in a dangerous position, thus it is dangerous" refers to this. The third line is the final position of the lower trigram, and being in the proper position leads to "good fortune at the end," which is the same as the judgment for line six at the beginning. This is also Yu Fan's view.

「乾為王」至「無成也」。乾為王，坤為事，虞義也。訟不可成，變之正，不克訟，是無成之義也。「二以」至「為安」。《緇衣》曰：「兌命曰：爵無及惡德。」鄭彼注云：「言君祭祀賜諸臣，無與惡德之人，古者賜爵服必於太廟。」二失位，上九或錫之盤帶，注謂錫二，是二以惡德受服也。五中正，故不克訟，奪二與四，故復即命，謂受盤帶之命服也。渝，變也，《釋言》文。巽彖傳曰：「重巽以申命。」故巽為命。四變得位，安於承乾之正，故渝安貞吉。坤為安，虞義也。

Hui Dong's commentary (from the note "Qian represents the king, Kun represents affairs" to "thus there is no completion") says: "Qian represents the king, Kun represents affairs" is Yu Fan's view. A lawsuit should not be carried to the end; when it changes back to the correct state, the lawsuit cannot proceed, which is exactly the meaning of "no completion." Hui Dong's commentary (from the note "the second line receives a robe due to bad virtue" to "Kun represents security") says: The "Zi Yi" chapter of the "Zi Ji" says: "The 'Shuo Ming' says: Do not grant titles to those whose virtue is not commensurate with their rank." Zheng Xuan explains there: "This refers to the king rewarding his ministers during worship, not granting titles to those whose virtue is not commensurate; in ancient times, granting titles and robes was always done in the Taomiao." The second line is out of position, yet the statement of the ninth line says "perhaps he is given a wide sash," Hui Dong's commentary suggests that the robe is given to the second line, which is the second line receiving a robe due to insufficient virtue. The fifth line is upright and central, so the second line cannot win the lawsuit; the fifth line takes back the robe from the second and fourth lines, so the fourth line "returns to the command" refers to receiving the robe of the wide sash. "Yu" means change, as stated in the "E Ya · Shi Yan." The "Xun" hexagram's "Tuan Zhuan" says "repeated Xun is used to reiterate the command," so Xun symbolizes command. The fourth line changes once to achieve the correct position, and is at ease in serving the correct yang of Qian, so "changing to security and uprightness brings good fortune." "Kun represents security" is Yu Fan's view.

「聽訟」至「元吉」。卦惟九五一爻中正，是聽訟得其中正者，故元吉。「二四」至「爻耳」。此荀義也。二與四爭，爭三公之服，故云二四爭三。三與二比，故取之有緣。以三公之服而錫二之大夫，故云於義疑矣。在訟家，故云爭競之世。以大夫而受三公之服非其分，故云分理未明。

Hui Dong's commentary (from the note "hearing lawsuits and maintaining the middle and correctness" to "thus the original good fortune") states: the entire hexagram has only the fifth line, which is nine, both central and correct. This is exactly the person who hears lawsuits and can maintain the middle and correctness, hence "original good fortune." Hui Dong's commentary (from the note "the second and fourth lines contend over the third" to "thus the meaning is explained here in this line") states: this is Xun Shuang's view. The second line and the fourth line contend, contending over the appointment of the three dukes. Hence it is said "the second and fourth lines contend over the third." The sixth line is adjacent to the second line, so the second line's choice of it has its reasons. However, granting the appointment of the three dukes to the second line, who is a minister, is questionable in terms of righteousness. Because it is in the hexagram of "contention," it is said to be "an age of contention." Granting a minister the dress of the three dukes, who are higher officials, is not in accordance with his rank, hence "the distinctions of rank and reason are not yet clear."

或以錫之。「或」之者，疑之也。《尚書大傳》曰：「歲之朝，月之朝，日之朝，則后王受之。」鄭彼注云：「自正月盡四月為歲之朝，上旬為月之朝，平旦至食時為日之朝。」故終朝為君道明。《春秋元命包》曰：「陽成於三。」故云「三者陽功成也」。

Hui Dong's commentary says: the phrase "or it is given as a gift" means that this belt may not necessarily be bestowed; the line statement begins with the word "or," indicating uncertainty and indecision. The "Shang Shu Da Zhuan" states: "The beginning of a year, the beginning of a month, and the beginning of a day are times when the king receives court audiences." Zheng Xuan's commentary on the Da Zhuan explains: "From the first day of the first month to the end of the fourth month is considered the beginning of the year, the first ten days of each month are considered the beginning of the month, and the time from dawn until breakfast is considered the beginning of the day." Therefore, the term "zhong chao" in the line statement refers to the beginning of a day, which is precisely the time when the ruler's virtue is clearly manifested. The "Chun Qiu Yuan Meng Bao" says: "The number of Yang is completed in three." Hence, the commentary states "three signifies that the function of Yang has already been completed."

「拕奪」，鄭義也。四為諸侯，諸侯入為三公，宜服三公之服，故君明道盛，剛奪二與四。陽道方長，故三拕之也。「盤帶」，大帶，服以祭者，故曰宗廟之服。五拕二服，不發於二五爻者，以上與三應，三體巽，巽為要帶，上為宗廟，故發義於宗廟。爻三變巽體壞，有拕之象。「拕」俗作「禠」，今從古。

The term 「拕」 is interpreted as "to take away," according to Zheng Xuan. The fourth line corresponds to the position of the feudal lords, who, when entering the court, would be regarded as the Three Dukes and should wear the ceremonial robes of the Three Dukes. Now, with the king's virtue clearly evident and the Way of the King flourishing, the strong yang of the fifth line takes away the robes of the second and fourth lines. The yang path is growing, hence the three times of taking away. 「鞶带」 refers to a wide belt worn during worship, hence called the ceremonial attire of the ancestral temple. The fifth line takes away the attire of the second line, but the text does not express this meaning on the second and fifth lines, because the upper ninth line corresponds with the third line, and the third line has the nature of Xun. The image of Xun is the waistband, and the upper position is the ancestral temple, so this meaning is placed on the line of the ancestral temple. When the third line changes, the nature of Xun is destroyed, which matches the image of being taken away. The character 「拕」 is commonly written as 「禠」 in later texts, but here we follow the ancient text and use 「拕」.

師句，貞丈人句，吉無咎。注：乾二之坤，與《同人》旁通。丈之言長。丈人謂二，二體震為長子，故云「丈人」。二失位當升，五居正，故云「貞丈人吉無咎」。疏：乾二五之坤成坎，坤二五之乾成離，故《師》《同人》《比》《大有》皆從乾坤來。蜀才謂《師》自《剝》來，案虞氏論之卦無一陽五陰之例。其注《象傳》「君子以容民畜眾」云：「君子謂二，陽在二，寛以居之。」故知是乾二之坤也。

The text says: "The army, with sincerity, a man of great virtue, is auspicious and without blame." (The "sentence" mark is a punctuation symbol noted by Hui Dong.) Hui Dong's self-commentary states that the hexagram "The Army" is formed when the second line of the hexagram Qian (Heaven) moves into the position of the hexagram Kun (Earth), and it is opposite to the hexagram "The Fellowship." The character "丈" means long; "丈人" refers to the second line, which has the nature of Zhen (Thunder). Since Zhen represents the eldest son, it is called "丈人." The second line is yang in a yin position, thus losing its proper place and needing to ascend. The fifth line is in the central position and is correct, so the hexagram statement says "With sincerity, a man of great virtue, it is auspicious and without blame." Hui Dong's detailed commentary states that the second and fifth lines of Qian move into Kun to form Kan, and the second and fifth lines of Kun move into Qian to form Li. Therefore, the hexagrams "The Army," "The Fellowship," "The Following," and "Great Possession" are all derived from the transformation of Qian and Kun. Shu Cai said that the hexagram "The Army" comes from the hexagram "Breaking Up," but upon examining Yu Fan's explanation of hexagram transformation, there is no such general rule as "one yang and five yin." Yu Fan's commentary on the "Great Image" "The gentleman uses his virtue to accommodate the people and maintain the multitude" says: "The gentleman refers to the second line, which is yang in the second line, and resides in a broad and generous manner." From this, we can know that the hexagram "The Army" is indeed formed when the second line of Qian moves into Kun.

與《同人》旁通，虞義也。服虔《左氏解誼》說此卦曰：「坎為水，坤為眾，互體震，震為雷。雷，鼓類，又為長子。長子帥眾，鳴鼓巡水而行，《師》之象也。」丈之言長，鄭義也。《大戴禮·本命》曰：「丈者長也，言長萬物也。」丈人，老人，年長者。震為長子，長丈同物，故云「丈之言長」。丈人謂二，荀虞義也。《象》之丈人即爻之長子，故知丈人謂二。二中而不正，上升坤五則正矣，故云「貞丈人吉無咎」也。

The idea that the hexagram "Military Campaign" (Shi) and "Union with the People" (Tongren) are complementary is Yu Fan's view. Fu Qian's commentary in "Left Transmission Interpretation" explains this hexagram as follows: "Kan represents water, and Kun represents the multitude; the interacting elements form Zhen, which represents thunder. Thunder is associated with beating drums, and Zhen also represents the eldest son. The eldest son leads the people, beating drums along the water, which is the symbolic meaning of the hexagram 'Military Campaign'." Interpreting "zhang" as "long" is Zheng Xuan's view. The "Da Dai Li Ji · Ben Meng" states: "Zhang means long, referring to the growth of all things." A "zhangren" refers to an elderly or senior person. Zhen represents the eldest son, and "long" and "zhang" are essentially the same, so it is said that "zhang means long." The view that "zhangren refers to the second line (nine two)" is from Xun Shuang and Yu Fan. In the "Commentary on the Judgment," "zhangren" corresponds to "long son" in the line statement, so it is known that "zhangren" refers to the second line. The second line is in the center but not in the proper position; when it ascends to the fifth position of Kun, it becomes proper, hence the hexagram statement says "Zhen zhangren, Ji, Wu jiu."

初六：師出以律，否臧凶。注：震為出，坎為律。臧，善也。初失位故不臧，凶。九二：在師中句，吉無咎，王三錫命。注：長子帥師，故在師中。以中行和，故吉無咎。王謂二。三者，陽德成也。德純道盛，故能上居王位而行錫命也。

The line statement for the first line (初六) says: "The army departs in accordance with the law, and if it is not good, there will be misfortune." Hui Dong's own commentary states: The trigram Zhen represents departure, and Kan represents the law; "臧" means good. Since the first line is a yin line in a yang position and thus out of place, it is not good, hence the misfortune. The line statement for the second line (九二) says: "Being in the army, it is auspicious, without blame, the king bestows three commands." (The "句" is still a sentence divider.) Hui Dong's own commentary states: The eldest son leads the military forces, so he is within the army. By upholding the virtue of the central position and promoting harmonious conduct, it is auspicious and without misfortune. "King" refers to the second line. The line statement mentions "three" because the yang virtue is completed at the third position; the virtue is pure and the way is flourishing, so it can ascend to the position of king and issue commands.

六三：師或輿尸，凶。注：坤為尸，坎為車多眚。同人離為戈兵，為折首。失位乘剛無應，尸在車上，故車尸凶。一說尸，主也。坤坎皆有輿象，師以輿為主也。六四：師左次，無咎。注：震為左。次，舍也。二與四同功，四承五，五無陽，故呼二舍於五，四得承之，故無咎。

The Line Statement for the third line says: "The army may carry a corpse, which is ominous." Hui Dong explains: The trigram坤 represents a corpse, and the trigram坎 represents a carriage and also signifies many calamities. The trigram associated with the opposite trigram in the hexagram of Tongren contains Li, which represents weapons and severed heads. The third line is out of position, and it overpowers the strength of the second line, and it does not correspond with the top line. Therefore, the corpse lies on the carriage, resulting in an ominous situation. Another interpretation takes the term "corpse" to mean the leader: both坤 and坎 have the image of a carriage, and using chariots is central to military operations. The Line Statement for the fourth line says: "The army moves to the left and stays, without blame." Hui Dong explains: The trigram Zhen represents the left; "staying" means to halt and rest. The second and fourth lines have similar functions. The fourth line is above the fifth line, and the fifth line has no yang line, so it calls upon the second line to rest at the fifth line. Therefore, the fourth line can support it, and there is no mistake.

六五：田有禽，利執言，無咎。注：田，獵也。二欲獵五，五利度二之命，執行其言，故無咎。長子帥師，弟子輿尸，貞凶。注：五已正而稱長子，據五自二升也。長子帥師而弟子主之，明使不當而貞凶。上六：大君有命，開國承家，小人勿用。注：二升五為大君。坤為國，二稱家。二之五處坤之中，故曰開國。五降二得位承五，故曰承家。小人謂三與初。

The Line Statement for the fifth line says: "There are game in the field; it is advantageous to carry out the words, without blame." Hui Dong's own commentary says: "Field" refers to hunting. Nine in the second position wants to capture the fifth position, and the fifth position is convenient for considering the commands of nine in the second position and carrying them out, so there is no blame. The Line Statement continues: "The elder son leads the army, the younger son carries the corpse, and the correct course is凶." Hui Dong's own commentary says: the fifth position has already been correct but still refers to the elder son, which is speaking of the fifth position rising from nine in the second position. The elder son leads the army while letting the younger son take charge, indicating improper use of people; even if one remains correct, there is still danger. The Line Statement for the sixth line at the top says: "The great lord issues a command, establishes a state and inherits a family, do not use the petty person." Hui Dong's own commentary says: nine in the second position rising to the fifth position is the great lord. Earth is the state, and the second position is called the family. Nine in the second position moving to the fifth position and being within the Earth structure, thus it is said to establish a state; the fifth position descending to the second position, taking its proper position and serving the five, thus it is said to inherit a family. "Petty person" refers to six in the third position and six at the beginning.

疏：「震為」至「臧凶」○震為出，虞義也。初為出師之始，故云出。坎為律，《九家說卦》文。律者，同律也。《周禮·太師》曰：「大師執同律以聽軍聲而詔吉凶。」鄭注云：「大師，大起軍師。」

Hui Dong's commentary on the passage from "Zhen is departure" to "Po Zang xiong" is as follows. "Zhen is departure" is Yu Fan's view: the first line represents the beginning of military action, hence the statement. "Kan is the law" comes from the "Nine Schools Commentary on the Book of Changes." The term "law" refers to the same law. The "Rites of Zhou · Tai Shi" states: "The great master holds the same law, used to listen to and discern the sounds and breaths in the army and to foresee good or bad fortune." Zheng Xuan's commentary says: "The great master refers to a large-scale military campaign."

《兵書》曰：「王者行師出軍之日，太師吹律，合音商則戰勝，軍士強；角則軍擾多變，失士心；宮則軍和，士卒同心；征則將急數怒，軍士勞；羽則兵弱，少威明。」《史記·律書》曰：「王者制事立法，壹稟於六律，六律為萬事根本，其於兵械尤重。」是師出以律之事也。臧，善，《釋詁》文。爻例初九為善，初六為不善。宣十二年《春秋傳》，晉知莊子說此爻曰：「執事順成為臧，逆為否。」初失位，故不臧凶也。

The "Book of Military Strategy" says: "When a king mobilizes his troops, the Grand Teacher blows the bamboo pipes to divinate. If the sound matches the Shang tone, the army will win and the soldiers will be strong; if it matches the Jue tone, there will be much disorder within the army and the soldiers will lose heart; if it matches the Gong tone, the entire army will be in harmony and the soldiers will be united; if it matches the Zhi tone, the generals will be impetuous and often angry, and the soldiers will be exhausted; if it matches the Yu tone, the military strength will be weak and there will be a lack of authority." The "Records of the Grand Historian: Book of the Laws" says: "When a king deals with affairs and establishes laws, he should follow the six tones. The six tones are the fundamental principles of all things, and they are especially important in military matters." These are exactly the matters discussed in the phrase "military campaigns follow the laws." The character "臧" means "good" or "excellent," as explained in the "Shi Yi: Xigǔ" (Explanations of Words). According to the general principle of yao positions, initial yang (initial nine) is considered good, while initial yin (initial six) is considered not good. In the twelfth year of Duke Xuan's reign in the "Spring and Autumn Annals: Zuo Zhuan," Jiuzhangzi of the Jin state explained this yao: "Doing things in accordance with reason and achieving success is called '臧,' while acting against reason is called '否.'" Since the initial six is out of its proper position, it is considered not good and thus leads to misfortune.

○「長子」至「命也」○此荀虞義也。長子帥師而居中，故云在師中。師克在和，二以中德而行和道，群陰順從，故吉無咎，爻辭與彖辭同占也。二當升五，故王謂二。陽成於三，故三者陽德成。二盛德也，五盛位也，德純道盛，中和之行應於盛位，故能上居王位而行錫命。《乾鑿度》說此爻曰：「師者，眾也。言有盛德，行中和，順民心，天下歸往之，莫不美命為王也。行師以除民害，賜命以長世德之盛。」是其義也。

This passage presents the views of Xun Shuang and Yu Fan. The eldest son leads the army and resides in the central position, hence it is said "in the army." Success in warfare depends on harmony. Nine Two, by virtue of being in the central position, promotes a harmonious way, and all the yin lines follow accordingly, thus resulting in good fortune without error—the line statement and the commentary on the judgment are consistent. Nine Two should ascend to the fifth position, so "king" refers to Nine Two. Yang virtue is completed at the third position, hence "three" signifies that Yang virtue has been completed. Two represents abundant virtue, and five represents a prominent position; with pure virtue and flourishing virtue, the practice of harmony and balance should correspond with the exalted position, thus enabling it to ascend to the position of king and issue decrees. The "Qian Zao Du" explains this line saying: "The army refers to the multitude. It means he possesses abundant virtue, practices harmony and balance, follows the people's will, and the whole world submits to him, all praising his decree and honoring him as king. The army is raised to eliminate the people's calamities, and the decree is given to enhance the prosperity of his lineage." This is precisely the meaning.

○「坤為」至「主也」○坤為身，為喪，身喪故為尸。坎為車多眚，《說卦》文。虞本輿為車，故云車也。與《同人》旁通，故《同人》離為戈兵。《說卦》曰：「離為折上稿。」《離》上九曰：「有嘉折首。」離折乾首，故為折首。三以陰居陽而乘二剛，又不與上應，故失位、乘剛、無應。坤尸在坎車之上，故車尸凶也。此上虞義也。

The trigram K'un represents the body and also signifies loss; when the body dies, it becomes loss, so K'un takes the image of a corpse. "Kan represents a cart, which is prone to calamity" is from "Shuo Gua." Yu Fan's version writes "yu" as "che" (cart), so here it refers to a cart. The hexagram "Shi" and "Tong Ren" are complementary, so it takes the image of Li from "Tong Ren": Li represents halberds and weapons. "Shuo Gua" says: "Li represents a broken upper stalk." The upper nine of the hexagram Li says: "There is a good result, with the head cut off." Li can break off the head of Qian, so it is called "cutting off the head." The sixth trigram, which is a yin line in a yang position, also overpowers the yang strength of the second trigram, and does not correspond with the sixth trigram above, so it is said to be out of position, overpowering yang, and without correspondence. The corpse of K'un lies on the cart of Kan, so the cart carries the corpse and results in misfortune. All of this is Yu Fan's interpretation.

一說尸，主也，《釋詁》文。《戰國策》曰：「寧為雞尸。」故知尸主也。《說卦》坤為大轝，坎其於輿也為多眚，故坤坎皆有輿象。轝輿古今字。師以輿為主者，師之進退以輿為主，凡帥師謂之帥賦輿，故曰輿尸。楚令尹南轅反斾，王用伍參之言改轅而北，則師之進退在輿也。三失位，以弟子主師，故「或」之。乘剛無應，有帥不從，眾所不與，故凶，義亦通也。

Another interpretation takes "尸" to mean "master," as seen in the "Er Ya · Shi Gu." The "Zhan Guo Ce" says, "It is better to be the head of a chicken than to be the tail of a tiger," indicating that "尸" can mean "master." The "Shuo Gua" says that the earth (Kun) represents a large chariot, and also says that the water (Kan) "shows many calamities on the chariot body," so both Kun and Kan have the image of a chariot. "Yu" and "Yu" are ancient and modern characters. Military campaigns are centered on chariots because the movement of an army depends on the chariots. All commanders are called those who lead the chariots they have mobilized, hence the term "Yu Shi." In the past, when the commander of the state of Chu had turned the chariot's yoke southward and withdrawn with the flag lowered, the king of Chu adopted Wu Can's advice to turn the yoke northward, showing that the movement of an army depends entirely on the chariots. Since the sixth line in the third position is out of place and allows the disciple to take charge of military affairs, the line statement uses the word "or" to express doubt. It oversteps the strong line without support, has a commander but no obedience, and the people do not closely follow, hence the ominous outcome. This explanation is also reasonable in terms of meaning.

○「震為」至「無咎」○此荀義也。《管子》曰：「春生於左，秋殺於右。」董子曰：「木居左，金居右。」二體震，震為春，為木，故為左。荀氏謂陽稱左，義亦同也。《少儀》曰「軍尚左」，故師左次。莊三年《春秋傳》曰：「凡師一宿為舍，再宿為信，過信為次。」次雖多日，亦是舍義，故云次舍也。二與四同功，《繋》下文。四近承五，五虛無陽，故四呼二舍於五云「師左次」也。二既升五，四順承之，以陰承陽，故無咎也。

This passage is the view of Xun Shuang. The "Guanzi" says: "In spring, growth occurs on the left, and in autumn, the肃杀 (harshness) occurs on the right." Dong Zhongshu says: "The position of wood is on the left, and the position of metal is on the right." Nine in the Second (nine two) has the nature of Zhen, which represents spring and wood, so it is on the left. Xun Shuang says that yang is called left, which is the same meaning. The "Liji · Xiaoyi" says "in the army, the left is considered superior," so it is said that armies rest on the left. The "Chunqiu Zuo Zhuan" Zhuanggong three years says: "If an army stays for one night, it is called she; if it stays for two nights, it is called xin; if it stays more than xin, it is called ci." Although "ci" refers to staying for several days, it still means resting, so ci is equivalent to she. "Two and four have the same function" comes from the "Xici Xiaozhuan." Six in the Fourth is close to the position of five, and the position of five is empty and lacks yang. Therefore, six in the Fourth invites nine in the Second to rest at the position of five, hence saying "the army rests on the left." Since nine in the Second has already risen to the position of five, six in the Fourth then follows it, with yin supporting yang, so there is no error.

○「田獵」至「無咎」○此荀義也。坤為田。田獵者，為田除害。獵之言獲也，凡爻相比相應而相得者謂之獲，獲亦得也，又謂之田。二與五應，二當升五，故二欲獲五；五當降二，故利度二之命，執行其言。所執之言即王與大君之命也。在上謂之命，在下謂之言，尊卑之義也。二執五言，故無咎。

This passage is Xun Shuang's interpretation. The Earth Trigram represents fields. The term "field hunting" refers to removing harmful animals from the fields. "Hunting" means obtaining; any situation where yao positions are adjacent and correspond with each other, or where they are above and below and mutually beneficial, is called obtaining, which is also called "field." Nine Two corresponds with Six Five. Nine Two should ascend to the fifth position, so Nine Two desires to obtain Five. The fifth position should descend to the second position, so it is appropriate to understand the command of Nine Two and carry out its words. The words being carried out are precisely the commands issued by "King" and "Great Lord" in the line statement. What is issued from above is called a command, and what is stated from below is called a word, which reflects the distinction between superior and inferior. Nine Two carries out the words of the fifth position, so there is no error.

○「五已」至「貞凶」○卦中稱王及大君者皆指二，而此獨稱長子者，明其自二升五，據震為長子而言也。二已正五位，任賢使能，當得其人，如長子帥師而弟子主之，是謂所使不當，雖貞亦凶。

In the "Military Campaign" hexagram, whenever "king" or "great lord" is mentioned, it refers to the Nine in the Second line, but in this case, it is called "eldest son" to emphasize that its movement from the Second to the Fifth line is based on the image of Zhen (Thunder) as the eldest son. Since the Nine in the Second line has already established the position of the Fifth, employing capable people should be done properly; if the eldest son leads the army but allows his disciple to take charge, that would be appointing the wrong person. Even if the person maintains uprightness, the outcome will still be adverse.

○「二升」至「與初」○《乾鑿度》曰：「大君者，君人之盛者也。」荀氏曰：「大君謂二。」故知二升五為大君也。坤為國，二稱家，虞義也。二之五為《比》，五建國，故云開國。二為大夫，五降二承五，故曰承家，此宋衷義也。小人謂三與初者，但二之三錫以四，二四為國而二為家也；五之執言以三，初三無功而初失律也。一以正功，一以示戒，用命賞於祖，故總其義於宗廟爻也。

The "Guan Zao Du" says: "The great sovereign is the most exalted among those who rule the world." Xun Shuang says: "The great sovereign refers to the Nine in the Second position." From this we can understand that when the Nine in the Second position rises to the Fifth position, it becomes the great sovereign. "The Earth is the state, and the Second is called the family" is Yu Fan's view. When the Nine in the Second position moves to the Fifth position, it forms the "Bi" hexagram. The Fifth position establishes a state, so it is called opening the country; the Second position is the position of a minister, and when the Fifth position descends to the Second position to support it, it is called upholding the family—this is Song Zhong's view. As for the statement that "the small person refers to the Six in the Third position and the Six at the Beginning": when the Nine in the Second position moves to the Third position and is rewarded by the Fourth position, the combination of the Second and Fourth positions forms the state, while the Second position itself represents the family. The statements of the Fifth position extend to the Third line, and both the First and Third lines have no military achievements, with the First Six also violating military discipline. One statement is to correct rewards and punishments, and the other is to show a warning; receiving the mandate and carrying out rewards must be done in the ancestral temple, so this meaning is summarized under the Sixth at the Top, which refers to the line of the ancestral temple.