Newly Printed Commentary on the Book of Changes by Master Lai Qutang, Volume Three

永川凌夫惇厚子甫圈點。廬陵高奣映雪君甫校讎。

This volume was annotated with circle marks and punctuation by Ling Fudun of Yongchuan, whose courtesy name was Hòuzi, and proofread by Gao Xinying of Luling, whose courtesy name was Xuejun. The term "circle marks and punctuation" refers to adding circles and dots beside the main text to indicate pauses and important points. The term "proofreading" refers to comparing two copies of the text to correct errors in the characters.

師。坎下坤上。師，憂。師者，眾也。其卦坎下坤上。以卦象論，地中有水，為眾聚之象；以卦德論，內險而外順，險道以順行，師之義也；以爻論，一陽居下卦之中，上下五陰從之，將統兵之象也。二以剛居下，五柔居上而任之，人君命將出師之象也。序卦：訟必有眾起，師興由爭，故次於訟。

The "Military" hexagram has the Lower Trigram Kan and the Upper Trigram Kun. The "Zaji" transmission says, "Comparison brings joy, Military brings sorrow," indicating that mobilizing troops is an affair that causes worry and toil. "Military" means the gathering of many. This hexagram has Kan below and Kun above. In terms of the image, water is stored within the earth, symbolizing the gathering of people; in terms of the virtue, the inner part is the danger of Kan and the outer part is the compliance of Kun, indicating that one should undertake dangerous affairs by following the people's will, which is the principle of warfare. In terms of the lines, a single yang line is in the center of the Lower Trigram, and the five yin lines above follow it, symbolizing a general leading soldiers. The line Nine in the Second, with its yang strength in the lower position, and the line Six in the Fifth, with its gentle compliance in the upper position, entrusting the military power to it, also symbolizes the sovereign appointing a general and sending troops for warfare. The "Xu Gua" transmission says: disputes inevitably lead to the gathering of people and the use of weapons. The rise of military forces originates from contention, hence the "Military" hexagram comes after the "Contention" hexagram.

師貞，丈人吉，無咎。以三畫卦論，二為人位，故稱丈人。○貞者，正也。丈人者，老成持重，練達時務者也。凡人君用師之道，在得正與擇將而已。不得其正，則師出無名；不擇其將，則將不知兵。故用兵之道，利於得正，又任老成之人，則以事言，有戰勝攻取之吉；以理言，無窮兵厲民之咎矣。戒占者當如是也。

The Hexagram Statement says: To go to war should be in accordance with the right path, and to be led by an experienced and prudent elder is auspicious and will not result in mistakes. Considering the trigram composed of three lines, the first line represents the position of the people, the second line represents the position of the leader, and the third line represents the position of heaven. Since Nine in the Second is in the position of the leader, it is called "丈人" (elder). "贞" means to be upright. "丈人" refers to an experienced and prudent person who is familiar with affairs. Generally, the principles of a ruler going to war are only two: to act in accordance with the right path and to select the right general. If the war is not in accordance with the right path, it is like going to war without a just cause; if the general is not carefully selected, the general will not understand military affairs. Therefore, the way of warfare should be just and proper, and also should employ experienced and prudent people. In this way, in terms of practical achievements, there will be auspicious success in conquering; in terms of principles, there will be no mistakes of excessive warfare and harming the people. This is a warning to those who divined this hexagram to act accordingly.

○彖曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉，又何咎矣。王去聲。○以卦體卦德釋卦辭。眾者，即周官自五人為伍，積而至於二千五百人為師也。正者，即王者之兵，行一不義，殺一不辜，而得天下不為，如此之正也。以者，謂能左右之也。一陽在中，而五陰皆所左右也。左右之使眾人皆正，則足以宣佈人君之威德，即王者仁義之師矣，故可以王。以象正言為將者可以王，言命將者能正，即可以王，故師貴貞也。

The Commentary on the Judgment says: "Shi" means the multitude, "Zhen" means uprightness; being able to lead the multitude to uprightness can accomplish the king's great cause. Nine in the Second is yang and in the center, and corresponds with Six in the Fifth. It moves through the perilous circumstances of Kan while following the yielding nature of Kun. By laboring for the people in this way, the people still follow, which is auspicious, how could there be any fault? The character "Wang" here is read in the falling tone and functions as a verb. This passage explains the hexagram statement by using the structure of the hexagram and its moral qualities. The term "zhong" refers to the military organization described in the Book of Rites: five people form a wu, and this is progressively accumulated up to two thousand five hundred people forming a shi. The term "zheng" refers to the purity of the king's army, which would not do an unjust act or kill an innocent person even if it could gain the world. The term "yi" means to be able to control and manage: one yang line in the center, with five yin lines all under its control. By leading the people to uprightness, one can publicize the virtue and authority of the sovereign, which is the benevolent and righteous army of the king, thus accomplishing the king's great cause. In terms of the hexagram's imagery, the general who is upright can accomplish the king's great cause; in terms of the sovereign who appoints the general, being upright can also accomplish the king's great cause. Therefore, in warfare, uprightness is most precious.

剛中而應者，為將不剛則怯，過剛則猛。九二剛中，乃將才之善者，有此將才，五應之，又信任之專，則可以展布其才矣。行險者，兵，危事也，謂坎也；順者，順人心也，謂坤也。兵足以戡亂而順人心，則為將有其德矣。有是才德，所以名丈人也。

The phrase "strong and centered, and in harmony" means that a general who is not strong becomes timid, but if overly strong becomes cruel. Nine in the Second is yang and centered, representing the finest quality of a general. With such a capable general, Six in the Fifth is in harmony with it and trusts it completely without doubt, allowing the general to fully display his abilities. The term "taking on danger" refers to the fact that warfare is inherently dangerous, indicated by the lower trigram Kan. "Following the right path" means aligning with the people's will, indicated by the upper trigram Kun. Since the army can quell chaos and align with the people's will, the general possesses the proper virtue. With both ability and virtue, the hexagram statement calls him "an elder."

毒者，猶既濟隱字，時久師老之意。噬嗑中爻為坎，故亦曰遇毒，乃陳久之事，文案繁雜，難於聽斷，故以臘毒象之，非毒害也。言出師固未免毒於天下，然毒之者，實所以這之，乃民所深願而悅從者也。民悅而從，所以吉而無咎。毒天下句，與民從之句，意正相應；若毒天下而民不從，豈不凶而有咎。

The term "toxin" refers to a situation where time drags on and soldiers become weary, as exemplified by the character "yin" used in the "Gua of Already Completed." The second, third, and fourth lines of the "Gua of Consuming the Bones" form the trigram Kan, so the line statement of the sixth line in the third position also mentions "encountering toxin," which refers to old, accumulated cases that are complicated and difficult to resolve. Therefore, the image of "toxin" is taken from the bitterness of preserved meat, not from poison. Here it means that although going to war inevitably causes hardship for the people, this hardship is actually for their benefit, and the people genuinely hope for and follow such actions. Since the people are happy and follow, it is considered auspicious without blame. The phrase "toxin the world" corresponds with "the people follow," meaning that if the people are harmed but do not follow, it would be ominous and blameworthy.

○象曰：地中有水，師。君子以容民畜眾。水不外於地，兵不外於民。地中有水，水聚地中，為聚眾之象，故為師。容者，容保其民，養之教之也；畜者，聚畜也。古者寓兵於農，故容保其民者，正所以畜聚其兵也。常時民即兵，變時兵即民，兵不外乎民，即水不外乎地也。

The Great Image Commentary says: Water is contained within the earth, which is the symbolic image of the hexagram "Military Campaign"; thus, the gentleman understands that he should nurture the people and gather the masses. Water is not outside the earth, and soldiers are not outside the people. Water contained within the earth, gathering within the earth, is the image of gathering people, hence the hexagram is named "Military Campaign." "Nurture" refers to accommodating and preserving one's people, and nurturing and educating them; "gather" refers to collecting and storing. In ancient times, the system of integrating military service with agriculture was practiced, so those who could accommodate and preserve the people were also gathering their military forces. In peace, the people are soldiers, and in times of crisis, soldiers become people; soldiers are not outside the people, just as water is not outside the earth.

○初六：師出以律，否臧凶。初與九二相近，亦偏裨之雄者，故戒以失律。○專以將言。律者，法也，號令嚴明，部位整肅，坐作進退，攻殺擊刺，皆有法則是也。否者，塞也，兵敗也；臧者，善也，兵成功也。若不以律，不論成敗，成亦凶，敗亦凶，二者皆凶，故曰否臧凶。觀小象失律凶之句，可見矣。○初六才柔，當出師之始，師道當守其法則，故戒占者師出以律，失律則不論否臧皆凶矣。

The line statement for the first line says: When going to war, one must follow military discipline; otherwise, whether victorious or defeated, it will be ominous. The first line is adjacent to the second line, and is considered a capable subordinate general. Therefore, it is specifically warned against losing military discipline. This line focuses on the aspect of the general. "Law" refers to the regulations: orders must be clear, troops must be well-organized, in sitting, standing, advancing, retreating, attacking, killing, striking, and thrusting, everything must follow established rules, which is the law. "否" means blockage, referring to defeat; "臧" means good, referring to victory. If one does not follow military law, then whether victorious or defeated, victory is ominous and defeat is also ominous, both ends are ominous, hence it says "否臧凶." Looking at the "Small Image Commentary" which says "loss of law leads to ominous outcome," this meaning becomes clear. The first line is weak and inexperienced, and is at the beginning of military action. The way of warfare should be cautious and follow regulations, so it warns the diviner that military action must follow discipline; once discipline is lost, then whether victorious or defeated, it will be ominous.

○臧，善也，以律者臧也；否，不也，失律者否臧也。象曰：師出以律，失律凶也。小象正釋否臧之為失律也。失律未有能成功者。左傳云：執事順承為臧，逆為否。○失律，否固凶，臧亦凶。

"Zang" means good, and following military discipline is called "Zang"; "Pou" means not, and losing discipline is called "Bu Zang." The "Small Image Commentary" says: going to war should follow discipline, and losing discipline brings misfortune. This small image explains "Bu Zang" as "Shi Lu," which means losing discipline. There has never been a case where losing discipline still leads to success. The "Zuo Zhuan" says: doing things in accordance with reason and receiving the mandate is called "Zang," while acting against reason and rejecting the mandate is called "Pou." Losing discipline, whether resulting in defeat or aby chance victory, is equally ominous.

○九二：在師中吉，無咎，王三錫命。師中者，在師中而得其中也。此爻正彖辭之剛中而應，六五小象之以中行，皆此中也。在師中者，剛中也；錫命者，五應也。蓋為將之道，不剛則怯，過剛則猛，惟剛中則吉而無咎矣。吉無咎者，恩威並著，出師遠討，足以靖內安外也。錫命者，乃寵任其將，非褒其成功也。曰錫命，則六五信任之專可知矣。

The line statement for the second line says: Being in the army yet maintaining the middle path brings good fortune, without error, and the king bestows three appointments. The term 'being in the army' refers to being in the army yet attaining the middle path. This line is exactly what the Commentary on the Judgment calls 'strong and in the middle, with a response,' and also what the Small Image Commentary for the sixth line calls 'acting with the middle path,' all referring to the same concept of 'middle.' 'Being in the army' refers to the second line being a strong yang line in the middle of the lower trigram; 'bestowing a mandate' refers to the fifth line responding to it. The principles of being a general are neither too weak nor too strong, for excessive strength leads to cruelty. Only by being strong yet in the middle can one achieve good fortune without blame. The phrase 'good fortune without blame' means that both virtue and authority are present, and when going to war, it is sufficient to pacify the interior and subdue external threats. 'Bestowing a mandate' refers to the sovereign's trust and appointment of this general, not as a reward for past military achievements. Since it is said 'three times bestowing a mandate,' it is evident how exclusively the fifth line trusts this general.

本卦錯同人，乾在上，王之象；離在下，三之象；中爻巽，錫命之象。全以錯卦取象，亦如睽卦上九之見豕負塗也。○九二為眾陰歸，有剛中之德，上應六五而為之寵任，故其象如此，而占者可知矣。象曰：在師中吉，承天寵也。王三錫命，懷萬邦也。意在萬邦，故寵任將，非為將一人也。○天謂王也。在師中吉者，以其承天之寵，委任之專也；王三錫命者，以其存心於天下，惟恐民之不安，故任將伐暴安民也。下二句皆推原二五之辭。○將握重兵，主易猜疑，王翦請美田宅是也。

The hexagram "Military Campaign" (师) when each line is taken in its opposite forms the hexagram "Harmony with Others" (同人), which is its opposite hexagram. The upper trigram of "Harmony with Others" is Qian (Heaven), representing the ruler, which symbolizes "king"; the lower trigram is Li (Fire), which is the third trigram among the eight, symbolizing the number "three". The second, third, and fourth lines of "Harmony with Others" together form Xun (Wind), which represents the granting of commands, symbolizing "bestowing a mandate". This line derives its symbolism entirely from the opposite hexagram, just as the line "seeing a pig carrying mud" in the upper line nine of "Strife" (睽) also comes from its opposite hexagram. The line nine in the second position is attached to five yin lines, possessing the virtue of being strong yet moderate. It corresponds with the line six in the fifth position and is favored and trusted by it, hence the hexagram's symbolism. The situation of the diviner is thus clear. The "Small Image Commentary" says: being in the military and maintaining the middle path brings good fortune because he receives the favor of the king; the king bestows the mandate three times because his heart is concerned for the people of all the states. The king's mind is on the people of the world, so he favors and employs generals, not just for the generals themselves. Here, "heaven" refers to the king. "Being in the military and being auspicious" is because he receives the king's favor and is entrusted solely; "the king bestows the mandate three times" is because the king's mind is on the world, fearing that the people will not be at peace, so he appoints generals to suppress disorder and bring peace to the people. These last two sentences explain why nine in the second and six in the fifth are like this. A general in command of a large army easily arouses the king's suspicion. Wang Jian requested beautiful houses and fields before his campaign, precisely for this reason.

○六三：師或輿尸，凶。或者，未必之辭。變巽進退不果，或之象也。輿者，多也，眾人之意，即今輿論之輿。以坤坎二卦，皆有輿象，故言輿也。尸者，主也，言為將者不主，而眾人主之也。觀六五弟子輿尸可見矣。程傳是。○六三陰柔，不中不正，居大將九二之上，才柔志剛，故有出師大將不主，而三或主之之象，不能成功也必矣，故其占凶。象曰：師或輿尸，大無功也。陸遜按劍，戒諸老將；穰苴誅莊賈，孫臏誅宮嬪，皆然。○曰大者，甚言其不可輿尸也。

The line statement for the sixth line says: In the army, perhaps the decision is made by the people, which is ominous. The word "perhaps" expresses an uncertain tone. When the sixth line changes, the lower trigram becomes Xun, which is characterized by indecisiveness in advancing or retreating, which is the symbolic meaning of "perhaps." "Yu" means many, referring to the people, which is similar to the modern term "public opinion." Since both the Kun and Kan trigrams have the image of a chariot, the character "yu" is used. "Shi" means to preside or take charge, indicating that the general who should be in charge is not taking charge, but instead the people are making the decisions. Looking at the line statement for the sixth line, "disciples and the corpse," this meaning becomes clear. Cheng Yi's interpretation in the "Commentary on the Changes" is correct. The sixth line is yin and weak, neither in the center nor in the proper position, yet it is placed above the strong and noble line nine two. Therefore, it is weak in nature but stubborn in will, leading to a situation where the general cannot make decisions and the sixth line takes over, resulting in an inevitable failure, hence the ominous judgment. The "Small Image Commentary" says: When the army is decided by the people, it is extremely ineffective. Lu Xun drawing his sword and reprimanding the senior generals, Sun Wu (or Sun Bin) executing the concubine who disobeyed orders in the Wu palace, and Sima Rangju executing the late arriving military supervisor Zhang Jia, all illustrate this principle. The word "great" is used to emphasize that in the army, it is absolutely not acceptable for the people to make decisions.

○六四：師左次，無咎。師三宿為次。右為前，左為後，蓋乾先坤後，乾右坤左。故明夷六四陰也，曰左腹；豐卦九三陽也，曰右肱。左次謂退舍也。○六四居陰得正，故有出師，度不能勝，完師以退之象。然知難而退，兵家之常，故其占無咎。象曰：左次無咎，未失常也。士會勸荀林父不渡河是也。曹操曰：孫權不欺我，遂還。○知難而退，師之常也。聖人恐人以退為怯，故言當退而退，亦師之常，故曰未失常。

The line statement of the fourth line says: The army retreats and there is no mistake. When the army stays for more than three nights, it is called 'zhi'. Right is forward, left is backward, because Heaven is first and Earth is last, Heaven belongs to the right and Earth belongs to the left. Therefore, in the卦 of Mingyi, the fourth line is a yin line, which says 'entering the left abdomen', and in the卦 of Feng, the third line is a yang line, which says 'breaking the right arm'. 'Left zhi' means retreating and encamping. The fourth line is a yin line in a yin position and is correct, so it shows the image of withdrawing the entire army after sending out troops and assessing that they cannot win. Knowing the situation is difficult and retreating is a common thing in military affairs, so the divination concludes there is no mistake. The small image commentary says: Retreating without mistake is because it does not violate the usual military practice. In the Spring and Autumn period, Shi Hui advised Xun Lin Fu not to cross the Yellow River, which was like this; Cao Cao said 'Sun Quan does not deceive me', and then withdrew his troops, which was also like this. Knowing difficulty and retreating is a usual military practice. The sage feared people would generally regard retreating as cowardice, so he specially said: Retreating when it is appropriate is also a usual military practice, so he said 'not losing the usual'.

○六五：田有禽，利執言，無咎，長子帥師，弟子輿尸。田乃地之有水者，應爻為地道，居於初之上，田之象也，故乾二爻曰在田。禽者，上下皆有陰，與小過同，禽之象也。坎為豕，錯離為雉，皆禽象也。禽害禾稼，寇盜之象也，坎為盜，亦有此象。執者，興師以執獲也。坤為眾，中爻震綜艮為手，眾手俱動，執獲之象也。言者，聲罪以致討也，坤錯乾為言，言之象也。無咎者，師出有名也。長子，九二也，中爻震，長子之象也。長子即丈人，自眾尊之曰丈人，自爻象之，曰長子。弟子，六三也，坎為中男，震之弟也，弟子之象也。

The statement of the fifth line says: There are wild animals causing damage in the fields; it is appropriate to raise an army to capture them, and there will be no mistake; if the eldest son leads the army, but if the disciples are allowed to make decisions together, they will return with corpses. "Field" refers to land with water; the fifth line six corresponds to the second line nine in the earth element, and is located above the first line, which is the image of "field," so the second line nine in the Qian hexagram also says "the dragon appears in the field." The term "birds and beasts" is because this hexagram has all yin lines above and below with one yang line in the middle, which is the same shape as the Xiaoguo hexagram, and thus represents flying birds and running beasts. In the Shuogua Zhuan, Kan represents a pig, and the opposite hexagram of Kan, Li, represents a pheasant, both of which are images of birds and beasts. Birds and beasts destroying crops are the image of bandits and robbers; Kan also represents thieves, so it has the same image. "To capture" means to raise an army to capture them;坤 represents the people, the middle line combines with Zhen, and when Zhen is inverted (the inverted hexagram) it becomes Gen, Gen represents hands, so the hands of the people all move together, which is the image of capturing. "To speak" means to announce the crimes of the enemy and to attack them; the opposite hexagram of坤 is Qian, and Qian represents speech, which is the image of "to speak." The term "no blame" refers to the fact that the military action has a just cause. "Eldest son" refers to the second line nine, the middle line combines with Zhen, and Zhen represents the eldest son, which is the image of "eldest son"; the eldest son is also the "elder man" mentioned in the hexagram statement—called "elder man" from the perspective of the people's respect, and called "eldest son" from the perspective of the line images. "Disciples" refers to the third line six, Kan represents the middle son, who is the younger brother of Zhen, which is the image of "disciples."

○六五用師之主，柔順得中，不為兵端者也。敵加於己，不得已而應之，故為田有禽之象。應敵興兵，利於執言，占者固如是矣。然在將又不可不專，若專於委任，使老成帥師以任事可也；荀參之以新進之小人俾為弟子者，參謀輿尸於其間，使長子之才有所牽制，而不得自主，則雖田有禽，乃應敵之兵，其事固貞，然所任不得其人，雖貞亦凶矣。因六五陰柔，故許以無咎，而又戒之以此貞凶。

Six in the Fifth represents the commander of military forces, who is gentle and resides in the center of the upper trigram. It is not the one who initiates hostilities. When enemies attack, the commander is compelled to respond, hence the image of "fields with game." To deal with the enemy and deploy troops, it is appropriate to declare the crime and take action. The person consulting the oracle should act accordingly. However, on the side of the general, authority must not be divided. If a single, experienced person is entrusted with command, it is sufficient. But if some inexperienced individuals are included as "disciples," allowing them to participate in planning and overstep their authority, then the capable elder will be restricted and unable to act freely. Even though "fields with game" indicates the deployment of troops for defense, which is just in itself, the improper appointment of people leads to misfortune. Because Six in the Fifth is yin and gentle, it is permitted to have "no blame," yet this layer of "贞凶" serves as a warning.

象曰：長子帥師，以中行也。弟子輿尸，使不當也。當去聲。○言所以用長子帥師者，以其有剛中之德，使之帥師以行，使之當矣。若弟子，使之不當也。以中行，惟原其二之辭；使不當，歸咎於五之辭。○龐籍薦狄青為大將，徵儂智高，曰：願勿置監軍，必能成功。

The Small Image Commentary says: Using the eldest son to lead the army is because he can act in the middle way; allowing the disciples to share in decision-making is an improper appointment. The character "当" is read in the falling tone. The reason for appointing the eldest son to lead the army is that he possesses the virtue of yang strength in the middle, and sending him on a military campaign is an appropriate appointment; however, appointing the disciples is inappropriate. The phrase "acting in the middle way" refers to the inherent goodness of the line nine in the second; the phrase "improper appointment" attributes the responsibility to the line six in the fifth for improper appointment. In the Song dynasty, Pang Ji recommended Di Qing as a general to campaign against Nong Zhigao, saying: I hope the court does not appoint another supervisor, and this campaign will surely succeed. This is exactly the same principle.

○上六：大君有命，開國承家，小人勿用。坤錯乾，大君之象也；乾為言，有命之象也。命者，命之以開國承家也。坤為地，為方國之象也，故曰開國；變艮為門闕，家之象也，故曰承家。損卦艮變坤，故曰元家；師卦坤變艮，故曰承家。周公爻象，其精至此。開者，封也；承者，受也。功之大者開國，功之小者承家也。小人，開承中之小人也。陽大陰小，陰土重迭，小人之象也。勿用者，不因其功勞而遂任用以政事也。變艮為止，勿用之象也。

The line statement of the upper sixth line says: The Son of Heaven issues a decree, bestows fiefs upon feudal lords, and grants titles to the families of ministers and great officers, but among these, the petty people should not be employed. The opposite hexagram of the Hexagram of Earth (Kun) is the Hexagram of Heaven (Qian). The Hexagram of Heaven represents the sovereign, which is the image of the great sovereign; the Hexagram of Heaven also represents speech, which is the image of having a decree. The term 'decree' refers to the decree by which they are granted fiefs and establish their families. The Hexagram of Earth represents the land, which has the image of a state, so it is said 'establishing a state'; when the upper sixth line changes, the upper trigram becomes the Hexagram of Mountain (Gen), which represents gates and thresholds, which is the image of 'family', so it is said 'receiving the family'. The line statement of the upper ninth line in the Hexagram of Loss (Sun) is when the Hexagram of Mountain changes into the Hexagram of Earth, so the line statement says 'no family'; the line statement of the upper sixth line in the Hexagram of Army (Shi) is when the Hexagram of Earth changes into the Hexagram of Mountain, so the line statement says 'receiving the family'. The precision of the images used by the Duke of Zhou in interpreting the line statements reaches this level. 'Establishing' refers to granting fiefs, and 'receiving' refers to inheriting; those with great merit are granted fiefs as feudal states, while those with lesser merit inherit as ministers and great officers. The term 'petty people' here refers to the petty people among those who are granted fiefs and titles. Yang represents the great, and Yin represents the small; the upper sixth line is Yin earth layered upon itself, which is the image of 'petty people'. The term 'do not employ' means that one should not use them to manage state affairs merely because they have merit. When the upper sixth line changes into the Hexagram of Mountain, the Hexagram of Mountain represents stopping, which is the image of 'do not employ'.

○上六師終成功，正論功行賞之時矣，故有大君有命、開國承家之象。然師旅之興，效勞之人，其才不一，不必皆正人君子，推計其一時得功之大小，此正王者封建之公心也。至於封建之後，則惟賢是用，而前日諸將功臣中之小人，惟享其封建之爵土，再不得干預乎庶政矣，故又戒之以小人勿用也。弟子輿尸，戒之於師始；小人勿用，戒之於師終。聖人之情見矣。

The sixth line at the top of the "Militia" hexagram marks the end of the hexagram, indicating that the military campaign has been successful and it is time to reward those who contributed. Thus, the image of the hexagram shows "the great sovereign issues a decree, establishing states and rewarding families." However, during the mobilization of troops, the people who exerted effort may have different natures, not all being upright and virtuous. Rewarding them solely based on their temporary achievements reflects the impartial and fair heart of a sovereign when establishing states and granting titles. Once the distribution of titles is settled, officials are chosen based on their virtue. Those who were minor villains among the generals and meritorious officials can only enjoy the titles and lands assigned to them and are no longer allowed to interfere in the daily affairs of the state. Therefore, the line statement uses "small people should not be used" as a warning. "Disciples leading corpses" serves as a warning at the beginning of military action, while "small people should not be used" serves as a warning at the end of military action. The deep concern of the sage for the world is evident here.

象曰：大君有命，以正功也。小人勿用，必亂邦也。正功者，正功之大小也；亂邦者，小人挾功倚勢，暴虐其民，必亂其邦。王三錫命，命於行師之始，惟在於懷邦；大君有命，命於行師之終，惟恐其亂邦。聖人行師，惟救其民而已，豈得已哉。○命則止論功，用則必得人。

The Small Image Commentary says: The Son of Heaven issues decrees to determine the merits of officials; small people should not be appointed, for they will certainly cause disorder in the state. What is called "establishing merit" refers to determining the size of one's achievements; what is called "causing disorder in the state" refers to small people relying on their military successes and power, oppressing the people, and inevitably causing chaos in the state. "The king bestows three decrees" refers to the orders given at the beginning of a military campaign, with the king's constant concern being to pacify the world; "the great ruler has issued a decree" refers to the orders given at the end of the campaign, with the ruler's constant worry being that they might cause disorder in the state. The sage wages war only to save the people, not out of desire. When issuing decrees, they only consider the size of the merit, but when appointing officials, they must choose the right person.

坤下坎上。比，樂。比，親輔也。其卦坤下坎上。以卦象論，水在地上，最相親切，比之象也；以爻論，五居尊位，眾陰比而從之，有一人撫萬邦、四海仰一人之象，故為比也。序卦：眾必有所比，故受之以比，所以次師。

The卦 of "Comparison" has the trigram坤 (Earth) below and坎 (Water) above. The "Zajianguan" says "Comparison brings joy, the army brings worry," as being close and assisting each other is a joyful matter. "Comparison" means to be close and assist. In this卦,坤 is below and坎 is above. From the image of the卦, water spreading over the land is the most intimate and close, which is the image of "Comparison." From the positions of the lines, the line nine in the fifth position is in the honored position, and many yin lines are close and obedient to it, symbolizing one person calming a myriad of states and the four seas looking up to one person, hence the name "Comparison." The "Xugua" says: when people gather together, they must have someone to rely on, so the卦 of "Army" is followed by the卦 of "Comparison."

比吉，原筮元永貞，無咎，不寧方來，後夫凶。比，毗意反。○原者，再也。蒙之剛中在下卦，故曰初筮；比之剛中在上卦，故曰原筮。下卦名初筮，上卦名原筮。孔子於二卦彖辭，皆以剛中言。蒙剛中在下，故能發人之蒙；比剛中在上，故有君德，而人來親輔也。非舊注所謂再筮以自審也。

The Hexagram Statement says: If there is close affinity, it will be auspicious; upon further examination, if one possesses the three virtues of original goodness, constancy, and uprightness, there will be no mistakes; if people from all directions are unable to rest and come to submit, those who lag behind will be inauspicious. The character "比" is read as "pí" with a reverse tone. "原" means again. In the Hexagram of "Meng," the yang line that is centered is in the lower trigram (nine two), hence it is called "chū shì" (first divination); in the Hexagram of "Bi," the yang line that is centered is in the upper trigram (nine five), hence it is called "yuán shì" (original divination). A line in the lower trigram is called "chū shì," and a line in the upper trigram is called "yuán shì." Confucius, in the Commentary on the Judgment for both these hexagrams, discusses them from the perspective of "gāng zhōng" (strong and centered). In the Hexagram of "Meng," the "gāng zhōng" is in the lower position, thus it can enlighten others' ignorance; in the Hexagram of "Bi," the "gāng zhōng" is in the upper position, thus it possesses the virtue of a ruler, and people come close to support him. This is not what the old commentaries mean by "divining again to examine oneself."

元者，元善也，即仁也；永，恆也；貞，正也。言元善長永貞固也。無咎者，有此元永貞之三德也。不寧者，不遑也。四方歸附，方新來者不遑也，猶言四方歸附之不暇也。坤為方，故曰方。後夫凶者，如萬國朝禹，而防風後至；天下歸漢，而田橫不來也。下畫為前，上畫為後。凡卦畫陽在前者為夫，如睽過元夫是也。此夫指九五也。陽剛當五，乃位天德，元之象也。四陰在下，相率而來，不寧方來之象也。一陰高亢於上，負固不服，後夫之象也。

"Yuan" refers to Yuan Shan, which is benevolence; "Yong" means enduring; "Zhen" means firmness. Together, they signify benevolence that is enduring and firm. Hence, there is no fault, because it possesses these three virtues of Yuan, Yong, and Zhen. "Bu Ning" means not having time, or being too busy to attend: all four directions are rushing to come, and those who arrive later are still not yet settled, like saying that the four directions are coming without pause. The trigram Kun represents the four directions, so the character "fang" is used here. "Hou Fu Xiong" is like the case of Yu the Great gathering all the feudal lords of the world at Tusun, where Feng Fengshi was late and was executed; when the whole world submitted to Han Gaozu, Tian Heng did not come to pay homage. In the hexagram, the lower lines are considered earlier and the upper lines later. Any yang line that comes before is called "fu". For example, in the hexagram Kui, the line "Yu Yuan Fu" refers to this. Here, "fu" refers to the line nine five. Yang strength is in the proper position of five, which is the position of "Heavenly Virtue", representing the image of "Yuan"; the four yin lines below follow in succession, representing the image of "Bu Ning Fang Lai"; and the single yin line at the top, which is high and stays there, relying on itself and not submitting, represents the image of "Hou Fu".

○言筮得此卦，為人所親輔，占者固吉矣。然何以吉哉。蓋因上卦陽剛得中，而有元永貞三者之德，則在我己無咎，而四方之歸附於我者日不遑，後來者自蹈迷復之凶矣，此所以吉也。

When one obtains this hexagram through divination, they will be closely approached and assisted by many people, and the diviner is certainly auspicious. But why is it auspicious? It is only because the upper trigram, Nine in the Fifth, is a strong yang line that is in the center, possessing the three virtues of origin, duration, and uprightness. Therefore, there is no fault on my part, and people from all directions come to me continuously, beyond my ability to respond to them all. Those who fall behind will naturally fall into the misfortune of "mistaken return" in the upper sixth line of the Hexagram of Return. This is the reason for its auspiciousness.

○彖曰：比，吉也。比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。釋卦名義，又以卦體釋卦辭。比，吉也，乃漸卦女歸吉也之例，皆止添一也字。比輔者，言陽居尊位，群下順從以親輔之也。蓋輔者，比之義；順從者，又輔之義。順者，情不容已；從者，分不可逃。

The Commentary on the Judgment says: "Being close and supportive is auspicious." "Being close" means to assist, with the lower trigrams following the upper ones. "The original divination is original, enduring, sincere, and without blame" is because the nine in the fifth position is a strong yang line that is in the center; "the people are not at peace and will come" is because there is mutual correspondence between upper and lower; "those who come late will be inauspicious" is because his path has reached its end. This passage first explains the meaning of the hexagram name, then uses the structure of the hexagram to explain the hexagram statement. The phrase "being close is auspicious" follows the same format as the phrase "the woman returning is auspicious" in the Commentary on the Judgment of the Hexagram of Gradual, which only adds the word "also" after the original hexagram statement. The term "being close and supportive" refers to a strong yang line occupying a position of honor, with the lower lines following and being close to support it. "Support" is the meaning of "being close," and "following" is the meaning of "support." "Following" refers to an emotional inability to restrain oneself, while "compliance" refers to an inability to avoid one's position by name.

以者，因也，因有此剛中之德也。剛中，則私慾無所●，所以為善者此也；剛中則健而不息，所以為永者此也；剛中，則正而不偏，所以為貞者此也。蓋八卦正位，坎在五，所以有此三德而無咎。九五居上，群陰應於下，上下相應，所以不寧方來。道窮者，理勢窮蹙，無所歸附也。

"The '以' here means 'because,' indicating that the nine in the fifth (nine five) possesses the virtue of being strong and centered. Being strong and centered prevents private desires from having a place to take root, and it is precisely this that enables 'original goodness.' Being strong and centered also means being vigorous and unceasing, and it is precisely this that enables 'eternity.' Being strong and centered also means being upright and not biased, and it is precisely this that enables 'constancy.' Each of the eight trigrams has its proper position, and the position of Kan (water) is precisely at the fifth line. Therefore, the nine five possesses these three virtues without fault. The nine five is exalted in position, with all the yin lines below corresponding to it, creating mutual感应 between upper and lower, so that the four directions are drawn to it and it has no time to respond. The term 'the way is exhausted' refers to the situation where both principles and circumstances have reached their utmost difficulty, leaving no place for further attachment."

○象曰：地上有水，比。先王以建萬國，親諸侯。物相親比而無間者，莫如水在地上。先王觀比之象，建公侯伯子男之國，上而巡狩，下而述職，朝聘往來，以親諸侯。諸侯承流宣化，以親其民，則視天下猶一家，萬民猶一身，而天下比於一矣。彖則人來比我，象與諸爻，則我去比人。師之畜眾，井田法也；比之親侯，封建法也。

The Great Image Commentary says: Water on the earth is the symbolic image of the Hexagram of "Approach"; from this, the ancient kings understood the need to enfeoff myriad states and draw near the feudal lords. There is nothing more capable of bringing all things together without any gap than water spreading over the land. The ancient kings observed the image of the Hexagram of "Approach" and enfeoffed five ranks of feudal lords: duke, marquis, viscount, count, and baron. Those above regularly toured the land, while those below regularly reported their duties. The envoys and envoys of the feudal lords never ceased to come and go, thus drawing near the feudal lords. The feudal lords received the teachings of the Son of Heaven and spread them among their people, thus drawing near their subjects. In this way, the whole world appeared as one family and the people as one body, and the world thus became united in mutual affinity. The Hexagram Statement refers to others coming to attach themselves to me, while the Great Image Commentary and the six lines refer to me going to attach myself to others. The Hexagram of "Army" containing the people and nurturing them refers to the well-field system; the Hexagram of "Approach" drawing near the feudal lords refers to the feudal system.

○初六：有孚比之，無咎，有孚盈缶，終來有他吉。缶音否。○有孚者，誠信也；比之者，比於人也。誠信比人則無咎矣。缶，瓦器也，以土為之，而中虛，坤土陰，虛之象也。盈者，充滿也。缶，坤土之器；坎，下流之物。初變成屯，屯者盈也，水流盈缶之象也。若以人事論，乃自一念，而念念皆誠，自一事而事事皆誡，即盈缶也。有孚即孟子所謂信人，盈缶則充實之謂美矣。來者，自外而來也；他，對我言；終，對始言。

The line statement for the first line, "Initial Six," says: If one approaches others with sincere faith, there will be no mistakes; sincerity is full like a jar filled with water, and eventually, good fortune will come from outside. The character "fu" is pronounced the same as "pou." "Having faith" refers to inner sincerity, and "approaching others" means to be close to people. Approaching others with sincerity naturally leads to no mistakes. A jar is a clay vessel, made by firing clay and being hollow in the middle. The trigram坤 represents earth, yin, and emptiness, which matches this image. "Full" means being completely filled. The jar is a vessel made of the trigram坤 (earth), and the trigram坎 represents flowing water downward; when the first line changes, the entire hexagram becomes "Zun" (Obstruction). The "Sequence of Hexagrams" says, "Zun means fullness," which is the image of water flowing and filling the jar. If we consider this from a human perspective, it means starting with a sincere thought and maintaining sincerity in every thought, or starting with a sincere action and being sincere in every action. This is called "filling the jar." "Having faith" corresponds to the concept of "trustworthiness" in "Mencius," which is "having it within oneself is called trust." "Filling the jar" corresponds to "fulness is called beauty." "Coming" refers to something coming from outside; "other" is in contrast to "self"; "finally" is in contrast to "originally."

○初六，乃比之始，相比之道，以誠信為本，故無咎。若由今積累，自始自終，皆其誠信充實於中，若缶之盈滿，孚之至於極矣，則不但無咎，更有他吉也。象曰：比之初六，有他吉也。言比不但無咎，而即有他吉，見比貴誠實也。

The initial line, Six at the Beginning, is at the start of the *Gathering* hexagram. The principle of mutual attachment relies on sincerity as its foundation, so there is no fault. If one begins to accumulate from today, consistently filling the heart with sincerity, like a jar filled to the brim, when sincerity reaches its peak, it is not only without fault but also brings unexpected good fortune. The *Small Image Commentary* says: The initial line of the *Gathering* hexagram will bring additional good fortune. This means that attaching oneself to others not only avoids blame but also brings further auspiciousness, showing that the way of mutual attachment values sincerity above all.

○六二：比之自內，貞吉。二在內卦，故曰內。自內者，由己涵養有素，因之得君，如伊尹樂堯舜之道，而應成湯之聘也。八卦正位，坤在二，故曰貞。○六二柔順中正，上應九五，皆以中正之道相比，蓋貞而吉者也。占者有是德，則應是占矣。象曰：比之自內，不自失也。中正故不自失。

The line statement for the second line says: To approach from within, to maintain uprightness and thus gain good fortune. Since the second line is in the inner trigram, it is said 'inner'. 'From within' refers to one who, through consistent cultivation, gains the recognition of the sovereign, just as Yi Yin practiced the ways of Yao and Shun in Xingye and thus responded to the summons of Cheng Tang. Each of the eight trigrams has its proper position, and the proper position of the trigram K'un is at the second line. The second line, being in its proper place, is said 'uprightness'. The second line is gentle and occupies the central and upright position; it corresponds with the fifth line, which is also upright and strong. The sovereign and minister both approach each other with uprightness and correctness, thus achieving good fortune through uprightness. If the person divining possesses such virtue, then this divination is appropriate. The Small Image Commentary says: To approach from within does not lead to losing oneself. Because it occupies the central and upright position, it does not lose itself.

○六三：比之匪人。唐河朔藩鎮，互相朋黨，比匪也。○三不中不正，已不能擇人而比之矣，又承乘應皆陰，故為比之匪人。若以剛中處之，則雖匪人，安能為我比哉。象曰：比之匪人，不亦傷乎。傷，哀傷也，即孟子哀哉之意。不言其凶，而曰傷乎者，蓋惻然而痛憫也。

The line statement of the third line says: The one who is attached to is not a proper person. In the Tang dynasty, the regional military governors in the Hebo region formed factions, which is an example of 'attaching to improper persons'. The third line is neither in the center nor in the proper position, and it has no ability to choose proper persons to attach to. It is above the fourth line, below the second line, and corresponds to the top line, thus surrounded by yin lines on all sides, hence it is called 'attaching to improper persons'. If it could maintain a yang and balanced position, then even if the other party is an improper person, how could they attach to me? The Small Image Commentary says: Attaching to improper persons, is it not pitiful? 'Injury' means sorrow, which is the meaning of 'aie' in the Mencius. It does not say it is凶 (dangerous), but says 'is it not pitiful', showing the sage's compassionate heart and deep sympathy.

○六四：外比之，貞吉。九五外卦，故曰外，謂從五也，之字指五。本卦獨九五為賢，六二以正應而比之，修乎己而貞吉也；六四以相近而比之，從乎人而貞吉也。於此見易之時。○六四柔順得正，舍正應之陰柔，而外比九五剛明中正之賢，得所比之正者矣，吉之道也，故占者貞吉。象曰：外比於賢，以從上也。五陽剛中正，故言賢；君尊位，故言上。言六四外比，豈徒以其賢哉，君臣大分，亦以安從上之分也。

The line statement for the fourth line says: going outward to be close to nine five, maintaining correctness and obtaining good fortune. Nine five is in the outer trigram, so it is called 'outward,' meaning to follow nine five; the word 'to' in the line statement refers to nine five. In this hexagram, only nine five is considered virtuous. Six two approaches nine five because it corresponds directly with it, achieving correctness and good fortune through self-cultivation; six four approaches nine five because it is adjacent to it, achieving correctness and good fortune through following others. The flexibility of meaning in The Zhou Changes is evident here. Six four is gentle and correct, abandoning the originally corresponding six at the beginning, which is weak and yielding, and instead approaching nine five, the virtuous, yang, wise, and upright gentleman. Choosing the right person to approach is the way to obtain good fortune, so the judgment is correct good fortune. The Small Image Commentary says: approaching the virtuous outwardly is to follow the superior ruler. Nine five is yang and upright, so it is called 'virtuous'; it is the ruler and occupies the exalted position, so it is called 'superior.' This is saying that six four approaching outwardly is not only because the other party is virtuous? The great distinction between ruler and subject also makes it appropriate to follow the superior's role.

○九五：顯比，王用三驅，失前禽，邑人不誡，吉。顯者，顯然光明正大無私也，言比我者無私，而我亦非違道以求比乎我也。下三句，顯比之象也。三驅者，設三面之綱，即天子不合圍也。坎錯離為日，王之象也；又居三，三之象也。坎馬駕坤車，驅之象也；綜師用兵，驅逐禽獸之象也。前後坤土兩開，開一面之象也，故同人初九前坤土兩開，曰同人于門。一陽在眾陰之中，與小過同，禽之象也，故師卦亦曰禽。前禽指初，下卦在前，初在應爻之外，失前禽之象也。坤為邑，又為眾，又三四為人位，居應爻二之上、五之下，邑人之象也。

The line statement of the fifth line says: "Light shines impartially and draws all under heaven to be close, the king hunts and sets nets on three sides, letting the game that runs away in front go free, not even admonishing or restraining the people within his own territory, which is auspicious." "Xian" means manifest and bright, upright and impartial, meaning those who come to be close to me have no private motives, and I have not violated the right path to seek their closeness. The following three sentences are all symbolic representations of "Xian Bi" (impartial drawing near). "San qu" (three drives) refers to setting nets on three sides only, meaning the Son of Heaven hunts without surrounding from all four sides. The opposite trigram of Kan is Li, and Li represents the sun, which is the symbolic image of the king; Li is also the third among the eight trigrams, symbolizing the number three. Kan represents a horse, and when drawn by the great earth trigram Kun, it symbolizes "qu" (driving). The inverted hexagram of "Bi" (Approach) is "Shi" (Army), which refers to the use of military force to drive, symbolizing the driving of game. The hexagram has two Kun trigrams at the top and bottom, both open, symbolizing the opening of one side of the net, hence the line statement of "Tong Ren" (Union with Others) at the first line says "Tong Ren Yu Men" (Union with others at the gate). A single yang line among many yin lines is similar to the form of "Xiao Guo" (Minor Overstep), symbolizing "qin" (game), hence the line statement of "Shi" (Army) at the fifth line says "Tian You Qin" (Hunting and finding game). "Qin" in front refers to the first line, which is the lower trigram in front, and the first line is outside the responding line of the second line to the fifth line, thus symbolizing "shi qian qin" (losing the game in front). Kun represents the territory and the people; the third and fourth lines are the positions of people, exactly above the responding line of the second line to the fifth line and below the fifth line, thus symbolizing "yi ren" (people of the territory).

不誡者，禽之去者聽其自去，邑人不用警誡，以求必得也。不誡者，在下之無私；不合圍者，在上之無私，所以為顯。○九五，剛健中正，以居尊位，群陰求比於己，顯其比而無私，其比而無私，其不比者，聽其自去，來者不拒，去者不追，故有此象。占者比人無私，則吉矣。

The phrase "not to forbid" means that the wild animals that have fled are left to go wherever they wish, and the people within the territory do not need to be warned or compelled to pursue the game. "Not to forbid" indicates that those below have no private interests; "not to encircle" indicates that those above have no private interests. It is precisely because both above and below have no private interests that it is called "manifesting comparison." The Nine in the Fifth is strong and upright, occupying a high and honorable position, with all the yin forces coming to seek closeness. It displays this closeness openly and without private motives. Those who do not come to seek closeness are left to go wherever they wish—those who come are not rejected, and those who go are not pursued. Thus, there is such a hexagram. If the person divining is able to be unselfish in seeking closeness with others, it will be auspicious.

象曰：顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。顯比豈宜有失，惟但取順而舍逆，故有失也。獵者，以鹿黽為上殺，用首者為下殺。舍逆不殺，迎降也。舍音舍。○位正中，即剛健中正，居尊位也。用命不入鋼而去者為逆，不我比者也；不用其命，入綱而來者為順，比我者也。人中正，則不貪得。邑人不誡者，以王者有中德，故下化之，亦中，亦不貪得，猶上有以使之也，所以失前禽，邑人不誡。

The Small Image Commentary says: The brightness is impartial in its approach and thus attains good fortune, because the Nine in the Fifth occupies a position that is both upright and central. It releases those that run away and takes those that come forward, hence "losing the birds ahead." The people within the territory do not need to be warned, because the superior ruler governs them with the middle way. Since it is a clear and open approach, it should not result in loss, but because it only takes those who come forward and releases those who run away, it does result in loss. In ancient hunting, shooting the vital part of the deer was called "upper killing," and shooting the head was called "lower killing." Letting go of those that run away was done to welcome those who surrender. The character "舍" is read as "abandon." The phrase "position is upright and central" refers to the quality of being strong and upright, and occupying a high position. Those who do not obey and run away are called "reverse," as they do not come close to me; those who do not obey but come into the net are called "favorable," as they come close to me. Being upright and just does not lead to greed. "The people of the territory do not need to be warned" because the king possesses the virtue of being centered and unbiased, so the people are influenced by him and also remain centered, not greedy, as if they were naturally guided by him. It is precisely for this reason that "losing the birds ahead" and "the people of the territory do not need to be warned" occur.

○上六：比之無首，凶。乾為首，九五乾剛之君，乃首也。九五已與四陰相為顯比，至上六，則不能與君比，是比之無首，其道窮矣，故蹈後夫之凶。○師比相綜，本是一卦體，在師則專論剛柔，在此則專論陰陽。象曰：比之無首，無所終也。無所終，即後夫凶。

The line statement for the sixth line above says: being close but without a leader to follow, it is ominous. The trigram Qian represents the head, and the nine in the fifth line is a ruler strong and upright like Qian, the true leader of the people. The nine in the fifth line has already formed a pure and selfless connection with the four yin lines below. However, the sixth line cannot connect with the ruler, which is called "being close but without a leader." Its path has reached its end, so it meets the fate described in the hexagram statement as "the one who comes late is doomed." The hexagrams "Shi" and "Bi" are inverted to each other, meaning they are the same hexagram viewed in reverse. In the hexagram "Shi," the discussion is based on the interaction of yin and yang, while in "Bi," the discussion is based on the interaction of soft and hard. The "Small Image Commentary" says: being close but without a leader to follow, there is no good ending. "No final destination" is exactly what the hexagram statement refers to as "the one who comes late is doomed."

小畜。乾下巽上。小畜，寡也。小者，陰也；畜者，止也。乾下巽上，以陰畜陽；又一陰居四，上下五陽，皆其所畜，以小畜大，故為小畜。又畜之未極，陽猶尚往，亦小畜也。序卦：比必有所畜，故受之以小畜，所以次比。

The hexagram Xiao Xu (Small Accumulation) has the trigram Qian (Heaven) below and Xun (Wind) above. The Zajiangu Zhuan says, "Xiao Xu means fewness," indicating that what is accumulated is very little. "Xiao" refers to yin, and "Xu" means to stop. With Qian below and Xun above, yin is used to stop yang. Moreover, only the sixth line in the fourth position, which is yin, is present, and the five yang lines above and below are all stopped by it. Thus, a small yin stops a great yang, which is why it is called Xiao Xu. Furthermore, the stopping has not yet reached its extreme, and yang still continues upward. This is also the meaning of "Xiao Xu." The Xugua Zhuan says: when people are close to each other, they must necessarily accumulate something, so the hexagram Bi (Approach) is followed by Xiao Xu.

小畜，亨，密雲不雨，自我西郊。畜音初，大畜同。○中爻離錯坎，雲之象；中爻兌，西之象；下卦乾，郊之象，詳見需卦。凡云自西而來東者，水生木，洩其氣，故無雨。○小畜亨，然其所以亨者，以畜未極，而施未行也，故有密雲不雨、自我西郊之象，故占者亨。

The Hexagram Statement says: "The Minor Collection is smooth. Dense clouds gather but do not rain; the clouds come from the western suburbs of me. The character '畜' is pronounced like '初' (read as 'xù'), and the Hexagram of Great Collection is the same. The lines 3, 4, and 5 together form Li (Fire), and the opposite of Li is Kan (Water), which represents clouds. This is the image of 'clouds'; the lines 2, 3, and 4 together form Dui (Lake), and Dui is located in the west, which is the image of 'west'. The lower trigram is Qian (Heaven), which represents the suburbs, as explained in the previous Hexagram of Need. Generally, when clouds come from the west to the east, it indicates that water generates wood, and the wood drains the water's energy, so rain does not form. The Minor Collection is smooth because the collection has not yet reached its extreme, and the yin's nourishment has not yet been applied, hence the image of 'dense clouds without rain, coming from the western suburbs'. Therefore, the diviner attains smoothness."

○彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也；自我西郊，施未行也。施，始跂反。○以卦綜卦德釋卦名卦辭。得位者，八卦正位，巽在四也。本卦與履相綜，故孔子雜卦曰：小畜寡也，履不處也。履之三爻陰居陽位，不得其位，往而為小畜之四，則得位矣，故曰柔得位而上下應之。上下者，五陽也。以柔得位，而上下應之，則五陽皆四所畜矣。以小畜大，故曰小畜。

The Commentary on the Judgment says: The Hexagram of Xiao Xu is called so because the yao of yin is in its proper position and all the yang yao above and below correspond with it. Therefore, it is called Xiao Xu. Inside it is strong and vigorous, while outside it is yielding and compliant. The yang is in the center and the mind is thus able to be carried out, hence it is smooth. "Dense clouds without rain" is because the yang energy is still moving upward; "from my western suburbs" is because the yin's nourishing influence has not yet been extended. The character "施" is pronounced "shi qi" in reverse. This passage explains the name and statement of the hexagram by using the inverted hexagram and the qualities of the hexagram. The term "getting the proper position" refers to the fact that each of the eight trigrams has its own proper position, and the trigram Xun's proper position is at the fourth line. The primary hexagram and the Hexagram of Li are mutual inverted hexagrams, so Confucius in the Miscellaneous Hexagram Commentary says "Xiao Xu is few; Li is not staying." The Hexagram of Li has a yin yao in the third line, which is not in its proper position; when the Hexagram of Li is inverted, this yao becomes the fourth line of the Hexagram of Xiao Xu, thus getting the proper position. Therefore, it is said "the yin yao is in the proper position and all the yang yao above and below respond to it." "Above and below" refers to the five yang yao. Since the yin yao is in its proper position and all the yang yao above and below respond to it, the five yang yao are then restrained by the sixth line four. Restraining the great with the small, hence it is called Xiao Xu.

內健，則此心果決，而能勝其私；外巽則見事詳審，而不至躁妄。又二五剛居中位，則陽有可為之勢，可以伸其必為之志矣。陽性上行，故曰志行。乃亨者，言陽為陰所畜，宜不亨矣，以健而巽剛居中而志行，則陽猶可亨也。往者陽往，施者陰施，言畜之未極，陽氣猶上往，而陰不能止也。惟陽上往，所以陰澤不能施行而成□。

The inner trigram is strong and vigorous, so the mind is resolute and able to restrain personal desires. The outer trigram is yielding and compliant, so it observes matters carefully without acting rashly. Furthermore, the two yang lines, nine two and nine five, are both in the central positions of the upper and lower trigrams. Thus, yang has favorable conditions to act, and can carry out its determined aspirations. Yang's nature is to ascend, so it is said 'the will is carried out'. It is said 'then it is smooth', because yang is restrained by yin, and by nature should not be smooth. However, because the inner trigram is strong and the outer is yielding, and yang is strong in the center with its aspirations realized, yang can still be smooth. 'Still going forward' refers to yang moving upward. 'Not yet carried out' refers to the moistening influence of yin. This means that the restraint has not yet reached its extreme, and yang continues to move upward, and yin cannot hold it back. Because yang constantly moves upward, the moistening influence of yin cannot descend and coalesce into rain.

○象曰：風行天上，小畜。君子以懿文德。懿，美也。巽順，懿美之象；下乾，陽德之象；中爻離，文之象。以道而見諸躬行，曰道德；見諸威儀文辭，曰文德。風行天上，有氣而無質，能畜而不能久，曰小畜。君子大則道德，小則文德，故體之以美其文德之小。曰文而必曰德者，見文乃德之輝也。○當小人畜君子之時，君子但染文翰，弄柔毛，自晦其才德，以示無用，故不為小人所忌也。

The Great Image Commentary says: Wind blowing across the heavens is the symbolic image of the Hexagram of Small Accumulation; thus, the gentleman learns to cultivate his literary virtue. "Yi" means beauty. The trigram Xun (Wind) represents humility and submission, which is the symbolic image of "Yi" (beauty); the lower trigram Qian (Heaven) represents the virtue of yang strength, which is the symbolic image of "De" (virtue); the interaction of lines three, four, and five forms Li (Fire), which represents civilization, the symbolic image of "Wen" (literature). To embody the Way in one's conduct is called "De" (virtue); to embody it in one's demeanor and speech is called "Wen De" (literary virtue). Wind blowing across the heavens has only energy and no form, thus it can gather for a time but cannot last long, hence it is called the Hexagram of Small Accumulation. The gentleman's cultivation lies in the great aspect of virtue and the small aspect of literary virtue; at this time, he should only take this hexagram as a model to cultivate his literary virtue. When speaking of "Wen" (literature), it is necessary to mention "De" (virtue) to make clear that literary accomplishments are merely the radiance of virtue. When small people are restraining the gentleman, the gentleman should only engage in writing and appreciate literary beauty, concealing his talents and virtues, appearing as if he has no use, thus avoiding the resentment of small people.

○初九：復自道，何其咎，吉。自下升上曰復，歸還之意。陽本在上之物，志欲上進，而為陰所畜止，故曰復。自者，由也；道者，以正道也。言進於上，乃陽之正道也。何其咎，見其本無咎也。復卦不遠復、休復者，乃六陰已極之時，喜陽之復生於下；此卦之復自道、牽復者，乃一陰得位之時，喜陽之復升於上。

The line statement of the initial yang line says: Following one's proper path and returning upward, where could there be fault? It is auspicious. Going upward from below is called "Fu," meaning returning. Yang, which should be in a superior position, has a desire to advance upward, but is restrained by a yin line, hence it is called "Fu." "Zi" means by or following; "Dao" means following the proper path; meaning that advancing upward is the proper path of yang. Saying "how could there be fault" shows that there is no fault at all. The "Fu" hexagram's "not far from Fu" and "resting Fu" refer to when all six yin lines are at their extreme, and joy comes from the re-emergence of yang energy from below. The "Fu" hexagram's "Fu from the Dao" and "pulling Fu" refer to when a single yin line is in its proper position, and joy comes from the re-emergence of yang energy advancing upward.

○初九乾體，居下得正，雖與四陰為正應，而能守正，不為四所畜，故有復自道之象，占者如是，則無咎而吉矣。象曰：復自道，其義吉也。自道，所以當復，不論利害禍福，止論理也。不謀於姊，幾不得於義，辛憲知義矣。○在下而畜於上之陰者，勢也；不為陰所畜，而復於上者，理也。陽不為陰畜，乃理之自吉者，故曰其義吉。

Initial Nine belongs to the Qian trigram, occupying the lowest position with a yang line in a yang position, thus being in the correct place. Although it corresponds with the Six in the Fourth, a yin line, it remains steadfast on the correct path and is not restrained by the yin line, hence the image of 'returning to the correct path'. If the person divining acts in this way, there will be no fault and thus a favorable outcome. The Small Image Commentary says: following the correct path and returning upwards is considered virtuous. 'Returning to the correct path' means that it is inherently appropriate to return upwards; here, one does not consider gains and losses or misfortunes, but only adheres to the principle. 'Not consulting with the elder sister, almost losing the way of righteousness' shows that Xin Xianying understood righteousness. Being in a lower position and being restrained by an upper yin line is a situation; not being restrained by the yin line and returning upwards is a principle. Yang not being restrained by yin is naturally virtuous, hence it is said 'its meaning is favorable'.

○九二：牽復，吉。九二漸近於陰，若不能復矣，然九二剛中，則不過剛，而能守已相時，故亦復。與初二爻並復，有牽連而復之象，占者如是，則吉矣。三陽同體，故曰牽，故夬卦亦曰牽。程傳謂二五牽復，本義謂初，觀小象亦字，則本義是。象曰：牽復在中，亦不自失也。在中者，言陽剛居中也。亦者，承初爻之辭，言初九之復自道者，以其剛正，不為陰所畜，固不自失也；九二剛中牽復，亦不自失也，言與初九同也。

The line statement for the second line says: It is connected and returns upward, which is auspicious. The second line gradually approaches the fourth line, which is a yin line, and it seems as if it cannot return. However, the second line is yang and occupies the central position, so it will not be overly rigid. It can maintain itself and observe the right moment, thus also being able to return. It joins with the first line to return, forming a hexagram that shows mutual connection and advancement. Therefore, if the person consulting the oracle acts accordingly, it will be auspicious. The lower trigram has three yang lines, all belonging to the trigram Qian, so it is said 'connected'. The fourth line of the hexagram Guai also says 'connected with sheep, regret disappears'. Cheng Yi in his 'Commentary on the Book of Changes' believes that the second line is connected with the fifth line to return, while Zhu Xi in his 'Original Meaning' believes it is connected with the first line. Looking at the word 'also' in the Small Image Commentary, we can see that Zhu Xi's interpretation is correct. The Small Image Commentary says: Connected and returning while in the central position, thus not losing oneself. 'In the central position' refers to the yang line being in the central position of the lower trigram. The word 'also' follows the line statement of the first line: the first line 'returns along its own path' because it is strong and upright, not restrained by yin lines, and originally does not lose itself. The second line, being yang and in the central position, connected and returning, also does not lose itself — meaning it is similar to the first line.

○九三：輿說輻，夫妻反目。說音脫。○輿脫去其輻，則不能行。乾錯坤，輿之象也；變兌為毀折，脫輻之象也。脫輻非惡意，彼此相脫，不肯行也。乾為夫，長女為妻。反目者，反轉其目，不相對視也。中爻離為目，巽多白眼，反目之象也。三四初時陰陽相比而悅，及變兌為口舌，巽性進退不果，又妻乘其夫，妻居其外，夫反在內，則三反見制於四，不能正室，而反目矣。且陽性終不可畜，所以小畜止能畜得九三一爻，諸爻皆不能畜，然亦三之自取也。

The statement of the third line says: The big cart has lost its spokes, the husband and wife look at each other in anger. "说" is read as "脱" (to lose). If the cart loses its spokes, it cannot move. The opposite hexagram of Qian is Kun. Kun represents a big cart, which is the image of "舆" (cart). When the third line changes, the lower trigram becomes Dui, which represents destruction, symbolizing the loss of spokes. Losing spokes is not necessarily malicious; it simply means they are separated and unwilling to go together. Qian represents the husband, and the upper trigram Xun represents the elder daughter, which is the wife. "反目" (looking at each other in anger) refers to turning the eyes back, not looking directly. The interaction between the third, fourth, and fifth lines forms Li, which represents eyes. Xun's image is "many white eyes," which is the image of "反目." Initially, the third line and the fourth line were adjacent yin and yang, and they were happy with each other. But when the third line changes into Dui, which represents mouth and tongue, and combined with Xun's indecisive nature, it becomes the wife dominating the husband. The wife is in the outer trigram, while the husband is in the inner trigram, so the third line is now controlled by the fourth line and cannot maintain harmony, leading to conflict. Moreover, the nature of yang is inherently restless and cannot be restrained. Therefore, the hexagram Xiao Xu only restrains the third line, but the other lines are not restrained. This is also due to the third line's own actions.

○九三比陰，陰陽相悅，必苟合矣，為四畜止不行，故有輿脫輻之象。然三過剛不中，銳於前進；四性入，堅於畜止，不許前進，三反見制於四，不能正室矣，故又有反目之象。其象如此，而占者之凶可知矣。象曰：夫妻反目，不能正室也。室者，閨門也；正者，男正位乎外，女正位乎內也。三四苟合，豈能正室，所以反目。故歸妹大象曰：君子以永終知敝。

Nine Three is adjacent to Six Four, the yin line, and the interaction between one yin and one yang brings mutual joy, leading to an inevitable hasty union. However, it is restrained by Six Four and cannot move forward, resulting in the image of a large chariot with its spokes broken. Yet Nine Three is overly strong and not in the center, eagerly wanting to advance. Six Four belongs to Xun, which is characterized by penetration, and it insists on restraining Nine Three, not allowing it to move forward. Thus, Nine Three is controlled by Six Four and cannot properly manage the household, leading to the image of a husband and wife turning against each other. The image is thus clear, and the danger for the diviner is evident. The Small Image Commentary says: "Husband and wife turning against each other is because they cannot properly manage the household." "Room" refers to the inner chamber and the family gate; "correct" means that in the Hexagram of Family, the man is properly positioned outside and the woman is properly positioned inside. If Nine Three and Six Four engage in a hasty union, how can they properly manage the household? Therefore, the Great Image Commentary of the Hexagram of Following the Maiden says: the gentleman thus understands the importance of starting well and finishing well, and foreseeing potential failures.

○六四：有孚，血去惕出，無咎。去上聲。○五陽皆實，一陰中虛，孚信虛中之象也。中爻離錯坎，坎為血，血之象也。血去者，去其體之見傷也。又為加憂，惕之象也；惕出者，出其心之見懼也。曰去曰出者，以變爻言也。蓋本爻未變錯坎，有血惕之象；既變，則成純乾矣，豈有血惕，所以血去惕出也。本卦以小畜大，四為畜之主，近乎其五，蓋畜君者也。畜止其君之慾，豈不傷害憂懼。蓋畜有三義：畜之不善者，小人而羈縻君子是也；畜之善者，此爻是也。

The line statement of the fourth line says: With sincerity in heart, the calamity of bloodshed is removed, the fear is dispelled, and there is no fault. The character "去" is pronounced in the rising tone. Five yang lines are all solid, while only the fourth line, which is yin, is hollow in the middle. This is the image of sincerity in the middle. The lines three, four, and five together form the trigram Li (Fire). The opposite trigram of Li is Kan (Water), which represents blood. This is the image of "blood." "Blood going away" refers to the removal of physical injury. Kan also represents "adding worry," which is the image of "fear." "Fear coming out" means the dispelling of fear in the heart. The reason for using "go away" and "come out" is based on the change of the line: when this line has not changed, the opposite trigram is Kan, so there is the image of bloodshed and fear. But once this line changes, the whole hexagram becomes pure Qian (Heaven), so there is no more bloodshed or fear. Therefore, it says "blood goes away and fear comes out." This hexagram represents the small restraining the great. The fourth line is the main line of restraint, and it is adjacent to the fifth line, which is the ruler. Restraining the ruler's desires, how could there be no harm or fear? Restraining has several meanings: restraining badly is when the petty person binds the gentleman; restraining well is this line.

○六四近五，當畜其五者也。五居尊位，以陰畜之，未免傷害憂懼。四柔順得正，乃能有孚誠信，以上合乎五之志，故有血去惕出之象。占者能如是誠信，斯無咎矣。象曰：有孚惕出，上合志也。上合志者，以其有孚誠信也。

Six in the Fourth is close to Nine in the Fifth, which is precisely the time when it should restrain the yao of Nine in the Fifth. Nine in the Fifth occupies a position of honor, and using a yin yao to restrain it is bound to cause harm and bring about anxiety. Six in the Fourth is flexible and upright, thus able to hold sincere intentions and align with the aspirations of Nine in the Fifth, hence the image of 'blood flows and alarm is dispelled'. If the person divining can maintain such sincerity, there will be no mistakes. The Small Image Commentary says: holding sincere intentions and alarm is dispelled, because it aligns with the aspirations of the sovereign. The reason it can 'align with the sovereign's aspirations' is precisely because it possesses sincere intentions.

○九五：有孚攣如，富以其鄰。本卦大象中虛，而九五中正，故有孚誠信。攣者，攣綴也；綴者，緝也，續也，皆相連之意，即九二之牽也，謂其皆陽之類，所以牽連相從也。巽為繩，攣之象也；又為近市利三倍，富之象也，故家人亦曰富家大吉。五居尊位，如富者有財，可與鄰共之也。以者，左右之也；以其鄰者，援挽同德，與之相濟也。

The line statement of the fifth line says: With sincerity in the heart, one is connected and linked with others, using one's own wealth to lead the nearby people. The entire primary hexagram has a hollow center (the fourth line is yin), and the fifth line is in the central and correct position, thus embodying sincerity. "Luan" means to connect and link; "zhui" refers to sewing together or continuing, both meaning mutual connection, which is the same as the "qian" in the second line, indicating that they are both yang, thus connected and following each other. Xun represents a rope, which is the symbolic meaning of "luan"; the "Say卦Transmission" also says that Xun "brings near profits threefold," which is the symbolic meaning of "richness," so the fifth line of the "Family" hexagram also says "great good fortune for a wealthy family." The fifth line is in the position of honor, like a wealthy person who has money and can share it with neighbors. "Yi" means to lead or guide; "yi qi lin" refers to guiding and supporting those who share the same virtue as oneself, and helping each other.

君子為小人所困，正人為邪黨所厄，則在下者，必攀挽於上，期於同進；在上者，必援引於下，與之協力，故二牽而五攣。本卦雖以陰畜陽，初二皆牽復吉，不為陰所畜。彖曰：剛中而志行，乃亨。剛中志行，正在此爻故亨。若舊注以三爻同力畜乾，則助小人以畜君子，陽豈得亨，非聖人作易之意矣。一陰五陽，君子多於小人，所以以初二五，皆不能畜。

A gentleman is surrounded by petty men, and upright people are controlled by wicked factions. Therefore, those in lower positions will necessarily cling to those in higher positions, hoping to be promoted together; those in higher positions will necessarily support those below, working in unison. Hence, the second line says "to pull," and the fifth line says "to contract." Although this hexagram is about a yin line restraining a yang line, both the first and second lines "pull back" and achieve good fortune, without being restrained by the yin lines. The Commentary on the Judgment says, "The strong and central line has its will fulfilled, thus achieving success," and "strong and central" with "will fulfilled" precisely applies to the fifth line, so it achieves success. If we follow the old commentary's interpretation that the three lower yang lines together restrain the qian trigram, then it would be helping petty men to restrain gentlemen, how could yang achieve success? That would not be the original intention of the sage in composing the Book of Changes. With one yin line against five yang lines, gentlemen far outnumber petty men, so the first, second, and fifth lines cannot be restrained.

○九五居尊，勢有可為，以九二同德為輔佐，當小人畜止之時，剛中志行，故有孚攣如，富以其鄰，小人不得畜止之象。占者有孚，亦如是也。象曰：有孚攣如，不獨富也。言有孚，則人皆牽攣而從之矣，不必有其富也。今五居尊位，既富矣，而又有孚，故曰不獨富。

Nine in the Fifth occupies a position of honor and has the opportunity to act. It also has Nine in the Second, a minister of the same virtue, to assist it. At a time when small people are restraining and containing, this line is yang and central, with its aspirations realized. Therefore, the hexagram shows 'having sincerity and being closely connected, wealth benefiting its neighbors.' The hexagram indicates that small people cannot contain it. If the person consulting the oracle is sincere in heart, the situation will be the same. The Small Image Commentary says: Sincerity and close connection are not dependent on one person's wealth. As long as there is sincerity, people will naturally follow and be connected, without necessarily needing wealth. Now, Nine in the Fifth is already wealthy by virtue of its high position, and also possesses sincerity, so it is said 'not alone wealthy.'

○上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。上九變坎為雨，雨之象也。處者，止也。巽性既進而退，巽風吹散其雨，既雨既止之象也。雨既止，可尚往矣。尚德載者，下三陽為德，坎為輿，成需，即需上六不速之客三人來也。載者，積三陽而載之也，故曰積德載，此言陽尚往也。水火乃相錯之卦，火天大有曰大車以載，象曰積中不敗，則坎車積三陽，載之上往也明矣。

The line statement for the topmost yao, Upper Nine, says: The rain has already fallen and has now ceased, which is the accumulation and upward movement of Yang virtue; although a woman remains upright, she is in danger; the moon is nearly full; if a gentleman goes forth at this time, it will be ominous. When Upper Nine changes, the upper trigram becomes Kan, which represents water and rain, thus the image of 'rain.' 'To stay' means to rest; the nature of Xun is both advancing and retreating. The wind of Xun disperses the rain, which is the image of 'rain has ceased and has stayed.' Since the rain has stopped, it can continue to move upward. The phrase 'still carrying virtue' refers to the three lower yang yao as 'virtue'; after Upper Nine changes, the upper trigram becomes Kan, which represents a carriage, and the entire hexagram becomes the hexagram of Need. This is the same as the line statement for the topmost yao of the hexagram of Need, which says 'three uninvited guests come.' These three yang yao are the ones being carried upward. 'Carry' means to accumulate and load the three yang yao, so the Small Image Commentary says 'virtue is accumulated and carried,' which explains that Yang still continues to move upward. Water and fire are hexagrams that are opposite to each other. In the hexagram of Great Possession (fire in heaven), the second yao says 'a large carriage carries,' and the Small Image Commentary says 'accumulated in the middle without failure.' Here, the carriage of Kan carries the three yang yao upward, which is clearly explained.

巽婦畜乾之夫，以順為正，巽本順而正者也。今變坎，失巽順而為險陷，危厲之道也，故始貞而今厲矣。坎為月，中爻離為日，日月之象也。巽錯震，中爻兌，震東兌西，日月相望之象也，言陰盛也。易中言月幾望者三，皆對陽而言：中孚言從乎陽，歸妹言應乎陽，此則抗乎陽也。三陽有乾德，故曰君子。巽性進退不果，本疑惑之人，今變坎陷，終必疑君子之進，畜止而陷之，故征凶。

The trigram Xun represents a woman, who is controlled by the trigram Qian, which symbolizes a husband. The way of a woman is to be gentle and compliant, and Xun itself is both compliant and proper. Now, the line Upper Nine changes into Kan, losing the harmonious compliance of Xun and transforming into a dangerous situation, thus leading to a path of peril and danger. Therefore, although it was initially proper and upright, it has now become perilous. Kan represents the moon, and the lines three, four, and five together form Li, which represents the sun. This is the symbolic image of the sun and moon appearing together. The opposite trigram of Xun is Zhen, and the lines two, three, and four together form Dui. Zhen is in the east and Dui is in the west, so the sun and moon are opposite each other in the east and west, forming the symbolic image of "the moon nearly full." This refers to the flourishing of yin energy. The Book of Changes mentions "the moon nearly full" three times, all in relation to yang: in the hexagram Zhongfou, line six four is compliant with yang; in the hexagram Guimei, line six five is in harmony with yang; and here, it is opposing yang. The three lower yang lines possess the virtue of Qian, so they are called "the gentleman." The nature of Xun is indecisive in its movements, and it is naturally inclined to suspicion. Now that it has transformed into the dangerous situation of Kan, it will ultimately suspect the use of the gentleman and restrain them, attempting to陷害 them, hence it says "the journey is dangerous."

○畜己終矣，陰終不能畜陽，故有雨止陽往之象。畜者雖貞，亦厲之道也。然陰既盛抗陽，則君子亦不可往矣，兩有所戒也，故其象占如此。陽終不為陰所畜，故雜卦曰：小畜寡也。觀寡字，可知矣。

The process of restraining has now ended. Yin ultimately cannot contain Yang, so there is a symbolic image of rain stopping while Yang continues to rise. The party that restrains others, even if it maintains proper conduct, is walking a dangerous path. However, since Yin has become strong enough to oppose Yang, the gentleman should not rashly proceed at this time—both sides issue warnings, hence the symbolic image and the divination result are as such. Yang ultimately cannot be restrained by Yin, so the "Zagua Zhuan" says "Xiao Xu, Guo also." Looking at the character "Guo" (few), its meaning becomes clear.

○漢桓靈之世，豈無君子。上九既雨既處，尚德載，婦貞厲，月幾望，君子征凶。上九出九五之上，六四安得而畜之，是雨止之時，可與三陽同德共載而往矣。但六四之陰雖不畜陽而貞，然猶危厲。其所以危厲者，以其居君之側，如月與日相望，借日以為光。君子征凶，宋之章惇，終借哲宗以肆報復，君子豈可曰慶而輕進乎，戒君子之輕進也。

In the time of Emperor Huan and Emperor Ling of the Han dynasty, were there no gentlemen? The line statement of the Upper Nine says, "After the rain has ceased, virtue is carried forward, the wife remains贞正 and is in danger, the moon is nearly full, the gentleman ventures into danger." The Upper Nine has already gone beyond the Nine in the Fifth, so how could the Six in the Fourth restrain it? This is precisely the time when the rain has stopped, and it can now join the three lower yang lines in sharing virtue and moving upward together. However, although the Six in the Fourth, as a yin line, no longer restrains the yang and thus is considered贞正, it is still in danger. The reason for its danger is that it is close to the ruler, like the moon facing the sun, relying on the sun's light to shine. As for "the gentleman ventures into danger," Zhang Dun of the Song dynasty eventually took revenge extensively through Emperor Zhizhong; can a gentleman beby chance and act recklessly? This is a warning to gentlemen not to advance carelessly.

象曰：既雨既處，德積載也。君子征凶，有所疑也。陽多陰小，陽盛陰衰，所以雨止，然終疑一陰在君側，徵必凶也，宋之紹聖是也。○畜陽者，必恃近君之位，可以困阨君子，故賴九五剛中之君，乃可無患。然終是近君之陰，不可不防，疑小人難保，正以君心難保也。而況司馬君實，恃元佑之女主乎。

The Small Image Commentary says: Rain falls and then stops, indicating that Yang Virtue is accumulating and rising up. A gentleman going forward would meet misfortune, because there is suspicion. Yang is abundant and Yin is scarce, Yang is strong and Yin is weak, so the rain stops; yet ultimately there is still suspicion of a Yin line remaining close to the ruler, so rushing forward will certainly bring misfortune, just as the party strife in the Shao Sheng period of the Song dynasty was. Any one who restrains Yang strength must rely on his proximity to the ruler, using this to trap the gentleman; thus, only a ruler of Yang strength in the middle, like the Nine in the Fifth, can avoid calamity. But that is still a Yin line closely attached to the ruler, which cannot be ignored. Saying that small people are unreliable is actually saying that the ruler's mind is unreliable. Moreover, Sima Guang relied only on the empress dowager who was listening to government affairs behind the curtain during the Yuan You period.

○上九陽也，而處乎上，乃退休老臣之象。卦辭曰不雨，爻辭曰既雨，則既雨二字，豈可徑作雨止，當是經雨而休息者，故曰君子征凶。象曰：既雨既處，德積載也。君子征凶，有所疑也。陽德積而尚往，故貞厲；陰終疑陽之進而畜之，故征凶。

The upper ninth line is a yang line, yet it is located at the very top of the hexagram, symbolizing an old minister who has retired. The hexagram statement says "no rain," but the line statement says "rain has already fallen." The phrase "rain has already fallen" should not be taken literally to mean that the rain has stopped. Rather, it refers to someone who has experienced a rain and is now taking a temporary rest, hence the following statement "the gentleman's journey brings misfortune." The Small Image Commentary says: rain falling and then stopping signifies the accumulation and upward movement of yang virtue. The gentleman's journey brings misfortune because there is suspicion and doubt. Yang virtue, after accumulating, continues to move upward, so the party that is gathering yang is still in a dangerous situation. Yin ultimately suspects the advancement of yang and seeks to restrain it, hence the gentleman's journey at this time brings misfortune.