The Hexagram of Enlightenment

《序卦》曰：物生必蒙，故受之以蒙。蒙者，蒙也，物之稚也。崔覲曰：萬物始生之後，漸以長稚，故言“物生必蒙”。鄭玄曰：蒙，幼小之貌。齊人謂萌之蒙也。(坎下艮上)。蒙：亨。虞翻曰：艮三之二。亨謂二。震剛柔接，故“亨”。蒙亨，以通行時中也。

The "Xu Guan Zhuan" says: When all things first begin to grow, they are necessarily in a state of ignorance and immaturity, so after the hexagram "Zun" comes "Meng"; "Meng" means ignorance, which is the stage of immaturity for all things. Cui Jin explains: After all things begin to grow, they gradually develop from sprouts into young plants, so it is said "wu sheng bi meng." Zheng Xuan explains: "Meng" refers to the appearance of being young and immature; people from Qi referred to the initial sprouting of grass and trees as "meng." The lower trigram of the primary hexagram is Kan, and the upper trigram is Gen. The hexagram statement says: "Meng," meaning smoothness. Yu Fan explains according to the change of hexagrams: "Meng" arises from the third line of Gen hexagram moving down to the second position; the term "hen" refers to the second line. The lines two to four form the trigram Zhen, at this time the strong line and the flexible line are connected and communicate, so it is "hen." "Meng" is smooth because it acts in a way that is open and appropriate for the time, and it attains the middle.

干寶曰：蒙者，離宮陰也。世在四。八月之時，降陽佈德，薺麥並生，而息來在寅，故“蒙”。於世為八月，於消息為正月卦也。正月之時，陽氣上達，故屯為物之始生，蒙為物之稚也。施之於人，則童蒙也。敬得其運，雖蒙必亨，故曰“蒙亨”。此蓋以寄成王之遭周公也。

Dry宝 explains using the method of Najia, world line, and the cycle of waxing and waning: The hexagram "Meng" belongs to the Li palace, which is the yin hexagram of the Li palace. The world line is on the fourth line. In August, yang energy declines and spreads its virtue, causing the sprouting of荠 and wheat together. According to the twelve cycles of waxing and waning, the energy of its birth comes from the寅 position, hence it is called "Meng." From the position of the world line, it belongs to August; from the cycle of waxing and waning, it is the hexagram of the first month. In the first month, yang energy rises, so "Zun" is the beginning of all things, and "Meng" is the stage when all things are still immature. Applied to human affairs, this represents the ignorance of a child. As long as one respectfully follows the fortune of the time one encounters, even in ignorance, one will surely achieve success, hence it is said "Meng is prosperous." Dry宝 believes this refers to the historical event of King Cheng of Zhou encountering the assistance of Duke Zhou.

匪我求童蒙，童蒙求我。虞翻曰：童蒙謂五，艮為童蒙。我謂二也。震為動起，嫌求之五，故曰“匪我求童蒙”。五陰求陽，故“童蒙求我，志應也”。艮為求，二體師象，坎為經。謂禮有來學，無往教。

The Hexagram Statement says: It is not I who go to seek the naive and ignorant, but rather the naive and ignorant who come to seek me. Yu Fan explains: "Childlike ignorance" refers to the sixth line in the fifth position. The upper trigram is Gen, representing a young male, thus symbolizing childlike ignorance. "I" refers to the ninth line in the second position. The lines two to four form the trigram Zhen, which represents movement and action. Zhen is active and initiates action, which may lead people to mistakenly think that the ninth line in the second position actively seeks the sixth line in the fifth position. Therefore, it is specifically stated as "Not I who seek the childlike ignorance." The sixth line, being yin, seeks the yang of the ninth line in the second position, so it is said "The childlike ignorance seeks me, and their aspirations correspond." This means the two lines have corresponding aspirations. Gen also has the meaning of seeking and searching. The ninth line in the second position governs all the yin lines, embodying the image of the hexagram Shi (The Army). Kan represents the constant method. This aligns with the rites that state: only scholars come to seek teachers for learning, not teachers going out to teach.

初筮告，再三瀆，瀆則不告，崔覲曰：初筮，謂六五求決於九二。二則告之。再三瀆，謂三應於上。四隔於三，與二為瀆，故二“不告”也。瀆，古黷字也。利貞。虞翻曰：二五失位，利變之正，故“利貞”。蒙以養正，聖功也。

The Hexagram Statement says: If you first inquire, he will tell you; but if you repeatedly question, it is a desecration, and then he will no longer tell you. Cui Jin explains: The term "initial divination" refers to the sixth line of the fifth trigram seeking a decision from the ninth line of the second trigram, and the second trigram then tells it. The term "repeated desecration" refers to the sixth line of the third trigram corresponding to the ninth line at the top, and the sixth line of the fourth trigram being separated from the third, both showing a disrespectful attitude toward the second trigram, so the second trigram no longer gives an answer. "Desecration" is the same as the ancient character "dut," meaning disrespect. The Hexagram Statement also says: It is advantageous to maintain the correct path. Yu Fan explains: The ninth line of the second trigram is in a yin position, and the sixth line of the fifth trigram is in a yang position; both lines are not in the proper position. It is advantageous for them to change and return to their proper places, hence it is said "advantageous to maintain the correct path." Cultivating the correct path during times of confusion is the accomplishment of a sage's virtue.

《彖》曰：蒙，山下有險，險而止，蒙。侯果曰：艮為山，坎為險，是山下有險。險被山止，止則未通，蒙昧之象也。蒙亨，以亨行時中也。荀爽曰：此本艮卦也。案：二進居三，三降居二。剛柔得中，故能通。發蒙時，令得進中矣。故曰“蒙亨，以亨行時中也”。

The Commentary on the Judgment says: The Hexagram of Enlightenment, which represents a mountain beneath a dangerous situation, encountering danger and stopping, is called Enlightenment. Hou Guo explains: The upper trigram is Gen (mountain), the lower trigram is Kan (water), which represents a mountain beneath a dangerous situation; the danger is blocked by the mountain, and the stopping prevents passage, thus forming the image of confusion. The Commentary on the Judgment also says: The Hexagram of Enlightenment is able to be smooth and unimpeded because it acts in accordance with the right way and is timely and centered. Xun Shuang believes this hexagram originally comes from the Hexagram of Mountain. Li Dingzuo adds: The Nine in the Second of Gen moves up to the third position, and the Six in the Third moves down to the second position, so that the strong and the weak are each in the center, thus enabling smoothness; at the proper time for enlightenment, allowing the strong yang to advance and occupy the center, hence it says, "Enlightenment is smooth because it acts in accordance with the right way and is timely and centered."

匪我求童蒙，陸績曰：六五陰爻，在蒙暗。蒙又體艮，少男，故曰“童蒙”。童蒙求我，志應也。荀爽曰：二與五志相應也。初筮告，以剛中也。崔覲曰：以二剛中，能發於蒙也。再三瀆，瀆則不告，瀆蒙也。荀爽曰：再三，謂三與四也。皆乘陽，不敬，故曰“瀆”。瀆不能尊陽，蒙氣不除，故曰“瀆蒙也”。

The Commentary on the Judgment cites the Hexagram Statement "Not I who seek the child-like and unenlightened." Lu Ji explains that the line Six in the Fifth is a yin line, located in a state of confusion and darkness, and the upper trigram of the Hexagram of Enlightenment is Gen, which represents the young male. Therefore, it is called "child-like and unenlightened." The Commentary on the Judgment says "The child-like and unenlightened seek me, their aspirations correspond." Xun Shuang explains that the lines Nine in the Second and Six in the Fifth have aspirations that correspond with each other. The Commentary on the Judgment says "The first divination reveals, because of the strong and central position." Cui Jin explains that because Nine in the Second is yang and occupies the central position, it can enlighten the confusion. The Commentary on the Judgment says "Repeatedly being disrespectful, if one is disrespectful, then it will not reveal, for it is disrespectful to the enlightenment." Xun Shuang explains that "repeatedly being disrespectful" refers to the lines Six in the Third and Six in the Fourth, which both overstep the yang lines, showing disrespect. Therefore, it is called "disrespectful to the enlightenment"; being disrespectful and not honoring the yang, the confusion cannot be dispelled, hence it is said "disrespectful to the enlightenment."

蒙以養正，聖功也。虞翻曰：體頤，故養。五多功。聖謂二，二志應五，變得正而亡其蒙，故“聖功也”。干寶曰：武王之崩，年九十三矣。而成王八歲，言天後成王之年，將以養公正之道，而成三聖之功。

The Commentary on the Judgment says: Cultivating the right path in a state of ignorance, this is the achievement of the virtue of sages. Yu Fan explains: The second to the top line of the hexagram of "Obstruction" corresponds to the hexagram of "Nourishment," and since "Nourishment" is about nurturing, it is said "nourishing." The fifth line originally has many achievements. "Saint" refers to the line nine in the second position. The line nine in the second position's aspirations correspond with the line six in the fifth position. After a change, each attains the correct position and the state of ignorance is completely removed, hence it is said "saintly achievement." Gan Bao then explains from historical events: When King Wu of Zhou died, he was already ninety-three years old, while King Cheng was only eight years old. Heaven extended King Cheng's lifespan, precisely to nurture him with fairness, thus achieving the achievements of the three sages: King Wen, King Wu, and Duke Zhou.

《象》曰：山下出泉，蒙。虞翻曰：艮為山，震為出，坎象流出，故“山下出泉”。君子以果行育德。虞翻曰：君子謂二。艮為果，震為行。育，養也。二至上有頤養象，故“以果行育德”也。

The Great Image says: Mountains with springs flowing out, this is the image of the hexagram Meng. Yu Fan explains: The upper trigram is Gen, meaning mountain; the interacting trigram is Zhen, meaning movement; Kan represents water and there is an image of flowing water, so it is said 'springs flowing out from the mountain'. The Great Image continues: The superior person thus acts decisively and cultivates virtue. Yu Fan explains: 'The superior person' refers to nine in the second line; Gen represents fruit, which has the meaning of decisiveness; Zhen represents action; 'cultivate' means to nurture. From the second line to the top line there is the image of Yi hexagram, which represents nourishment, so it is said 'act decisively and cultivate virtue'.

初六：發蒙，利用刑人，用說桎梏，以往吝。虞翻曰：發蒙之正，初為蒙始，而失其位。發蒙之正以成兌，兌為刑人，坤為用，故曰“利用刑人”矣。坎為穿木，震足艮手，互與坎連，故稱“桎梏”。初發成兌，兌為說，坎象毀壞，故曰“用說桎梏”。之應歷險，故“以往吝”。吝，小疵也。

The line statement of the first line says: To enlighten the ignorant, it is appropriate to apply punishment to warn people, enabling them to be freed from shackles and fetters; however, if one proceeds recklessly, there will be regret. Yu Fan explains: To enlighten the ignorant is to bring it back to the correct position. The first line is the beginning of ignorance, and being a yin line in a yang position, it is not in the correct position. After the first line changes to the correct position, the lower trigram becomes Dui, which represents punishment and execution, and Kun represents application, so it says "suitable for using executioners." Kan represents the image of cutting through wood, Zhen represents the foot, Gen represents the hand, and the interacting trigrams are connected with Kan, indicating shackles on the feet and fetters on the hands, hence "shackles and fetters." The first line changing to Dui, which represents joy and release, and the Kan image following it being destroyed, thus saying "using words to remove shackles and fetters," meaning to release the restraints. The first line moving to the response line involves passing through the danger of Kan, hence "regret"; "regret" refers to a minor flaw.

《象》曰：利用刑人，以正法也。虞翻曰：坎為法，初發之正，故“正法也”。干寶曰：初六戊寅，平明之時，天光始照，故曰“發蒙”。此成王始覺周公至誠之象也。坎為法律，寅為貞廉，以貞用刑，故“利用刑人”矣。此成王將正四國之象也。說，解也。正四國之罪。宜釋周公之黨，故曰“用說桎梏”。既感金滕之文，追恨昭德之晚，故曰“以往吝”。初二失位，吝之由也。

The Small Image Commentary says: It is appropriate to apply punishment in order to correct the law. Yu Fan explains: Kan represents law, and the first line moving to the correct position is called "correct law." Gan Bao explains according to Najia and historical events: The lower trigram of Meng is Kan, which contains Wu, and the first line corresponds to寅, Wu Yin is the time of early morning when the sky begins to brighten, and the light starts to illuminate, so it is called "beginning to enlighten." This is exactly the image of King Cheng beginning to realize the sincere intentions of Duke Zhou. Kan represents law, and寅 represents uprightness, integrity, and rectitude. Applying punishment with the virtue of uprightness is called "using punishment," which is the image of King Cheng about to correct the states around him. "Say" means release: after the crimes of the four states have been settled, it is appropriate to release the party of Duke Zhou, so it is called "using say to remove shackles." King Cheng was moved by the text in Jin Teng and regretted that he delayed in making known Duke Zhou's virtue, so it is called "previous regret." The first and second lines are not in the correct position, which is the source of regret.

九二：包蒙，吉。納婦，吉。子克家。《象》曰：子克家，剛柔接也。虞翻曰：坤為包。應五據初，初與三四同體，包養四陰，故“包蒙，吉”。震剛為夫，伏巽為婦，二以剛接柔，故“納婦，吉”。二稱家。震，長子，主器者。納婦成初。故有“子克家”也。

The line statement for the second line says: One who embraces and nurtures the ignorant is auspicious; taking a wife is auspicious; the son can uphold the family. The small image commentary says: The son can uphold the family because the strong and the weak are in contact. Yu Fan explains: The earth has the image of包容 (embracing). The second line is above the fifth line and below the first line, and the first line, third line, and fourth line are all part of the same group. The second line embraces and nurtures these four yin lines, so it is said '包蒙，吉' (embracing the ignorant, auspicious). The trigram Zhen (Thunder) is the strong and the husband, and the trigram Xun (Wind) hidden beneath Zhen is the weak and the wife. The second line connects the strong with the weak, so it is said '纳妇，吉' (taking a wife, auspicious). The second line is called 'home'; Zhen is the eldest son, who is the one to manage the ancestral temple and ritual vessels. Taking a wife and enabling the first line to achieve its position results in the image of 'the son upholding the family'.

六三：勿用娶女，見金夫，不有躬，無攸利。虞翻曰：謂三誡上也。金夫謂二。初發成兌，故三稱“女”。兌為見。陽稱金。震為夫。三逆乘二陽，所行不順，為二所淫。上來之三，陟陰。故曰“勿用娶女，見金夫”矣。坤身稱躬，三為二所乘，兌澤動下，不得之應，故“不有躬”。失位多凶，故“無攸利”也。《象》曰：勿用娶女，行不順也。虞翻曰：失位乘剛，故“行不順也”。

The line statement for the third line says: Do not marry such a woman, she loses her virtue when she sees a wealthy and powerful man, and there is no benefit. Yu Fan explains that this is the third line warning the top line. "Gold husband" refers to the second line. After the initial line moves, the lower trigram becomes Dui, which represents a young woman, so the third line is called "woman." Dui also represents seeing; yang is called gold; the interacting trigram Zhen represents husband. The third line moves against and takes advantage of the yang of the second line, thus acting improperly, and is instead invaded by the second line. The top line comes down to correspond with the third line, which is ascending to a yin line, so it says "do not marry the woman, seeing the gold husband." The trigram Kun represents the body, so it is called "body"; the third line is taken advantage of by the second line, Dui represents a marsh and its nature flows downward, unable to go forward to correspond with the top line, so it says "not having the body," meaning unable to maintain herself. The third line is out of position, and being out of position brings much misfortune, so "there is no benefit." The Small Image Commentary says: Do not marry such a woman, because her behavior is not proper. Yu Fan explains: The third line is out of position and moves against a yang line, so "behavior is not proper."

六四：困蒙，吝。《象》曰：困蒙之吝，獨遠實也。王弼曰：陽稱實也。獨遠於陽，處兩陰之中，闇莫之發，故曰“困蒙”也。困於蒙昧，不能比賢以發其志，亦鄙矣，故曰“吝”。六五：童蒙，吉。虞翻曰：艮為童蒙，處貴承上，有應於二，動而成巽，故“吉”也。《象》曰：童蒙之吉，順以巽也。荀爽曰：順於上，巽於二，有似成王任用周召也。

The fourth line statement says: Confined in ignorance, there is regret. The Small Image Commentary says: The regret of being confined in ignorance is due to its being alone distant from the yang reality. Wang Bi explains: A yang line is called 'real'; the sixth line at the fourth position is alone distant from the yang line, and is sandwiched between the sixth line at the third and the sixth line at the fifth, which are both yin lines. It is dark and without guidance, so it is said 'confined in ignorance'; being confined in ignorance, it cannot approach the virtuous to enlighten its mind, thus it becomes shallow, so it is said 'regret'. The fifth line statement says: A child in ignorance, auspicious. Yu Fan explains: The upper trigram is艮, which represents a child in ignorance; the sixth line at the fifth position holds a noble position and is above the ninth line at the top, and below it corresponds with the ninth line at the second. After change, it becomes巽, which is gentle and yielding, so it is said 'auspicious'. The Image Commentary says: The reason a child in ignorance is auspicious is because it is gentle and humble. Xun Shuang explains: The sixth line at the fifth position above follows the ninth line at the top and below humbly corresponds with the ninth line at the second, just like King Cheng employing Zhou Gong and Zhao Gong.

上九：擊蒙，不利為寇，利禦寇。虞翻曰：體艮為手，故“擊”。謂五巳變，上動成坎，稱寇。而逆乘陽，故“不利為寇”矣。御，止也。此寇謂二。坎為寇，巽為高，艮為山，登山備下，順有師象，故“利禦寇”也。《象》曰：利用禦寇，上下順也。虞翻曰：自上御下，故“順”也。

The line statement for the top nine says: To govern the confused state by forceful attack is not beneficial for oneself to become a marauder, but is beneficial for defending against marauders. Yu Fan explains: The upper trigram is Gen, which represents a hand, so there is an image of 'striking'. If the six in the fifth has already changed and the top nine also moves, it forms the trigram Kan, which is called a marauder; this is an instance of a yin line riding over a yang line, so it says 'not beneficial to be a marauder'. 'Defending' means to restrain; here the marauder referred to is the nine in the second. Kan represents marauders, Xun represents height, and Gen represents mountain. Ascending a high mountain to guard against the lower part, with the gentle and compliant following, there is the image of the hexagram Shi, so it says 'beneficial to defend against marauders'. The Small Image Commentary says: Beneficial to defend against marauders is because both upper and lower parts are compliant. Yu Fan explains: Governing from the upper position to restrain the lower position, so it is called 'compliant'.

《序卦》曰：物稚不可不養也。故受之以需。需者，飲食之道也。干寶曰：需，坤之游魂也。雲升在天，而雨未降，翱翔東西，須之象也。王事未至，飲宴之日也。夫坤者，地也；婦人之職也；百穀果蓏之所生，禽獸魚鱉之所託也；而在游魂變化之家，即烹爨腥實以為和味者也。故曰“需者，飲食之道也”。

The *Xugua Zhuan* says: When all things are young and immature, they cannot help but be nurtured, so after the hexagram *Meng* comes *Xu*; "Xu" refers to the way of food and drink. Ganbao explained it according to the eight palaces and the World and Response Lines: *Xu* is the wandering soul hexagram of the *Kun* palace. Clouds rise to the sky but rain has not yet fallen, drifting east and west, which is the image of waiting; the affairs of the Wang family have not yet arrived, which is the time for feasting. *Kun* represents the earth, which is the role of women, the place where hundreds of grains and fruits grow, and where birds, beasts, fish, and turtles take shelter; and *Xu* is in the first palace of wandering souls, which is precisely the meaning of cooking raw and pungent things into delicious food, so it is said, "Xu refers to the way of food and drink."

(乾下坎上)。需：有孚，光亨，貞吉。虞翻曰：大壯四之五。孚謂五。離日為光。四之五，得位正中。故“光亨”。“貞吉”，謂“壯于大輿之輻也”。利涉大川。何妥曰：大川者，大難也。須之待時，本欲涉難，既能以信而待，故可以“利涉大川”矣。

The primary hexagram has the lower trigram as Qian (Heaven) and the upper trigram as Kan (Water). The hexagram statement says: "Need," with sincerity in heart, brightness and smoothness, upholding correctness brings good fortune. Yu Fan explained according to the changing hexagram: "Need" comes from the fourth line of Dazhuang (Great Strength), where the nine in the fourth line moves up to the fifth position; "fu" refers to the nine in the fifth position. Li (Fire) represents the sun and brightness; the nine in the fourth line rises to the fifth position, attains a proper position and stands in the center without bias, hence "bright and smooth." The phrase "zheng ji" refers to the line statement of the fourth line of Dazhuang, "strength in the wheel spokes of a great carriage," indicating solid foundation. The hexagram statement also says: favorable for crossing a great river. He Tuo explained: "Great river" symbolizes great difficulties; waiting means waiting for the right time. The original intention was to cross through difficulties, and since one can wait with sincerity, it is favorable to cross the great river.

《彖》曰：需，須也。險在前也，何妥曰：此明得名由於坎也。坎為險也。有險在前，不可妄涉，故須待時然後動也。剛健而不陷。其義不困窮矣。侯果曰：乾體剛健，遇險能通，險不能險，義不窮也。

The Commentary on the Judgment says: "Need" means waiting, because there is danger ahead. Hetuo explains that this explains the origin of the hexagram's name, which is based on the upper trigram Kan, meaning danger; there is an obstacle in front, so one cannot act rashly, and must wait for the right time before taking action. The Commentary on the Judgment then says: being strong and upright yet not falling into danger, its meaning will not be exhausted. Houguo explains: the lower trigram is Qian, which is strong and upright, and even when encountering difficulties, it can pass through, so danger cannot hold it back, and thus its meaning is not exhausted.

需，有孚，光亨，貞吉。位乎天位，以正中也。蜀才曰：此本大壯卦。案：六五降四，有孚，光亨，貞吉。九四升五，位乎天位，以正中也。利涉大川，往有功也。虞翻曰：謂二失位，變而涉坎，坎為大川。得位應五，故“利涉大川”。五多功，故“往有功也”。

The Commentary on the Judgment says: The hexagram Need has sincerity, brightness and smoothness, and upholding the correct path brings auspiciousness, because it is in the position of the Son of Heaven and is upright and just. Shu Cai believes this hexagram originates from the hexagram Great Strength, which has changed. Li Dingzuo comments: In the hexagram Great Strength, the line Six in the Fifth descends to the fourth position, thus resulting in sincerity, brightness and smoothness, and upholding the correct path brings auspiciousness; the line Nine in the Fourth ascends to the fifth position, thus occupying the position of the Son of Heaven and being upright and just. The Commentary on the Judgment also says: It is advantageous to cross a great river, and going forward will bring merit. Yu Fan explains: The line Nine in the Second was out of position, but after changing, it needs to cross the water of Kan, which represents a great river; after becoming correct, it is in position and corresponds with the line Nine in the Fifth, thus 'advantageous to cross the great river'; the fifth line has much merit, thus 'going forward brings merit'.

《象》曰：雲上於天，需。宋衷曰：雲上於天，須時而降也。君子以飲食宴樂。虞翻曰：君子謂乾。坎水兌口。水流入口為飲。二失位，變體噬嗑，為食，故“以飲食”。陽在內，稱宴。大壯，震為樂，故“宴樂”也。

The Great Image Commentary says: Clouds rising to the sky, this is the image of the hexagram Need. Song Zhong explains: The clouds have already risen to the sky, waiting for the right time to rain. The Great Image Commentary continues: The superior person thus eats, drinks, enjoys music and remains tranquil, waiting for the right time. Yu Fan explains: "The superior person" refers to the lower trigram Qian. Kan represents water, the interacting trigrams include Dui which represents the mouth, and water entering the mouth is "drinking." Nine Two is out of its proper position, and after change it becomes the hexagram Shihe, which has the image of chewing and eating, so it is said "to eat and drink." A yang line in the inner trigram is called "banquet"; Need comes from Da Zhuang, and Da Zhuang's lower trigram Zhen represents music, so it is said "banquet and enjoyment."

初九：需于郊，利用恆，無咎。干寶曰：郊，乾坎之際也。既已受命，進道北郊，未可以進，故曰“需于郊”。處不避汙，出不辭難，臣之常節也。得位有應，故曰“利用恆”。雖小稽留，終於必達，故曰“無咎”。《象》曰：需于郊，不犯難行也。利用恆無咎，未失常也。王弼曰：居需之時，最遠於險；能抑其進，不犯難行；雖不應幾，可以保常，故“無咎”。

The line statement for the first line (Initial Nine) says: waiting in the outskirts, it is appropriate to maintain constancy, without fault. Guan Bao explains: "Outskirts" refers to the area where the trigrams Qian and Kan meet; since the mission has already been accepted, the path leads to the northern outskirts, yet one cannot proceed further, hence "waiting at the outskirts." Residing without avoiding filth and serving without shunning hardship are the constant virtues of a minister; the Initial Nine holds the correct position and has a corresponding superior line, hence "suitable for constancy." Although there is a slight delay, ultimately one will arrive, hence "without fault." The Small Image Commentary says: waiting in the outskirts is not to engage in perilous endeavors; it is appropriate to maintain the constant way without fault, meaning not losing the conventional path. Wang Bi explains: the Initial Nine is in a state of waiting, farthest from danger; it can restrain the desire to advance, not taking on perilous ventures, although it does not align with current opportunities, it can preserve the constant way, hence "without fault."

九二：需于沙，小有言，終吉。虞翻曰：沙謂五。水中之陽稱沙也。二變之陰，稱小。大壯震為言，兌為口。四之五，震象半見，故“小有言”。二變應之，故“終吉”。《象》曰：需于沙，衍在中也。虞翻曰：衍，流也。中謂五也。荀爽曰：二應於五，水中之剛，故曰“沙”。知前有沙漠。而不進也。體乾處和，美德優衍在中，而不進也。雖小有言，以吉終也。荀爽曰：二與四同功，而三據之，故“小有言”。乾雖在下，終當升上，二當居五，故“終吉也”。

The line statement for the second line says: waiting on sandy ground, with slight verbal criticism, ultimately brings good fortune. Yu Fan explains: "sandy ground" refers to the nine in the fifth position; a yang element in water is called sand. The second line becomes a yin line, and yin is called "small." The lower trigram of The Great Strength is Zhen (Thunder), representing speech, and the interacting trigram is Dui (Lake), representing mouth. After the nine in the fourth position rises to the fifth position, the Zhen trigram is only partially visible, hence "small verbal criticism." The second line transforms and corresponds with the nine in the fifth position, hence "eventually good fortune." The Small Image Commentary says: waiting on sandy ground indicates abundance and being in the center. Yu Fan explains: "derivative" means flowing out, and "center" refers to the nine in the fifth position. Xun Shuang explains: the second line corresponds with the nine in the fifth position, which is a yang element in water, hence called "sand." The second line knows there is a desert obstacle ahead and does not advance recklessly. It is located in the Qian trigram and occupies the middle and harmonious position, with virtue abundant within, hence it remains steadfast without advancing. The Small Image Commentary also says: although there is slight verbal criticism, it ultimately ends in good fortune. Xun Shuang explains: the second line and the fourth line have the same function, while the six in the third occupies the middle, hence "small verbal criticism." Although the Qian trigram is currently in the lower trigram, it will eventually rise to the upper position. The second line should be in the fifth position, hence "eventually good fortune."

九三：需于泥，致寇至。荀爽曰：親與坎接，故稱“泥”。須止不進，不取於四，不致寇害。《象》曰：需于泥，災在外也。崔覲曰：泥近乎外者也。三逼於坎，坎為險盜，故“致寇至”。是災在外也。自我致寇，敬慎不敗也。虞翻曰：離為戎，乾為敬。陰消至五遁，臣將弒君。四上壯坤，故“敬慎不敗”。

The third line statement says: waiting in the mud, leading to the arrival of bandits. Xun Shuang explains: the third line is adjacent to the upper trigram Kan water, so it is called 'mud'; it should stop and not advance, not seek the fourth line, thus not inviting bandits. The Small Image Commentary says: waiting in the mud, calamity is in the outer trigram. Cui Jin explains: mud is already close to the outer trigram; the third line approaches the trigram Kan, which represents danger and bandits, so 'leading to bandits coming' is the calamity in the outer trigram. The Small Image Commentary also says: it is oneself who invites the bandits; if one is respectful and cautious, one will not fail. Yu Fan explains: the mutual trigram contains Li, which represents military weapons, and Qian, which represents respect; if the yin energy is eliminated up to the fifth line, it becomes the hexagram Duan, which is the situation where a subject will rebel against the sovereign. The fourth line and the top line are strong and restrain the trigram Kun yin, so it is said 'respectful and cautious, not failing'.

六四：需于血，出自穴。案：六四體坎。坎為雲，又為血卦。血以喻陰。陰體卑弱，宜順從陽，故曰“需于血”。《九家易》曰：雲從地出，上升於天。自地出者，莫不由穴。故曰“需于血，出自穴”也。

The Line Statement of the Fourth Line says: waiting in blood, emerging from a cave. Li Dingzuo comments: the Fourth Line is in the body of Kan, which represents cloud, and is also called the 'blood hexagram'; blood is used to symbolize yin. Yin is weak and should follow yang, hence 'waiting in blood.' The Nine Schools' Commentary explains: clouds arise from the earth and then rise to the sky; whatever comes from the earth must pass through a hole or cave, hence 'waiting in blood, emerging from a cave.'

《象》曰：需于血，順以聽也。王弼曰：穴者，陰之路也。四處坎始，居穴者也。九三剛進，四不能距，見侵則避，順以聽命也。《九家易》曰：雲欲昇天，須時當降。順以聽五，五為天也。

The Small Image Commentary says: waiting in a pool of blood is being gentle and obedient. Wang Bi explains that a cave is the path where yin energy flows; six in the fourth is located at the beginning of kan, which is like a person living in a cave. Nine in the third is yang and advancing, six in the fourth is powerless to resist, and when pressed, retreats and obeys orders with gentleness. The Nine Schools Commentary explains that clouds wish to ascend to heaven but must wait for the right time to descend; six in the fourth obeys nine in the fifth with gentleness, because nine in the fifth is the position of heaven.

九五：需于酒食，貞吉。荀爽曰：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。雲須時欲降，乾須時當升。五有剛德，處中居正。故能帥群陰，舉坎以降。陽能正居其所，則吉。故曰“需于酒食”也。《象》曰：酒食貞吉，以中正也。《九家易》曰：謂乾二當升五，正位者也。盧氏曰：沈湎則凶，中正則吉也。

The line statement of the fifth line says: waiting in the midst of wine and food, maintaining uprightness brings auspiciousness. Xun Shuang explains: the position of the nine in the fifth line in the mutual trigrams forms the trigram Li (Fire), with the trigram Kan (Water) above it, which symbolizes cooking wine and food; the original subject of the hexagram Need is about the way of eating and drinking, so the trigram Kan is associated with the hexagram Need, taking the meaning of wine and food. Clouds wait for the right time to descend, and the pure yang waits for the right time to ascend; the nine in the fifth line possesses the virtue of firm strength, is in the center and uprightness, thus able to lead all the yin lines, lifting the water of Kan downward. Yang strength being upright in its position is auspicious, hence it is said 'waiting in the midst of wine and food.' The small image commentary says: wine and food being upright brings auspiciousness, because it is in the center and upright. The Nine Schools' commentary explains: this refers to the nine in the second line of the trigram Qian (Heaven) should ascend to the fifth position, thus each being in its proper place. Lu's interpretation says: indulgence in wine and food brings misfortune, while maintaining the center and uprightness brings auspiciousness.

上六：入于穴，荀爽曰：需道已終，雲當下入穴也。雲上升極，則降而為雨，故《詩》云：朝躋於西，崇朝其雨，則還入地，故曰“入于穴”。雲雨入地，則下三陽動而自至者也。有不速之客三人來，敬之終吉。荀爽曰：三人，謂下三陽也。須時當升，非有召者，故曰“不速之客”焉。乾升在上，君位以定；坎降在下，當循臣職。故“敬之終吉”也。《象》曰：不速之客來，敬之終吉。雖不當位，未大失也。荀爽曰：上降居三，雖不當位，承陽有實，故“終吉”，無“大失”矣。

The line statement of the sixth line at the top says: entering a cave. Xun Shuang explains that the way of waiting has reached its end, and the clouds should descend into the cave. When clouds reach their highest point, they will fall as rain, so the Book of Songs says that clouds rise in the west in the morning and rain falls within the same day, and the rain returns to the earth, hence saying "entering the cave." When clouds and rain enter the earth, the three yang lines below will move upward on their own. The line statement continues: there are three uninvited guests arriving, and if they are treated with respect, it will ultimately be auspicious. Xun Shuang explains that "three people" refer to the three yang lines in the lower trigram; they naturally wait for the right time to rise, and are not summoned by anyone, so they are called "uninvited guests." The yang of Qian rises to the upper position, thus establishing the position of the ruler; the yin of Kan descends to the lower position, and should follow the duties of the minister, hence "respecting them leads to ultimate auspiciousness." The Small Image Commentary says: uninvited guests arrive, and if they are respected, it will ultimately be auspicious; although their position is inappropriate, there is no great misfortune. Xun Shuang explains that the sixth line descends to the third position, although its position is inappropriate, it is supported by yang and has a solid foundation, hence "ultimate auspiciousness," and there is no "great misfortune."

《序卦》曰：飲食必有訟，故受之以訟也。鄭玄曰：訟，猶爭也，言飲食之會恆多爭也。(坎下乾上)。訟：有孚，干寶曰：訟，離之游魂也。離為戈兵，此天氣將刑殺，聖人將用師之卦也。訟，不親也。兆民未識天命不同之意。荀爽曰：陽來居二，而孚於初，故曰“訟有孚”矣。

The *Xugua Zhuan* says: When there is the advantage of food and drink, disputes are sure to arise, so the hexagram *Xu* is followed by *Song*. Zheng Xuan explains: "Song" is like contention, meaning that in gatherings involving food and drink, disputes often occur. The lower trigram is Kan (Water) and the upper trigram is Qian (Heaven). The hexagram statement says: *Song*, with sincere hearts. Gan Bao explains using the method of the eight palaces and the world and response lines: *Song* is the wandering ghost hexagram of the Li palace; Li represents weapons and warfare, indicating that the heavens are about to carry out punishments and executions, and sages are about to mobilize armies. "Song" means not being close to each other; millions of people still do not understand the principle that the heavenly mandate has changed. Xun Shuang explains: A yang line comes down to the second position and forms a mutual trust with the first line, hence it is said "Song has sincerity."

窒惕，中吉，虞翻曰：遁三之二也。孚謂二。窒，塞止也。惕，懼二也。二失位，故不言貞。遁將成否，則子弒父，臣弒君。三來之二，得中；弒不得行，故“中吉”也。終凶。虞翻曰：二失位，終止不變，則入於淵，故“終凶”也。利見大人，不利涉大川。侯果曰：大人，謂五也。斷決必中，故“利見”也。訟是陰事，以險涉險，故“不利涉大川”。

The Hexagram Statement says: Sincerity is blocked and the mind remains cautious and alert, if one remains in the center without excess, it is auspicious. Yu Fan explains according to the changing of the hexagram: The hexagram of Strife originates from the third line of the hexagram of Retreat; "faith" refers to the second line. "Blocked" means obstruction and prevention, "caution" refers to the second line being cautious. Since the second line is out of its proper position, the Hexagram Statement does not mention "uprightness." If the hexagram of Retreat continues to decline, it would become the hexagram of Non-communication, which represents a chaotic situation where a son kills his father and a minister kills his sovereign. Now, the third line comes down to the second position and attains the central position, so the act of rebellion is not possible, hence it is said "auspicious in the center." The Hexagram Statement also says: In the end, there will be misfortune. Yu Fan explains: The second line is out of its proper position, if it remains stationary and refuses to change, it will fall into a deep abyss, hence "misfortune in the end." The Hexagram Statement also says: It is advantageous to see a great person, but not advantageous to cross a great river. Hou Guo explains: "Great person" refers to the fifth line, who makes decisions in accordance with the middle path, hence "advantageous to see." Strife is a dark matter, crossing a great river is perilous, hence "not advantageous to cross a great river."

《彖》曰：訟，上剛下險，險而健，訟。盧氏曰：險而健者，恆好爭訟也。訟，有孚窒惕，中吉，剛來而得中也。蜀才曰：此本遁卦。案：二進居三，三降居二，是剛來而得中也。終凶，訟不可成也。王肅曰：以訟成功者，終必凶也。

The Commentary on the Judgment says: The卦 of Strife has a strong and vigorous upper trigram and a dangerous and treacherous lower trigram. Because it is both dangerous and treacherous and strong and vigorous, it becomes the卦 of Strife. Lu's interpretation says: A person whose inner nature is dangerous and treacherous but whose outer appearance is strong and resolute always likes to engage in disputes. The Commentary on the Judgment says: The卦 of Strife has sincerity blocked and a heart full of caution and fear. Being in the center is auspicious because a strong line comes down and occupies the central position. Shu Cai thinks this卦 originates from the卦 of Retreat. Li Dingzuo's commentary says: In the卦 of Retreat, the line six in the second ascends to the third position, and the line nine in the third descends to the second position. This is the case of a strong line coming down and occupying the central position. The Commentary on the Judgment also says: In the end, there is misfortune, because disputes cannot be pursued for success. Wang Su explains: Those who achieve success through litigation will ultimately meet with misfortune.

王弼曰：凡不和而訟，無施而可，涉難特甚焉。唯有信而見塞懼者，乃可以得吉也。猶復不可以終，中乃吉也。不閉其源，使訟不至，雖每不枉，而訟至終竟，此亦凶矣。故雖復有信，而見塞懼，猶不可以為終，故曰“訟，有孚，窒惕，中吉，終凶”也。無善聽者，雖有其實，何由得明。而令有信塞懼者，得其中吉，必有善聽之主焉。其在二乎？以剛而來，正夫群小，斷不失中，應其任矣。

Wang Bi explained that whenever there is contention between parties and disputes arise, no matter what is done, it will not be appropriate, especially when facing dangerous situations. Only those who are sincere in their integrity but blocked, thus harboring caution, can attain good fortune. Even so, they should not pursue the dispute to its end, for stopping at the middle is auspicious. If the source of contention is not blocked and disputes continue to arise, even if every judgment is fair, continuing the dispute to its end will still result in misfortune. Therefore, even though one is sincere and blocked, one should not carry the dispute to its conclusion. Hence the Hexagram Statement says, "Contention, with sincerity, blocked and cautious, middle is auspicious, end is ominous." If there is no one skilled in hearing disputes, even if the parties have genuine reasons, by what means can their case be made clear? And the one who can enable those sincere yet blocked and cautious to attain the middle auspiciousness must be someone skilled in hearing disputes, probably the Nine in the Second. It descends with the virtue of a yang line, rectifying many yin and weak persons, making decisions without losing the middle path, which is exactly the role it is suited for.

案：夫為訟，善聽之主者，其在五焉。何以明之？案爻辭：九五：訟，元吉。王氏注云：處得尊位，為訟之主，用其中正，以斷枉直。即《彖》云：利見大人，尚中正，是其義也。九二《象》曰：不克訟，歸逋竄也。自下訟上，患至掇也。九二居訟之時，自救不暇。訟既不克，懷懼逃歸，僅得免其終凶禍，豈能為善聽之主哉！年代綿流，師資道喪，恐傳寫字誤，以五為二，後賢當審詳之也。

Li Dingzuo remarked: In a case of litigation, the one who is good at hearing and judging the case should be the Nine in the Fifth. Why can we make such a judgment? Please look at the Line Statement: The Nine in the Fifth says, "Litigation, original good fortune." Wang Bi himself explained that he is in a position of honor and is the one who hears and judges the case, using the principle of uprightness and correctness to determine right and wrong. This is exactly what the Commentary on the Judgment says, "It is advantageous to see a great man, and to uphold the principle of uprightness and correctness." As for the Nine in the Second, the Small Image Commentary says, "Unable to win the litigation, he flees and escapes. Litigating against a superior, calamity comes upon him." The Nine in the Second is in the midst of litigation, and even self-preservation is difficult. Since he cannot win the case, he is filled with fear and flees home, only barely avoiding the worst calamity. How can he be the one who is good at hearing and judging the case? Over the long years, the tradition of transmission has been lost. Perhaps it was a mistake in copying, where the character "five" was written as "two." Later scholars should carefully examine this.

利見大人，尚中正也。荀爽曰：二與四訟，利見於五。五以中正之道，解其訟也。不利涉大川，入于淵也。荀爽曰：陽來居二，坎在下，為淵。《象》曰：天與水違行，訟。荀爽曰：天自西轉，水自東流，上下違行，成訟之象也。

The Commentary on the Judgment says: It is advantageous to see a great person, which is to value the principle of uprightness and correctness. Xu Shuang explains: Nine in the Second and Nine in the Fourth are in conflict, so it is advantageous to go and see Nine in the Fifth; Nine in the Fifth resolves their conflict by means of the principle of uprightness and correctness. The Commentary on the Judgment also says: It is not advantageous to cross a great river, for one would fall into a deep abyss. Xu Shuang explains: A yang line comes down to the second position, and the trigram Kan is at the bottom, which represents a deep abyss. The Great Image Commentary says: Heaven and water move in opposite directions, which is the image of the卦 of Strife. Xu Shuang explains: The heavenly body moves from west to east, while water flows from east to the lower direction, so the upper and lower move in opposite directions, forming the image of contention.

君子以作事謀始。虞翻曰：君子謂乾。三來變坤，為作事。坎為謀。乾知大始。故“以作事謀始”。干寶曰：省民之情，以制作也。武王故先觀兵孟津，蓋以卜天下之心，故曰“作事謀始”也。

The Great Image Commentary says: The superior man thus initiates planning at the beginning of undertaking affairs. Yu Fan explains: "The superior man" refers to the upper trigram Qian; the line Nine in the Third moving down transforms the lower trigram into Kun, which is associated with action and effort, hence "acting." Kan represents planning and deliberation; the Great Treatise states that Qian governs knowledge of the beginning, hence "planning affairs from the beginning." Gan Bao explains from historical events: this refers to examining the people's sentiments and then proceeding to make things; King Wu of Zhou first observed the army at Mengjin precisely to discern the people's inclinations, hence "planning affairs from the beginning."

初六：不永所事，小有言，終吉。虞翻曰：永，長也。坤為事，初失位，而為訟始，故“不永所事”也。小有言，謂初四易位成震，言三食舊德，震象半見，故“小有言”。初變得正，故“終吉”也。《象》曰：不永所事，訟不可長也。雖小有言，其辯明也。盧氏曰：初欲應四，而二據之。蹔爭，事不至永。雖有小訟，訟必辯明，故“終吉”。

The line statement for the first line says: Not prolonging the matter in dispute, with slight verbal contention, ultimately leads to good fortune. Yu Fan explains: "Yong" means long; the trigram坤 governs the matter, and the first line is out of its proper position and marks the beginning of litigation, hence "not prolonging the matter." The phrase "small verbal contention" refers to the first line exchanging positions with the fourth line to form the trigram Zhen, which represents speech. This refers to the line statement of the third line, "consuming its former virtue," at this point the Zhen image is only partially revealed, hence "small verbal contention." The first line attains the correct position through change, hence "ultimately good fortune." The Small Image Commentary says: Not prolonging the matter in dispute is because litigation cannot be long; although there is slight verbal contention, the right and wrong will eventually be clarified. Lu's explanation says: The first line wishes to correspond with the fourth line, but the second line is in between, so there is brief contention, and the matter does not prolong; although there is minor litigation, the right and wrong will certainly be clarified, hence "ultimately good fortune."

九二：不克訟，歸而逋。虞翻曰：謂與四訟，坎為隱伏，故“逋”乾位剛在上，坎濡失正，故“不克”也。其邑人三百戶，無眚。虞翻曰：眚，災也，坎為眚，謂二變應五。乾為百，坤為戶；三爻，故三百戶。坎化為坤，故“無眚”。

The second line statement says: You cannot win the lawsuit, and you flee back to your own territory. Yu Fan explains: This refers to the nine in the second line contesting with the nine in the fourth line; Kan represents concealment, so there is the image of 'fleeing' or 'evading'. The yang strength of the Qian trigram is high above, while the Kan trigram is submerged and the nine in the second line loses its proper position, hence 'not able to overcome', meaning unable to win. The line statement continues: His territory has only three hundred households and there is no calamity. Yu Fan explains: 'Sheng' refers to calamity; Kan represents calamity. This means that after the movement of the nine in the second line, it corresponds to the nine in the fifth line. The number of Qian is a hundred, Kun represents the gate, and Kun has three lines, hence 'three hundred households'; when Kan transforms into Kun, the calamity image disappears, hence 'no calamity'.

《象》曰：不克訟，歸逋竄也。荀爽曰：三不克訟，故逋而歸。坤稱邑。二者，邑中之陽人。逋，逃也，謂逃失邑中之陽人。自下訟上，患至掇也。荀爽曰：下與上爭，即取患害，如拾掇小物而不失也。坤有三爻，故云“三百戶，無眚”。二者，下體之君。君不爭，則百姓無害也。

The Small Image Commentary says: The case cannot be won, so one flees back to the territory for concealment. Xun Yu explains: Because the dispute cannot be won, one hides and returns. The Earthly Trigram is called the territory, and Nine Two is the yang masculine person within the territory; "bu" means fleeing, indicating that the territory has lost this yang masculine person. The Small Image Commentary also says: The lower position contends with the upper position, and the arrival of calamity is like reaching out to pick up something. Xun Yu explains: When the lower position contends with the upper position, it is like inviting calamity upon oneself, just as picking up a small object, which is easily obtained and will not be missed. The Earth Trigram has three lines, so the line statement says "three hundred households, no calamity." Nine Two is the ruler of the lower trigram; if the ruler does not contend, the people will not suffer.

六三：食舊德，貞厲，終吉。虞翻曰：乾為舊德。食謂初。四二已變之正。三動得位，體噬嗑食。四變食乾，故“食舊德”。三變在坎，正危貞厲，得位二，故“終吉”也。或從王事，無成。虞翻曰：乾為王。二變否時，坤為事，故“或從王事”。道無成而代有終，故曰“無成”。坤三同義也。《象》曰：食舊德，從上吉也。侯果曰：雖失其位，專心應上，故能保全舊恩，食舊德者也。處兩剛之間，而皆近不相得。乘二負四，正之危也。剛不能侵，故“終吉”也。

The line statement for the third line says: Enjoy the old virtue and merit, maintain correctness and be cautious of danger, ultimately leading to good fortune. Yu Fan explains: The upper trigram is Qian, representing the old virtue; 'food' refers to the initial line, line one. Both the fourth line and the second line have changed and each returned to their proper positions, so the third line, after moving, attains the correct position and forms the structure of the hexagram Shihe, symbolizing the act of chewing and eating; the fourth line, after changing, supports the food of the Yang of Qian, thus saying 'eat the old virtue.' After moving, the third line is in the middle of Kan, which is a dangerous place, hence 'correctness with danger.' It is in harmony with the second line and thus 'ultimately good fortune.' The line statement continues: Sometimes assisting the king in affairs, not claiming the accomplishment oneself. Yu Fan explains: Qian represents the king; when the second line changes into the hexagram Po, Kun takes charge, hence 'sometimes assisting the king in affairs.' The way of a minister is not to claim the accomplishment, but to continue the task on behalf of the king, hence 'no accomplishment'; this is similar to the meaning of the third line in the hexagram Kun. The Small Image Commentary says: Enjoy the old virtue and follow the superior, thus leading to good fortune. Hou Guo explains: Although the third line has lost its correct position, it remains devoted to correspond with the ninth line above, thus preserving the old favor, which is the way of 'eating the old virtue.' It is sandwiched between the second and fourth lines, both of which are strong lines. Although close, they do not harmonize; below it is the second line and above it is the fourth line, which is its dangerous position. However, the strong lines cannot overpower it, hence 'ultimately good fortune.'

九四：不克訟，復即命渝，安貞吉。虞翻曰：失位，故“不克訟”。渝變也。不克訟，故復位。變而成巽，巽為命令，故“復即命渝”。動而得位，故“安貞吉”。謂二已變坤安也。《象》曰：復即命渝，安貞吉，不失也。侯果曰：初既辯明，四訟妄也。訟既不克，當反就前理。變其詔命，則安靜貞吉而不失初也。

The fourth line statement says: The lawsuit cannot be won, so one returns to the correct position and changes attitude, and by maintaining proper conduct, it is auspicious. Yu Fan explains: Nine in the fourth is a yang line in a yin position, thus losing its proper place, hence 'cannot win the lawsuit'; 'yu' means change. Since the lawsuit is lost, one should return to one's proper position; after the movement, it becomes Xun, which represents orders, so it says 'returning to the correct position and changing'. Movement and attaining a proper position leads to 'maintaining proper conduct and being auspicious'; this refers to nine in the second having transformed into Kun, which represents peace and order. The Small Image Commentary says: returning to the correct position and changing attitude, maintaining proper conduct leads to auspiciousness, without losing anything. Hou Guo explains: the disputes of initial six have already been clarified, so the disputes of nine in the fourth are baseless; since the lawsuit cannot be won, one should return to the original principle, change the command issued, thus being quiet and maintaining proper conduct, which is auspicious, and not losing the correct response of initial six.

九五：訟，元吉。《象》曰：訟，元吉，以中正也。王肅曰：以中正之德，齊乖爭之俗，元吉也。王弼曰：處得尊位，為訟之主。用其中正，以斷枉直。中則不過，正則不邪，剛則無所溺，公則無所偏。故“訟，元吉”。

The fifth line statement says: Listening to and resolving disputes brings great auspiciousness. The Small Image Commentary says: Listening to disputes and achieving great auspiciousness is because it is in the center and upright. Wang Su explains: Using the virtue of being in the center and upright to regulate the customs of discord and contention, thus achieving great auspiciousness. Wang Bi explains: The nine in the fifth occupies a position of honor and is the one responsible for resolving disputes. Using his virtue of being in the center and upright to judge right and wrong: being in the center avoids excess, being upright avoids deviation, yang strength avoids being swayed by personal feelings, and fairness is maintained without partiality. Therefore, it is said, 'Dispute, original auspiciousness.'

上九：或錫之鞶帶，虞翻曰：錫謂王之錫命。鞶帶，大帶。男子鞶革。初四已易位，三二之正，巽為腰帶，故“鞶帶”。終朝三拕之。虞翻曰：位終乾上。二變時，坤為終。離為日，乾為甲。日出甲上。故稱“朝”。應在三，三變時，艮為手，故“終朝三拕之”。使變應已，則去其鞶帶。體坎乘陽，故象曰“不足敬也”。

The line statement for the top nine says: Perhaps he will be given a large belt. Yu Fan explains: "锡" refers to the decree of the sovereign; "鞶带" is a large belt, as stated in the "Book of Rites," which says that men's鞶带 are made of leather. Initially, the first six and the second nine have exchanged positions, while the third six and the second nine each return to their proper places. At this time, the mutual trigrams form Xun, which represents a rope belt, symbolizing a person's waistband, hence it is called "鞶带." The line statement continues: He is stripped three times within a single morning. Yu Fan explains: The top nine is at the end of the Qian trigram; when the second nine moves, the Kun trigram is at the end. Li represents the sun, and Qian represents the character "甲," so the sun rises from the "甲" position, hence it is called "morning." The top nine corresponds to the third six; when the third six moves, the mutual trigrams form Gen, which represents the hand, hence it is called "three times stripped within a morning." If the third six changes and corresponds with the top nine, then his鞶带 must be taken away; the top nine is in the Kan trigram and overpowers the yang trigram, so the "Small Image Commentary" says "it is not respectful."

侯果曰：褫(拕)，解也。乾為衣、為言，故以訟受服。荀爽曰：二四爭三，三本下體，取之有緣。或者，疑之辭也。以三錫二，於義疑矣。爭競爭之世，分理未明，故或以錫二。終朝者，君道明。三者，陽成功也。君明道盛，則奪二與四，故曰“終朝三拕之”也。鞶帶，宗廟之服。三應於上，上為宗廟。故曰“鞶帶”也。翟玄曰：上以六三錫下二陽，群剛交爭，得不以讓，故終一朝之間，各一奪之，為三拕。

Hou Guo explained that "chǐ" means to strip away or release; Qian represents clothing and also speech, so there is an image of obtaining clothing through litigation. Xun Shuang explained that the Nine in the Second and the Nine in the Fourth are competing for the Six in the Third, which originally belongs to the lower part. The Nine in the Second taking it is justified; "huò" is a word indicating uncertainty. Giving the Six in the Third to the Nine in the Second is still questionable in terms of principle. In a time of contention, distinctions of rank and righteousness have not yet been clarified, so it is only "huò" given to the Nine in the Second. The term "zhong zhāo" refers to the time when the sovereign's virtue is bright; "three" indicates the accomplishment of Yang virtue in achieving accomplishments. When the sovereign is clear-sighted and the Way of the King is flourishing, he will take back the Six in the Third from the Nine in the Second and the Nine in the Fourth, hence saying "zhong zhāo san bō zhī." The pan dai is the ceremonial robe used in ancestral temple worship; the Six in the Third corresponds to the Upper Nine, which is the position of the ancestral temple, hence saying "pan dai." Zhai Xuan explained that the Upper Nine gives the Six in the Third to the two lower Yang lines below, and the many strong lines contend with each other, seizing it but not willing to yield, so they each seize it once within a single morning, totaling three times of stripping away.

《象》曰：以訟受服，亦不足敬也。虞翻曰：服謂鞶帶。終朝見褫(拕)，乾象毀壞。故“不足敬”。《九家易》曰：初、二、三、四皆不正，以不正相訟，而得其服，故“不足敬”也。

The Small Image Commentary says: Gaining clothing through litigation is not worthy of respect. Yu Fan explains: "Clothing" refers to the belt. It is taken away within a single morning, so the image of Heaven is also destroyed, hence "not worthy of respect." The Nine Schools Commentary explains: The first six, second nine, third six, and fourth nine lines are all not in proper position. They contend with each other with improper positions to obtain the clothing, hence "not worthy of respect."