The Army Hexagram

《序卦》曰：訟必有眾起，故受之以師。師者，眾也。崔覲曰：因爭必起眾相攻，故受之以師也。(坎下坤上)。師：貞，丈人吉，無咎。何晏曰：師者，軍旅之名。故《周禮》云：二千五百人為師也。王弼曰：丈人，嚴莊之稱，有軍正者也。為師之正，丈人乃吉。興役動眾，無功則罪，故“吉”乃“無咎”。陸績曰：丈人者，聖人也。帥師未必聖人，若漢高祖、光武應此義也。崔覲曰：《子夏傳》作大人，並王者之師也。

The *Xugua Zhuan* says: disputes will inevitably lead to the gathering of the people, so after the hexagram *Song* (Strife) comes *Shi* (Army); "Shi" means the multitude. Cui Jin explains: because disputes inevitably lead to mutual attacks among the people, so *Shi* hexagram follows. The lower trigram of the primary hexagram is *Kan* (Water), and the upper trigram is *Kun* (Earth). The hexagram statement says: *Shi*, to maintain correctness, is auspicious when led by an elder and dignified person, without fault. He Yan explains: "Shi" is the name of a military unit, so the *Zhou Li* says that two thousand five hundred people form one *Shi*. Wang Bi explains: "Zhangren" refers to a dignified person, meaning one who can enforce military discipline; to lead an army by the correct path is auspicious, and only with auspiciousness can there be no fault. Mobilizing labor and summoning the people without achieving success is a crime, so auspiciousness is necessary to avoid fault. Lu Ji explains: "Zhangren" is the sage; those who lead armies are not necessarily sages, but those like Han Gaozu and Han Guangwu conform to this meaning. Cui Jin explains: the *Zi Xia Zhuan* reads "Zhangren" as "Daren," referring to the army of the sovereign.

案：此《彖》云：師，眾。貞，正也。能以眾正，可以王矣。故老子曰：域中有四大，而王居其一焉。由是觀之，則知夫為王者，必大人也，豈以丈人而為王哉！故，《乾?文言》曰：夫大人與天地合其德，與日月合其明，先天而天不違，後天而奉天時，天且不違，而況於人乎！況於行師乎！以斯而論，《子夏傳》作大人，是也。今王氏曲解大人為丈人，臆云“嚴莊之稱”，學不師古，匪說攸聞，既誤違於經旨，輒改正作大人明矣。

Li Dingzuo remarked: The Primary Hexagram's Commentary on the Judgment explains that "shi" means multitude and "zhen" means correctness. Being able to lead the multitude along the correct path can achieve the imperial mandate. Therefore, the Book of Dao De Jing says that there are four great things in the universe, and the sovereign is one of them. From this, it can be seen that those who become sovereigns must be "da ren" (great persons), how could a "zhang ren" (old man) become a sovereign? Therefore, the Wenyan of the Qian Hexagram says: The virtue of a great person harmonizes with heaven and earth, and his brightness harmonizes with the sun and moon. If he acts before the time, heaven does not contradict him; if he acts after the time, he follows the time. Heaven itself does not contradict him, how much less would people or military campaigns contradict him! According to this reasoning, the "Zi Xia Commentary" interpreting it as "da ren" is correct. Now Wang Bi mistakenly interprets "da ren" as "zhang ren," and arbitrarily claims it refers to "a term for a dignified person." His learning does not follow ancient traditions, and his statements have no basis. Since he has already incorrectly deviated from the original meaning of the classic text, I directly correct it to "da ren," and the reasoning is clear.

《彖》曰：師，眾也。貞，正也。能以眾正，可以王矣。虞翻曰：坤為眾，謂二失位，變之五，為比。故“能以眾正“，乃“可以王矣”。荀爽曰：謂二有中和之德，而據群陰，上居五位，可以王也。剛中而應，行險而順，蜀才曰：此本剝卦。案：上九降二，六二升上，是剛中而應，行險而順也。

The Commentary on the Judgment says: "Shi" means the people, and "Zhen" means uprightness; being able to lead the people along the right path can achieve the kingship. Yu Fan explains that the Earthly Trigram represents the people; the Nine in the Second is out of position, but when it moves upward to the fifth position, it becomes the卦 of Bi, thus saying "being able to lead the people with uprightness" can "achieve kingship." Xun Shuang explains that the Nine in the Second possesses the virtue of being in the center and harmonious, and by controlling all the yin lines, rising to the fifth position, it can become the king. The Commentary on the Judgment also says that a yang line in the center with correspondence above and below, and moving through danger while the people remain loyal. Shu Cai thinks this卦 originates from the卦 of Bo. Li Dingzuo's commentary says: the upper Nine of Bo moves down to the second position, and the Six in the Second moves up to the upper position, which is the case of a yang line in the center with correspondence, moving through danger while maintaining harmony.

以此毒天下，而民從之，干寶曰：坎為險，坤為順，兵革刑獄，所以險民也。毒民於險中，而得順道者，聖王之所難也。毒，荼，苦也。五刑之用，斬刺肌體，六軍之鋒，殘破城邑，皆所以荼毒姦凶之人，使服王法者也。故曰“以此毒天下，而民從之”。毒以治民，明不獲已而用之，故於彖象六爻，皆著戒懼之辭也。

The Commentary on the Judgment says: Using this method to afflict the people, yet the people still obey. Gan Bao explains: The lower trigram is Kan, representing danger, and the upper trigram is Kun, representing obedience; weapons and armor, punishment and prisons, are all things used to add danger to the people. To afflict the people in hardship yet still gain their obedience, this is something even a sage king finds difficult. "Toxin" is the same as "荼", meaning bitterness: the five punishments are used to cut and injure the flesh, the six armies' weapons are used to destroy and break cities, all these are means to poison the wicked and make them obey the law, hence it is said, "Using this to afflict the world, yet the people obey." Using harsh punishments and military force to govern the people shows that it is only resorted to when there is no other choice, so in the Commentary on the Judgment, the Image Commentary, and the six lines of the hexagram, there are all warnings and expressions of fear.

吉又何咎矣。崔覲曰：剛能進義，中能正眾，既順且應，行險戡暴，亭毒天下，人皆歸往而以為王，“吉又何咎矣”。《象》曰：地中有水，師。陸績曰：坎在坤內，故曰“地中有水”。師，眾也。坤中眾者，莫過於水。君子以容民畜眾。虞翻曰：君子謂二。容，寬也。坤為民眾，又畜養也。陽在二，寬以居之，五變執言時，有頤養象。故“以容民畜眾矣”。

The Commentary on the Judgment says:吉祥, what fault could there be? Cui Jin explains: Yang strength can promote righteousness, and being in the center can correct the people; it is both gentle and harmonious with above and below, daring to overcome violence and turmoil, nurturing and regulating the world, so that all people follow and revere him as king, hence "how could there be any fault?" The Great Image Commentary says: water contained within earth, this is the image of the Army hexagram. Lu Ji explains: the trigram Kan is within the trigram坤, hence "water contained within earth"; "teacher" refers to multitude, and within the earth, nothing is more numerous than water. The Great Image Commentary continues: the gentleman thus embraces the people and nurtures the masses. Yu Fan explains: "gentleman" refers to nine two; "embrace" means generosity;坤 represents the people and also signifies nurturing. A yang line in the second position, holding the position with generosity; when six five moves and the image of "holding a statement" appears, the hexagram contains the image of the Nourishment hexagram, hence "to embrace the people and nurture the masses."

初六：師出以律，否臧凶。《象》曰：師出以律，失律凶也。案：初六以陰居陽，履失其位，位既匪正，雖令不從。以斯行師，失律者也。凡首率師出必以律，若不以律，雖臧亦凶。故曰“師出以律，失律凶也”。《九家易》曰：坎為法律也。

The line statement for the first line (initial line) says: When going to war, one must rely on discipline; if discipline is lacking, there will be danger. The Small Image Commentary says: When going to war, one must rely on discipline; losing discipline leads to danger. Li Dingzuo's commentary says: The first line is a yin line in a yang position, so the position it occupies is already incorrect; since the position is not correct, even if it issues commands, no one will obey. Using such a method to march in battle is the way of those who lose discipline. Whenever a military campaign is launched, it must rely on discipline; if discipline is not followed, even if one wins temporarily, there will ultimately be danger. Therefore, it is said, "When a military campaign is launched, discipline must be followed; losing discipline brings danger." The "Nine Schools of the Book of Changes" adds: The lower trigram is Kan, representing law.

九二：在師中，吉，無咎。王三錫命。《象》曰：在師中吉，承天寵也。《九家易》曰：雖當為王，尚在師中，為天所寵，事克功成。故“吉，無咎”。二非其位，蓋謂武王受命而未即位也。受命為王，定天下以師。故曰“在師中，吉”。

The line statement for the second line says: Being in the army yet maintaining the middle path brings good fortune, no blame, and the king bestows three commands of commendation. The Small Image Commentary says: Being in the army and maintaining the middle path brings good fortune, because one receives the favor of Heaven. The Nine Schools Commentary explains: Although the second line should be the king, it is still in the military, favored by Heaven, thus the matter succeeds and the achievement is realized, hence 'good fortune, no blame.' The second line is not on the throne, probably referring to King Wu of Zhou who had received the mandate of Heaven but had not yet ascended the throne; he was entrusted to be the king and used military force to pacify the world, hence 'being in the army brings good fortune.'

王三錫命，懷萬邦也。荀爽曰：王謂二也。三者，陽德成也。德純道盛，故能上居王位，而行錫命，群陰歸之。故曰“王三錫命，懷萬邦也”。案：二互體震，震木。數三，王三錫命之象。《周禮》云：一命受職，再命受服，三命受位，是其義也。

The Small Image Commentary says: The king bestows three mandates, to pacify all the states. Xun Shuang explains that here "the king" refers to nine two; "three" indicates that the yang virtue has been completed. With virtue pure and the way of the king flourishing, he is able to occupy the position of the king and issue mandates, with all the yin forces coming to submit. Therefore it says, "The king bestows three mandates, to pacify all the states." Li Dingzuo's commentary says: The mutual structure of nine two is Zhen, which belongs to wood in the five phases, and its number is three, which exactly corresponds to the image of "the king bestows three mandates." The Zhou Li says: the first mandate is for receiving official duties, the second for receiving clothing, and the third for receiving rank, which is precisely this meaning.

六三：師或輿尸，凶。虞翻曰：坤為尸，坎為車多眚。同人離為戈兵，為折首：失位乘剛無應，尸在車上，故“輿尸，凶”矣。《象》曰：師或輿尸，大無功也。盧氏曰：失位乘剛，內外無應，以此帥師必大敗。故有輿尸之凶，功業大喪也。

The line statement for the third line says: The army may return with corpses on carts, which is ominous. Yu Fan explains that the earth element represents corpses, and the water element represents carts and also signifies many calamities. The hexagram "Following" has the fire element representing weapons and severed heads. The third line is out of position and overpowers a strong line, and has no proper response, so corpses are carried on carts, hence "carrying corpses, ominous." The Small Image Commentary says: Returning with corpses on carts signifies no merit at all. Lu's explanation says: The third line is out of position and overpowers a strong line, with neither internal nor external support, so using such a person to lead an army will surely result in great defeat, hence the ominous situation of returning with corpses and losing all achievements.

六四：師左次，無咎。荀爽曰：左謂二也，陽稱左。次，舍也。二與四同功，四承五，五無陽，故呼二舍於五，四得承之，故“無咎”。《象》曰：左次無咎，未失常也。崔覲曰：偏將軍居左。左次，常備師也。師順用柔，與險無應，進取不可，次舍無咎，得位故也。

The Line Statement for the Fourth Line says: "The army retreats to the left, without blame." Xu Shuang explains: "Left" refers to the Second Line, which is a Yang line and is called the left; "retreat" means to halt and take up residence. The Second Line and the Fourth Line have the same function. The Fourth Line is above the Fifth Line, and the Fifth Line itself is not Yang, so it calls upon the Second Line to occupy the Fifth position. Thus, the Fourth Line is able to support the Yang, hence "without blame." The Small Image Commentary says: retreating to the left without blame means not losing the proper way. Cui Jin explains: the position of the deputy general is on the left; "left retreat" is the standard preparation for battle. In the art of warfare, gentleness and compliance are used. The Fourth Line does not correspond with the dangerous and trapped line, so advancing is not feasible, but retreating to take up residence is without blame, because it itself is in the correct position.

六五：田有禽，利執言，無咎。虞翻曰：田謂二。陽稱禽。震為言。五失位，變之正，艮為執。故“利執言，無咎”。荀爽曰：田，獵也。謂二帥師禽五，五利度二之命，執行其言，故“無咎”也。案：六五居尊失位，在師之時，蓋由殷紂而被武王擒於鹿臺之類是也。以臣伐君，假言田獵。六五離爻，體坤，離為戈兵，田獵行師之象也。

The Line Statement of the Fifth Line says: There are animals in the field causing harm; it is appropriate to obey orders and capture them, resulting in no fault. Yu Fan explains: "Field" refers to the Second Line, the Yang Line is called "animal," and the mutual trigrams include Zhen, which represents speech; the Fifth Line is out of position, but after movement it becomes Gen, which represents holding on, so it says "favorable to hold on to speech, no fault." Xu Shuang explains: "Field" refers to hunting; the Second Line leads the army to capture the Fifth Line, and the Fifth Line should consider the command of the Second Line and carry out its orders, hence "no fault." Li Dingzuo comments: The Fifth Line holds a high position but is not in the correct position, and it is a time for military action. This is roughly similar to the case of King Zhou of Yin being captured by King Wu of Zhou at the Deer Platform. A minister attacking a king, using the pretext of hunting; the Fifth Line originally belongs to the Li trigram but is in the Kun structure, Li represents weapons and military, which is the image of hunting and military campaigns.

長子帥師，虞翻曰：長子謂二，震為長子，在師中，故“帥師”也。弟子輿尸，貞凶。虞翻曰：弟子謂三。三體坎。坎震之弟而乾之子，失位乘陽，逆，故“貞凶”。《象》曰：長子帥師，以中行也。荀爽曰：長子謂九二也。五處中應二，二受任帥師，當上升五。故曰“長子帥師，以中行也”。弟子輿尸，使不當也。宋衷曰：弟子謂六三也。失位乘陽，處非所據。眾不聽從，師人分北，或敗績死亡，輿尸而還，故曰“弟子輿尸”。謂使不當其職也。

The line statement says: The eldest son leads the army. Yu Fan explains: "Eldest son" refers to nine two, zhen represents the eldest son, and nine two is in the army, so "leading the army." The line statement continues: allowing the younger brothers to share in military command will result in returning with corpses, and if this is done, it will be ominous. Yu Fan explains: "Younger brothers" refers to six three; six three is in the kan trigram, kan comes after zhen and represents the younger brother, and it is also the son of qian. It is out of its proper position and oversteps the yang line, which is an act of rebellion, hence "贞凶." The small image commentary says: the eldest son leads the army because he follows the middle path. Xun Shuang explains: "Eldest son" refers to nine two; six five is in the middle and responds to nine two below, nine two receives the mandate to lead the army, and should ascend to the fifth position, hence "the eldest son leads the army, because he follows the middle path." The small image commentary also says: the younger brothers returning with corpses is due to improper appointment. Song Zhong explains: "Younger brothers" refers to six three; it is out of its proper position and oversteps the yang line, and it is not in the position it should occupy. The people do not follow it, the army is divided, even leading to defeat, death, and returning with corpses, hence "the younger brothers return with corpses," meaning the appointed person is not suitable for the position.

上六：大君有命，虞翻曰：同人，乾為大君巽為有命。干寶曰：大君，聖人也。有命，天命也。五常為王位，至師之家，而變其例者。上為郊也。故易位，以見武王親征，與師人同處於野也。離上九曰：王用出征，有嘉折首。上六為宗廟，武王以文王行，故正開國之辭於宗廟之爻，明已之受命，文王之德也。故《書?泰誓》曰：予克紂，非予武，惟聯文考無罪。紂克予，非朕文考有罪，惟予小子無良。開國，封諸侯也。承家，立都邑也。小人勿用，非所能矣。

The statement of the top line says: "The great sovereign issues a command." Yu Fan explains: In the hexagram "Following," the trigram Qian represents the great sovereign, and the trigram Xun represents orders and commands, so "there is a command." Gan Bao explains from historical events: "Great sovereign" refers to the sage, and "there is a command" refers to the mandate of heaven. Usually, the fifth line represents the throne, but in the hexagram "Military Campaign," this convention is changed because the top line represents the outskirts; thus, its position is altered to indicate that King Wu personally led the military campaign and shared the same location as his soldiers in the outskirts. The statement of the top line in the hexagram Li says, "The king uses military campaign, and there is a glorious head cut off," which can be compared. The top line is also the position of the ancestral temple. King Wu went on military campaign carrying the wooden tablet of King Wen, so the phrase about founding a state and granting fiefs is placed precisely on this line of the ancestral temple to indicate that his receiving the mandate of heaven was due to the virtue of King Wen. Therefore, the Book of Documents, the "Great Oath," records King Wu's words: I defeated King Zhou, not because I had military strength, but because my father King Wen had no faults; if King Zhou had defeated me, it would not be because my father had sins, but because I, this young man, was not virtuous. "Founding a state" refers to granting fiefs to feudal lords, and "establishing a family" refers to building the capital. As for "small people are not to be used," this is because small people are not capable of bearing such responsibilities.

開國承家，虞翻曰：承，受也。坤為國。二稱家。謂變乾為坤，欲令二上居五，為比，故“開國承家”。荀爽曰：大君，謂二。師旅已息，既上居五，當封賞有功，立國命家也。開國，封諸侯。承家，立大夫也。宋衷曰：陽當之五，處坤之中，故曰“開國”。陰下之二，在二承五，故曰“承家”。開國，謂析土地以封諸侯，如武王封周公七百里地也。承家立大夫，為差次立大夫。因采地名，正其功勳，行其賞祿。

The Line Statement says: "Establishing a state and founding a family estate." Yu Fan explains: "To 'bear' means to receive; the trigram坤 represents the state, and the Second Line is called the family. This means that after a yang line transforms the trigram乾 into坤, it should allow the Nine in the Second Line to ascend to the Fifth Position to form the trigram比, hence saying 'establishing a state and founding a family.'" Xun Shuang explains: "The 'great ruler' refers to the Nine in the Second Line; military campaigns have ended, and since the Nine in the Second Line has ascended to the Fifth Position, it should reward those who have merited success, establishing states and appointing the families of the ministers. 'Establishing a state' refers to granting fiefs to the feudal lords, and 'founding a family' refers to establishing the ranks of the ministers." Song Zhong explains: A yang line should ascend to the Fifth Position, being in the body of坤, hence saying 'establishing a state'; a yin line descends to the Second Position, being in the Second Position and ascending to the Nine in the Fifth, hence saying 'founding a family.' Establishing a state refers to dividing land to grant fiefs to the feudal lords, like King Wu granting seven hundred miles of land to Duke Zhou; founding a family to establish the ranks of the ministers refers to setting up the ministers according to their ranks, naming them according to their fiefs, evaluating their merits, and bestowing their rewards and salaries.

小人勿用。虞翻曰：陰稱小人，坤虛無君，體迷復凶，坤成乾滅，以弒君，故“小人勿用”。《象》曰：大君有命，以正功也。虞翻曰：謂五多功，五動正位，故“正功也”。干寶曰：湯武之事。小人勿用，必亂邦也。虞翻曰：坤反君道，故“亂邦也”。干寶曰：楚靈、齊閔，窮兵之禍也。

The Line Statement says: Small people should not be employed. Yu Fan explains: Yin lines are called small people; the Earth (Kun) is empty and lacks a ruler, its nature corresponds to the Upper Sixth Line of the "Reversion" hexagram, which has the ominous "reversion" of confusion. When the Earth (Kun) matures and the Heaven (Qian) yang is completely extinguished, the act of killing the ruler will occur, hence it is said "small people should not be employed." The Small Image Commentary says: A great ruler issues commands to determine merit. Yu Fan explains: The Fifth Line has many achievements; when the Fifth Line moves, each line is in its proper position, hence it is said "merit is established." Gan Bao says: This refers to the revolutionary deeds of Shang Tang and Zhou Wu. The Small Image Commentary also says: Small people should not be employed; employing them will surely bring calamity to the state. Yu Fan explains: Yin (Kun) violates the way of the ruler, hence "disorder in the state." Gan Bao cites historical events: King Ling of Chu and King Min of Qi, who engaged in excessive military campaigns, were such calamities.

《序卦》曰：眾必有所比，故受之以比。比者，比也。崔覲曰：方以類聚，物以群分，人眾，則群類必有所比矣。上比相阿黨，下比相和親也。相黨則相親，故言比者比也。(坤下坎上)。比：吉。虞翻曰：師二上之五，得位，眾陰順從，比而輔之，故“吉”。與大有旁通。《子夏傳》曰：地得水而柔，水得土而流，比之象也。夫凶者生乎乖爭，今既親比，故云“比吉”也。

The "Xu Guan Zhuan" says: When many people gather, they must have someone to rely on, so after the hexagram "Shi" comes "Bi"; "Bi" means to rely on. Cui Jin explains: Things gather by their kind and are divided into groups; when people are numerous, different kinds of people must necessarily rely on each other. Those in higher positions who rely on each other form factions, while those in lower positions who rely on each other form harmony; forming factions is also a form of mutual reliance, so it is said "Bi means to rely on." The primary hexagram has the lower trigram as Kun and the upper trigram as Kan. The hexagram statement says: "Bi," which is auspicious. Yu Fan explains according to the change of hexagrams: The "Shi" hexagram's nine two ascends to the fifth position and attains the correct position; all the yin lines are gentle and follow, relying on and assisting it, so it is "auspicious." The hexagrams "Bi" and "Da You" have all six lines reversed, and they are mutually connected. The "Zi Xia Zhuan" explains: When earth receives water, it becomes moist; when water receives earth, it can flow, which is the image of mutual reliance; danger arises from discord and conflict, but now they have mutually relied on each other, so it is said "Bi is auspicious."

原筮元永貞，無咎。不寧方來，後夫凶。干寶曰：比者，坤之歸魂也。亦世於七月，而息來在已。去陰居陽，承乾之命，義與師同也。原，卜也。《周禮》三卜，一曰原兆。砷德變化，反歸其所，四方既同，萬國既親，故曰“比吉”。考之蓍龜，以謀王業，大相東土，卜惟洛食，遂乃定鼎郟鄏。卜世三十，卜年七百，德善長於兆民，戩祿永於被業，故曰“原筮元永貞”。逆取順守。居安如危，故曰“無咎”。天下歸德，不唯一方，故曰“不寧方來”。後服之夫，違夭失人，必災其身，故曰“後夫凶”也。

The hexagram statement says: By divination one attains great virtue, longevity, and uprightness, without fault; all the surrounding states that are in disorder come to submit, but those who come late will suffer misfortune. Ganbao explains according to the eight palaces, world and response lines, and the method of the waxing and waning of the year: "Bi" is the returning soul hexagram of the Earth palace, with its world position in the seventh month, and its vital energy coming from the position of Si. It leaves the yin position to reside in the yang position, receiving the command of Qian. Its meaning is the same as the hexagram "Shi." "Yuan" refers to divination; the "Rites of Zhou" mention three methods of divination, the first of which is called "Yuan zao." The virtue of the divine is changeable and unpredictable, but ultimately returns to its original position; since all directions have become harmonious and all states have become close, it is said "Bi is auspicious." The Zhou people used yarrow stalks and turtle shells to inquire, plan the royal cause, and extensively survey the eastern land. The divination result showed only Luoyi to be auspicious, so they established their capital at Jia Ru. The divination indicated a transmission of thirty generations and a reign of seven hundred years, with virtue nurturing the millions of people, and blessings enduring through the inherited foundation, thus it is said "Yuan shi yuan yong zhen." Taking the world by force and maintaining it by virtue, remaining in comfort yet as if in peril, thus it is said "without fault." The world turns to its virtue, not just one direction coming to pay homage, thus it is said "the unquiet states come." As for those who come late, they violate the heavenly time and lose the people's support, inevitably bringing disaster upon themselves, thus it is said "the latecomer is凶."

《彖》曰：比，吉也。比輔也。下順從也。崔覲曰：下比於上，是下順也。原筮元永貞，無咎，以剛中也。蜀才曰：此本師卦。案：六五降二，九二升五，剛往得中，為比之主。故能原究筮道，以求長正，而“無咎”矣。不寧方來，上下應也。虞翻曰：水性流動，故“不寧”。坤陰為方，上下應之，故“方來”也。

The Commentary on the Judgment says: The hexagram "Comparison" is auspicious. "Comparison" means assistance, with the lower following the upper. Cui Jin explains: The lower trigrams are attached to the upper nine in the fifth, which is the lower being gentle and yielding. The Commentary on the Judgment also says: By tracing the divination there is great virtue, long duration, and uprightness without fault, because a yang line is in the center. Shu Cai thinks this hexagram originates from the hexagram "Military Campaign." Li Dingzuo comments: In the hexagram "Military Campaign," the six in the fifth descends to the second position, and the nine in the second ascends to the fifth position. The strong line moves forward and occupies the center, becoming the main line that brings the entire hexagram into harmony, thus being able to trace and investigate the way of divination, seeking long duration and uprightness, hence "no blame." The Commentary on the Judgment also says: Unresting states all come to attach themselves, which is the correspondence between upper and lower. Yu Fan explains: The nature of the water in Kan is flowing and not settled, hence "unresting"; Kun represents yin and the states, and all the lines correspond with the nine in the fifth, hence "coming from all sides."

後夫凶，虞翻曰：後謂上，夫謂五也。坎為後，艮為背。上位在背後，無應乘陽，故“後夫凶”也。其道窮也。荀爽曰：後夫謂上六。逆禮乘陽，不比聖王，其義當誅，故“其道窮凶”也。

The Commentary on the Judgment cites the Hexagram Statement "The one who comes late meets misfortune." Yu Fan explains that "after" refers to the sixth line at the top, and "husband" refers to the fifth line yang. The trigram Kan represents following, and the interacting trigram Gen represents the back. The position of the sixth line at the top is exactly behind the fifth line yang. It has no proper response and oversteps the yang line, hence "the one who comes late meets misfortune." The Commentary on the Judgment also says that its path has reached its end. Xun Shuang explains that "the one who comes late" refers to the sixth line at the top. It violates propriety and oversteps the yang, refusing to adhere to the sage king, and according to principle should be punished, hence its path has reached its end and thus meets misfortune.

《象》曰：地上有水，比。何宴曰：水性潤下，今在地上，更相浸潤，比之義也。先王以建萬國，親諸侯。虞翻曰：先王謂五。初陽已復。震為建，為諸侯。坤為萬國，為腹，坎為心。腹心親比，故“以建萬國，親諸侯”。《詩》曰：公侯腹心，是其義也。

The Great Image Commentary says: Water on the earth, this is the image of the Hexagram of Following. He Yan explains: Water by nature moistens downward; now water is on the earth, and it mutually moistens and permeates with the earth, which is the meaning of mutual affinity. The Great Image Commentary then says: Therefore, the former kings established myriad states and drew near the feudal lords. Yu Fan explains: 'The former kings' refers to the Nine in the Fifth; the yang of the first line has already returned, the mutual structure is Zhen, meaning establishment, and also refers to feudal lords; Kun represents myriad states and the abdomen, Kan represents the heart; the abdomen and the heart are mutually affectionate, hence it says 'to establish myriad states and draw near the feudal lords.' The Book of Poetry says that the feudal lords and ministers are the heart and abdomen of the Son of Heaven, which is exactly this meaning.

初六：有孚比之，無咎。虞翻曰：孚謂五。初失位，變來得正，故“無咎”也。荀爽曰：初在應外，以喻殊俗，聖王之信，光被四表。絕域殊俗，皆來親比，故“無咎”也。有孚盈缶，終來有它，吉。虞翻曰：坤器為缶。坎水流坤。初動成屯。屯者，盈也，故“盈缶”。終變得正，故“終來有它吉”。在內稱來也。

The line statement of the initial line says: With sincerity, one approaches others, and there is no blame. Yu Fan explains: "Fu" refers to the nine in the fifth position; the initial line is out of its proper position, but after change it returns to the correct position, hence "no blame." Xun Shuang explains: The initial line is outside the proper response, symbolizing distant people with different customs; the sage king's sincerity shines throughout the world, and even the most remote regions and foreign lands come to approach, hence "no blame." The line statement continues: Sincerity fills a jar, eventually bringing unexpected people, resulting in good fortune. Yu Fan explains: The trigram of K'un represents objects, so it symbolizes a jar; the trigram of Kan, representing water, flows into the trigram of K'un; when the initial line moves, it forms the trigram of Zun, which signifies fullness, hence "full jar." The initial line finally changes to the correct position, hence "eventually coming with good fortune"; coming into the inner trigram is called "coming."

《象》曰：比之初六，有它吉也。荀爽曰：缶者應內，以喻中國。孚既盈滿中國，終來及初，非應，故曰“它”也。《象》云：“有它吉”者，謂信及非應，然後吉也。六二：比之自內，貞吉。干寶曰：二在坤中。坤，國之象也。得位應五，而體寬大，君樂民人自得之象也，故曰“比之自內，貞吉”矣。《象》曰：比之自內，不自失也。崔覲曰：自內而比，不失已親也。

The Small Image Commentary says: For the first line of the "Comparison" hexagram, there will be an unexpected person coming to join and thus achieve good fortune. Xun Shuang explains: The jar and earthenware take the image of the inner trigram, symbolizing the Central States; when sincerity has already filled the Central States, it eventually extends to the first line, and since the first line is not the proper match for the ninth line in the fifth position, it is called "it," meaning an outsider. The Small Image Commentary's statement "there is good fortune through it" refers to sincerity extending to those not in the proper match, and then there is good fortune. The line statement of the sixth line two says: To approach from within, to maintain the correct position brings good fortune. Gan Bao explains: The sixth line two is located within the trigram of坤 (Earth), which symbolizes states; it holds the correct position and corresponds to the ninth line in the fifth position, possessing a broad and generous nature, which is the image of the sovereign's joy and the people each finding their proper place, hence it says "to approach from within, to maintain the correct position brings good fortune." The Small Image Commentary says: To approach from within, is not to lose one's own conduct. Cui Jin explains: To approach from within to the superior, will not lose the person one is close to.

六三：比之匪人。虞翻曰：匪，非也，失位無應，三又多凶，體剝傷象，弒父弒君，故曰“匪人”。《象》曰：比之匪人，不亦傷乎。干寶曰：六三乙卯，坤之鬼吏。要比之家，有土之君也。周為木德，卯為木辰，同姓之國也。爻失其位，辰體陰賊，管蔡之象也。比建萬國，唯去此人。故曰“比之匪人”，不亦傷王政也。

The third line statement says: The one you are close to is not a proper person. Yu Fan explains: "Fēi" means not; the sixth line in the third position is out of place and has no proper correspondence. The third line is originally prone to misfortune, and its nature also shows the image of the "Bō" hexagram, which indicates the act of killing one's father and king. Therefore, it is said "fēi rén." The Small Image Commentary says: To be close to an improper person, is it not also a great harm? Gan Bao explains according to the Najia stem assignment: The third line corresponds to Yimao, which is the ghost official line of the Kūn hexagram. All those who are close to this line are rulers with territories; the Zhou dynasty belonged to the wood virtue, and mao in the stem-branch system belongs to wood, which is exactly the same surname feudal state. This line has lost its proper position, and the corresponding stem-branch is sinister and harmful, which is the image of Guan Shu and Cai Shu. To be close to all the states and establish feudal lords, one should only remove such people. Therefore, it is said "bǐ zhī fēi rén," which also harms the royal government.

六四：外比之，貞吉。虞翻曰：在外體，故稱外。得位比賢，故貞吉也。《象》曰：外比於賢，以從上也。干寶曰：四為三公，在比之家，而得其位。上比聖主，下御列國，方伯之象也。能外親九服，賢德之君，務宣上志，綏萬邦也。故曰“外比於賢，以從上也”。

The fourth line statement says: To attach oneself to the superior, maintaining correctness brings auspiciousness. Yu Fan explains: The fourth line is located in the outer trigram, hence it is called 'external'; it occupies the correct position and attaches itself to the virtuous nine five, thus maintaining correctness and achieving auspiciousness. The Small Image Commentary says: To attach oneself to the virtuous externally is to obey the superior. Gan Bao explains: The position of the fourth line is equivalent to the position of the Three Excellencies, within the hexagram of 'Comparison' it also occupies the correct position; above it attaches itself to the sage ruler, below it governs the various feudal states, which is the image of the feudal lord. He is able to externally pacify the virtuous rulers within the nine regions, vigorously promote the will of the sovereign, pacify all the states, hence it is said 'to attach oneself to the virtuous externally, to obey the superior'.

九五：顯比。虞翻曰：五貴多功，得位正中，初三以變體重明，故“顯比”。謂顯諸仁也。王用三驅，失前禽，虞翻曰：坎五稱王。三驅，謂驅下三陰，不及於初，故“失前禽”。謂初已變成震，震為鹿，為驚走，鹿之斯奔，則“失前禽”也。邑人不戒，吉。虞翻曰：坤為邑師，震為人師。時坤虛無君，使師二上居五中，故不誡吉也。《象》曰：顯比之吉，位正中也。虞翻曰：謂離象明。正上中也。舍逆取順，失前禽也。虞翻曰：背上六，故“舍逆”。據三陰，故“取順”。不及初，故“失前禽”。邑人不戒，上使中也。虞翻曰：謂二，使師二上居五中。

The line statement of the fifth line says: "Brightly and properly attaching to the world." Yu Fan explains: The fifth line is noble and has many achievements; the nine in the fifth position is in the correct position and resides in the center without bias. After the first and third lines change, they form the body of double brightness, so it is said "manifesting comparison," which is what the Great Treatise refers to as manifesting benevolence. The line statement continues: "The king hunts but drives the animals from three sides, letting go of those that flee forward." Yu Fan explains: The fifth line of Kan is called the king; "three drives" refers to driving the three lower yin lines, but not the first line, so "losing the forward game animals." This means the first line has changed into Zhen, which represents deer and also sudden movement and running; the herd of deer thus fleeing is called "losing the forward game animals." The line statement also says: "The people in the city do not need to be on guard, which is auspicious." Yu Fan explains: Kun represents the city, and Zhen represents people; at that time, Kun was empty and without a ruler, so the nine two of the Book of War rose to the middle position of five, hence no need for vigilance and auspiciousness. The Small Image Commentary says: "The brightness and attachment is auspicious because of the correct position." Yu Fan explains: This refers to the Li image of brightness, which is upright and resides in the middle of the upper position. The Small Image Commentary also says: "Discarding the rebellious and taking in the compliant, so letting go of the forward game animals." Yu Fan explains: The nine five faces the upper six, so "discarding the rebellious"; it is below the three yin lines, so "taking in the compliant"; it does not reach the first line, so "losing the forward game animals." The Small Image Commentary also says: "The people in the city do not need to be on guard because the superior one allows them to each have the middle." Yu Fan explains: This refers to the nine two, which allows the nine two of the Book of War to rise to the middle position of five.

上六：比之無首，凶。荀爽曰：陽欲無首，陰以大終。陰而無首，不以大終。故“凶”也。虞翻曰：首，始也。陰道無成，而代有終，“無首，凶”。《象》曰：比之無首，無所終也。虞翻曰：迷失道，故無所終也。

The line statement for the sixth line at the top says: being close but without a leader, it is ominous. Xun Shuang explains: the principle of yang is not to precede things and has no beginning, while the principle of yin is to have a great conclusion; now the sixth line at the top is yin but has no beginning, and cannot have a great conclusion, hence 'ominous'. Yu Fan explains: 'beginning' refers to the start; yin does not dare to take credit for achievement, but only replaces yang to complete the matter, now there is even no beginning to follow, hence 'no beginning, ominous'. The Small Image Commentary says: being close but without a leader, there is no conclusion. Yu Fan explains: the sixth line at the top is confused and has lost the right path, hence achieving nothing.

《序卦》曰：比必有所畜，故受之以小畜。崔覲曰：下順從而上下應之，則有所畜矣。韓康伯曰：由比而畜，故曰“小畜”也。(乾下巽上)。小畜：亨。侯果曰：四為畜主，體又稱小，唯九三被畜，下剛皆通，是以“小畜，亨”也。

The "Xu Guan Zhuan" says: After being close and attached, there must be something accumulated, so after the hexagram "Bi" comes "Xiao Xu." Cui Jin explains: Those below follow and correspond with those above, thus there is accumulation. Han Kangbo explains: Accumulation arises from closeness and attachment, hence it is called "Xiao Xu." The primary hexagram has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu," meaning smooth and unimpeded. Hou Guo explains: The sixth line is the main line of accumulation. Since it is a yin and flexible line, it is called "small." Only the ninth line in the third position is restrained, while the other yang lines in the lower trigram can all pass through, hence it is said "Xiao Xu, smooth."

密雲不雨，自我西郊。崔覲曰：雲如不雨，積我西邑之郊，施澤未通，以明小畜之義。案：雲雨者，陰之氣也。今小畜五陽而一陰，既微少，才作密雲，故未能為雨。四互居兌，西郊之象也。

The Hexagram Statement says: Dense clouds gather but do not rain; the clouds come from my western suburb. Cui Jin explains: Although clouds accumulate, they do not form rain, piling up in the western suburb of my city, the grace has not yet been bestowed, illustrating the meaning of "small accumulation" that the accumulation is still insufficient. Li Dingzuo comments: Both clouds and rain are transformations of Yin energy; now in the Hexagram of "Small Accumulation," there are five Yang lines and only one Yin line. Since the Yin energy is weak and scarce, it can only condense into dense clouds, thus still unable to form rain. The sixth line in the fourth position is in the mutual trigram of Dui, which represents the west, corresponding to the image of the western suburb.

《彖》曰：小畜，柔得位而上下應之，曰小畜。王弼曰：謂六四也。成卦之義，在此一爻者也。體無二陰，以分其應，既得其位，而上下應之，三不能陵，小畜之義。健而巽，剛中而志行，乃亨。虞翻曰：需上變為巽，與豫旁通。豫四之坤初為復，復小陽潛，所畜者少，故曰“小畜”。二失位，五剛中正，二變應之，故“志行乃亨”也。

The Commentary on the Judgment says: The hexagram "Small Accumulation" is called so because the yao of yin nature is in its proper position and all the other yao above and below correspond with it. Wang Bi explains that the yao of yin nature referred to here is the fourth line, six. The meaning of the hexagram is based on this line. There is no other yao of yin nature in the hexagram to divide or weaken its correspondence. Since it is in its proper position and is corresponded with by the yao above and below, the line nine in the third position cannot surpass it. This is the meaning of "Small Accumulation." The Commentary on the Judgment also says: It is strong and vigorous yet humble, with yang strength in the center and the mind able to carry out its will, thus achieving success. Yu Fan explains according to the change of lines and the mutual relationship between hexagrams: The upper line of the hexagram "Waiting" changes to Xun, forming the hexagram "Small Accumulation." It is also connected with the hexagram "Joy." The line nine in the fourth position of "Joy" moves down to the first position of坤, forming the hexagram "Returning." "Returning" has only a small yang hidden at the bottom, thus accumulating very little, which is why it is called "Small Accumulation." The line nine in the second position is out of its proper place, while the line nine in the fifth position is yang and upright. The line nine in the second position moves and corresponds with the line nine in the fifth position, hence it says "the will is carried out and thus success is achieved."

密雲不雨，尚往也。虞翻曰：密，小也。兌為密。需坎昇天為雲，墜地稱雨。上變為陽，坎象半見。故“密雲不雨，尚往也”。自我西郊，施未行也。虞翻曰：豫坤為自我。兌為西，乾為郊，雨生於西，故“自我西郊”。九二未變，故“施未行”矣。荀爽曰：體兌位秋，故曰“西郊”也。時當收斂，臣不專賞，故“施未行”。喻文王也。

The Commentary on the Judgment says: Dense clouds without rain indicate that the yin energy is still ascending. Yu Fan explains: "Dense" refers to smallness, and Dui (Lake) has the meaning of being fine and dense. In the hexagram Need (Waiting), the water of Kan (Water) rising to the heavens forms clouds, and falling to the earth becomes rain; after the top line becomes yang, the image of Kan is only partially visible, hence "dense clouds without rain, still going forward." The Commentary on the Judgment also says: The cloud vapor comes from my western suburbs, indicating that grace has not yet been bestowed. Yu Fan explains: The opposite hexagram Yu (Joy) has Kun (Earth) representing "self"; the interacting trigrams Dui (Lake) represents west, and Qian (Heaven) represents suburbs. The rain vapor originates from the west, hence "from my western suburbs"; since the line nine two has not yet changed, it is said "grace has not yet been bestowed." Xun Shuang explains: The hexagram contains Dui (Lake), which is located in autumn, hence "western suburbs"; the season is one of gathering, and ministers dare not act independently in granting rewards, hence "grace has not yet been bestowed," which is an analogy for King Wen's situation during his service to the Yin dynasty.

《象》曰：風行天上，小畜。《九家易》曰：風者，天之命令也。今行天上，則是令未下行，畜而未下，小畜之義也。君子以懿文德。虞翻曰：君子，謂乾。懿，美也。豫坤為文。乾為德，離為明。初至四體夬，為書契。乾離照坤，故懿文德也。

The Great Image says: Wind moves over the heavens, which is the image of the Hexagram of Small Accumulation. The Nine Families' Commentary explains: Wind is the command of heaven; now wind moves only in the heavens, indicating that the command has not yet been issued and implemented, accumulating but not reaching all things, which is the meaning of small accumulation. The Great Image then says: The superior person thus cultivates his literary virtue. Yu Fan explains: "The superior person" refers to the lower trigram Qian; "elegant" means beauty. The opposite hexagram Yu has坤 as literary ornamentation, Qian as virtue, and Li as brightness; from the first line to the fourth line there is the structure of Guai, which is the hexagram of written characters. Qian and Li illuminate the坤 earth, hence cultivating literary virtue.

初九：復自道，何其咎，吉。《象》曰：復自道，其義吉也。虞翻曰：謂從豫四之初成復卦，故復自道。出入無疾，“朋來無咎，何其咎，吉。”乾稱道也。九二：牽復，吉。崔覲曰：四柔得位，群剛所應，二以中和牽復自守，不失於行也。《象》曰：牽復在中，亦不自失也。虞翻曰：變應五，故不自失，與比二同義也。

The first line statement says: Returning along one's own path, what fault could there be? It is auspicious. The Small Image Commentary says: Returning along one's own path, in terms of principle, is auspicious. Yu Fan explains: This refers to the fourth line of the Yu hexagram moving down to the initial position to form the Fu hexagram, hence the phrase "returning along one's own path." The Fu hexagram statement mentions no illness in going out or coming in, and no fault in the coming of friends, which corresponds exactly to the phrase "what fault could there be, auspicious." Heaven is called the Dao. The second line statement says: Being connected and returning, it is auspicious. Cui Jin explains: The fourth line, being flexible and occupying the correct position, is responded to by all the strong lines; the second line, with its harmonious and moderate virtue, is connected and returns, maintaining its position, and thus does not commit any error. The Image Commentary says: Being connected and returning, while occupying the central position, also does not lose one's integrity. Yu Fan explains: After the second line moves, it corresponds with the fifth line, thus not losing its self-restraint, which is the same as the meaning of the second line of the Bi hexagram.

九三：車說輻，虞翻曰：豫、坤為車，為輻。至三成乾，坤象不見，故“車說輻”。馬君及俗儒皆以乾為車，非也。夫妻反目。虞翻曰：豫震為夫，為反。巽為妻。離為目。今夫妻共在四，離火動上，目象不正，巽多白眼，夫妻反目。妻當在內，夫當在外，今妻乘夫而出在外，象曰“不能正室”。三體離需，飲食之道。飲食有訟，故爭而反目也。

The third line statement says: The spokes of the chariot wheel have fallen off. Yu Fan explains: The adjacent trigram 《Yü》 has the trigram Kūn representing the chariot and also the spokes; when the yang line reaches the third line, it becomes Qian, and the Kūn image disappears, hence the phrase 'the chariot spoke.' Ma Rong and ordinary scholars take Qian as the chariot, which is wrong. The line statement continues: The husband and wife turn against each other. Yu Fan explains: In 《Yü》, the trigram Zhen represents the husband, and there is the meaning of reversal; the trigram Xun represents the wife, and Li represents the eyes. Now the husband and wife are both in the fourth line position, the fire of Li rises upward and moves, hence the eyes are not properly aligned; Xun also signifies many white eyes, so the husband and wife turn against each other. The wife should be inside, and the husband outside, but now the wife oversteps the husband and moves outside, hence the small image commentary says 'unable to properly manage the household.' The third line combines the trigrams Li and 《Xu》; 《Xu》 discusses the way of food and drink, and gatherings for food often lead to disputes, hence the conflict leads to turning against each other.

《象》曰：夫妻反目，不能正室也。《九家易》曰：四互體離，離為目也。離既不正，五引而上，三引而下，故反目也。輿以輪成車，夫以妻成室。今以妻乘夫，其道逆，故“不能正室”。

The Small Image Commentary says: When husband and wife turn against each other, the household cannot be properly managed. The Book of Changes explains that the mutual structure of the fourth line is fire, and fire represents the eye; since fire is not in the correct position, the fifth line above pulls it and the third line below pulls it, causing them to diverge, hence the turning against each other. A carriage requires wheels to become a carriage, and a husband requires a wife to form a family; now, however, the wife is overpowering the husband, which is contrary to the proper way, hence it is said 'the household cannot be properly managed.'

六四：有孚，血去惕出，無咎。虞翻曰：孚謂五。豫坎為血，為惕。惕，憂也。震為出，變成小畜，坎象不見，故血去惕出。得位承五，故“無咎”也。《象》曰：有孚惕出，上合志也。荀爽曰：血以喻陰。四陰，臣象。有信順五。惕，疾也。四當去初，疾出從五，故曰“上合志也”。

The fourth line statement says: With sincerity in heart, blood flows away and fear dissipates, there is no blame. Yu Fan explains: "Fu" refers to the nine in the fifth position; the trigram of the opposite trigram "Yu" has Kan as blood and as fear, "ti" meaning fear; Zhen represents going out. After transforming into "Xiao Xu," the Kan image disappears, so it is said that blood flows away and fear arises. The fourth line is in the correct position and above supports the nine in the fifth, so there is no blame. The small image commentary says: With sincerity, fear dissipates, which is in harmony with the will of the superior. Xun Shuang explains: Blood is used to symbolize yin; the fourth line is a yin line, symbolizing a minister, who holds sincerity and obeys the nine in the fifth. "Ti" here means swift movement: the fourth line should leave the first line and quickly come out to follow the nine in the fifth, so it is said "harmony with the superior's will."

九五：有孚攣如，富以其鄰。虞翻曰：孚五，謂二也。攣，引也。巽為繩。豫、艮為手。二失位，五欲其變，故曰“攣如”。以，及也。五貴，稱富。鄰，謂三。兌西震東，稱鄰。二變承三，故富以其鄰，《象》曰“不獨富”。二變為既濟，與東西鄰同義。《象》曰：有孚攣如，不獨富也。《九家易》曰：有信，下三爻也。體巽，故“攣如”，如謂連接其鄰。鄰，謂四也。五以四陰作財，與下三陽共之，故曰“不獨富也”。

The line statement of the fifth line says: With sincerity and continuous connection, he shares his wealth with his neighbors. Yu Fan explains that the sincerity of the fifth line is towards the second line; "挛" means to pull or connect, with the upper trigram Xun representing a rope, and the adjacent trigram Yu (Joy) corresponding to the trigram Gen (Mountain). The second line is out of its proper position, and the fifth line desires it to change and return to the correct position, so it says "挛如." "以" means to reach or extend to; the fifth line is noble, so it is called "rich"; "neighbor" refers to the third line. The trigram Dui is in the west, and Zhen is in the east, so they are opposite and called neighbors. After the second line changes, it is above the third line, so it says "rich with its neighbor." The Small Image Commentary therefore says "not alone rich." When the second line changes, the whole hexagram becomes Ji Ji (Completion), which is consistent with the meaning of Ji Ji about eastern and western neighbors. The Small Image Commentary says: Having sincerity and continuous connection, it is not alone rich. The Nine Schools Commentary explains that "having sincerity" refers to the three yang lines below; the trigram structure is Xun, which represents a rope, so it says "挛如," meaning connected to its neighbor. Here, "neighbor" refers to the fourth line; the fifth line treats the fourth line, a yin line, as wealth, and shares it with the three yang lines below, so it says "not alone rich."

上九：既雨既處，尚得載，婦貞厲。虞翻曰：既，已也。應在三。坎水零雨。巽為處，謂二已變，三體坎雨，故“既雨既處”。坎雲復天，坎為車，積載在坎上，故上得積載。巽為婦，坎成巽壞，故“婦貞厲”。月幾望，君子征凶。虞翻曰：幾，近也。坎月離日，上已正，需時成坎，與離相望。兌西震東，日月象對，故“月幾望”。上變陽消，之坎為疑，故“君子征，有所疑”矣。與歸妹、中孚“月幾望”義同也。《象》曰：既雨既處，得積載也。虞翻曰：巽消承坎，故“得積載”。坎習為積也。君子征凶，有所疑也。虞翻曰：變坎為盜，故“有所疑也”。

The line statement for the top line says: Rain has already fallen, matters have already ceased, yet it can still bear the weight, but a woman holding to this is in danger. Yu Fan explains: "Ji" means already; the top line corresponds to the third line. Kan represents water and rain, while Xun represents stopping and settling; this means that the second line has already changed, and the third line is within the structure of Kan and thus has the image of rain, hence "Ji yu ji chu." The clouds of Kan return to heaven, and Kan also represents a cart; the accumulated goods are placed on top of Kan, so the top line can carry the load. Xun represents a woman, and once Kan is formed, the structure of Xun is destroyed, hence "fu zhen li." The line statement continues: The moon is nearly full, and a gentleman going to war will have misfortune. Yu Fan explains: "Ji" means approaching; Kan represents the moon, and Li represents the sun. The top line has returned to its proper position, and at the time of "Xu," it forms Kan, facing Li, thus forming the image of the moon and sun facing each other east and west. Dui is in the west, and Zhen is in the east, hence the image of the moon and sun facing each other east and west, thus "yue ji wang." The top line changing leads to the decline of yang energy, moving into Kan, thus causing doubt and fear, hence a gentleman going to war will have doubts. This is the same meaning as the "Yue Ji" and "Zhong Fu" hexagrams that mention "yue ji wang." The Small Image Commentary says: Rain has already fallen, matters have already ceased, thus it can bear the load. Yu Fan explains: The structure of Xun is eliminated and the top line supports the structure of Kan, hence "de ji zai"; Kan has the meaning of repeated accumulation. The Small Image Commentary also says: A gentleman going to war will have misfortune, because there is doubt in the heart. Yu Fan explains: The top line changing forms Kan, and Kan represents bandits, hence "you suo yi ye."

《序卦》曰：物畜然後有禮，故受之以履。崔覲曰：履，禮也。物畜不通，則君子先懿文德，然後以禮導之，故言“物畜物後有禮”也。(兌下乾上)。履：履虎尾，不咥人。亨，利貞。虞翻曰：謂變訟初為兌也。與謙旁通。以坤履乾，以柔履剛，謙坤為虎，艮為尾，乾為人，乾兌乘謙，震足蹈艮，故“履虎尾”。兌說而應虎口，與上絕，故“不咥人”。剛當位，故通。俗儒皆以兌為虎，乾履兌，非也。兌剛滷，非柔也。

The "Xugua Zhuan" says: After all things have been gathered and stored, there must be propriety, so after the hexagram "Xiao Xu" comes "Lv." Cui Jin explains: "Lv" means propriety; when things are accumulated but cannot move freely, the gentleman first cultivates his moral virtue, then uses propriety to guide them, hence "after things are accumulated, there is propriety." The lower trigram of this hexagram is Dui, and the upper trigram is Qian. The hexagram statement says: "Lv," meaning to tread on a tiger's tail, but the tiger does not bite, it is prosperous, and it is favorable to maintain the correct position. Yu Fan explains according to the transformation of the hexagram and the parallelism: "Lv" is derived by changing the first line of the hexagram "Song" into Dui, and it is parallel to the hexagram "Qian." Using the softness of Kūn to tread on the firmness of Qian is to use softness to tread on firmness: "Qian" has Kūn as the tiger and Gen as the tail, and Qian and Dui are on top of "Qian," with Zhen foot treading on Gen tail, hence "treading on a tiger's tail." Dui represents harmony and joy, facing the tiger's mouth directly, and it does not connect with the upper line, hence "the tiger does not bite." The yang lines are in their proper positions, hence it is prosperous. Common scholars mistakenly take Dui as the tiger and say Qian treads on Dui, which is wrong; Dui's nature is harsh and not soft.

《彖》曰：履，柔履剛也。虞翻曰：坤柔乾剛，謙坤籍乾，故“柔履剛”。荀爽曰：謂三履二也。二五無應，故無元。以乾履兌，故有通。六三履二非和正，故云“利貞”也。說而應乎乾，虞翻曰：說，兌也。明兌不履乾，故言應也。《九家易》曰：動來為兌為應上，故曰“說而應乎乾”也。以喻一國之君，應天子命以臨下。承上以巽，據下以說，其正應天，故虎為之“不咥人”也。

The Commentary on the Judgment says: The hexagram "Foot" signifies a soft element treading on a hard one. Yu Fan explains that the hexagram K'un represents the soft and the hexagram Qian represents the hard. In the hexagram "Humility," the K'un is placed beneath the Qian, thus indicating "a soft treading on a hard." Xun Shuang explains that this refers to the sixth line three treading on the ninth line two. The ninth line two does not correspond with the ninth line five, so the hexagram statement does not contain the word "origin." The Qian element treads on the Dui element, hence there is "smoothness." The sixth line three treading on the ninth line two is not harmonious and upright, hence there is "favorable to maintain rectitude." The Commentary on the Judgment also says: It is harmonious and joyful, and corresponds with Qian above. Yu Fan explains that "joy" is Dui; this indicates that Dui does not tread on Qian, hence it only says correspondence. The Nine Schools' Commentary explains that it comes into being through change and becomes Dui, and corresponds with Qian above, hence it says "joyful and corresponding with Qian." This is used as an analogy for a king who comes to govern his people under the mandate of the Son of Heaven. He approaches above with humility and serves the Son of Heaven, and governs below with harmony and joy. He corresponds with Heaven, hence the tiger does not bite people.

是以履虎尾，不咥人。亨。《九家易》曰：虎尾，謂三也。三以說道履五，之應上順於天，故“不咥人，亨”也。能巽說之道，順應於五，故雖踐虎，不見咥噬也。太平之代，虎不食人，亨謂於五也。剛中正，履帝位而不疚，光明也。虞翻曰：剛中正，謂五。謙震為帝。五，帝位，坎為疾病，乾為大明。五履帝位，坎象不見。故“履帝位而不疚，光明也”。

The Commentary on the Judgment says: Therefore, stepping on a tiger's tail without being bitten, it is smooth and favorable. The Nine Schools' Commentary explains: "Tiger's tail" refers to the sixth line in the third position; the sixth line in the third position steps on the nine in the fifth position with a harmonious and pleasant approach, moving to respond to the upper position and obeying heaven, hence "not biting people, favorable." It can act with humility and pleasantness, conforming to the nine in the fifth position, so even though it steps on a tiger, it is not bitten. In times of peace, tigers do not eat people; here, "favorable" refers to the nine in the fifth position. The Commentary on the Judgment also says: Yang is upright and just, ascending to the imperial throne without any fault, which is bright. Yu Fan explains: "Yang is upright and just" refers to the nine in the fifth position; in the卦 of Humility, the zhen trigram represents the emperor, the fifth line is the imperial throne, the kan trigram represents illness, and the qian trigram represents great brightness. When the nine in the fifth position ascends to the imperial throne, the kan trigram is no longer present, hence "ascending to the imperial throne without fault, bright."

《象》曰：上天下澤，履。君子以辯上下，定民志。虞翻曰：君子，謂乾。辯，別也。乾天為上，兌澤為下。謙坤為民，坎為志。謙時坤在乾上，變而為履。故“辯上下，定民志也”。

The Great Image says: Above is Heaven, below is Lake, which is the image of the Hexagram of Walking; the gentleman thus distinguishes the positions of above and below, and establishes the people's aspirations. Yu Fan explains: "The gentleman" refers to the upper trigram Qian; "distinguish" means to differentiate. Qian is Heaven and occupies the upper position, Dui is Lake and occupies the lower position; in the Hexagram of Humility, Kun is the people and Kan is the aspiration. In the Hexagram of Humility, Kun is above Qian, but now it has transformed into the Hexagram of Walking, with both upper and lower positions properly occupied, hence it is said "distinguish above and below, establish the people's aspirations."

初九：素履，往無咎。虞翻曰：應在巽，為白，故“素”。履四失位，變往得正，故“往無咎”。初已得正，使四獨變，在外稱往。《象》曰：“獨行願也”。《象》曰：素履之往，獨行願也。荀爽曰：初九者，潛位。隱而未見，行而未成。素履者，謂布衣之士，未得居位，獨行禮義，不失其正，故“無咎也”。

The line statement for the initial nine says: To walk in a simple and unadorned manner, going forward without blame. Yu Fan explains: The line corresponding to the initial nine belongs to the trigram Xun, which represents white, hence it is called 'sù' (simple). The line nine of the 'Lǚ' hexagram is in an improper position, but when it moves forward, it attains the correct position, hence 'going forward without blame'; the initial nine itself is already in the correct position, so only the line nine in the fourth position needs to move, which is called 'going forward' to the outer trigram, hence the small image commentary says 'going alone in accordance with one's wish.' The small image commentary says: To walk simply and go forward is to carry out one's own wish alone. Xun Shuang explains: The initial nine is in a hidden position, concealed and not yet revealed, acting but not yet completed; 'sù lǚ' (simple walking) refers to a commoner who has not yet attained official position, practicing propriety alone without losing correctness, hence 'no blame.'

九二：履道坦坦，幽人貞吉。虞翻曰：二失位。變成震，為道、為大塗，故“履道坦坦”。訟時二在坎獄中，故稱幽人。之正得位，震出兌說，幽人喜笑，故“貞吉”也。《象》曰：幽人貞吉，中不自亂也。虞翻曰：雖幽訟獄中，終辯得正，故“不自亂”。

The line statement of the second line says: The path one travels is smooth and wide, and the person who lives in seclusion and maintains stillness remains upright and is auspicious. Yu Fan explains: The second line is out of its proper position, but after changing it becomes Zhen, which represents roads and great paths, so it says 'the path is smooth and wide.' In the hexagram of Strife, the second line is trapped within Kan, representing a prison, so it is called 'the secluded person'; after changing to the correct position, Zhen represents movement and Dui represents joy, so the secluded person becomes joyful and happy, hence 'upright and auspicious.' The Small Image Commentary says: The secluded person remains upright and auspicious because he stays in the center and does not become confused. Yu Fan explains: Although he was in straits within the prison of Strife, he eventually clarified right and wrong and returned to the correct path, so 'he does not become confused.'

六三：眇而視，跛而履，虞翻曰：離目不正，兌為小，故“眇而視”。視上應也。訟坎為曳。變震時，為足。足曳，故跛而履。俗儒多以兌刑為跛，兌折震足，為刑人見刑斷足者，非為跛也。履虎尾，咥人，凶。虞翻曰：艮為尾，在兌下，故“履虎尾”。位在虎口中，故“咥人凶”。既跛又眇，視步不能，為虎所齧，故“咥人凶”。《象》曰：“位不當也”。

The line statement for the third line says: Although one's eyes are partially blind, they force themselves to look; although one's legs are lame, they force themselves to walk. Yu Fan explains that the mutual trigrams form the trigram Li, which represents the eye, but it is not in the correct position, and Dui represents something small, so it is said 'seeing with one eye'. What is looked at is the responding line above. The trigram Kan in the卦 of Strife has the image of dragging; when it changes to Zhen, Zhen represents the foot, and the foot is dragged, so it is said 'walking with a limp'. Common scholars often take the injury of Dui as a limp, but actually Dui breaking Zhen's foot indicates that the person being punished has their foot cut off, not a limp. The line statement continues: stepping on a tiger's tail, the tiger bites, which is dangerous. Yu Fan explains that Gen represents the tail and is below Dui, so it is said 'stepping on a tiger's tail'; the position of the third line is exactly in the tiger's mouth, so it is said 'the tiger bites and it is dangerous'. Being both blind in one eye and lame, unable to see clearly and unable to walk steadily, being bitten by the tiger, so it is said 'the tiger bites and it is dangerous'. The Small Image Commentary therefore says 'the position is not appropriate'.

武人為于大君。虞翻曰：乾象在上，為武人。三失位，變而得正，成乾。故曰“武人為于大君”。志剛也。《象》曰：眇而視，不足以有明也。跛而履，不足以與行也。侯果曰：六三，兌也。互有離巽，離為目，巽為股。體俱非正，雖能視，眇目者也。雖能履，跛足者也。故曰“眇能視，不足以有明。跛能履，不足以與行”。是其義也。

The Line Statement says: A brave and martial person is employed by the great sovereign. Yu Fan explains: The Qian trigram represents high position above, hence the image of a martial person; the Sixth Line in the Third position is out of place, but after change it attains the correct position and becomes Qian, thus saying "a martial person is used by the great sovereign." This is what the Small Image Commentary refers to as strong will. The Small Image Commentary says: A person with partial blindness who strains to see cannot see clearly; a person with a limp who strains to walk cannot walk in company. Hou Guo explains: The Sixth Line in the Third originally belongs to the Dui trigram, and the mutual trigrams in the hexagram also include Li and Xun. Li represents the eyes, Xun represents the legs; these trigrams are not in the correct position, so although they can see, they are persons with one eye; although they can walk, they are persons with a limp. Thus it says "a person with one eye can see, but lacks clarity; a person with a limp can walk, but cannot walk in company," which is exactly this meaning.

咥人之凶，位不當也。案：六三為履卦之主。體說應乾，下柔上剛，尊卑合道，是以“履虎尾，不咥人，通”。今於當爻以陰處陽，履非其位，互體離兌，水火相刑。故獨唯三被咥，凶矣。武人為于大君，志剛也。案：以陰居陽，武人者也。三互離爻，離為響明，為于大君，南面之象，與乾上應，故曰“志剛”。

The Small Image Commentary says: The danger of being bitten by a tiger is due to an improper position. Li Dingzuo's commentary says: Six in the Third is the main line of the "Following" hexagram. It is in the body of Dui and harmonious, corresponding to Qian above, with the lower yin and upper yang, and the superior and inferior each following their proper way, so the whole hexagram says "Following the tiger's tail, not biting people, it is smooth." However, for this line itself, it is a yin line in a yang position, so it is not in its proper place. The interacting lines also include Li and Dui, with water and fire mutually conflicting, so only this line is bitten, hence the danger. The Small Image Commentary also says: A brave person serving the great sovereign is one with strong will. Li Dingzuo's commentary says: A yin line in a yang position is the appearance of a brave person. Six in the Third is also in the interacting line of Li, which represents brightness and the great sovereign using a person, with the image of facing south to govern the people. It also corresponds with the upper Qian, so it is said "will is strong."

九四：履虎尾，愬愬，終吉。虞翻曰：體與下絕，四多懼，故“愬愬”。變體坎，得位，承五應初，故終吉。《象》曰：“志行也”。《象》曰：愬愬終吉，志行也。侯果曰：愬愬，恐懼也。履乎兌主，履虎尾也。逼近至尊，故恐懼。以其恐懼，故“終吉”也。執乎樞密，故“志行”也。

The fourth line statement says: To tread on a tiger's tail, being cautious and fearful, ultimately leads to good fortune. Yu Fan explains: The nature of the fourth line is separated from the lower trigram and does not connect with it, and the fourth line originally has much fear, hence the term 'susu' (fearful). After change, it forms the structure of Kan (Water) and attains a proper position, above it is the fifth line (nine), below it corresponds to the first line (nine), so it ultimately leads to good fortune. Therefore, the Small Image Commentary says, 'the will is carried out.' The Small Image Commentary says: Being cautious and fearful yet ultimately obtaining good fortune, is the realization of one's will. Hou Guo explains: 'Susu' refers to the appearance of fear; the fourth line treads upon the main line of Dui (Lake), which is like treading on a tiger's tail. It also approaches the supreme position, hence the heart is filled with fear. Because it can be fearful and cautious, thus 'ultimately good fortune'; it holds a key and confidential position, hence 'the will is carried out.'

九五：夬履，貞厲。虞翻曰：謂三。上已變，體夬象，故“夬履”。四變五，在坎中也，為上所乘，故“貞厲”。《象》曰：“位正當也”。《象》曰：夬履貞厲，位正當也。干寶曰：夬，決也。居中履正，為履貴主。萬方所履，一決於前，恐決失正，恆懼危厲。故曰“夬履貞厲，位正當也”。

The line statement of the fifth line says: acting with the principle of decisive action by a strong line, maintaining this while keeping a sense of danger and caution. Yu Fan explains: this refers to the line six in the third; when the top line changes, the structure of the hexagram takes on the image of the hexagram Guai, hence it is said 'Guai Lu'. After the line nine in the fourth moves to the fifth position, it is in the center of Kan, and is also overshadowed by the top line, hence 'Zhen Li'. The Small Image Commentary therefore says 'the position is appropriate'. The Small Image Commentary says: acting with decisive strength and maintaining caution is because the position is appropriate. Gan Bao explains: 'Guai' means to decide; the line nine in the fifth is in the center and occupies the correct position, making it the noble line in the hexagram Lu. The rules that all people must follow are all decided before him, and he fears that his decision may not be in the correct way, hence he constantly feels a sense of danger and caution, thus it is said 'Guai Lu Zhen Li, position is appropriate'.

上九：視履考詳，其旋元吉。虞翻曰：應在三，三先視上，故上亦視三。故曰“視履考詳”矣。考，稽。詳，善也。乾為積善，故“考詳”。三上易位，故“其旋元吉”。《象》曰：“大有慶也”。《象》曰：元吉在上，大有慶也。盧氏曰：王者履禮於上，則萬方有慶於下。

The line statement of the top ninth line says: Reflecting on one's own path and examining its goodness, if one can move back and forth flexibly, it is a great auspiciousness. Yu Fan explains: The top ninth line corresponds to the third line six. The third line six first looks to the top ninth line, so the top ninth line also looks to the third line six. Therefore it says, "Looking at one's steps and examining them carefully." "Examine" means to investigate, and "carefully" means goodness. The trigram Qian represents the accumulation of goodness, so it is said "examine carefully." The third line six and the top ninth line exchange positions, so "its turning back is originally auspicious." The Small Image Commentary therefore says, "Great celebration." The Small Image Commentary says: Great auspiciousness is in the top line, which is great blessing and celebration. Lu's explanation says: The king at the top practices rituals, and the whole world below shares in the blessing and celebration.