The "Military Campaign" hexagram (Water below Earth above)

坎下坤上。師：貞，丈人吉，無咎。古者不得已而用兵，常以曲直為勝負。若辭直而理正，非徒眾必為用，而敵人固巳氣矣。行師之道以貞為主。不曰正者，靜而正也。靜而無譁，以聽主帥之命，提三軍之眾，坐作進退，惟命是聽，非人望素為眾心所畏服者，足以當其任哉？李光弼、郭子儀、顏真卿連衡河北，裴度之討淮西，足以當此爻矣。丈人者，宿將老臣之謂也。宿將老臣，方畧必素定乎胷中，雖驅市人而戰可也。吉無咎者，吉而又無咎悔也。如樂毅之伐齊，王浚、王渾之平吳，鄧艾、鍾之滅蜀，雖吉而有咎悔，故知成功名非難，守功名者難也。

The hexagram "Military Campaign" is composed of the trigram Kan (Water) above and Kun (Earth) below. The hexagram statement says: "If the words are sincere, the elder statesman will be auspicious and without blame." In ancient times, armies were only mobilized when absolutely necessary, and the outcome of battles often depended on whether the cause was just. If the military campaign is conducted with sincere and upright words and a correct cause, not only will the soldiers be willing to fight to the death, but the enemy themselves will lose their courage (the character "du" is missing before "qi" in the original text). The fundamental principle of warfare is "sincerity." The term "sincerity" is used instead of "uprightness" because it emphasizes the need for quietness before achieving uprightness. The entire army must be quiet and orderly, obeying the commander's orders, and all movements, whether sitting, standing, advancing, or retreating, must be carried out according to the commander's instructions. Without a person of long-standing reputation and widespread respect and admiration, how could one bear such a responsibility? In the Tang dynasty, Li Guangbi, Guo Ziyi, and Yan Zhenqing united the warlords of Hebei, and Pei Du suppressed the Huaixi rebels, all of whom were worthy of this hexagram. "Elder statesman" refers to experienced generals and senior ministers who have long been in military service. These veteran generals and ministers have already formulated strategies in their minds, and even if they use common people in battle, they can still win. "Auspicious without blame" means both auspiciousness and no regret. For example, Yue Yi's campaign against Qi, Wang Jun and Wang Hun's campaign against Wu, and Deng Ai and Zhong Hui's campaign against Shu, although they achieved victory, all left regrets, showing that establishing achievements is not difficult, but preserving them is.

彖曰：「師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。」周官六鄉之兵，出則為六師，兵法亦以二千五百人為一師，則師之為言眾也。古者興師動眾必本於正。此卦以九二為主帥，以寡制眾，群陰所從，居險之中，上應六五，蓋稟命以征伐者，正也。用眾之道非出於正，孰肯歸之？

The Commentary on the Judgment says: "Shi means multitude; zhen means correctness. If one can lead the multitude along the correct path, he may achieve the position of a king. His strength is in the center and he has a response, moving through danger while maintaining order. With this, he can harm the world yet the people will follow him, thus resulting in good fortune and no blame." According to the Zhou Li, the six towns had military forces that were organized into six armies for campaigns. Military tactics also considered two thousand five hundred men as one army, showing that the character "shi" means "multitude." "If one can lead the multitude along the correct path, he may achieve the position of a king" means that if one can lead so many people to walk along the correct path, such a person can accomplish the kingship. The ancients always regarded "correctness" as the fundamental principle when mobilizing large forces. This hexagram takes Nine in the Second as the commander, with a minority controlling the majority, with all the yin lines following him. He is in the center of the Kan trigram, which represents danger, and he corresponds upward with Six in the Fifth, indicating that he is carrying out a military campaign under the king's command, thus conforming to "correctness." The phrase "harm the world" refers to warfare, which by its nature is harmful to the world, yet the people still follow, showing that the justification for the campaign is indeed proper, thus resulting in good fortune and no blame. If the way of leading the multitude does not come from correctness, who would be willing to follow him?

九二以剛中之才，應天順人，履險以用眾，雖驅之以萬死一生之地，民皆悅而從之者，正且順也。若違命犯上，師出無名，雖復誘以重賞，孰肯從之？夫履至險者莫甚於行師，毒天下者莫悿於矢石。今師以正行，兵以順動，其害之也乃所以利之，其勞之也乃所以逸之，其毒之也乃所以生之，則民之從之也輕，故能吉且無咎也。

Nine in the Second possesses strong and righteous ability, aligning with heaven's will and conforming to people's hearts, entering dangerous territory to lead the people. Even if they are driven into a situation of certain death, the people still follow willingly, because the military campaign is both just and favorable. If they disobey the king's orders and offend the sovereign, launching an expedition without a proper cause, even with heavy rewards, who would follow? Entering extremely dangerous situations, nothing is more perilous than military campaigns; causing harm to the world, nothing is more cruel than the clash of weapons. Now, the army moves in accordance with the right path, and the use of force conforms to the people's will. It seems harmful to the people but is actually beneficial, seems laborious but actually brings peace, seems harmful to the world but actually leaves a path for survival. Therefore, the people follow with ease, so it is both auspicious and without fault.

象曰：「地中有水，師。君子以容民畜眾。」坎下坤上，地中有水之象。天一生水，五行之本，在天地之間至多者莫若水，故有民眾之象。卦有五陰，民眾也。水由地中行，江河淮濟何所不受，則水不失其性。君子能體此以容民畜眾，各樂其業。容者，包容之，包容則不擾；畜者，聚畜之，聚畜則不散。此聖人御人群之道，豈獨用兵行師哉？

The Great Image Commentary says: "Water in the earth, the army. The superior person thus embraces the people and maintains the multitude." The lower trigram is Kan (Water) and the upper trigram is Kun (Earth), which represents the image of water contained within the earth. Heaven produces water, and water is the fundamental element of the Five Phases. Water is the most abundant element in the universe, hence the image of the people. This hexagram has five yin lines, representing the people. Water flows through the earth, and rivers such as the Yangtze, Yellow River, Huai River, and Ji River have no difficulty in accommodating all, thus water retains its nature. The superior person understands this and uses it to embrace the people and maintain the multitude, allowing everyone to be content in their proper roles. "Embrace" means to include and accept, and when one includes and accepts, one does not disturb. "Maintain" means to gather and nurture, and when one gathers and nurtures, people do not scatter. This is the general principle of the sage in governing people, not only applicable to military campaigns.

初六：師出以律，否臧凶。象曰：「師出以律，失律凶也。」用兵行師，必先繩以紀律，然後可以萬全，縱不大勝，亦不至大敗也。律謂正部曲行伍營陣，進退坐作皆有常法，司馬掌九伐之法是也。韓信多多益辦者，用紀律也。若不知嚴紀律、肅號令，雖復邀幸一勝，軍政必自此壊，後必有受其禍者，故曰否臧凶。否，不然也，出師而不以紀律，雖善猶凶也。初六出師之始，聖人致其戒懼之意深矣。

The line statement for the first line says: "When the army goes out, it must be in accordance with the law; if it is not, there will be misfortune." The small image commentary says: "When the army goes out, it must be in accordance with the law; failure to do so brings misfortune." To lead an army in battle, one must first impose discipline to regulate the ranks and formations, ensuring that movements and positions are orderly. Only then can there be no mistakes. Even if one cannot achieve a great victory, one will not suffer a great defeat. "Law" refers to the strict regulation of the troops' formations and discipline, with fixed rules for advancing, retreating, sitting, and standing. The "Nine Methods of Punishment" managed by the Grand Master of the Army in the "Rites of Zhou" are precisely this. Han Xin claimed to be able to command "the more troops, the better," relying on discipline. If one does not understand strict discipline and clear commands, even if one侥幸 wins a battle, the military administration will inevitably deteriorate, and someone will eventually suffer the consequences. Therefore, it is said "if not properly managed, there will be misfortune." "Not properly managed" means "not so." When an army goes out without discipline, even if there are good strategies, it will still result in misfortune. The first line is at the beginning of the campaign, and the sage expresses a deep warning here.

九二：在師中吉，無咎，王三錫命。象曰：「在師中吉，承天寵也。王三錫命，懐萬邦也。」六二九五，君臣之正位。今九二以陽居陰，六五以陰居陽，雖不可謂正，而得中也。況二與五為正應，有主於中，可以専制於外，以必其成功也，故在師中吉且無咎也。吉者，委任之専，故戰可必勝也；無咎者，君臣意合，間不能移也。

The line statement for the second line says: "In the army, it is auspicious, no blame, the king bestows three commands." The small image commentary says: "In the army, it is auspicious, because it receives the favor of heaven. The king bestows three commands, because he embraces all the states." Normally, a yin line in the second position and a yang line in the fifth position would be appropriate for ruler and subject. Now, the second line is a yang line in a yin position, and the fifth line is a yin line in a yang position, so they are not properly placed. However, they both occupy the central positions. Moreover, the second line and the fifth line are in a correct responding relationship. In the court there is a ruler who can make decisions for him, so he can act independently outside, ensuring success. Therefore, being in the army is auspicious and without blame. The "auspicious" is because the ruler entrusts him with exclusive authority, so in battle he will surely win. The "no blame" is because the ruler and subject are in harmony, and no slanderous words can be introduced.

人主操威福之柄，有功必賞，有罪必討。況戰陳之事，賞不踰時，故三錫命也。按曲禮「一命受爵，三命受車馬」，錫命至於三，所謂功多有厚賞，豈特爵服車馬之間哉？古之為將者，不以成功名為難，能保功名者難也。居功名之際，主不疑而朝不忌者，唐惟郭子儀一人。師之九二以陽剛處中，履險而順，雖外握重權而不失人臣之分，故能吉且無咎也。古者討有罪、命有徳皆稱天，示不敢也。賞一人而千萬人悅，故象言「在師中吉，承天寵也。王三錫命，懐萬邦也」。

The sovereign holds the authority to impose punishment and bestow blessings; those who merit rewards shall be rewarded, and those who commit crimes shall be punished. Matters of war and military campaigns require prompt rewards, hence the saying "The king bestows three mandates." According to the "Rites of Zhou: Rules of Etiquette," "One mandate grants a rank, three mandates grant chariots and horses." When a mandate is bestowed three times, it signifies that greater achievements bring greater rewards, not merely in terms of rank, clothing, chariots, or horses. In ancient times, generals did not find it difficult to achieve fame and glory, but it was difficult to preserve their achievements. During times of great success, those who were not suspected by the sovereign and not resented by the court were rare, and in the Tang dynasty, only Guo Ziyi was such a person. The second line of the "Military" hexagram, with a strong yang line in the central position, is in a dangerous situation yet remains gentle and compliant. Although holding a large military force outside, he does not overstep his role as a subject, thus achieving both good fortune and no mistakes. In ancient times, when punishing the guilty or rewarding the virtuous, they would refer to the mandate of heaven, showing that they did not act on their own authority. Rewarding one person brings joy to a thousand, hence the "Small Image Commentary" states, "It is auspicious to be in the army, for it is receiving the favor of heaven. The king bestows three mandates, thus winning the hearts of all the states."

六三：師或輿尸，凶。象曰：「師或輿尸，大無功也。」九二以剛而居柔，故為上所信託，不御之權，専閫外之戰，可必勝，功可必成也。六三體柔而居剛，體柔則其才不足仗也，居剛則其任不可専也。九二為眾陰所歸，三當退聽而受其節制，今乃欲共主其事以分權，其無功必矣。

The line statement for the third line says: "The army may return with a corpse in the cart, which is ominous." The Small Image Commentary says: "The army may return with a corpse in the cart, which brings great failure." The second line, being strong and masculine, occupies a soft position, so it can gain the trust of the superior and be entrusted with authority that is not interfered with by the ruler. It alone faces the military conflicts outside the country, and victory and military achievements can certainly be obtained. The third line, however, is weak in nature but occupies a strong position: being weak, its ability is insufficient to rely upon; occupying a strong position, its responsibilities cannot be decided unilaterally. The second line is the center to which all the other yao (lines) are attached. The third line should step back and obey, accepting its control. But now it wants to share the military command with the second line and divide authority, which will certainly result in hard work without success.

自古將相委任不専則號令不一，號令不一則眾莫知所從，如此鮮有不敗北者。漢祖登壇拜韓信，使盡諸將，故能下齊破趙，卒成大功。唐肅宗大舉節度之師以當安史，而無主帥，進退相顧望，雖郭汾陽、李臨淮不免奔潰。將之成敗，在委任之專與不專之間耳。

From ancient times, the appointment of generals and ministers without a single focus leads to disorder in commands; when commands are not unified, people do not know whom to obey, and thus few can avoid defeat. Han Gaozu built a platform to appoint Han Xin as a general, giving him authority over all other generals, so he was able to conquer the state of Qi and defeat Zhao, eventually achieving great success. However, during the reign of Emperor Suzong of Tang, he mobilized armies from various military governors to resist An Lushan and Shi Siming, but did not appoint a supreme commander. As a result, even famous generals like Guo Ziyi and Li Guangbi could not avoid defeat. The success or failure of a general depends solely on whether his appointment is exclusive and focused.

六四：師左次，無咎。象曰：「左次無咎，未失常也。」老氏云「君子居則貴左，用兵則貴右」，又曰「吉事尚左，凶事尚右」。天地之道，左陽而右陰，陽生陰殺。兵者，聖人不得已而用之，殺人固非所樂。若知難而不能退，則有覆軍辱國之禍。六四以柔弱而處陰位，內險既終，外體柔順，故堅壁以守，敵不能犯，雖為無功，亦無咎悔，故左次無咎。象曰「左次無咎，未失常也」，用兵行師固以克敵制勝為常，若知難而退，全師以歸，愈於敗亡，未為失常也。晉師救鄭，及河，聞鄭既及楚平，桓子欲還，彘子不可，師遂濟，晉師大敗，是安知用兵之常道哉？

The line statement for the fourth line says: "The army moves to the left, without blame." The Small Image Commentary says: "Moving to the left without blame, one has not lost the norm." The Dao De Jing says, "The gentleman values the left in peace and the right in war," and also says, "Good events are valued on the left, while bad events are valued on the right." The way of heaven and earth is such that the left belongs to yang and the right to yin. Yang is associated with life, while yin is associated with destruction. War is something that sages resort to only when they have no choice. Killing people is not something they desire; but if they know they are in a difficult situation yet cannot retreat, they will bring about the ruin of their entire army and the disgrace of their country. The fourth line, being a yin line in a yin position, has already passed the dangerous situation of the inner trigram and is in a trigram with a yielding nature. Therefore, it remains in its position without engaging the enemy, and the enemy cannot attack. Although there is no military achievement, there is no regret or blame, hence it is said, "Moving to the left without blame." The Small Image Commentary says, "Moving to the left without blame, one has not lost the norm" — although winning the battle is the usual way of warfare, if one knows the difficulty and retreats, preserving the army and returning, this is better than defeat and destruction, and thus does not count as losing the norm. In the past, when the Jin army was sent to rescue Zheng, they reached the Yellow River and heard that Zheng had already made peace with Chu. The commander, Xun Linfu, wanted to retreat, but Xian Hu did not agree, and the entire army crossed the river, resulting in a great defeat for the Jin army. How could they understand the norm of warfare?

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：「長子帥師，以中行也。弟子輿尸，使不當也。」兵法曰「師直為壯，曲為老」。古者興師必有辭，雖湯武之師應天順人，而鳴條牧野之誓，尚聲桀紂之過惡，況餘人乎？執言者非無辭也，執我之辭，聲彼之罪。羲和滛廢時亂日，侯承王命徂徵；葛伯不祀，湯徃征之：皆有辭也。

The line statement of the fifth line says: "There are game animals in the fields; it is advantageous to hold to one's words, without blame. The eldest son leads the army, the younger son carries the corpse, and the correct course is ominous." The small image commentary says: "The eldest son leads the army, because he acts with integrity. The younger son carries the corpse, because he acts improperly." Military strategy says, "When the army is right, it is strong; when it is wrong, it is weak." When a military campaign is justified, the soldiers are confident; when it is unjustified, they are demoralized. In ancient times, when armies went to war, they always had a rationale, even though the armies of Tang and Wu were in accordance with heaven's mandate and the people's will. In the oaths before the battles of Muye and Muye, they listed the crimes of Jie and Zhou. How much more so for others? "Holding to one's words" does not mean having no rationale, but rather holding fast to one's own statements to accuse the other side. The Book of Documents, the section on "Yinzheng," records that Xi Shi and He Shi were addicted to wine and neglected their duties, causing chaos in the calendar. Yin Hou obeyed the king's command to attack them (the original text is missing the character "Yin"). Ge Bo did not perform worship, so Tang went to attack him: all these were based on justifications.

田者，播種百榖，生民之本也。田非鳥獸之所犯，有禽則將害我穡事，以此出狩，非馳騁畋獵荒於禽者。如夷狄侵擾邊陲，諸侯一遵軌度，聖王興師動眾，有不得已者。六五之君以柔弱而居尊位，物來犯我，則以兵應，徃無不克矣。動既有辭，何咎之有？

The land is the fundamental means for sowing all kinds of grains and sustaining the people. The fields should not be trampled by birds and beasts. If wild animals enter, they will destroy my farming activities. Therefore, going out to drive them away and hunt is not about indulging in reckless chasing and hunting. For example, if the夷狄 invade the borders, and the feudal lords all abide by the laws and do not act recklessly, the sage king will then mobilize troops, which is indeed done out of necessity. The Sixth Five, who is a ruler of gentle nature in a high position, when external things invade, responds with force. When the army goes out to fight, it will surely achieve victory. Since the action has a just cause, what fault could there be?

長子帥師，弟子輿尸，貞凶，何也？九二以一陽而為眾陰所歸，長子之象，即繇辭所謂師貞丈人吉也。丈人尊嚴之稱，任帥師者，非得尊嚴之人、人望素著、眾心所歸者以統御之，安能責其成功哉？秦用三帥而為晉襄公所敗，唐用九節度而為史思明所乘，蓋委任不專，軍無統帥，雖用天子之命以伐叛逆，猶凶也。九二在師中，故象言以中行也。人主之職在任將相，不能擇帥而專任之，則是人主之過，故曰使不當也。

Why is it said, "The eldest son leads the army, the younger son carries the corpse, and the divination is ominous"? Nine Two, with a single yang line, becomes the center to which all the yin lines are attached, which is the image of "the eldest son." This is exactly the meaning of the hexagram statement, "The army is loyal, the elder statesman is auspicious." "Elder statesman" is a term of respect for a dignified and serious elder. If the person leading the army is not someone of dignity and composure, with a well-established reputation and the support of the people, how can one expect him to achieve success? In the state of Qin, using three generals at the same time led to defeat by Duke Xiang of Jin; in the Tang dynasty, employing nine circuit commanders resulted in being taken advantage of by Shi Siming. These were all due to the lack of exclusive appointment, and the army lacked a clear commander. Even if they were sent by the Son of Heaven to suppress rebellion, the outcome was still ominous. Nine Two is located in the center of the lower trigram, so the Small Image Commentary says, "He acts with integrity." The responsibility of a ruler is to appoint ministers and generals. If he cannot select a commander and appoint him exclusively, it is the ruler's fault, hence it is said, "The appointment is inappropriate."

上六：大君有命，開國承家，小人勿用。象曰：「大君有命，以正功也。小人勿用，必亂邦也。」上六，師之終，以柔弱而居無位之地，蓋功成而退，非久專兵柄者也，故大君有命，量其功之大小以為諸侯大夫。有功者不可不賞，小人不可使有功，故終戒之以小人弗用也。

The line statement of the sixth line at the top says: "The great sovereign issues a command, establishes states and accepts families, do not employ petty persons." The small image commentary says: "The great sovereign issues a command, to properly reward merit. Do not employ petty persons, for it will certainly cause disorder in the state." The sixth line at the top is at the end of the "Military Campaign" hexagram. It is a soft line in a position without a post, representing someone who achieves success and then withdraws, not holding power for long. Therefore, the sovereign issues a decree, rewarding them as princes or ministers according to their merit. Those with merit must be rewarded, but petty persons must not be given merit, so at the end of the hexagram it warns, "Do not employ petty persons."

象曰：「大君有命，以正功也。小人勿用，必亂邦也。」人主操賞罰利害之權，命自我出，開國承家，所以正功也。茍用小人，或恃功而扈，或開邉而生事，其亂邦必矣。聖人戒之於終，欲後世之君命將謀帥之際，不可不慎始也。始之不慎，至於有功而不賞，則過在我矣。

The Small Image Commentary says: "The great sovereign issues a decree to correct merit. Small men should not be used, for they will surely cause disorder in the state." The sovereign holds the authority of rewards, punishments, and matters of interest. His decrees are issued by himself, and the enfeoffment of feudal lords and the establishment of the families of ministers and officials are all for the purpose of determining merit. If small men are employed, they may either act arrogantly due to their achievements or incite border conflicts and create disturbances, which will inevitably lead to chaos in the state. The sage issues this warning at the conclusion of the entire hexagram, intending to advise future sovereigns that when appointing generals, they must not be careless at the beginning. If the beginning is not cautious, leading to the situation where those who have merited are not rewarded, the fault lies with the sovereign himself.

坤下坎上。比：吉，原筮，元永貞，無咎，不寧方來，後夫凶。凡有所比，或為人所比，無不吉者。君子必擇其所比。原筮者，推原所比之人可從可違而決斷之也。元永貞無咎者，惟得剛中之賢君為比之主而親附之，則可無咎悔也。元者，眾善之長，群陰皆附於我，非其善出乎眾人之上，安能翕受而無間言乎？永，謂常久而不變易；貞，謂正固而無傾邪。所親如此，何咎之有？

The Hexagram of "Comparison" has the lower trigram Kun (Earth) and the upper trigram Kan (Water). The Hexagram Statement says: "Fortunate, original divination, primal, enduring, upright, no blame, unrest still comes, the latecomer is凶." Whenever one actively approaches others or is approached by others, there is no fortune. However, the gentleman must be cautious in choosing whom to approach. "Original divination" refers to investigating whether the person one wishes to approach is someone to follow or someone to avoid, thus making a decision. "Primal, enduring, upright, no blame" means that only by finding a virtuous and upright ruler who is strong and follows the middle path as the center of approach can one have no regret. "Primal" refers to the beginning of all good qualities; numerous yin lines come to approach me. If I am not superior in virtue to others, how could I accept them all without criticism? "Enduring" means lasting, and "upright" means upright and firm without deviation. If the person one approaches possesses these qualities, how could there be any fault?

不寧方來，後夫凶者，諸侯之國上無道揆、下無法守，則各相併吞，小大強弱必有受其害者。上有剛中之君以為比主，則不寧之國皆有所恃，且有所畏，莫敢不來享矣。大君在上，朝覲同之禮，其敢後乎？其或懐疑偃蹇，獨後於眾人，此取禍之道也，小則削地黜爵，大則如禹之戮防風氏，凶其宜矣。

As for the phrase 「不宁方来，后夫凶」: if the states and诸侯 lack proper principles above and lack laws below, they will resort to mutual annexation. Whether large or small, strong or weak, there will always be those that suffer. At this time, if there is a just and upright ruler above who becomes the center for all to rely on, those states that are unsettled will both have something to rely on and something to fear, and none will dare to fail to pay homage. With the Son of Heaven above, who dares to be late in coming to court? If someone hesitates, is arrogant, and lags behind all others, he will bring upon himself misfortune: at the very least, his territory will be reduced and his rank diminished; at the worst, like Yu the Great executed Feng Fengshi, he will suffer a calamity, which is only proper.

彖曰：「比，吉也；比，輔也，下順從也。原筮，元永貞，無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。」比以一陽統五陰，陽又處尊位，而四陰在下而順從之，所以能吉而眾為之輔也，故曰「比，吉也；比，輔也，下順從也」。此以九五言比道之大也。

The Commentary on the Judgment says: "Comparison is auspicious; comparison means assistance, with the lower following the upper. The original divination, original, enduring, sincere, without fault, is because of the strong and central line. Those who are not yet at peace will come, because the upper and lower correspond. Those who come late will meet misfortune, for their path is exhausted." The original meaning of "comparison" is both attachment and assistance: only when those below are willing to follow those above can the upper and lower support each other. The "Comparison" hexagram has one yang line governing five yin lines, and this yang line is in a noble position, with four yin lines below following it, so it is auspicious, and all people come to assist it; thus it is said, "Comparison is auspicious; comparison means assistance, with the lower following the upper." As for "because of the strong and central line," it means that the central line that is attached must be strong and adhere to the middle path; "their path is exhausted" means that those who come late have already exhausted their path. This passage discusses the great nature of the "Comparison" doctrine from the perspective of the nine fifth line.

原筮者，卜其所當比、當從之人。以人主之尊，比者雖眾而有正有邪，所比者君子，則眾君子皆進；所比者小人，則群小人皆進。同心同徳，群而不黨者，比也；阿諛順、朋滛狎比者，亦比也。始之不慎而能克終者鮮矣，故慎之於始誠善矣，考之於終能永且貞矣，故無咎悔也。非剛健中正之君，鮮有不暱於者，故曰以剛中也。

"Original divination" refers to questioning what one should attach oneself to or follow. As a sovereign, although many may be close to him, among them there are both virtuous and wicked people: if he is close to a gentleman, then all gentlemen will be employed; if he is close to a petty person, then a group of petty persons will all come in. Being united in heart and virtue, harmonious in group without forming factions, is called "comparison" or "attachment"; flattery and forming cliques and indulging in licentiousness are also called "comparison" (the original text has a missing character here). Few are those who start without caution but end well, so being cautious at the beginning is good, but also examining at the end is necessary. Only when one can maintain long-term correctness can there be no regret or blame. If one is not a strong and upright sovereign, few are those who do not favor petty persons (the original text has a missing character after "昵于"). Therefore, the Commentary on the Judgment says, "Because of its strength and uprightness."

不寧方來，上下應者，一陽居中為比之主，而群陰皆應，如人主秉其威權，禮樂征伐自我而出，孰有不聽命者乎？書稱文王曰「大邦畏其力，小邦懐其徳」，有力以制之，有徳以懐之，強不敢陵弱，眾不敢暴寡，不寧者我能寧之，孰有不來享來王者乎？若其偃蹇扈後眾人而來，失比輔之義，則有問罪之師，如啟之徵有扈、文王之伐崇，乃自取困辱之道也，故曰其道窮也。

The phrase "Those who are not at peace will come, for the superior and inferior respond to each other" means that a single yang line in the center becomes the center of allegiance, and all the yin lines respond to it. It is like a sovereign who holds authority, issuing commands and rituals, and who would not obey him? The Book of Documents, in its praise of King Wen of Zhou, says, "Great states fear his strength, small states are moved by his virtue." With power, he can subdue them; with virtue, he can pacify them. The strong do not dare to oppress the weak, and the numerous do not dare to oppress the few. Those who were originally not at peace, I can make them peaceful. Who would not come to pay homage and pay court? If someone is arrogant and comes only after others, he loses the original meaning of being close and supportive. Then he will face the army of punishment, like King Xia Qi's campaign against the Hu Shi or King Wen's campaign against the Chong state. This is the path of self-inflicted humiliation, hence it is said, "His way is exhausted."

象曰：「地上有水，比。先王以建萬國，親諸侯。」先王觀地上有水而得比之象，非特地水之相比也。蓋地上有水，非有溝洫畎澮以防範儲蓄之，則氾濫奔沖，反為害矣。聖人觀此象，故建萬國，親諸侯，小大強弱不相陵犯，或以徳懐，或以力制，咸親比於我矣。

The Great Image Commentary says: "Water on the earth, the卦 of following." The former kings observed water on the earth and derived the image of "following." The meaning is not merely that earth and water are close to each other. If there is water on the earth without ditches and fields to guide and store it, it will flood and cause disaster. Establishing feudal states throughout the world is like ditches and canals for water; it is to make the strength of the world be directed and controlled, so that it does not flow wildly. The sage observed this scene, therefore widely established states and drew close to the feudal lords, so that the strong and the weak would not attack each other. Either he would use virtue to pacify them or use strength to restrain them, making them all attach themselves to me.

自堯舜三代不敢廢也。至秦併吞諸侯而郡縣之，一夫呌號，天下響應，孰有親比於我者？王氏論本朝罷侯置守，則曰「萬一有秦之變，豈可諱哉」。靖康之禍，金人長驅如入無人之境，諸路守臣奔竄迎降之不暇，其間能仗節死難者不過數人，何補於治亂哉？然則眾建諸侯，或大封同姓，以復唐虞三代之制，豈非今日之先務哉？

From the time of Yao and Shun down to the Xia, Shang, and Zhou dynasties, no one dared to abolish the feudal system. When the Qin dynasty conquered the feudal states and replaced them with commanderies and counties, Chen Sheng raised his arm and cried out, and the whole country responded in kind. Who would then remain loyal to the Qin dynasty? The Wang family criticized the current dynasty's policy of abolishing feudal states and instead appointing officials to govern, saying, "If a calamity like that of the Qin dynasty were to occur again, could we possibly avoid discussing it?" During the Jingkang crisis, the Jin forces advanced unimpeded as if entering an empty land, and the officials who were supposed to defend the country fled or surrendered in panic. Among them, only a few remained loyal and died with integrity, which brought no benefit to the country's stability or disorder. If this is the case, then establishing many feudal states or greatly enfeoffing relatives by blood, to restore the old system of the Tang and Yu dynasties, is not precisely the top priority of the present day?

初六：有孚比之，無咎。有孚盈缶，終來有它吉。象曰：「比之初六，有它吉也。」初六以陰柔之質為比之始，若不擇所從而急於求比，則有阿附之嫌。惟初無應於上，義之與比而已，故曰有孚比之無咎。人之相與不以誠實，視利之所在則詭隨而茍合，利窮則散矣。惟中懐誠寔，無矯餙之偽，如質素之缶，則眾心所向，始雖難合，終必從之而有它來之吉也。

The line statement of the first line says: "With sincerity, one compares and follows, without blame. With sincerity, the jar is full, in the end there will be unexpected good fortune." The small image commentary says: "The first line of the hexagram of comparison, there will be unexpected good fortune." The first line, with its yin and soft nature, is at the beginning of the hexagram of comparison. If it does not choose the object to follow, but only rushes to attach itself, there is a suspicion of flattery and dependence. Fortunately, the first line has no correct correspondence above, and it merely follows according to righteousness, so it says "With sincerity, one compares and follows, without blame." In human relationships, if one does not use sincerity, but follows where the benefit is, and agrees and combines carelessly, when the benefit ends, the relationship will break. Only when one's heart is sincere, without pretense or falsehood, like a simple jar, will people's hearts turn to him. Although it is difficult to harmonize at first, in the end, people will follow him, and there will be unexpected good fortune from others coming to join.

它來者，非獨五服之內而已，雖蠻貊之邦皆不約而自至也。夫比之道如交神明，其始不以誠而徒事繁文末節，曷足以感之？故觀卦言「觀盥而不薦，有孚顒若」，孔子曰「禘自既灌而徃者，吾不欲觀之矣」。故象曰「比之初六，有它吉也」，蓋言慎其始也。

The phrase "it comes of its own accord" is not limited to the five feudal states, but even the distant barbarian states will come spontaneously without prior agreement. The way of drawing near to others is like interacting with the spirits; if one does not start with sincerity and only focuses on elaborate rituals, how can one move the other party? Therefore, the Hexagram Statement of "Observation" says, "Observing the washing and pouring of wine, but not yet the offering of sacrifices, sincerity is already evident." Confucius in the "Analects · Eight佾" says, "From the moment of washing and pouring wine onward, I do not wish to see the rest." Therefore, the Small Image Commentary says, "At the beginning of the first line, there is another kind of good fortune," which refers precisely to the importance of being cautious at the beginning.

六二：比之自內，貞吉。象曰：「比之自內，不自失也。」六二與九五為正應，在它卦則吉孰甚焉？盡比之道則狹矣。二處於內，專比於五，於人臣之道為正，雖所比不廣，必免凶咎。自內者，不汲汲馳騖於外以求比者也，故必貞而後吉。象曰「比之自內，不自失也」，夫比之道當惟正之從，若專應於一，則有朋比之嫌，今二能應五，不失正道，故曰不自失也。

The line statement for the second line says: "To attach oneself from within, maintaining uprightness brings good fortune." The small image commentary says: "To attach oneself from within, one does not lose the right path." The sixth line two is in a correct correspondence with the ninth line five. If in another hexagram, what could be more auspicious than this? However, in terms of the completeness of the principle of "attachment," this seems narrow. The sixth line two is in the inner trigram, devoted solely to attaching itself to the ninth line five. In terms of the way of being a minister, this is considered upright, although the scope of attachment is limited, it will certainly avoid misfortune. "From within" means not rushing to seek attachment externally, so uprightness must be maintained to achieve good fortune. The small image commentary says, "To attach oneself from within, one does not lose the right path" — the principle of attachment should be to follow the correct path; if one only attaches to a particular person, there is a suspicion of forming cliques. Now, the sixth line two attaches to the ninth line five without losing the right path, so it says "one does not lose the right path."

六三：比之匪人。象曰：「比之匪人，不亦傷乎！」六三以陰柔而居陽位，上六雖非正應，而逺比之。上六陰柔不中而居髙顯之位，比之無首而無所終者，又處坎之終，此陰險之小人而在髙位者也，而三乃比之。比不以正，而終不為所傷陷者希矣。

The line statement for the third line says: "Comparing with an improper person." The Small Image Commentary says: "Comparing with an improper person, is it not painful!" The third line, though of a yin and flexible nature, occupies a yang position. Although the sixth line above is not its proper corresponding line, it reaches out to attach itself to the sixth line from a distance. The sixth line, though yin and flexible, does not occupy the central position, yet holds a high and prominent position. This is exactly what the line statement refers to as "comparing with someone without a leader," someone who starts but does not finish. Moreover, the sixth line is at the very top of the Kan trigram, which represents danger. This is a person of low virtue who occupies a high position. The third line, however, deliberately attaches itself to him. Attaching oneself without following the proper path, and not being harmed or falling into trouble at the end, is very rare.

六四：外比之，貞吉。象曰：「外比於賢，以從上也。」四無應於，而切近君位，雖非正應，而外比於賢君。五又為比主，以臣比君，以下比上，以陰柔而比陽剛，相比以正，其獲吉宜矣。夫人之相比，有敵體而比者，有尊卑相臨而比者，有因勢利而比者，有下比於群邪者。今四之比五，特以君臣之分，義所當從，舍而比五，故象曰「外比於賢，以從上也」。

The line statement of the fourth line says: "It is favorable to remain attached to the outside, and it is auspicious." The Small Image Commentary says: "It is attached to the virtuous one outside, in order to follow the superior." The fourth line is not in correspondence with the first line (the original text lacks the character "initial" after "no correspondence with"), but it is closely adjacent to the sovereign's position. Although it is not in a proper correspondence, it is outwardly attached to a virtuous sovereign. The ninth line is the central point of the whole hexagram where all are attached. As a subject attaching to the sovereign, as the lower attaching to the superior, and as the yin attaching to the yang, the mutual attachment is in accordance with the right way, thus it is naturally auspicious. Human attachment can be of several kinds: there is attachment between equals, attachment between superiors and inferiors, attachment due to power and interests, and also attachment to a group of wicked people. Now, the fourth line is attaching to the fifth line, which is only in terms of the relationship between sovereign and subject. It is right to follow according to morality, so it abandons others and attaches to the fifth line, hence the Small Image Commentary says, "It is attached to the virtuous one outside, in order to follow the superior."

九五：顯比，王用三驅，失前禽，邑人不誡，吉。象曰：「顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。」九五以一陽而比眾陰，處中正之位，無所偏繫，比之主也，當明示天下以大公至正之道，無親也，無應也。譬之畋獵三驅之禮，取其向順之心，舍其逆犯之意，前去者皆免，故常失前禽也。

The line statement of the fifth line says: "It is manifestly harmonious; the king uses three sides to drive, letting go of the animals that run ahead, the people of the city are not alarmed, and it is auspicious." The small image commentary says: "The auspiciousness of manifest harmony is due to the position being upright and central. Choosing the easy and abandoning the difficult, letting go of the animals that run ahead, the people of the city are not alarmed because the superior person acts with fairness in the middle." The fifth line, with a single yang line, is harmonious with all the yin lines, occupying the central and upright position, without partiality or bias, and is the center to which the entire hexagram is attached. It should clearly demonstrate the great public and upright way to the world, without private affection or private communication. This is like the ritual of hunting with three sides driving and leaving an opening: accepting those that run forward and letting go of those that run away, letting those that flee go free, thus often 'losing the animals that run ahead.'

聖王用此道以親比天下，茍有向順之心則取而用之，曷常陰用智謀以籠絡之哉？聖人於天下一視同仁，固未嘗分逺近親踈之間。此道既明，則邦邑之人不待教誡，咸協於我，如此則吉可知矣。然非上用中正之道以無心感格之，則邦域之內豈能無偏繫之乎？故象曰「邑人不誡，上使中也」，蓋歸美以復其上也。

The sage kings used this method to draw close to the people: as long as others have a heart of submission and alignment, they would accept and employ them, how could they secretly use cunning and scheming to entice people? The sage treats the world with impartiality, without distinguishing between near or distant, close or distant. Once this principle is understood, the people within the territory need not be admonished, for they will naturally be in harmony with me, and thus the auspiciousness is evident. However, if those in authority do not use the middle and upright path and do not act with selflessness to connect with the people, how could there be no partiality within the state? Therefore, the Small Image Commentary says, "The people of the territory need not be admonished, because the superior one acts with uprightness," which attributes the virtue to the ruler above.

上六：比之無首，凶。象曰：「比之無首，無所終也。」人相親比，貴乎有始有終。上六以陰柔之資處上卦之極，九五以陽剛中正為群陰之主，已獨乘之，失比輔之道，比之無首者也。之無咎，以有孚信，故終來有它吉；上六不能見而作，其來獨後於眾陰，此後夫凶也。始之不慎而能克終者鮮矣，故象曰「比之無首，無所終也」。

The line statement for the sixth line at the top says: "To compare without a leader, it is凶." The Small Image Commentary says: "To compare without a leader, there is no end." People relating to each other should have both a beginning and an end. The sixth line at the top, with its yin and flexible nature, is at the top of the upper trigram. The ninth line at the fifth position, with its yang and strong and upright nature, is the leader of all the yin lines. However, the sixth line at the top is alone above it, losing the original meaning of being close and assisting. This is exactly "to compare without a leader." Now looking back at the first line at the beginning (the original text has a missing character): the first line at the beginning is "without blame" because it holds sincere intentions, so it can "ultimately come to have good fortune." The sixth line at the top, however, cannot adapt in time and comes later than all the yin lines, which is what the hexagram statement refers to as "the one who comes late is凶." Few are those who start carelessly but end well, so the Small Image Commentary says "to compare without a leader, there is no end."

乾下巽上。小畜：亨，宻雲不雨，自我西郊。小畜內健外，以一陰而畜五陽，是以大而反為小者所畜，故其卦曰小畜。夫能畜之而已不得行其志，猶善畜財而不能用也。小畜之能亨，以陰處得其正，能用五陽而眾陽從之也。宻雲不雨，自我西郊，何也？雲至於宻，未有不雨者。云，陰氣也；西，陰位也。六四居人臣之極位，上承九五之君，乃欲專其施，不復稟命而行，故云雖宻而不雨，膏澤不下於民之象也。

The hexagram Xiao Xu has the trigram Qian above and Xun below. The hexagram statement says: "It is smooth, dense clouds do not rain, coming from the western suburbs." The inner trigram is strong and vigorous, while the outer trigram is soft and yielding (the character "Xun" is missing after "outer" in the original text). A single yin line restrains five yang lines, which means the greater one is restrained by the smaller one, hence the hexagram is named "Xiao Xu." Being able to restrain others but not being able to carry out one's own aspirations is like gathering wealth but not knowing how to use it. The hexagram Xiao Xu is smooth because the yin line is in a proper position, able to employ the five yang lines, and the five yang lines are willing to follow her. Why is it said "dense clouds do not rain, coming from the western suburbs"? When clouds become dense enough, they cannot fail to rain. Clouds are yin energy, and the west is a yin position. The line six in the fourth is in the highest position of a minister, above the line nine in the fifth, the sovereign, yet wants to monopolize the power of giving, not waiting for the sovereign's command before acting. Thus, although the clouds are dense, they do not form rain—this is the scene of grace not reaching the people.

彖曰：「小畜，柔得位而上下應之，曰小畜。健而剛中而志行，乃亨。宻雲不雨，尚徃也；自我西郊，施未行也。」陽大而陰小，柔進而居四，五陽所從，所謂一陰五陽則陰為之主，故四為畜主，卦之所以為小畜也。健而巽者，以成卦言之也。二五皆剛而處中位，故志得行焉。內健而外，雖剛而不過，是以能亨。此以卦爻釋致亨之義也。

The Commentary on the Judgment says: "Small Accumulation, the flexible line is in the correct position and is supported by the lines above and below, thus called Small Accumulation. The strong and the yielding combine, the strong line is in the middle and its will is carried out, thus achieving success. Dense clouds without rain, indicating that it is still going forward; from my western suburb, the application has not yet been implemented." (The character "Xun" is missing after "Jian er" and after "Nei jian er wai".) Yang is great and Yin is small. This flexible line advances and occupies the fourth position, with five Yang lines following it. This is called one Yin and five Yangs, with Yin in the leading position, so the line six four becomes the main line of accumulation and restraint. This is why the hexagram is called "Small Accumulation." "Jian er Xun" refers to the structure of the hexagram. The lines nine two and nine five are both Yang lines in the middle position, so their will can be carried out. The inner trigram is strong and the outer trigram is yielding. Although strong, it is not excessive, thus achieving success. This explains the reason for success through the structure of the hexagram and the positions of the lines.

雲宻而不成雨，蓋陰徒尚徃而陽未應也。人臣之道，和而不倡，無成而代有終。陽當先而陰從之可也，自我倡之而上不應，欲膏澤下於民難矣。善畜其君者，必與上同其心徳，定其計謀，如蕭張之於漢祖，諸葛孔明之於蜀先主是也，不然豈足以大有為哉？

Clouds may be dense but cannot form rain, because the Yin energy only goes upward, while the Yang energy does not respond. The principle for a minister is to follow rather than initiate, not to take credit but to complete the tasks of the sovereign. It should be that Yang leads and Yin follows. If I, as a minister, initiate something and the sovereign does not respond, it will be difficult to extend grace to the people. Those who are good at assisting and nurturing the sovereign must share the same heart and virtue, and plan together, like Xiao He and Zhang Liang with Han Gaozu, or Zhuge Kongming with Shu Xianzhu Mi Liu Bei. Otherwise, how could there be great achievements?

象曰：「風行天上，小畜。君子以懿文徳。」風至柔之物也，指者勝，鰍者亦勝，及其蜚大屋、折大木，力莫強焉。今風行天上，非暴厲以擾萬物之時也，君子體之以懿文徳。夫以一陰而畜群陽，此豈力足以制之哉？但以至誠柔順之道以馴擾之耳，此大象之義也。

The Great Image Commentary says: "Wind moves over the heavens, leading to the hexagram of Small Accumulation. The superior person thereby cultivates virtue and moral excellence." Wind is extremely soft; it can be easily stopped with a slight obstruction (these two sentences in the original text have some errors and omissions, but the general meaning is that wind, when weak, is not difficult to resist). But when it becomes strong, it can overturn great houses and break large trees, and there is no force stronger than it. Now the wind is only moving in the heavens, not yet raging and disturbing all things. The superior person perceives this, and uses it to cultivate refined literary virtue. Using a single yin line to restrain a group of yang lines, how can this be achieved by force? It is only by employing the way of utmost sincerity and gentle compliance to tame them. This is the meaning of the Great Image Commentary.

初九：復自道，何其咎，吉。象曰：「復自道，其義吉也。」乾陽剛之物，體本在上，今反處乎下，失其所矣。今有應於四，是能復由其道，非犯難而行也，尚何咎乎？非徒無咎也，乾陽復位，有應於上，其義吉矣。夫物未有徃而不復者，況剛健如乾，豈一陰能終畜之乎？

The line statement of initial nine says: "Returning along the path, how could there be misfortune? It is auspicious." The small image commentary says: "Returning along the path, its meaning is auspicious." The trigram Qian represents a strong yang element, which by nature should be at the top. Now it is in the lower position, thus losing its proper place. However, initial nine is in harmony with six four, which means it is able to return along the correct path, not advancing with difficulty. How could there be misfortune? Not only is there no misfortune, but the yang energy of Qian returning to its proper position is supported by the corresponding yao above. From the reasoning, it is auspicious. All things do not go out without returning. How much more so for a strong and vigorous yang like Qian? Could a single yin yao forever restrain it?

九二：牽復，吉。象曰：「牽復在中，亦不自失也。」二居下體人臣之位，而乾以陽剛居之，失其所矣。然與五同志，下乘乎初，同志相求，皆從於四，可牽連而復，則免乎凶咎矣。乾以至剛居至柔，能隨時曲折，健而能巽，剛而得中，外不失人，內不失已，所以獲吉也。

The line statement for the second line says: "Draw back and return, it is auspicious." The Small Image Commentary says: "Drawing back and returning in the center, one does not lose oneself." The second line is located in the lower trigram, which represents the position of a minister. Although the yang strength of the trigram Qian is here, it is considered to have lost its proper position. However, it shares the same aspirations as the fifth line, and is above the first line. Those with similar aspirations attract each other, and together they follow the fourth line, thus being able to return to their proper positions in a group, thereby avoiding danger and mistakes. The trigram Qian, with its extreme yang strength, is in an extremely yin situation, yet it can be flexible and adaptable at any time. It is strong and vigorous yet also gentle and compliant, yang and yet in the center. It does not lose the people's support externally and does not lose its own integrity internally, thus achieving auspiciousness.

九三：輿說輻，夫妻反目。象曰：「夫妻反目，不能正室也。」九三以陽居陽，乾剛強而難制，非所能羈縻之者也。然宻比於四，雖剛陽而反為陰柔之所制，如車輿欲進而說其輻，勢不得不與四而共處也。然三與上同志，四自應初，豈能終無悔？夫妻反目之象也。

The line statement for the third line says: "The carriage wheel spokes fall off, husband and wife turn against each other." The small image commentary says: "Husband and wife turn against each other, unable to maintain harmony in the household." The third line, with a yang line in a yang position, embodies strong firmness that is difficult to control, not something that can be restrained by the fourth line. However, it is closely adjacent to the fourth line, although yang and strong, it is restrained by the yin and soft. It is like a carriage wanting to move forward but with its spokes falling off, leading to a situation where it must remain in the same place as the fourth line. Yet the third line shares the same aspirations as the top line, and the fourth line naturally corresponds with the first line. How can there be no regret? This is precisely the image of husband and wife turning against each other.

夫剛上而柔下，所以為恆，故曰「婦人貞吉，從一而終也；夫子制義，從婦凶也」。夫夫婦婦而家道正矣。小畜陰既居上，九三之陽為其所畜，以陰制陽，安能正其室家乎？仲尼於小象因推原其意，男女失位，不以責婦人。堯將禪舜，必先觀其刑于二女；文王召南之化，亦始於刑寡妻。末世之君不能制婦人以致亂亡，如唐之髙宗者多矣，況其下者乎？故曰夫妻反目，不能正室也，為戒深矣。

The yang in the upper position and the yin in the lower position form the Hexagram of Constancy. Therefore, the Small Image Commentary of the Hexagram of Constancy says, "A woman's constancy brings good fortune; she remains faithful to one man. A man should establish righteousness and if he follows his wife alone, it brings misfortune." A husband should be a husband and a wife should be a wife, and the family will be properly ordered. In the Hexagram of Small Accumulation, the yin lines are already in the upper position, and the yang line at Nine in the Third is restrained by them. Yin controls yang, so how can the family be properly ordered? When Confucius composed the Small Image Commentary, he examined the meaning behind it, believing that the positions of men and women were reversed, and it should not be solely blamed on the woman. Yao wanted to pass on the empire to Shun, first observing how he governed his two daughters-in-law. King Wen's education in Zhao Nan began with "setting an example for his wife," starting with the virtuous wife. In the later ages, many kings could not control their concubines and thus led to chaos and downfall, such as Emperor Gaozong of the Tang Dynasty. How much more so for those in lower positions? Therefore, the Small Image Commentary says, "The husband and wife quarrel, and the family cannot be properly ordered," a warning that is very profound.

六四：有孚，血去惕出，無咎。象曰：「有孚惕出，上合志也。」四以一陰處近君多懼之地，下之三陽方務於速進，未易畜也，而四卒能畜之者，以誠而已。茍不以誠，則在上者必疑，在下者必忌，疑忌交攻，力不能勝，如此豈能免於憂傷而脫於危懼乎？惟能以至誠孚信而感動之，則才之剛強者必聽命，而勢之威重者必親信於我矣。如此乃可為畜主，為群陽之所宗而無咎也。夫乾雖處下，剛健而鋭於上進，至難畜也，茍能加至誠，由直道，與上合志而假其威權，則群陽安得不從，況敢加害乎？故象曰「有孚惕出，上合志也」。

The line statement for the fourth line says: "With sincerity, there is no bloodshed, fear is removed, and there is no blame." The small image commentary says: "With sincerity, fear is removed, and it aligns with the sovereign's will." The fourth line, being a yin line, is in a position close to the sovereign, where suspicion is most likely. Below it, three yang lines are eager to rise, making it difficult to restrain them. Yet the fourth line is ultimately able to restrain them, relying solely on the virtue of sincerity. If sincerity is not used, the sovereign above will doubt her, and the ministers below will resent her. Doubt and resentment from both sides would be too strong to resist, so how could there be no sorrow or danger? Only by using extreme sincerity and trustworthiness to move them can the strong and resolute be made to obey, and the powerful and influential be made to trust and support her. In this way, she becomes the one who restrains, respected by all the yang lines, and without blame. Although the line is in a lower position, it is strong and vigorous, and determined to advance, making it the hardest to restrain. If she can be even more sincere and follow the upright path, aligning with the sovereign's will and relying on the sovereign's authority, how could the yang lines not follow her, and where would they dare to harm her? Therefore, the small image commentary says, "With sincerity, fear is removed, and it aligns with the sovereign's will."

九五：有孚攣如，富以其鄰。象曰：「有孚攣如，不獨富也。」五居尊位，勢豈不足以畜眾？然委成於四，以四為畜主。四能盡人臣之道以承其上，與五合志。五雖不能自畜，而中懐誠寔，居中得正，親於畜主，綢繆膠固而不相去。君臣合徳，雖剛者亦心悅誠服，靡然而徃從之矣。

The line statement of the fifth line says: "With sincerity, they are closely bound, and wealth extends to their neighbors." The small image commentary says: "With sincerity, they are closely bound, not being rich alone." The fifth line occupies the exalted position, so in terms of power, is it not sufficient to restrain all others? Yet it entrusts the matter to the fourth line, allowing the fourth line to be the one who restrains. The fourth line can fulfill the duty of a minister to flatter the sovereign, and aligns with the fifth line's aspirations. Although the fifth line cannot personally restrain the other yang lines, it holds sincere intentions, is in the central position and upright, and draws near to this restraining master. The two are closely bound and do not part. The virtue of sovereign and minister harmonize, so even the strong are pleased and submit, gathering around them and following them.

六爻惟四五有孚，蓋非有孚則君疑於臣而臣疑其君，眾不聽命也。五居崇髙之位，假大臣以威權，富而能用其鄰者也。書曰「臣哉鄰哉」，人主以大臣為鄰，四最近君，鄰之象也。自古帝王未有獨擅其富有而能成功者：武王伐紂之後，列爵惟五，分土惟三；漢祖既滅項氏，亦徧封功臣。韓信王齊，之有三分之勢，特眷戀不忍叛去者，懐其解衣推食之也。故象曰「有孚攣如，不獨富也」。

Among the six lines, only the fourth line with a yin爻 (Six in the Fourth) and the fifth line with a yang爻 (Nine in the Fifth) mention "having sincerity." Without sincerity, the ruler would suspect his ministers and the ministers would suspect the ruler, leading the people to refuse to obey. The Nine in the Fifth occupies a lofty position and entrusts authority to ministers, which is like a person who is wealthy and shares his wealth with nearby neighbors. The Book of Documents, "Yi Ji," says, "treat ministers as neighbors," meaning the ruler treats ministers as close neighbors. The Six in the Fourth is closest to the ruler's position, thus embodying the image of "neighbor." Since ancient emperors who monopolized wealth and power never succeeded, after King Wu of Zhou defeated the Shang dynasty, he divided the feudal titles into five ranks and the territories into three levels. After Emperor Gaozu of Han defeated Xiang Yu, he widely enfeoffed his meritorious ministers. Han Xin was enfeoffed as the King of Qi, and had already controlled a third of the country (the original text's "之" should be "已"), yet he remained loyal and did not rebel, due to his gratitude for Emperor Gaozu's kindness of removing his clothes to share them and offering food to him. Therefore, the Small Image Commentary says, "having sincerity and being tightly bound together, not being rich alone."

上九：既雨既處，尚徳載，婦貞厲，月望，君子征凶。象曰：「既雨既處，徳積載也。君子征凶，有所疑也。」上九處畜之終，五陽皆為我畜，其道上行，無復危疑矣。如雲氣上升而陰能固之，然後雨自上下，物無不其澤者。物既盡其澤，則無不得其所者，故曰既雨既處。

The line statement for the top yang line says: "After the rain has fallen and settled, virtue is accumulated and carried on. The wife remains steadfast and is in danger. The moon is nearly full, and the gentleman's journey brings misfortune." (The character "几" is missing below "月" in the original text.) The Small Image Commentary says: "After the rain has fallen and settled, virtue is accumulated and carried on. The gentleman's journey brings misfortune because there is doubt." The top yang line is at the end of the process of accumulation and restraint. All five yang lines are restrained by me, and my path moves upward without danger or doubt. It is like clouds rising, which are held back by the yin energy, then rain falls from above, and all things receive this nourishment. (The original text has a missing character in this sentence.) Since all things have received nourishment, none are not in their proper place, so it is said "after the rain has fallen and settled."

夫以一陰柔而畜群剛，非力能制之也，所尚者徳也。莊子曰「福輕於羽，莫之知載」，君子之載徳，猶舟車之載物也，積而載之則徳愈盛矣。乾至上九猶曰亢龍有悔，況以臣畜君，至位尊徳盛，能無疑乎？猶婦之反畜其夫，雖貞猶危也。月之望與日為敵，其勢必虧，故坤之六四貴乎括囊，至上六則龍戰于野；小畜至上九，其勢已逼，動必蹈禍，尚何徃乎？孔子曰「君子征凶，有所疑也」，聖人為固位吝權者之戒，其意豈不深矣乎？

Using a single yin to restrain a group of yang is not achieved through force, but through the virtue they uphold. The "Zhuangzi · Human World" says, "Blessings are lighter than feathers, and no one knows how to carry them," meaning that a gentleman carries virtue like a boat or cart carries goods; the more accumulated, the more stable, and the greater the virtue. Even the Qian hexagram at the top (Upper Nine) says, "The dragon soaring high brings regret," and何况 when a minister tries to restrain a ruler, reaching the position of supreme power and great virtue, can he not invite suspicion? This is like a wife trying to control her husband, even if she is upright, it remains dangerous. When the moon is full, it inevitably opposes the sun, and its power must wane; thus, the sixth line of the Kun hexagram, at the fourth position, is valuable in "binding the bag" — keeping silent and not showing sharpness — and at the top (Upper Six), it becomes "the dragon fighting in the fields." When the Xiao Xu hexagram reaches its top (Upper Nine), the situation is forced to the extreme; any movement will surely lead to disaster, where can it go? Confucius in the "Small Image Commentary" says, "The gentleman faces danger, because of doubt," and the sage is giving a warning to those who cling to their positions and are reluctant to wield power, how profound is his intent!