The Fourth Hexagram: The Hexagram of Enlightenment

艮上，坎下。“蒙”：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。《彖》曰：“蒙”，山下有險，險而止，“蒙”。“蒙，亨”，以亨行時中也。“匪我求童蒙，童蒙求我”，志應也。“初筮告”，以剛中也；“再三瀆，瀆則不告”，瀆蒙也。蒙以養正，聖功也。

The hexagram "Meng" has the upper trigram Gen (Mountain) and the lower trigram Kan (Water). The hexagram statement says: "Meng," meaning confusion or ignorance, is smooth and unimpeded. It is not I who seeks the ignorant child, but the ignorant child who seeks me. If he asks once, I will tell him; if he asks again and again, it is a desecration, and then I will not tell him. It is advantageous to maintain the correct path. The commentary on the judgment says: "Meng," meaning confusion, refers to a mountain beneath a dangerous situation, encountering danger and stopping, which is called "Meng." "Meng, smooth" means that through smoothness, the middle path is carried out in accordance with the right timing. "Not I seeking the ignorant child, but the ignorant child seeking me" indicates mutual harmony of hearts. "First divination reveals" because Nine in the Second is strong and centered; "repeatedly desecrating, desecration leads to no revelation" is because of the desecration of the state of confusion. Cultivating the correct nature within a state of confusion is the achievement of the sage.

“蒙”者，有蔽於物而已，其中固自有正也。蔽雖甚，終不能沒其正，將戰於內以求自達，因其欲達而一發之，迎其正心，彼將沛然而自得焉。苟不待其欲達而強發之，一發不達，以至於再三，雖有得，非其正矣。故曰：“匪我求童蒙，童蒙求我。”彼將內患其蔽，即我而求達，我何為求之？

The concept of "Meng" simply refers to being obscured by external things; within him there is originally a pure and upright nature. No matter how thick the obscuration, it cannot ultimately suppress that inherent purity. That purity will struggle within him, striving to emerge. If we guide him at the moment he begins to understand, leading him with his innate upright heart, he will naturally become enlightened and gain understanding on his own. If we do not wait for him to have an insight and instead forcefully explain, even if he eventually understands something, it will not be his original pure nature. Therefore, it is said, "It is not I who seeks the child of Meng, but the child of Meng who seeks me." He himself is troubled within by the obscuration and actively comes to me seeking clarity. Why then should I seek him?

夫患蔽不深，則求達不力；求達不力，則正心不勝；正心不勝，則我雖告之，彼無自入焉。故初筮告者，因其欲達而一發之也。“再三瀆，瀆則不告”者，發之不待其欲達，而至於再三也。“蒙，亨，以亨行”者，言其一通而不復塞也。夫能使之一通而不復塞者，豈非時其中之，欲達而一發之乎？故曰“時中”也。聖人之於“蒙”也，時其可發而發之，不可則置之，所以養其正心而待其自勝也，此聖人之功也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) When one is troubled but not deeply so, he seeks understanding without effort; seeking understanding without effort, the true heart cannot overcome the obstruction. If the true heart cannot overcome the obstruction, then even if I explain the principles to him, there will be no way for the principles to enter. Therefore, "Initial divination reveals" means to gently guide him when he is about to understand. "Repeatedly being disrespectful, disrespect leads to no revelation" means to explain without waiting for him to think through on his own, to keep explaining again and again. "Meng, is smooth, because smoothness allows passage" means that once the passage is opened, it will not be blocked again. What can make someone understand once and never be blocked again, is not it precisely hitting the right moment in his heart, and giving a gentle nudge when he is about to understand? Therefore it is called "the middle of the right time." The sage deals with the ignorant by recognizing the right moment to guide them; if the moment is not right, he waits first, in order to cultivate their true heart and let them overcome the obstruction by themselves—this is precisely the achievement of the sage.

《象》曰：山下出泉，“蒙”；君子以果行育德。“果行”者，求發也。“育德”者，不發以養正也。初六：發蒙，利用刑人，用說桎梏；以往，吝。《象》曰：“利用刑人”，以正法也。所以“發蒙”者，用於未發，既發則無用。既發而用者，瀆蒙也。“桎梏”者，用於未刑，既刑則說。既刑而不說者，瀆刑也。發蒙者慎其初，不可使至瀆。故於初云爾。

The Great Image says: Mountains below with spring water flowing out, that is "Meng" (Obstinacy); the gentleman takes this as a model, acting decisively and cultivating his virtue. What is meant by "guo xing" (decisive action) is to seek development; what is meant by "yu de" (cultivating virtue) is to temporarily refrain from development in order to nurture its correctness. The first line statement says: To enlighten the ignorant, it is appropriate to use punishment to correct people, and also appropriate to help people remove their shackles; if this is continued without change, there will be regret. The Small Image says: "Using punishment" is to correct the law. The means of enlightenment are used when he has not yet understood, but once he has understood, they are no longer needed; if they are continued after understanding, that is a desecration of the state of being ignorant. "Zhi gu" (shackles) are put on before formal punishment is applied, and once punishment is completed, they should be removed; if they are not removed after punishment, that is a desecration of punishment. Those who enlighten the ignorant must be cautious at the beginning, so as not to reach the point of desecration, hence the first line is said like this.

九二：包蒙，吉。納婦，吉。子克家。《象》曰：“子克家”，剛柔節也。童蒙，若無能為也。然而容之則足以為助，拒之則所喪多矣。明之不可以無蒙，猶子之不可以無婦，子而無婦，不能家矣。

The line statement for line two says: "To embrace ignorance is auspicious; to marry a wife is auspicious; the son can support the family." The small image commentary says: "The son can support the family," meaning that the proper balance between firmness and flexibility is achieved. A child who is still ignorant appears to be incapable of anything, but by embracing them, one can gain their support; by rejecting them, one incurs great loss. A wise person cannot be without someone who is ignorant, just as a son cannot be without a wife; without a wife, the son cannot support the family.

六三：勿用取女，見金夫，不有躬，無攸利。《象》曰：“勿用取女”，行不順也。王弼曰：“童蒙之時，陰求於陽，”“上不求三而三求於上，女先求男者也。女之為體，正行以待命者也，見剛夫而求之，故曰‘不有躬’也。施之於女，行不順”矣。

The line statement for the third line says: Do not marry this woman, for she cannot maintain herself when she sees a wealthy man; there is no benefit. The Small Image Commentary says: "Do not take this woman" because her conduct is not in accordance with the proper way. Wang Bi explains: In the time of childlike innocence, the yin should seek the yang. Now, the top nine does not seek the third line, but instead the third line seeks the top nine. This becomes the woman seeking the man first. A woman's proper conduct is to be upright and self-restrained, waiting for the man to come to her. When she sees a strong man and goes to seek him, it is said "not having a proper self." Applying this behavior to a woman is not in accordance with the proper way.

六四：困蒙，吝。《象》曰：“困蒙”之吝，獨遠實也。實，陽也。六五：童蒙，吉。《象》曰：“童蒙”之吉，順以巽也。六五之位尊矣，恐其不安於童蒙之分，而自強於明，故教之曰：“童蒙，吉”。

The line statement of the fourth line says: Being trapped in confusion, there is regret. The Small Image Commentary says: "Being trapped in confusion" leads to regret because it is farthest from "substance." "Substance" refers to the yang lines. The line statement of the fifth line says: Being like a child in confusion, it is auspicious. The Image Commentary says: "Being like a child in confusion" is auspicious because it is gentle and humble. The fifth line is already in a very honorable position, so it is afraid that it will not be content with its role as a child in confusion and will insist on showing off its cleverness. Therefore, it specifically tells it: To remain in the state of a child's confusion is auspicious.

上九：擊蒙，不利為寇，利禦寇。《象》曰：利用“禦寇”，上下順也。以剛自高，而下臨弱，故至於用擊也。發蒙不得其道，而至於用擊，過矣。故有以戒之。王弼曰：“為之捍禦，則物咸附之。若欲取之，則物咸叛矣。”

The line statement for the topmost yao says: Using force to deal with confusion is not advisable; it is better to help others resist the strong. The Small Image Commentary says: It is appropriate to use it for 'resisting bandits' because both superior and inferior are in harmony. The topmost yao, being strong and occupying a high position, looks down upon the weak, so it resorts to striking. When enlightening confusion is not done properly, leading to the need for physical force, it becomes excessive, hence the line statement warns against it. Wang Bi explains: If one helps them resist external threats, the people will all come to rely on them; but if one seeks to seize from them, the people will all turn against them.

坎上，乾下。“需”：有孚，光亨，貞吉。利涉大川。《彖》曰：需，須也。險在前也。剛健而不陷，其義不困窮矣。“需，有孚，光亨，貞吉”，位乎天位，以正中也。謂九五也。“乾”之慾進，凡為“坎”者皆不樂也，是故四與之抗，傷而後避；上六知不可抗，而敬以求免，夫敬以求免，猶有疑也。物之不相疑者，亦不以敬相攝矣，至於五則不然，知“乾”之不吾害，知己之足以御之，是以內之而不疑。故曰“有孚，光亨，貞吉”。“光”者，物之神也，蓋出於形器之表矣。故易凡言“光”、“光大”者，皆其見遠知大者也；其言“未光”、“未光大”者，則隘且陋矣。

The hexagram "Need" has the upper trigram Kan (Water) and the lower trigram Qian (Heaven). The hexagram statement says: "Need" means to wait, with sincerity in heart, bright and smooth, upholding the right path brings good fortune, and is favorable for crossing a great river. The Commentary on the Judgment says: "Need" is waiting. Obstacles are ahead, but being strong and upright does not lead to falling, and from the perspective of principle, one will not be inpredicament. "Need, with sincerity, bright and smooth, upholding the right path brings good fortune" is because it occupies the heavenly position, being in the center and upright—this refers to the line nine five. The trigram Qian is eager to move forward, but all the lines of the trigram Kan are reluctant: thus the line six four opposes it and is injured before retreating; the line upper six, knowing it cannot resist, uses respectful submission to avoid misfortune—yet using respectful submission to avoid misfortune shows that the mind still harbors doubt. Those who do not suspect each other do not need to use respectful submission to restrain the other. However, at nine five it is different: it knows that Qian will not harm itself, and also knows that it is capable of resisting it, so it accepts it without suspicion, hence saying "with sincerity, bright and smooth, upholding the right path brings good fortune." The term "bright" refers to the spiritual radiance of things, which has transcended the physical form and objects. Therefore, in the Zhou Changes, whenever it says "bright" or "bright and great," it refers to seeing far and understanding deeply; whenever it says "not bright" or "not bright and great," it refers to being narrow-minded and shallow.

利涉大川，往有功也。見險而不廢其進，斯有功矣。《象》曰：雲上於天，“需”；君子以飲食宴樂。“乾”之剛，為可畏也；“坎”之險，為不可易也。“乾”之於“坎”，遠之則無咎，近之則致寇。“坎”之於“乾”，敬之則吉，抗之則傷，二者皆莫能相懷也。惟得廣大樂易之君子，則可以兼懷而兩有之，故曰“飲食宴樂”。

"Beneficial to cross great rivers" means that going forward will be effective. Seeing obstacles does not lead to stopping forward, thus there is effectiveness. The Great Image says: clouds rising in the sky, which is "Need"; the gentleman takes this as a model, enjoying food and drink, and being at ease. The strength of Qian is formidable, and the danger of Kan is not to be lightly regarded. Qian facing Kan, if distant there is no fault, but if close it invites strong enemies; Kan facing Qian, if respectful it is auspicious, but if facing directly it causes injury—neither side can embrace the other. Only by obtaining a gentleman of broad mind and easy disposition can both sides be embraced and possessed, hence it is said "enjoying food and drink."

初九：需于郊，利用恆，無咎。《象》曰：“需于郊”，不犯難行也；“利用恆，無咎”，未失常也。尚遠於“坎”，故稱“郊”。處下不忘進者，“乾”之常也。遠之不惰，近之不躁，是為不“失常”也。

The line statement for the first line says: waiting in the outskirts, it is appropriate to maintain constancy and there will be no mistake. The small image commentary says: "waiting in the outskirts" means not taking action that involves danger; "using constancy is beneficial, without blame" means not losing the proper way. It is still far from the water, so it is called "outskirts." Being in a lower position yet not forgetting to advance, this is the consistent nature of Qian. When distant, not slackening; when near, not impetuous, this is called not losing the constant.

九二：需于沙。小有言，終吉。《象》曰：“需于沙”，衍在中也。雖“小有言”，以終吉也。“衍”，廣衍也。九三：需于泥，致寇至。《象》曰：“需于泥”，災在外也；自我“致寇”，敬慎不敗也。漸近則為“沙”，逼近則為“泥”。於“沙”則“有言”，於“泥”則“致寇”，“坎”之為害也如此。然於“有言”也，告之以“終吉”；於其“致寇”也，告之以“敬慎不敗”，則“乾”以見險而不廢其進為吉矣。

The line statement for nine in the second says: waiting on the sand, there is a little dispute, but in the end it is auspicious. The small image commentary says: 'waiting on the sand' indicates that the mind is broad and ample; although there is 'a little dispute,' in the end it is still auspicious. 'Yan' means broad and ample. The line statement for nine in the third says: waiting in the mud, strong enemies come. The image commentary says: 'waiting in the mud' indicates that misfortune is still outside; the strong enemies are brought about by oneself; as long as one is respectful and cautious, there will be no failure. Gradually approaching becomes 'sand,' pressing forward becomes 'mud'; on the sand there is only 'a little dispute,' but in the mud 'enemies arrive,' the harm of Kan is thus one layer after another. However, regarding 'a little dispute,' the line statement tells it 'in the end auspicious'; regarding 'enemies arrive,' the line statement tells it 'respectful and cautious, no failure'—this shows that Qian is auspicious by 'seeing obstacles but not stopping.'

六四：需于血，出自穴。《象》曰：“需于血”，順以聽也。“需于血”者，抗之而傷也；“出自穴”者，不勝而避也。九五：需于酒食，貞吉。《象》曰：“酒食貞吉”，以中正也。敵至而不忌，非有餘者不能。夫以酒食為需，去備以相待者，非二陰所能辦也，故九五以此待“乾”，“乾”必心服而為之用，此所以正而獲吉也。

The line statement of the fourth line says: waiting in blood, emerging from a cave. The small image commentary says: 'waiting in blood' means being gentle and obedient to others. 'Waiting in blood' refers to fighting and being wounded; 'emerging from a cave' refers to being unable to fight and retreating. The line statement of the fifth line says: waiting among wine and food, maintaining uprightness brings good fortune. The image commentary says: 'waiting among wine and food, uprightness brings good fortune' because it is in the center and upright. When enemies are close but there is no suspicion, it is not something that those with insufficient strength can do. Setting out wine and food to wait, removing defenses to welcome, this is something that the fourth line and the top line, the two yin lines, cannot do; therefore, the fifth line uses this attitude towards Qian. Qian will certainly be convinced and serve it, which is why it is upright and brings good fortune.

上六：入于穴。有不速之客三人來，敬之，終吉。《象》曰：不速之客來，“敬之終吉”，雖不當位，未大失也。“乾”已克四而達於五矣，其勢不可復抗，故入穴以自固。謂之“不速之客”者，明非所願也。以不願之意而固守以待之，可得為安乎？其所以得免於咎者，特以“敬之”而已。故不如五之當位，而猶愈於四之大失也。

The line statement for the top six says: Retreat into the cave. Three uninvited guests arrive, and with respect, they will eventually bring good fortune. The small image commentary says: Uninvited guests arrive, 'respect them and it will end in good fortune,' although the position is not appropriate, there is no great loss. The trigram Qian has already broken through the fourth line and reached the fifth line, and the situation is no longer able to resist, so the top six retreats into the cave to defend itself. They are called 'uninvited guests,' precisely indicating that these three yang lines are not ones they wished to meet. They are unwilling in heart, yet they remain waiting for them to come, can this be considered secure? It is only because of 'respecting them' that it avoids disaster. Therefore, although it is not as appropriate as the fifth line, it is still better than the fourth line's great harm.

乾上，坎下。“訟”：有孚，窒，惕，中吉；終凶。利見大人，不利涉大川。《彖》曰：“訟”，上剛下險，險而健，訟。“訟，有孚，窒，惕，中吉”，剛來而得中也。“終凶”，訟不可成也。初六信於九四，六三信於上九，而九二塞之，故曰：“有孚，窒。”而九四、上九亦不能置而不爭，此“訟”之所以作也。故曰：“上剛下險，險而健，訟。”九二知懼，則猶可以免，故曰：“惕，中吉。”“剛來而得中也”，言其來則息“訟”而歸矣，終之則凶。“利見大人”，尚中正也。謂九五也。“不利涉大川”，入于淵也。夫使川為淵者，“訟”之過也。天下之難，未有不起於爭，今又欲以爭濟之，是使相激為深而已。

The hexagram "Strife" has the upper trigram Qian (Heaven) and the lower trigram Kan (Water). The hexagram statement says: "Strife," with sincerity in the heart but blocked, being cautious, stopping in the middle is auspicious, but going to the end is ominous. It is favorable to meet a great person, but not favorable to cross a great river. The commentary on the judgment says: "Strife," with the upper part being strong and the lower part dangerous, both dangerous and vigorous, hence strife. "Strife, with sincerity, blocked, cautious, middle auspiciousness" is because the strong line comes down and occupies the middle position. "Ending in misfortune" means that lawsuits should not be pursued to the end. Initially, the line six at the beginning was originally in sincere trust with the line nine in the fourth, and the line six in the third was originally in sincere trust with the line nine at the top, but the line nine in the second blocked them, hence "with sincerity, blocked." The line nine in the fourth and the line nine at the top also refuse to give up the dispute, which is the reason for the occurrence of strife, hence "upper strength and lower danger, dangerous and vigorous, hence strife." If the line nine in the second understands fear, it can escape, hence "cautious, middle auspiciousness." "Strong line coming down and occupying the middle" means that when the line nine in the second returns to its original position, the lawsuit will subside and each party will disperse; if it continues to the end, it will be ominous. "Favorable to meet a great person" refers to the line nine in the fifth, which upholds the virtue of being upright and correct. "Not favorable to cross a great river" means it will fall into a deep abyss. The river, which could be crossed on foot, becomes a deep abyss precisely because of litigation. All calamities in the world begin with contention; now wanting to cross the river by contention will only cause mutual agitation, making the water even deeper.

《象》曰：天與水違行，“訟”，君子以作事謀始。王弼曰：“‘聽訟，吾猶人也；必也使無訟乎？’夫無訟，在於謀始。”“契之不明，訟之所以生也，”“故有德司契，”而“訟”自息矣。初六：不永所事，小有言，終吉。九二處二陰之間，欲兼有之，初不予而強爭焉。初六有應於四，不永事二而之四以為從；強求之二，不若從有應之四也。二雖“有言”，而其辨則明，故“終吉”。《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。若事二，則相從於訟無已也。

The Great Image says: Heaven moves westward, water flows eastward, and the two move in opposite directions, which is called "strife"; the gentleman takes this as a model, and starts to plan things clearly from the beginning. Wang Bi cites Confucius' words to explain: "Judging lawsuits, I am not different from others; if I must say there is something different, it is that lawsuits should not happen at all." To avoid lawsuits, the key is to plan well from the beginning. Unclear contracts are the root of lawsuits; therefore, the virtuous person only keeps the contract's copy and does not insist on collecting payment, and lawsuits naturally subside. The line statement for the first line says: not prolonging the matter, a little verbal dispute, ultimately brings good fortune. The second line is between two yin lines, wanting to take both for itself, but the first line does not give it, so it forcefully competes. The first line originally corresponds with the fourth line, so it does not serve the second line for long, but turns to follow the fourth line instead; it is better to follow the one it corresponds with rather than be forced by the second line. Although the second line "has words," the first line clearly explains the reasoning, so "it ends in good fortune." The Small Image says: "Not prolonging the matter" means lawsuits should not be extended; although "there is a little verbal dispute," its defense is clear. If it truly served the second line, it would have to continue the dispute endlessly.

九二：不克訟，歸。而逋其邑人三百戶，無眚。《象》曰：“不克訟，歸。”“逋”，竄也。自下訟上，患至掇也。初六、六三，本非九二之所當有也。二以其近而強有之，以為邑人力征而心不服我，克則來，不克遂往，以我卜也。故九二“不克訟”而歸。則初六、六三皆棄而違之。失眾知懼，猶可少安，故“無眚”。“眚”，災也。其曰“逋其邑人三百戶”者，猶曰亡其邑人三百戶云耳。

The line statement for the second line says: "In a lawsuit, he cannot win, so he flees back, and even the three hundred households of his territory scatter away, resulting in no misfortune." The small image commentary says: "Not winning the lawsuit, returning," "fleeing" means escaping; when someone from a lower position sues someone from a higher position, the calamity is something he brings upon himself. Initially, the first line and the third line were not meant to be possessed by the second line. The second line, relying on its proximity, forcefully takes them and uses them as his people to fight, but these people do not accept him. When he wins, they follow him; when he loses, they flee. They bet on his success or failure. Therefore, the second line "does not win the lawsuit" and flees back, and the first line and the third line both abandon and leave him. Losing the people yet knowing fear, he can still be somewhat secure, hence it is said "no misfortune" — "misfortune" refers to calamity. What is meant by "fleeing his three hundred households" is simply losing his own three hundred households.

六三：食舊德，貞厲，終吉。或從王事，無成。《象》曰：“食舊德”，從上吉也。六三與上九為應，二與四欲得之，而強施德焉。夫六三之應於上九者，天命之所當有也，非為其有德於我也，雖二與四之德不能奪之矣。是以“食舊德”，以從其配，“食”者，食而忘之、不報之謂也，猶若食言云耳。與二陽近而不報其德，故厲而後吉。“或從王事，無成”者，有討於其舊，從之可也；成之，過矣。

The line statement for the sixth line says: Enjoying the old virtue, maintaining correctness while being aware of danger, ultimately leads to good fortune. Or, one may participate in the affairs of the sovereign without claiming the credit. The small image commentary says: 'Enjoying the old virtue' means it is fortunate to follow the superior. The sixth line and the top nine line were originally a corresponding pair. The nine in the second line and the nine in the fourth line both wanted to gain its favor, so they forcedly bestowed virtue upon it. However, the sixth line and the top nine line correspond naturally, which is the way of heaven and destiny, not because someone has done it a favor. Therefore, even though the nine in the second and the nine in the fourth lines bestowed virtue upon it, they could not take away this pairing. Thus it 'enjoys the old virtue' and follows its destined partner. The term 'enjoy' means to consume and forget, not to repay, just like the term 'break a promise' (食言). It is close to the two yang lines, the nine in the second and the nine in the fourth, but does not repay their virtue, so it first faces danger and then attains good fortune. 'Or follow the sovereign's affairs, without claiming success' means if there is an undertaking to attack old enemies above, participating is acceptable; but claiming the credit for success would be excessive.

九四：不克訟，復即命，渝，安貞吉。《象》曰：“復即命，渝”，安貞不失也。九四命之所當得者，初六而已。近於三而強求之，故亦“不克訟”。然而有初之應，退而就其命之所當得者，自改而安於貞，則猶可以不失其有也。九五：訟，元吉。《象》曰：“訟，元吉”，以中正也。處中得位而無私於應，故訟者莫不取曲直焉。此所以為“元吉”也。

The line statement for the fourth line says: litigation is not successful, returning to one's proper position, changing attitude, and being content with uprightness brings good fortune. The small image commentary says: "Returning to one's destiny, changing," meaning being content with uprightness without losing what is due. The fourth line, according to its position, should receive only the first line. It goes after the sixth line because it is close to it, so it also fails in litigation. However, it still corresponds with the first line. If it returns to its proper position and takes what is due, changing its attitude and being content with uprightness, it can still retain what is rightfully its own. The line statement for the fifth line says: litigation, great good fortune. The image commentary says: "Litigation, original good fortune," because it is in the center and upright. It is in the central position and in the right place, and it has no private feelings toward the corresponding line. Therefore, those involved in litigation will come to it to judge right and wrong, which is why it is "original good fortune."

上九：或錫之鞶帶，終朝三褫之。《象》曰：以訟受服，亦不足敬也。六三，上九之配也。二與四嘗有之矣，“不克訟”而歸於上九。上九之得之也，譬之鞶帶，奪諸其人之身而已，服之於人情有赧焉，故終朝三褫之。既服之矣，則又褫之，愧而不安之甚也。二與四，訟不勝者也，然且終無眚與吉也；上九，訟而勝者也，然且有三褫之辱，何也？曰：此止訟之道也。夫使勝者自多其勝以誇其能，不勝者自恥其不勝以遂其惡，則訟之禍，吾不知其所止矣。故勝者褫服，不勝者安貞無眚，止訟之道也。

The line statement for the top nine says: Perhaps he is given a wide sash, but in the morning he is stripped of it three times. The small image commentary says: Clothes obtained through litigation are not worthy of respect. The six in the third was originally the spouse destined for the top nine, and both the nine in the second and the nine in the fourth had once possessed it. Later, because they were unable to win the case, it came into the possession of the top nine. When the top nine obtained it, it was like obtaining a wide sash, which was merely taken from others. Wearing it would be a matter of shame, hence he was stripped of it three times in the morning. Having worn it and then being stripped of it shows the extreme sense of shame. The nine in the second and the nine in the fourth lost the case, yet they ended up without blame and gained good fortune; the top nine won the case, yet suffered three times being stripped of his clothes. Why is this so? The answer is: This is the way to stop litigation. If the winner boasts of his victory and shows off his ability, and the loser feels ashamed of his defeat and becomes even more resentful, then the harm caused by litigation would be unknown where it would end. Therefore, making the winner be stripped of his clothes and letting the loser remain upright without blame is the way to stop litigation.

坤上，坎下。“師”，貞丈人吉，無咎。丈人，《詩》所謂“老成人”也。夫能以眾正有功而無後患者，其惟丈人乎？故《彖》曰：“吉，”又何咎矣！《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！用師，猶以藥石治病，故曰“毒天下”。

The hexagram "Military Campaign" has the upper trigram as坤 (Earth) and the lower trigram as坎 (Water). The hexagram statement says: "Military Campaign," is led by an experienced and steady elder, who maintains correctness and thus brings good fortune, without any mistakes. The term "丈人" refers to the "old and wise person" mentioned in the "Great Odes" of the "Book of Poetry." Those who can lead people along the right path, achieve great military success, and leave no lasting harm, are probably only such elders. Therefore, the "Commentary on the Judgment" says "good fortune," where could there be any mistake! The "Commentary on the Judgment" says: "Military Campaign" means the multitude; "贞" means uprightness. Being able to lead the multitude along the upright path, one can rule the world. Nine in the Second is strong and upright, positioned in the center, and corresponds with Six in the Fifth. Moving through perilous situations yet remaining gentle and yielding, using this method to administer a strong remedy to the world, the people still follow him, thus bringing good fortune, where could there be any mistake! Warfare is like using medicinal herbs to treat illness, hence it is said "toxic to the world."

《象》曰：地中有水，“師”；君子以容民畜眾。兵不可一日無，然不可觀也。祭公謀父曰：“先王耀德而不觀兵。”夫兵戢而時動，動則威；觀則玩，玩則無震，故“地中有水，師”，言兵當如水，行於地中，而人不可知也。

The Great Image Commentary says: Within the earth there is water, which is called "military force"; the gentleman takes this as a model, embracing the people and nurturing the masses. The army must never be absent for a single day, but it must not be displayed ostentatiously. The Duke Zhi of the Zhou dynasty once said: "The former kings displayed virtue but did not show off military strength." Weapons should be stored away, and only used when the time comes; once they are used, they have a deterrent effect. If they are constantly displayed, people become accustomed to them, and once accustomed, they no longer have the power to intimidate. Therefore, "water within the earth, military force" means that the use of military force should be like water flowing underground, unseen and unpredictable in depth.

初六：師出以律。否，臧凶。《象》曰：“師出以律”，失律凶也。師出不可不“以律”也，否則雖臧亦凶。夫“以律”者，正勝也；不“以律”者，奇勝也。能以奇勝，可謂臧矣，然其利近，其禍遠；其獲小，其喪大。師休之日乃見之矣，故曰“凶”。

The line statement for the first line (initial line) says: When going to war, one must follow military discipline and regulations. Otherwise, even if the battle is well-fought, it will result in misfortune. The small image commentary says: "When going to war, one must follow the law," meaning that losing military discipline leads to misfortune. Going to war without following the law will result in misfortune, even if one wins or fights well. To win by following the law means to win through righteousness; to win without following the law means to win through clever strategies. Being able to win through clever strategies can be considered as a well-fought battle; however, its benefits are immediate while its harms are long-term; its gains are small while its losses are great. When the war ends and the army returns home, the consequences will become clear, hence it is said "misfortune."

九二：在師中，吉，無咎。王三錫命。夫師出不先得主於中，雖有功，患隨之矣。九二有應於五，是以“吉”而無復有咎。《象》曰：“在師中，吉”，承天寵也；“王三錫命”，懷萬邦也。賞有功而萬邦懷之，則其所賞皆以正勝者也。

The line statement for line two says: Being in the army and occupying the central position is auspicious and without fault; the king bestows three commendations. When leading troops on a campaign, if one has not previously gained the trust of the sovereign in court, even if one achieves success, misfortune will follow. Line two corresponds with line five, so it is "auspicious" and there will be no further faults. The Small Image Commentary says: "Being in the army, auspicious," indicates receiving the grace of the sovereign as if from heaven; "the king bestows three commendations," is to pacify all the states. Bestowing rewards upon those who have achieved success brings the hearts of all the states, showing that those rewarded are those who have won by righteous military strength.

六三：師或輿尸，凶。《象》曰：“師或輿尸”，大無功也。九二體剛而居柔。體剛則威，居柔則順，是以無專權之疑，而有錫命之寵。六三體柔而居剛，體柔則威不足，居剛則勢可疑，以是不得專其師而為，或者之眾主之也，故“凶”而“無功”。六四：師左次，無咎。《象》曰：“左次無咎”，未失常也。王弼曰：“得位而無應，無應則不可以行，得位則可以處，故‘左次無咎’。”行師之法，欲左皆高，故左次。

The line statement for the third line says: The army may return by carriage with corpses, which is ominous. The Small Image Commentary says: "The army may return by carriage with corpses" indicates great lack of military achievement. The second line, being strong in nature but occupying a flexible position: being strong in nature brings authority, but occupying a flexible position shows obedience, thus not inviting suspicion of overstepping, but instead receiving the favor of the sovereign's command. The third line, being weak in nature but occupying a strong position: being weak in nature lacks authority, and occupying a strong position creates suspicion, so it cannot lead the army alone, and must rely on others, hence "ominous" and "without achievement." The line statement for the fourth line says: The army retreating to the left does not result in blame. The Image Commentary says: "Retreating to the left without blame" indicates not losing the established method. Wang Bi explains: It has the correct position but lacks a corresponding line; lacking a corresponding line means it cannot advance, but having the correct position allows for holding ground, hence "retreating to the left without blame." The rules of military movement require the left side to be high ground, so retreating to the left is appropriate.

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。夫以陰柔為師之主，不患其好勝而輕敵也，患其弱而多疑爾，故告之曰：禽暴汝田，執之有辭矣，何咎之有？既使長子帥師，又使弟子與眾主之，此多疑之故也。臣待命而行，可謂正矣，然將在軍則不可，故曰“貞凶”。

The line statement of the fifth line says: wild animals have come into the fields and destroyed the crops; it is appropriate to capture them, and if there is a just cause for going to war, there will be no fault. Let the mature and steady person lead the army; if you also send the young to follow, you may end up returning with corpses, and even if you follow the established rules, it will be dangerous. The small image commentary says: "The eldest son leads the army," because he acts in accordance with the middle path; "the younger son brings back corpses," because the people are not properly chosen. A person of yin and weakness as the commander of an army does not need to be worried about his arrogance and overconfidence, but rather about his weakness and suspicion. Therefore, tell him: wild animals have destroyed your fields, so capturing them gives you a just cause; what fault could there be? Since you have already sent the eldest son to lead the army, and also sent the younger son to share in command with the people, this is exactly the result of suspicion. The ministers waiting for orders before acting can be said to be following the correct path; but the general in the army cannot wait for orders for everything, so it is said "贞凶" (steadfastness brings danger).

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。夫師始終之際，聖人之所甚重也。師出則嚴其律，師休則正其功，小人無自入焉。小人之所由入者，常自不以律始，惟不以律，然後能以奇勝。夫能以奇勝者，其人豈可與居安哉！師休之日，將錄其一勝之功而以為諸侯、大夫，則亂自是始矣。聖人之師，其始不求苟勝，故其終可以“正功”，曰：是君子之功邪？小人之功邪？

The line statement for the sixth line at the top says: The Son of Heaven issues an edict, bestows fiefs upon feudal lords, and appoints officials; common people should not be employed. The small image commentary says: "The great sovereign has issued a command" is to determine military merit; "common people should not be used" is because employing them will surely bring disorder to the state. The beginning and the end of military campaigns are matters of utmost importance to the sage: when going out to war, military discipline must be strict; when returning, military merit must be properly assessed. Thus, common people have no opportunity to take advantage. The way common people take advantage often starts with "not following the law"; precisely because they do not abide by military discipline, they can achieve victory through cunning strategies. But how can one share peace and prosperity with someone who relies on cunning strategies? On the day of returning from a campaign, if one's accidental victory is recorded and he is made a feudal lord or official, disorder begins from there. The sage's army does not seekby chance victory from the beginning, so at the end they can "correct the merit," and dare to ask: is this the merit of the gentleman or the common person?

坎上，坤下。“比”：吉。原筮，元永貞，無咎。不寧方來，後夫凶。《彖》曰：比，吉也。比，輔也。下順從也。“原筮，元永貞，無咎”，以剛中也。“比：吉”，“比”未有不吉者也。然而比非其人，今雖吉，後必有咎。故曰“原筮”。筮所從也，“原”，再也。再筮，慎之至也。“元”，始也，始既已從之矣，後雖欲變，其可得乎？故曰“元永貞”。始既已從之，則終身為之貞；知將終身貞之，故再筮而後從。孰為可從者？非五歟？故曰“以剛中也”。

The "Compare" hexagram has the upper trigram Kan (Water) and the lower trigram Kun (Earth). The hexagram statement says: "Compare," which is吉利. If you repeatedly consult the oracle and always find the same correct path, there will be no fault. Unstable states come to submit, but those who come too late will meet misfortune. The Commentary on the Judgment says: "Compare" is吉利 because "compare" means to assist. The people below are gentle and follow. "Original divination, beginning, enduring, and sincerity, no fault" is because the nine fifth line is strong and in the center. "Compare:吉利" means that attaching oneself is inherently吉利, but attaching to the wrong person may be吉利 now but bring disaster later. Therefore, "original divination" means consulting again to determine who to follow. "Original" means again. Divining twice shows extreme caution. "Begin" refers to the beginning; once you have started following, can you change later? Therefore, "begin, enduring, sincerity." Once you have started following, you must remain loyal throughout your life. Because you know you must remain loyal, you consult twice before following. Then who is the one to follow? It is not the nine fifth line. Therefore, it says "because it is strong and in the center."

不寧方來，上下應也。不寧方來，謂五陰也。五陰不能自安，而求安於五。後夫凶，其道窮也。窮而後求比，其誰親之？《象》曰：地上有水，“比”。先王以建萬國，親諸侯。初六：有孚，比之，無咎。有孚盈缶，終來有他，吉。五陰皆求比於五。初六最處於其下，而上無應，急於比者也。夫急於求人者，必盡其誠，故莫如初六之有信也。五以其急於求人也而忽之，則來者懈矣。故必“比之”，然後“無咎”。是有信者，其初甚微且約也，其小盈缶而已；然而因是可以致來者，故曰“終來有他，吉”。《象》曰：比之初六，“有他吉”也。言致“他”者，初六之功也。

"The coming of others is not in peace," refers to the mutual response between the upper and lower parts. "The coming of others is not in peace" refers to the five yin lines. The five yin lines cannot settle themselves, so they have to go to nine five to seek stability. "The one who comes later is凶" means his path has reached its end; when there is no way out, he comes to seek attachment, who would be willing to be close to him? The Great Image says: water on the earth is "ratio"; the former kings took this as a model, to enfeoff myriad states and be close to the feudal lords. The line statement of the initial six says: with sincere heart to be close, there is no fault; with full sincerity, a jar is filled, eventually it can attract others, which is auspicious. The five yin lines all want to be close to nine five. The initial six is at the very bottom, and there is no corresponding line above, so it is the most eager to be close. Those who are eager to seek help must certainly offer their full sincerity, so in terms of sincerity, none can surpass the initial six. If nine five treats it with contempt because it is eager to seek help, then later people will also become slack; therefore nine five must turn back to be close to it, then there will be no fault. This sincerity at first is very small and simple, only filling a jar; yet relying on it, more people can be attracted, so it says "finally others come, auspicious." The Small Image says: the initial six of the ratio hexagram is "there is auspiciousness from others." This means being able to attract "others" is precisely the merit of the initial six.

六二：比之自內，貞吉。《象》曰：“比之自內”，不自失也。以應為比，故自內於二，可謂“貞吉”、“不自失”者；於五，則陋矣。六三：比之匪人。《象》曰：“比之匪人”，不亦傷乎？近者皆陰，而遠無應，故曰“匪人”。六四：外比之，貞吉。《象》曰：“外比”於賢，以從上也。“上”，謂五也。非應而比，故曰“外比”。

The line statement for the second line says: To approach from within, to maintain uprightness brings good fortune. The small image commentary says: "Approaching from within" means not losing oneself. The second line approaches by being in correspondence with the fifth line, so it is said "from within." From the perspective of the second line, it can be said "upright good fortune" and "not losing oneself"; but from the perspective of the fifth line, approaching only one corresponding line makes the pattern narrow. The line statement for the third line says: Approaching the wrong person. The small image commentary says: "Approaching the wrong person," how pitiful! The third line is surrounded by yin lines on both sides and has no corresponding line in the distance, so it is said "wrong person." The line statement for the fourth line says: To approach from outside, to maintain uprightness brings good fortune. The small image commentary says: Approaching the virtuous from outside is to follow the superior. The "superior" refers to the fifth line. The fourth line does not correspond with the fifth line but still approaches it, so it is called "external approach."

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。王弼曰：“為比之主而應在二，‘顯比’者也。比而顯之，則所親者狹矣。夫無私於物，惟賢是與，則去之與來，皆無失也。三驅之禮，禽逆來趨己則舍之，背己而走則射之，愛於來而惡於去也，故其所施，常‘失前禽’也。以‘顯比’而居王位，用三驅之道者也。故曰‘王用三驅，失前禽’也。用其中正，征討有常。伐不加邑，動必討叛，邑人無虞，故不誡也。”“此可以為上之使，非為上之道”也。上六：比之無首，凶。《象》曰：“比之無首”，無所終也。“無首”，猶言無素也。窮而後比，是無素也。

The fifth line statement says: Clearly and openly attaching. The king uses a hunting method of driving from three sides, letting the game that runs toward him be released, and not needing to be on guard even within his own territory, which is auspicious. The Small Image Commentary says: "Clearly attaching" is auspicious because it is in the central position; abandoning the game that comes directly and only taking the one that runs away, is "losing the game that comes first"; "the people of the territory are not on guard," is the ruler's driving that follows the middle way. Wang Bi explains: Being the main of the ratio卦 and the one that corresponds is only the second line, which is "clearly attaching." Attaching and making it clear, the scope of what is attached is narrow. Having no private feelings toward all things, only attaching to the virtuous, then whoever leaves or comes, is not a loss. The three driving hunting method is like this: releasing the game that runs toward you, shooting at the one that runs away from you, liking what comes and disliking what goes, thus implementing this method, always "losing the game that comes first." Using the attitude of "clearly attaching" in the position of the king, it is exactly the method of three driving, so it says "the king uses three driving, losing the game that comes first." Using his middle and upright way, the military campaign has regularity: not attacking his own territory, any action must be against rebellion, the people in the territory have nothing to worry about, so there is no need for vigilance. However, this can only be a method for the superior to lead people, but is not the proper way for the superior. The sixth line statement says: Attaching without a beginning, ominous. The Small Image Commentary says: "Attaching without a beginning" will not have a good ending. What is meant by "without a beginning" is equivalent to having no previous relationship. Coming to attach only when there is no way out, that is having no previous relationship.

巽上，乾下。“小畜”，亨。密雲不雨，自我西郊。《彖》曰：小畜，柔得位而上下應之，曰“小畜”。謂六四也。六四之謂小矣，五陽皆為六四之所畜，是以大而畜於小也。健而巽，剛中而志行，乃亨。未畜而亨，則“巽”之所以畜“乾”者，順之而已。“密雲不雨”，尚往也；“自我西郊”，施未行也。

The hexagram "Xiao Xu" has the upper trigram Xun (Wind) and the lower trigram Qian (Heaven). The hexagram statement says: "Xiao Xu," meaning small restraint, is smooth and unimpeded. Thick clouds gather but do not rain; the clouds rise from my western suburbs. The commentary on the judgment says: "Xiao Xu" refers to the yao of yin nature occupying the correct position, with the five yang yao above and below all responding to it. Therefore it is called "small restraint," referring to the sixth line in the fourth position. The sixth line in the fourth position is the "small." The five yang yao are restrained by the sixth line in the fourth position, so the great is restrained by the small. "Strong and vigorous yet humble and yielding, the yang yao in the center has its aspirations fulfilled, thus achieving smoothness." Before being restrained, it is already smooth, indicating that Xun restrains Qian by following it. "Thick clouds without rain" means it is still moving forward; "from my western suburbs" means the giving is not yet fully implemented.

“乾”之為物，難乎其畜之者也。畜之非其人，則“乾”不為之用。雖不為之用而眷眷焉，不決去之，卒受其病者，“小畜”是也。故曰“密雲不雨，自我西郊”。夫陽施於陰則為雨；“乾”非不知“巽”之不足以任吾施也，然其為物也，健而急於用，故進而嘗試焉，既已為“密雲”矣。能為“密雲”而不能為“雨”，豈真不能哉？不欲雨也。雨者，“乾”之有為之功也，不可以輕用，用之於非其人，則喪其所以為“乾”矣。

The trigram Qian represents something that is difficult to control or restrain. If the person who tries to control it is not the right one, Qian will not be willing to serve him. Although unwilling to serve, it still clings on, unwilling to leave decisively, and eventually suffers great losses, which is the hexagram "Xiao Xu" (Small Accumulation). Therefore, it is said, "Dense clouds do not rain, from the western suburb." Yang gives itself to Yin, thus becoming rain; Qian is not unaware that Xun is unable to bear such a generous giving, yet its nature is strong and eager to act, so it still tries to move forward, thus forming "dense clouds." Although dense clouds have formed, rain does not come, is it really unable to rain? No, it is unwilling to rain. Rain is the achievement of Qian's action, and it should not be used lightly. If used in the wrong way, it loses the fundamental nature of being Qian.

“乾”知“巽”之不足以任吾施也，是以遲疑而重發之。欲之於“巽”而未決，故次於我之“西郊”。君子是以知“乾”之終病也，既以為雲矣，則是欲雨之道也，能終“不雨”乎？既已次於郊矣，則是欲往之勢也，能終不往乎？雲而不雨，將安歸哉！故卦以為“不雨”，而爻不免於雨者，勢也。君子之於非其人也，望而去之，況與之為雲乎？既已為雲矣，又可反乎？“乾”知“巽”之不足與雨矣，而猶往從之，故曰“密雲不雨，尚往也”。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Qian knows clearly that Xun cannot bear the responsibility of this giving, so it hesitates repeatedly, viewing this step very seriously. It wants to go to Xun but cannot make up its mind, so it temporarily stays in my "Western Suburb." The gentleman thus sees that Qian will ultimately suffer a loss: since it has already formed clouds, it naturally follows the path of rain, how can it remain "without rain" forever? Since it has already stayed in the suburbs, it naturally follows the momentum of going forward, how can it remain not going? Forming clouds yet not raining, where can this cloud find its resting place? Therefore, from the whole hexagram it is said to be "without rain," but in the lines it ultimately cannot avoid raining; this is the inevitable trend. The gentleman, when encountering someone who is not suitable, should avoid them even from a distance, let alone joining them in forming clouds? Having already formed clouds, can it turn back? Qian knows clearly that Xun is not worthy of sharing the rain with it, yet still goes there, hence it is said, "Dense clouds without rain, still going forward."

《象》曰：風行天上，“小畜”；君子以懿文德。夫畜已而非其人，則君子不可以有為，獨可以雍容講道，如子夏之在魏，子思之在魯可也。初九：復自道，何其咎？吉。《象》曰：“復自道”，其義吉也。九二：牽復，吉。《象》曰：“牽復”在中，亦不自失也。九三：輿說輹，夫妻反目。《象》曰：“夫妻反目”，不能正室也。

The Great Image says: Wind moving over heaven is called "small accumulation"; the gentleman takes this as a model, cultivating his virtue and literary achievements to perfection. If the person one is accumulating with is not suitable, the gentleman cannot achieve great success, but can only calmly discuss learning, like Zixia staying in the State of Wei and Zisi staying in Lu. The line statement of the first line says: Returning along one's original path, where could there be a mistake? It is auspicious. The Small Image says: "Returning along the path," from the perspective of principle, it is auspicious. The line statement of the second line says: Being drawn back together, it is auspicious. The Small Image says: "Being drawn back" while occupying the central position, one does not lose oneself. The line statement of the third line says: The rabbit beneath the chariot axle falls off, husband and wife turn against each other. The Small Image says: "Husband and wife turning against each other," indicates failure to properly manage one's household.

陽之畜“乾”也，厲而畜之。厲而畜之者，非以害之也，將盈其氣而作之爾。陰之畜乾也，順而畜之。順而畜之者，非以利之也，將即其安而縻之爾。故“大畜”將以用“乾”，而“小畜”將以制之。“乾”進而求用則可，進而受制則不可。故“大畜”之“乾”，以之“艮”為吉；“小畜”之“乾”，以之“巽”為凶。

Heavenly Stem comes and tames Qian by using strict methods. Using strict methods to tame Qian is not to harm it, but to fill its energy and stimulate it. Earthly Branch comes and tames Qian by using gentle methods. Using gentle methods to tame Qian is not to give it benefits, but to use its desire for ease to bind it. Therefore, the Great Accumulation hexagram uses Qian to be employed, while the Small Accumulation hexagram is about controlling Qian. Qian going forward to seek employment is acceptable, but going forward to surrender itself to be controlled is not. Therefore, in the Great Accumulation hexagram, Qian moving toward Gen is auspicious; in the Small Accumulation hexagram, Qian moving toward Xun is inauspicious.

“乾”之慾去於“巽”，必自其交之未深也，去之則易。初九“復自道，何其咎，吉”，進而嘗之，知其不可，反循故道而復其所，則無咎。九二交深於初九矣，故其復也，必自引而後脫，蓋已難矣，然猶可以不自失也。至於九三，其交益深而不可復，則脫輹而與之處，與之處可也，然“乾”終不能自革其健而與“巽”久處而無尤也，故終於“反目”。

Heaven wants to get away from Wind must do so when their relationship is not yet deep, for then it is easier to withdraw. "Returning to the path, how serious is the misfortune, auspicious," says the first line, meaning it tried to move forward but found it impossible, so it went back to its original position, thus avoiding blame. The second line has a closer relationship with Wind, so to return, it must pull itself back forcefully, which is very difficult, yet it can still maintain its own nature. By the third line, the relationship is even deeper, and it can no longer return. So it removes the rabbit from the axle and stays with Wind. Staying together is not necessarily bad, but Heaven cannot change its nature of being strong and vigorous. To stay with Wind for a long time without conflict is impossible, so it ends up in "mutual hostility."

六四：有孚，血去惕出，無咎。《象》曰：“有孚”“惕出”，上合志也。九五：有孚，攣如；富以其鄰。《象》曰：“有孚，攣如”，不獨富也。凡“巽”皆陰也。六四固陰矣，九五、上九，其質則陽，其志則陰也。以陰畜“乾”，“乾”知其不可也；易以質陽而志陰者畜“乾”，“乾”知其不可也難。何則？不知其志而見其類也。六四“有孚，血去惕出，無咎”，六四之所“孚”者，初九也。初九欲去之，六四欲畜而留之，陰陽不相能，故傷而去，懼而出也。以其傷且懼，是以知陰之畜“乾”，其欲害“乾”之意見於外也。如此，以其為害也淺。而“乾”去之速，故“無咎”。

The line statement for the fourth line says: "With sincerity in heart, the calamity of bloodshed is gone, fear is dispelled, and there is no blame." The small image commentary says: "With sincerity" and "fear dispelled" indicates harmony with the superior. The line statement for the fifth line says: "With sincerity in heart, connected and linked, using one's wealth to lead the neighbors." The image commentary says: "With sincerity, connected and linked" indicates unwillingness to be rich alone. All lines of the trigram Xun are yin. The fourth line is originally a yin line; the fifth line and the top line, although essentially yang, have a yin disposition. Using an obvious yin to restrain Qian is easily seen by Qian as inappropriate; but using a yang line with a yin disposition to restrain Qian, Qian finds it hard to see as inappropriate. Why? Because the disposition is not visible, only the similarity with oneself is seen. The fourth line says "With sincerity, the calamity of bloodshed is gone, fear is dispelled, and there is no blame." The fourth line's "sincerity" is directed toward the first line. The first line wants to leave, the fourth line wants to restrain and keep it, but yin and yang do not harmonize, so the first line is injured and leaves, fearing and thus coming out. Because it is injured and afraid, the intention to harm Qian is clearly visible. In this way, the harm caused is less; and since Qian withdraws quickly, there is no blame.

若夫九五之畜“乾”也，則不然。所“孚”者既已去我矣，我且挽援而留之，若中心誠好之。然此“乾”之所以眷眷而不悟，自引而後脫。二者皆欲畜“乾”而制之，顧力不能，是以六四與上“合志”，而九五以其富，附其鄰，併力以畜之。鄰，上九也。

As for the method of "nine in the fifth" holding onto the trigram Qian, it is not like that. The object it "believes in" has already left, yet it still reaches out to pull and try to retain it, appearing as if it genuinely likes it from the heart. Because of this, Qian is reluctant to let go, unable to let go, and must exert itself to pull back and finally break free. Both "nine in the fifth" and "nine at the top" want to hold onto Qian and control it, but their strength is insufficient. Therefore, "six in the fourth" and "nine at the top" "unite in purpose," while "nine in the fifth" uses its wealth to entice the neighbors, uniting their strength to hold onto Qian. Here, the term "neighbor" refers to "nine at the top."

上九：既雨既處；尚德載，婦貞厲。月幾望，君子征凶。《象》曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。“小畜”之世，宜“不雨”者也。九三之於上九，其勢不得不雨者，以“密雲”之不可反而舍上九，則無與雨也。既已與之雨，則為其人矣，可不為之處乎？“乾”非德不止，九五、上九，質陽而志陰，故能“尚德”以載“乾”。

The line statement of Upper Nine says: "It has rained and now it has stopped; upholding virtue and carrying it on, a woman keeping this will face danger and peril. The moon is nearly full, and a gentleman going out at this time will meet misfortune." The Small Image Commentary says: "It has rained and now it has stopped" indicates that virtue has accumulated to the point of being able to be carried; "A gentleman traveling meets misfortune" indicates that there is suspicion in his mind. In the world of "Small Accumulation," it should be "no rain" at all. But Nine Three faces Upper Nine, and in terms of situation, it cannot avoid this rain: because "dense clouds" have already formed, there is no turning back, and without Upper Nine there is no one with whom it can form rain. Since it has already rained with Upper Nine, it is now considered part of it, how can it not settle down and coexist with it? Qian does not meet "virtue" and will not stop; Nine Five and Upper Nine, though essentially yang, have a yin mind, so they can use the method of "upholding virtue" to carry Qian.

“尚德”者，非真有德之謂也，九五、上九知“乾”之難畜，故積德而共載之，此陽也，而謂之婦，明其實陰也。以上畜下，故“貞”。“乾”不心服，故“厲”。以陰勝陽，故“月幾望”。君子之徵，自其交之未合則無咎。既已與之雨矣，而去之，則彼疑我矣。疑則害之，故“凶”。

The concept of "valuing virtue" does not mean there is actual virtue, but rather that the Nine in the Fifth and the Nine at the Top understand that the Trigram Qian is difficult to contain. Therefore, they display an appearance of virtue to jointly bear it. These two lines were originally yang, but the line statements refer to them as "wife," clearly indicating their inner nature is yin. Using a superior position to contain a lower one, in terms of rank it is called "upright"; however, Qian does not accept this, hence "danger." Using yin to overpower yang, it is said "the moon is almost full." If a gentleman wishes to travel, he should leave before the relationship has become too close, thus avoiding mistakes; but if they have already shared a moment together, and he then withdraws, the other party will suspect him. Mutual suspicion leads to harm, hence "misfortune."