The Hexagram of Initiation

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寜。象曰：雲雷，屯，君子以經綸。

The lower trigram of Zhun is Zhen, and the upper trigram is Kan. The hexagram statement says: Zhun, beginning with primordial power, smooth and unimpeded, favorable for maintaining correctness; not suitable for going forward, favorable for enfeoffing feudal lords. The commentary on the judgment says: Zhun represents the initial meeting of strong and weak elements, leading to difficulties. In a dangerous situation, movement can result in great smoothness and maintaining correctness. Thunder and rain stir up, filling the space between heaven and earth; heaven and earth are in their initial creation, in a state of confusion and ignorance, at this time it is appropriate to enfeoff feudal lords, and one should not be complacent. The image commentary says: Clouds above and thunder below, this is the hexagram Zhun; the gentleman takes this as a model to establish the order of the world.

屯者何？草木之始生也，貫地而出，屯然其難也。象曰“君子以經綸”，經綸者何？猶云綱紀也。屯者，結之不解者也。結而不解則亂，亂而不緝則窮，是以君子設綱布紀，以緝其亂，解其結，然後物得其分，事得其序，治屯之道也。

What is "Zun"? It refers to the initial sprouting of grass and trees, breaking through the ground, struggling to emerge, and gathering together in a difficult situation. The "Great Image" says "the gentleman is to weave and arrange." What does "weave and arrange" mean? It is equivalent to establishing order and regulations. So "Zun" is a state of being entangled and unable to be resolved. If things are stuck and cannot be resolved, chaos ensues; if chaos is not organized, it leads to a dead end. Therefore, the gentleman establishes principles and sets up laws and regulations to sort out the chaos and resolve the entanglement, so that all things are in their proper places and all affairs are in order. This is the way to govern the difficulties of Zun.

初九：盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。屯初九盤桓者何？治屯之道不可遽也。利居貞者何？治之不正，愈以亂之也。利建侯者何？建侯所以治其綱也。治其綱，百目張，夫又何亂之不緝，何結之不解乎？此之謂經綸之道也。

The line statement of the first line says: lingering and hesitating, advantageous to reside in a proper place and maintain uprightness, advantageous for establishing feudal lords. The Small Image Commentary says: although lingering and hesitating, the mind's movement is proper; by placing a noble person in a humble position, he gains great popular support. Sima Guang explains the first line of the Zhun hexagram: What does "panhuan" mean? It means that governing a difficult situation should not be rushed. What does "li ju zhen" mean? It means that if governance is not carried out with uprightness, it will only make the situation more chaotic. What does "li jian hou" mean? It means that establishing feudal lords is precisely the method for establishing the main framework. Once the main framework is in place, the details will naturally unfold. Then what confusion cannot be resolved, what entanglements cannot be untangled? This is called the way of "jinglun."

六二：屯如邅如，乘馬班如，匪□婚媾，女子貞不字，十年乃字。象曰：六二之難，乘剛也；十年乃字，反常也。人臣之道，患不正也，患不一也。茍一而正，通可必也。十年之屯，猶一日也。

The line statement for the second line says: difficult and hesitating, riding a horse yet circling without advancing; the coming is not from a strong enemy, but from someone proposing marriage (the original text here is missing one character). The woman remains steadfast and refuses to marry, but after ten years she finally marries. The Small Image Commentary says: the difficulty of the second line is because it is overstepping a strong line; the delay of ten years in marriage is because an abnormal situation will eventually return to normal. Sima Guang explains: the principle for a minister is to fear not being upright and not being dedicated. If one is both dedicated and upright, success is certain. Thus, the difficulty of ten years will be as easy as a single day.

六三：即鹿無虞，惟入于林中，君子幾，不如舍，往吝。象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。六四：乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。九五：屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。上六：乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。

The line statement for the sixth line three says: pursuing a wild deer without a gamekeeper to guide the way, one will only charge blindly into the deep forest; a gentleman who acts according to opportunity would rather give up and not pursue, for forcing forward will lead to regret. The small image commentary says: pursuing a deer without a gamekeeper to guide the way is a single-minded pursuit of game; a gentleman gives it up because proceeding forward will surely lead to regret and hardship. The line statement for the sixth line four says: riding a horse and circling without advancing, going to seek a marriage alliance, proceeding is auspicious and there is no disadvantage. The small image commentary says: having a purpose and proceeding forward is wise. The line statement for the ninth line five says: accumulating grace and not giving it to the people below, small matters are auspicious when keeping to the right path, but great matters are ominous when keeping to the right path. The small image commentary says: accumulating grace without giving it out is because giving it out is not yet extensive enough. The line statement for the top sixth line says: riding a horse and circling without advancing, crying with tears like blood flowing continuously. The small image commentary says: crying with blood flowing continuously, how can such a situation last long?

坎下艮上。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 lower trigram of the Meng hexagram is Kan (Water), and the upper trigram is Gen (Mountain). The hexagram statement says: Meng, meaning confusion or ignorance, is smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who seeks me. If the first divination is asked, I will tell him, but if he asks repeatedly, it is a desecration, and if it is a desecration, I will no longer tell him. It is advantageous to maintain the correct path. The commentary on the judgment says: The image of the Meng hexagram is a mountain beneath a dangerous situation, encountering danger and stopping, which is called Meng. Meng is smooth and unimpeded because it follows the way of smoothness and maintains the middle. "Not I who seek the ignorant child, but the ignorant child who seeks me" indicates mutual harmony of hearts. "Initial divination is told" because the nine in the second position is a strong yang line in the middle. "Repeated questioning is a desecration, and if it is a desecration, then no longer told" means that such behavior desecrates the act of enlightening. Using the time of initial ignorance to cultivate purity is the way to achieve the deeds of a sage.

蒙者何？百姓蚩蚩，莫知所之，聖人教之以道，然後曉然識其是非，故夫蒙者，教人之象也。匪我求童蒙，童蒙求我：孔子曰“不憤不啟，不悱不發”，夫人不求我而強教之，則志不應而言不從矣，故君子之教，道而弗牽，強而弗抑，開而弗達也。

What does "Meng" mean? The common people are confused and ignorant, not knowing where to go. The sage uses the great way to teach them, and then they can clearly distinguish right from wrong. Therefore, the hexagram "Meng" symbolizes education. Regarding the idea that "it is not I who seeks the young and innocent, but the young and innocent who seek me": Confucius said, "Do not enlighten the student until he is eager to understand, and do not prompt him until he is struggling to express himself." If others do not come to seek me, yet I force myself to teach them, their minds will not respond, and they will not listen to my words. Therefore, the gentleman in teaching should only guide without forcing, only encourage without suppressing, and only enlighten without giving the conclusion directly.

初筮告，再三瀆，瀆則不告：孔子曰“學而不思則罔”，又曰“舉一隅不以三隅反，則不復也”。陸希聲曰：初筮告，啟其宗也；再三瀆，以塞聰也；瀆則不告，告乃成蒙也。

Regarding "初筮告，再三渎，渎则不告": Confucius said, "If one only learns without thinking, he will be confused," and also said, "If someone can grasp one corner and cannot infer the other three, I will not teach him anymore." Lu Xisheng of the Tang dynasty said: When one first asks for divination, he is told, which is to open up the fundamental principles for him; but if he keeps asking repeatedly, it becomes a desecration, which instead blocks his wisdom; when there is desecration, he is no longer told, because constantly telling him will only make him more ignorant.

夫鍜礪者工也，犀利者金也；植藝者圃也，堅實者木也。則工雖巧，不能持土以為兵；圃雖良，不能植穀而生梓也。故才者天也，不教則棄；教者人也，不才則悖。故人者受才於天而受教於師。師者，決其滯，發其蔽，抑其過，引其不及，以養進其天才而已。繫辭曰“茍非其人，道不虛行”，此之謂也。

The craftsman who shapes and refines metal is not the one that determines whether the metal is sharp or not; the gardener who plants and cultivates trees is not the one that determines whether the wood is strong or not. Therefore, even if the craftsman is very skillful, he cannot forge weapons from clay; even if the gardener is very skilled, he cannot grow a梓 tree from millet. Thus, a person's innate talent comes from nature, and without education, it is wasted. Education comes from human effort, but without innate talent, it cannot succeed. Therefore, people receive their innate talent from heaven and their education from teachers. The role of the teacher is merely to remove obstacles, dispel confusion, restrain excess, and guide deficiency, in order to cultivate and enhance the innate talent. The Great Treatise says, "If a person is not of that kind, the Way will not be practiced on its own," which means exactly this.

象曰：山下出泉，蒙，君子以果行育徳。果行者，言其動也；育徳者，言其靜也。君子動果而靜専，內明而外晦，此之謂蒙以養正也。

The Great Image Commentary says: Mountains with springs flowing out from below, this is the hexagram of Enlightenment; the gentleman takes this as a model, acting decisively and cultivating his virtue. What is meant by "decisive action" refers to his active side; what is meant by "cultivating virtue" refers to his still side. The gentleman acts decisively when he moves, remains focused when he is still, his mind is clear while his exterior is reserved, this is called "cultivating purity during the time of confusion and unformed clarity."

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。九二：包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。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。六四：困蒙，吝。象曰：困蒙之吝，獨逺實也。

The line statement for the first line says: To enlighten the ignorant, it is appropriate to apply punishment to warn people, enabling them to be freed from shackles; however, if punishment is used excessively, there will be regret. The small image commentary says: It is appropriate to apply punishment in order to correct the law. The line statement for the second line says: To include the ignorant is auspicious, to marry a wife is auspicious, and the son will support the family. The small image commentary says: The son will support the family because the yang and yin are in harmony. The line statement for the third line says: Do not marry this woman, she surrenders herself to wealthy men, and there is no benefit. The small image commentary says: Do not marry this woman because her behavior is not in accordance with the proper way. The line statement for the fourth line says: Being trapped in ignorance, there is regret. The small image commentary says: The regret of being trapped in ignorance is because it is isolated from the solid yang line.

六四困蒙吝：孔子曰“困而不學，民斯為下矣”，聖人於是爻也，將以戒夫不學者也。六五：童蒙，吉。象曰：童蒙之吉，順以巽也。童蒙者，何以吉也？得人而信使之也。

Regarding the line six in the fourth, "Confusion in the beginning, difficulty": Confucius said, "Meeting confusion without seeking learning, such a person is the lowest." The sage, in this line, is precisely warning those who refuse to learn. The line six in the fifth says: Like a child who is still naive and receives instruction, it is auspicious. The Small Image Commentary says: The reason why the naive child is auspicious is because it is gentle and humble. So why is "naive child" auspicious? Because it can obtain the wise and trust and employ them.

昔齊桓公、衛靈公之行，犬彘之所不為也，然而大則霸諸侯，小則有一國，其故何哉？有管仲、仲叔圉、祝鮀、王孫賈為之輔也。二君者，天下之不肖君也，得賢人而信使之，猶且安其身而収其功，況明哲之君用忠良之臣者乎？上九：擊蒙，不利為冦，利御冦。象曰：利用御冦，上下順也。

In the past, Duke Huan of Qi and Duke Ling of Wei did things so disgraceful that even pigs and dogs would not do them, yet the great ones could become hegemon of the feudal lords, and the small ones could preserve their own states. Why was this so? Because Duke Huan of Qi had Guan Zhong as his minister, and Duke Ling of Wei had Zhong Shu Yu, Zhu Tuo, and Wang Sun Jia as his ministers. These two rulers were not competent kings, yet they were able to establish themselves and achieve results by obtaining virtuous men and trusting and employing them. How much more so would a wise ruler benefit by employing loyal and virtuous ministers? The line statement of Upper Nine says: Using strength to remove confusion, it is not appropriate to be an invading strong force, but appropriate to defend against an invading strong force. The small image commentary says: It is appropriate to defend against a strong force because both superiors and inferiors are in harmony.

乾下坎上。需：有孚，光亨，貞吉，利涉大川。需者何？待時而行之謂也。孚者，見信於人之謂也。夫信者，已之所為也；孚者，待人而後成者也。故夫需之道，利安而不利躁，修已以待人者也。非夫信義著明、道徳光大，則不能以亨也。居正待時，然後吉也；用邪求益，冝其凶也。需以涉難，難可濟也；躁以涉川，沈可必也。

The hexagram of Xū has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Xū, with sincerity in heart, bright and unimpeded, keeping to the right path brings good fortune, suitable for crossing a great river." What does "Xū" mean? It means waiting for the right opportunity before taking action. What does "Fú" mean? It means being trusted by others. "Xìn" refers to something one can accomplish oneself; "Fú" requires others to acknowledge it before it is valid. Therefore, the principle of "Xū" favors stillness rather than rashness, and is about cultivating oneself to wait for others. Without evident integrity and great virtue, one cannot achieve success. To remain in the right path and wait patiently for the right moment brings good fortune; using deceit to seek benefits will certainly lead to misfortune. Approaching difficulties with a waiting attitude allows one to overcome them; attempting to cross a great river with impatience will inevitably result in drowning.

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。利涉大川，往有功也。坎，陷也，其云不陷何？需然後進，故不陷也。又曰位乎天位以正中者何？有孚光亨貞吉者，人君所以待天下之道也。

The Commentary on the Judgment says: "Need" means waiting, because danger lies ahead; the lower trigram is strong and vigorous but does not fall into peril, and in terms of meaning, it does not reach a state of extreme hardship. "Need, with sincerity, brings bright success, constancy brings good fortune" is because the nine fifth line is in the position of the Son of Heaven and is upright and central. "It is advantageous to cross great rivers" means that proceeding forward will be effective. Sima Guang explains: The meaning of Kan is originally to fall into peril, so why does the Commentary on the Judgment say "not falling"? Because first waiting and then proceeding forward, so there is no falling into peril. The Commentary on the Judgment also says "standing in the position of the Son of Heaven and being upright and central," what does this mean? "With sincerity, bright success, constancy brings good fortune" is precisely the way a ruler treats the world.

象曰：雲上於天，需，君子以飲食宴樂。需之為飲食何也？雲上於天，萬物之滂沱下施，萬物飲之，以豐，以肥，以榮，以滋，飲食燕樂及下之道也。

The Great Image Commentary says: Clouds rising to the sky, this is the hexagram of Need; the gentleman takes inspiration from this, indulging in leisurely feasting and joyous revelry in anticipation of the right moment. Why does the concept of 'Need' involve food and drink? Because clouds ascend to the heavens, and then torrential rain descends, and all things receive this nourishing rain, thus becoming abundant, rich, flourishing, and moistened. Enjoying feasting and revelry while benefiting all the people is precisely the same principle.

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。九二：需于沙，小有言，終吉。象曰：需于沙，衍在中也；雖小有言，以吉終也。

The line statement of the first line says: waiting in the outskirts, it is advantageous to maintain constancy and there will be no error. The small image commentary says: waiting in the outskirts indicates not advancing with hardship; it is advantageous to maintain constancy and there will be no error because the constant way has not been lost. The line statement of the second line says: waiting on the beach, there is slight verbal harm, but ultimately it is favorable. The small image commentary says: waiting on the beach indicates it is broad and in the center; although there is slight verbal harm, it will ultimately end in favor.

九三：需于泥，致冦至。象曰：需于泥，災在外也；自我致冦，敬慎不敗也。冦雖邇，不犯不至，故曰自我致也；能用需道，故曰敬慎不敗也。

The line statement for the third line says: waiting in the mire, one invites strong enemies. The small image commentary says: waiting in the mire, calamity is still outside; the strong enemies are self-invited, so as long as one is respectful and cautious, there will be no failure. Sima Guang explains: although strong enemies are approaching, as long as one does not provoke them, they will not come, hence it is said 'self-invited'; being able to employ the way of waiting, hence it is said 'respectful and cautious will not lead to failure'.

六四：需于血，出自穴。象曰：需于血，順以聽也。需于血者，入險而傷也；出於險者，不競乃善也。以需血者，非需之地也。子曰“繋辭焉以盡其言，變而通之以盡利”，此之謂也。

The fourth line statement says: waiting in blood, emerging from a cave. The Small Image Commentary says: waiting in blood is to be flexible and obedient to the situation. Sima Guang explains that "needing to wait in blood" refers to having already entered a dangerous situation and been injured; being able to escape from the danger is because one does not strive forcefully, which is the right way. Waiting in a place of blood is inherently not a suitable place to wait. Confucius said, "attach words to complete the meaning, and change them to exhaust the benefits of things," which precisely describes this situation.

九五：需于酒食，貞吉。象曰：酒食貞吉，以中正也。需九五“需于酒食，貞吉”，酒食者何？福祿之謂也。九五以中正而受尊位，天之所佑，人之所助也。然則福祿既充矣，而又何需焉？曰：中正者，所以待天下之治也。書曰“允執其中”，又曰“以萬民惟正之供”。夫中正者，足以盡天下之治也，舍乎中正而能亨天之福祿者寡矣。

The line statement of the fifth line says: waiting in the midst of food and drink, holding to the correct path brings good fortune. The small image commentary says: waiting in the midst of food and drink and holding to the correct path brings good fortune because it is in the center and holds to the correct path. Sima Guang explains the fifth line of the hexagram Need (Waiting) "Need in food and drink, holding to the correct path brings good fortune" by saying: what does "food and drink" mean? It refers to blessings and favors. The fifth line, with its middle and correct virtue, holds the exalted position, which is protected by heaven and supported by the people. Since this is the case, blessings and favors are already abundant, so what is there to wait for? The answer is: the concept of middle and correct is used to wait for the great peace of the world. The Book of Documents says "genuinely holding to the middle path," and also says "to provide the people with the proper sustenance." The virtue of middle and correct is sufficient to achieve the governance of the world; those who abandon middle and correct yet still enjoy heavenly blessings and favors are very few.

上六：入于穴，有不速之客三人來，敬之終。象曰：不速之客來，敬之終吉，雖不當位，未大失也。

The line statement of the sixth line at the top says: Falling into a cave, three unexpected guests arrive. If one treats them with respect, there will ultimately be a good outcome. The small image commentary says: Unexpected guests arrive; treating them with respect leads to good fortune. The sixth line at the top, although in an inappropriate position, does not result in great misfortune.

坎下乾上。訟：有孚窒惕，中吉，終凶，利見大人，不利渉大川。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。利見大人，尚中正也。不利渉大川，入于淵也。象曰：天與水違行，訟，君子以作事謀始。

The lower trigram of the Hexagram of Strife is Kan (Water), and the upper trigram is Qian (Heaven). The Hexagram Statement says: Strife, though there is sincerity in the heart, it is obstructed, thus causing alarm; stopping in the middle is auspicious, but continuing to fight to the end is dangerous; it is favorable to meet a great person, but not favorable to cross a great river. The Commentary on the Judgment says: The upper trigram of Strife is strong and firm, while the lower trigram is dangerous and treacherous. Inside it is treacherous, but outside it is strong and firm, hence the occurrence of strife. "Strife, with sincerity, obstruction, alarm, and auspicious in the middle" is because the yang line is in the lower trigram and occupies the central position. "Ending in danger" is because strife should not be pursued to the end. "It is favorable to meet a great person" is because it values the virtue of being upright and just. "Not favorable to cross a great river" is because that would lead to falling into a deep abyss. The Image Commentary says: Heaven moves upward, and water flows downward; the two are moving in opposite directions, which is the meaning of the Hexagram of Strife. The gentleman takes this as a model, and in all his undertakings, he plans thoroughly at the beginning.

初六：不永所事，小有言，終吉。象曰：不永所事，訟不可長也；雖小有言，其辯明也。九二：不克訟，歸而逋其邑人三百戶，無眚。象曰：不克訟，歸逋也；自下訟上，患至掇也。六三：食舊徳，貞厲，終吉；或從王事，無成。象曰：食舊徳，從上吉也。

The line statement of the first line says: Do not delay disputes, although there may be some verbal conflict, ultimately it is auspicious. The small image commentary says: Not delaying disputes is because disputes cannot last long; although there may be some verbal conflict, right and wrong will eventually be clarified. The line statement of the second line says: Disputes cannot be won, returning to retreat and hide, his territory is only three hundred households, thus there will be no calamity. The small image commentary says: If disputes are not won, one should retreat and hide; when a lower position disputes with a higher position, calamity is like reaching out to pick something up, bringing it upon oneself. The line statement of the third line says: Enjoy the inherited property from ancestors, remain upright and mindful of danger, ultimately it is auspicious; or engage in the affairs of the sovereign, without claiming success. The small image commentary says: Enjoying the inherited property is because following the superior brings auspiciousness.

九四：不克訟，復即命，渝安貞，吉。象曰：復即命渝，安貞不失也。九五：訟，元吉。象曰：訟無吉，以中正也。上九：或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。案：訟卦說原本缺。

The fourth line statement says: In a dispute, one cannot win, so he changes his mind and returns to the right path, alters his attitude and remains steadfast in uprightness, which is auspicious. The Small Image Commentary says: Changing one's mind and returning to the right path, altering one's attitude and remaining steadfast in uprightness will not lead to loss. The fifth line statement says: In a dispute, there is great auspiciousness. The Image Commentary says: Gaining auspiciousness through dispute is because the nine in the fifth line is in the center and uprightness. The top line statement says: Perhaps one is given official robes and sash through litigation, but is stripped of them three times in one morning. The Small Image Commentary says: Gaining robes and sash through litigation is not worthy of respect. The annotator remarks: The interpretation of the讼卦 by Sima Guang is originally missing.

坎下坤上。師：貞，文人吉，無咎。師貞丈人吉無咎，何也？曰：難之也。夫治眾，天下之大事也，非聖人則不能。夫眾之所服者武也，所從者智也，所親者仁也，三者不備而能用其眾，未之有也。然或得之小，或得之大，或用之邪，或用之正，邪正大小之道，其得失吉凶相去逺矣。

The lower trigram of the military hexagram is Kan (Water), and the upper trigram is Kun (Earth). The hexagram statement says: "Military, maintaining correctness; it is auspicious when led by an experienced and cautious elder, without fault." Sima Guang asked: Why does the hexagram statement say "Military, maintaining correctness; the elder is auspicious, without fault"? The answer was: Because the sage values the difficulty of this matter. Leading people is a great affair of the world, and it cannot be handled properly without a sage. What people fear is strength, what they obey is wisdom, and what they are close to is benevolence; there has never been a case where one can control people without possessing these three qualities. However, although it is the same to gain the support of the people, some gain it in a small way, some in a great way; some use it wrongly, some use it rightly. The paths of wrong and right, small and great are different, and their gains and losses, good fortune and misfortune differ greatly.

彼小人者，以矯矯為武，瞲瞲為智，喣喣為仁，眾人亦有悅而從之者，所謂小也。聖人者，以正人為武，安人為智，利人為仁，天下皆悅而從之，所謂大也。夫小人之得眾也，以為上則以為下則亂，故謂之邪；聖人之得眾也，所以禁而止亂也，故謂之正。夫眾非小人之所用也，小人用之以為不正，咎孰大焉。子罕曰：“兵者，所以威不軌而昭文徳也。”聖人以興，亂人以廢，此之謂也。

Those petty people take showing off and competing as strength, taking observing others' expressions as wisdom, and taking small favors as benevolence. Indeed, there are people who like and follow them, which is called "small." The sage takes uprightness towards others as strength, taking stability of others as wisdom, and taking benefiting others as benevolence. All under heaven rejoice and follow him, which is called "great." Petty people gain the support of the people; in high positions they act as they please, and in low positions they create chaos (the original text here is missing), so it is called "wrong." The sage gains the support of the people to stop violence and quell chaos, so it is called "right." The people should not be driven by petty people. Once petty people drive them and use it improperly, is there a greater mistake than this? In the Spring and Autumn period, the person named Zi Han of the State of Song said, "Weapons are used to intimidate those who break laws and to display cultural virtue." The sage uses them to rise, while wicked ministers use them to bring about their downfall. This is exactly the meaning of that statement.

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉，又何咎矣。王者何？大人之謂也。剛中而應，行險而順者：治眾而不以剛則慢而不振，用剛而不獲中則而無親，上無應於君，下無應於民，則身危而功不成，所施不在於順則眾怒而民不從。四者非所以吉而無咎也，吉而無咎則惟剛中而應、行險而順者乎？

The Commentary on the Judgment says: "Shi" means the people, and "Zhen" means uprightness. If one can use the people to promote the right path, then one can accomplish the imperial cause. Nine in the Second is yang and in the center, and corresponds with Six in the Fifth. It moves through perilous circumstances yet remains gentle and compliant. By using this approach to govern the world and labor the people, the people still follow him, so it is auspicious, and where is there any fault? Sima Guang explains that the term "Wang" refers to the great man. As for the words "being yang and in the center while corresponding, moving through peril while being compliant": if one leads the people without using strength, the soldiers will be lazy and lack vigor; if one uses strength but does not maintain the middle, it will become harsh and no one will be attached; if one does not receive support from above the ruler and does not gain the support of the people below, then one will be in danger and the cause will be difficult to achieve; if the actions are not in accordance with compliance, the people will be angry and unwilling to listen. These four situations are not sufficient to bring auspiciousness without fault. The one who can bring auspiciousness without fault is probably the one who is both strong and in the center with correspondence, and can move through peril while being compliant.

夫兵者，危事也，故曰行險；財用之蠧而民之殘也，故曰毒天下。毒之者，其志將以安之也，若針砭之所以已疾也，是以民從而無咎也。象曰：地中有水，師，君子以容民畜眾。師之所以為容民畜眾者，非特施於治兵之謂也，故天子用之以治天下，諸侯用之以治其國，卿大夫用之以治其家，其道一也。

Military campaigns are dangerous affairs, so the Commentary on the Judgment says "to proceed into danger." They consume resources and harm the people, hence it is said "to poison the world." The reason for poisoning it is actually to bring stability, just as using a needle to treat illness is to remove disease. Therefore, the people follow without fault. The Great Image says: water is stored in the earth, which is the image of the Army hexagram; the gentleman takes this as a model, to accommodate the people and nurture the populace. Sima Guang explains: the Army hexagram's statement "to accommodate the people and nurture the multitude" is not only applicable to military governance; thus, the Son of Heaven uses it to govern the world, the feudal lords use it to govern their states, and the ministers and great officers use it to govern their fiefs, and the principle is the same.

初六：師出以律，否臧凶。象曰：師出以律，失律凶也。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。六三：師或輿尸，凶。象曰：師或輿尸，大無功也。六四：師左次，無咎。象曰：左次無咎，未失常也。

The line statement for the first line says: When sending troops into battle, they must be disciplined and regulated by military law; if discipline is lacking, it will be dangerous. The small image commentary says: When sending troops into battle, they must be disciplined and regulated; if discipline is lost, it will be dangerous. The line statement for the second line says: Being in the army while maintaining the middle path is auspicious, without error, and the king will issue three mandates of commendation. The small image commentary says: Being in the army while maintaining the middle path is auspicious, which is receiving the grace of heaven; the king issuing three mandates is to pacify all the states. The line statement for the third line says: The army may return with carts carrying corpses, which is dangerous. The small image commentary says: The army returning with corpses is a great failure. The line statement for the fourth line says: The army retreating to the left to encamp will not have any error. The small image commentary says: Retreating to encamp without error is because it does not violate the usual principles 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。師六五柔也，其為師之主奈何？古者人君之遣將也，跪而推轂，曰：“閫以內，寡人制之；閫以外，將軍制之。”進止之制，賞罰之權，皆決於外，不從中覆也，委任責成功而已矣。

The Line Statement of the Fifth Line says: There are wild animals causing harm in the fields; it is appropriate to obey the command to attack, and there will be no mistake; if an experienced and mature person leads the army, it will be good, but if a young and incapable person goes into battle, he will return with corpses, even if he remains upright, it will be dangerous. The Small Image Commentary says: The eldest son leads the army because he can act in accordance with the middle path; the younger son returns with corpses because of improper appointment. Sima Guang asked: The Fifth Line of the Army Hexagram is a yin line; how can it be the main line of the hexagram? The answer is: In ancient times, when a king sent a general, he would kneel and push the chariot wheel, saying: "Matters within the country gate are decided by me; matters outside the country gate are decided by the general." The orders for advancing or halting, the rewards and punishments, were all decided in the front line, without needing to report back to the court for approval, but only entrusting him with great responsibility and requiring him to achieve great accomplishments.

六五以柔居尊，下應於二，二以剛中能任其事，是以動則有功，若田狩而獲禽也。師出無名，事故不成，故曰利執言。執者何？奉辭伐罪之謂也。舉國家之眾而委之一人，此安危之機，存亡之端，不可以不謹。謹擇其人，是人君之事守也，故曰長子帥師。弟子輿尸，貞凶者，雖正猶凶也。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。

Six in the Fifth possesses a gentle and virtuous virtue, occupying a position of honor. It corresponds downward with Nine in the Second. Nine in the Second is a strong and central yang line, capable of bearing military responsibility. Therefore, once it takes action, it achieves merit, like hunting and capturing animals. If a military campaign lacks a just cause, the matter will naturally fail. Hence, it says, "It is advantageous to hold to the words of the decree." What does "holding to the words of the decree" mean? It refers to carrying out a decree of censure to attack those who have committed wrongdoing. Entrusting the entire army to a single person is the key to safety and danger, the beginning of survival or destruction. Therefore, it is not to be taken lightly. Carefully selecting a commander is the duty a ruler must fulfill, hence it says, "The eldest son leads the army." As for "The younger son leads the army and brings the corpse back, with a firm and upright course, it is凶 (dangerous)," it means even if the intention is upright, the outcome remains dangerous. The statement of the Sixth line at the top says: The Son of Heaven issues a decree, bestowing fiefs upon feudal lords and appointing ministers and great officers, but should not employ petty men. The Small Image Commentary says: The Son of Heaven issues decrees to determine merit; not employing petty men is because employing them will surely bring disorder to the state.

坤下坎上。比：吉。原筮元永貞，無咎。不寜方來，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。不寜方來，上下應也。後夫凶，其道窮也。

The lower trigram of the卦比 is坤, and the upper trigram is坎. The Hexagram Statement says: "Comparison is吉利." Explaining the meaning of divination, if one starts well, remains long-lasting, and adheres to the right path, there will be no mistakes. Those who are anxious in their hearts will also come to join, but those who come too late will face danger. The Commentary on the Judgment says: "Comparison is吉利, for comparison means mutual support and assistance. It is because the lower trigrams are all yin and follow the nine five yang in the middle." "Original divination, beginning well, lasting long, and being constant without fault" is because the nine five is yang and occupies the central position. "Those who are not at peace will come" indicates mutual response between above and below. "The later comers will be凶" means that their path has already come to an end.

比吉，比之所以吉者何？雜卦曰“比樂師憂”。凡物孤則危，群則強。比者，上下相親，他不能間，外不能侵者也，故吉。原筮者何？比者不可茍合也。是故初六曰“有孚比之，無咎”。夫初六，比之始也，始謀相親者，不可不謹擇其人。人之誠信未孚而親愛之，取禍之道也，故曰有孚比之無咎。繫辭曰：“君子易其心而後語，定其交而後求”，此之謂也。

Regarding "Bǐ, Jí" (Comparison, Auspicious): Why is it auspicious to be close and harmonious? The "Zacuà Zhuan" says, "The Bǐ hexagram is joyful, the Shī hexagram is sorrowful." Generally speaking, things are dangerous when alone and strong when together. "Bǐ" refers to mutual closeness between upper and lower, a state where others cannot interfere or external forces cannot invade, hence it is auspicious. Then what does "yuán shì" (original divination) mean? It means that being close should not be done carelessly. Therefore, the line statement of the initial line says, "Having sincerity in comparison, there is no blame." The initial line represents the beginning of comparison. When one first seeks closeness, one must carefully choose the object. To love someone whose sincerity has not yet been verified is a self-inviting disaster, hence it says, "Only by having sincerity in comparison will there be no blame." The "Xì Cí" says, "A gentleman first calms his mind before he speaks, and first establishes friendship before he makes a request," which precisely expresses this meaning.

原筮元永貞無咎者何？凡比之道，不可以不善也，不可以不長也，不可以不正也，故曰原筮元永貞無咎。夫物比而不以剛中，則柔邪也，故彖曰“原筮元永貞無咎，以剛中也”。象曰：地上有水，比，先王以建萬國，親諸侯。

"The original divination is original, enduring, and upright, resulting in no blame." In general, the way of mutual affinity cannot fail to be good, cannot fail to be enduring, and cannot fail to conform to the right. Therefore, it is said, "The original divination is original, enduring, and upright, resulting in no blame." When things are mutually affectionate but do not rely on strength, uprightness, and correctness, they will tend toward softness, charm, and wickedness. Therefore, the Commentary on the Judgment says, "The original divination is original, enduring, and upright, resulting in no blame, because nine five is strong and upright and in the center." The Great Image Commentary says: water is on the earth, and water and earth are closely affectionate, which is the hexagram of intimacy; the former kings took this as a model, enfeoffed myriad states, and drew near the feudal lords.

初六：有孚比之，無咎；有孚盈缶，終來有他吉。象曰：比之初六，有他吉也。六二：比之自內，貞吉。象曰：比之自內，不自失也。六三：比之匪人。象曰：比之匪人，不亦傷乎。

The line statement of the first line says: To approach others with sincerity will not result in error; sincerity is full like a jar filled to the brim, eventually bringing unexpected good fortune. The small image commentary says: In the卦 of approaching, the first line will bring unexpected good fortune. The line statement of the second line says: To approach the superior from within, maintaining correctness brings good fortune. The small image commentary says: Approaching from within means not losing one's integrity. The line statement of the third line says: The one approached is not the right person. The small image commentary says: Approaching the wrong person, is it not regrettable?

六四：外比之，貞吉。象曰：外比於賢，以從上也。外比者何？棄親而從疏也。棄親而從疏者，非親賢而從上則不可也。親賢而從上者，茍不出乎正，猶不免乎凶也。夫比非大公之道也，子曰“君子周而不比，小人比而不周”，故比而不中正者，皆非君子之道也。

The line statement for the fourth line says: going outward to be close to the nine in the fifth, maintaining correctness brings good fortune. The Small Image Commentary says: going outward to be close to the virtuous is to comply with the superior sovereign. Sima Guang explains: what is meant by "external alignment"? It refers to abandoning close relatives in favor of distant ones. Abandoning close relatives in favor of distant ones is not acceptable unless it is for the purpose of being close to the virtuous and complying with the sovereign. Even if one is close to the virtuous and complies with the sovereign, if it is not done in accordance with the correct path, it still inevitably leads to danger. Because "alignment" is inherently not a completely impartial act. Confucius said, "The gentleman universally unites but does not form factions; the petty person forms factions but does not universally unite." Therefore, any form of alignment that does not conform to the middle and correct path is not the way of the gentleman.

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。九五顯比吉何也？九五履至貴之位，為眾陰所歸，暢其中正以懷海內，從命者賞，違命者誅，善善惡惡而不在於私，用中正以求比者也，故曰顯比吉。顯者，光顯盛大之謂也。

The line statement of the fifth line says: To be openly and sincerely close to all under heaven is like a king hunting who drives the animals from three sides but lets those fleeing forward escape, and there is no need to specially guard against people in his own territory, which is auspicious. The small image commentary says: The reason why being openly and sincerely close is auspicious is because the nine in the fifth line is in the central and upright position; he discards those coming against him and takes only those coming in harmony, thus letting the animals fleeing forward escape; there is no need to guard against the people in his territory because the ruler's actions are in accordance with the middle way. Sima Guang asked: Why is "being openly and sincerely close" auspicious in the fifth line? The answer is: The fifth line is in the most exalted position, being the object to which all the yin lines are attracted; he extends his central and upright virtue to pacify the four seas, rewarding those who obey orders and punishing those who disobey, loving goodness and hating evil without private motives. This is using the central and upright way to gain the allegiance of the world, so it is said "openly and sincerely close is auspicious." The term "openly" refers to brightness and grandeur, meaning clearly and prominently evident.

王用三驅失前禽，前禽者何？背去之禽也。失者何？求與之相親而不可得者也。上六：比之無首，凶。象曰：比之無首，無所終也。

"King uses three enclosures to drive the game animals, losing the ones that run ahead," what does "front game animals" mean? It refers to the animals that run away when turning back. What does "losing" mean? It means wanting to be close but failing to obtain. The line statement of the sixth line at the top says: being close but without a good beginning, it is dangerous. The small image commentary says: being close without a beginning, there will also be no good ending.

乾下巽上。小畜：亨，宻雲不雨，自我西郊。彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。宻雲不雨，尚往也；自我西郊，施未行也。象曰：風行天上，小畜，君子以懿文徳。

The lower trigram of the small accumulation hexagram is Qian (Heaven), and the upper trigram is Xun (Wind). The hexagram statement says: small accumulation, smooth; thick clouds gather but no rain falls, the clouds come from the western suburbs. The commentary on the judgment says: in the small accumulation hexagram, the yao at the fourth position, which is a yin line, is in the correct position and is responded to by the five yang lines above and below, hence it is called "small accumulation." The lower trigram is strong and vigorous, and the upper trigram is humble and yielding; yang strength is in the center and the mind's aspirations are carried forward, thus it is smooth. "Thick clouds but no rain" indicates that yang energy continues to rise; "from the western suburbs" indicates that the benevolent influence has not yet been fully extended. The image commentary says: wind moves across the heavens, this is the image of the small accumulation hexagram; the gentleman takes this as a model, cultivating his literary virtue.

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：輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。六四：有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。

The line statement for the first line says: Returning along one's own path, where could there be a mistake? It is auspicious. The small image commentary says: Returning along one's own path is in accordance with reason, thus it is auspicious. The line statement for the second line says: Being drawn back together, it is auspicious. The small image commentary says: Being drawn back and occupying the central position, one does not lose one's virtue. The line statement for the third line says: The spokes of the chariot have fallen off, and husband and wife turn against each other. The small image commentary says: Husband and wife turning against each other is because the husband fails to properly manage his household. The line statement for the fourth line says: With sincere intentions, calamity is dispelled, fear is removed, and there is no mistake. The small image commentary says: With sincerity and fear removed, it is because one's aspirations align with those above.

九五：有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。上九：既雨既處，尚徳載，婦貞厲，月幾望，君子征凶。象曰：既雨既處，徳積載也；君子征凶，有所疑也。案：小畜卦說原本缺。

The line statement of the fifth line says: With sincerity in the heart and closely connected to others, share wealth with neighbors. The Small Image Commentary says: Having sincerity and being closely connected means he does not keep wealth for himself alone. The line statement of the top line says: The rain has already fallen and matters have become stable, which is the result of virtue accumulated to its full extent; if a woman is stubbornly upright, there will be danger and hardship, the moon is nearly full, and if a gentleman travels at this time, it will be dangerous. The Small Image Commentary says: The rain has fallen and matters are stable, indicating virtue has been accumulated to its full extent; the danger of a gentleman traveling is due to something suspicious within. The annotator notes: The explanation of the Small Hexagram by Sima Guang is originally missing.