Kun Hexagram (Earth)

坤。元亨，利牝馬之貞。君子有攸往，先迷後得主利。西南得朋，東北喪朋，安貞吉。以西南為得明，乃安貞之德也；以東北為喪朋，雖得主有慶而不可懷也。西南土之位，東北木之位也。

The Hexagram Statement of the Earth Hexagram: Earth, beginning, being harmonious, and being smooth and upright like a mare. The superior person, when going somewhere, if he goes ahead he will be lost, but if he follows behind he will gain the master and obtain benefit. Going to the Southwest will bring friends, going to the Northeast will lose friends. Being content with uprightness brings good fortune. Taking the Southwest as gaining friends is exactly being content with uprightness; taking the Northeast as losing friends, although obtaining the master and eventually having joy, one should not be attached to friends. The Southwest is the direction of earth, and the Northeast is the direction of wood.

“西南得朋，東北喪朋”，江沱之間，有嫡不以其媵備數，是不能喪朋也；媵遇勞而無怨，卻是能喪朋者，其卒嘯也歌，是“乃終有慶”也。此婦人之教大者也。西南，致養之地，東北，反西南者也，陰陽正合，則陰相對者必陽也。“西南得朋”，是始以類相從而來也。“東北喪朋”，喪朋，相忘之義，聽其自治，不責人，不望人，是喪其朋也，喪朋則有慶矣。

"Southwest gains friends, Northeast loses friends," can be explained through the story of the Jiang and Tu rivers in the "Book of Songs · Zhao Nan · Jiang You Si": the wife refused to let the concubine accompany her, which is not "losing friends"; the concubine endured hardship without complaint, which is truly "losing friends." In the end, she sang while crying, feeling relieved, which is "finally there is a blessing." This is a major point in the teachings for women. Southwest is the land of nurturing and growth, while Northeast is opposite to Southwest; yin and yang are properly matched, so what is opposite to yin must be yang. "Southwest gains friends" refers to the initial gathering of like-minded people. "Northeast loses friends" means "losing friends" refers to letting the other party deal with things on their own, not blaming or expecting others, which is losing friends; being able to lose friends actually brings joy.

江有沱、有汜、有渚，皆是始離而終合之象也。有嫡不以其媵備數，是不能喪朋；媵遇勞而無怨，是能喪朋也，以其能喪朋，故能始離而終合。“之子歸”，自嫡也；“不我以”，“不我與”，“不我過”，皆言其始之不均一也。“其後也悔”，嫡自悔也。處，“既安既處”之處也，始離而終既處也。歌是“乃終有慶”，慶則同有慶。

The river Jiang has branches such as沱, 汕, and 渚, which are all initially separated but eventually reunite. The main wife refuses to let the secondary wives fill up the numbers, which is an inability to lose friends; the secondary wives endure hardships without resentment, which is the ability to lose friends. It is precisely because she can lose friends that she can initially separate and eventually reunite. The poem says "之子归," referring to the main wife's marriage; it says "不我以," "不我与," and "不我过," all indicating initial unequal treatment and lack of unity. It says "其后也悔," meaning the main wife eventually regrets. The character "处" refers to the "处" in the "Poetry Classic" "既安既处," meaning initially separated but eventually settling together. "其啸也歌" is equivalent to "乃终有庆," with "有庆" meaning the joy shared by the main wife and the secondary wives.

彖曰：至哉坤元！萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。牝馬地類，行地無疆。柔順利貞，君子攸行。先迷失道，後順得常。坤先迷不知所從，故失道；後能順聽，則得其常矣。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。

The Commentary on the Judgment of the Hexagram of Earth says: Ultimate indeed, the "origin" of Earth! All things rely upon it for their generation. It follows and supports Heaven. Earth is thick and bears all things; its virtue is boundless. It is vast and inclusive, its radiance widespread, thus enabling all things to be connected and harmonious. A mare belongs to the category of Earth, moving upon the land without limit. Gentle and favorable to uprightness, this is the way of the gentleman. To rush ahead leads to losing the path; to follow behind is proper. When Earth is ahead, it loses the way because it does not know whom to follow; when it follows behind, it attains the proper path. Going to the Southwest brings companions, for it is with like-minded ones; going to the Northeast leads to loss of companions, but eventually brings joy. Being steadfast in uprightness brings good fortune, corresponding to the boundless nature of Earth.

象曰：地勢坤，君子以厚德載物。初六，履霜堅冰至。象曰：“履霜堅冰”，陰始凝也，馴致其道，至堅冰也。六二，直方大，不習無不利。象曰：六二之動，直以方也。“不習無不利”，地道光也。地道之有孚者，故曰光也。六三，含章可貞，或從王事，無成有終。象曰：“含章可貞”，以時發也。“或從王事”，知光大也。

The Great Image Commentary of the Qian hexagram says: The earth's form is坤, and the gentleman takes it as a model, using deep virtue to carry all things. The line statement of the first line says: Treading on frost, one knows that hard ice is coming. The Small Image Commentary says: "Treading on frost and hard ice" indicates the beginning of the gathering of yin energy; following this path step by step, one reaches hard ice. The line statement of the second line says: Straight, upright, and great, without needing practice, there is no difficulty. The Small Image Commentary says: The movement of the second line is both straight and upright; "without practice, there is no difficulty" is because the way of earth is bright. The way of earth has its sincerity and truthfulness, so it is called "bright." The line statement of the third line says: Containing virtue and capable of upholding righteousness, or following the king's affairs, not claiming the success but having a good ending. The Small Image Commentary says: "Containing virtue and capable of upholding righteousness" means waiting for the right time to act; "following the king's affairs" is because his wisdom is bright and great.

六三以陰居陽，不獨有柔順之德，其知光大，含蘊文明，可從王事者也。然不可動以躁妄，故可靜一以俟時；不可有其成功，故無成乃有終也。六四，括囊，無咎無譽。象曰：“括囊無咎”，慎不害也。六五，黃裳元吉。象曰：“黃裳元吉”，文在中也。上六，龍戰于野，其血玄黃。象曰：“龍戰于野”，其道窮也。用六，利永貞。象曰：“用六永貞”，以大(中)［終］也。

The sixth line three: with a yin line in a yang position, it not only possesses the virtue of flexibility and obedience, but also has wisdom that is bright and great, containing the brilliance of culture and virtue, making it suitable to follow the king in affairs. However, it should not be impetuous or reckless in advancing, so it is appropriate to wait patiently and remain focused; it should not claim the success, so 'no achievement' leads to 'a successful conclusion'. The fourth line statement: like tightening a bag, it neither causes blame nor brings praise. The Small Image Commentary says: 'tightening the bag brings no blame', meaning that being cautious prevents misfortune. The fifth line statement: yellow lower garment, great good fortune. The Image Commentary says: 'yellow lower garment brings great good fortune', meaning that virtue is contained within. The top sixth line statement: the dragon fights on the plain, spilling blood that is a mixture of green and yellow. The Image Commentary says: 'the dragon fights on the plain', meaning that its path has reached its end. The statement for all sixes: it is appropriate to maintain constant uprightness. The Image Commentary says: 'using all sixes, maintain constant uprightness', meaning that grandeur is the final outcome.

文言曰：坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行！效法故光。屈伸、動靜、終始各自則，今以剛柔言之，剛何嘗無靜，柔何嘗無動，“坤至柔而動也剛”，則柔亦有剛，靜亦有動，但舉一體，則有屈伸、動靜、終始，乾行不妄，則坤順必時也。積善之家，必有餘慶；積不善之家，必有餘殃。

The *Wenyan Zhuan* of the *Kun Hexagram* says: The *Kun* is extremely gentle and yielding, yet when it moves, it is strong; it is extremely still, yet its virtue is upright. Only by following the superior does it obtain a constant way, and by containing and nurturing all things, it brings about vast transformation. The way of *Kun* is roughly 'yielding.' It accepts the way of Heaven and acts accordingly with the times. Because it follows the *Qian*, it can achieve great success. Flexibility and extension, movement and stillness, beginning and end, each have their own principles. Now, if we speak in terms of strength and softness, is strength not also stillness? Is softness not also movement? "The *Kun*, though extremely soft, when it moves, is strong," showing that strength exists within softness, and movement exists within stillness. If we take any whole, within it there are flexion and extension, movement and stillness, beginning and end. Since the *Qian* operates without falsehood, the *Kun* following it must also conform to the proper time. The *Wenyan Zhuan* also says: Those who accumulate good deeds will surely have abundant blessings; those who accumulate evil deeds will surely have abundant misfortunes.

餘慶餘殃，百祥百殃，與中庸必得之義同。善者有後，不善者無後，理當然，其不然者，亦恐遲晚中間。譬之瘠之或秀，腴之或不秀，然而不直之生也幸而免，遇外物大抵適然耳。君子則不恤，惟知有義理。

"Yuqing" and "Yuyang," along with "Baxiang" and "Bayang" mentioned in the "Book of Documents · Yi Xun," are consistent with the principle in the "Doctrine of the Mean" that those with great virtue will surely attain their position, their fortune, their reputation, and their longevity. Those who do good will have descendants, while those who do evil will not, which is a matter of principle. There may be cases where this does not happen, but perhaps it is only a matter of time. This is like a thin and barren field sometimes producing good crops, while a fertile field may fail to bear fruit. As for the wicked being able to live on, that is merely a fortunate escape. When people encounter external circumstances, it is mostly a matter of chance. The gentleman does not worry about these things, but knows only that there is a principle of righteousness.

臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。易曰“履霜堅冰至”，蓋言順也。直其正也，方其義也，君子敬以直內，義以方外，敬以直內則不失於物，義以方外則得己，敬義一道也。敬所以成仁也，蓋敬則實為之，實為之故成其仁。敬義立而德不孤。“直方大，不習無不利”，則不疑其所行也。

The Wenyan Transmission says: A minister killing his sovereign, or a son killing his father, are not the result of a single day's action; their origin is gradual accumulation, only because when the time came for discernment, it was not done in time. The Zhou Changes say, "Treading on frost, the ice comes to be," which refers precisely to this gradual accumulation. "Straight" refers to its correctness, and "square" refers to its righteousness: the gentleman uses reverence to straighten his inner self, and uses righteousness to regulate external affairs. Using reverence to straighten the inner self, he will not lose himself in dealing with external matters; using righteousness to regulate external affairs, he will gain benefit for himself. Reverence and righteousness are fundamentally the same principle. Reverence is used to achieve benevolence, because holding reverence leads to earnest action, and earnest action leads to the realization of his benevolence. When reverence and righteousness are established, virtue will not be isolated. "Straight, square, and great, without repetition, there is no failure," means that he no longer has doubts about his actions.

陰雖有美，含之以從王事，弗敢成也，地道也，妻道也，臣道也，地道無成而代有終也。天地變化，草木蕃；天地閉，賢人隱。易曰“括囊無咎無譽”，蓋言謹也。君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。

The Wenyan Transmission says: Although阴 has virtue, it must be concealed and follow the sovereign in doing affairs, not claiming the success for itself; this is the way of earth, the way of a wife, and the way of a minister. The way of earth does not claim success, but instead completes the affairs on behalf of heaven. When the vital energies of heaven and earth change and flow, grass and trees flourish; when the vital energies of heaven and earth are blocked and do not interact, the virtuous retreat. The Zhou Changes say, "A bag is drawn tight, no blame, no praise," which speaks precisely of caution. A gentleman holds in his heart the virtue of harmony and balance, understands the principles of culture and conduct, maintains proper positions, and resides in peace. Beauty is contained within, flows through the limbs, and is expressed in his career; this is beauty at its highest level.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。正位居體，所以應黃裳之美。

The Wenyan Transmission says: When yin becomes strong enough to be equal to yang, conflict is inevitable; because people might doubt that there is no yang left, so it is called "dragon"; but it has not yet completely separated from the category of yin, so it is also called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth, where heaven is dark blue and earth is yellow. "Zhen wei jiu ti" corresponds to the beauty of the sixth line "huang chang."

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，宜建侯而不寧。往則失其居矣。象曰：雲雷屯，君子以經綸。

The hexagram Zun (Obstruction) statement says: Zun, the beginning is pure and smooth, and it is favorable to maintain uprightness. It is not suitable to go forward, but it is suitable to establish princes. The commentary on the judgment of the hexagram Zun says: Zun is when the strong and the gentle first meet, and difficulty arises. In a dangerous situation, movement leads to great smoothness and uprightness. The thunder and rain are stirring and full, and heaven is creating a chaotic and obscure situation. At this time, it is suitable to establish princes and not to seek personal security. If one moves rashly, one will lose one's dwelling. The great image commentary of the hexagram Zun says: Clouds above and thunder below, that is Zun; the gentleman takes this as a model to govern and regulate the world.

雲雷皆是氣之聚處，屯，聚也。初九，磐桓，利居貞，利建侯。象曰：雖磐桓，志行正也。以貴下賤，大得民也。磐桓猶言柱石。磐，磐石也；桓，桓柱也；謂利建侯，如柱石在下不可以動，然志在行正也。六二，屯如邅如，乘馬班如，匪寇婚媾。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。

Cloud and thunder are both places where qi gathers, so "Zun" means gathering. The line statement of the first line says: hesitating and not advancing, it is appropriate to stay in place and maintain correctness, and it is appropriate to establish feudal lords. The small image commentary says: although hesitating and not advancing, the will is to promote the right path; with a noble position yet humbling oneself to a low position, it gains great popular support. "Panhuang" is like a pillar stone: "Pan" is a rock, and "Huan" is a pillar. Saying it is appropriate to establish feudal lords is like a pillar stone being placed at the bottom and not moving, yet the will is to promote the right path. The line statement of the second line says: encountering difficulties and turning around, riding a horse and hesitating not to advance, the coming is not from a strong enemy but from a suitor; the woman remains chaste and refuses to marry, and after ten years she finally agrees to marry. The small image commentary says: the difficulty of the second line is because it is on top of a strong line; "after ten years she marries" is finally returning to the normal way.

班，布，不進之貌。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。處非其地，故曰“入于林中”。虞，防禁也。二以乘剛有寇，故五若可親；五屯其膏，故不若舍之。

"Ban" means to scatter and wander, unwilling to advance. The line statement for the third line says: chasing a deer without a guardian to guide, one will only fall into the forest; a gentleman sees the right opportunity and acts, but it is better to give up, for going forward will surely lead to regret. The small image commentary says: "Chasing the deer without a guardian" refers to pursuing animals blindly; a gentleman gives it up because going forward will lead to regret and hardship. The third line is not in its proper position, hence "entering the forest." "Yu" is an official responsible for guarding and protecting. The second line, due to riding over a strong line, faces difficulties, so the fifth line seems approachable; but the fifth line is reluctant to bestow its blessings, so it is better to give up.

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！待求而往。

Sixth line four statement: Riding a horse, hesitating and not advancing, going to propose marriage, if going forward it is auspicious, nothing is unfavorable. The Small Image Commentary says: Going forward after being requested by others, this is wise. Ninth line five statement: Accumulating and being stingy with one's resources, being upright in small matters brings good fortune, but being upright in great matters brings misfortune. The Small Image Commentary says: "Accumulating his resources," this indicates that the giving of grace is not yet extensive. Sixth line six statement: Riding a horse, hesitating and not advancing, crying blood continuously. The Small Image Commentary says: "Crying blood continuously," how can this last long! Sixth line four is precisely waiting for the other party to make a request before going forward.

蒙。亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。禮聞取道義於人，不聞取其人之身。來之為言，屬有道義者謂之來。來學者，就道義而學之，往教者，致其人而取教也；“童蒙求我，匪我求童蒙”是也。

The Hexagram Statement of the蒙 (Meng) Hexagram: Meng, meaning enlightenment, is smooth and unobstructed. It is not I who seek the innocent child, but the innocent child who seeks me. If one divines for the first time, he should tell him, but if he repeatedly violates the proper way, then he should not tell him. It is appropriate to maintain the correct path. According to ritual, one has only heard of seeking the Way from others, not of taking the person himself. The term 'come' refers to the side that possesses the Way; when others come to him, it is called 'come'. 'Coming to learn' means learning from him in accordance with the Way; 'going to teach' means bringing people to him in order to learn from him. The Hexagram Statement 'The innocent child seeks me, not I seeking the innocent child' expresses this meaning.

教人當以次，守得定，不妄施。易曰：“初筮告，再三瀆，瀆則不告”，是剛中之德也。彖曰：蒙，山下有險，險而止，蒙。“險而止蒙”，蒙亨以亨行時中也。夫險而不止則入於坎，入於蹇，不止則是安其危之類也。以其知險而止也，故成蒙之義方以有求。“童蒙求我，匪我求童蒙”，以蒙而求，故能時中，所以亨也。

Teaching people should proceed in order, and one should remain steadfast without acting hastily. The Zhou Changes say, "The first divination reveals, but repeated ones with disrespect will not reveal," which precisely reflects the virtue of Nine in the Second being strong and upright in the center. The Commentary on the Judgment of the蒙卦 says: "Meng refers to a mountain below a dangerous situation, encountering danger and stopping, which is called Meng." "Encountering danger and stopping is Meng." The reason Meng is prosperous is because it practices the way of prosperity and attains the middle at all times. If one does not stop when encountering danger, one will fall into the heavy danger of the Kan hexagram or the difficulty of the Jian hexagram. Not stopping means being in a safe position while in danger. Exactly because it knows the danger and can stop, the meaning of "Meng" is established, and thus it can turn to seek knowledge. "The childlike and ignorant seek me, not I seeking the childlike and ignorant," meaning that by seeking knowledge with a mind of ignorance, one can attain the middle at all times, thus achieving prosperity.

［險而止蒙，夫於不當止而止，是險也，如告子之不動心，必以義為外，是險而止也。蒙險在內，是蒙昧之義。蒙方始務求學，而得之始，是得所止也。若蹇則是險在外者也。

"Peril and Rest" means stopping where one should not, which itself is perilous. For example, Gaozi's concept of "unmoving heart" necessarily treats righteousness as something external to the heart, which is perilous stopping. The peril in the Meng hexagram lies within the inner trigram, which fits the meaning of "ignorance." Meng refers to the beginning of someone earnestly pursuing learning, and the initial attainment is realizing where one should stop. As for the Jian hexagram, its peril lies in the outer trigram.

人心多則無由光明，“蒙雜而著”，“著”，古“著”字，雜著於物，所以為蒙。蒙，昏蒙也。“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。象曰：山下出泉，蒙，君子以果行育德。

When the thoughts and concerns of the human mind become excessive, clarity cannot be achieved. The "Zagua Commentary" says "Meng is mixed and attached," where "attached" is an ancient form of "zhù," meaning that thoughts are mixed and attached to external things, thus leading to confusion. "Meng" refers to darkness. The "彖传" says: "Meng is亨," meaning that through the way of亨通, one can maintain the principle of being in the center at all times; "It is not I who seeks the naive and innocent, but the naive and innocent who seek me" indicates mutual harmony of hearts; "The first divination tells," because Nine in the Second is strong and centered; "If repeated, it is a desecration, and if desecrated, it will not tell," meaning that the way of Meng is desecrated. Cultivating the right principle while the state of confusion is still shallow is the achievement of the sage's virtue. The "Great Image Commentary" of the Meng hexagram says that a spring gushes out from beneath the mountain, which is Meng; the gentleman takes this as a model, using decisive action to cultivate virtue.

時［中］之義甚大，如“蒙亨以亨行時中也”者，蒙何(嘗)［以］有亨？以九二之亨行蒙者之時中，故蒙所以得亨也；蒙無遽亨之理，以九二循循行時中之亨也。蒙卦之義，主之者全在九二，彖之所論，皆二之義。

The concept of "shi zhong" (timely center) holds great significance. For example, the phrase "Meng heng, yi heng xing shi zhong ye" (The hexagram Meng is auspicious because its auspiciousness comes from acting in timely center) asks, by what right does Meng itself become auspicious? It is through the auspiciousness of nine two (nine in the second line) that the subject of Meng can achieve timely center at all times, thus enabling Meng to become auspicious. Originally, Meng does not have the reason to suddenly become auspicious; it entirely depends on nine two's gradual and patient guidance to achieve timely center at all times. The meaning of the hexagram Meng is entirely centered on the line nine two. What the Commentary on the Judgment discusses is all about the meaning of nine two.

教者但觀蒙者時之所及則道之，此是以亨行時［中］也；此時也，正所謂如時雨化之。如既引之中道而不使之通，則是教者之過；當時而道之使不失其正，則是教者之功。［“蒙以養正，聖功也”，］養其蒙使正者，聖人之功也。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。

The teacher should guide the learner according to his current capacity, which is called "using the right timing to act in the middle way." This "timing" is exactly what Mencius mentions in "The Complete Heart" as "like timely rain that transforms"—like timely rain that moistens and nurtures. If one has led the learner onto the middle path but does not allow him to reach full understanding, that is the teacher's fault. But if one guides him according to the right timing so that he does not lose the right path, that is the teacher's merit. "Meng (ignorance) is cultivated to maintain the right path, which is the virtue of the sage." Cultivating the ignorant to return to the right path is the achievement of the sage. The line statement for the first line says: to enlighten the ignorant, it is appropriate to use punishment to correct people, so that they may be freed from their restraints; but if one proceeds in this way without change, there will be regret. The small image commentary says: "It is appropriate to use punishment," which is to correct the law.

以柔下賢，居於坎陷，然無所私繫，用心存公，雖不能諭人於道以辨曲直，正法可也。善行法者多說於任刑，道非弘矣，故以往吝，故一作終。故君子哀矜而勿喜也。九二，包蒙吉。納婦吉，子克家。象曰：“子克家”，剛柔接也。

The first line, Six at the Beginning, is in a weak and flexible position, placed beneath a virtuous person, and is in the dangerous and perilous situation of the Water trigram. However, it has no private interests and keeps its mind focused on fairness. Although it cannot use reason to enlighten others or clarify right and wrong, it can still be used to establish proper laws and regulations. Those who are good at administering laws often prefer to use punishment alone, which makes the way narrow and limited. Therefore, it is said, "In the past, there was regret" (in some versions, the word "in the past" is written as "in the end"). Therefore, the Analects of Confucius, Zizhang, says that a gentleman, when he understands the truth, should feel compassion and not take pleasure in it. The line statement for the second line, Nine in the Second, says: "To include the ignorant, it is auspicious; to marry a woman, it is auspicious; the son can manage the family affairs." The Small Image Commentary says, "The son can manage the family," which indicates the mutual support between the strong and the flexible.

擇婦而納之則吉。九二以下卦之中主卦德，故曰子克家”。以子任家，必剛柔得中乃濟，不可嚴厲也。六三，勿用取女，見金夫，不有躬，無攸利。金夫，二也；“不有躬”，履非正則不能固於一也。象曰：“勿用取女”，行不順也。六四，困蒙吝。象曰：困蒙之吝，獨遠實也。六五，童蒙吉。象曰：童蒙之吉，順以巽也。

Choosing a virtuous woman to marry is auspicious. Nine Two is in the central position of the lower trigram and upholds the virtue of the entire hexagram, so it is said, "The son can manage the family." Entrusting a son with family affairs must be balanced between firmness and flexibility, and should not be overly strict. The line statement of Six Three says: Do not take this woman, for she loses her virtue when she sees a wealthy man, and there is no benefit. The term "golden husband" refers to Nine Two; "not having a proper position" means she is in an improper place and cannot remain steadfast. The Small Image Commentary says: "Do not take the woman," because her behavior is not in accordance with the right path. The line statement of Six Four says: Being trapped in confusion, there is regret. The Small Image Commentary says: The regret of being trapped in confusion is because it is the only line that is distant from the firm line. The line statement of Six Five says: A child who is still naive, is auspicious. The Small Image Commentary says: The auspiciousness of a naive child is because it is gentle and humble.

不願不信，蒙之失正者也。故蒙正如童吉，與夫彖之義同。上九，擊蒙，不利為寇，利禦寇。象曰：利用禦寇，上下順也。蒙暗犯寇，御之可也，以剛明極顯而寇蒙暗，則傷義而眾不率也。九二以剛居中，故能包蒙而吉。

He who refuses to look forward and refuses to believe is one who is in ignorance and has lost the right path. Therefore, if one is in a state of confusion but can maintain the right path, like a child who is pure and single-minded, it is auspicious. This is consistent with the meaning of the Commentary on the Judgment. The line statement for the top nine: strike against the confusion, one should not act as a strong aggressor, but rather defend against strong aggressors. The Small Image Commentary says: it is appropriate to use this to defend against strong aggressors, which brings harmony between superior and inferior. When those who are in confusion and darkness come to attack as aggressors, it is proper to defend against them; but if one uses one's strength and clarity, and exerts an extremely prominent force to harm those who are in confusion and darkness, it violates the principles of righteousness, and the people will not follow. The second nine, with a strong line in the central position, is able to embrace confusion and thus achieves auspiciousness.

需。有孚，光亨貞吉，利涉大川。剛健而不陷而能俟時，故有孚於光亨也。訟、需、坎皆言“有學”，必然之理也。又如未濟“飲酒濡首”亦言“有孚”，襲同此。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。象曰：雲上放天，需，君子以飲食宴樂。“雲上於天，需，君子以飲食宴樂”，“九五，需于酒食貞吉”，未濟亦“有孚于飲酒”，以陰在前，無所施為，惟於飲食而已。

The hexagram Need (Waiting) says: Need, with sincerity, brightness and smoothness, holding to the right path brings good fortune, it is suitable for crossing a great river. It is strong and upright without falling into danger, and it can wait for the right time, so in the brightness and smoothness there is sincerity. The hexagrams of Strife, Need, and坎 (Obstruction) all speak of "having sincerity," which is natural; similarly, the upper ninth line of the hexagram Not Yet Completed says "drinking and having one's head wet," which also speaks of "having sincerity," and its usage is similar. The Commentary on the Judgment of the hexagram Need says: Need is waiting, with difficulties ahead; being strong and upright without falling into peril, its meaning does not lead to hardship. "Need with sincerity, brightness, uprightness, and good fortune" is because the nine in the fifth line is in the heavenly position and is upright and proper. "Beneficial to cross the great river" is because going forward will surely bring results. The Great Image Commentary of the hexagram Need says: Clouds rising in the sky is Need; the gentleman takes this as a model, enjoying food and music to wait calmly for the right time. "Clouds rising above the sky, Need; the gentleman thus enjoys food and music," together with the nine in the fifth line "needing food and drink, uprightness brings good fortune," and the "having sincerity in drinking" of the hexagram Not Yet Completed, all are because there is a hidden danger and difficulty ahead, making action impossible, so one can only calmly take care of oneself through 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。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。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。六四，需于血，出自穴。象日：“需于血”，順以聽也。

Initial Line Statement: 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" indicates not taking on perilous endeavors; "Utilizing constancy brings no blame" means not losing the constant way. Second Line Statement: Waiting on the sandbank, there is slight verbal harm, but ultimately it is favorable. The Image Commentary says: "Waiting on the sandbank" indicates being spacious and in the center; although there is slight verbal harm, it ultimately ends in good fortune. Third Line Statement: Waiting in the mud, leading to the arrival of bandits. The Small Image Commentary says: "Waiting in the mud" indicates misfortune in the outer trigram; the difficulty comes from oneself, but if one is respectful and cautious, there will be no failure. Fourth Line Statement: Waiting in the blood, emerging from a cave. The Small Image Commentary says: "Waiting in the blood" indicates being gentle and obedient.

以柔居陰，不能御弦，來則聽順而闢其路。九五，需于酒食，貞吉。象曰：酒食貞吉，以中正也。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。上無所出，故降人自穴，恭以納之，雖處極上，不至於失。

The sixth line in the fourth position has a yin line in a yin place, unable to withstand a strong bowstring, and when someone comes, it yields and gives way. The line statement for the ninth line in the fifth position says: waiting in the presence of wine and food, maintaining uprightness brings good fortune. The Small Image Commentary says: waiting in the presence of wine and food with uprightness brings good fortune, because it is in the center and upright. The line statement for the sixth line at the top says: entering a cave, three uninvited guests arrive, and one恭敬ly treats them, ultimately resulting in good fortune. The Small Image Commentary says: 'uninvited guests come, and one恭敬ly treats them, ultimately resulting in good fortune,' although the position is not appropriate, there is no great misfortune. The sixth line at the top has nowhere to go, so it descends from the cave to receive the visitors,恭敬ly accommodating them; although it is in the highest position, it does not result in loss.

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。“利見大人”，尚中正也；“不利涉大川”，入于淵也。象曰：天與水違行，訟，君子以作事謀始。

The Hexagram of Strife: Strife, with sincerity but blocked, thus causing alarm; if stopping halfway it is auspicious, but if continuing to fight it is inauspicious. It is favorable to see a great person, but unfavorable to cross a great river. The Commentary on the Judgment of the Hexagram of Strife says: The upper trigram is strong and firm, the lower trigram is dangerous and treacherous. Inner danger and outer strength lead to strife. "Strife with sincerity, blocked, alarm, and middle auspiciousness" is because a strong line is in the lower trigram and occupies the middle position. "Final inauspiciousness" is because strife should not be carried to the end. "Favorable to see a great person" is because it values the upright and correct. "Unfavorable to cross a great river" is because it will fall into a deep abyss. The Great Image Commentary of the Hexagram of Strife says: The sky moves westward, the water flows eastward, both moving in opposite directions, which is strife. The gentleman takes this as a model, and plans thoroughly at the beginning of any undertaking.

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，其辨明也。初於正應，中有陰陽之間，不無訟。但以陰居下體為柔順，履險方初，不永所事，其理辨直，故小有言終吉。直一作正。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。

The line statement for the first line says: Do not prolong disputes, although there may be some verbal harm, ultimately it will be吉利. The Small Image Commentary says: "Not prolonging the matter" means disputes should not be extended. Although there may be some verbal harm, right and wrong will eventually be clarified. The first line and the fourth line are originally in a proper correspondence, but they are separated by the obstruction of yin and yang, so there cannot be no dispute. However, since the first line is a yin line in the lower trigram and is gentle, entering a dangerous situation at the beginning, not prolonging the matter, and having a clear understanding of the matter, it only incurs slight verbal harm and ultimately is吉利 ("straight" is sometimes written as "correct"). The line statement for the second line says: Disputes cannot be won, retreat to one's own territory of three hundred households, and there will be no calamity. The Image Commentary says: "Not winning the dispute" means returning to one's own territory to escape. When a lower position disputes with an upper position, the calamity is like picking something up with one's hand, which one brings upon oneself.

處險體剛，好訟者也，上下二陰俱非己應，理為不直，故不訟。歸而逋竄；使其邑人之眾無辜被禍，故曰“邑人無眚”。六三，食舊德，貞厲，終吉。或從王事無成。象曰：“食舊德”，從上吉也。

Nine Two is located within the dangerous body and is itself strong, which is prone to litigation; however, the two yin lines above and below are not its proper correspondents, so the reasoning is not sound, and thus a lawsuit cannot be brought, so it retreats. This prevents the people in the territory from suffering unjust harm, hence the line statement says 'the people of the territory have no calamity'. The line statement for Six Three: enjoying the old virtue, maintaining correctness and being aware of danger, ultimately leading to good fortune; or following the king in his affairs without claiming the success. The Small Image Commentary says: 'eating the old virtue' is auspicious when following the superior.

履非其位，處險之極，若能不為他累，專應上九，則雖危終吉，故曰“舊德”；以陰居陽，又處成功，必有悔吝，故曰“無成”。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：“訟元吉”，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。體健而比於三，理為不直，故不克訟。

The sixth line is not in its proper position and is at the top of the dangerous area; if it is not hindered by other lines and solely corresponds with the top line, then although there is danger, it will ultimately be auspicious, so it is said 'old virtue'. It is a yin line in a yang position and is in a position of success, so there must be regret, hence it is said 'no success'. The fourth line statement says: in a lawsuit, one cannot win, but returning to align with the mandate of heaven and changing one's mind, being content with uprightness brings good fortune. The Small Image Commentary says: 'returning to the mandate and changing the mind', meaning that being content with uprightness will not lead to loss. The fifth line statement says: deciding lawsuits and achieving great good fortune. The Image Commentary says: 'original great good fortune', because it is in the center and upright. The top line statement says: perhaps due to lawsuits, one is given a large sash, but is stripped of it three times in one morning. The Image Commentary says: clothing obtained through litigation is not worthy of respect. The fourth line is strong and close to the sixth line, but the reasoning is not solid, so a lawsuit cannot be brought.

師。貞，丈人吉，無咎。丈人剛過，太公近之。剛正、剛中，則是大人聖人，得中道也。太公則必待誅紂時，雖鷹揚，所以為剛過，不得稱大人。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！象曰：地中有水，師，君子以容民畜眾。初六，師出以律，否臧凶。象曰：“師出以律”，失律凶也。

The hexagram statement of the Army hexagram says: Army, maintaining correctness, is auspicious if led by an experienced and steady elder. There will be no mistake. "Elder" is strong but excessive, and Jiang Taigong is close to this type. If strong and correct, strong and moderate, then it is a great person, a sage, who has attained the middle way. Jiang Taigong had to wait until the time to kill Zhou Wu to display his abilities. The "Great Ya" section of the "Classic of Poetry" calls him "the elder general, at that time the eagle soaring," which shows the manifestation of excessive strength, so he cannot be called a great person. The "Commentary on the Judgment" of the Army hexagram says: Army means multitude, correctness means uprightness; if one can use the strength of the multitude to follow the right path, he can become a king. Nine two is strong and upright, located in the center, and has a corresponding six five above; proceeding through difficulties while the people are in harmony; using this method to control the world while the people still follow, it is auspicious, and where is there a mistake! The "Great Image Commentary" of the Army hexagram says: Water stored in the earth is army; the gentleman takes this as a model, to receive the people and nurture the masses. The line statement of initial six says: Going to war depends on discipline; if discipline is not good, it is凶. The "Small Image Commentary" says: "The army goes out with discipline," losing discipline leads to凶.

“師出以律”，師之始也，體柔居賤，不善用律，故凶。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”，懷萬邦也。懷愛萬邦，故所以重將帥。六三，師或輿尸，凶。象曰：“師或輿尸”，大無功也。

"War must be conducted according to the law," refers to the beginning of a military campaign; since the initial line is weak and occupies a low position, it is not skilled in applying discipline, hence it is ominous. The line statement of the second line says: being in the army but remaining impartial, it is auspicious and without fault, the king bestows three commands. The Small Image Commentary says: "Being in the army is auspicious," indicating receiving the favor of heaven; "the king bestows three commands," is to pacify all the states. Because of the need to cherish all the states, the importance of the general is thus emphasized. The line statement of the third line says: the army may return with carriages carrying corpses, ominous. The Small Image Commentary says: "The army may carry corpses," indicating great failure.

陰柔之質，履不以正，以此帥眾，固不能一。師丈人吉，非陰柔所御。六四，師左次，無咎。象曰：“左次無咎”，未失常也。次之不戰之地，則不失其常。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。

The sixth line three is originally of a yin and flexible nature, and its position is also not proper. Using such a person to lead the people would naturally fail to maintain unity. The army in the army hexagram should be led by an elder, which is auspicious, not something that a yin and flexible person can manage. The statement of the fourth line says: the army retreats to the left, which does not result in blame. The small image commentary says: 'retreating to the left without blame' means not losing the established method. Staying in a place where there is no battle does not lose the established way. The statement of the fifth line says: there are wild animals causing harm in the fields, it is appropriate to issue an ultimatum and attack, which does not result in blame; if the eldest son leads the army, it is good, but if the younger sons are also given command, they will return with corpses, and even maintaining correctness leads to misfortune. The image commentary says: 'the eldest son leads the army' means acting in the middle; 'the younger son brings back corpses' means improper appointment.

柔居盛位，見犯乃較，故無咎。任寄非一，行師之凶也。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。師終必推賞，然小人雖有功，不可胙之以上，長亂也。承，猶繼世之承也。

Six in the Fifth holds a noble position with a yao of flexibility, and only takes action when attacked, thus avoiding mistakes. Entrusting military command to more than one person is precisely the dangerous aspect of warfare. The line statement for Upper Six says: The great sovereign issues a decree, enfeoffing feudal lords and continuing the line of the great officials, but small people should not be used. The Small Image Commentary says: 'The great sovereign issues a decree' is to determine merit; 'small people should not be used' is because employing them will surely bring disorder to the state. After a war ends, rewards must be given according to merit, but even if small people have merit, they should not be granted land or titles, for that would encourage disorder. The character '承' is like the '承' meaning continuation through generations.

比。吉，原筮元永貞，無咎。不寧方來，後夫凶。鍾彖曰：“比吉”也，比，輔也，下順從也。“原筮元永貞無咎”，以剛中也。“不寧方來”，上下應也。“後夫凶”，其道窮也。象曰：地上有水，比，先王以建萬國，親諸侯。

The Hexagram of Comparison says: Comparison is auspicious. If one divines again and obtains the beginning of goodness, lasting virtue, and uprightness, there will be no fault. Unresting states will come to submit, but those who come late will meet misfortune. (The character "zhong" is suspected to be a later addition.) The Commentary on the Judgment of the Hexagram of Comparison says: "Comparison is auspicious," because "comparison" means assistance, and the lower trigrams are in harmony with the Nine in the Fifth. "Original divination, beginning of goodness, lasting virtue, and uprightness bring no fault" is because the Nine in the Fifth is strong and upright in the center. "Unresting states come" is because there is mutual response between above and below. "Those who come late meet misfortune" is because his path has reached its end. The Great Image Commentary of the Hexagram of Comparison says: Water on the earth is comparison; the former kings took this as a model, establishing myriad states and drawing near the feudal lords.

必原筮者，慎所與也。初六，有孚比之，無咎。有孚盈缶，終來有它，吉。象曰：比之初六，有它吉也。柔而無應，能擇有信者親之，己之誠素著顯，終有它吉，比好先也。六二，比之自內，貞吉。象曰：“比之自內”，不自失也。

One must again perform divination because one is taking the matter of attaching oneself to a person very seriously. The line statement for the first line says: attaching oneself with sincerity will not result in error; sincerity is full like wine in a jar, and eventually there will be an unexpected good fortune. The small image commentary says: the first line of the ratio hexagram has unexpected good fortune. The first line is weak and has no proper matching line above, yet it chooses to attach itself to a sincere person; its sincerity is already evident, and eventually it attains unexpected good fortune—attachment is valuable when done early. The line statement for the second line says: attaching from within, maintaining correctness brings good fortune. The image commentary says: 'attaching from within' means not losing oneself.

愛自親始，人道之正，故曰“貞吉”。六三，比之匪人。象曰：“比之匪人”，不亦傷乎！履非其正，比之必匪其人，故可傷。六四，外比之，貞吉。象曰：外比於賢，以從上也。

Humaneness begins with those close at hand, which is the proper way of human conduct, hence it is said 'Zhen Ji' (constancy brings good fortune). The line statement for the third line says: the one it is attached to is not the proper person. The Small Image Commentary says: 'To attach to an improper person,' how sad! The third line is in an improper position, so whatever it attaches to must be an improper person, hence it is sad. The line statement for the fourth line says: to attach outwardly, maintaining correctness brings good fortune. The Image Commentary says: to attach outwardly to the virtuous is to follow the superior nine in the fifth line.

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。上六，比之無首，凶。象曰：“比之無首”，無所終也。失前禽，謂三面而驅，意在緩逸之，不務殺也。順奔然後取之，故被傷者少也。

The line statement for the fifth line: The king hunts, driving the game from three sides and letting the animals that run towards him escape; the people in the town need not be on guard, it is auspicious. The small image commentary says: The auspiciousness of being closely aligned comes from being in the central and upright position; abandoning the rebellious and taking the compliant, thus letting the animals ahead escape; "the people in the town need not be on guard" means that those in authority manage affairs properly and act in accordance with the middle way. The line statement for the sixth line at the top: Being closely aligned without a leader, it is inauspicious. The small image commentary says: "Being closely aligned without a leader" leads to an unfavorable outcome. What is meant by "losing the game ahead" is that driving from three sides with the intention of letting it escape, not solely pursuing killing; shooting in the direction of its flight, thus causing fewer injuries.

以剛居中而顯明比道，伐止有罪，不為濫刑，故邑人不誡，為上用中，此之謂也。不比者不懲，非用中也，故比必顯之，然殺不可務也。一云：上使中者，付得其人也。

The Nine in the Fifth occupies the central position with a strong line, clearly demonstrating the principle of close affinity. It only punishes those who are guilty, without excessive punishment, so the people in the territory do not need to be on guard. The idea of using the middle refers to this. If those who do not come close are also punished without exception, then it is not using the middle. Therefore, close affinity must be clearly shown, but one should not be overly inclined towards punishment. Another interpretation says 'the superior entrusts the middle,' meaning that the person entrusted is indeed the appropriate one.