The hexagram of Enlightenment (Lower trigram Kan (Water), Upper trigram Gen (Mountain))

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。君子以果行育徳。

The lower trigram of the Meng hexagram is Kan (water), and the upper trigram is Gen (mountain). Kan represents danger and water, while Gen represents mountain and stopping. The hexagram statement says: Meng, meaning confusion, is smooth. It is not I who seeks the confused child, but the confused child who seeks me. If the first divination is asked, I will tell him, but if he asks repeatedly, it is a desecration, and then I will not tell him. It is appropriate to maintain rectitude. The Commentary on the Judgment says: Meng is mountain below danger, encountering danger and stopping, hence called Meng. Meng can be smooth because it acts with the way of smoothness and is in harmony with the time and holds to the middle path. "Not I who seek the confused child, but the confused child who seeks me" indicates mutual harmony of hearts. "First divination is told" because nine two is a yang line in the middle of the lower trigram. "Repeated divination is a desecration, and if it is a desecration, then it is not told" because this would disturb the mind of the one being taught. Using the stage of confusion to cultivate purity is the way to achieve the deeds of a sage. The Image Commentary says: Spring water flows from beneath the mountain, this is Meng. The gentleman takes this as a model, acting decisively to cultivate his virtue.

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。六五，童蒙，吉。象曰：童蒙之吉，順以巽也。上九，擊蒙，不利為□，利御冠。象曰：利用御□，上下順也。

The line statement for the first line (Initial Six): To enlighten the ignorant, it is appropriate to use punishment to correct people, and also appropriate to free people from their restraints; using punishment excessively will lead to regret. The Small Image Commentary says: It is appropriate to use punishment to correct people, in order to establish the law. The line statement for the second line (Nine in the Second): To be able to include the ignorant, it is auspicious; to accept a woman, it is auspicious; the son can take on the family's responsibilities. The Small Image Commentary says: The son can take on the family's responsibilities, because the strong line and the flexible line are in mutual contact. The line statement for the third line (Six in the Third): Do not marry such a woman, for she cannot maintain herself when she meets a wealthy and powerful man, and there is nothing beneficial about it. The Small Image Commentary says: Do not marry her, because her actions are not in harmony with the right path. The line statement for the fourth line (Six in the Fourth): Being trapped in ignorance, there is regret. The Small Image Commentary says: The regret of being trapped in ignorance is because it is separated from the strong substance. The line statement for the fifth line (Six in the Fifth): Like a child who is ignorant, it is auspicious. The Small Image Commentary says: The reason why childlike ignorance is auspicious is because it is gentle and humble. The line statement for the top line (Nine at the Top): To break through ignorance with strong force, it is not appropriate for oneself to be the aggressor, but appropriate to resist external aggression. The Small Image Commentary says: It is appropriate to use it to resist foreign invaders, because both the superior and inferior are in harmony. (In this passage, two instances of 「□」 are original missing characters, both to be read as 「冦」; also, the 「冠」 in 「利御冠」 is a mistaken character for 「冦」, and is recorded as is without correction.)

蒙亨者，蒙者童稚之名，闇昧之義。處童蒙之時，所願獲通，故曰蒙亨。匪我求童蒙，童蒙求我者，匪，非也。童蒙者謂五也，我謂二也。五處童蒙之時，當求九二之明師也。

The Hexagram Statement says, "Meng, Xing." "Meng" originally refers to a child's state of childishness, but it is extended to mean darkness or confusion. When a person is in a state of childishness and ignorance, what they hope for is to gain clarity and understanding, hence "Meng" can be Xing (smooth and open). "Not I who seek the childlike and ignorant, but the childlike and ignorant who seek me." "Fēi" means "not" or "not I." Here, "Tongmeng" refers to the line Six in the Fifth, and "I" refers to the line Nine in the Second. The line Six in the Fifth, being in a state of confusion and ignorance, should actively seek the guidance of the line Nine in the Second, the wise teacher.

再三瀆，瀆則不告者，瀆，亂也。蒙昧之人，心多疑惑，若明師與之決蒙，須一理而說，使其曉悟。若其廣說引諭，至於繁多，即蒙者瀆亂，亂即還同不告。利貞者，蒙而未曉，心須養正，乃通至聖之功也。

"Again and again being disrespectful, if disrespectful, then there will be no revelation." "Disrespect" refers to disturbing. A person in confusion has many doubts in his mind. When a wise teacher helps him remove the confusion, he must grasp one principle and explain it thoroughly, so that the person can suddenly understand. If he speaks extensively, cites many examples, and talks too much, it will instead disturb the mind of the confused person. Once disturbed, the effect is the same as if he had not told him anything. "Beneficial uprightness" means that when a person is still in confusion and does not yet understand, he must first cultivate his purity and uprightness, so that he can achieve the great virtue of sainthood.

象曰：山下出泉，蒙。君子以果行育徳者。王氏云：山下出泉，未知所適，蒙之象也。君子處是時而未獲通，當須果決為行，育養已徳。徳立道成，可以適蒙之險。

The Great Image Commentary says, "Mountains below with springs emerging, symbolizing the state of being in darkness. The superior person thus acts with decisiveness and cultivates virtue." Wang Bi explains that springs emerging from beneath the mountain do not yet know where they will flow, which is a symbol of confusion and ignorance. When the superior person is in such a situation and has not yet achieved clarity, he should act decisively and cultivate his virtue. Once virtue is established and the path is realized, he will be able to deal with the dangers and uncertainties of confusion.

初六發蒙，利用刑人，用說桎梏，以往吝者。初六雖是闇昧，而與九二相近，即是親比明師，以去蒙暗。蒙既顯發，即心無凝滯，乃能利用刑罰罪人，又能脫去罪人桎梏之象，言其明於法律，舉事合宜。凡刑罰之道，不可常行，鞭撲不可弛之家，刑罰不可弛之國。若用刑不已，民所不堪，即有悔吝之道，故曰以往吝。爾雅云：杻謂之桎，械謂之梏也。

The line statement for the initial line, "Six at the Beginning," says: "To enlighten the mind, it is advantageous to punish criminals, to release the bound, and to proceed with regret." Initially, the line is in darkness and ignorance, but it is close to the second line, "Nine in the Second," which is the bright teacher. By being close to the bright teacher, it removes its own ignorance. Once ignorance is enlightened, there is no obstruction in the mind, so it can properly punish criminals and timely release the bound. This indicates that it understands the law and acts appropriately. However, the use of punishment cannot be continuous. Punishment cannot be abandoned in the family, nor can the penal system be abandoned in the state. But if punishment has no end, the people will not be able to bear it, and thus one will follow the path that leads to regret. Therefore, continuing in this way will result in regret. The "Erya" says: the hand restraint is called "zhi," and the foot restraint is called "gu."

九二包蒙吉，納婦吉，子克家者。凡言婦者，配已成徳。九二剛陽之徳而居中，群陰悉來，物來歸已而能納之，故曰包蒙吉也。心既通，不拒於物，即配徳者歸焉，故曰納婦吉也。剛而處中，納此匹配，是能幹濟家事，施之子孫而能克荷家事，故曰子克家也。

The Line Statement for the Second Line, Nine Two, says: "It is auspicious to embrace the ignorant; it is auspicious to take a wife; the son can manage the family." Whenever the term "wife" is mentioned, it refers to the one who pairs with oneself to jointly achieve virtue. Nine Two possesses yang strength and is located in the center of the Lower Trigram, so all the yin lines come to adhere to it. External things come to align with it, and it is able to accept them all, hence it is auspicious to embrace the ignorant. Its inner nature is open and unobstructed, not rejecting external things, so the one who matches its virtue comes to align with it, hence it is auspicious to take a wife. Nine Two, being yang and in the center, is able to accept such a spouse, indicating it has the ability to manage the household. Applying this ability to the descendants means the son can shoulder the family responsibilities, hence it says 'the son can manage the family.'

六三勿用取女，見金夫，不有躬，無攸利者。蒙之為體，陰先求陽，弱先求強。六三是陰柔，即是先求上九者也。喻之人事，是女先求於男也。女以婉順為徳，待禮而行，今既先求於男，故不可取也。見金夫，不有躬，無攸利者，金，剛也。上九剛夫，而乃往就之，是無閨閣之徳，故不可取之，而無所利也。

The line statement for the third line, "Six in the Third," says, "Do not take a wife, see a man of metal, lack self-possession, and gain nothing." The structure of the Hexagram of Enlightenment is that a yin line actively seeks a yang line, and the weak actively seek the strong. The third line is a yin line, which is the one that actively seeks the top line, nine at the top. In terms of human affairs, this represents a woman actively seeking a man. A woman should be gentle and proper, waiting for proper courtship before taking action. Now she is taking the initiative to seek a man, so she should not be married. "See a man of metal, lack self-possession, and gain nothing," here "metal" refers to strength. The top line is a strong man, and the third line, being yin and weak, actively approaches him. This shows she lacks the chastity and propriety expected of a woman within the family, so she should not be married, and if married, there would be no benefit.

六四困蒙吝者，既不近明師，無人顯發其暗，深可鄙也。六五童蒙吉者，柔而處尊，不自任察，但委付於二，不勞已之聰明，猶如童稚之人，自可獲吉，如成王委用周公之義。

The line statement for the fourth line, 'Six Four' says, 'Confused and ignorant, it is difficult.' The fourth line is adjacent to both yin lines above and below, so it cannot get close to the bright teacher, Nine Two, nor does anyone come to enlighten its darkness. Thus it remains trapped in ignorance, which is truly regrettable. The line statement for the fifth line, 'Six Five' says, 'A childlike ignorance brings good fortune.' The fifth line is a yin line in a noble position, not relying on its own intelligence to examine everything, but entrusting the affairs to Nine Two, without using its own ears, eyes, or mind. It is like a child, naturally achieving good fortune. This is similar to King Cheng of Zhou entrusting the state affairs to the Duke of Zhou.

上九擊蒙，不利為冦，利御冦者。上九陽明之徳，處眾陰之上，能於眾陰擊去蒙暗，故曰擊蒙也。眾陰親托，皆願求安，能為群陰去除冦難，則荷戴彌深。若因人之隙，便生苟且而以取之，則眾陰叛矣，故云不利為冦，而利用御冦也。

The line statement for the Upper Ninth line says, "Strike the confusion, it is not advantageous to be a marauder, but advantageous to defend against marauders." The Upper Ninth line possesses the virtue of yang strength and clarity, residing above all the yin lines. It can help the yin lines break through confusion and darkness, hence it is said "strike the confusion." All the yin lines come close and rely on it, hoping for peace. If it can remove external disturbances and calamities for these yin lines, the yin lines' support for it will be even stronger. Conversely, if it takes advantage of others' weaknesses with selfish intentions and takes what is not its own, the yin lines will turn against it. Therefore, it is not advantageous to be a marauder, but advantageous to defend against marauders.

乾下坎上。需：有孚，光亨，貞吉，利涉大川。彖曰：需，須也，險在前也。剛健而不□，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：雲上於天，需。君子以飲食宴樂。

The lower trigram of the Need hexagram is Qian (Heaven), and the upper trigram is Kan (Water). Qian represents strength and perseverance, while Kan signifies danger and difficulty. This combination symbolizes a strong and determined person encountering danger ahead and needing to wait. The hexagram statement says: "Need" means to wait with sincerity and integrity, with brightness and smoothness, maintaining uprightness to gain good fortune, and it is favorable to cross a great river. The Commentary on the Judgment says: "Need" is waiting, with danger ahead. Strength and perseverance without rashness will not lead to hardship. "Need with sincerity, brightness and smoothness, uprightness brings good fortune" is because the nine in the fifth position is in the heavenly position and is upright. "It is favorable to cross a great river" means that going forward will surely bring success. The Image Commentary says: clouds rising into the sky (but not yet raining), this is Need; the gentleman takes inspiration from this, calmly enjoying food and music in anticipation of the right moment. (The character in the bracket is missing in the original text and is not restored.)

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，雷于泥，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。象曰：需于血，順以聴也。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。

Initial Line Statement: Waiting in the outskirts, it is appropriate to maintain constancy, without fault. The Small Image Commentary says: Waiting in the outskirts means not venturing into peril; maintaining constancy without fault is not losing the constant way. Second Line Statement: Waiting on the beach, there is slight criticism, but ultimately it is auspicious. The Image Commentary says: Waiting on the beach is because it is in the center and has a broad mind; although there is slight criticism, it ends in good fortune. Third Line Statement: Waiting in the mud, leading to the arrival of strong enemies. (The original text mistakenly wrote 'Thunder' instead of 'Need,' but it is recorded as is.) The Image Commentary says: Waiting in the mud, the calamity is still outside the hexagram; it is oneself who has invited the strong enemies, and as long as one is respectful and cautious, there will be no failure. Fourth Line Statement: Waiting in the blood, escaping from the cave. The Image Commentary says: Waiting in the blood is to be flexible and follow the situation. Fifth Line Statement: Waiting in the midst of food and drink, maintaining the correct path brings auspiciousness. The Image Commentary says: Waiting in food and drink while maintaining the correct path is auspicious because the fifth line is in the center and upright. Sixth Line Statement: Entering the cave, three uninvited guests arrive, and one treats them with respect, ultimately leading to auspiciousness. The Image Commentary says: Uninvited guests arrive, and treating them with respect leads to auspiciousness; although the sixth line is in an inappropriate position, there is no great loss.

需有孚，光亨，貞吉者，需，待也。乾健獲進，坎險在前，畏而不進，故稱待也。凡人待物，必須有信，信既立矣，即道徳亨通，於正獲吉，故曰光亨貞吉也。利涉大川者，以信待物，又以乾之剛健，不患於險，故可濟涉大川，不憂沉溺也。

The Hexagram Statement says, "Need, with sincerity, bright success, uprightness brings good fortune." "Need" means waiting. The Lower Trigram is Qian, which represents strength and movement forward, while the Upper Trigram is Kan, symbolizing danger and obstacles. Because of caution and fear, one does not move forward hastily, hence it is called "waiting." Whenever a person interacts with external things and needs to wait, they must maintain sincerity. Once sincerity is established, morality becomes smooth and success follows. Upholding uprightness leads to good fortune, hence it is said that there is bright success and good fortune through uprightness. "Beneficial to crossing great rivers" means that with sincerity towards external matters and the strength of Qian, one does not fear difficulties and can cross rivers without fear of drowning.

象曰：雲上於天，需。君子以飲食宴樂者。坎為雲也，乾，天也。雲上於天，待時降雨，是需待之象也。君子當其時，待養而成。故王氏云：童蒙已發，盛徳光亨，飲食宴樂，其在茲乎。

The Great Image Commentary says, "Clouds rising above the sky, waiting. The gentleman thus cultivates himself through eating, drinking, and revelry." Here, Kan represents clouds and Qian represents heaven. Clouds rise into the sky and wait until the right time to rain down, which exemplifies the image of waiting. When a gentleman is in such a situation, he should also cultivate himself in waiting and thus achieve success. Therefore, Wang Bi says: When obscurity has already been enlightened, great virtue shines brightly and is smooth and unimpeded, calmly eating, drinking, and reveling. This is probably referring to this state.

初九需于郊，利用恆，無咎者。爾雅云：邑外謂之郊也。初九去難既逺，雖不應於□速，但可以處於郊境之外，待時而已也。利用恆，無咎者，既不逼於險難，其所營為不失恆道，故不□於咎也。

The Line Statement for the first line, "Initial Nine," says, "Wait at the outskirts, it is advantageous to act with constancy, and there will be no blame." The "Erya" explains that the area outside a city or town is called "outskirts." The line "Initial Nine" is in the lowest position of the hexagram, farthest from the lower trigram Kan, which represents danger. Although it is not suitable to advance hastily, it can remain calmly outside the outskirts, waiting quietly for the right opportunity. "It is advantageous to act with constancy, and there will be no blame" means that it is not pressured by danger, and the affairs it undertakes do not violate the principles of constancy, so it will not fall into error. (The two instances of "□" in the text are missing characters from the original, and they are left uncorrected.)

九二需于沙，小有言，終吉。沙謂水之旁，去難漸近。既近於難，不能不有責讓之言。以其剛健寛而處中，待時而進，雖有責讓之言，終保吉矣，故曰小有言終吉也。

The line statement for line two, "Nine Two," says, "Wait by the sand, there is some criticism, but ultimately it is auspicious." "Sand" refers to sandy land by the water, indicating that Nine Two is gradually approaching the difficulties of the upper trigram. Since it is close to the difficulties, it is inevitable to attract some criticism and blame. However, Nine Two is strong and vigorous, with a broad and upright heart, residing in the center of the lower trigram and maintaining the middle path, waiting for the right time before advancing. Therefore, although there is some criticism, it ultimately leads to auspiciousness, hence the statement "there is some criticism, but ultimately it is auspicious."

九三需于泥，致冦至者。九三已逼於難，故稱泥，泥謂險難也。致冦至者，招也。既逼險難，即是招致冦害以相侵敵。然而不為遽進，猶有待焉，故不為困憊。

The line statement for the third line, "Nine Three," reads: "Wait in the mud, and the enemy comes." The third line is already close to the dangerous situation represented by the upper trigram Kan (Water). Therefore, "mud" is used to symbolize this danger. "Mud" refers to the perilous situation. "To bring about the arrival of the enemy" means that "to bring" signifies attracting or inviting. Since the third line is close to danger, it is as if it has invited the enemy to attack. However, although the third line is near danger, it does not act hastily or recklessly, but maintains a posture of waiting, so it does not fall into a state of exhaustion orpredicament.

六四需于血，出自穴者。血是陰陽相傷也。六四以陰柔之質，當剛健之路，乾剛既進，必見侵傷，故曰需于血。陽既強盛而前進，力不能敵，故以出於窟穴而避之，故曰出自穴也。

The line statement for the fourth line, "Six in the Fourth," says, "Wait by the blood, emerge from the hole." "Blood" signifies mutual harm between yin and yang. The fourth line, being yin and soft, is precisely blocking the path of the lower trigram Qian, which is yang and strong. Once the three yang lines of Qian advance, they will inevitably harm the fourth line. Therefore, it waits in the blood. Since the yang energy is strong and moves forward, the fourth line's strength is insufficient to resist, so it can only leave its hole and retreat. Hence, it says "emerge from the hole."

九五需于酒食，貞吉者。人之所須以求貴位，身既處於尊位而為天下所歸，即何更望求焉，但施酒食，暢其中情而已，故曰需于酒食也。然至飲食過莭，患所生焉，故紂作靡靡之樂，天下為之離叛。必須飲食以宜，而不失貞正之道，可以獲吉，故曰貞吉也。

The Line Statement of the Fifth Line, "Wait by the wine and food, and maintain uprightness for good fortune," indicates that what people desire is nothing but noble status. Since the Nine in the Fifth already occupies the supreme position and has the hearts of the people, what more can it seek? It only needs to set out wine and food to express the harmonious relationship between ruler and subject. Therefore, it is said to wait by the wine and food. However, if the enjoyment of food and drink exceeds proper limits, calamity follows. King Zhou of Shang created soft and靡靡 music and built wine pools and meat forests, leading the world to turn against him and rebel. Therefore, food and drink must be in accordance with moderation and not lose the path of uprightness in order to achieve good fortune. Hence, it is said, "Maintain uprightness for good fortune."

上六入于穴，有不速之客三人來，敬之終吉者。上六需難既終，不須出穴，安於舊位，故曰入于穴也。速，召也。三人謂乾三陽也。言難道既終，三陽務進，不待上六召喚而自來矣，故曰有不速之客三人來也。陽貴陰賤，而上六既是陰柔，又居無位之地，三陽若來，必須恭敬之而終獲吉，故曰敬之終吉。

The line statement of the sixth line at the top says, "Enter the cave, and three guests who are not summoned come, and with respect, the outcome is吉利." The sixth line at the top is at the end of the Need hexagram, where the difficulty of waiting has ended, and there is no need to go out of the cave to act. It is sufficient to remain in the original position, hence "enter the cave." "速" means to summon, and "three people" refer to the three yang lines of the lower trigram Qian. This indicates that the difficult situation has reached its end, and the three yang lines strive to advance, coming on their own without waiting for the sixth line to summon them, hence the arrival of three uninvited guests. Yang is considered noble, while Yin is considered humble. The sixth line, being Yin and soft, is at the extreme end of the hexagram and in a position without actual standing. Since the three yang lines have arrived, it must treat them with respect, and in the end, it will achieve a吉利 outcome, hence "with respect, the outcome is吉利."

坎下乾上。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 lower trigram of the讼卦 is Kan (Water) and the upper trigram is Qian (Heaven). Kan represents danger and Qian represents strength. This forms an image of inner danger and outer strength, hence the name讼 (contention). The hexagram statement says: "Contention: Though there is sincerity within, it is obstructed, thus there is caution; if one remains in the middle and stops at the right time, it is auspicious, but if one contends to the end, it is inauspicious; it is favorable to see a great person, but not favorable to cross a great river." The Commentary on the Judgment says: "The upper trigram is strong and the lower trigram is dangerous. Inner danger and outer strength lead to contention." "There is sincerity, obstruction, and caution, and it is auspicious in the middle" because the strong line nine two is in the middle of the lower trigram. "It is inauspicious to contend to the end" because contention should not be pursued to the end. "It is favorable to see a great person" because it esteems the middle and correct virtue of nine five. "It is not favorable to cross a great river" because rashly taking risks leads to falling into the abyss." The Image Commentary says: "Heaven moves westward and water flows eastward; the two are moving in opposite directions, which is contention. The gentleman takes this as a model, and in all 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，歸逋竄也；自下訟上，患至掇也。六三，食舊徳，貞厲，終吉，或従王事，無成。象曰：食舊徳，從上吉也。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，終朝三禠之。象曰：以訟受服，亦不足敬也。

The line statement for the first line says: Not prolonging disputes, although there may be some criticism, in the end it is auspicious. The small image commentary says: Not prolonging disputes is because disputes cannot last long; although there may be some idle words, right and wrong will eventually be clarified. The line statement for the second line says: Unable to win the lawsuit, returning to hide, his small town of three hundred households is saved from disaster. The image commentary says: Unable to win, retreat and hide; when a lower person disputes with a superior, misfortune comes easily, like picking something up with the hand. The line statement for the third line says: Enjoying the old salary and virtue, keeping upright and being cautious of danger, in the end it is auspicious; or following the king in his affairs, not taking credit for success. The image commentary says: Enjoying old virtue, obeying the superior brings auspiciousness. The line statement for the fourth line says: Unable to win the lawsuit, returning to follow the right path, changing attitude and being content with uprightness, it is auspicious. The image commentary says: Returning to the right path, changing and being content with uprightness, there will be no loss. The line statement for the fifth line says: Resolving the dispute and achieving great auspiciousness. The image commentary says: Achieving great auspiciousness through dispute is because the fifth line is in the center and upright. The line statement for the top line says: Perhaps winning the dispute and being awarded a wide sash, but being stripped of it three times in one morning. The image commentary says: The clothing obtained through litigation is not worth respecting.

訟有孚窒惕，中吉終凶者。訟者，喧競之名，乖爭之義。窒，塞也；惕，懼也。凡為訟之體，必須信實被人止塞。若能因此而懷惕懼，於中途而止，即獲吉也。若終竟相訟，雖暫獲勝，而終必有凶，故曰終凶也。利見大人者，大人能斷枉直，不失情理也。不利涉大川者，爭訟之時，人心乖異，涉難濟川，必見謀害。故周氏云：與相爭必被襲謀，當見墜於深淵也。

The Hexagram Statement says, "Strife: With sincerity, obstruction and alarm, middle is吉利, end is凶." "Strife" refers to noisy contention, implying disagreement and conflict. "Obstruction" means blockage, and "alarm" means fear. Whenever a situation of contention arises, it must be that one has genuine sincerity and truth but is blocked and suppressed by others. If one can therefore remain cautious and stop in the middle, one can achieve good fortune; if one continues to fight until the end, even if one temporarily gains the upper hand, ultimately there will be misfortune, hence "end is凶." "Beneficial to see a great person" means that a great person can judge right and wrong, without violating reason and human affairs. "Not beneficial to cross a great river" means that during contention, people's hearts are divided, and attempting to take risks by crossing a river at this time will certainly lead to being secretly attacked. Therefore, the Zhou said: To contend with others will surely lead to being attacked and schemed against, resulting in falling into a deep abyss.

象曰：天與水違行，訟。君子以作事謀始者。天自西轉，水乃東流，二體相違，故是訟也。君子興為，必須謀慮其始。若初始分明，不相忤犯，訟無由生也。

The Great Image Commentary says, "Heaven and Water move in opposite directions, hence the hexagram of Strife." Heaven moves from east to west, while Water flows from west to east; their directions are opposite, thus forming the hexagram of Strife. A gentleman who undertakes a task should plan and consider it thoroughly at the beginning. If boundaries are clearly defined from the start and there is no mutual infringement, strife will naturally not arise.

初六不永所事，小有言終吉者。爭訟之體，剛先犯弱。初六既是陰柔，不敢先訟九四，九四先訟者也。往就辯答，道理分明，不被稽留，故不永所事，謂不永長為爭訟之事也。

The line statement for the first line, "Six at the Beginning" says, "Not prolonging the matter, there is a small word, but ultimately it is auspicious." In general, disputes arise when the strong party initiates an attack on the weak. The first line is a yao of yin and weakness, so it does not take the initiative to dispute with the fourth line, which is yang and strong. Instead, it is the fourth line that starts the dispute. The first line goes forward to respond and clarify the matter, speaking clearly and reasonably, so it is not involved or entangled. Therefore, it says not to prolong the matter, meaning not to let the dispute last for a long time.

九二不克訟，歸而逋，其邑人三百戶，無眚者。克，勝也；逋，逃也。九二體剛居陰，好為爭訟之事，乃與九五相爭也。以下訟上，以臣訟君，勢不可敵，爭訟如何得勝，故不克訟也。然訟既不勝，禍患必至，懼罪及身，遂將逃竄，竄歸小邑，可免災也。若其邑大人強，君疑不息，必被誅罰，故曰三百戶乃無眚也。

The Line Statement of the Second Line, "Nine Two," says, "Unable to win the lawsuit, he flees back, retreating to a small town of three hundred households, without calamity." "To overcome" means to win, and "to flee" means to escape. The Second Line is a Yang line in a Yin position, which is inclined to litigation. The subject of the dispute is precisely the Fifth Line. A lower line contends with an upper line, and a subject contends with the sovereign. In terms of power, it is fundamentally unbalanced, so how could it possibly win? Therefore, it says, "Unable to win the lawsuit." Since it cannot win, calamity must follow. The Nine Two fears that the blame will fall upon himself, so he flees and escapes, returning to a small town. By retreating to a small town, he can avoid disaster. If the town he retreats to is large and has many people, the sovereign's suspicion will not be eased, and he will inevitably be punished. Therefore, it specifically mentions a small town of three hundred households to indicate that there will be no calamity.

六三食舊徳，貞厲終吉，或従王事無成者。六三體柔弱，順従上九，不敢有違，所有舊日之恩徳而不被黜奪，故曰食舊徳也。然處兩剛之間，情不相得，以貞自危，故曰貞厲也。體柔奉上，不敢為先，但須従上九之王事，不敢先成，故曰或従王事無成也。

The Line Statement of the Third Line says, "Enjoy the old virtue, be steadfast and cautious, eventually leading to good fortune, perhaps assisting in royal affairs without claiming success." The Third Line is a soft, yin line that follows and submits to the corresponding Upper Nine, not daring to act against it, so the previous benefits and honors it has received will not be taken away. Therefore, it can enjoy the old virtue. However, it is sandwiched between the strong Yang lines Nine Two and Nine Four, which do not get along with each other. It can only maintain itself by being steadfast and cautious, hence "be steadfast and cautious." It is soft and compliant, serving those above, not daring to take the lead, so it only follows the Upper Nine in royal affairs and does not claim the credit for success, hence "perhaps assisting in royal affairs without claiming success."

九四不克訟，復即命，渝安貞吉者。克，勝也；即，就也；復，反也；渝，變也。四體剛而訟初六，初對答道理分明，四既不勝於初六，故曰不克訟也。若因此不勝而能反就初六，悔過自新，即獲安貞之吉，故曰安貞吉也。

Nine in the Fourth Line Statement says, "Unable to win the lawsuit, return to the mandate, change and maintain the correct course, auspicious." "克" means to conquer, "即" means to approach or return to, "复" means to return, and "渝" means to change. Nine in the Fourth is a strong line, actively engaging in a dispute with Six at the Beginning. However, when Six at the Beginning responds, it presents clear reasoning, and Nine in the Fourth is unable to prevail, hence "unable to win the lawsuit." If Nine in the Fourth can return from this defeat, approach Six at the Beginning, repent and reform, it can achieve the auspiciousness of maintaining the correct course, hence "maintaining the correct course is auspicious."

九五訟元吉者。餘皆不當尊位，悉是爭訟之人。九五體尊履正，即是斷訟之主。剛即無所滯溺，中即心無偏曲，處位以斯，故獲大吉，故曰訟元吉也。

The Line Statement of the fifth line says, "The litigation is originally auspicious." The other lines do not occupy the exalted position; they are all participants in the litigation. Only the nine in the fifth line holds the supreme position and is in the correct place, making it the one who presides over the case. It is yang and thus not entangled by human feelings; it is in the center and thus has no bias or partiality. With such qualities in such a position, it attains great auspiciousness, hence it is said, "The litigation is originally auspicious."

上九或錫之鞶帶，終朝三褫之者。以剛處上，是訟而得勝，乃受鞶帶之錫。然則不義而富於我如浮雲，以訟受榮，如何可保。故終一朝間，三被褫脫，不足敬也。因訟至錫，非徳而受，故不足敬。旦至食時為朝。馬云：鞶帶，大帶衣也。

The line statement for the Upper Ninth line says, "Sometimes he is given a belt, but by noon he has lost it three times." The Upper Ninth line represents a yang strong line at the top of the hexagram, symbolizing the party that has won a lawsuit and thus receives the honor of a belt as a reward. However, Confucius said that wealth and honor obtained through unjust means are to me like floating clouds in the sky; honor gained through litigation, how can it be secure? Therefore, within a single morning, he loses it three times, which is truly not worthy of respect. Gaining honor through litigation is not receiving rewards based on virtue, so it is not worthy of respect. The term "morning" refers to the time from dawn until breakfast. Ma Rong said that a belt is a wide sash worn outside the clothes.

坎下坤上。師：貞，丈人吉，無咎。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。

The lower trigram of the military hexagram is Kan (Water), and the upper trigram is Kun (Earth). Kan represents water and danger, while Kun represents earth and compliance. This forms an image of water gathered and hidden within the earth. The hexagram statement says: "Military action, maintaining correctness, is auspicious when led by an experienced and steady elder, without fault." The commentary on the judgment states: "Shi" means the people, and "Zhen" means uprightness. If one can lead the people with the right path, one can achieve the kingship. Nine Two, a yang line in the middle, corresponds with Six Five, and moves through danger while remaining compliant. By using this method to govern the world, the people still follow willingly, thus achieving auspiciousness and without fault. The image commentary says: water is stored within the earth, which is the image of military action. The gentleman takes this as a model, embracing the people and gathering the masses.

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，懷萬邦也。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。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。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。

The first line statement says: When sending out troops, military discipline and orders must be used to control them; otherwise, even if there are achievements, it will be dangerous. The Small Image Commentary says: Going to war depends on discipline; losing discipline brings misfortune. The second line statement says: Commanding troops and maintaining the middle path brings good fortune; there is no mistake, and the king issues three decrees. The Image Commentary says: Commanding troops and maintaining the middle path brings good fortune, which is receiving the grace of heaven and the king; the king issuing three decrees is to pacify all the states. The third line statement says: The army may return with carts carrying corpses, which is dangerous. The Small Image Commentary says: A defeated army returning with corpses indicates no military achievements at all. The fourth line statement says: The army retreats to the left and camps there, which is without fault. The Image Commentary says: Retreating to the left without fault means not losing the regular methods of warfare. The fifth line statement says: There are wild animals trampling crops in the fields; it is appropriate to pursue and capture them, which is without fault; it is appropriate to have an experienced and mature person command the army, but if a young and unvirtuous person commands, the army will return with corpses, even though maintaining the correct path brings danger. The Image Commentary says: The eldest son commands the army because he can follow the middle path; the younger son returns with corpses because he is not appointed properly. The sixth line statement says: The Son of Heaven issues decrees, rewards according to merit, great achievements are granted the title of a feudal lord and a state, minor achievements are given a fiefdom to sustain the family, and small people should not be employed. The Image Commentary says: The Son of Heaven issuing decrees is to properly assess merit; not employing small people is because employing them will surely bring chaos to the country.

師貞丈人吉無咎者。師者，眾也，軍旅之名，法長之義。故陸績云：師為眾首，法長而行是也。以師為正，故曰師貞。丈人吉無咎者，丈人謂嚴毅徳長之人，可以監臨於眾，故曰丈人也。夫興師征伐，必須有功勞，即無罪咎，故曰吉無咎也。

The Hexagram Statement says: "The army, with sincerity, the elder is auspicious, no blame." "Army" refers to the people, specifically the military, and implies following the example of superiors. Therefore, the Three Kingdoms period Wu scholar Lu Ji said: "The army is the leader of the people, acting in accordance with principles and order, which is exactly this meaning." Military campaigns must be based on righteousness, hence "the army is sincere." "The elder is auspicious, no blame" refers to the elder, who is dignified, resolute, and of high virtue and age, capable of overseeing and supervising the people, hence called the elder. Any military expedition must achieve military merit, thus avoiding guilt and mistakes, hence it is auspicious and without blame.

象曰：地中有水，師。君子以容民畜眾者。緣地能包水，亦猶為師之主，容納於民也。君子為眾之長，當含小過，不尚絶嚴，容納民人，畜聚於眾也。

The Great Image Commentary says, "Water within earth, army. The superior man thus learns to accommodate the people and gather the multitude." Because the earth can contain rivers, lakes, and ponds, it is like a general who can accommodate the people. A superior man who leads the people should be broad-minded and tolerant of minor faults in his subordinates, not overly strict or harsh. He should be able to include the people and gather the masses.

初六師出以律，否臧凶者。律，法也；否，破敗也；臧，有功也。初六為師之首，必須齊整師旅而不失法律者也。若其失律違法，雖見獲功，徒勞而已，故否之與臧，皆見凶也。

The Line Statement for the first line, "Six at the Beginning," says, "When the army goes out, it must follow the law and order; failure to do so brings misfortune." "Law and order" refers to the regulations and commands, "failure" means defeat, and "臧" means achieving merit. The line "Six at the Beginning" is at the start of the army hexagram, representing the beginning of military action. At this stage, it is essential to maintain discipline and adhere to military regulations. If discipline is lost and military laws are violated, even if one achieves temporary success, it is merely wasted effort. Therefore, whether victorious or defeated, the outcome is dangerous.

九二在師中吉，無咎，王三錫命者。九二以剛徳處中，為君委任，故曰在師中也。既為君所任，任大役重，必須有功，無功即凶，故曰吉無咎也。吉者，有功之辭也。王三錫命者，以其能招萬邦而有功，故君王三度錫賜其命。

Nine Two Line Statement says, "In the army it is auspicious, no fault, the king bestows three commands." Nine Two, with its yang strength, is located in the center of the lower trigram and is entrusted by the Six Five sovereign. Therefore, it is said to be in the army yet maintaining the middle path. Since it is entrusted with a great responsibility, the burden is heavy, so it must establish military achievements; without achievements it is inauspicious, so it is auspicious when it has achievements and no fault—"auspicious" here refers specifically to establishing achievements. "The king bestows three commands" is because it can attract all the states and establish meritorious deeds, so the king bestows three commands as a reward.

六三師或輿尸凶者。六三體質柔弱，而復乘剛，又無應援，若使之行師，必見喪敗，故曰輿尸而歸凶也。六四師左次無咎者，以陰得位而無其應，無應即不可征伐也，得位則可以自處也。夫為帥眾而處，必須量其便宜，取其右背山陵，前左水澤，而次止之，則無咎也。又云：左是偏將處之，右是上將有主死之權也。

The Line Statement for the Third Line, "Six Three" says, "The army may return with corpses in carts, which is ominous." The Third Line is a Yin line, which is weak, and it is placed above the strong line Nine Two. It also lacks support from above. If it were to lead an army, it would certainly result in defeat, hence the statement about returning with corpses in carts, indicating danger. The Line Statement for the Fourth Line, "Six Four" says, "The army camps on the left, without blame." The Fourth Line is a Yin line in a Yin position, which is appropriate, but it lacks a corresponding line. Without a corresponding line, it should not initiate an attack, but since it is in an appropriate position, it can defend itself. When commanding an army to camp, one must consider the terrain: placing the right side against a hill and the left side facing a marsh, in such a location, there will be no fault. Another interpretation suggests that the left side is where the deputy commander is stationed, and the right side is where the main commander is. The main commander holds the power of life and death.

六五田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶者。以柔處尊，不先威猛，只是物來先犯者也。猶如田之苗稼，為禽所犯，故用執之言語問其情，誅亦無咎，故曰田有禽利執言無咎。六五體既柔弱，不可自行攻伐，故任用長子帥領師眾也。若任之弟子，則致輿尸之凶。故莊氏云：長子謂九二，徳長於人也；弟子謂六三，徳劣於物也。

The line statement of the fifth line says: "There are animals in the fields; it is advantageous to seize and investigate, without blame. The eldest son leads the army, the younger son brings back corpses, and the situation is ominous." The fifth line, being a yin and flexible line, occupies a high position but does not actively use force. It only responds passively when external forces attack. This is like crops in the field being destroyed by wild animals, so one must step forward to investigate and capture the culprit. Even if the culprit is punished, there is no blame, hence "There are animals in the fields; it is advantageous to seize and investigate, without blame." Since the fifth line is weak, it cannot personally lead the military campaign, so it must appoint the "eldest son" to command the army. If instead, the "younger son" is appointed, it will result in a disastrous outcome of returning with corpses. Therefore, Zhang said: "The eldest son" refers to the second line, which is a person of superior virtue; "the younger son" refers to the third line, which is a person of inferior virtue.

上六大君有命，開國承家，小人勿用者。上六處師之極，即是有功之人。既有功勞，即天子錫之爵命矣。若其功大，開國為諸侯；若其功小，使之承家為卿大夫也。若山入有功，但錫之金帛，不可任之以位，故勿用小人，必亂邦也。大君為天子，亦喻大人有天命，用之開國；小人無命，止於為盜。

The line statement of the sixth line at the top says, "The great sovereign issues a command, establishes a state and continues the family, do not employ petty men." The sixth line at the top is at the end of the army hexagram, representing a person who has already achieved military success. Since he has made great contributions, the sovereign should grant him titles and appointments: those with great achievements are granted land to establish a state and become feudal lords; those with lesser achievements are given a fiefdom to continue their family's lineage and become ministers or great officers. As for petty men, although they may have some military achievements, they should only be rewarded with gold, silver, silk, and cloth, and should not be given official positions. Therefore, it is said not to employ petty men, for employing them would surely bring disorder to the state. (The original text says "If the mountain enters the one with merit," but "mountain enters" is likely a mistake for "petty men," and this version is retained without alteration.) "Great sovereign" refers to the Son of Heaven, here also used to mean a virtuous person who receives the mandate of heaven and thus can establish a state and nation. Petty men lack such a mandate of heaven; at most, they can only be thieves.

坤下坎上。比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。彖曰：比，吉也；比，輔也，下順従也。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 lower trigram of the卦比 is坤 (Earth), and the upper trigram is坎 (Water). Water flows over the earth and is closely attached to it, hence the name 比 (companionship). The hexagram statement says: 比 is吉利 (auspicious). If one seeks the origin and asks about it, and obtains a long and upright person, there will be no fault. The unpeaceful countries from all directions will come to join, but those who come later will meet with misfortune. The commentary on the judgment says: 比 is吉利 (auspicious); "比" means to assist, and the lower yin lines are gentle and follow the nine five. "Original divination, original length, upright and without fault" is because the nine five is yang and occupies the central position of the upper trigram. "The unpeaceful countries come" is because there is mutualsympathetic response (response) between above and below. "Those who come later meet with misfortune" is because their path has already come to an end. The great image commentary says: There is water on the earth, which is 比; the former kings took this as a model, and divided the myriad states, and drew near to 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。六四，外比之，貞吉。象曰：外比於賢，以從上也。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。

The line statement for the first line says: With sincerity, one approaches others, without fault; sincerity is full, like a jar filled with clay, and eventually there will be unexpected good fortune. The small image commentary says: The first line of the ratio hexagram will have unexpected good fortune. The line statement for the second line says: Approaching from within, maintaining the correct position brings good fortune. The small image commentary says: Approaching from within, one does not lose one's virtue. The line statement for the third line says: The one approached is not the right person. The small image commentary says: Approaching the wrong person is very regrettable. The line statement for the fourth line says: Approaching from outside, maintaining the correct position brings good fortune. The small image commentary says: Approaching the wise nine in the fifth line from outside is to obey the superior. The line statement for the fifth line says: Approaching people with brightness and sincerity, the king hunts from three sides, letting go of the animals in front, not being cautious even of the people in his territory, which is good fortune. The small image commentary says: The good fortune of open approach is because the nine in the fifth line is in the central and correct position; abandoning the ones fleeing directly and taking those going away, thus losing the animals in front; not being cautious of the people in the territory is because the superior is governing in the correct way. The line statement for the sixth line says: Approaching without a leader, which is dangerous. The small image commentary says: Approaching without a leader will not have a good ending.

比吉，原筮元永貞無咎者。比是親比之義，與人親比，自然獲吉，故曰比吉也。與人親比，必須尋其根源。筮是問也，審其情原，方得大。永貞是貞正之人，與之親比，乃得無咎；若遇奸邪之人，則不能保其親比之道。

The Hexagram Statement says, "Comparison, auspicious. Original divination, great, enduring, sincere, no blame." "Comparison" means mutual closeness and reliance. Being able to get close and support each other naturally brings auspiciousness, hence "Comparison, auspicious." However, to be close and rely on someone, one must first understand their origin and background. "Divination" here means inquiry. Only by thoroughly examining the true nature and origin of the other party can one achieve great results. "Enduring sincerity" refers to someone who is sincere and steadfast over a long period. Being close to such a person ensures no mistakes. If one associates with wicked people, it becomes impossible to maintain the path of mutual reliance.

不寧方來者，比是寜樂之時，亦猶人君有徳，不寧之方，悉來歸化焉。後夫凶者，比道宜速，若處後而來，被人疏隔，所以凶也。

"The coming of the unquiet" means that the Hexagram of Revolution is appropriate when the world is at peace and content, just as a virtuous sovereign brings the originally turbulent states of the four directions to submit and be taught. "The one who comes later meets misfortune" means that the way of attachment values timeliness and speed; if one arrives late and lags behind others, he will be distanced and isolated, hence encountering misfortune.

象曰：地上有水，比。先王以建萬國，親諸侯者。子夏傳云：地得水而柔，水得地而流是也。先王以建萬國，親諸侯者，萬方各據境域，謂王者封建有功之臣也；親諸侯謂爵賞及親友，令助君之化也。

The Great Image Commentary says, "Water on the earth, the hexagram of Progress. The former kings used this to establish myriad states and be close to the feudal lords." Zixia's Commentary on the Changes explains that when the earth is moistened by water, it becomes soft, and when water is carried by the earth, it can flow. This illustrates the mutual support and closeness between things. "The former kings used this to establish myriad states and be close to the feudal lords" refers to the king establishing many states, each occupying its own territory, which means bestowing fiefs upon meritorious ministers. To be close to the feudal lords means extending rewards to relatives and friends, entrusting them to assist the sovereign in promoting moral education.

初六有孚比之無咎，有孚盈缶，終來有他吉者。處比之初，唯須以信待物，先須以信，始得免咎，故曰有孚比之無咎。初六既無偏應，來者皆與相親，著信立誠，盈溢於質素之噐，心無偏黨，應者非一，故有他人而來，終亦不相拒，故有他吉。

The line statement for the first line, "Initial Six," says, "With sincerity, one may compare and associate; there will be no blame. With sincerity, the jar is filled to the brim, and in the end, there will be unexpected good fortune." The first line is at the beginning of the Hexagram of Comparison. It only needs to treat external matters with sincerity. First, there must be sincerity to avoid blame, so associating with sincerity brings no fault. The first line originally has no biased response; it treats all who come close with equal sincerity, clearly showing honesty and establishing sincerity. The sincerity is full and overflowing, like being poured into a simple earthen jar. Its heart has no partiality, and many respond. Therefore, even if others come later, it does not reject them, thus bringing unexpected good fortune.

六二比之自內，貞吉者。專應於五，不能更比他人，劣於初六，故得當家內正之吉也。

The Line Statement of the Second Line, "It is favorable to be loyal and just when comparing from within," says that the Second Line is a Yin line in a Yin position, both central and proper. It is devoted solely to harmonizing with the Fifth Line, and does not seek to attach to other lines. In terms of broad inclusiveness, it is inferior to the First Line; but because it remains within its proper place, it attains the favorable outcome of maintaining order and uprightness within.

六三比之匪人者。匪，非也。處比之時，雖近二四，情不相得。二四柔謟，非已所親，故曰匪人，謂非已親比之人也。

The Line Statement of the third line says, "To compare with the wrong person." "匪" means "not" or "not proper." The third line is in a position that requires attachment, yet although it is closely adjacent to the second and fourth lines, there is no mutual harmony. The second and fourth lines are both of a yielding and flatteringly submissive nature, which are not suitable for attachment. Therefore, it is said "not proper," meaning these are not the right people to attach to.

六四外比之，貞吉者。本應在初，初既逺，即親於所近。九五有徳行，可以親比之，故稱貞吉也。

The Line Statement of the Fourth Line says, "It is favorable to remain loyal and upright." The Fourth Line was originally in harmony with the First Line, but since the First Line is too far away, it turns to be close to the adjacent line. The Fifth Line has virtue and is a worthy person to be attached to, hence it is favorable to remain loyal and upright.

九五顯比，王用三驅，失前禽，邑人不誡，吉者。處比之時，居得尊位，固當心無偏黨，來者比親，而乃獨應於二，顯明親比之道，是用心拘，故曰顯比也。夫不能普及於物，而乃親於二，亦如王用三驅田獵相似。凡三驅之禮，受來惡去，故逆來趣已者舍之，背己而走者射之，故失前禽也。然有中正之徳，不妄加之征伐，所有背叛，必須攻討。以其當邑之人，不須防誡而得吉矣。獨親邑人，心不通，非君上之道，可以為君上之使，故云上使中也。

The line statement of the fifth line says, "It is manifestly in comparison; the king uses three sides to drive, losing the birds in front, the people of the city are not warned, and it is auspicious." The fifth line is in a time of seeking attachment, and it is in the supreme position. It should have no private bias or factional favor, and should accept all who come close. However, it only corresponds with the second line, clearly limiting the object of its attachment, which shows that its mind is not yet broad enough, hence it is called "manifestly in comparison." It cannot universally apply to all things and only attaches to the second line, just like a king hunting, who drives from three sides. According to the ritual of driving from three sides, he accepts those coming face to face and lets go those running away from him. Therefore, he lets go of the birds coming directly towards him, and only shoots those running away. Hence it says he loses the birds in front. However, the fifth line has the virtue of being both central and upright, does not arbitrarily wage war, and only attacks those who rebel. Therefore, the people in his city do not need to be on guard and can be auspicious. Attaching only to those within the city and not communicating with the distant is not the胸怀 of a ruler. It can only serve as the ruler's envoy, so the Small Image Commentary says, "The superior one sends the middle."

上六比之無首凶者。處比之終，最在於外，眾皆先至而相親比，已獨在後，違眾叛義，所以凶也。若禹會諸侯於塗山，防風氏後至，禹乃戮之，此之謂也。

The Line Statement of the Sixth at the Top says, "Compared with others, it has no leader, and it is ominous." The Sixth at the Top is at the end of the Hexagram of Comparison, and is the most external position. Everyone else has already arrived ahead of time and is close to one another, but it lags behind, thus going against the will of the people and violating the principle of mutual affinity. Therefore, it is dangerous. This is like the case of Yu the Great gathering the feudal lords at Tu Shan, where Feng Feng was late and Yu had him executed, which is exactly this situation.