The hexagram Meng (Obstruction) consists of the trigram Kan (Water) below and Gen (Mountain) above.

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。曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。

The Hexagram of "Meng" has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). The Hexagram Statement says: "Meng, smooth and unimpeded. It is not I who seeks the innocent child, but the innocent child who seeks me. On the first divination, he is told; if he persists repeatedly, it is a desecration, and if it is a desecration, he is not told. It is favorable to maintain uprightness." The Commentary on the Judgment says: "Meng refers to a mountain beneath a dangerous situation, encountering danger and stopping, hence called Meng. The reason Meng is smooth and unimpeded is that it acts in accordance with the way of smoothness and is in harmony with the appropriate time. 'It is not I who seeks the innocent child, but the innocent child who seeks me' indicates mutual resonance of hearts. 'On the first divination, he is told' is because Nine in the Second is strong and upright in the center. 'If he persists repeatedly, it is a desecration, and if it is a desecration, he is not told' is because the act of启蒙 is desecrated. Using the time of ignorance to cultivate the right path is the achievement of the sage."

險以遠之為善，故險在前則止，止則不犯險者也；險在中則貴動，動則免乎險者也。?之為卦，險在下可以動矣，而猶止，非其勢不可，智不足也，故於卦為蒙。蒙有亨之道焉。蓋人之性至明，始有蒙之故不得明，猶鑑明而塵蒙之也。塵雖蒙之，鑑之明故在也，拭焉而明覆其初矣。人之蒙亦若是，故蒙有亨之道焉。

For dangerous situations, it is best to stay away from them. Therefore, if danger is ahead, one should stop and not take risks; if danger is within oneself, it is important to take action, for movement can lead to escape from danger. The hexagram "Meng" has danger below, which originally allows for action, yet it remains still, not because the situation does not permit it, but because of insufficient wisdom. Hence, the hexagram is named "Meng." The term "Meng" itself contains the principle of success. Human nature is originally very clear, but it becomes obscured at the beginning, hence unable to be clear. It is like a mirror that is originally bright but is covered by dust. Although the dust obscures it, the brightness of the mirror remains, and it can be restored to its original clarity by wiping it. Human ignorance is similar, so "Meng" contains the principle of success.

蒙有亨之道，而九二以剛中亨蒙之道行焉。有剛中亨蒙之道，又有巽順求亨之時，此蒙之所以亨也。時中雲者，與時適當，不先時亦不後時也。九二屈而在下，疑若求童蒙者，然九二剛中也，故曰匪我求童蒙；六五尊而在上，疑若不求我者，然六五順以巽也，故曰童蒙求我。

The hexagram Meng originally has the way of smooth progress, and Nine in the Second, being strong and vigorous in the center, is the one who opens up this path of enlightenment amidst confusion. With Nine in the Second providing the method of enlightenment through strength and uprightness, and Six in the Fifth offering the opportunity for humble inquiry, this is why the hexagram Meng is smooth and successful. The concept of "timely center" means being exactly in accord with the timing, neither rushing ahead nor lagging behind. Although Nine in the Second is in the lower trigram and appears to be seeking enlightenment from the young and naive, Nine in the Second is strong, vigorous, and centered, possessing the dignity of a teacher, so it is said, "It is not I who seeks enlightenment from the young and naive." Six in the Fifth, being noble and in a superior position, seems not to be seeking, yet Six in the Fifth is gentle, compliant, and humble, so it is said, "The young and naive seek me."

志應雲者，以誠應而無乎爾之謂也。學者占中否於教者，猶之筮。貴不瀆，故曰精以卜筮，神動其變。初筮則其志一，故告焉。待初筮而後告者，剛也；得初筮則告之者，中也。再三則瀆而志不一，故不告焉，以惑而告之，其惑滋甚故也。

The concept of "zhì yì" refers to both parties responding with sincerity, without any other thoughts or intentions. A student seeking knowledge from his teacher to inquire whether he is following the middle path is similar to divination. Divination is valued for being respectful and serious, so one must use sincere intent in divining, so that the spirits will be moved and show signs. At the first divination, the mind is focused, so he is told. One must wait until he comes to ask first before telling him, this is the "gāng" aspect. If he is told immediately upon his first inquiry, this is the "zhōng" aspect. Repeating the inquiry multiple times becomes disrespectful, and the mind is not focused, so he is not told. Because telling him when he is confused and not focused will only make him more confused.

蒙者，蓋若童蒙然，不知所如往，此易於養正也。其所以養正而不入於邪者，此則聖人亨蒙之功也。蓋求我而應之、筮我而告之，恐其瀆蒙則不告焉；如是則蒙者由之養正，非聖人之功而誰與？書曰：聖時風若。又曰：蒙恆風若。聖與蒙反者也，非聖人不能使蒙養正矣。

The concept of "Meng" refers to a state of ignorance, like that of a young child who does not know where to go. In this state, one is most receptive to cultivating the right path. The reason why one can cultivate the right path without falling into wrong ways is precisely due to the merit of the sage's enlightenment. When he comes to seek me, I respond; when he comes to ask me, I tell him. I am afraid that he would desecrate the matter of enlightenment and thus cease to inform him. In this way, the ignorant person follows this path and cultivates the right way. Who else could achieve this but the sage? The "Book of Documents · Hongfan" says that when the ruler is wise, the wind follows the right path, and when the ruler is ignorant, there is often great wind. "Sheng" (sage) and "Meng" (ignorance) are opposite extremes. Without the sage, the ignorant person cannot cultivate the right path.

象曰：山下出泉，蒙，君子以果行育徳。蒙者，物之穉也。物穉不可不養，而泉者養源於山者也。養源於山，故其出不窮，流於川瀆而放於海。君子之果行育徳，當若此而已。以成徳為行，此由中出，教者之事也；以果行育徳，此自外出，學者之事也。學務時敏，厥修乃來；行之不果，非所以育徳也。

The Great Image Commentary says: "Mountains with springs flowing out, this is the image of the Hexagram of Enlightenment. The gentleman thus acts decisively and cultivates virtue." Enlightenment represents the immature stage of all things. Immaturity requires nurturing, and springs are precisely the source of water stored within mountains. Because the water is stored within the mountain, it flows endlessly, flowing into rivers and eventually reaching the sea. The gentleman acting decisively and cultivating virtue should also be like this. Previously, the Wenyan of the Hexagram of Heaven said, "cultivate virtue through action," which is from within outward, belonging to the task of the teacher; here it says, "act decisively and cultivate virtue," which is from outside inward, belonging to the task of the learner. The Book of Documents says that learning must be diligent and earnest at all times, only then can cultivation come about; without decisive action, there can be no cultivation of 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。隙之見小，有物蒙之也；為發其蒙之者，則所見大矣，初六發蒙其義如此。發蒙，使之見善也；利用刑人，使之遠惡也。傳曰：時過而後學，則勤而難成。然則發蒙宜在初六之時矣。又曰：小懲而大戒，小人之福也。然則刑人亦宜初六之時矣。用說桎梏以往，小人不懲，其惡滋蔓而難圖也，故吝。

The line statement for the first line says: "To enlighten the ignorant, it is advantageous to apply punishment to people, so that they may be released from their fetters; if left unchecked in this way, there will be regret." The small image commentary says: "It is advantageous to apply punishment to people, in order to correct the law." What is seen through a narrow opening is small, because something is blocking it; when the blocking thing is removed, what is seen becomes vast — this is the meaning of the first line's "enlightening the ignorant." To enlighten the ignorant is to make them see goodness; to apply punishment is to make them avoid evil. The Book of Rites, The Record of Learning, says: If one learns after the proper time has passed, it will be difficult and not yield much success. Therefore, enlightening the ignorant should be done at the earliest stage, which is the first line. The Great Treatise also says: A slight punishment leads to great caution, which is the fortune of a petty person. Therefore, applying punishment to people should also be done at the first line. If one merely removes the fetters and lets the person go, the petty person will not be punished, and his evil will spread and become difficult to deal with, hence the regret.

九二：包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。以義則發蒙，以恩則包蒙，蓋家道也。堯典於九族不言平章者，家道貴包，蒙恩也。納婦，禮也，六五以柔應之，而九二有男下女之道，故納婦吉。包蒙納婦，旡不吉於家者也。克之為言，公勝私也。公勝私用，是義勝恩，以六五以父而用柔，而九二以子用剛故也，故曰子克家，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。以順為正者，婦道也。六三舎其正應，見九二非禮之金夫而不有躬，其行不順，故稱女焉。九二納婦吉，以所納者順也；然則行不順之女宜勿用取矣。

The line statement for the second line says: "To include the ignorant is auspicious, to take in a woman is auspicious, and the son can support the family." The small image commentary says: "The son can support the family, because the strong and the gentle are in mutual interaction." To act according to principle is "to enlighten," and to act according to affection is "to include." This is the way of managing a family. The Book of Documents, the Yao Classic, speaks of harmonizing the nine clans without mentioning "to distinguish ranks," because the way of the family values inclusion, which is receiving grace. Marriage is a ritual, and the sixth line, being gentle and harmonious, corresponds with it. The second line, being a man, humbly seeks a woman, so "taking in a wife is auspicious." To include the ignorant and to take in a woman is auspicious for the family. The character "克" means the public overcoming the private. When the public overcomes the private and is applied, it is righteousness overcoming affection. Since the sixth line is in the position of the father but is gentle, and the second line is in the position of the son but is strong, it is said, "the son can support the family, because the strong and the gentle are in mutual interaction." The line statement for the third line says: "Do not take this woman, she loses herself for a wealthy man and brings no benefit." The small image commentary says: "Do not take the woman, because her behavior is not gentle." To be gentle is the proper way for a woman. The third line abandons her proper correspondence with the ninth line above, and sees the second line, which is improper in the ritual, as a "wealthy man," and loses herself to follow him, her behavior is not gentle, so she is called "woman." The second line "taking in a wife is auspicious" is because the wife taken in is gentle; thus, a woman whose behavior is not gentle should naturally not be taken in.

六四：困蒙，吝。象曰：困蒙之吝，獨遠實也。知得困蒙，則旡知而已，故吝。夫得君子者，悔斯光，窒斯通；困蒙之吝，以不得君子而親炙之耳，故曰獨遠實也。教者為實，學者為虛。實固有以分人，虛固有以受道。六五：童蒙吉。象曰：童蒙之吉，順以巽也。禮恭然後可與言道之方，辭順然後可與言道之理，色從然後可與言道之致，故學問之道非順以巽，則教者不告也。順則於理為順，而巽又有柔損之意焉。六五晦也，以晦求明，於理為順；六五尊也，以尊求卑，則於道為巽。上九：擊蒙，不利為冦，利御冦。象曰：利用御冦，上下順也。蒙之初則蒙之而已，蒙之極則頑固矣，非擊之不可判也。上九以剛過擊蒙，故有為冦之道；為冦則逆上下之願而御之者至，故曰不利為冦，利御冦也。

The line statement of the fourth line says: "Being trapped in confusion, there is regret." The small image commentary says: "The regret of being trapped in confusion is because it is alone distant from the real person." Knowing oneself to be trapped in confusion yet still being ignorant, thus there is regret. Those who can approach the gentleman will transform regret into brightness and obstruction into smoothness; the regret of being trapped in confusion is precisely because one cannot personally receive teaching from the gentleman, thus it is said "alone distant from the real." The teaching side is "real," and the learning side is "empty." The real side naturally has something to give to others, and the empty side naturally can receive the principles. The line statement of the fifth line says: "Like a child who is confused but eager to learn, it is auspicious." The image commentary says: "The auspiciousness of the child's confusion is because of being gentle and humble." Only with politeness and respect can one discuss the direction of the Way; only with harmonious speech can one discuss the principles of the Way; only with a compliant expression can one discuss the ultimate of the Way. Therefore, seeking learning and asking about the Way, if not gentle and humble, the teacher will not be willing to tell him. "Gentleness" refers to harmony in terms of principle, while "Xun" also carries the meaning of softness and self-restraint. The fifth line is in darkness, seeking brightness through darkness, which is "gentleness" in terms of principle; the fifth line is also a position of honor, seeking the lowly, which is "Xun" in terms of the Way. The line statement of the top ninth line says: "Breaking through confusion, it is not advantageous to oneself to become a bandit, but advantageous to resist bandits." The image commentary says: "Advantageous to resist bandits is because both above and below are in harmony." In the initial stage of confusion, it is merely confusion; when confusion reaches its extreme, it becomes stubborn, and can only be broken through by force. The top ninth line uses excessive strength to break through confusion, thus carrying the implication of becoming a bandit; once one becomes a bandit, it goes against the will of above and below, and thus those who resist him come, hence it is said "not advantageous to be a bandit, advantageous to resist bandits."

乾下坎上。需：有孚，光亨貞吉，利渉大川。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。利渉大川，往有功也。需之為卦，險在前也；險在前則宜不進以待矣，而乾有知險之徳，能不進以待者也，故於卦為需。

The hexagram Need has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Need, with sincerity in the heart, bright and smooth, with uprightness and auspiciousness, it is beneficial to cross a great river." The commentary on the judgment says: "Need means waiting. There is danger ahead. Being strong and upright without falling into peril, there will be no difficulty in righteousness. 'Need with sincerity, bright and smooth, uprightness and auspiciousness' refers to the nine in the fifth position holding the position of the Son of Heaven and being upright and just. 'Beneficial to cross a great river' means that going forward will surely be successful." The hexagram Need has danger ahead; when danger is ahead, one should not advance rashly but wait. Qian has the virtue of discerning danger, which is precisely the ability to wait without advancing rashly, so the hexagram is named Need.

卦而動乎險中者，以濟難之任在我，不得不動故也；有見險而止者，以濟難之任不在我，義可以止故也。需之成卦，九五以中需物，物之才在上，則在下者無俟乎動也，又不可以止也。有待而後進，則無躁動之嫌焉，是以須也。

Some hexagrams, such as "Zun" (屯), still take action in dangerous situations because the responsibility to overcome the difficulty falls upon themselves, so they cannot help but move. Other hexagrams, such as "Jian" (蹇), stop when they encounter obstacles because the responsibility to overcome the difficulty does not lie with them, and according to principle, they may stop. The formation of the hexagram "Xu" (需) is due to the Nine in the Fifth position, with its upright and correct virtue, waiting above for others. Since the ability to help others is inherent in the superior position, those in the lower position do not need to rush into action. However, they also cannot simply remain still. By waiting for the right moment before advancing, there is no suspicion of impatience, hence it is called "Xu" (waiting).

剛健而不?，非剛健之才不可?也，以能須故不?耳。使其不知險而犯焉，則雖有剛健之才，能不?乎險者？剛健之才而?乎險，不能無困窮；雖不?於險而非有剛健之才，則亦無以自逹而困窮至矣。故惟剛健而不?於險，其義為不困窮也。

"Being strong and vigorous yet not falling into peril" does not mean that one with strong and vigorous talent will not fall into peril. Rather, it is because it can wait that it does not fall into peril. If it does not recognize danger and rashly charges ahead, then even with strong and vigorous talent, how could it avoid falling into peril? If one has strong and vigorous talent yet falls into peril, it is inevitable to be in a difficult situation. Conversely, if one does not fall into peril but lacks strong and vigorous talent, it is still impossible to achieve self-realization, and difficulty will come nonetheless. Therefore, only when one is strong and vigorous yet does not fall into peril does it truly avoid being in a difficult situation.

需有孚光亨貞吉，位乎天位，以正中也者，言聖人在上而需天下也。其需天下也，不正而偏、不中而?，則不足以平施而用物，故惟中正而後需道孚於天下而光亨貞吉也。利渉大川，往有功也者，言不以剛健自任，知險而需，則始可以渉難而有功也。

"The need for sincerity, brightness, smoothness, uprightness, and auspiciousness, because he is in the position of Heaven, maintaining correctness and centrality," refers to the sage occupying a high position and waiting for the people beneath to come to him. If he waits without uprightness and with partiality, or without centrality and with leaning to one side, he will not be able to give equally and universally to all things. Therefore, only by being upright and central can the way of waiting gain the trust of the world, leading to brightness, smoothness, uprightness, and auspiciousness. "Beneficial for crossing great rivers, going forward and achieving success," refers to not relying on strength and arrogance, but recognizing difficulties and knowing when to wait, thus being able to cross through hardship and achieve accomplishments.

象曰：雲上於天，需，君子以飲食宴樂。雨之所潤者草木而已，而草木之生，人取以養焉，則是雨之所潤者狹而其功實廣也。飲食宴樂者，忠臣嘉賓所與親者也；而忠臣嘉賓所與親者，民偕以養焉，則是飲食宴樂雖所及者近，而其功實遠也。不然，則聖人之所及天下，豈止及乎所親者哉？

The Great Image Commentary says: "Clouds rising to the sky (but not yet raining), this is the image of the hexagram Need. Therefore, the gentleman acts with composure and enjoys food and music." The rain moistens only grass and trees, yet grass and trees grow, and people use them for sustenance. Thus, although the scope of rain's nourishment is narrow, its effect is extensive. Enjoying food and music is something that loyal ministers and distinguished guests share; and what loyal ministers and distinguished guests share, the common people also benefit from. Thus, although the scope of food and music is close, its effect is far-reaching. If not so, how could the benevolence of the sage reach the whole world, only benefiting those he is close to?

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。險可以觧，則雖動乎險中可也；險不可以觧，則俟之不厭矣，而初九最遠乎險，故須於郊。郊者，遠於有事之地也。以郊為遠乎險，則是有事之地為險也。蓋大道甚夷，離道而有事，則夷且險矣。今夫為國家者，居必設險以為固，動必行險以為戒，則是國者險之所在也，故易以郊為遠險之地焉。夫逺於險而未甞犯，則不知險之為害也；又以剛動之才處於下，則疑其不能固志，故利用恆無咎也。

The line statement for the first line says: "Waiting in the outskirts, it is advantageous to be persistent, there is no misfortune." The small image commentary says: "Waiting in the outskirts means not advancing through difficulties; being persistent brings no misfortune, because it does not lose the constant way." If obstacles can be resolved, then action within the obstacles is possible; if obstacles cannot be resolved, then patience and waiting without weariness are needed. The first line is farthest from danger, so it waits in the outskirts. "Outskirts" refers to a place far from turbulent areas. Taking the outskirts as a place far from danger shows that turbulent areas are where danger lies. The great way is originally very smooth, but when people leave the great way and create disturbances, the originally smooth becomes dangerous. Now, those who govern the state, when they are at peace, surely set up barriers of danger, and when they act, they tread on danger as a warning. Thus, "state" is where danger lies, so the Book of Changes uses the outskirts as a place far from danger. Being far from danger without ever offending it, one does not know the harm of danger; and since the first line, with its strong and active quality, is in a lower position, people may doubt whether it can remain steadfast. Therefore, it says, "being persistent brings no misfortune."

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。稱需于郊，則是以國為險也；需于沙，則是以川為險也。人心尤險於川，則是險之在人者尤宜遠之也，故於遠險者稱郊，而於近之者稱沙，於迫之者稱泥焉。乾之九二稱寛以居之，履之九二稱履道坦坦，則是寛衍而夷易者莫如二之中也，故曰需于沙，衍在中也。以近於險，故小有言；然而寛衍在中，未嘗廹險，故以吉終焉。

The line statement for the second line says: "Waiting on the beach, there is slight verbal blame, but ultimately it is auspicious." The small image commentary says: "Waiting on the beach indicates being comfortably situated in the central position; although there is slight blame, it ultimately ends in good fortune." Calling it "waiting at the outskirts" refers to regarding the state as a dangerous place; calling it "waiting on the beach" refers to regarding the river as a dangerous place. Human hearts are more dangerous than rivers, showing that dangers originating from people should be avoided more carefully. Therefore, being far from danger is called "outskirts," being close to danger is called "beach," and being very close to danger is called "mud." The second line of the Qian hexagram says "being broad and dwelling there," and the second line of the Li hexagram says "walking on a level path." This shows that the central position of the second line is the most broad and easygoing, hence it is said "waiting on the beach, being broad in the center." Since it is already close to danger, there is slight verbal blame; yet it dwells comfortably in the center without approaching danger, hence it ends in good fortune.

九三：需于泥，致?至。象曰：需于泥，災在外也；自我致冦，敬慎不敗也。九三廹險，故需于泥。致冦至者，非其道有以招之也，苐不能遠之，故冦至耳；觧之六三，則有道以招之而冦至也。需之九三以敬慎，故不敗；觧之六三暴慢，故咎歸焉。

The line statement for the third line says: "Waiting in the mud, leading to the arrival of bandits." The small image commentary says: "Waiting in the mud, calamity is still outside; it is oneself that brings bandits, but if one is respectful and cautious, one will not fail." The ninth line in the third position is in a dangerous situation, hence "waiting in the mud." It brings bandits, but it is not intentional; it is simply unable to stay away, so the bandits come. The sixth line in the third position of the hexagram "Jie" (Release) brings bandits through its own behavior. The ninth line in the third position of the hexagram "Xu" (Waiting) does not fail because it is respectful and cautious; the sixth line in the third position of "Jie" incurs blame because it is rude and arrogant.

六四：需于血，出自穴。象曰：需于血，順以聽也。陰陽之分，各襲其情則不至見傷焉，各履其位則不至扵自失。惟陽在下而欲上，陰在上而阻下，故見傷而需於；自失而出自穴也。陰見傷則不順以聽矣。

The statement for the fourth line says: "Waiting in a place of blood, emerging from a cave." The Small Image Commentary says: "Waiting in a place of blood, is being gentle and obedient." Yin and Yang each have their own boundaries: if each follows its own nature, it will not be harmed; if each holds its own position, it will not be lost. It is only because Yang is below and wants to rise up, while Yin is above but blocks below (referring to the fourth line blocking the three Yang lines) that there is injury and waiting in a place of blood; because it has lost its proper position, it emerges from a cave. Once Yin is injured, it can no longer be gentle and obedient.

九五：需于酒食，貞吉。象曰：酒食貞吉，以中正也。雲上於天，則所需方在上而未下也，故言飲食宴樂者，所需方及朋友故舊、兄弟甥舅、忠臣嘉賓，而未及民也；需于酒食，則及民矣。蓋凢民莫不有酒食之養，但不得與人君宴樂耳。今九五獨言酒食而不言宴樂，是以知其及民也。

The line statement of the fifth line says: "Wait in the midst of wine and food, maintaining uprightness for good fortune." The small image commentary says: "Wine and food with uprightness bring good fortune, because it is upright and proper." The great image says, "Clouds above the sky," meaning the needed grace is still above and has not yet descended. Therefore, when speaking of "food and drink and joy," the grace reaches only friends, old companions, siblings, and loyal ministers, but not yet the common people. However, here it says "wait in wine and food," indicating that the grace has reached the common people. All common people need wine and food for sustenance, though they cannot partake in feasts with the sovereign. Now, the fifth line mentions only "wine and food" and not "feasting and joy," which shows that its grace has already extended to the common people.

蓋中正盛徳，九五尊位，故能需於天下之求，無不厭足其分。傳曰：聖人之道，猶中衢而置罇焉。蓋需于酒食之謂也。酒以合歡，所謂孫者，得需於酒之道而已；食以致養，所謂由頤者，得需於食之道而已，非尊位大中弗能兼也。

The middle and correct position represents great virtue, and the Nine in the Fifth occupies a position of honor, thus being able to meet the needs of the people throughout the world, ensuring that no one's proper role remains unfulfilled. The transmitted text says: The way of the sage is like setting a large jar of wine at a crossroads, allowing people to take what they need. This is precisely the meaning of "needing wine and food." Wine is used to gather joy, and the virtue of humility expressed in the卦 of Wind (Xun) captures only the aspect of "needing wine"; food is used for nourishment, and the concept of "nourishing through self-cultivation" in the卦 of Cultivation (Yi) captures only the aspect of "needing food." Only those who hold the position of honor and maintain the great middle and correct path can fully embody both aspects.

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。六四非眾剛之主也，剛來而拒之，故出自穴；上六眾剛之主也，剛來而受之，故入于穴。賓有服意，客則適道也，乾剛上進，非賓也，客而已，苟以敬待之，則終吉，豈至於大失也？九三雖冦至，猶以敬慎而待之而得不敗，況三陽為客非寇乎？以敬得吉宜矣。

The line statement of the sixth line at the top says: "Entering a cave, three uninvited guests arrive. Treat them with respect, and ultimately it is auspicious." The small image commentary says: "Uninvited guests arrive, but by treating them with respect, it is ultimately auspicious; although the line is not in the proper position, there is no great misfortune." The fourth line is not the host to which the many yang lines are drawn, yet it resists the yang lines coming up, hence "coming out of the cave." The sixth line at the top is the host to which the many yang lines are drawn, and it accepts the yang lines coming up, hence "entering the cave." The term "guest" contains the meaning of obedience, while "guest" also refers to someone who happens to come along the same path. The three yang lines of the heaven trigram move forward continuously, not as subjects who are to be obedient, but merely as guests. If they are treated with respect, then it is ultimately auspicious, how could there be great misfortune? The third line, although it brings in robbers, still manages to avoid failure by treating them with respect and caution. How much more so if these three yang lines are merely guests and not robbers? To achieve auspiciousness through respect is naturally appropriate.

坎下乾上。訟：有孚窒，惕中吉，終?。利見大人，不利渉大川。彖曰：訟，上剛下險，險而健，訟。訟有孚窒，惕中吉，剛來而得中也。終?，訟不可成也。利見大人，尚中正也。不利渉大川，入于淵也。訟之為卦，險者欲?，健者欲決，其情相攻而不相入，此所以為訟。而訟貴有孚而見窒，則可訟；然君子之至誠，則宜不可檢者也，今猶可檢，則吾之誠未至歟？是以惕而不終訟也。

The hexagram of "Strife" has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). The hexagram statement says: "Strife: there is sincerity in the heart but it is blocked; being cautious and keeping in the middle is auspicious, but continuing to fight to the end is inauspicious. It is advantageous to see a great person, but not advantageous to cross a great river." The commentary on the judgment says: "Strife: the upper trigram is strong and firm, the lower trigram is dangerous and treacherous. Being both dangerous and strong leads to strife. 'Strife with sincerity blocked, being cautious and in the middle is auspicious' refers to the line Nine in the Second, which comes from outside and resides in the middle of the lower trigram. 'Ending in misfortune' is because striving in a lawsuit cannot lead to success. 'Advantageous to see a great person' is because it values uprightness and correctness. 'Not advantageous to cross a great river' is because it will fall into a deep abyss." In the hexagram of "Strife," the side that is in danger and treachery wants to cause others to fall, while the strong and firm side wants to make a decisive decision. Both sides are attacking each other and cannot accommodate one another, which is why it is called "strife." Strife is valuable when one has genuine sincerity but is blocked, then one can strive. However, a gentleman's sincere heart should be beyond examination and verification. Now that it can be examined and verified, perhaps my sincerity is not yet sufficient. Therefore, I should only be cautious and not take the case all the way to the end.

窒惕中吉，九二之才也；乃若上九，則窮剛於上，是以窮其訟者也，故終?。訟必有聽之之主，以中正為尚也。蓋兩造之訟，聽之不中而不正而偏，則愛惡不得其平，故曰利見大人，尚中正也。渉難必有烝徒之助，雖有烝徒之助而不同心協力，亦不可以渉。訟方違行，非同心協力之時也，渉難奚可哉？故曰不利渉大川，入于淵也。

"The phrase 'zhi ti zhong ji' refers to the quality of the Nine in the Second. As for the Nine at the Top, it is when strength is exhausted at the top, and one must push the dispute to its very end, hence 'zhong xiong' (ultimate misfortune). A dispute must have a chief judge to make a decision, and fairness and uprightness are most valued. When the person hearing the case does not remain impartial and upright, but shows partiality, then love and hate will not be treated fairly, hence 'li jian da ren, shang zhong zheng ye' (it is advantageous to see a great person, who is upright and just). To overcome difficulties, one must have the help of many people. Even if there are many people helping, if they are not united, they cannot overcome the difficulties. A dispute is a time when both parties are going in opposite directions, not a time when they are united and working together. How can they overcome difficulties then? Hence, 'bu li shè dà chuān, rù yú yuán yě' (it is not advantageous to cross a great river, entering the abyss)."

象曰：天與水違行，訟，君子以作事謀始。一卦之象凢數物，若坎為水又為雨，離為火又為日，是聖人之於大象取其一而遺其它者，各象其類而已。故上剛下險，險而健，訟之才既成，則於二體取天與水為象焉。坎為水又為雨，取水而不取雨，則以雨者陰陽之和，非訟之義故也。

The Great Image Commentary says: "Heaven moves westward, water flows eastward, the two moving in opposite directions, this is the image of the Hexagram of Strife; thus, the gentleman, when beginning to act, first plans thoroughly." A single hexagram often has several images, for example, Kan is both water and rain, Li is both fire and sun. The sage in the Great Image selects one and omits the others, choosing only what is appropriate for the category it is meant to express. Therefore, with the upper trigram being strong and the lower trigram being dangerous, the quality of strife, which is both dangerous and strong, is already formed. Hence, the image is taken from Heaven and water. Although Kan is both water and rain, water is chosen rather than rain, because rain represents the harmony of yin and yang, which is not suitable for the meaning of strife.

猶之同人也，柔得位得中而應乎乾，文明以健，同人之才既成，則取天與火為象焉。離為火，亦為日，有取火而不取於日，則錯行非同人之義故也。作事謀始，所以致無訟之道也。始乎治猶卒乎亂，況始之不謀而求其終之無訟乎？

For example, the hexagram "Tong Ren" (Union), with the yao (lines) of the flexible (yin) elements in proper position and in the center, and upper corresponding to Qian (Heaven), is civilized and strong. Once the hexagram "Tong Ren" is formed, it takes the image of Heaven and Fire. Li (Fire) is both fire and sun, but here fire is chosen rather than sun, because sun and Heaven are mixed together and do not conform to the meaning of "Tong Ren." "Acting with careful planning at the beginning" is precisely the way to achieve "wu song" (no disputes). Even if the beginning is well managed, it may still end in disorder; how much more so if there is no planning at the beginning, yet one expects there to be no disputes at the end?

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。彼險而此健，所以為訟；如彼險而此以柔也，且在訟初，則雖不能無訟，亦不永所事，小有言而已。其有言也，乃六四以剛犯初，而其曲在四，其辨自明，是以終吉也。

The line statement for the first line says: "Do not prolong the dispute, a slight verbal rebuke suffices, and ultimately it is auspicious." The small image commentary says: "Not prolonging the matter, indicates that the dispute should not be extended; although there is a slight rebuke, the right and wrong are clearly discernible." The opponent is in a dangerous position while the self is strong, thus forming a dispute. Now, although the opponent is still dangerous, the self is a yao of flexibility, and it is at the beginning of the dispute, so although a dispute is unavoidable, it is not prolonged, only a slight verbal rebuke occurs. The reason for the verbal rebuke is that the nine fourth line, being strong, invades the first line, and the fault lies with the nine fourth line. Therefore, the right and wrong are clearly distinguishable, and thus it ends auspiciously.

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。下宜聽上而不可以訟上，自下訟上則犯義矣，宜其不克也。二為主於內而二陰附之，三百戶之邑也。往訟不克，乃歸而有其邑，則眚且至矣。何則？下之所以敢訟上者，以附之者眾也；往訟不克，復歸而有其輔已之眾，則上之勢求艾，必求其根穴而窮剗之矣，故必逃其固有存之邑，不敢據而後無眚也。

The line statement for the second line says: "In a lawsuit, one cannot win, so he returns to hide, and thus his fiefdom of three hundred households is free from calamity." The small image commentary says: "Failing to win the lawsuit means returning to hide; when a lower position sues an upper position, calamity comes as easily as reaching out to pick something up." The lower trigram is the subject, and it is in the position of the second line. The lower position should obey the upper and must not dispute with the upper; to dispute with the upper is to violate propriety, and thus he will certainly lose. The second line is the subject of the lower trigram, and there are two yin lines attached to it, which is referred to as "the fiefdom of three hundred households." Going to dispute without winning, and then returning to occupy his own fiefdom, calamity will come. Why? The lower position dares to dispute with the upper because he has many followers. If he fails to win the dispute and returns to occupy these followers, the upper position will eliminate him completely, tracing back to his root and removing him entirely. Therefore, he must flee from his original fiefdom and no longer occupy it, only then will there be no calamity.

六三：食舊徳，貞厲終吉，或從王事，無成。象曰：食舊徳，從上吉也。徳也者，保其所有而已，六三之食舊徳是也。謂之徳者，以心不能不得，故思從上以保之也。夫失得勿恤則往吉無不利，今心得其舊徳而思保之，則從上而已，非所謂從道不從君也，故曰或從王事無成。

The line statement of the third line says: "Living on old俸禄, keeping upright and being mindful of danger, ultimately brings good fortune; or one may participate in the king's affairs, but without achieving success." The Small Image Commentary says: "Living on old virtue, is fortunate only when following the superior." The term "de (得)" refers merely to preserving what one already has, as does the third line's "living on old virtue." It is called "de" because the mind cannot let go of this gain, so it wishes to follow the superior to preserve it. The fifth line of the 《晋》 hexagram says "neither gain nor loss need be worried about," so going forward brings good fortune without any disadvantage; now, since the third line is preoccupied with its old gain and wishes to preserve it, it can only follow the superior, not as 《Xunzi》 says "following the Dao rather than the ruler," hence it says "or follow the king's affairs, without achieving success."

九四：不克訟，復即命渝，安貞吉。象曰：復即命渝，安貞不失也。九二不克訟，以下犯上，其勢不克也；九四不克訟，以剛反柔，其義不克也。其義而即聽者之命，變其貞而安貞，則其吉宜也。訟不至於用師也，同人之九四用師尚弗克攻，然且反則而吉，而況不克訟而復命者乎？

The line statement for the fourth line says: "In a lawsuit, one cannot win, so one turns back and submits to judgment, changes one's attitude, and remains steadfast in uprightness, which brings good fortune." The small image commentary says: "Returning to the command and changing, remaining steadfast in uprightness brings no fault." The nine in the second line cannot win the lawsuit because it is acting against the superior, and in terms of the situation, it cannot win. The nine in the fourth line cannot win the lawsuit because it is using strength against weakness (the six at the beginning), and according to principle, it should not win. However, it is not supposed to win yet chooses to submit to the judgment, changes its original stubbornness, and remains steadfast in uprightness, thus naturally attaining good fortune. The lawsuit does not yet involve the use of military force; the nine in the fourth line of the卦 of 同人 even uses military force and still cannot conquer. Yet, when it returns to the principle, it brings good fortune. How much more so in this case, where it is unable to win the lawsuit and then submits to the judgment?

九五：訟元吉。象曰：訟元吉，以中正也。建中則不可?，守正則不可掇。有欲?其所建而掇其所守，則大人有所不受而訟矣。以脂從人，趨取無訟，茲固足以示謹；然中不得建而?，正不得守而掇，則吾之大節?焉，何元吉之得乎？此大人所以有訟也。

The fifth line statement says: "There is a dispute but great good fortune." The Small Image Commentary says: "The dispute brings about original good fortune because it is upright and just." Establishing 'zhong' (uprightness) makes it unshakable; holding fast to 'zheng' (correctness) makes it unassailable. If someone attempts to shake the established 'zhong' or encroach upon the held 'zheng,' then the superior person has something that cannot be accepted, thus leading to disputes. Using a smooth and accommodating attitude to please others and avoiding litigation may appear cautious; however, if 'zhong' cannot be maintained and is shaken, and 'zheng' cannot be held and is encroached upon, then one's great virtue is lost, and how can there be 'yuan ji' (original good fortune)? This is why even the superior person may have disputes.

上九：或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。好違而尚鄰，固足以人之與；然其與之者，非剛而有立也，乃柔從鞶帶者而已。夫以中直相與，則其利斷金，人莫能間；彼柔從若鞶帶者，何往而不為順哉？雖或與之，其志不一而人易以奪，故曰或錫之鞶帶，終朝三褫之。夫以訟得其所與者，柔從易奪之人，至於終朝三褫之，亦何足敬哉？

The line statement of Upper Nine says: "Perhaps he is given a wide belt (a ceremonial garment), but it is taken away three times in the same morning." The Small Image Commentary says: "Those who gain followers through litigation are not worthy of respect." Those who like to contradict others yet value proximity will indeed gain followers; however, those who follow him are not the strong and virtuous, but rather those who are flexible and submissive, like the wide belt. If people act with sincerity and uprightness towards each other, their combined strength can cut through metal, and others cannot separate them. But those who are flexible and submissive, like the wide belt, can easily bend wherever they go. Although they may temporarily follow him, their intentions are not steadfast, and others can easily take them away. Hence it is said, "Perhaps he is given a wide belt, but it is taken away three times in the same morning." Those who gain followers through litigation are all those who are flexible and easily taken away, hence they are taken away three times in the same morning, and are not worthy of respect.

坎下坤上。師：貞，丈人吉，無咎。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。師之成卦，以行險而順也。軍制自五而積之，至於師則至眾矣。眾而無正則亂，故必丈人而後吉無咎焉。丈人者，其為長度越於尋常者也。蓋不能度越於尋常，則亦眾人而已，安能正眾哉？能為眾正者，將也。傳曰：師能左右之曰以。能以眾正，則能將之謂也，故曰能以眾正，可以王矣。

The hexagram "Military Campaign" has the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: "Military campaign, maintaining correctness; if led by an experienced and steady elder, it will be auspicious and without misfortune." The commentary on the judgment says: "Military campaign refers to the people; 'zheng' means correctness. If one can make the people correct, he can rule the world. Nine in the second is strong and upright, occupying the central position, and has a corresponding six in the fifth above it. In a dangerous situation, he acts with the people's support. Using this toxic method (military force) upon the world, yet the people still follow, which is auspicious, how could there be misfortune?" The structure of the hexagram "Military Campaign" relies on "acting in danger while maintaining order." The military organization starts with five people in a unit, and when it reaches the level of "military campaign," the number of people becomes very large. If there are many people but no correct leadership, chaos will result. Therefore, it is auspicious and without misfortune to have an experienced and steady elder as leader. The term "zhangren" refers to someone whose capacity far exceeds the ordinary. If one cannot surpass the ordinary, then he is just an ordinary person among the people, how could he correct the people? The one who can correct the people is the general. The commentary says that being able to command the army is called "yi." "Being able to lead the people to correctness" precisely means he is capable of being a general, hence it says "being able to lead the people to correctness, he can become king."

剛中而應，帥師之才也；行險而順，行師之道也。帥師而不剛，則是以羊將狼，不可也；剛而不中，是以狼將羊，不可也。雖剛中而上不應，亦不能行焉，故帥師之才，剛中而應然後善也。兵?器，戰危事，雖武王不保其必克，此天下之至險也。行險而天下是奉，以除民害，則是行險而順也。險而順，則師之所加若時雨降而民悅矣，故曰以此毒天下而民從之也。師之行險以除民害，猶醫之用毒以攻人疾，故曰以此毒天下。其曰無咎者，治天下至於用師，則其吉足以補過也。

"Being strong yet moderate and responsive" represents the ability to command an army; "taking risks while maintaining harmony" is the principle of military movement. To command an army without being strong is like letting a sheep lead a wolf pack, which is not acceptable; to be strong without being moderate is like letting a wolf lead a sheep pack, which is also not acceptable. Even if one is strong and moderate, without a corresponding superior above, one cannot fully exert one's ability. Therefore, the ability to command an army must be strong and moderate with a corresponding superior above, only then is it proper. Weapons are dangerous tools, and war is a perilous matter; even King Wu of Zhou could not guarantee victory, which is the most dangerous thing in the world. Facing such danger yet having the people support him, because he is removing harm for the people, this is called "taking risks while maintaining harmony." Being both dangerous and harmonious, the army's advance is like timely rain falling, bringing joy to the people, so it is said "using this poison to govern the world, yet the people follow it." The army takes risks to eliminate harm for the people, just as a doctor uses poison to treat illness, so it is said "using this poison to govern the world." What is meant by "no blame" is that when governing the world, if one reaches the point of using military force, the good results it brings are sufficient to offset this single misstep.

象曰：地中有水，師，君子以容民畜眾。地之於水，能包容而畜止之，此師之象也，故君子以容民畜眾。容民者，民歸之斯多助矣；畜眾則眾聽焉，斯益辦矣，是乃所以為師也。荀子曰：善附民者，乃善用兵者也。此之謂也。且容民畜眾而師成焉，則舉而措之，乃可以去傷民而除亂眾矣。去傷民所以容民，除亂眾所以畜眾也。

The Great Image Commentary says: "The earth holds water, which is the image of the Hexagram of the Army; the gentleman thus embraces the people and nurtures the masses." The earth can contain water and hold it back, which is the image taken for the Hexagram of the Army. Therefore, the gentleman embraces the people and nurtures the masses. Being able to embrace the people leads to their loyalty and increases the number of helpers; being able to nurture the masses leads to their obedience and makes things more achievable—this is precisely why it is called 'Army.' Xunzi said: "One who is good at making the people loyal is also good at using military force." This refers to this very idea. Moreover, by embracing the people and nurturing the masses, an army can be formed. Once military force is used, it can eliminate those who harm the people and remove the rebellious small groups. Eliminating those who harm the people is precisely for the purpose of embracing the people; removing the rebellious small groups is precisely for the purpose of nurturing the masses.

初六：師出以律，否臧?。象曰：師出以律，失律?也。以不必必之，故多兵。今其至於用兵，則是常以不必必之也；以不必必之而至於用兵，猶且必其勝而往焉，則是重造兵也。故聖人於用師之初，不敢自必其勝負，吹律以聽焉。太史公曰：六律為五事根本，其於兵械之興也，望敵而知吉?，聞聲而較勝負。故周官太師吹同律以聽軍聲，苟為失律，雖臧?，蓋幸之，不可以為常也。

The line statement for the first line says: "When the army moves out, it must be governed by military orders and discipline; otherwise, even if victorious, it will be dangerous." The small image commentary says: "When the army goes out, it must follow the laws and regulations; losing the orders and laws will lead to danger." Forcing something that is not necessarily the case to be certain leads to frequent military conflicts. Now that we have reached the point of using military force, it shows that in daily life we often force things that are not necessarily so to be certain. Since we have already acted on the basis of forcing certainty, yet still insist on believing we will surely win and proceed, this is repeatedly causing military conflicts. Therefore, the sage does not dare to decide the outcome of a battle himself at the beginning, but instead uses the bamboo flute to listen to the military spirit. Sima Qian said that the six tones are the foundation of the five elements. When weapons are used, by looking at the enemy's formation, one can know good or bad fortune, and by listening to the sounds, one can compare strength and weakness. Therefore, the "Rites of Zhou" records that the Grand Master blows the same tone to distinguish the sounds in the army. If the orders and laws are lost, even if victory is achieved, it is only by chance and cannot be considered as a regular occurrence.

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。師以行險，九二中險而居焉，在師中者也。一柔一剛，仁勇兼具，下尊之也為丈人，上親之也猶長子，故吉無咎。用師至於吉無咎，則天下之難平，王可以錫命懷諸侯矣。三者，眾辭也。故聖人於賞則勸，於刑則畏。惟畏刑，故殺伐欲其約，所謂王用出征，有嘉折首，匪其醜者是也；惟勸善，故錫予則欲其博，所謂王三錫命是也。

The line statement for the second line says: "Being in the army and maintaining the center brings good fortune, without calamity, the king bestows three times the ceremonial robes." The Small Image Commentary says: "Being in the army brings good fortune, because it is receiving the grace of heaven; the king bestowing three times the ceremonial robes is to pacify the myriad states." The hexagram "Military Campaign" is based on the concept of "entering danger." The second line is located within the dangerous element and remains at ease within it, which is "being in the army." It combines softness and strength, possessing both benevolence and courage: the people below respect him and regard him as "a senior man"; the ruler above is close to him and treats him as "the eldest son," hence good fortune without misfortune. When military actions reach the state of good fortune without misfortune, the calamities of the world are pacified, and the king can bestow ceremonial robes to pacify the feudal lords. "Three" is a term indicating multiplicity. Therefore, the sage emphasizes encouragement in rewards and caution in punishment. Because of caution regarding punishment, military force must be restrained, as stated in the uppermost line of the hexagram "Fire" that "the king goes to war, achieving a glorious feat, punishing only the principal offenders without involving the masses." Because of encouragement toward virtue, rewards must be extensive, as stated here: "the king bestows three times the ceremonial robes."

六三：師或輿尸，?。象曰：師或輿尸，大無功也。虎豹便?，熊羆多力，然而人食其肉而席其革，以不能通其智而一其力故也。師貞夫一，則眾不能獨進，亦不能獨退，與虎豹熊羆異焉。以六三帥師，則是主之不一也；師或至於不一之主，則凶之道，豈有功乎？

The line statement of the third line says: "The army may have to return in carts loaded with corpses, which is ominous." The Small Image Commentary says: "The army may return with corpses, which is greatly without merit." Tigers and leopards are agile, and bears and badgers are strong, yet humans eat their flesh and use their skins for mats, because they cannot communicate their minds or unify their strength. The army values unity, so the people cannot advance separately or retreat separately, unlike tigers, leopards, bears, and badgers fighting separately. To use the third line to command the army means that the general is not unified. When the army reaches the state where the general is not unified, it is an ominous path, how could there be merit?

六四：師左次，無咎。象曰：左次無咎，未失常也。師左次無咎，猶所謂井甃無咎也。井以動出為功，今乃靜正於修井，則可以無咎矣。師亦不貴夫乆於靜，乆於靜則頓兵老師，非所謂拙速也；今左而不為乆處，則可以無咎矣。

The line statement of the fourth line says: "The army withdraws and camps, there is no misfortune." The Small Image Commentary says: "Withdrawing to the left without misfortune means not violating the established norm." "The army withdrawing without misfortune" is similar to what is said in the "Well" hexagram, "Repairing the well wall brings no misfortune." The well achieves its function by bringing up water, but now it quietly maintains the well wall and remains upright, thus also bringing no misfortune. The army is not valued for remaining inactive for a long time; prolonged inaction leads to tired troops and stagnation, which contradicts the military principle of "preferring clumsiness and speed over cleverness and delay." Now, the army merely withdraws without long-term encampment, thus there is no misfortune.

六五：田有禽，利執言，無咎，長子帥師，弟子輿尸。象曰：長子帥師，以中行也；弟子輿尸，使不當也。行險而順，則雖毒天下而民從之。六五體順，故田有禽。天子討而不伐，故利執言，則師出有名矣。執言以討，則有奉吾辭以往者，長子可也，弟子凶也；長子一人，則弟子者眾故也。長子謂九二，弟子謂六三。

The line statement of the fifth line says: "Wild animals have come into the fields (causing damage to crops), it is advantageous to launch a military campaign, there will be no misfortune; if the eldest son leads the army, but if the younger sons are entrusted with military command, they will return in chariots carrying corpses." The small image commentary says: "The eldest son leads the army because he acts in the middle way; the younger sons returning with corpses is due to improper appointment." When acting in a dangerous situation but with the people's support, even if military force is used as a harsh remedy throughout the land, the people will follow. The fifth line is inherently gentle and yielding, so it says "the field has wild animals" — meaning the wild animals came first to cause harm. The Son of Heaven merely issues a decree rather than launches a full-scale campaign, so "it is advantageous to take up the words" gives the campaign a just cause. Launching a military campaign under the pretext of a decree means that someone will carry out my orders. Giving the command to the eldest son is acceptable, but giving it to the younger sons will be dangerous. This is because the eldest son is only one person, while the younger sons are many. "The eldest son" refers to the second line, and "the younger sons" refers to the third line.

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。慶賞刑威曰君。師出有功則既成矣，開國承家，賞亦重矣，於是稱大君焉。開國承家，則猶武成之終而分土列爵也。夫君子小人並用，惟師為然：君子則用智，小人則用力，此其功也；君子則開國承家，小人則勿用，惡小人之亂邦也。

The line statement for the sixth line at the top says: "The Son of Heaven issues commands, bestows fiefs upon princes, and grants titles to ministers and great officers, but commoners should not be employed." The Small Image Commentary says: "The great sovereign issues commands in order to assess meritorious deeds; commoners should not be employed because they inevitably bring disorder to the state." One who can bestow rewards and enforce punishment is called "sovereign." When military campaigns are successful, great achievements are completed; when states are established and territories are granted, rewards are also substantial, so here it is called "great sovereign." "Establishing a state and inheriting a family" is similar to what King Wu recorded at the end of the Book of Documents, the Wu Cheng section, where he distributed land and determined ranks. Employing both virtuous and common people is only done in times of war: virtuous people contribute wisdom, common people contribute labor, each contributing their own merits; however, when it comes to rewards, virtuous people may be entrusted with establishing states and inheriting families, but common people should not be employed, because they are feared to bring disorder to the state.