Zhen Below, Kan Above

言利御冦者，言征伐之事，非務乎窮兵黷武，蓋在於御難備害而已。若三苗之民反道敗徳而舜征之，葛伯有先祖之奉而不祀、有千乘之富而奪人之饋餉，湯始征之，昆夷玁狁為華夏之難而文王討之，三監叛周而周公誅之，四夷交侵，宣王伐之，此皆利於御冦之明效也。象曰利用御冦，上下順也者，言諸侯之叛逆、四夷之不賓服，人神之所共怒也，故聖人選兵簡將以擊之，則上下之心無不承順也。《中庸》曰：喜怒哀樂發而皆中節謂之和。若此可謂怒中其節也，上下安得不順承之哉。

The saying "favorable for repelling invaders" refers to the fact that military campaigns are not pursued for aggressive warfare, but rather for defending against calamities and preventing harm. For example, the Sanmiao people deviated from the right path and corrupted virtue, so Shun launched military action against them. Ge Bo had the duty of worshipping ancestors but neglected it, possessing great wealth yet seizing food offered by others, so Tang began his campaign. The Kunyi and Manyun became a threat to the Huaxia people, so King Wen of Zhou launched an attack. Guan Shu, Cai Shu, and Huo Shu, the three regents, rebelled against the Zhou court, so Duke Zhou punished them. When the four barbarian tribes repeatedly invaded, King Xuan of Zhou took military action—these are clear examples of "favorable for repelling invaders." The "Small Image Commentary" says, "favorable for repelling invaders, the ruler and subjects are in harmony," meaning when feudal lords rebel and the four barbarians refuse to submit, it is a matter that both people and spirits resent. Therefore, sages select soldiers and appoint generals to attack them, and the hearts of people above and below are all in harmony. The "Book of Rites · Doctrine of the Mean" says: when joy, anger, sorrow, and joy are expressed in accordance with propriety, it is called "harmony." In such military actions, anger is expressed in accordance with propriety, so how could the hearts of people above and below not be in harmony and support?

需，有孚，光亨，貞吉，利渉大川。

The Hexagram Statement of 《Need》 says: Holding sincere trust in one's heart, with virtue shining brightly and smoothly, by maintaining the right path one can attain吉祥, it is advantageous to undertake great enterprises that involve crossing great rivers and facing dangers. "Fu" refers to sincere trust that comes from the heart, unadorned and genuine; "Guang Heng" means that virtue shines brightly and thus is everywhere smooth and unimpeded; "Zhen" refers to holding fast to the correct path; "Li Xue Da Chuan" is a common metaphor in 《The Zhou Changes》, meaning that one has sufficient strength to face dangers and accomplish great things.

義曰：需，訓為須，須待也。需所以次於者，按《序卦》云：「蒙者，物之稚也。物稚不可不養，故受之以需。需者，飲食之道也。」夫需又為濡潤之義。物在蒙稚，必得雲雨以濡潤之；人在蒙稚，必得飲食以濡潤之，以養成其體也。謂之待者，蓋卦之二體，乾在下必務上進，既欲其進而又險在於上，於是見險而止。猶君子以險難在前，故待時而動，不妄求進，是須待之義也。

Hu Yuan explains: "Xu" should be interpreted as "xu", meaning waiting. The "Xu" hexagram comes immediately after the "Meng" hexagram, as clearly explained in the "Xu Gua Zhuan": "Meng refers to the stage when all things are young and immature; since all things are young and immature, they cannot help but be nurtured, so the hexagram following Meng is Xu. Xu refers precisely to the way of nourishing through food and drink." The character "Xu" also has the meaning of moistening: young plants must receive the nourishment of clouds and rain to grow; similarly, when people are in a state of ignorance and weakness, they must receive nourishment through food to grow into healthy adults. As for interpreting "Xu" as waiting, this refers to the "gu de" of the two trigrams composing the hexagram. "Gu de" refers to the nature of each of the eight trigrams, such as Qian representing strength, Kun representing compliance, Kan representing danger, and Xun representing entering. The lower trigram is Qian, which has the nature of strength and is naturally inclined to move upward; however, it wishes to advance, but the upper trigram Kan, representing danger, is blocking the way. Thus, upon seeing danger, it stops. This is like a gentleman who knows that difficulties lie ahead, so he waits for the right time to act, and does not act rashly in pursuit of progress. This is the meaning of "waiting."

有孚光亨者，此指九五而言也。故卦辭或統論一卦以明其體，或因一爻以明其徳。此需是九五當其義，故指而言之，以明其徳。孚者，由中之信也；光，明也；亨，通也。夫九五以陽明之徳，處至尊之位，有由中之信以待於物，物亦以由中之信接於己，上下交相以至誠之道浹洽於天下，其徳乃光明而亨通也，故曰有孚光亨也。

"The phrase 'There is sincerity, and there is prosperity' refers specifically to the fifth line of the hexagram. The statements of the hexagrams in The Zhou Changes sometimes discuss the nature of the entire hexagram, and sometimes focus on a single line to illustrate the virtue of the hexagram. The hexagram of 'Need' is most in line with the meaning of the fifth line, so the hexagram statement directly refers to it, using it to demonstrate the virtue of the hexagram. 'Sincerity' refers to genuine integrity from the heart, 'light' refers to brightness, and 'prosperity' refers to smoothness. The fifth line, which is a strong and wise yang line, occupies the most exalted position of a ruler. It treats all things in the world with sincere integrity from the heart, and all things respond to him with sincere integrity. The mutual sincerity between above and below permeates and harmonizes the entire world, so his virtue becomes bright and smooth. Therefore, the hexagram statement says 'There is sincerity, and there is prosperity.'"

貞吉者，言九五以陽居陽，得正者也。夫既有由中之信接於物，必須濟之以正，乃獲其吉也。若信而非正，則入於邪僻，故先聖云「信近於義」，又曰「子帥以正，孰敢不正」，故曰貞吉。然則此非止於九五人君之道獨當然，若凡在位者能以正信之道接於下，則下亦信之而從正也。若父子之間以正信相接，則不陷於不善；朋友之間以正信相接，則不陷於不義。是凡為人者有由中之信，皆當正而行之，乃得吉也。然既以正信接於人，而人亦以正信歸於已，以此而濟大難，何不利之有，故曰利渉大川。

The two characters "贞吉" mean that the Nine in the Fifth (九五) has a Yang line in a Yang position, thus achieving "correctness" or "propriety." The term "yao position" refers to the position of the six lines from the bottom up; positions one, three, and five are Yang positions, while positions two, four, and six are Yin positions. When a Yang line is in a Yang position, it is called "getting the correct position." Since a person has already used sincere trust to deal with others, they must also use the right path to fulfill this trust in order to achieve good fortune. If there is only trust without adherence to the right path, one may fall into wrong ways. Therefore, Confucius said "trust should be close to righteousness," and also said "if you yourself lead the right path, who would dare not follow it?" Hence, the Hexagram Statement says "贞吉." This principle is not only applicable to the ruler represented by the Nine in the Fifth: anyone in a position of authority who treats subordinates with both correctness and trust will be trusted by them and they will follow the right path. Between father and son, if they treat each other with correct trust, they will not fall into wrongdoing; between friends, if they treat each other with correct trust, they will not fall into injustice. Clearly, for anyone, having sincere trust in one's heart, one should follow the right path to act, thus achieving good fortune. Since one treats others with correct trust, others will also trust and follow, and with such people's hearts, one can cross great difficulties, so what could be unfavorable? Therefore, the Hexagram Statement says "favorable to crossing a great river."

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚光亨貞吉，位乎天位，以正中也。利渉大川，往有功也。

The Commentary on the Judgment explains: "Need" means waiting, because a danger lies ahead. The lower trigram is strong and firm, yet ultimately does not fall into the danger, so in principle it does not reach a state of extreme difficulty. The hexagram of Need speaks of holding sincerity in heart, being bright and unimpeded, and maintaining correctness to gain good fortune, because the Nine in the Fifth occupies the "heavenly position" (symbolizing the supreme position of the sovereign), and is both central and upright. The phrase "favorable for crossing a great river" means that proceeding in this way will surely lead to establishing achievements.

義曰：需者，濡潤飲食之謂也，亦謂須待之義也。險在前也者，此以二體明之：坎在上為險，乾在下務於上進，而坎險在上，是以待時而動，不躁求妄進，故曰需須也險在前也。剛健而不陷其義不困窮矣者，此言雖險阻在前，而下之三陽皆剛明至健之人，必有欲進之心也。然而既剛且健，其進又不躁不妄，固不陷溺於險難之中，而其義不至困窮矣。

Hu Yuan explained: "Xu" refers both to the way of nourishing and sustenance, and also to the meaning of waiting for the right opportunity. The Commentary on the Judgment says "danger is ahead," which is explained through the upper and lower trigrams: the trigram Kan above represents danger, while the trigram Qian below indicates a single-minded desire to advance. However, the danger of Kan is precisely above, so action can only be taken after waiting for the right time, without being impetuous or rash. Therefore, the Commentary on the Judgment says "Xu means to wait, for danger is ahead." As for "the strong and vigorous yet not falling into peril, its meaning is not to be in a state of hardship or destitution," it means that although danger is present, the three yang lines in the lower trigram are all strong and enlightened individuals, who certainly have the aspiration to advance. However, being both strong and vigorous, they do not act hastily or recklessly when advancing, so they will not fall into peril, and thus in terms of meaning, they will not be in a state of hardship or destitution.

需有孚光亨貞吉位乎天位以正中也者，此言九五之位，有剛明之徳，居至尊之極，以陽居陽是正也，又在上卦之中是中也。既內有由中之信，而外得其正，故得光明而亨通，是處至尊之位而以中正者也。利渉大川往有功也者，言有光亨之徳，知其可進之時，然後施己之道，又本懐乾健之性，以斯而往必有成功，故曰往有功也。

The Commentary on the Judgment says, "Need has faith, bright and prosperous, faithful and auspicious, because it is situated in the position of Heaven, which is correct and central." This refers to the fifth line, which possesses the virtue of strength and wisdom, occupying the highest sovereign position. The line is a yang line in a yang position, which is "correct," and it is located in the middle of the third line of the upper trigram, which is "central." "Correct and central" is an important standard in the Zhou Changes for judging the quality of a line's position, meaning neither biased nor improper. The fifth line has sincere faith within and upholds the right path externally, thus achieving brightness and success. This is precisely the situation of someone in the highest position who is both correct and central. As for "favorable for crossing great rivers, going forward and achieving success," it means that he has the virtue of brightness and success, and can discern the right time to advance, then implement his plan. Moreover, he inherently possesses the vigorous nature of the Qian trigram, so when he proceeds, he will surely achieve success. Therefore, the Commentary on the Judgment says, "going forward and achieving success."

象曰：雲上於天，需。君子以飲食宴樂。

The Image Commentary explains: Clouds rise into the sky but have not yet transformed into rain, which is the image of the hexagram Need. The superior person observes this image and thus cultivates the body through proper diet, calms the mind with ease and contentment, and waits calmly for the right opportunity.

義曰：坎為水為雲，乾為天，今坎在乾上，是雲上於天也。且云者，畜雨之具也，今上於天，是必反降雨澤於下也。君子觀此需待之象，以飲食養其身，以宴樂寧其神，居易以俟命，待時而後動也。

Hu Yuan explains: The trigram Kan represents water and also clouds; the trigram Qian represents heaven. Now, Kan is above Qian, which is the image of clouds rising to the sky. Clouds are the gathering of rainwater. Since they have already risen to the sky, they will certainly return to pour down rain and nourish the earth below. The gentleman observes this trigram of "waiting" and uses food and drink to cultivate his body, uses ease and joy to calm his spirit, and remains in a peaceful state waiting for heaven's mandate, taking action only when the time is right.

註疏之說，以飲食宴樂謂童蒙既發，盛徳光亨，無所為而但飲食宴樂而已。觀此則是教天下以逸豫為心也，非聖人之，今則不取。飲食者，所以養身也；宴樂者，所以寧神也，是亦樂天知命、居易俟時耳。故君子之於飲食，非謂肥甘其口腹也。孟子曰：「飲食之人，無有失也，則口腹豈適為尺寸之膚哉。」君子之於宴樂，非謂苟安其身也，所以保其躬，治其心，明其性，是君子樂天知命，待天時之至也。

Old interpretations of the phrase "diet and revelry" claimed that the young and inexperienced had already been enlightened, and great virtue was bright and unobstructed, so there was nothing to do but indulge in eating and drinking. According to this view, it would be equivalent to teaching the people to regard ease and pleasure as their main concern, which is clearly not in line with the original intention of the sage (there may be a missing character after "non-sage"). Therefore, we do not adopt this interpretation. Diet is used to nourish the body, and revelry is used to calm the mind. Both belong to the category of contentment with heaven's way and dwelling in a peaceful and easy place to wait for the right opportunity. Thus, the gentleman's attitude towards diet is not to satisfy his appetite with rich and sweet food. The "Mencius" says: "Those who are overly concerned with eating and drinking are looked down upon by people, because they lose the nourishment of their mind for the sake of their stomachs; if one does not lose the great principle, then why should the stomach be concerned only with a single inch of flesh?" Similarly, the gentleman's attitude towards revelry is not to seek mere physical comfort, but to maintain the body, regulate the mind, and clarify the nature. This is precisely the way of the gentleman to be content with heaven's way and quietly wait for the right time to come.

孟子曰：「仁義忠信，樂善不倦，此天爵也；公卿大夫，此人爵也。古之人修其天爵，而人爵從之。」今夫君子之待時也，若農夫之趨於田也。農者非不耕而可待其食也，非務休逸而可待四時之有成也，必力勤於稼穡，志專於耕耨，然後春生之，夏長之，秋成冬蔵之。如不耕耨，不播種，則四時何有成哉。君子之待時，必須修其仁義忠信之徳，然後可享其位，伸其道也，故曰君子以飲食宴樂。

The Mengzi · Gaozi Shang says: "Ren, yi, zhong, xin, loving good deeds and not tiring, these are the ranks bestowed by Heaven; Gong, Qing, Da Fu, these are the ranks bestowed by the human world. In ancient times, people cultivated the ranks bestowed by Heaven, and the ranks of the human world naturally followed. A gentleman waits for the right time, just as a farmer rushes to the fields. A farmer does not wait idly for a harvest without working, nor does he expect the seasons to mature by merely seeking comfort; he must surely exert himself in farming and cultivate with focused mind. Then in spring he brings forth growth, in summer he promotes its development, in autumn he brings about its maturity, and in winter he stores it away. If there is no farming or sowing, where would the harvest come from in the four seasons? A gentleman waiting for the right time must first cultivate his virtue of ren, yi, zhong, and xin, then he can enjoy his position and carry out his way. Therefore, the Image Commentary says, 'The gentleman uses food, drink, feasting, and joy.'"

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。

The Line Statement of Chou Jiuzhou says: Waiting in the remote outskirts away from the water, it is appropriate to maintain a constant and steadfast virtue, thus there will be no error. The Image Commentary explains: Waiting in the outskirts signifies not daring to provoke danger by advancing forcefully; it is appropriate to maintain the constant virtue, thus there is no error, meaning he has not lost the ordinary path.

義曰：郊者，曠逺之地也。按此卦坎在上為險，乾在下為健。夫有剛健之徳，必欲上進。今初九雖是剛健之質，然而險難在前，故見險而止，待時而動，厄窮而不憫，樂天知命，不務速進，但需待其時逺難而已。然所以於郊者，郊最逺於水，待之於此，最逺難者也，故曰需于郊也。利用恆無咎者，言居無位之地，又處險難之下，本有咎也。然初九若能守其恆心，不為困窮而易其節，不以貧賤而渝其志，相時之可否，可進則進，故得免其咎也。

Hu Yuan explained: "Jiao" refers to an open and distant place. This hexagram has Kan above, representing danger and peril, and Qian below, representing strength and vigor. Those who possess the virtue of strength and vigor will certainly desire to advance upward. Now, although initial nine has the nature of strength and vigor, danger is ahead, so when he sees danger, he stops, waiting until the right time to act. Inpredicament, he does not grieve or resent, but remains content and accepts his fate, not rushing forward, but waiting for the right opportunity and avoiding danger. The reason it is said "waiting at the outskirts" is because the outskirts are farthest from water, and waiting there means being farthest from danger, hence "waiting at the outskirts." As for "using constancy is beneficial, without blame," it means that initial nine is at the very bottom without a position, and below danger, which would normally lead to blame. However, if he can maintain a constant and unchanging mind, not changing his conduct even in hardship, not wavering his aspirations even in poverty and low status, and carefully assessing the situation to act when appropriate, he can thus avoid blame.

象曰需于郊不犯難行也者，言此初九能見險待時於逺郊之地，是不犯冐險難而行也。利用恆無咎未失常也者，言俟時而動，不犯難行者，乃有常之君子也。故《中庸》曰：「君子居易以俟命，小人行險以徼倖。」言君子雖居貧賤，而但守平易之心，不妄動，不躁進，俟時而已；小人則務險詖其行，以徼恩幸。今初九能守常不變，是君子所為也。

The Image Commentary says, "Waiting at the outskirts, not violating difficulties and proceeding," meaning that the Nine at the Beginning can perceive dangers and wait for the right opportunity in the distant outskirts, thus not rashly confronting difficulties. The Image Commentary also says, "Using perseverance brings no blame, for he has not lost the constant way," meaning that those who act only when the time is right and do not冒险ly force their way are truly upholding the constant path of the gentleman. Therefore, the Doctrine of the Mean says, "The gentleman remains in a peaceful and easy state to wait for heaven's mandate, while the petty person rushes into danger in a desperate attempt to gain favor." This means that the gentleman, even when in poverty and lowliness, maintains a peaceful and easy mind, does not act recklessly, and waits patiently for the right moment; whereas the petty person focuses on dangerous and improper actions to seek favor by chance. Now, the Nine at the Beginning can hold fast to the constant way without change, which is precisely the conduct of the gentleman.

九二：需于沙，小有言，終吉。象曰：需于沙，衍在中也。雖小有言，以吉終也。

The Line Statement of Nine in the Second says: Waiting on sandy ground near the water, there will be some criticism, but ultimately it brings good fortune. The Image Commentary explains: Waiting on sandy ground is because he has a broad and easy heart; although there is some criticism, the outcome is still auspicious.

義曰：沙者，近於水，亦平易之地焉。按六四為險難之初，三最近之，初最逺之，而二居逺近之間，以陽居中，內有剛明之徳，而處得其中，但守平易之心，需于沙而已。小有言終吉者，言九二將近於難者也。夫險難者，小人陰險之行也。已以君子之道守其中正，不與小人苟合，則小人興構之言以謗於已。然九二動以剛徳，行以中道，不顧流俗之毀訾，雖有小人讒構之言，終不能為害於己，故曰需于沙小有言終吉也。

Hu Yuan explains: sandy land is near water and also a flat and gentle place. According to this hexagram, the line six four marks the beginning of difficulty. The line nine three is closest to it, while the line nine one is farthest away, and the line nine two is in the middle between them. The line nine two is a yang line in the middle of the lower trigram, possessing inner strength and clarity, and its position is proper. Therefore, it merely waits patiently on the sandy land with a peaceful and easy heart. The phrase "small words spoken, ultimately auspicious" means that the line nine two is gradually approaching the difficulty. The difficulty refers to the treacherous actions of the petty person. The line nine two maintains the virtue of the gentleman, upholding the principle of correctness and refusing to compromise with the petty person. The petty person then fabricates words to slander him. However, the line nine two acts based on the virtue of firmness and righteousness, follows the middle path in his actions, and does not pay attention to the slander of the vulgar. Even if there are false accusations from petty people, they cannot harm him. Therefore, the line statement says "wait on the sandy land, small words spoken, ultimately auspicious."

象曰需于沙衍在中也雖小有言以吉終也者，衍，寛衍也。言九二所以需待於沙者，以中有寛衍之徳而居中也。夫小人之言也，如犬之狺狺焉，吠其聲者有之，吠其形者有之，安能為君子之害。故九二雖有小人之言將害於已，然而終不能害之，自獲其吉也。

The Image Commentary says, "Waiting on the sand, there is expansiveness in the center; although there is a slight remark, it ends in good fortune." Here, "衍" means spacious and easygoing. This indicates that Nine in the Second can be at ease waiting on the sand because he possesses a spacious and easygoing disposition and is in the central position. The remarks of small people are like a dog barking incessantly; some bark at the sound, others at the shadow, but they cannot really harm a gentleman. Therefore, although Nine in the Second is slandered by small people, those words cannot truly harm him, and he naturally attains good fortune.

九三：需于泥，致冦至。象曰：需于泥，災在外也。自我致冦，敬慎不敗也。

The third line statement says: Waiting on muddy ground by the water, leading to the arrival of strong enemies. The Image Commentary explains: Waiting on muddy ground, misfortune is in the outer trigram and has not yet come upon oneself; strong enemies are brought about by oneself. As long as one is respectful and cautious, failure will not be incurred.

義曰：上卦坎為險，又為水。六四在陰險之初，而三最近之。夫泥之為物，最近於水者也，此九三去難最廹，故曰需于泥也。致冦至者，六四居險難之初，小人之行者也，以小人之心毀壊正道，荼毒良民，讒謗君子者也，則君子之人必在敬而逺之。然九三以陽剛君子之徳，而反不敬逺小人，則己之道何以著於天下。又以至健之質，務欲上進，而最廹於小人，故致小人之為冦也。然九三以陽居陽，雖不及中，且履正者也，以至正之道，又內謹其心，外慎其事，則為冦之小人終不能陷於己。

Hu Yuan explains: The upper trigram Kan represents both danger and water. The line six in the fourth is at the beginning of danger and is closest to nine in the third. Mud is the thing most closely related to water, so it shows that nine in the third is closest to danger. Therefore, the line statement says, "Wait in the mud." The phrase "inviting the enemy to come" is because six in the fourth is at the beginning of danger and is a line that acts like a petty person: harboring petty intentions, corrupting the right path, poisoning the good people, and spreading slander against the virtuous. For such a person, the gentleman must respectfully keep him at a distance. However, nine in the third possesses the virtue of a yang gentleman, yet refuses to respectfully distance himself from petty people. Then how can his right path be clearly established in the world? Moreover, he is extremely strong and vigorous, determined to advance, and is in the position closest to petty people, so he invites the petty people's attack. However, nine in the third is a yang line in a yang position, though not in the center, it is on the correct position. He acts with the most upright attitude, being cautious within and careful in his actions. Therefore, the petty people who come to attack him ultimately cannot harm him.

象曰需于泥災在外也者，易中凡上卦為外，下卦為內。今九三雖進而至此，然尚未入於難，但廹近六四，是來害己者在外也。自我致冦敬慎不敗也者，言冦之慾來，皆由己之慾進而自廹之也。然君子所行必中道，所為必中節，使無毫髮之差，則小人不能窺伺而起害也。今既至此，則固宜恭敬謹慎其所為，則小人終亦不能克勝也，故曰敬慎不敗也。

The Image Commentary says, "Waiting in the mud, disaster is outside." In The Zhou Changes, the upper trigram is called "outer" and the lower trigram is called "inner." Now, although Nine in the Third has advanced to this position, it has not yet truly entered the perilous situation; it is merely pressing closely against Six in the Fourth. This shows that the force that is coming to harm it is still outside the trigram. The Image Commentary says, "I have invited the enemy, therefore carefulness prevents defeat." This means that the strong enemy comes because one is eager to advance and actively approaching, thus inviting trouble. However, the behavior of the gentleman is always in accordance with the middle path, and his actions are always in accordance with proper limits, achieving perfection in every detail, so that the petty person has no opportunity to act. Now that one has reached this point, one should even more diligently be respectful and cautious in one's actions, so that the petty person will ultimately be unable to succeed. Therefore, the Image Commentary says, "Carefulness prevents defeat."

六四：需于血，出自穴。象曰：需于血，順以聽也。

The Line Statement of the Fourth Line says: Waiting in a situation of injury and bloodshed, eventually emerging from a cave. The Image Commentary explains: Waiting in a situation of injury and bloodshed refers to the fact that the Fourth Line can only be flexible and obedient to the three Yang lines below.

義曰：血者，傷之謂；穴者，所居之地也。夫乾之為體，本在於上，今卦反在於下，三陽皆欲上進，復其本位。六四以小人陰險之質，居險之初，而窒塞其中。然下之三陽以至健之徳，俟時而動，至此皆引類而進。六四雖始欲拒其進，妨其路，然覩眾賢之來，其勢度己之力必不能退，故退而避之，則始獲安居。如或止而不使之進，是必致眾賢之所害，自待其傷，故曰需于血也。出自穴者，言若能度己之力不能御，則退其所居，而不敢妨眾賢之進，如此則庶可以免害也。象曰順以聽也者，夫小人不能與君子敵，今三陽上進，已必柔順以聽從其所命也。

Hu Yuan explains: "Blood" refers to injury, and "cave" refers to the place of residence. The trigram Qian, which originally should be at the top, is now placed below in the hexagram Xu. Therefore, the three yang lines all desire to move upward to restore their original position. The line six in the fourth, possessing the nature of a petty person, is located at the beginning of a dangerous situation, blocking the path in the middle. However, the three yang lines, relying on their extremely strong virtue, wait until the time is ripe and then all move together, attracting their kind to advance together. At first, the line six in the fourth wanted to refuse them and block their way, but seeing the great momentum of many virtuous people coming together, he assessed his own strength and realized he could not stop them, so he yielded and withdrew, thus finding a place of safety. If he had insisted on blocking them, he would certainly have faced the attack of many virtuous people, and thus would have suffered injury. Therefore, the line statement says "need for blood." The phrase "emerge from the cave" means that if he could assess his own inability to resist, he should withdraw from his original position, not obstruct the advancement of the virtuous, thereby perhaps avoiding harm. The Image Commentary says "yielding and listening," meaning that a petty person is inherently unable to contend with a gentleman, and now the three yang lines move upward, so the line six in the fourth can only yield and obey their command.

九五：需于酒食，貞吉。象曰：酒食貞吉，以中正也。

The Line Statement of the Fifth Line says: By offering wine and food to virtuous talents and waiting calmly, maintaining uprightness will lead to good fortune. The Image Commentary explains: Preparing wine and food while maintaining uprightness leads to good fortune because the Nine in the Fifth is both central and upright.

義曰：註疏之解，謂需之所須，須於天位，何所復需，需于酒食，以宴樂而已。若此，則是教人以體逸為心耳，無足為法。夫自古聖帝賢王，雖當平治，未敢忘於喪亂危亡，及匹夫匹婦之失所者，夕思晝行，以濟於天下，安敢自懐於安逸哉。

Hu Yuan explains: previous annotations and commentaries explain this line, saying that the Waiting卦 is waiting for nothing other than the position of the Son of Heaven. Now that one has already occupied the heavenly position, there is nothing more to wait for, so one may just prepare wine and food, hold banquets, and enjoy oneself. According to this interpretation, it teaches people to regard physical ease as the mind's state, which is not worth emulating. Since ancient times, wise kings and virtuous rulers, even when in times of peace, have never forgotten the possibility of calamity, disorder, and ruin; they have never forgotten that common people are still suffering and displaced. They think about these matters at night and act upon them by day, always striving to relieve the suffering of the world. How could they dare to indulge themselves in ease?

蓋九五以中正之徳，居至尊之位，而息於險難，又以由中之信待於物，則天下之賢者樂從之。賢者既樂從之，則必飬之，故需于酒食，所以待賢也，亦所以養身也。賢人既養，則天下之賢皆引類而歸之；身既安，則可以暢仁義之道於天下，故曰需于酒食。既以酒食待天下之賢，得其正則吉也，故曰貞吉。象曰以中正也者，言九五居卦之中是以中也，以陽居陽是以正也，既有中正之徳，於是用酒食以待賢，所以獲吉者也。

The nine-five line is situated in the supreme position, possessing the virtue of being both upright and just, having already escaped from danger and achieved stability. It also sincerely treats the people with integrity, so the virtuous are willing to come to him. Since the virtuous are willing to come, they must be provided for, hence the statement 'needing wine and food'—this is both to entertain the virtuous talents and to nourish oneself. When the virtuous are provided for, the virtuous talents of the world will gather together. With oneself stabilized, one can promote the way of benevolence and righteousness throughout the world. Therefore, the line statement says 'needing wine and food.' Since one is entertaining the virtuous talents of the world and doing so in accordance with the correct path, it is naturally auspicious, hence 'upright auspiciousness.' The Image Commentary says 'because of being upright and just,' meaning that the nine-five is in the middle of the upper trigram's third line, which is called 'upright'; and being a yang line in a yang position is called 'just.' Having both upright and just virtue, it uses wine and food to entertain the virtuous, which is the reason it attains auspiciousness.

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。

The line statement of the sixth line at the top says: Retreat into a cave and settle down, with three uninvited guests arriving, and with respect and ceremony they are received, thus ultimately achieving good fortune. The image commentary explains: When uninvited guests arrive, they are received with respect and ceremony, thus ultimately achieving good fortune; although the sixth line is in an inappropriate position, it does not result in great misfortune.

義曰：上六居一卦之極，以陰柔之質，乃復入于穴以獲其安。何則？蓋六四退避，不敢妨群賢之路；九五又能用酒食以待之，賢者既以仕進，不見害於己，故得入其穴以安其居也。有不速之客三人來敬之終吉者，速，召也。言四五既使群賢並進，而上六又執柔而得安居，故下之三陽君子皆不期而自應，不召而自來。然既以一陰而當三陽之應，則是為其主也，上六固當執柔順恭敬，盡其禮而接納之，如此則終得其吉也。

Hu Yuan explains: The sixth line at the top is located at the very top of the entire hexagram. With its nature of yin and softness, it retreats into a cave to find peace. Why is this so? Because the fourth line has already yielded and made way, not daring to block the path of the virtuous ones; the fifth line is also able to prepare wine and food to entertain them. Since the virtuous ones are able to take office and be employed, they will not come to harm the sixth line, so it can retreat into the cave and live in peace. The phrase "three uninvited guests come, and with respect they will end in good fortune" refers to "speed" meaning to summon. This means that the fourth line and the fifth line have already allowed the virtuous ones to be employed together, and the sixth line is able to maintain its softness and peace in its position. Therefore, the three yang lines in the lower trigram, these gentlemen, all come to respond without being summoned. Since a single yin line is receiving the response of three yang lines, the sixth line becomes their host. Therefore, it should maintain a soft and respectful attitude, and fulfill the etiquette to receive them, thus ultimately attaining good fortune.

象曰雖不當位未大失也者，言上六既當無位之地，而能恭敬以接納三陽之君子，是能來天下之賢者也。位雖不當而有所過失，然亦不至於大也。何哉？夫納賢好善，優於天下，天下之至美者也，有此至美，雖有過失，又何大哉。

The Image Commentary says, "Although it is not in the proper position, it has not caused great loss." This means that the sixth line at the top is in a position without an official post, yet it respectfully receives three yang lines like gentlemen, which demonstrates its ability to attract virtuous talents. Although its position is inappropriate and thus inevitably leads to some mistakes, these mistakes are not major. Why? Because it welcomes talented people and cherishes goodness, and its broad-mindedness can accommodate the whole world. This is the most excellent quality in the world. With such an excellent quality, even if there are some mistakes, how could they be great?

訟：有孚窒惕，中吉，終凶。利見大人，不利渉大川。

The Hexagram Statement of the卦讼 says: Though one is genuinely sincere, one is obstructed and suppressed, thus remaining cautious and alert. If the dispute is halted halfway, it will bring good fortune. However, if one persists in the dispute to the end, the outcome will be dangerous. It is appropriate to see a person of great talent and virtue to judge right and wrong. It is not appropriate to take on difficult tasks such as crossing a great river冒险.

義曰：按《序卦》云：「需者，飲食之道也。飲食必有訟，故受之以訟。」然謂之訟者，上下不和，物情違戾，所以致也。有孚窒惕中吉者，蓋孚者，由中之信。人所以興訟，必有由中之信實於己，而為他人之所窒塞，不得已而興訟，蓋己直而彼曲，己是而彼非。其間情偽利害雖存，則必具兩造以聽斷於在位之人。然雖已有信實而為人之窒塞，亦須恐懼兢慎而不敢自安，則庶幾免於凶禍；又中道而止，則可以獲吉也。

Hu Yuan explains: According to the "Xu Gua Zhuan," "Need" discusses the way of food and drink. Once there is the advantage of food and drink, disputes will inevitably arise, hence the "Gong" hexagram follows the "Xu" hexagram. The term "Gong" refers to the fact that when upper and lower are not in harmony, and human feelings are in conflict and contradiction, disputes arise. The phrase "There is sincerity, obstruction, and alarm, but the middle is auspicious" means that "sincerity" refers to inner honesty. People resort to litigation because they genuinely have reason and truth, but are blocked and suppressed by others, and thus are forced to take legal action. After all, they are right and the other party is wrong. Since truth and falsehood, as well as gains and losses, are intertwined, both plaintiff and defendant must be present, and the matter must be judged by the official in authority. However, even if one is indeed sincere and blocked by others, one must still remain fearful and cautious, not feeling secure, in order to avoid misfortune. Moreover, if one knows when to stop in the middle of the dispute, one can achieve auspiciousness.

終凶者，言能兢懼中道而已則可也。若於訟之時，必欲終成而不已，則聽訟之人必加之以鞭樸之刑，重之以流竄之罪，如此則是凶之道也。利見大人者，夫爭訟之所由興，皆由情意之相違戾，上下之不和同。鬬訟一生，奸偽萬狀，然刑獄之情至幽至隠，必得大才大徳之人以明斷其事，則情偽利害、是非曲直，可曉然而決矣。何則？蓋大人者，才識明達，智慮通曉，雖幽隠纎芥皆能察辨之，故訟者往求而決之冝矣。不利渉大川者，大川謂大險大難也。凡歴險渉難，必須物情相協，志氣和同，則可得而濟也。今訟之時，是其物情違忤而不相得，欲濟渉險難必不可得。何則？以剛健在上，坎險在下，用剛健而渉坎險，則愈入於深淵，何利之有。

The phrase "终凶" means that as long as one is cautious and knows when to stop, it is sufficient. If, during a dispute, one insists on fighting until the end and refuses to give up, the person who hears the case will certainly impose punishments such as lashes or caning. In severe cases, one may even be sentenced to exile to a distant land. This is the path of misfortune. As for "利见大人," disputes arise because human desires and intentions are conflicting and fail to harmonize between superiors and inferiors. Once conflict and litigation occur, deceit and falsehoods become rampant. Legal cases often involve subtle and deep matters, which can only be clearly judged by a person of great virtue and wisdom. Why? Because such a "great person" possesses clear insight and thorough thinking, capable of discerning even the smallest details. Therefore, it is appropriate for those involved in litigation to seek his judgment. As for "不利涉大川," "great rivers" refer to major obstacles and difficulties. To overcome such challenges, people must be in harmony and have unified wills. However, during a dispute, people's feelings are contradictory and incompatible, making it impossible to cross such difficulties. Why? Because the upper trigram is Qian (Heaven), symbolizing strength and vigor, while the lower trigram is Kan (Water), representing danger and peril. Using strength to confront danger will only lead to deeper entanglement and falling into a pit, resulting in no benefit at all.

彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利渉大川，入于淵也。

The Commentary on the Judgment explains that the Hexagram of Strife has a strong upper trigram and a dangerous lower trigram. Inside it is treacherous and deceitful, while outside it is strong and vigorous, thus forming strife. The Hexagram Statement says, "With sincerity, being restrained and cautious, the middle is auspicious," because a strong line is in the lower trigram and occupies the central position. It says, "Ultimately it is inauspicious," because strife should not be pursued to the end or to reach a conclusion. It says, "It is advantageous to see a great person," because what is esteemed is the virtue of uprightness and correctness. It says, "It is not advantageous to cross a great river," because doing so would only lead to falling into a deep abyss.

義曰：大凡在上者剛，在下者柔，則不至於不和；在上者巽，在下者險，亦不至於為訟。今在上者既剛，為下者又險，其訟必興，故曰訟上剛下險，險而健，訟。訟有孚窒惕中吉剛來而得中也者，此言九二之爻也。以訟之所由興，由已有信實而為人之所窒塞，又兢懼怵惕，得中而止，不敢終竟其事而獲其吉，是惟九二以剛明之徳而處得其中，則能然也。

Hu Yuan explains: Generally, if those in superior positions are strong and those in inferior positions are gentle, they will not be at odds; if those in superior positions are humble and those in inferior positions are deceitful, they will not necessarily end up in litigation. Now, since those in superior positions are strong and those in inferior positions are treacherous, disputes will certainly arise. Therefore, the Commentary on the Judgment says, "Strife: superior strength and inferior danger, dangerous yet strong, hence strife." The Commentary on the Judgment also says, "Strife with sincerity blocked, vigilance in the middle, auspiciousness, because the strong line comes and occupies the center." This refers to the second line. The emergence of strife is due to one's genuine sincerity and truth being blocked by others; yet the second line is able to remain cautious and alert, stopping the dispute midway, not daring to push the matter to its extreme, thus achieving auspiciousness. This is something only the second line, which possesses the virtue of strong clarity and occupies the central position of the lower trigram, can achieve.

終凶訟不可成也者，為訟之道，雖有理而見窒於人，然亦不可乆於其事，若必欲成其事而終竟於訟，則凶禍必及之也。利見大人尚中正也者，言九五之爻，以剛明居中，又處得其正，獄訟之事皆可決之，是善聽訟之主，蓋所尚者中正而已。不利渉大川入于淵也者，大川謂大險大難也。若以訟道入於大險大難，則訟愈深也，故曰入於淵，淵即川之又深者也。

The Commentary on the Judgment says, "Ultimately, it is ominous; litigation cannot be successful." This refers to the matter of litigation; even if one is right and is obstructed by others, one cannot persist indefinitely. If one insists on making things happen and taking litigation to the end, calamity and misfortune will surely come. The Commentary on the Judgment also says, "It is advantageous to see a great man; this is because of the emphasis on uprightness and correctness." This refers to the fifth line, which is a strong and enlightened line occupying the central position of the upper trigram and also being in a yang position, thus being correct. This line can adjudicate matters of litigation, making it a sovereign skilled in resolving disputes. Therefore, this hexagram emphasizes merely the concept of "uprightness and correctness." The Commentary on the Judgment also says, "It is not advantageous to cross a great river; this is because one is entering a deep abyss." The "great river" refers to great difficulties and obstacles. If one enters such great difficulties with a contentious heart, litigation will only lead to deeper entanglement. Hence, it is said to be "falling into a deep abyss," where an abyss is a deeper part of a river or stream.

象曰：天與水違行，訟。君子以作事謀始。

The Image Commentary explains: Heaven turns westward, water flows eastward, the two moving in opposite directions, which is the image of the卦 of Strife. The君子 observes this image and, before undertaking any action, first thoroughly plans the beginning.

義曰：天之運行則左旋而西，水之流行則無不東流，以天與水所行既相違悖，則不相得，是訟之象也。君子之人當法此訟卦，凡作一事，必須謀其始而圖其終，使爭訟之端無由而起。以之居一家，興一事，則皆謀慮其初，使上下和睦而絶閨門之訟；以之居一國，凡造一事，必須謀度其初，使人民和同而絶一國之訟。若此之類，皆於其始慎慮之，則忿爭辨訟自然可以息也。故孔子曰：「聽訟，吾猶人也，必也使無訟乎。」其獄訟之事，得明賢之人聽治之，而又謀之在始，則刑可期於無刑也。

Hu Yuan explained: The movement of heaven is to rotate from left to west, while the flow of water is always towards the east. Since the directions of heaven and water are opposite, they cannot meet, which is precisely the image of the hexagram of Strife. A gentleman should follow the hexagram of Strife: whenever doing something, one must first plan its beginning and then arrange its conclusion, so that the signs of strife cannot arise. Applying this principle to family governance, every new undertaking should be carefully planned from the beginning, ensuring harmony between superiors and inferiors, thus preventing strife within the family. Applying it to state governance, every new policy should be thoroughly planned from the beginning, ensuring harmony among the people, thus preventing strife within the country. In this way, by carefully considering matters at their outset, disputes and lawsuits will naturally be resolved. Therefore, Confucius said, "In judging cases, I am much like others; if I must say what is different, it is that I aim to prevent lawsuits from arising in the first place." If legal matters can be handled by wise and virtuous people, and if matters are planned thoroughly at their outset, then the ultimate goal of punishment can be expected to reach the point where punishment is no longer needed.

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。

The Line Statement of Chou Liu says: Do not prolong the dispute; although there may be some verbal conflict, ultimately it will result in a favorable outcome. The Image Commentary explains: Not prolonging the dispute is because disputes cannot be sustained for long; although there may be some verbal conflict, the right and wrong will eventually be clarified.

義曰：夫剛險相勝，物情違戾，故理有窒塞而事有侵犯，是以成訟也。今此一爻以柔順之質居下卦之初，其性柔順，不好為訟者也。然應在九四，九四以剛強而好訟，來犯於己，是以初六不得已而應之。然訟之所由興，在乎得理而已，不可終竟其訟，故曰不永所事。小有言終吉者，興訟之道，若不務終其事，則聽訟者亦必哀矜之。雖然事理明辨，亦須惕懼戒慎，然後可以終得其吉。今初六其性柔順，不好辯訟，雖小有忿爭之言，又不終竟其事，故終獲吉也。象曰其辯明也者，言雖小有辯訟之言，且非己好，蓋九四來侵於已，其理自可明矣。

Hu Yuan explains: When strength and deceit contend with each other, human feelings become discordant, leading to blockage in principles and infringement in matters, thus giving rise to disputes. This line represents a soft and yielding nature at the very bottom of the lower trigram. By nature, it dislikes litigation. However, it is in correspondence with nine in the fourth position. "Correspondence" refers to the mutual connection between yin and yang in the pairs of first and fourth, second and fifth, and third and top. Nine in the fourth is strong and inclined to litigation, actively infringing upon it. The first six is thus compelled to respond. However, the essence of litigation lies in the pursuit of truth. It is not possible to carry the dispute to its conclusion, so the line statement says "not prolonging the matter." The phrase "a little speech, ultimately auspicious" means that during litigation, if one does not insist on a final resolution, the person hearing the case will surely feel compassion and understand. Even if the matter has been clarified, one must remain cautious and vigilant to ultimately achieve auspiciousness. Now, the first six is naturally yielding and dislikes disputes. Although it has some words of contention, it does not pursue the matter to its end, thus ultimately achieving auspiciousness. The "Image Commentary" says "its argument is clear," meaning that although there are some words of contention, they are not from its own desire, but rather due to the infringement by nine in the fourth. The truth and falsehood are naturally clear.

九二：不克訟，歸而逋，其邑人三百戶，無眚。象曰：不克訟，歸逋竄也。自下訟上，患至掇也。

The Line Statement of Nine in the Second says: litigation is lost, and one retreats to his own territory to hide, which is a small territory of only three hundred households, thus there is no misfortune. The Image Commentary explains: litigation is lost, so one has to retreat and hide; to dispute with someone above oneself, the coming of misfortune is like reaching out to pick something up, it is self-invoked.

義曰：克者，能勝之辭。據彖辭言訟上剛下險，則好訟之人也。今九二以剛強之質，又居坎險之中，好為其訟而上敵於九五。然九五居至尊之位而行得其正，今九二以非理訟之，是下訟於上，少訟於長，卑訟於尊，賤訟於貴，此而行訟，何由勝，故曰不克訟也。

Hu Yuan explained: "Ke" means to be able to win. According to the Commentary on the Judgment, the卦 of "Strife" has a strong upper trigram and a dangerous lower trigram, indicating that the people in the lower trigram Kan are those who tend to litigate. Now, the line Nine in the Second is strong and stubborn, located in the middle of the dangerous Kan trigram, and likes to quarrel, thus challenging the line Nine in the Fifth above. However, the line Nine in the Fifth is in the supreme position and acts in accordance with the right path. The line Nine in the Second, however, uses unjust reasons to dispute with him. This becomes a case of the lower disputing with the superior, the young disputing with the old, the humble disputing with the respected, and the lowly disputing with the noble. How can such a lawsuit be successful? Therefore, the Line Statement says "cannot win the lawsuit."

歸而逋者，九二既不克訟，若不退歸而逋竄，則禍必及之矣。其邑人三百戶無眚者，言訟不克勝而逋逃，若反據其強盛之國，則是復有敵上之意，故退避於至小之邑，而止三百之戶，則可以免其災□。三百戶即《周禮》司徒所謂通十為成，成一百井，三百家，革車一乘，二十人，徒二十人之邑，是其邑之至小者也。象曰自下訟上患至掇也者，掇，拾取之謂也。自外來謂之災，自已召謂之眚，此先聖因象而戒之，言凡人以下而訟上，至於逋逃，蓋自掇取其患害也。

The phrase "returning and fleeing" means that since the Nine in the Second position cannot win the lawsuit, if he does not retreat and hide, the calamity will surely come upon him. The phrase "his territory of three hundred households, no calamity" means that if one loses a lawsuit and flees, but instead stays in a strong territory, it is equivalent to opposing the sovereign; therefore, one should retreat to a very small territory of only three hundred households, thus avoiding disaster. "Three hundred households" refers to the administrative system described in the "Book of Rites · Department of the Earth · Master of the People": ten households form one "cheng," one cheng has one hundred well fields and three hundred households, providing one chariot, along with a certain number of armored soldiers and common soldiers. This is the smallest type of territory. The "Image Commentary" says, "A person below disputes with someone above, calamity comes to him by his own hand." "Chuo" means to pick up with the hand. Calamity coming from outside is called "zai," while calamity brought about by oneself is called "sheng." This is what the ancient sages based on the hexagram to warn people: whenever one, with a lower position, disputes with someone above and has to flee and hide, it is as if one is picking up calamity with one's own hand.

六三：食舊徳，貞厲，終吉。或從王事，無成。象曰：食舊徳，從上吉也。

The Line Statement of the third line says: Enjoying the existing salary, maintaining uprightness while being mindful of danger, ultimately attaining good fortune; sometimes following the king in affairs, yet not taking credit for success. The Image Commentary explains: Enjoying the existing salary is because one follows the superior, thus attaining good fortune.

義曰：六三以陰柔之質，居坎險之終，其性和同，不犯於物。然而上應於上九，上九之性剛暴，乃來訟於己，巳不與之辯爭，故眾人莫克傾覆，時君不為憎忿，所以保全舊徳，是所食爵祿不為上九之侵奪也，故曰食舊徳。貞厲者，言本亦失正，而又介二陽之間，雖得食其舊徳，於正道言之亦危厲也。終吉者，言此六三雖有危厲，然已不好辯訟，能以順從於上，故終得吉也。或從王事無成者，言六三居一卦之下體，柔而不敵上，雖有訟於己，而已能順之，不為之辯，是以終為在上之信任，而人委之以事。及其成功，而且不自恃其力，又不敢居其成，但從王事，守其本位本祿而已，故獲其吉也。

Hu Yuan explains: The line six in the third is in a position of yang, but it is a yin line, so it has a gentle and yielding nature, and does not provoke others. However, it corresponds with the line nine at the top, which is fierce and impetuous, and instead incites a lawsuit. The line six in the third does not argue with it, so the people cannot overthrow it, and the ruler does not resent it, thus it preserves its original virtue and position. Therefore, the line statement says, "It eats from its old virtue." The term "zheng li" refers to the fact that the line six in the third is a yin line in a yang position, which is already not in the correct position, and is sandwiched between the line nine in the second and the line nine in the fourth, both of which are yang lines. Although it can preserve its original salary, from the perspective of correctness, its situation is still dangerous. The term "zhong ji" means that although the line six in the third is in a dangerous situation, it does not like to argue or sue, and can obey those above it, so it ultimately achieves good fortune. The phrase "or follow the king's affairs, without achievement" means that the line six in the third is in the lower trigram, weak and not opposing those above. Even if someone incites a lawsuit against it, it can follow the other party without arguing, thus eventually gaining the trust of those above and being entrusted with political affairs. When the affairs are completed, it does not take pride in its efforts, nor does it claim the credit, but merely follows the king and keeps its original position and salary, thus achieving good fortune.

九四：不克訟，復即命，渝安貞，吉。象曰：復即命，渝安貞，不失也。

The fourth line statement says: litigation is not successful, returning to follow the right path, changing the mind of contention and resting in uprightness, thus attaining good fortune. The image commentary explains: returning to follow the right path, changing one's attitude and resting in uprightness, thus there will be no loss.

義曰：九四以剛暴之性，與物不和，好為爭訟者也。而初六為己正應，己以非理訟之。然初能以陰柔之質，不與物競，雖為九四見陵，而自能辨明，故四於此不能勝之也，故曰不克訟也。復即命渝安貞吉者，即，就也；渝，變也。言九四以非理訟於初，既不能勝，則當反就其好，而變爭訟之命，故可安靜守正而獲吉也。

Hu Yuan explains: The line nine in the fourth is fierce and impetuous, and does not get along with others. It is a line that likes to engage in disputes. The line six at the beginning is its proper corresponding line, but it goes to court with the six at the beginning on unjust grounds. However, the six at the beginning, with its gentle and yielding nature, does not contend with others. Although it is oppressed by nine in the fourth, it can still clarify the truth, so nine in the fourth cannot defeat it. Therefore, the line statement says, "It cannot win the lawsuit." The phrase "return to the right path, change and maintain sincerity, resulting in good fortune" means that since nine in the fourth disputes with the six at the beginning on unjust grounds and fails to win, it should return to the right path, change its behavior of constantly quarreling, and thus remain calm and sincere, thereby achieving good fortune.

然而九二九四皆不克訟，二乃逋，四乃吉，何也？蓋二者以下訟上，以卑訟尊，於義不可，是以懼而逋竄，不敢據其強邑，然後始可免咎。此九四者以上訟下，雖為不可，然能反其所好，變其所訟，改前之非，從今之是，此所以獲吉也。象曰復即命渝安貞不失也者，九四既復即其命，變其前非，修其正應之道，守其安貞之徳，復何有所失也。

However, both nine two and nine four are involved in lawsuits that they cannot win. Nine two can only flee and hide, while nine four can attain good fortune. This is because nine two is a lower party accusing a higher party, a humble one accusing a superior. In terms of righteousness, this is fundamentally unjust, so it can only be filled with fear and flee, unable to hold on to its strong territory, thus avoiding misfortune. As for nine four, it is a higher party accusing a lower one. Although this is also inappropriate, it can turn back and change its preference, alter its dispute, correct past mistakes, and obey the current right path. This is why it can attain good fortune. The Image Commentary says, "Returning to the mandate, changing the firm and upright, without losing it." This means that nine four has already turned back to follow the right path, corrected past mistakes, restored the proper way of corresponding with six one, and maintained the virtue of being quiet and upright. What loss could there be then?

九五：訟，元吉。象曰：訟元吉，以中正也。

The Line Statement of the fifth line says: If the case is decided by him, it will be very auspicious. The Image Commentary explains: It is very auspicious to decide a case because the nine five is both central and properly positioned.

義曰：九五以剛明之徳，居至尊之位，為訟之主者也。以陽居陽，故所行者正，而無過與不及，皆得中道；而內有剛明之才，則無所偏黨，臨事果斷。以此為聽訟之主，則可察天下幽隠之情，決天下寃枉之獄也。然以居中得正，又能決斷無私，以此數徳，故獲元大之吉也。

Hu Yuan explained: The Nine in the Fifth holds the position of supreme authority with a strong, capable, and enlightened virtue, and it is the main line that determines the outcome of litigation in the entire hexagram. It is a yang line in a yang position, so its actions are upright. It neither oversteps nor falls short, always following the middle path. Moreover, it possesses inner strength and wisdom, so it does not favor any side and can make decisions swiftly. Using such a person as the judge in legal matters allows him to perceive the hidden truths of the world and to adjudicate cases of injustice. Since he is upright and just, and can make decisions without personal bias, with these virtues, he attains the greatest auspiciousness.

上九：或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。

The Line Statement of Upper Nine says: Perhaps he was rewarded with a wide sash for winning a lawsuit, but within a single morning he was stripped of it three times. The Image Commentary explains: Rewards obtained through litigation are not worthy of respect.

義曰：上九以剛陽之性，居訟之極，而下有六三之應，六三又柔順而不與物爭，故此上九訟而能勝也，乃有鞶帶之錫。夫鞶帶者，寵異之服也。且上之賜必以禮，下之受必以功，此古之常道。今上九以爭訟忿競而受其寵異之服，則是賜之不以禮，受之不以功，其為愧恥可知矣，故於終朝之間三褫之而不能自安也。

Hu Yuan explained: The line Upper Nine has a strong and yang nature, being at the top of a dispute, and below it is the line Six in the Third which corresponds with it. Six in the Third is gentle and does not quarrel, so Upper Nine is able to win the lawsuit and thus receives the great belt as a reward. The 'tuan dai' is a ceremonial garment showing special favor. Moreover, rewards given by those above must conform to propriety, and those below must receive them based on merit, which is the established principle since ancient times. Now, Upper Nine receives this special favor through contention and dispute, which is an improper reward and an unjust reception. The shame involved is evident, so within a single morning it is stripped of its rewards three times, and it cannot find peace within itself.

褫雲者，為褫奪之褫，又為恥辱之恥，蓋受之不當其分，則必反覆褫奪而不自安也。何哉？至如有虞之時，所賜皆以禮，所受皆以功，以至九官尚相遜而不敢當其所賜，況今上九乃因爭訟而受此寵異之服，則褫不亦冝乎。象曰以訟受服亦不足敬也者，言凡授受賜予，有差過其分，則君子且不敢當，是恐貽其羞辱也。今上九以訟而當其厚賜，何足敬尚之哉。

The character "褫" means both "to strip away" and is also a homonym for "shame" ("耻"). When something received exceeds one's due, it will inevitably lead to repeated stripping away and inner unease. Why is this so? Take the time of Yu Shun as an example. All rewards given were in accordance with propriety, and all acceptance was based on merit. Even the nine ministers would mutually refuse to accept the rewards bestowed upon them. Moreover, since the upper ninth line obtained this favor through litigation, it is only natural that it should be stripped away. The Image Commentary says, "Receiving a garment through litigation, it is also not worthy of respect," meaning that whenever rewards are granted or accepted, if they exceed one's due, even a gentleman would hesitate to accept them, fearing that it might bring shame. Now, how can the upper ninth line, which obtained such a heavy reward through litigation, be worthy of respect?