The Army: Water below, Earth above

師：貞，丈人吉，無咎。

The Hexagram Statement of the "Army" hexagram says: To mobilize a large force, one must adhere to the right path. It must be led by an elder of reputation and authority, capable of governing the people according to established laws, in order to achieve good fortune without error.

義曰：按《序卦》云：「訟必有眾起，故受之以師。師者，眾也。」師貞丈人吉無咎者，丈，長也。丈人者，言能以法度長於人也。語曰：「杖者出，斯出矣。」是長之謂也。夫興師動眾，其賞罰號令必一。賞罰號令既一，則群聽不惑，眾心皆歸，則天下之人合志畢慮，同心戮力，可以立大功於天下也，此乃長子帥師以中行者是也。若賞罰號令出於二三，則群聽必惑，眾心無所適從，而上下違背，離心離徳，則兵戰之功無由而成也，故師或輿尸大無功者是也。

Hu Yuan explains: According to the "Xugua Zhuan," "A lawsuit will inevitably lead to the gathering of many people, hence the卦 following "Song" is "Shi." "Shi" means "multitude." The phrase "Shi, Zhen, Zhangren Ji, Wu Jiu" means "Zhang" refers to an elder, and "Zhangren" refers to someone who can govern the people according to the law and act as their leader. The "Analects" records "When the elder with a staff goes out, then I follow," which describes the role of such an elder. Whenever military action is taken and many people are mobilized, rewards, punishments, and commands must be consistent. When rewards, punishments, and commands are consistent, the people will not be confused, and their hearts will be united, thus the people of the world will have the same aspirations and thoughts, working together to achieve great accomplishments—this is the situation described in the line "The eldest son leads the army" and acts in accordance with the middle path. Conversely, if rewards, punishments, and commands come from the mouths of two or three people, the people will be confused, and their hearts will be uncertain, leading to discord between superiors and inferiors, and disunity. Thus, military achievements cannot be achieved—this is referred to as "Shi or Yu Shi" and achieving nothing.

然師卦之中最得其正者唯九二而已。然此一卦五陰一陽，而九二獨以剛陽之徳，居得其中，為六五之委任，是將之有材有徳而又有其權位者也。如是則可以興師動眾，而不失其將兵之道，以役天下之人，使皆同心戮力，悅從於上而無怨望者也。

Among the six lines of the "Military Campaign" hexagram, only the line Nine in the Second is fully in the right position. This hexagram consists of five yin lines and one yang line. The line Nine in the Second, with its strong yang virtue, occupies the central position of the lower trigram, and is also entrusted by the line Six in the Fifth, the sovereign. This person possesses both ability and virtue, and holds a position of authority. Such a person can lead military campaigns without violating the proper way of command, and can mobilize people throughout the world, making them all work together in harmony, willingly obeying those above, without harboring resentment in their hearts.

然須吉而無咎者，夫兵之所動，生靈之性命，社稷之安危，皆繫之。若一失其機，一失其道，則血肉生靈，板蕩天下，其為禍不細矣。故在將兵者以恩威兼濟，而協民之心，合民之力，而使不失其機變，不失其威權，必致成功大吉，然後可以無咎也，故曰師貞丈人吉無咎。

The Hexagram Statement says that one must first achieve good fortune before there can be no blame, because once an army is mobilized, the lives of the people and the safety of the state depend on this action. If a favorable opportunity is missed or the correct path is violated even once, it will lead to suffering for the people and chaos throughout the land, resulting in great calamity. Therefore, those in command must combine benevolence and authority, harmonize the people's hearts, and unite their strength, ensuring that they neither miss a chance to adapt and respond appropriately nor lose their authority. They must certainly achieve success and obtain great good fortune before they can be free from blame. Hence, the Hexagram Statement says, "The army, with sincerity, the elder man is auspicious, no blame."

夫所謂丈人者，莊嚴之稱，言必須以威猛剛強，然後可以陳師鞠旅而役毒師眾，此未盡其。何則？凡用兵之道，必剛柔相濟，恩威相須，然後可以戡難成功。或第莊嚴其色，憡其威貎，夫何益哉。

Some people say that "zhàng rén" is merely a respectful and solemn title, implying that one must be fierce and strong in order to arrange troops, warn soldiers, and command the entire army. This explanation does not fully capture the meaning (there may be a missing character after "cǐ wèi jìn qí"). Why is that? In the art of warfare, one must certainly balance "gāng róu" (strength and flexibility) — "gāng" refers to strength and decisiveness, while "róu" refers to leniency and tolerance, and neither should be neglected. Rewards and authority must also be combined. Only then can one pacify disorders and achieve success. If one merely displays a solemn expression and an intimidating demeanor, what use is that?

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。

The Commentary on the Judgment explains that "Shi" means multitude; "Zhen" means correctness. Being able to lead the multitude onto the correct path allows one to rule over the world. Nine in the Second is strong and upright, and is in harmony with Six in the Fifth; moving through perilous circumstances yet in accordance with the people's will. Using such a way to govern the world and manage its affairs, the people still willingly follow. Having already achieved good fortune, where could there be any fault?

義曰：師者，眾之稱；貞者，正之謂，故曰師眾也貞正也。此言於丈人獲吉者，蓋能以法令長於人，統其眾，帥其民，使天下之人皆同心戮力而歸正，則其丈長之人如此，而可以王天下矣。凡言王者，天下之所歸於己者也，即湯武之兵戢亂而王是也。

Hu Yuan explains: "Shi" refers to a group of people, and "Zhen" means uprightness. Therefore, the Commentary on the Judgment says, "Shi means a multitude; Zhen means uprightness." Here, the term "zhangren" (elder) attains good fortune because he can govern the people by following the law, leading them as a leader, guiding the common people, and bringing all under heaven to unite and follow the right path. As an elder who can achieve this, he can become the king of the world. Whenever the term "wang" (king) is used, it refers to the idea of the world submitting to oneself, just as King Tang of Shang and King Wu of Zhou rose up to eliminate chaos and thus became kings.

剛中而應者，此指九二而言也。言九二以剛陽之徳而處得其中正，上應於六五之君，為六五之君所委任，是以居於中正，有將帥之才也。其體剛陽，剛陽則明斷，有將帥之徳也；而又為五所注意，有將帥之任也，故能興師動眾，使天下之民畢從之也。

The Commentary on the Judgment says "strong and centered, with a responsive relationship," referring to the second line, nine two. Nine two, with its strong yang virtue, is located in the central position of the lower trigram and thus possesses the quality of correctness and uprightness. It looks upward and corresponds with six five, the sovereign, and is entrusted by six five. Because it is in the correct and upright position, it has the ability to lead. Its nature is strong and yang, which enables it to discern and decide clearly, thus possessing the virtue of a leader. Furthermore, it is favored by six five, which gives it the position of leadership. Therefore, it can mobilize troops and have all the people of the world follow it.

何哉？蓋將兵之道，若剛而不中則失於暴，暴必傷物；明而不中則失於太察，太察則不能容民而士不附，皆失所以將兵之道也。故此有中正之徳，有剛明之才，又為君之所寵任，兼此數長，故可以成必戰之功，而協從於天下也。

Why is it said like this? The principles of leading an army are: if one is strong but not in the middle way, it leads to cruelty, and cruelty inevitably harms people; if one is clear-sighted but not in the middle way, it leads to being overly meticulous, and being overly meticulous cannot accommodate the masses, and soldiers will not be willing to follow. These two situations both deviate from the correct path of leading an army. However, Nine in the Second possesses both the virtue of uprightness and the talent of strength and clarity, and is also trusted and favored by the sovereign. With these virtues combined, he is able to achieve certain victories and bring all under heaven to unite and obey.

行險而順者，此據二體而言也。坎為險，坤為順，以興師之道，天下之至險也。何哉？夫兵，凶器也；戰，危事也。其征伐一出，則安危隨之，豈非至險乎。然而行此危險之事，必須順於物理，協於民心，然後得為師之道也。以此毒天下而民從之吉者，此言以剛中之才徳役使天下之民，而民皆悅隨，乃得其吉。既得其吉，何過咎之有，故曰又何咎矣。

The Commentary on the Judgment says, "Proceeding through danger while maintaining order," which refers to the two main components of the hexagram: Kan represents danger, and Kun represents order. Waging war is the most dangerous affair in the world. Why is that? Weapons are instruments of peril, and warfare is an act of great risk. Once the order for military campaign is issued, the safety or peril of the state is determined. Is this not the most dangerous thing? Yet, to engage in such a dangerous endeavor, one must follow the regular course of things and align with the will of the people, only then can it be considered proper conduct in warfare. As for the statement, "Using this to poison the world yet the people follow, it is auspicious," it means employing one's strong and central virtue to govern the people, and the people willingly follow, thus achieving auspiciousness. Since auspiciousness has already been attained, what fault could there be? Therefore, the Commentary on the Judgment says, "What fault is there then?"

象曰：地中有水，師。君子以容民畜眾。

The Image Commentary explains: Water is hidden within the earth, which is the image of the Hexagram of Army. The superior person observes this image and thus treats the people with tolerance, gathering and nurturing the masses.

義曰：坎為水，坤為地，以地至博厚，而水行其中，無所不容，此師卦之象也。君子法此師卦之象，包容其民，畜聚其眾，是得為師之道也。故將驅民於兵戰，則必須以恩信而懐結之，以仁義而畜養之，及其臨事而使，則人之從也，雖死而不怨，故曰君子以容民畜眾。

Hu Yuan explained: Kan represents water, and Kun represents earth. The earth is extremely vast and profound, and water flows through it, embracing all things, which is the image of the "Military Campaign" hexagram. The gentleman takes this as a model, being broad-minded and inclusive in his treatment of the people, gathering and nurturing them, thus mastering the way of leading people. Therefore, if one wishes to mobilize the people for war, he must first win their hearts with benevolence and trust, and nurture them with righteousness. When the time comes to employ them, they will follow with sincerity, and even if they die in battle, they will not resent. Therefore, the Image Commentary says, "The gentleman thus includes the people and nurtures the multitude."

初六：師出以律，否臧凶。象曰：師出以律，失律凶也。

The Line Statement for the first line says: Military campaigns depend on discipline and regulations to restrain actions; without this, even if success is achieved temporarily, it will ultimately lead to danger. The Image Commentary explains: Military operations rely on discipline; once discipline is lost, there will be calamity.

義曰：師，眾也；律，法也。言行師之道，役其群眾，在於事始，未必盡從，故或勇或怯，或逆或順。如此則冝何為？須在將兵者必有法律以制之，使進者必進，退者必退，然又不可失其威嚴。蓋戰鬬之事，動驅民於死亡，非如此則莫可為之統率也。故初六者居卦之下，為出師之始，必當用之以道，制之以威，動靜之間，不可一失其法律也。

Hu Yuan explained: "Shi" refers to the people, and "Lv" refers to laws and regulations. The way of warfare lies in employing the people; however, at the beginning of an affair, the people may not all be willing to obey, so some may be brave while others are timid, some may rebel while others comply. In such a situation, what should be done? The key lies in the commander having laws and regulations to control them, ensuring that those who should advance do so, and those who should retreat do so, while at the same time not losing his authority. Because warfare often involves sending the people to their deaths, and without this, they cannot be commanded. "Chu Liu" is at the very bottom of the hexagram, precisely the beginning of military action, which must be guided by the right path and controlled by authority; between movement and stillness, the laws and regulations must never be neglected once.

否臧凶者，否，不也；臧，善也。言為將統眾，於一動一止之間，舍法律則不可。苟不以法律，則行伍無以齊一，眾心無所適從，故雖偶有一能屈於人，能勝其敵，是皆一時之幸，然於長乆之終至於凶也，故象所謂失律凶也。

The phrase "If one fails to maintain proper conduct, it leads to misfortune" means that as a general leading troops, one must not abandon discipline in every action and rest. If discipline is not upheld, the ranks will not be orderly and the hearts of the people will have no direction. Thus, even if one occasionally defeats the enemy by force, it is only temporary luck, and in the long run, it will inevitably lead to misfortune. Therefore, the Image Commentary says, "Failure to maintain discipline brings misfortune."

九二：在師中吉，無咎，王三錫命。象曰：在師中吉，承天寵也。王三錫命，懐萬邦也。

The Line Statement of Nine in the Second says: Being in the army yet able to act in the middle way, thus attaining good fortune, without fault, the king has issued three mandates of reward. The Image Commentary explains: Being in the army and acting in the middle way to attain good fortune, is to receive the grace of the Son of Heaven; the king issuing three mandates of reward is to pacify the myriad states under heaven.

義曰：夫九二以剛陽居下卦之中，為六五柔順之君之所信任，是用剛而不失其威嚴，居中而所行無過無不及，而又有權有位，可以出竒立功立事於國家者也。何則？夫將兵統眾，柔而無剛則失於怯懦而不能斷；剛不居中，則過不及皆有之。既剛而中，苟不見任於君，則雖有胸中之竒、萬全之，無所施也。今九二於此數事皆備有之，故統兵出征必立其功，是能以中而獲吉也。

Hu Yuan explains: Nine in the Second, with its strong and yang nature, occupies the central position of the lower trigram and gains the trust of the flexible and yielding ruler, Six in the Fifth. This represents using strength without losing dignity, staying in the middle path so that actions are neither excessive nor insufficient, and holding authority and position, thus being able to achieve surprising victories and establish meritorious deeds for the state. Why is this so? A commander leading troops, if overly gentle and lacking strength, would be timid and indecisive. If strong but not in the middle, both excess and deficiency would occur. Even if strong and in the middle, without being entrusted by the sovereign, even with extraordinary strategies and complete plans, there would be nowhere to apply them. Now, Nine in the Second possesses all these qualities, so leading troops to campaign will surely achieve merit, which is precisely the result of following the middle path and thus attaining auspiciousness.

無咎者，夫兵者國家之大事，社稷之安危、生民之性命所繫，苟一失其道，咎莫大焉，必獲其吉，然後可以無咎也，故曰在師中吉無咎。王三錫命者，言九二既為六五之信任，是其有才有徳，而又承其權位，酌行中道，不失為師之義也，故王者再三錫其命。所謂三錫者，一命受爵，再命受服，三命受車馬也。然九二所以致其賜者，蓋人君以忠良難偶，才不易得，又況於不常之事而立不常之功，故所以稠厚其賜也。

The phrase "no blame" refers to the idea that warfare is a major affair for a state, involving the safety of the country and the lives of its people. If one deviates from the right path, there is no greater mistake. Therefore, one must first achieve a favorable outcome before one can speak of having no blame. Hence, the line statement says, "It is auspicious to be in the army, with no blame." The phrase "the king bestows three grants of favor" indicates that since the Nine in the Second has gained the trust of the Six in the Fifth, it is evident that he possesses both ability and virtue, and has assumed authority. He deliberates on matters and acts in accordance with the middle way, without violating the principles of leading the people. Therefore, the king repeatedly issues commands of reward. In ancient times, the term "three grants" referred to the first grant of a title, the second of ceremonial robes and garments, and the third of chariots and horses. The Nine in the Second is able to receive such generous rewards because the sovereign considers loyal and virtuous individuals rare and difficult to find, and even more so when one achieves extraordinary accomplishments in a critical situation. Thus, the rewards are exceptionally generous.

象曰在師中吉承天寵也者，言九二以剛陽居中，然能在師旅之間成立其功，蓋應於五，而六五能信任之，使己之才徳可以運籌決勝，扶衛社稷，是能上承天寵然也。王三錫命懐萬邦也者，此又言承上王再三之錫命者，蓋由得將之才徳備，而盡所以用兵之道。以卦體終始六爻，獨此九二有剛中之徳，為師之主，上下莫不歸之，是有懐萬邦之象也。

The Image Commentary says, "In the army, it is auspicious, for it receives the favor of Heaven." This refers to the Nine in the Second, which, with its strong and yang nature, occupies the central position. It can achieve great accomplishments in military campaigns, because it corresponds with the Six in the Fifth, which trusts it. This trust allows its talents and virtues to be fully utilized in planning strategies and deciding battles from a distance, thus safeguarding the country. Therefore, it is said to receive the favor of the Son of Heaven. The Image Commentary also says, "The king bestows three rewards, for it embraces all the states." This further explains why it receives repeated rewards from the king: it possesses the complete virtues and abilities required of a commander and fully applies the principles of warfare. Looking at all six lines of the hexagram from beginning to end, only the Nine in the Second possesses the virtue of strong and central strength, making it the overall commander of the army. All above and below are loyal to it, hence the appearance of embracing all the states under heaven.

六三：師或輿尸，凶。象曰：尸或輿尸，大無功也。

The Line Statement of the third line says: In the army, all the people want to take charge, even going so far as to carry the dead back in carts, which is dangerous. The Image Commentary explains that this situation, where many people are competing to take charge, results in great failure without achieving anything.

義曰：輿，眾也；尸，主也。六三居下卦之極，以陰居陽，失位不正之人也。以六三當行師之時，是不能專一號令，紛揉群聽，在眾皆得以主之也，以此而行，則凶可知矣。象曰大無功也者，此言出軍行師，其動作必以律，進退必以法，精練士卒，整一行伍；或天時不得，或地利不順，以至無功而敗於敵。又況六三以不正之陰柔，使號令二三而眾得主之，則是大無功者也。

Hu Yuan explained: "Yu" means many, and "shi" means to take charge or be the master. Six Three is at the top of the lower trigram, and being a yao of yin in a yang position, it is a person who is out of place and not proper. Assigning Six Three the responsibility of leading military campaigns would not allow for unified commands, causing confusion among the people, with everyone able to take charge. To lead troops in this way, the danger is evident. The Image Commentary says "greatly without merit," meaning that when marching and campaigning, every action must follow discipline, every movement must abide by rules, and soldiers must be carefully trained and the ranks kept orderly. Even so, sometimes adverse weather conditions or inconvenient terrain may result in failure and defeat by the enemy. Moreover, since Six Three is of an improper yin and soft nature, causing commands to come from several sources and allowing everyone to take charge, it will certainly result in great lack of merit.

六四：師左次，無咎。象曰：左次無咎，未失常也。

The Line Statement of the Fourth Line says: The army retreats to the left without advancing, there is no fault. The Image Commentary explains: Retreating to the left without fault is because it does not violate the usual principles of military action.

義曰：次，止也。按《春秋》荘二年冬「公次於滑」，八年「師次於郎，以俟陳人、蔡人」，是皆次者止之義也。夫師必尚右，右者陰也，陰主於殺；左者陽也，陽主於生。今六四不右而左次之，是止而不進之義也。既不進，則是志不在於殺者也。何則？夫六四以陰柔之質，本無剛嚴果斷之徳，不能成戰陣之功，但次止其兵而無肅殺之意。以此而行，則是量時度力，不蹈於禍，雖無功於大事，止獲保全而免其凶咎而已矣。象曰左次無咎未失常也者，言六四雖不能統眾成戰陣之功而次止其師，然亦不失其常也。

Hu Yuan explains: "Ci" means to stay or halt. In the winter of the second year of Duke Zhuang of the Spring and Autumn Annals, it is recorded that "Duke Zhuang stationed his army at Hua." In the eighth year, it is recorded that "the army was stationed at Lang to await the armies of Chen and Ci." In both cases, "ci" refers to halting. In military etiquette, the right is considered superior; the right belongs to yin, which is associated with肃杀 (severe and destructive forces); the left belongs to yang, which is associated with 生养 (growth and nurturing). Now, line six in the fourth position does not reside on the right but retreats to the left, which signifies halting and ceasing to advance. Since it does not advance, it is evident that its intention is not to engage in warfare. Why is that? Line six, being yin and soft in nature, originally lacks the virtue of being resolute, clear-minded, and decisive, which are necessary for achieving military success. Therefore, it can only station the army and refrain from adopting a severe and destructive stance. This is an assessment of the situation and an evaluation of one's own strength, avoiding entering into calamity. Although it does not achieve great accomplishments in major affairs, it merely preserves itself and avoids misfortune. The Image Commentary says, "Left stationing brings no blame, for it does not depart from the norm," meaning that although line six cannot lead the people to achieve military success and only stations the army, it does not violate the usual principles of warfare.

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：長子帥師，以中行也。弟子輿尸，使不當也。

The Line Statement of the fifth line says: There are wild animals causing harm in the fields; it is appropriate to attack when the enemy is in disorder and不服. In this way, there will be no fault. It is acceptable to let the mature and cautious eldest son lead the army, but if the young and incapable sons are entrusted with command, and everyone competes to take charge, even if they act uprightly, it will still be dangerous. The Image Commentary explains: The eldest son leads the army because his actions conform to the middle path; the sons competing for command is because they are not properly appointed.

義曰：夫田野之有禽，則是害苗稼，固當獵取之；天下有奸詐之人，則是犯王之命，固當征討之。蓋奸臣賊子，雖治平之世亦不能無，但在上之人實時誅之，不可使滋蔓其牙櫱，必務翦除而清其亂也，是如田之有禽必傷害苗稼，固獵而去之可也。利執言無咎者，夫兵者凶器，聖王不得已而用之，用之者所以誅不廷而討不軌也。然而征討之事，聖人固不當親往之，所利者但執彼之不順之言，遣將而征討之可也，以此而行，於義自得其無咎矣。

Hu Yuan explained: In the fields, if there are wild animals and beasts, they will damage the crops, and it is naturally appropriate to hunt and eliminate them; in the world, if there are wicked people, they have violated the king's orders, and it is naturally appropriate to send troops to attack them. Even in times of peace, wicked ministers and villains cannot be entirely absent; however, those in power must promptly eliminate them, not allowing their initial sprouts to spread and grow, and must strive to completely eradicate them in order to clear up the chaos. This is just like having wild animals in the fields that inevitably damage the crops, which should naturally be hunted and removed. The phrase "beneficial to take firm action, no blame" means that weapons are dangerous things, and sage kings use them only when forced, using them to punish those who do not pay homage and do not abide by the laws. However, the act of waging war should not be personally undertaken by the sage. The appropriate approach is to use the opponent's disobedient words as a pretext and send generals to attack. Doing so, in terms of righteousness, naturally has no fault.

長子帥師者，夫長子止言九二之爻也。言九二有剛明之才、中正之徳，能統一師眾，又為六五所委任，故能帥其眾同心戮力，以赴難然後獲其成功也，是長子帥師之效也。弟子輿尸貞凶者，弟子止謂眾陰之爻也。輿，眾也；尸，主也。夫統兵舉眾，必使號令齊一，法律中正，然後能成戰陣之功。或任以柔弱之質，而復眾主其兵，號令賞罰出於二三，以至眾有離叛之心，又不能成戰陣之功，以正道則凶也。

The phrase "long zi shuai shi" refers to the second line, which is called "Nine in the Second." This line possesses strong and enlightened ability, along with upright virtue, enabling it to unify the entire army. It also receives the appointment from the fifth line, "Six in the Fifth," thus being able to lead the people in unity to face danger and achieve success. This is the effect of "long zi shuai shi." As for "di zi yu shi, zhen xiong," the term "di zi" here refers to the yao lines that are yin in the hexagram. "Yu" means many, and "shi" means to take charge. When mobilizing an army, it is essential to have unified commands and appropriate laws and regulations in order to achieve military success. If weak individuals are appointed and many people take charge of military affairs, with commands and punishments coming from different sources, causing the people to lose heart and rebel, then military achievements cannot be made. From the perspective of the correct path, this is naturally dangerous.

上六：大君有命，開國承家，小人勿用。象曰：大君有命，以正功也。小人勿用，必亂邦也。

The line statement of the sixth line at the top says: The Son of Heaven issues a decree, bestowing upon those of great merit the title of feudal lord and establishing states, and upon those of lesser merit the rank of minister and granting them fiefs. However, commoners should not be appointed. The image commentary explains: The Son of Heaven issues a decree to fairly assess merit; commoners should not be appointed, for if they are, they will certainly disrupt the state.

義曰：夫初六者，行師之始也，當以法律而用之。今上六居用師之終、賞功之際，是大君有賞賜之命也，故曰大君有命。開國承家者，功大則開建一國以為之諸侯也，功小則承一家以為卿大夫也。小人勿用者，夫兵家之道，動以萬數，故所任之人或以勇力，或以謀智，是必有小人廁於其間，未必皆賢也。是以成功之後，居上者論功定賞，差次其秩，必審其可用不可用。若是賢人君子運謀智而決勝者，則當封之公侯，爵之卿大夫可也。

Hu Yuan explains: The line "Six at the Beginning" is in the initial stage of military campaign, and should use laws and regulations to control the troops. Now, "Six at the Top" is at the end of military action, when rewards are being distributed. It is the moment when the Son of Heaven issues the decree of rewards. Therefore, the line statement says "The great sovereign has issued a command." The phrase "establishing a state and inheriting a family" means that those with great merit will be granted a state and made a feudal lord, while those with lesser merit will be given a fief and appointed as a minister or noble. The phrase "small persons should not be used" refers to the fact that military campaigns often involve tens of thousands of soldiers, and the people employed may be either brave warriors or strategists. Among them, there are certainly some petty persons who may not be virtuous. Therefore, after achieving victory, those in authority must assess the merits of each person, determine the rewards, and establish their ranks. Those who are virtuous and wise, who achieved victory through strategy, should be granted the rank of marquis or duke and appointed as ministers or nobles.

蓋君子雖獲大功而無矜伐之心，雖位尊權重又無驕慢之志，寵盛則益恭，爵崇則愈謹者也。若小人得一小功，則希其大賞，使之在高位必生驕慢，驕慢生則覬覦之心熾，是堅氷之漸所由來矣。然則小人冝如何而置之？錫之金帛，厚之田宅可也；若賞之以大位則不可也，以是庶可絶覬覦而窒禍階也。

A gentleman, even when achieving great accomplishments, does not harbor a self-conceited mind; even when holding high rank and great power, he does not entertain thoughts of arrogance or pride. The more honored he is, the more respectful he becomes; the higher his rank, the more cautious he is. A petty person is not like this: he attains a little merit and expects great rewards; once placed in a high position, he inevitably develops arrogance and pride. If he remains arrogant and proud throughout his life, his desire for what is not his due becomes intense. This is precisely what the "Wenyan" section of the "Kun" hexagram refers to as "treading on frost, the ice will come." This is the beginning of calamity that gradually accumulates. Then, how should we deal with petty persons? It is acceptable to reward them with gold and silk, and to grant them land and houses. But if we bestow high rank upon them, it would be inappropriate. Doing so, we can probably cut off their desires for what is not their due and block the path to disorder.

是故漢之高祖以韓彭英盧之輩而王天下，及其賞功則封之列國，授之大權，然其終亦不免叛逆之禍，而幾至於喪亂也。後光武中興有天下，雖臣有大勲大功，亦但賜之金帛土田而已，此誠英斷睿哲，深謀逺慮，先天下之禍亂而思之，合聖人之微意，得小人勿用之深者也。聖人於此切戒之，言勿用此小人居於大位，若其用之，必至於亂邦也。

Therefore, Emperor Gaozu of Han, relying on men like Han Xin, Peng Yue, Ying Bu, and Lu Wan, succeeded in taking over the empire. But when it came to rewarding their meritorious deeds, he granted them titles as feudal lords and great power, which eventually led to their rebellion and almost caused a great chaos throughout the country. Later, Emperor Guangwu of Han revived the Han dynasty and gained the empire, yet even though his ministers had great achievements, he only rewarded them with gold, silk, and land. This truly reflects his wisdom, decisiveness, and profound foresight, enabling him to foresee troubles before they arose, in line with the subtle intent of the sages. It truly embodies the profound meaning of "small men should not be used." The sages here solemnly warn: do not allow such small men to hold high positions; if they are employed, they will inevitably cause chaos in the state.

比：吉。原筮元永貞，無咎。不寧方來，後夫凶。

The Hexagram Statement of 《Bi》 says: To be close and assist, it is auspicious. One should investigate the origin, consult divination to resolve doubts, and examine whether the other party possesses the three virtues: 'Yuan' (the beginning of goodness), 'Yong' (permanence and unchanging nature), and 'Zhen' (uprightness and steadfastness). In this way, there will be no mistakes. Those who originally lacked peace will come to join in succession; however, those who delay and arrive late will face danger.

義曰：比者，相親比之義也。比吉者，言所以得吉，蓋上下順從，眾心和睦。眾心和睦則禍害不生，故由此而得吉也。

Hu Yuan explains: "Bi" means mutual亲近 and assistance. The saying "Bi, Ji" means that the reason for obtaining good fortune is because the superior and inferior are mutually obedient, and the hearts of the people are in harmony. When people's hearts are harmonious, calamities will not arise, hence the attainment of good fortune.

原筮元永貞無咎者，原，究也；筮者，決疑之物也；元，善之長也；貞，正也。言人之所相親比不可不慎也。若所比之人善，則為吉為美也；若所比之人惡，則為凶為禍也。故當原其情性，筮決其善惡，必湏有元善之徳，永長而不變，守正而不回，有此三徳，故可親附之，獲其吉而得無咎也。苟三徳不備者，未盡所以相親附之道也，則凶咎將至焉。是以君子之人，居官則親其同僚，為士則親其朋友，以至閭里則親其賢善之人，如此則皆可以獲其無咎也。

The phrase "Original divination, original virtue, enduring uprightness, without blame" means: "Original" refers to investigating thoroughly, "divination" is a method to resolve doubts, "original" signifies the beginning of all good qualities, and "uprightness" means being upright. This is saying that one should not be careless in choosing whom to associate with. If one associates with virtuous people, it brings good fortune and beauty; if one associates with wicked people, it brings misfortune and calamity. Therefore, one should investigate the nature of the person, use divination to judge their goodness or evil, and ensure they possess the highest virtue, maintain it consistently without change, and remain on the correct path without deviation. Only when one possesses these three virtues can they associate with others and achieve good fortune and avoid mistakes. If these three virtues are not fully present, one fails in the duty of mutual support and assistance, and danger and blame will follow. Therefore, a gentleman in official position associates with his colleagues, a scholar with his friends, and in the countryside with virtuous and benevolent people—thus avoiding mistakes.

不寧方來者，寧，安也；方，將也。言有此元永貞三徳之人為比之主，則人將親比之，然後獲其安也。是以天下之人，其有不安者，有不得所者，率將輔從於賢善之人，則此相親比者，無不獲其利而無不得其所從也。後夫凶者，言在上為比之主，能使天下之人皆悅而來親比。然天下之人既至親比，其有後至而不從者，則必為居上之人所誅戮也，是終自取其凶咎也。故昔夏禹會於塗山，執玉帛者萬國，獨防風恃強而後至，為夏禹之所戮，此其後夫凶之驗也。

The phrase "not coming in peace" means "peace" refers to stability, and "coming" refers to approaching. This means that when there is a person who possesses the three virtues of originality, longevity, and uprightness, becoming the center of people's reliance, people will come to him and then achieve stability. Therefore, among all people in the world, those who are in an unstable situation or lack a place to rely on will come to assist and follow this virtuous person; thus, they support each other and benefit one another, with no one left without a place to belong. The phrase "the one who comes later will be doomed" means that the person in a position of authority, who is the center of people's reliance, can make all under heaven willingly come to rely on him. However, once people have all come to rely on him, if there are still those who come late and refuse to obey, they will certainly be punished by the person in authority, which is the calamity he himself brings upon himself. Therefore, in the past, when Yu the Great convened the feudal lords at Tu Shan, there were over ten thousand states coming with jade and silk to pay homage, but the Fangfeng clan relied on their strength and arrived late, and was ultimately executed by Yu the Great, which is a verification of the saying "the one who comes later will be doomed."

彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。

The Commentary on the Judgment explains: "To be harmonious" is auspicious; "to be harmonious" means to assist, with all the lower lines yielding to the upper. It says "The original divination is original, enduring, sincere, and without blame" because the Nine in the Fifth, with its strong yang virtue, occupies the central position of the upper trigram. It says "Those who come later will be in danger" because he has exhausted the path of attachment himself.

義曰：比吉者，此統明比卦之義，言人之所以相附近，由其志意符契而無所相違，以是為比，故獲其吉也。比輔也者，言人之所來比於上，由其有元永貞三徳之人為比之主，以是天下之人皆悅隨依輔之也。下順從也者，言此比之卦，惟九五一爻以剛陽之徳而居尊位，為比之主，使下之眾陰皆來親附而順從，是蓋居上者有徳以率服之然也。

Hu Yuan explains: "Comparison (Bi) is auspicious" is a general statement of the meaning of the Bi hexagram: people can rely on and be close to each other because their aspirations and intentions are in harmony without contradiction, which is called "comparison," hence achieving auspiciousness. "Comparison, means assistance," refers to why people come to be close to those above, because there is a person with the three virtues of originality, enduring virtue, and uprightness at the center to which all people look up, so everyone joyfully follows and relies on him. "Below is obedient," refers to among the six lines of the Bi hexagram, only the fifth line, the strong yang line, holds a position of honor, being the main line to which all others are close, causing the many yin lines below to come and be obedient. This is precisely because those in superior positions have virtue, thus being able to lead and subdue the people.

原筮元永貞無咎以剛中也者，言九五所以為天下之人來比附而無咎者，蓋其以剛陽之徳居上卦之中故也。不寧方來上下應也者，言九五以剛陽之徳居於尊位，上下眾陰皆親附於己，至於不寧之人，罔不來應也。後夫凶其道窮也者，親比之時，已獨後人，是比道已窮，其凶也，不亦冝乎。

The Commentary on the Judgment says, "Original divination is original, enduring, and constant, without fault, because it is due to the strong and yang virtue in the central position of the upper trigram." This means that the Nine in the Fifth position can attract the people of the world to be close to it without fault, precisely because it holds the strong and yang virtue in the central position of the upper trigram. The Commentary on the Judgment also says, "Those who are not at peace will come," meaning that the Nine in the Fifth, with its strong and yang virtue in the position of honor, has many yin lines above and below coming to be close to it. Even those who were originally not at peace will not fail to respond. The Commentary on the Judgment further says, "Those who come later will meet misfortune, for their path is exhausted." This means that when the whole world is coming together in mutual closeness and assistance, if one deliberately lags behind others, then the path of mutual support and assistance has reached its end. To meet misfortune is only natural.

象曰：地上有水，比。先王以建萬國，親諸侯。

The Image Commentary explains: There is water above the earth, and water and earth are closely connected, which is the image of the hexagram of "Comparison." The former kings observed this image, and thus established many states, drawing close to and winning over the various feudal lords.

義曰：坤下地也，坎上水也。且地得水則潤澤，水得地則安流，今地上有水，乃合和親比之象也。先王以建萬國親諸侯者，言比之大莫大於建國親侯，是以先王法此象，建萬國使相親附，其諸侯使之和協，然後天下四方皆可以使之親比也。且諸卦言君子，而此獨言先王者，蓋建國親侯莫非天子之事也，故止言先王。凡能君臨天下、愛萬民，通謂之君子；又諸卦或言後者，天子諸侯之通稱也。

Hu Yuan explains: The lower trigram is Kun (Earth), and the upper trigram is Kan (Water). When earth receives the nourishment of water, it becomes moist and fertile; when water receives the support of earth, it flows smoothly. Now, water is on the earth, which symbolizes mutual harmony and closeness. The Image Commentary says, "The former kings established myriad states and drew near the feudal lords," meaning that the greatest aspect of the principle of mutual affinity is to establish states and draw near the feudal lords. Therefore, the former kings followed this image, establishing myriad states so that they could be close to each other, and drawing the feudal lords together to achieve harmony and cooperation, thus enabling the whole world to be close and supportive of each other. Additionally, most Image Commentaries of other trigrams speak of "the gentleman," but here it says "the former kings," because establishing states and drawing near the feudal lords are duties of the Son of Heaven. Therefore, only "the former kings" is mentioned. Any one who rules over the world and cares for the people is generally called "the gentleman." In some Image Commentaries, "the ruler" is used, which is a general term for both the Son of Heaven and the feudal lords.

初六：有孚比之，無咎。有孚盈缶，終來有它，吉。象曰：比之初六，有它吉也。

The Line Statement of the first line says: With sincerity, one approaches others and has no fault. Sincerity is full, like fine wine in a simple earthen vessel; eventually, unexpected people will come to join, resulting in good fortune. The Image Commentary explains: The first line of the卦 of "Comparison" attracts unexpected followers and thus attains good fortune.

義曰：凡親比之道，貴心無繫應，光大其志，來者見納，則得為比之道也。今初六處比卦之初，以柔順之質而上無專應，是有由中之信，行親比之道，自然不蹈於咎過者也。有孚盈缶者，缶即素質之器也。凡親比之人，苟無由中之信，雖豐其禮，盛其器，以接於物，終無有信之者。今以至約之禮、至儉之器也，然此初六本有至信發之於中以接於物，雖此質素之器，以其信而盈溢之，則合於親比之道，所以獲吉也。故《左傳》曰：「苟有明信，澗溪沼沚之毛，蘋蘩薀藻之菜，筐筥錡釡之器，潢汙行潦之水，可以羞於王公，可以薦於鬼神。」夫以鬼神之尊、王公之貴，以此微薄之物尚可為薦羞，蓋以至誠為之本，而物為之末也。

Hu Yuan explained: The value of the way of mutual affinity and support lies in not being fixated on a particular object, but rather in broadening and expanding one's aspirations, and welcoming all who come to join. This is in accordance with the proper way of "comparison" or "affinity." Now, the line "Initial Six" is at the very bottom of the "Comparison" hexagram. With a gentle and compliant nature and no specific corresponding superior above, it shows that it is acting with sincere inner faith in the way of affinity, naturally avoiding mistakes. The phrase "having sincere faith, filling the jar" refers to a simple earthenware jar. If one who seeks affinity with others lacks genuine sincerity, even if they offer rich ceremonies and splendid vessels, no one would believe them. Now, "Initial Six" uses the simplest rites and the most modest vessels; yet it naturally emits a profound sincerity from within to treat others. Even though it is merely a simple earthenware jar, because sincerity fills it, it conforms to the way of mutual affinity and support, thus attaining good fortune. Therefore, the "Zuo Zhuan" says: "As long as there is sincere and evident faithfulness, even wild grasses in mountain streams and marshes, and aquatic plants like苹,蘩,蕰藻, as well as square baskets and round trays, and cooking vessels with or without feet, and accumulated water or flowing water on the road, can be presented to princes and offered to spirits and deities." Even with such humble offerings, esteemed spirits and high-ranking princes can accept them for worship, showing that sincerity is fundamental, while vessels are merely secondary.

終來有它吉者，蓋此初六本負廣大之徳，無專應之私，又以其至信盈溢於素質之器，故於終乆之道，有它來比輔而得其吉也。若西漢鄭當時，待四方賢士以延時髦，而輔己之不逮，然奉養不過一盤餐而已，蓋本以至信接物，當世賢士英傑莫不歸心，以是盡所以比附之道也。

The phrase "In the end, there will be others who come to support it, resulting in good fortune" is because the initial line (初六) originally possesses broad virtue and does not harbor selfish intentions towards a single person. It fills a simple vessel with sincere heart, so in the long run, unexpected people will come to support it, thus resulting in good fortune. Just like Zheng Daishi of the Western Han dynasty, who entertained talents from all over the country and attracted outstanding talents of his time, using them to compensate for his own shortcomings. Yet the food he provided was merely a simple meal. Exactly because he treated people with utmost sincerity, the virtuous and outstanding talents of that time did not fail to be attracted to him—thus fully embodying the principle of mutual support and assistance.

六二：比之自內，貞吉。象曰：比之自內，不自失也。

The Line Statement for six two says: From the Inner Trigram, it approaches and adheres to nine five, and by maintaining the correct position it attains good fortune. The Image Commentary explains: Approaching and adhering from the Inner Trigram indicates that it has not lost the proper path it should uphold.

義曰：六二止與九五相應，是不若初六之廣大其道、恢宏其志、廣比於人，但偏私以應於五，故於卦言之，是自內而比於上也。然得其貞吉者，以六二志偏專應，苟更不以正道處之，則滛邪佞媚無所不至也，故當大正乃得吉也。

Hu Yuan explains: The line six in the second corresponds only with the line nine in the fifth, unlike the line six at the beginning which broadens the way and expands the mind to widely connect with others. The line six in the second merely responds to the line nine in the fifth with a biased heart, so in the whole hexagram, this is called following the inner trigram to approach the upper trigram. However, the reason it can achieve 'upright fortune' is that the line six in the second's mind is focused on one direction. If it does not use the correct path to conduct itself, then improper and flattering actions would have no limits. Therefore, it must maintain uprightness to attain good fortune.

六三：比之匪人。象曰：比之匪人，不亦傷乎。

The Line Statement of the third line says: The person one is close to is not the proper one. The Image Commentary explains: To be close to an improper person, is it not regrettable?

義曰：六三過二，不得中也；以陰居陽，不得正也。夫以不中不正之人，當親比之世，則所行皆非人之常道也。夫以是，雖有中正之人，必不相輔。故孔子於衛主顏讎由，彌子之妻與子路之妻兄弟也，彌子謂子路曰：「孔子主我，衛卿可得也。」子路以告，孔子曰：「有命。」孔子進以禮，退以義，得之不得曰有命，是聖賢之人雖欲假位行道，汲汲於救時，然非人則不主也。

Hu Yuan explained: The sixth line in the third position has crossed over the second position of the lower trigram, so it is not in the center; also, since it is a yao of yin in a yang position, it is not correct. A person who is neither in the center nor correct, living in an era when all under heaven are united and attached to each other, will inevitably do things that are not in accordance with the usual way of people. Therefore, even if there are people who are both in the center and correct, they will certainly not be willing to assist him. That is why Confucius stayed at Yan Chouyou's house when he was in the State of Wei. Mi Zixia's wife and Zi Lu's wife were sisters. Mi Zixia told Zi Lu: "If Confucius is willing to stay at my house, the position of minister of state in Wei can be obtained." Zi Lu told Confucius about this. Confucius said: "Everything is determined by heaven's mandate." Confucius took office according to propriety and retired according to righteousness. Whether he obtained or did not obtain a position was all due to heaven's mandate. This shows that although sages and virtuous persons also wanted to use official positions to promote their ideas and urgently wanted to help the world, if the other party was not a proper person, they would not be willing to rely on them.

又若魯桓公以不正之人，於家則殺兄，於國則弒君，嘗欲求於衛，至桃丘之地，而衛侯以其弒逆不正之君，則弗與之見，故仲尼於《春秋》但書公衛侯於桃丘弗遇。是由持不正之道，欲求比於人，則人莫之於輔，以人莫有與之者，誠可悼也，故象曰不亦傷乎，是可傷也。

For example, Lu Huan Gong was a person who acted improperly: he killed his elder brother at home and assassinated the king in the state. He once intended to meet with the Duke of Wei, but when he arrived at Taoqu, the Duke of Wei refused to meet him because Lu Huan Gong was an unjust and rebellious ruler. Therefore, Confucius in the Spring and Autumn Annals only recorded that "Lu Huan Gong made an appointment with the Duke of Wei at Taoqu, but they did not meet." This shows that if one pursues an improper path to gain others' support, others will not assist him. Since no one is willing to be his companion, it is truly regrettable. Therefore, the Image Commentary says "Is it not a sorrow?" which precisely refers to this regrettable situation.

六四：外比之，貞吉。象曰：外比於賢，以從上也。

The Line Statement of the Fourth Line says: Attach yourself to the Nine in the Fifth of the Upper Trigram, maintaining correctness to gain good fortune. The Image Commentary explains: Going out to attach oneself to the virtuous is to comply with the sovereign above.

義曰：二言比之自內者，以其上繫於九五，一志而專應之，是自內而比者也。此六四外比之貞吉者，蓋初六有由中之信而能比天下之賢，故不專於一應而天下之人皆比之，故有它來之吉；此六四既非初之專應，必須外比於九五之賢也。然以陰居陰，履得其正；九五以陽居陽，亦得其正。故九五之爻以一陽居至尊，眾陰之所歸也，此則徃而親比之，是能外附於賢而不失其正道，所以獲吉也。

Hu Yuan explains that the line "Six in the Second says 'to be attached to the superior from within'" is because it is entirely devoted to connecting with Nine in the Fifth, focusing solely on harmonizing with it. This belongs to the inner trigram attaching itself upward. Here, the line "Six in the Fourth says 'to be attached from outside, constancy brings good fortune'" is because Six at the Beginning holds sincere faith from within and can attach itself to all virtuous people throughout the world. Therefore, it does not exclusively respond to a particular line, but all people come to attach themselves to it, resulting in good fortune from unexpected attachments. Since Six in the Fourth does not have another specific line to respond to, it must go outward to attach itself to Nine in the Fifth, the virtuous person. Moreover, Six in the Fourth, being a yin line in a yin position, stands on the correct position; Nine in the Fifth, being a yang line in a yang position, also occupies the correct position. Nine in the Fifth, as a yang line in the supreme position, is the center to which all the yin lines converge. Therefore, Six in the Fourth goes to attach itself to it, which is being able to attach itself to a virtuous person outwardly without losing its own correct path, thus obtaining good fortune.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。

The Line Statement of the Fifth Line says: Clearly and openly attaching to people, the king hunts with the 'three drives' ritual, letting go of the game that flees forward, without needing to specially admonish the people within his territory, resulting in good fortune. The Image Commentary explains: Attaching clearly and obtaining good fortune is because the Nine in the Fifth occupies the central and upright position; abandoning those who depart against the will and keeping those who come in submission, hence letting go of the game that flees ahead; the people within the territory need not be admonished, because those in authority govern them by the middle path.

義曰：九五顯比者，言此九五以剛明居至尊，為比之主者也。必須虛心廣志，以待天下之賢，以比天下之人，故於比道光大也。今反一志專應，其道褊隘而私繫於物，是止能顯然明比於六二也。王用三驅失前禽者，三驅，田獵之禮，欲左者左，欲右者右，不用命者入吾網，此三驅之禮也。然用此三驅者，蓋從田獵之時，禽有逆之而去者則棄而殺之，其有順而來者則愛而活之，田獵之禮常失前往之禽也。

Hu Yuan explains: The phrase "nine in the fifth is manifestly harmonious" means that the nine in the fifth, possessing the virtue of strength, clarity, and enlightenment, holds the supreme position. It should be humble and open-minded, ready to welcome the virtuous throughout the world, and harmonize with all people, thus making the principle of "harmony" flourish. However, now it is preoccupied with a single line, its path is narrow and it is privately attached to a particular object, and thus it can only clearly harmonize with the sixth in the second. The phrase "the king uses three drives, losing the birds that come before" refers to the ancient hunting ritual of three drives: those that run to the left are let go to the left, those that run to the right are let go to the right, and only those that run into the net are captured. This is the ritual of three drives. The reason for using three drives is that during hunting, animals that run away from the hunters are not pursued, while those that run towards the hunters are compassionately released. Therefore, according to the hunting ritual, the animals that run forward are always released.

今九五不能恢洪廣大其道，而止應於二，是應於己者則比之，不應於己者則棄之，是常失於不應己者也。邑人不誡吉者，言九五其志既狹，但顯然明比於二，是不能親天下之賢，而賢者亦不來附於上，故止於已邑之人不為誡令，而歸附於已，故得其吉也。象曰顯比之吉位正中也者，五處至尊，不能廣逺其志，而苐顯然比於六二，然本不得吉，此所以獲吉者，蓋以其居中得正也。邑人不誡上使中也者，言此比道雖不廣，而能於己邑之間不須誡令而得吉者，蓋由居上者使以中道之故也。

Now, nine in the fifth cannot expand his way to be grand and extensive, but only corresponds with six in the second, which is like: those who correspond with him are close, and those who do not correspond are abandoned, thus often losing those who originally did not correspond with him. The phrase "the people of the city do not need to be warned, which is auspicious" means that since nine in the fifth has a narrow mind, he only clearly attaches to six in the second, and thus cannot be close to the virtuous people of the world; the virtuous people will not come to attach to him. Therefore, only the people within his territory need not be specially commanded or warned, and they naturally attach to him, thus obtaining auspiciousness. The Image Commentary says "the auspiciousness of the close relation is due to the correct position in the center," meaning that nine in the fifth is in the supreme position, yet cannot broaden his mind and vision, and only clearly attaches to six in the second. According to reason, he should not obtain auspiciousness. However, he still obtains auspiciousness because he is in the center and has the correct position. The Image Commentary says "the people of the city do not need to be warned, because the superior one uses the middle way," meaning that although his way of attachment is not extensive, he can obtain auspiciousness within his territory without issuing orders or warnings, which is due to the superior one using the middle way to govern them.

上六：比之無首，凶。象曰：比之無首，無所終也。

The line statement of the sixth line at the top says: One is close to others but does not wish to take the lead or be the first to join, which is dangerous. The image commentary explains: Being close to others but not taking the lead first indicates that there will be a bad outcome.

義曰：比言無首凶，而乾言無首吉者，何也？蓋乾之為道，至剛至健，若為事物之先，必至玩威而暴物，是必待物之來犯，然後從而加之，所以得吉也。此親比之道，必先往比於人，如在下者比於上，卑者比於尊，愚者比於賢，又原其情性，筮決其善惡，觀其有元永貞三徳之人，從而附之。如是，卑可升於尊，愚可至於賢，是必先往而比，則可獲其吉也。是故聖人一起，天下之人畢來附之，其有不從而逆之者，則為聖人之所誅戮也，故有後夫之凶。今上六以陰柔之質，居比卦之終，是不能率先親比於賢者，所以致其凶咎，信無所終也。

Hu Yuan explains: The hexagram Bi says "no leader" is ominous, but the hexagram Qian's "Yong Ji" says "a group of dragons with no leader, auspicious," so why is this? Because the principle of Qian is extremely strong and vigorous. If one always acts ahead of others, it will inevitably lead to the abuse of power and the brutal treatment of others. Therefore, one should wait until others commit offenses before taking action, thus achieving auspiciousness. In contrast, the way of mutual affection and support is opposite. One must first approach and attach oneself to others. The lower should approach the higher, the humble should approach the noble, the foolish should approach the wise. At the same time, one must investigate the nature of the other party, using divination to judge their goodness or evil, and confirm that they indeed possess the three virtues of Yuan, Yong, and Zhen before following and attaching oneself to them. In this way, the humble can rise to a high position, and the foolish can advance to wisdom. Therefore, one must go ahead to attach oneself in order to achieve auspiciousness. Thus, when a sage arises, all people come to attach themselves. Among them, those who refuse to obey and resist will be punished by the sage. This is what the hexagram statement means by "the one who comes later is ominous." Now, the upper sixth line, with its yin and soft nature, is at the end of the hexagram Bi, which is exactly the one who does not go ahead to attach oneself to the virtuous. Therefore, it incurs misfortune and will certainly not have a good ending.