The Hexagram of Strife

坎下乾上。訟：有孚，窒惕，中吉，窒謂窒塞也。皆惕，然後可以獲中吉。[疏]正義曰：窒，塞也。惕，懼也。凡訟者，物有不和，情相乖爭而致其訟。凡訟之體，不可妄興，必有信實，被物止塞，而能惕懼，中道而止，乃得吉也。

The Hexagram of Strife has the Lower Trigram as Kan (Water) and the Upper Trigram as Qian (Heaven). The Hexagram Statement says: Strife arises from sincerity being obstructed; if one maintains vigilance and stops halfway, it will be auspicious. Wang Bi's commentary explains: "Zhi" means obstruction; only by maintaining constant caution can one achieve "middle auspiciousness." Kong Yingda's commentary explains: "Zhi" means blockage, and "ti" means fear. All disputes arise from mutual discord and conflicting reasons leading to litigation. The nature of strife should not be lightly initiated; one must have genuine sincerity, be obstructed by the other party, remain cautious, and stop halfway to achieve auspiciousness.

終凶。利見大人，不利涉大川。[疏]正義曰：“終凶”者，訟不可長，若終竟訟事，雖復窒惕，亦有凶也。“利見大人”者，物既有訟，須大人決之，故“利見大人”也。“不利涉大川”者，以訟不可長，若以訟而往涉危難，必有禍患，故“不利涉大川”。

The Hexagram Statement continues: to persist in litigation until the end will result in misfortune. It is advantageous to meet a great person, but not to cross a great river. Kong Yingda's commentary explains: the phrase 'final misfortune' means that litigation should not be prolonged; even if one is genuinely sincere and cautious, reaching the final stage of litigation still brings danger. The phrase 'advantageous to meet a great person' means that since litigation has occurred, one must have a great person to judge it, hence 'advantageous to meet a great person'. The phrase 'unfavorable to cross a great river' is because litigation should not be prolonged; if one carries on with litigation while facing danger, it will certainly bring calamity, hence 'unfavorable to cross a great river'.

《彖》曰：訟，上剛下險，險而健，訟。“訟有孚，窒惕中吉”，剛來而得中也。“終凶”，訟不可成也。“利見大人”，尚中正也。“不利涉大川”，入于淵也。凡不和而訟，無施而可，涉難特甚焉。唯有信而見塞懼者，乃可以得吉也。猶復不可終，中乃吉也。不閉其源使訟不至，雖每不枉而訟至終竟，此亦凶矣。故雖復有信，而見塞懼，猶不可以為終也。故曰“訟有孚，窒惕中吉，終凶”也。無善聽者，雖有其實，何由得明？而令有信塞懼者得其“中吉”，必有善聽之主焉，其在二乎？以剛而來正夫群小，斷不失中，應斯任也。

The Commentary on the Judgment says: The hexagram of litigation, the upper trigram is strong and vigorous, the lower trigram is dangerous and treacherous. The inner nature is treacherous while the outer appearance is strong, thus leading to litigation. "Litigation with sincerity, blocked and cautious in the middle is auspicious" because the strong line comes down and occupies the central position. "Ultimately it is inauspicious" means that litigation should not be pursued to the end. "It is advantageous to see a great person" refers to the preference for a judge who is centered and upright. "It is not advantageous to cross a great river" means that such an action would lead to falling into a deep abyss. Wang Bi's commentary explains: Those who litigate due to discord, no matter what they do, will find it difficult to succeed, and attempting to go through dangerous situations is especially inappropriate. Only those who are sincere in their intentions, blocked by obstacles, and cautious in their hearts may achieve auspiciousness. Even so, they should not pursue litigation to the end; stopping midway is auspicious. If the source of litigation is not blocked and the dispute does not arise in the first place, then even if every appeal is just and no one is wronged, continuing the litigation until the end will still result in inauspiciousness. Therefore, even with sincerity, being blocked, and being cautious, one should not pursue litigation to the end, hence the hexagram states, "Litigation with sincerity, blocked and cautious in the middle is auspicious, ultimately inauspicious." If there is no one skilled in adjudicating disputes, then even if one has a genuine case, on what basis can one be justified? To enable those who are sincere, blocked, and cautious to achieve "auspiciousness in the middle," there must be a skilled judge. This person is probably the Nine in the Second. It comes down with yang strength to correct the minor persons, adjudicates without losing the middle path, and is exactly suited for this role.

[疏]“《彖》曰訟上剛下險”至“入于淵也”。正義曰：此釋繇辭之義。“訟，上剛下險，險而健，訟”者，上剛即乾也，下險即坎也，猶人意懷險惡，性又剛健，所以訟也。此二句因卦之象以顯有訟之所由。案：上“需”，須也，以釋卦之名。此《訟卦》不釋“訟”名者，“訟”義可知，故不釋也。諸卦其名難者則釋之，其名易者則不釋之，他皆仿此。“訟有孚，窒惕中吉，剛來而得中”者，先疊出訟之繇辭，以“剛來而得中”者，釋所以訟得其“有孚，窒惕中吉”者，言中九二之剛，來向下體而處下卦之中，為訟之主，而聽斷獄訟，故訟者得其“有孚，窒惕中吉”也。“終凶，訟不可成”者，釋“終凶”之義，以爭訟之事，不可使成，故“終凶”也。“利見大人，尚中正”者，釋“利見大人”之義。所以於訟之時，利見此大人者，以時方鬥爭，貴尚居中得正之主而聽斷之。“不利涉大川，入於淵”者，釋“不利涉大川”之義。若以訟事往涉於川，即必墜於深淵而陷於難也。

The Commentary on the Judgment explains the meaning of the Hexagram Statement. It says, "Strife: the upper is strong and the lower is dangerous, dangerous yet strong, hence strife." The upper strong refers to the Qian trigram (Heaven), and the lower dangerous refers to the Kan trigram (Water). This is like a person harboring evil intentions and being strong-willed, thus leading to disputes. These two sentences explain the cause of strife based on the trigram image. Note: In the previous hexagram, Xu, the Commentary on the Judgment explained the name "Xu" as "waiting." Here, the hexagram of Strife does not explain the term "strife," because the meaning of "strife" is clear and does not need explanation. Generally, if the hexagram name is difficult to understand, it is explained; if it is easy to understand, it is not. Other hexagrams follow the same pattern. "Strife with sincerity, being cautious and alert, middle is auspicious" first repeats the Hexagram Statement of Strife, then explains why strife can result in "sincerity, caution and alertness, middle is auspicious" by saying that the Nine in the Second, a strong line, comes down to the lower trigram and occupies the middle position of the lower trigram, acting as the judge of disputes, so those involved in litigation can achieve "sincerity, caution and alertness, middle is auspicious." "Ending in misfortune, strife cannot be resolved" explains the meaning of "ending in misfortune" — since strife cannot be resolved, it ends in misfortune. "Beneficial to see a great man, upholding the middle and uprightness" explains the meaning of "beneficial to see a great man" — during strife, it is beneficial to see a great man because at this time, the situation is one of conflict, and it is important to have a person in the middle who is upright to judge. "Not beneficial to cross a great river, entering the abyss" explains the meaning of "not beneficial to cross a great river" — if one attempts to cross a great river with a dispute, one will surely fall into the abyss and face danger.

○注“凡不和而訟”至“應斯任也”。○正義曰：“無施而可”者，言若性好不和，又與人鬥訟，即無處施設而可也。言所往之處皆不可也。“涉難特甚焉”者，言好訟之人，習常施為，己且不可，若更以訟涉難，其不可特甚焉，故云“涉難特甚焉”。“中乃吉”者，謂此訟事以中途而止，乃得吉也。前注云“可以獲中吉”。謂獲中止之吉。“不閉其源，使訟不至”者，若能謙虛退讓，與物不競，即此是閉塞訟之根源，使訟不至也。今不能如此，是不閉塞訟源，使訟得至也。“雖每不枉而訟至終竟”者，謂雖每訴訟陳其道理，不有枉曲，而訟至終竟，此亦凶矣。

The Commentary explains Wang Bi's annotations from "凡不和而讼" to "应斯任也." The "Justice" says: Wang Bi explains "无施而可" to mean that if a person is by nature inclined to discord and also engages in lawsuits, then there is nowhere he can act appropriately, meaning he cannot go anywhere without encountering difficulties. "涉难特甚焉" refers to those who are fond of lawsuits; their conduct is already improper in ordinary circumstances. If they further involve themselves in dangerous situations with lawsuits, their misbehavior becomes even worse, hence "涉难特甚焉." "中乃吉" means that this lawsuit can only result in good fortune if it is stopped midway; the previous note saying "can obtain medium good fortune" refers to the good fortune gained from stopping the lawsuit in the middle. "不闭其源，使讼不至" means that if one is humble and avoids contention, not competing with others, this is like blocking the source of disputes, preventing lawsuits from arising. Now, since we cannot reach this level, we have not blocked the source of disputes, hence lawsuits come to us. "虽每不枉而讼至终竟" means that even if one can always present just arguments and never wrong others, if the lawsuit continues until the end, it will still result in misfortune.

《象》曰：天與水違行，訟。君子以作事謀始。“聽訟，吾猶人也。必也使無訟乎？”無訟在於謀始，謀始在於作制。契之不明，訟之所以生也。物有其分，職不相濫，爭何由興？訟之所以起，契之過也。故有德司契而不責於人。

The Image Commentary says: Heaven moves westward, water flows eastward, the two moving in opposite directions, this is the Hexagram of Strife; the gentleman learns from this to plan the beginning of affairs carefully. Wang Bi cites Confucius' words from the Analects, Chapter Yan Yuan: "When I hear a case, I am like others. But if I must differ, it is that I would rather there be no cases at all." To achieve no cases, one must plan the beginning well; to plan the beginning well, one must establish systems. If the terms of a contract are not clear, this is the root of disputes. If everyone fulfills their proper roles and does not overstep, where would disputes arise? Disputes arise because of the poor drafting of contracts. Therefore, the Dao De Jing says that a person of virtue administers contracts but does not demand compliance from others.

[疏]“天與水違行訟”至“作事謀始”。○正義曰：天道西轉，水流東注，是天與水相違而行，相違而行，象人彼此兩相乖戾，故致訟也。不云“水與天違行”者，凡訟之所起，必剛健在先，以為訟始，故云“天與水違行”也。“君子以作事謀始”者，物既有訟，言君子當防此訟源。凡欲興作其事，先須謀慮其始。若初始分職分明，不相干涉，即終無所訟也。○注“聽訟”至“不責於人”。○正義曰：“訟之所以起，契之過”者，凡鬥訟之起，只由初時契要之過，謂作契要不分明。“有德司契”者，言上之有德司主契要，而能使分明以斷於下，亦不須責在下之人有爭訟也。“有德司契”之文，出《老子》經也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the section from "Heaven and Water Move in Opposite Directions, Hence Strife" to "A Gentleman Should Plan the Beginning of Affairs" in the Image Commentary. The "Justice" says: Heaven moves westward, while water flows eastward, which is why Heaven and Water move in opposite directions; moving in opposite directions symbolizes people acting against each other, thus causing disputes. The text says "Heaven and Water move in opposite directions" rather than "Water and Heaven move in opposite directions" because the origin of disputes is always initiated by the strong party, which becomes the starting point of the dispute. Therefore, "Heaven" is placed first. The phrase "A Gentleman Should Plan the Beginning of Affairs" means that since disputes exist among people, a gentleman should prevent the source of disputes: whenever he undertakes an affair, he should plan its beginning carefully. If the initial roles are clearly defined and people do not interfere with each other, there will be no disputes in the end. The following explanation is of Wang Bi's commentary from "Listening to Disputes" to "Not Blaming Others." The "Justice" says: Wang Bi explains "Disputes arise from the failure to fulfill the contract," meaning disputes occur because the terms of the contract were not clearly defined at the beginning. The phrase "Those with virtue manage the contract" means that those in authority with virtue oversee the contract, and by clearly defining the terms, they can adjudicate matters below, thus not needing to blame others for disputes. The phrase "Those with virtue manage the contract" comes from the "Laozi."

初六：不永所事，小有言，終吉。處訟之始，訟不可終，故“不永所事”，然後乃吉。凡陽唱而陰和，陰非先唱者也。四召而應，見犯乃訟。處訟之始，不為訟先，雖不能不訟，而了訟必辯明矣。[疏]“初六”至“小有言終吉”。○正義曰：“不永所事”者，永，長也，不可長久為鬥訟之事，以“訟不可終”也。“小有言，終吉”者，言“終吉”者，言初六應於九四。然九四剛陽，先來非理犯己，初六陰柔，見犯乃訟，雖不能不訟，是不獲己而訟也，故“小有言”；以處訟之始，不為訟先，故“終吉”。○注“處訟之始”至“必辯明也”。○正義曰：“處訟之始”者，始入訟境，言訟事尚微，故云“處訟之始”也。“不為訟先”者，言己是陰柔，待唱乃和，故云“不為訟先也”。

The text says: The first line of the yao, does not prolong the case, there is slight verbal dispute, and in the end it brings good fortune. Wang Bi's commentary explains: The first line is at the beginning of a dispute, and disputes should not be carried on indefinitely, so "not prolonging the matter," which brings good fortune. In general, when a yang initiates and a yin responds, the yin is not the one who starts the dispute; the ninth line four calls, and the first line responds, only taking action after being wronged. It is at the beginning of a dispute, not taking the initiative in starting the dispute, although it is necessary to bring a case, but after the case is settled, the right and wrong will certainly be clearly distinguished. The following is Kong Yingda's explanation of the text from "initial line" to "a little verbal dispute, ultimately good fortune." The "Justice" says: What is meant by "not prolonging the matter" is that "yong" means long; one should not prolong the matter of dispute, because "dispute cannot last." What is meant by "a little verbal dispute, ultimately good fortune" is that the first line corresponds with the ninth line four; however, the ninth line four is a strong yang, first coming without reason to wrong the first line, while the first line, being yin and soft, only brings a case after being wronged. Although it is not possible not to bring a case, it is a case brought out of necessity, so it is only "a little verbal dispute"; also, because it is at the beginning of the dispute and does not take the initiative in starting the dispute, it "ultimately brings good fortune." The following is an explanation of Wang Bi's commentary from "being at the beginning of a dispute" to "the right and wrong will certainly be clearly distinguished." The "Justice" says: Speaking of "being at the beginning of a dispute" means that one has just entered the realm of dispute, and the dispute is still very slight, so it is said "being at the beginning of a dispute." Speaking of "not being the one to start the dispute" means that one is of a yin and soft nature, waiting for the other side to start before responding, so it is said "not being the one to start the dispute."

《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。[疏]正義曰：“訟不可長”者，釋“不永所事”，以訟不可長，故不長此鬥爭之事。“其辯明”者，釋“小有言”，以訟必辯析分明。四雖初時犯己，己能辯訟，道理分明，故初時“小有言”也。

The Image Commentary says: "Not prolonging the matter" is because disputes cannot be prolonged; although "there is a little talk," the right and wrong are clearly distinguished. Kong Yingda's commentary explains "disputes cannot be prolonged" as interpreting "not prolonging the matter" — precisely because disputes cannot be prolonged, so one does not continue the conflict. "The clarity of the distinction" explains "there is a little talk" — once a dispute arises, one must certainly clarify the right and wrong. Although Nine in the Fourth initially infringed upon itself, it was able to argue its case and clearly distinguish the right and wrong, so at first there was only "a little talk."

九二：不克訟，歸而逋其邑。人三百戶，無眚。以剛處訟，不能下物，自下訟上，宜其不克。若能以懼歸竄其邑，乃可以免災。邑過三百，非為竄也。竄而據強，災未免也。

The text says: Nine in the Second Line, when involved in a lawsuit, fails to win, retreats to his own fiefdom to hide; the fiefdom has only three hundred households, so there is no calamity. Wang Bi's commentary explains: Nine in the Second, with a strong yang nature, is in a dispute, unwilling to submit to others, and as a lower position suing a higher one, it is appropriate that he does not win. If he can feel fear and retreat to his own fiefdom to hide, he can avoid calamity; but if the fiefdom exceeds three hundred households, then it is not considered hiding—returning yet still holding a strong territory, calamity cannot be avoided.

[疏]“九二”至“三百戶無眚”。○正義曰：“不克訟”者，克，勝也；以剛處訟，不能下物，自下訟上，與五相敵，不勝其訟，言訟不得勝也。“歸而逋其邑”者，訟既不勝，怖懼還歸，逋竄其邑。若其邑強大，則大都偶國，非逋竄之道。“人三百戶，無眚”者，若其邑狹少，唯三百戶乃可也。“三百戶”者，鄭注《禮記》云：“小國下大夫之制。”又鄭注《周禮·小司徒》云：方十里為成，九百夫之地，溝渠、城郭、道路三分去其一，餘六百夫。又以田有不易，有一易，有再易，定受田三百家。即此“三百戶”者，一成之地也。鄭注云：不易之田，歲種之；一易之田，休一歲乃種；再易之地，休二歲乃種。言至薄也。苟自藏隱，不敢與五相敵，則無眚災。○注“以剛處訟”至“災未免也”。○正義曰：“若能以懼歸竄其邑，乃可免災”者，如此注意，則經稱“其邑”二字連上為句，“人三百戶”合下為句。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Kong Yingda explains from "Nine in the Second" to "three hundred households without calamity." The "Justice" says: "Not being able to win the lawsuit" refers to "克" meaning victory; Nine in the Second, being strong and in a dispute, refuses to submit to others, and sues a superior, opposing Nine in the Fifth, thus failing to win the case, meaning the lawsuit cannot be won. "Returning and fleeing to his territory" means that since the lawsuit cannot be won, he is anxious and returns, hiding in his territory; if this territory is strong, it becomes "a large city capable of opposing a state," which is not the way of hiding. "Three hundred households, without calamity" means the territory should be small, only three hundred households. Regarding "three hundred households," Zheng Xuan's commentary on the "Book of Rites" says that this is the standard for a lower-ranking official in a small state; Zheng Xuan's commentary on the "Rites of Zhou: Xiao Sizhu" also says: a square area of ten li is one "cheng," which is nine hundred mu of land, minus one third for ditches, city walls, and roads, leaving six hundred mu; also, because some land is not left fallow, some is left fallow every year, and some every two years, the actual land granted is equivalent to three hundred households. Here, "three hundred households" refers exactly to one "cheng." Zheng Xuan's commentary also says: land not left fallow can be planted every year; land left fallow every year is planted after one year of rest; land left fallow every two years is planted after two years of rest—this shows the land is extremely poor. If Nine in the Second hides and does not challenge Nine in the Fifth, there will be no calamity. The following explanation of Wang Bi's commentary from "Using strength in a lawsuit" to "calamity cannot be avoided" is given. The "Justice" says: Wang Bi says, "If one can return and hide in his territory, then calamity can be avoided." According to the commentary, the phrase "its territory" in the text should be connected with the previous sentence as "returning and fleeing to his territory," and "three hundred households" should be connected with the following sentence as "three hundred households, without calamity."

《象》曰：“不克訟”，歸逋竄也。自下訟上，患至掇也。[疏]正義曰：“歸逋竄”者，釋歸而逋邑，以訟之不勝，故退歸逋竄也。“患至掇”者，掇猶拾掇也。自下訟上，悖逆之道，故禍患來至，若手自拾掇其物，言患必來也。故王肅云：“若手拾掇物然。”

The Image Commentary says: "Not being able to win a lawsuit" means retreating and hiding; when a lower position sues an upper position, the calamity comes as easily as reaching out to pick something up. Kong Yingda's commentary explains "returning to hide" as interpreting "returning and fleeing from the city" — because one cannot win the case, so one retreats and hides. "Calamity comes by picking up" refers to "picking up" as in taking something; when a lower position sues an upper position, it is an act of rebellion, so calamity comes knocking, just as if one reaches out to pick something up, meaning the calamity is certain to arrive. Therefore, Wang Su said: it is like picking something up with one's own hands.

六三：食舊德，貞厲，終吉。或從王事無成。體夫柔弱以順於上，不為九二自下訟上，不見侵奪，保全其有，故得食其舊德而不失也。居爭訟之時，處兩剛之閒，而皆近不相得，故曰“貞厲”。柔體不爭，繫應在上，眾莫能傾，故曰“終吉”。上壯爭勝，難可忤也，故或從王事，不敢成也。[疏]“六三，食舊德”至“王事無成”。正義曰：“食舊德”者，六三以陰柔順從上九，不為上九侵奪，故保全己之所有，故食其舊日之德祿位。“貞厲”者，貞，正也；厲，危也。居爭訟之時，處兩剛之閒，故須貞正自危厲，故曰“貞厲”。然六三柔體不爭，繫應在上，眾莫能傾，故“終吉”也。“或從王事無成”者，三應於上，上則壯而又勝，故六三或從上九之王事，不敢觸忤，無敢先成，故云“無成”。

The text says: The sixth line, which is yin, enjoys the old virtue and blessings, maintains correctness and is aware of its danger, ultimately attaining good fortune; or it may engage in the affairs of the sovereign but does not achieve success. Wang Bi's commentary explains: The sixth line is weak and compliant with the superior, unlike the second line which sues against the superior, thus not being encroached upon, preserving what it possesses, so it can enjoy the old virtue and blessings without losing them. It is in a time of contention, and is between the second and fourth lines, both of which are yang lines. It is close to both but not aligned with either, hence it is said 'correctness with danger'. However, it is compliant and not contentious, and its connection is with the top line. The people cannot overturn it, hence it is said 'eventually good fortune'. The top line is strong and ambitious, difficult to defy, so even though the sixth line engages in the sovereign's affairs, it does not dare to take credit for success. The following is Kong Yingda's explanation of the passage from 'the sixth line, enjoying the old virtue' to 'engaging in the sovereign's affairs without success'. The 'Justice' says: 'Enjoying the old virtue' refers to the sixth line, being yin and compliant with the top line, not being encroached upon by the top line, thus preserving what it has, and being able to enjoy the old virtue and position. 'Correctness with danger' refers to 'correctness' meaning uprightness, and 'danger' meaning peril; being in a time of contention, and between two yang lines, thus needing to maintain uprightness and be cautious of danger, hence it is said 'correctness with danger'. However, the sixth line is compliant and not contentious, and its connection is with the top line. The people cannot overturn it, hence it is said 'eventually good fortune'. 'Engaging in the sovereign's affairs without success' refers to the sixth line being connected with the top line. The top line is strong and ambitious, so even though the sixth line participates in the affairs led by the top line, it does not dare to violate or defy, nor does it dare to take the lead in achieving success, hence it is said 'without success'.

《象》曰：“食舊德”，從上吉也。[疏]正義曰：“從上吉”者，釋所以食舊德以順從上九，故得其吉食舊德也。九四：不克訟。初辯明也。[疏]正義曰：九四既非理陵犯於初，初能分辯道理，故九四訟不勝也。復即命渝，安貞吉。處上訟下，可以改變者也，故其咎不大。若能反從本理，變前之命，安貞不犯，不失其道，“為仁猶已”，故吉從之。

The Image Commentary says: "Enjoying the old virtue," because it is auspicious to follow the superior. Kong Yingda's commentary explains that "auspicious by following above" explains why the line six in the third can enjoy the old virtue — because it follows the line nine at the top, thus attaining auspiciousness and being able to enjoy the old virtue. The text then says about the line nine in the fourth, which fails in litigation. Wang Bi's annotation explains that this is because the line six clearly presents the truth. Kong Yingda's commentary explains that the line nine in the fourth originally had no reason to bully the line six; since the line six clearly distinguishes the truth, the line nine in the fourth fails in litigation. The text continues to say: turning back to follow the correct principle, changing the previous decree, and being content with uprightness brings auspiciousness. Wang Bi's annotation explains that the line nine in the fourth is above and sues the line below; the matter can still be corrected, so the mistake is not great. If it turns back to follow the original principle, changes the previous decree, remains upright, and no longer infringes on others, it does not lose the path of uprightness; just as the Analects says, "To be benevolent begins with oneself," auspiciousness follows accordingly.

[疏]“復即命渝安貞吉”。○正義曰：“復即命渝”者，復，反也；即，就也。九四訟既不勝，若能反就本理，變前與初爭訟之命，能自渝變休息，不與初訟，故云“復即命渝”。“安貞吉”者，既能反從本理，渝變往前爭訟之命，即得安居貞吉。○注“處上訟下”至“故吉從之”。○正義曰：“若能反從本理”者，釋“復即”之義。復，反也；即，從也。本理謂原本不與初訟之理。當反從此原本不爭之理，故云“反從本理”。“變前之命”者，解“命渝”也。渝，變也。但倒經“渝”字在“命”上，故云“變前之命”。“前命”者，謂往前共初相訟之命也，今乃變之也。“安貞不犯”者，謂四安居貞正，不復犯初，故云“安貞不犯”。“為仁由己，故吉從之”者，“為仁由己”，《論語》文。初不犯己，己莫陵於初，是為仁義之道，自由於己，故云“為仁由己”。

Kong Yingda explains the verse "Fu Ji Meng Yu An Zhen Ji" as follows. The "Justice" says: "Fu Ji Meng Yu" refers to returning and approaching. Since nine in the fourth position failed in a lawsuit, if it can return to follow the original principle, change the previous decision to dispute with six at the beginning, and turn back to stop the dispute with six at the beginning, it is called "Fu Ji Meng Yu." "An Zhen Ji" means that if one can return to follow the original principle and change the previous decision to dispute, it can reside in peace and maintain correctness, thus achieving good fortune. The following explanation of Wang Bi's commentary from "Chu Shang Song Xia" to "Gu Ji Cong Zhi" is given by the "Justice." The phrase "ru neng fan cong ben li" explains "Fu Ji": "Fu" means returning, "Ji" means approaching; "ben li" refers to the original principle that one should not dispute with six at the beginning. Therefore, returning to follow this principle is called "fan cong ben li." The phrase "bian qian zhi ming" explains "Meng Yu": "Yu" means changing; the character "Yu" in the text is placed before "ming," so it is said to be "bian qian zhi ming." "Qian ming" refers to the previous decision to dispute with six at the beginning, which is now changed. The phrase "an zhen bu fan" means that nine in the fourth position resides in peace and correctness, no longer infringing upon six at the beginning, hence "an zhen bu fan." The phrase "wei ren yu ji, gu ji cong zhi" refers to the saying from the "Analects" "Wei Ren Yu Ji." Six at the beginning did not originally infringe upon itself, and itself does not go to bully six at the beginning, which is the way of benevolence. The whole thing depends on oneself, hence "wei ren yu ji."

《象》曰：“復即命渝”，安貞不失也。[疏]正義曰：“安貞不失”者，釋“復即命渝”之義，以其反理變命，故得安貞之吉，不失其道。九五：訟元吉。處得尊位，為訟之主，用其中正以斷枉直，中則不過，正則不邪，剛無所溺，公無所偏，故訟“元吉”。

The Image Commentary says: "Returning to the original command and changing it" refers to maintaining the correct path without losing the proper principles. Kong Yingda's commentary explains that "maintaining sincerity without losing" clarifies the meaning of "returning to the original command and changing it" — because the nine in the fourth position turns back, follows reason, and changes the original decree, thus attaining the good fortune of maintaining sincerity without losing the path. The text also states that the nine in the fifth line hears and decides lawsuits, resulting in great good fortune. Wang Bi's annotation explains that the nine in the fifth line holds the exalted position and is the one who hears and decides lawsuits, employing the virtue of being in the center and upright to judge right and wrong: being in the center avoids excess, being upright avoids deviation; being strong and vigorous prevents being overwhelmed by personal feelings, and upholding fairness prevents favoritism, thus achieving "prime good fortune."

[疏]“九五訟元吉”。○正義曰：處得尊位，中而且正，以斷獄訟，故得“元吉”也。○注“處得尊位”至“故訟元吉”。○正義曰：“處得尊位為訟之主”者，居九五之位，當爭訟之時，是主斷獄訟者也。然此卦之內，斷獄訟之人，凡有二主。案上注云“善聽之主，其在二乎”？是二為主也。此注又云“為訟之主，用其中正以斷枉直”，是五又為主也。一卦兩主者，凡諸卦之內，如此者多矣。五是其卦尊位之主，餘爻是其卦為義之主，猶若復卦初九是復卦之主，“復”義在於初九也。六五亦居復之尊位，為復卦尊位之主，如此之例，非一卦也。所以然者，五居尊位，猶若天子總統萬機，與萬物為主，故諸卦皆五居尊位。諸爻則偏主一事，猶若六卿春官主禮，秋官主刑之類偏主一事，則其餘諸爻各主一事也。即六卿總歸於天子，諸卦之爻，皆以九五為尊位也。若卦由五位，五又居尊，正為一主也，若比之九五之類是也。今此訟卦二既為主，五又為主，皆有斷獄之德，其五與二爻，其義同然也，故俱以為主也。

Kong Yingda explains the passage "Nine in the Fifth is the origin of great good fortune" from the text. The "Justice" says: Nine in the Fifth occupies the exalted position, is both central and upright, and thus can judge disputes and lawsuits, hence attaining "great good fortune." The following explanation of Wang Bi's commentary from "being in the exalted position" to "therefore, the origin of great good fortune" is given. The "Justice" says: the commentary "being in the exalted position is the master of disputes" refers to the fact that it is in the position of Nine in the Fifth, which is the time of contention, thus being the one who presides over the judgment of lawsuits. However, within the primary hexagram, there are two masters of judgment: previously, the commentary on the "Commentary on the Judgment" said "the master of listening well is perhaps the second line," indicating that Nine in the Second is the master. Here, the commentary says "as the master of disputes, using the central and upright to judge the unjust and the just," indicating that Nine in the Fifth is also the master. There are two masters in one hexagram, and such cases are common in various hexagrams: Nine in the Fifth is the master of the exalted position in a hexagram, while the other lines are the masters based on the meaning of the hexagram. For example, in the hexagram "Returning," the line Nine in the First is the master of the hexagram, because the meaning of "returning" lies in the First line; while the line Six in the Fifth is also in the exalted position of the hexagram "Returning," being the master of the exalted position. Such examples are not limited to one hexagram. This is because the Fifth line is in the exalted position, just like the Son of Heaven who oversees all affairs and is the master of all things. Therefore, each hexagram takes the Fifth line as the exalted position. The other lines each specialize in one matter, just like the six ministers, where the Spring Official is in charge of rites and the Autumn Official is in charge of punishment, each specializing in one task. Similarly, the other lines each take charge of one matter. The six ministers ultimately report to the Son of Heaven, and the lines of each hexagram all report to the line of the Fifth. If the meaning of a hexagram is established by the Fifth line and the Fifth line is in the exalted position, then there is only one master, such as the line Nine in the Fifth of the hexagram "Following." Now, in the hexagram "Contention," both the line Nine in the Second and the line Nine in the Fifth are masters, as both lines possess the virtue of judging lawsuits. The Fifth and the Second lines are the same in terms of meaning, hence both are masters.

案：上《彖》辭“剛來而得中”，今九五《象》辭云“訟元吉，以中正”也，知《彖》辭“剛來得中”，非據九五也。輔嗣必以為九二者，凡上下二象在於下象者，則稱“來”。故《賁卦》云“柔來而文剛”，是離下艮上而稱“柔來”。今此云“剛來而得中”，故知九二也。且凡云“來”者，皆據異類而來。九二在二陰之中故稱“來”；九五在外卦，又三爻俱陽，不得稱“來”。若於爻辭之中，亦有從下卦向上卦稱“來”也。故需上六“有不速之客三人來”，謂下卦三陽來。然需上六陰爻，陽來詣之，亦是往非類而稱“來”也。“以斷枉直”者，枉，曲也。凡二人來訟，必一曲一直，此九五聽訟能斷定曲直者，故云“以斷枉直”。

Kong Yingda continued to examine and clarify that the "Commentary on the Judgment" above says "the strong comes and attains the center," but now the "Image Commentary" of line nine two says "the litigation originally brings good fortune, because it is upright and just." This shows that the "Commentary on the Judgment" referring to "the strong comes and attains the center" does not refer to nine five. Wang Bi (whose courtesy name was Fusi) determined it to be nine two because in the two trigrams of a hexagram, the one in the lower trigram is called "coming." Therefore, the "Commentary on the Judgment" of the hexagram "Bian" says "the soft comes and adorns the strong," because it is li in the lower and gen in the upper, so it is called "the soft comes." Here it says "the strong comes and attains the center," so we know it refers to nine two. Moreover, whenever "coming" is mentioned, it refers to coming into a different category. Nine two is between two yin lines, so it is called "coming"; nine five is in the outer trigram, and all three lines of the outer trigram are yang, so it cannot be called "coming." As for the line statements, there are also cases where the lower trigram moves to the upper trigram and is called "coming," such as the line six of the hexagram "Xu" which says "there are three uninvited guests coming," referring to the three yang lines from the lower trigram coming up. But the line six of "Xu" is a yin line, and the yang lines coming to it are also moving to a different category, so it is also called "coming." The annotation "to judge the crooked and the upright" refers to "crooked" as bending; whenever two people come to sue, one must be crooked and the other upright. Nine five, when judging lawsuits, can determine who is crooked and who is upright, hence it is said "to judge the crooked and the upright."

《象》曰：“訟元吉”，以中正也。[疏]正義曰：“以中正也”者，釋“元吉”之義。所以訟得大吉者，以九五處中而得正位，中則不有過差，正則不有邪曲，中正為德，故“元吉”。上九：或錫之鞶帶，終朝三褫之。處訟之極，以剛居上，訟而得勝者也。以訟受錫，榮何可保？故終朝之閒，褫帶者三也。

The Image Commentary says: "The case is originally most auspicious," because it is in the center and upright. Kong Yingda's commentary explains that "because it is in the center and upright" explains the meaning of "originally most auspicious" — the ability to achieve great good fortune in resolving disputes is due to the Nine in the Fifth being in the center and occupying the correct position. Being in the center prevents excess or deficiency, and being upright prevents deviation, thus embodying the virtue of being in the center and upright, hence "originally most auspicious." The text also mentions the top line, which might be rewarded with a wide sash, but it is stripped away three times within a single morning. Wang Bi's annotation explains that the top line is at the peak of contention, with a yang line in the upper position, representing someone who has won the lawsuit. Rewards obtained through litigation are not secure, so the sash is stripped away three times within a single morning.

[疏]正義曰：“或錫之鞶帶”者，上九以剛居上，是訟而得勝者也。若以謙讓蒙錫，則可長保有。若因訟而得勝，雖或錫與鞶帶，不可長久，終一朝之閒三被褫脫，故云“終朝三褫之”。《象》曰：以訟受服，亦不足敬也。[疏]正義曰：釋“終朝三褫”之義。以其因訟得勝，受此錫服，非德而受，亦不足可敬，故終朝之間，三被褫脫也。凡言“或”者，或之言“有”也。言或有如此，故言“或”。則上云“或從王事無成”，及《坤》之六三“或從王事無成”之類是也。鞶帶謂大帶也。故杜元凱桓二年《傳》“鞶厲旒纓”注云：“盤，大帶也。”此訟一卦及爻辭並以人事明之，唯“不利涉大川”，假外物之象以喻人事。

Kong Yingda's commentary explains: The phrase "or he is given a belt" refers to the upper nine, which is a yang strong line in the upper position, representing someone who wins a lawsuit. If one receives a reward through humility and courtesy, it can be maintained for a long time. But if one gains it by winning a lawsuit, even if he is given a large belt, it will not last long. He will be stripped of it three times within a single morning, which is why it says "within a single morning, he is stripped three times." The Image Commentary says: clothing obtained through litigation is not worthy of respect. Kong Yingda's commentary explains this is the meaning of "within a single morning, he is stripped three times." Because he receives this garment by winning a lawsuit, not by virtue, it is not worthy of respect, hence he is stripped of it three times within a single morning. The word "or" means "sometimes," indicating that it is not always the case. Therefore, the word "or" is used here. In the previous "Judicial Dispute" hexagram, the line six in the third says "sometimes he follows the king's affairs but fails," and in the "Earth" hexagram, line six in the third also says "sometimes he follows the king's affairs but fails," and these are all examples of this usage. "Tuan dai" refers to a large belt, so Du Yu (whose name was Yuanke) in his annotation to the sentence "tuan li liu ying" in the "Zuo Zhuan" (Commentary of Zuo) says: "tuan" means a large belt. The entire "Judicial Dispute" hexagram and all its lines are explained in terms of human affairs, except for the phrase "not favorable to crossing a great river," which uses an external object to symbolize human affairs.

坎下坤上。師：貞，丈人吉，無咎。丈人，嚴莊之稱也。為師之正，丈人乃吉也。興役動眾無功，罪也，故吉乃無咎也。[疏]“師：貞，丈人吉，無咎”。○正義曰：“師”，眾也。貞，正也。丈人謂嚴莊尊重之人，言為師之正，唯得嚴莊丈人監臨主領，乃得“吉無咎”。若不得丈人監臨之，無不畏懼，不能齊眾，必有咎害。○注“丈人嚴戒之稱也”至“乃無咎也”。○正義曰：“興役動眾無功，罪”者，監臨師旅，當以威嚴，則有功勞，乃得無咎；若其不以威嚴，師必無功而獲其罪，故云“興役動眾無功，罪”也。

The hexagram "Military Campaign" has the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: "Military campaign, uprightness; if led by an experienced and cautious elder, it will be auspicious and without fault." Wang Bi's commentary explains: "Zhangren" is a term used to refer to a person who is solemn and dignified. To ensure the military campaign is upright, it must be led by such an elder. If one mobilizes people and enlists them for military service without achieving any military success, that is a crime, so only with auspiciousness can there be no fault. The following is Kong Yingda's explanation of the hexagram statement "Military campaign: uprightness, Zhangren auspicious, no fault." The "Justice" says: "Military campaign" refers to a multitude; "uprightness" means correctness. "Zhangren" refers to a person who is solemn and dignified, respected by others; the meaning is that to conduct military campaigns correctly, one must have such a solemn elder to supervise and lead, thus achieving "auspiciousness without fault." If there is no such elder to supervise, everyone will lack reverence, and the troops cannot be disciplined, inevitably leading to calamity. The following explanation of Wang Bi's commentary from "Zhangren is a term for solemn and dignified people" to "thus there is no fault." The "Justice" says: the note "mobilizing people without success is a crime" means that commanding troops should be done with solemnity; only with solemnity can one achieve success and thus avoid fault. If one does not use solemnity, the army will labor in vain and incur blame, hence it is said "mobilizing people without success is a crime."

《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？毒猶役也。[疏]“彖曰”至“又何咎矣”。○正義曰：“師，眾也。貞，正也。能以眾正，可以王矣”者，此釋師卦之名，並明用師有功之義。但師訓既多，或訓為法，或訓為長，恐此師名取法之與長，故特明之師訓為眾也。貞為正也。貞之為正，其義已見於此，復云“貞，正”者，欲見齊眾必須以正，故訓貞為正也。與下文為首引之勢，故云“能以眾正，可以王矣”。“剛中而應”者，“剛中”謂九二，而“應”謂六五。“行險而順”者，“行險”謂下體坎也，而“順”謂上體坤也。若剛中而無應，或有應而不剛中，或行險而不柔順，皆不可行師得吉也。“以此毒天下而民從之，吉又何咎矣”者，毒猶役也，若用此諸德使役天下之眾，人必從之以得其吉，又何無功而咎責乎？自“剛中”以下釋“丈人吉，無咎”也，言丈人能備此諸德也。

The Commentary on the Judgment says: "Shi" means a multitude; "Zhen" means uprightness. If one can lead the multitude along the right path, he may become a king. A strong line in the center with a corresponding line above, moving through danger while maintaining flexibility and compliance, using such means to subdue the world and still have the people follow, how could this not be auspicious? Wang Bi's commentary says: "Du" is like subjugation. Kong Yingda explains the passage from "Tuang says" to "Yue he jiu yi" in the Commentary on the Judgment. The "Justice" says: "Shi" means a multitude; "Zhen" means uprightness. "Being able to lead the multitude with uprightness, one may become a king" these words both explain the meaning of the hexagram "Shi" and clarify the principles of military action and achieving success. The term "Shi" has many meanings, including "fa" (law) and "zhang" (leader). To avoid misunderstanding the name of this hexagram as "fa" or "zhang," it is specifically stated that "Shi" here means "multitude." "Zhen" is interpreted as "uprightness," which is already clear, but it is repeated to emphasize that the strict organization of the multitude must rely on the right path. Therefore, "Zhen" is interpreted as "uprightness," and this leads to the following statement: "Being able to lead the multitude with uprightness, one may become a king." The phrase "Gang zhong er ying" refers to "Gang zhong" meaning the line nine in the second position, and "ying" meaning the corresponding line six in the fifth. The phrase "Xing xian er shun" refers to "Xing xian" meaning the lower trigram Kan (water), and "shun" meaning the upper trigram Kun (earth). If a strong line is in the center but has no corresponding line above, or if there is a corresponding line but it is not a strong line in the center, or if one moves through danger without flexibility and compliance, then one cannot achieve auspiciousness through military action. The phrase "Yi zhe du tianxia er min cong zhi, ji yue he jiu yi" means "Du" is like subjugation. If one uses these virtues to subjugate the people, they will certainly follow and achieve auspiciousness, how could there be any blame or failure? From "Gang zhong" onwards, these are explanations of the hexagram statement "Zhang ren ji, wu jiu." This means that the elder possesses these virtues.

《象》曰：地中有水，師。君子以容民畜眾。[疏]正義曰：“君子以容民畜眾”者，言君子法此師卦，容納其民，畜養其眾。若為人除害，使眾得寧，此則“容民畜眾”也。又為師之主，雖尚威嚴，當赦其小過，不可純用威猛於軍師之中，亦是容民畜眾之義。所以《象》稱“地中有水”，欲見地能包水，水又眾大，是容民畜眾之象。若其不然，或當云“地在水上”，或云“上地下水”，或云“水上有地”。今云“地中有水”，蓋取容、畜之義也。

The Image Commentary says: "Water contained within the earth, this is the Hexagram of the Army." A gentleman thus embraces the people and nurtures the masses. Kong Yingda's commentary explains: "The phrase 'a gentleman thus embraces the people and nurtures the masses' means that a gentleman models himself after the Hexagram of the Army, embracing his own people and nurturing his own masses. If he can remove harm from the people and bring peace to all, this is what is meant by 'embracing the people and nurturing the masses.' Furthermore, as a commander of an army, although he values authority, he should pardon minor faults of his subordinates, and should not rely solely on harshness within the army. This too is the meaning of 'embracing the people and nurturing the masses.' The Image Commentary says 'water within the earth' in order to show that the earth can contain water, and water is vast and numerous, which is the image of embracing and nurturing the people. If this meaning is not taken, it should be said instead 'the earth on top of water,' or 'water below the earth,' or 'water above the earth.' Now, by saying 'water within the earth,' it is precisely to express the meaning of embracing and nurturing.

初六：師出以律，否臧凶。為師之始，齊師者也。齊眾以律，失律則散。故師出以律，律不可失。失律而臧，何異於否？失令有功，法所不赦。故師出不以律，否臧皆凶。[疏]“初六師出”至“否臧凶”。○正義曰：“初六師出以律”者，律，法也。初六為師之始，是整齊師眾者也。既齊整師眾，使師出之時，當須以其法制整齊之，故云“師出以律”也。“否臧凶”者，若其失律行師，無問否之與臧，皆為凶也。“否”謂破敗，“臧”謂有功。然“否”為破敗，即是凶也。何須更云“否臧凶”者，本意所明，雖臧亦凶。“臧”文既單，故以“否”配之，欲盛言臧凶，不可單言，故云否之與臧，皆為凶也。

The text says: The first line of the hexagram, "Initial Six," indicates that when sending troops into battle, they must follow military laws and orders; otherwise, whether they win or lose, it will be disastrous. Wang Bi's commentary explains: "Initial Six" represents the beginning of military action, responsible for organizing and disciplining the troops. To discipline the troops, one must rely on military laws. If the laws are lost, the troops will become disorganized, so military actions must follow the laws, and the laws must not be neglected. Even if one wins a battle without following the laws, it is no different from losing. Violating orders, even if one achieves success, will not be forgiven by military law. Therefore, if military actions are not carried out according to the laws, whether they result in victory or defeat, it will be disastrous. Below is Kong Yingda's explanation of the passage from "Initial Six, the army goes out according to the law" to "whether success or failure, it is disastrous." The "Justice" says: The phrase "Initial Six, the army goes out according to the law" refers to "law" as legal regulations. "Initial Six" is the beginning of military action, responsible for organizing and disciplining the troops; since the troops must be disciplined, when the army goes out, they should be constrained by legal regulations, hence "the army goes out according to the law." The phrase "whether success or failure, it is disastrous" means that if the military laws are lost during the campaign, whether the army wins or loses, it will be disastrous. "Failure" refers to defeat, and "success" refers to victory. However, "failure" itself is already disastrous, so why say "whether success or failure, it is disastrous"? The original intention is to emphasize that even winning a battle is still disastrous. It is only because using the word "success" alone is too isolated that "failure" is paired with it; the purpose is to emphasize that even success is disastrous. However, one cannot mention "success" alone, so they are combined: whether it is failure or success, it is disastrous.

○注“為師之始”至“否臧皆凶”。○正義曰：“為師之始，齊師者也”者，以師之初爻，故云“為師之始”。在師之首，先唱發始，是齊整師眾者也。“失律而臧，何異於否”者，若棄失法律，不奉法而行，雖有功而臧，何異於否也？“失令有功，法所不赦”者，解“何異於否”之義。令則法律也。若失此法令，雖有功勞，軍法所不容赦，故云“何異於否”。然閫外之事，將軍所載，臨事制宜，不必皆依君命，何得有功“法所不赦”者：凡為師之體，理非一端，量事制宜，隨時進退，此則將軍所制，隨時施行。若苟順私情，故違君命，犯律觸法，則事不可赦耳。

The commentary by Wang Bi explains from "As a beginning of teaching" to "Even if success is achieved, it is still a misfortune." The "Justice" says: "As a beginning of teaching, it refers to the first line of the "Military" hexagram, hence called 'As a beginning of teaching'; it is located at the forefront of the military force, leading the initiative to start the campaign, which is the person responsible for organizing the troops. The phrase 'losing the law and achieving success, how is it different from failure' means that if one discards the regulations and does not follow the military law, even if one achieves success, it is no different from failure. The phrase 'achieving success while violating the orders, the law cannot forgive' explains the meaning of 'how is it different from failure': 'orders' refer to the law; if one violates these orders, even if one has achieved success, military law cannot be lenient, hence 'how is it different from failure.' However, military affairs outside the country are originally the responsibility of the general, who can make decisions on the spot according to the situation, and need not follow the king's orders in every matter. Then how can one achieve success yet be 'the law cannot forgive'? One must understand that the art of commanding an army involves more than one aspect: assessing the situation, adapting to circumstances, advancing or retreating, which are within the general's authority to decide and implement. If one merely acts on personal feelings, deliberately defying the king's orders and violating military regulations, then it is unforgivable.

《象》曰：“師出以律”，失律凶也。[疏]正義曰：“失律凶”者，釋“師出以律”之義。言所以必須以律者，以其失律則凶。反經之文，以明經義。九二：在師中，吉，無咎，王三錫命。以剛居中，而應於上，在師而得其中者也。承上之寵，為師之主，任大役重，無功則凶，故吉乃無咎也。行師得吉，莫善懷邦，邦懷眾服，錫莫重焉，故乃得成命。

The Image Commentary says: "The army goes out in accordance with the law." This is because losing the military law leads to misfortune. Kong Yingda's commentary explains that "losing the law brings misfortune" clarifies the meaning of "the army goes out in accordance with the law"—it is necessary to follow the military law precisely because losing it brings danger. This is interpreting the text in reverse to explain its original meaning. The text also says: the Second Line, being in the army and maintaining the middle path, is auspicious and without fault, with the king issuing three decrees of reward. Wang Bi's annotation explains that the Second Line, being a yang line in the middle position, and corresponding to the Fifth Line, is a person who is in the military but maintains the middle path. It receives the favor of the sovereign, serves as the commander, bears great responsibility and heavy labor. If there is no military achievement, it will be inauspicious, so only with auspiciousness can there be no fault. To use military force and achieve auspiciousness, nothing is better than winning the hearts of the states; when the states are loyal and the people are pleased, no reward is greater than this, hence it receives complete decrees of reward.

[疏]“九二”至“王三錫命”。○正義曰：“在師中吉”者，以剛居中而應於五，是“在師中吉”也。“無咎”者，承上之寵，為師之主，任大役重，無功則凶，故吉乃無咎。“王三錫命”者，以其有功，故王三加錫命。○注“以剛居中”至“故乃得成命”。○正義曰：“在師而得中”者，觀注之意，以“在師中”為句，其“吉”字屬下；觀《象》之文，“在師中吉，承天寵”者，則似“吉”字屬上。此“吉”之一字上下兼該，故註文屬下，《象》文屬上，但《象》略其“無咎”之字，故“吉”屬“師中”也。“故乃得成命”者，案《曲禮》云：“三賜不及車馬。”一命受爵，再命受服，三命受車馬。三賜三命，而尊之得成，故“乃得成命”也。

Kong Yingda explains the passage from "Nine in the Second" to "the king bestows three commands" in the text. The "Justice" says: what is meant by "good fortune in the army" is that the Nine in the Second, with a yang line in the central position, corresponds to the Six in the Fifth above, so "good fortune in the army." What is meant by "no blame" is that it receives the favor of the sovereign, serves as the commander of the army, bears great responsibility and heavy labor, and without merit it would be ominous, so it must achieve good fortune to avoid blame. What is meant by "the king bestows three commands" is that because it has military achievements, the king bestows upon it three commands. The following explanation of Wang Bi's commentary from "with a yang line in the central position" to "thus it receives the command" is given. The "Justice" says: the annotation "good fortune in the army and being in the center" is interpreted by the annotation as taking "in the army" as a separate sentence, and the word "good fortune" belonging to the next sentence. However, looking at the text of the Image Commentary "good fortune in the army, receiving the favor of heaven," it seems as if the word "good fortune" belongs to the previous sentence. The word "good fortune" covers both above and below, so the annotation lets it belong to the following sentence, while the Image Commentary lets it belong to the preceding sentence. This is because the Image Commentary omits the word "no blame," so "good fortune" follows "in the army." The annotation "thus it receives the command" refers to the statement in the "Rites of Zhou: Ceremonial Propriety" that "three gifts do not include chariots and horses." The order of receiving commands is: the first command involves receiving a title, the second command involves receiving clothing, and the third command involves receiving chariots and horses. Three gifts and three commands complete the ceremony of honor, so it is said "thus it receives the command."

《象》曰：“在師中吉”，承天寵也。“王三錫命”，懷萬邦也。[疏]正義曰：“承天寵”者，釋“在師中吉”之義也。正謂承受五之恩寵，故“中吉”也。“懷萬邦也”者，以其有功，能招懷萬邦，故被“王三錫命”也。六三：師或輿尸，凶。以陰處陽，以柔乘剛，進則無應，退無所守，以此用師，宜獲“輿尸”之凶。

The Image Commentary says: "Being in the army is auspicious," because it receives the favor of the sovereign; "The king bestows three mandates," because it brings the hearts of all the states. Kong Yingda's commentary explains that "receiving the heavenly favor" clarifies the meaning of "being in the army is auspicious" — that is, it refers to the Nine in the Second Line receiving the favor of the Six in the Fifth Line, hence "auspicious in the center." "Embracing all the states" means that because it has military achievements, it can attract and pacify all the states, thus receiving the "three mandates" from the king. The text also mentions the Sixth in the Third Line, which may involve returning corpses by carriage when going to war, resulting in misfortune. Wang Bi's annotation explains that the Sixth in the Third Line, being a yin line in a yang position, and also a soft line overpowering the strong line below, has no corresponding support ahead and no place to rely on behind; using such conditions for warfare inevitably leads to the misfortune of "returning corpses by carriage."

[疏]“六三師或輿尸凶”。○正義曰：以陰處陽，以柔乘剛，進無所應，退無所守，以此用師，或有輿尸之凶。○注“以陰處陽”至“輿尸之凶”。○正義曰：“退無所守”者，倒退而下，乘二之剛，已又以陰居陽，是“退無所守”。《象》曰：“師或輿尸”，大無功也。[疏]正義曰：“大無功也”者，釋“輿尸”之義，以其輿尸，則大無功也。

Kong Yingda explains the passage "Six in the Third, the army may return with chariots of corpses, which is ominous." The "Justice" says: Six in the Third holds a yin line in a yang position, and a soft line overpowers a strong line. Advancing, there is no corresponding support; retreating, there is nothing to rely on. With such conditions for warfare, there may be the ominous result of returning with chariots of corpses. The explanation of Wang Bi's note from "a yin in a yang position" to "returning with chariots of corpses" is as follows. The "Justice" says: the note "retreating without a place to hold" refers to retreating downward, which places it on top of the strong line of Nine in the Second. Since it itself holds a yin line in a yang position, it is called "retreating without a place to hold." The "Image Commentary" says: "the army may return with chariots of corpses" indicates great lack of military success. Kong Yingda's explanation says: "great lack of success" explains the meaning of "returning with chariots of corpses" — since one must return with chariots of corpses, it is a case of great lack of success.

六四：師左次，無咎。得位而無應，無應不可以行，得位則可以處，故左次之，而無咎也。行師之法，欲右背高，故左次之。[疏]“六四，師左次，無咎”。○正義曰：六四得位而無應，無應不可以行，得位則可以處，故云“師左次，無咎”。故師在高險之左，以次止則無凶咎也。○注“行師之法”至“故左次之”。○正義曰：“行師之法，欲右背高”者，此兵法也。故《漢書》韓信云：“兵法欲右背山陵，前左水澤。”《象》曰：“左次無咎”，未失常也。雖不能有獲，足以不失其常也。[疏]正義曰：“未失常”者，釋“無咎”之義，以其雖未有功，未失常道。

The text says: "Six in the Fourth Line, the army camps to the left, without blame." Wang Bi's commentary explains: "Six in the Fourth Line occupies the correct position but lacks corresponding support; without correspondence, it cannot advance, but with the correct position, it can hold ground, so it retreats to the left to camp and thus has no blame." The method of military movement emphasizes that the right side should be against high ground, so the army camps on the left. The following is Kong Yingda's explanation of the text "Six in the Fourth Line, the army camps to the left, without blame." The "Justice" says: "Six in the Fourth Line occupies the correct position but lacks correspondence; without correspondence, it cannot advance, but with the correct position, it can hold ground, so it says 'the army camps to the left, without blame'—the army camps on the left side of high and dangerous ground, sets up camp and stops, thus having no misfortune." The following explanation of Wang Bi's commentary from "the method of military movement" to "so it camps to the left" is given by the "Justice": "The note 'the method of military movement desires the right side to be against high ground' refers to military strategy. Therefore, the "Book of Han" records Han Xin's words: military strategy emphasizes that the right side and the back should be against hills and mountains, while the front and the left should be facing water. The 'Image Commentary' says: 'camping to the left without blame' means not losing the constant way. Wang Bi's note says: although it cannot achieve gains, it is sufficient not to lose the constant way. Kong Yingda's explanation says: 'not losing the constant way' explains the meaning of 'without blame'—because although Six in the Fourth Line has not yet achieved military success, it has not deviated from the constant way."

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。處師之時，柔得尊位，陰不先唱，柔不犯物，犯而後應，往必得直，故“田有禽”也。物先犯己，故可以執言而無咎也。柔非軍帥，陰非剛武，故不躬行，必以授也。授不得王，則眾不從，故“長子帥師”可也。弟子之凶，故其宜也。

The text says: The fifth line of the sixth line, there are wild animals coming into the fields and trampling the crops. It is appropriate to appeal to reason and take action, without fault. Let the eldest son lead the army; if the younger sons are sent instead, they will return with carts carrying corpses, and this would be dangerous. Wang Bi's commentary explains: The sixth line in the fifth position is during a time of military action, with a soft element in a position of respect. Yin does not initiate aggression first, and softness does not attack others. It is only after being attacked that it responds, thus the military action is justified, hence "there are wild animals in the fields." The opponent attacks first, so it is appropriate to appeal to reason and take action without fault. Softness is not suitable for command, and Yin lacks the strength and courage. Therefore, the sixth line does not personally lead the army but must entrust the military command to others. If the person entrusted is not suitable, the people will not obey, hence "the eldest son leads the army" is the proper course. As for sending young sons to lead the army and resulting in disaster, that is naturally the case.

[疏]“六五田有禽”至“輿尸貞凶”。○正義曰：“田有禽，利執言”者，柔得尊位，陰不先唱，柔不犯物，犯而後應，往必得直，故往即有功。猶如田中有禽而來犯苗，若往獵之，則無咎過也。人之修田，非禽之所犯。王者守國，非叛者所亂。禽之犯苗，則可獵取。叛人亂國，則可誅之。此假他象以喻人事，故“利執言，無咎”，已不直則有咎。己今得直，故可以執此言往問之而無咎也。“長子帥師，弟子輿尸，貞凶”者，以已是柔，不可為軍帥。已又是陰，身非剛武，不可以親行，故須役任長子、弟子之等。若任役長子，則可以帥師。若任用弟子，則軍必破敗而輿尸，是為正之凶。莊氏云：“‘長子’謂九二，德長於人。‘弟子’謂六三，德劣於物。”今案：《象》辭云“長子帥師，以中行也”，是九二居中也。“弟子輿尸，使不當也”，謂六三失位也。○注至“往必得直”。○正義曰：“往必得直”者，見犯乃得欲往征之，則於理正直，故云“往必得直”。

Kong Yingda explains the passage from "Six in the Fifth, the field has game" to "carrying corpses, the correct course is ominous." The "Justice" says: "The field has game, advantageous to take the initiative in speech" means that Six in the Fifth, being soft and occupying a high position, does not initiate difficulties, does not infringe upon others, but responds after being attacked. Therefore, when sending troops, the cause is just, and the mission will surely succeed. This is like when game enters the field and tramples the crops, going to hunt it is without fault. People cultivating the fields should not be disturbed by animals; kings defending their states should not be disturbed by rebels. If animals trample the crops, they can be hunted; if rebels disturb the state, they can be punished. This uses the image of external things to illustrate human affairs, so it says "advantageous to take the initiative in speech, no blame" — if one is at fault, there is blame, but now one is just, so one can take this argument to accuse and have no blame. "The eldest son leads the army, the younger son carries corpses, the correct course is ominous" means that Six in the Fifth is soft and cannot be the commander; it is also yin, not a strong person, so it cannot personally go to war. Therefore, it must appoint the eldest son or the younger son. If appointing the eldest son, he can lead the army; if appointing the younger son, the army will surely collapse and return with corpses in carts, which is keeping to the correct course but leading to misfortune. Zhang said: "The eldest son" refers to Nine in the Second, whose virtue is greater than others; "the younger son" refers to Six in the Third, whose virtue is worse than ordinary people. Now according to the "Image Commentary" says "the eldest son leads the army, because he is in the middle," which refers to Nine in the Second being in the middle; "the younger son carries corpses, because the appointment is improper," refers to Six in the Third losing her position. The following explanation of Wang Bi's commentary continues until the sentence "when going, one will surely be just." The "Justice" says: "when going, one will surely be just" means that when one goes to attack after being attacked, it is just, so it says "when going, one will surely be just."

《象》曰：“長子帥師”，以中行也。“弟子輿尸”，使不當也。上六：大君有命，開國承家，小人勿用。處師之極，師之終也。大君之命，不失功也。開國承家，以寧邦也。小人勿用，非其道也。[疏]“上六大君有命”至“小人勿用”。○正義曰：“大君有命”者，上六處師之極，是師之終竟也。“大君”謂天子也，言天子爵命此上六，若其功大，使之開國為諸侯；若其功小，使之承家為卿大夫。“小人勿用”者，言開國承家，須用君子，勿用小人也。《象》曰：“大君有命”，以正功也。“小人勿用”，必亂邦也。[疏]正義曰：“大君有命，以正功也”者，正此上六之功也。“小人勿用，必亂邦也”者，若用小人，必亂邦國，故不得用小人也。

The Image Commentary says: "The eldest son leads the army," because Nine in the Second follows the middle path; "The younger son carries the corpse," because the assignment is inappropriate. The text also says: for the Sixth at the Top, the sovereign issues a decree, either granting a fiefdom or inheriting a noble family, but one must not employ petty men. Wang Bi's commentary explains: the Sixth at the Top is at the top of the Army hexagram, representing the end of military action. The sovereign's decree does not overlook any merit; granting a fiefdom or inheriting a noble family is to stabilize the state; one must not employ petty men, because that is not in accordance with the right path. Below is Kong Yingda's commentary on the passage from "The Great Sovereign issues a decree" to "Petty men must not be used." The "Justice" says: "The Great Sovereign issues a decree" refers to the Sixth at the Top being at the extreme of the Army hexagram, representing the conclusion of military action. "The Great Sovereign" refers to the sovereign, meaning the sovereign bestows titles and decrees upon the Sixth at the Top according to merit: those with great merit are granted a fiefdom as a vassal state; those with lesser merit are granted a noble position within a family. "Petty men must not be used" means that whether granting a fiefdom or inheriting a noble position, one must employ gentlemen and not petty men. The Image Commentary says: "The Great Sovereign issues a decree" is to determine merit; "Petty men must not be used" is because employing petty men will certainly cause chaos in the state. Kong Yingda's commentary explains: "The Great Sovereign issues a decree, to correct merit," means to determine the merit of the Sixth at the Top; "Petty men must not be used, for it will certainly cause chaos in the state," means that if petty men are employed, it will certainly lead to great disorder in the state, so petty men must not be used.

坤下坎上。比：吉，原筮，元永貞，無咎。不寧方來，後夫凶。[疏]正義曰：“比吉”者，謂能相親比而得具吉。“原筮，元永貞，無咎”者，欲相親比，必能原窮其情，筮決其意，唯有元大永長貞正，乃得無咎。“元永貞”者，謂兩相親比，皆須“永貞”。“不寧方來”者，此是寧樂之時，若能與人親比，則不寧之方，皆悉歸來。“後夫凶”者，夫，語辭也。親比貴速，若及早而來，人皆親已故在先者吉。若在後而至者，人或疏己，親比不成，故“後夫凶”。或以“夫”為丈夫，謂後來之人也。

The Hexagram of "Comparison" has the Lower Trigram as Kun (Earth) and the Upper Trigram as Kan (Water). The Hexagram Statement says: "Comparison is auspicious. Investigating the original situation, using divination to resolve doubts, as long as one can be great and enduring in uprightness, there will be no fault. The unquiet states will all come to adhere, but the one that comes late will be inauspicious." Kong Yingda's commentary explains: "The phrase 'Comparison is auspicious' refers to people being close to each other and assisting one another, thus achieving all good fortune. The phrase 'Investigating the original divination, original, enduring, and upright, there will be no fault' means that in order to be close to others, one must investigate their true feelings and use divination to determine their intentions. Only by being great, enduring, and upright can there be no fault. 'Original, enduring, and upright' means that both parties in mutual adherence must be enduring and upright. 'The unquiet states will come' means that at this time, it is a time of peace and joy. If one can be close to others, all the states that were not at peace will come to adhere. 'The one who comes late will be inauspicious'—'Fu' is a grammatical particle. Adherence is about being quick. If one comes early, everyone will be close to oneself, so those who come first are auspicious. If one comes late, others may have already distanced themselves, and adherence cannot be formed, hence 'the one who comes late will be inauspicious.' Some also interpret 'Fu' as 'husband,' referring to the later person."

《彖》曰：比，吉也。比，輔也，下順從也。“原筮，元永貞，無咎”，以剛中也。處比之時，將原筮以求無咎，其唯元永貞乎？夫群黨相比，而不以“元永貞”，則凶邪之道也。若不遇其主，則雖永貞而猶未足免於咎也。使永貞而無咎者，其唯九五乎？[疏]“彖曰”至“以剛中也”。○正義曰：“比，吉也”者，釋親比為善，言相親比而得吉也。“比，輔也”者，釋“比”所以得吉，由“比”者人來相輔助也，“下順從”者，在下之人，順從於上，是相輔助也，謂眾陰順從九五也。自此以上，釋比名為吉之義。“原筮，元永貞，無咎，以剛中”者，釋“原筮，元永貞，無咎”之義，所以得如此者，以九五剛而處中，故使“比”者皆得“原筮，元永貞，無咎”也。

The Commentary on the Judgment says: "Comparison is auspicious. Comparison means assistance; the lower ones obey the upper ones." "Original divination, primal virtue, enduring uprightness, without blame" is because the nine fifth line is strong and vigorous and occupies the central position. Wang Bi's commentary explains: When one is in a time of close association, one must rely on original divination to seek without blame, and the reliance is probably only on "primal virtue, enduring uprightness." If one forms cliques and close associations but does not adhere to "primal virtue, enduring uprightness," then it is the path of evil. If one does not meet with a wise sovereign, then even with the virtue of enduring uprightness, one is still insufficient to avoid blame; the one who can make others maintain enduring uprightness without blame is probably the nine fifth line. Below is Kong Yingda's commentary on the section from "彖曰" to "以刚中也" in the Commentary on the Judgment. The "Justice" says: "Comparison is auspicious" explains that association is good, meaning that mutual association can lead to auspiciousness. "Comparison means assistance" explains why comparison is auspicious—because those who are closely associated will come to assist. "The lower ones obey" refers to the lower ones obeying the upper ones, which is indeed assistance, that is, the multiple yin lines obeying the nine fifth line. All of these explain why the name of the "Comparison" hexagram is auspicious. "Original divination, primal virtue, enduring uprightness, without blame, because of the strength and centrality" explains the meaning of "original divination, primal virtue, enduring uprightness, without blame"—this is possible because the nine fifth line is strong and vigorous and occupies the central position, thus enabling all those who come to associate closely to attain "original divination, primal virtue, enduring uprightness, without blame."

○注“處比之時”至“其唯九五乎”？○正義曰：“將原筮以求無咎，其唯元永貞乎”者，原謂原窮比者根本，筮謂筮決求比之情，以求久長無咎。“其唯元永貞乎”，元，大也；永，長也。為已有大長貞正，乃能原筮相親比之情，得久長而無咎，謂彼此相親比也。“若不遇其主，則雖永貞而猶未足免於咎”者，若不逢遇明主，則彼此相求，“比”者雖各懷永貞，而猶未足免離於咎。雖有永貞，而無明主照察，不被上知，相親涉於明黨，故不免咎也。“使永貞而無咎者，其唯九五乎”者，使“比”者得免咎，保永貞，久而無咎，其唯九五乎？以九五為比之主，剛而處中，能識“比”者之情意，故使“比”者得保永貞，無內咎也。

The Commentary explains Wang Bi's annotations from "During the time of mutual affinity" to "Only the Nine in the Fifth can do this." The "Justice" says: In the annotation, "To investigate the origin of the affinity and seek to avoid misfortune, only the Great, Everlasting, and Upright can do this," "origin" refers to examining the fundamental nature of the person being attached to, and "divination" refers to using divination to determine the true situation of the person being attached to, in order to achieve lasting success without misfortune. The phrase "Only the Great, Everlasting, and Upright can do this" means that one must first possess great, enduring, and upright virtue, in order to investigate and use divination to understand the true feelings of mutual attachment, thus achieving lasting success without misfortune. This refers to mutual attachment between two parties. The annotation says, "If one does not meet the right leader, then even with Everlasting and Upright virtue, one may still not avoid misfortune." This means that if one does not meet an enlightened leader, even if those who come to attach themselves have the Everlasting and Upright hearts, they still cannot avoid blame—although they have Everlasting and Upright virtue, there is no wise leader to observe them, and they are not known by those above. Thus, they are close to forming factions, and cannot avoid wrongdoing. The annotation says, "Only the Nine in the Fifth can make the attached ones avoid blame, maintain Everlasting and Upright virtue, and remain blameless over time." This means that the one who can make the attached ones avoid blame, maintain Everlasting and Upright virtue, and remain blameless over time is probably only the Nine in the Fifth. Because the Nine in the Fifth is the main element of the "Comparison" hexagram, it is strong and upright, and occupies the central position, thus able to see the true intentions of those who attach themselves, and thus enable the attached ones to maintain Everlasting and Upright virtue without inner blame.

“不寧方來”，上下應也。上下無陽以分其民，五獨處尊，莫不歸之，上下應之，既親且安，安則不安者託焉，故不寧方所以來，“上下應”故也。夫無者求有，有者不求所與，危者求安，安者不求所保。火有其炎，寒者附之。故已苟安焉，則不寧方來矣。[疏]正義曰：釋“不寧方來”之義，以九五處中，故上下群陰皆來應之。於此之時，陰往比陽，群陰未得其所，皆未寧也。

The Commentary on the Judgment says: "The unpeaceful lands come." This is because the upper and lower parts are in mutual response. Wang Bi's annotation explains that among the upper and lower lines, there are no other yang lines to divert its people; only the nine five is in the exalted position, and all people naturally turn to it. The upper and lower parts respond to it, thus being both close and secure. When the ruler is secure, those who are insecure come to rely on him. Therefore, the unpeaceful lands come because of the mutual response between upper and lower. Generally, those who do not have something seek those who do; those who have something do not need to seek from others. Those in danger seek safety, while those who are secure do not need to seek protection from others. Fire has its own heat, and those who fear cold will naturally come close. Therefore, once one is secure, the unpeaceful states will come. Kong Yingda's commentary explains that this is explaining the meaning of "the unpeaceful lands come" — because the nine five is in the central position, so the upper and lower yin lines all respond to it. At this time, the yin lines go to attach to the yang line, and the many yin lines have not yet each found their proper place, so they are all in a state of unrest.

“後夫凶”，其道窮也。將合和親而獨在後，親成則誅，是以凶也。[疏]“後夫凶，其道窮也”。○正義曰：釋“後夫凶”。他悉親比，己獨後來，比道窮困，無人與親，故其凶也。此謂上六也。○注“將合和親”至“是以凶也”。○正義曰：“親成則誅”者，彼此相比，皆速來為親；親道已成，已獨在後而來，眾則嫌其離貳，所以被誅而凶也。

The Commentary on the Judgment says: "The one who comes last will meet misfortune," because its path has reached its end. Wang Bi's annotation explains: when everyone is about to unite and be close to one another, only it lags behind; when the union has already been formed, it will be attacked, hence misfortune. Below is Kong Yingda's explanation of the phrase "The one who comes last will meet misfortune, its path has reached its end." The "Justice" says: this explains "The one who comes last will meet misfortune" — everyone else has already united and been close to one another, but it comes late, thus the path of being close has reached its end, no one is willing to be close to it, hence misfortune; this refers to the sixth line at the top. Below is the explanation of Wang Bi's annotation from "When they are about to unite and be close" to "hence misfortune." The "Justice" says: the annotation's "When they are united and close, they will punish," means that when people unite and be close, everyone rushes to come early; when the union has already been formed, it comes alone late, and people suspect it of having two minds, thus it is attacked and meets misfortune.

《象》曰：地上有水，比。先王以建萬國，親諸侯。萬國以“比”建，諸侯以“比”親。[疏]正義曰：“建萬國親諸侯”，非諸侯以下之所為，故特云“先王”也。“建萬國”謂割土而封建之。“親諸侯”謂爵賞恩澤而親友之。萬國據其境域，故曰“建”也。“諸侯”謂其君身，故云“親”也。地上有水，猶域中有萬國，使之各相親比，猶地上有水，流通相潤及物，故云“地上有水，比”也。

The Image Commentary says: Water above the earth, this is the hexagram of "Comparison"; former kings used this principle to establish myriad states and draw close to the feudal lords. Wang Bi's annotation explains: myriad states were established through "comparison," and the feudal lords were drawn close through "comparison." Kong Yingda's commentary explains: establishing myriad states and drawing close to the feudal lords is not something that the feudal lords themselves could do, so it is specifically referred to as "former kings." "Establishing myriad states" refers to dividing the land and establishing feudal states; "drawing close to the feudal lords" refers to bestowing titles, granting favors, and forming friendly relations with them. "Myriad states" focuses on territorial domains, hence the use of the word "establish"; "feudal lords" refers to the rulers themselves, hence the use of the word "draw close." Water above the earth is like myriad states within a territory, making them mutually close, just as water on the earth flows and nourishes all things, hence it is said "water above the earth, comparison."

初六：有孚比之，無咎。有孚盈缶，終來有它吉。處比之始，為比之首者也。夫以不信為比之首，則禍莫大焉，故必“有孚盈缶”，然後乃得免比之咎，故曰“有孚比之，無咎”也。處比之首，應不在一，心無私吝，則莫不比之。著信立誠，盈溢乎質素之器，則物終來無衰竭也。親乎天下，著信盈缶，應者豈一道而來？故必“有他吉”也。

The text says: The first line of the initial hexagram, with sincerity and loyalty, approaches others, and there is no fault. Sincerity is full like a jar filled with earthenware, eventually others will come, bringing unexpected good fortune. Wang Bi's commentary explains: The first line is at the beginning of the path of approaching others, being the one who first approaches others with sincerity. If one starts the approach with dishonesty, there is no greater calamity than this, so one must "have sincerity and fill the jar," then one can avoid the fault of approaching others, hence it says "with sincerity, approach others, and there is no fault." It is at the beginning of the approach, and the response it receives is not limited to a single line. The heart has no partiality or greed, so everyone wishes to approach it. Clearly demonstrating sincerity and establishing genuine intent, filled in a simple and unadorned vessel, then external things will come continuously and never run out. Being able to approach the world and clearly showing sincerity and fullness, the people who come to respond will not come from just one direction. Therefore, it must be "there is another good fortune."

[疏]“初六有孚”至“有他吉”。○正義曰：“有孚比之無咎”者，處比之始，為比之首，若無誠信，禍莫大焉。必有誠信而相親比，終始如一，為之誠信，乃得無咎。“有孚盈缶，終來有他吉”者，身處比之首，應不在一，心無私吝，莫不比之。有此孚信盈溢質素之缶，以此待物，物皆歸向，從始至終，尋常恆來，非唯一人而已，更有他人並來而得吉，故云“終來有他吉”也。此假外象喻人事也。○注“應不在一，心無私吝”。○正義曰：“應不在一”者，初六無應，是“應不在一”，故“心無私吝”也。若心有偏應，即私有愛吝也，以“應不在一”，故“心無私吝”也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage from "Initial Six with Sincerity" to "There is Another Good Outcome." The "Justice" says: What is meant by "With sincerity, one can be compared without blame" is that Initial Six is at the beginning of attachment and holds the position of the first in attachment. If there is no sincerity, there is no greater calamity. One must have sincerity in heart to be close to others and maintain sincerity in dealing with people throughout, thus avoiding faults. What is meant by "Sincerity fills the jar, eventually bringing another good outcome" is that Initial Six is in the position of the first in attachment, and its corresponding is not limited to a single line. The heart has no private bias or stinginess, so everyone wishes to be close to it. With sincerity that fills a simple jar, used in dealing with people, all will come to it. From beginning to end, people constantly come, not only one person, but others also come together and achieve good outcomes, hence it is said "Eventually there is another good outcome." This uses the image of external things to illustrate human affairs. The following explanation of Wang Bi's comment on "Correspondence is not limited to one, the heart has no private stinginess." The "Justice" says: What is meant by "Correspondence is not limited to one" is that Initial Six originally has no corresponding line, which is why "Correspondence is not limited to one," so "the heart has no private stinginess." If the heart has a particular focus of correspondence, it would privately favor and be stingy towards that. Because "Correspondence is not limited to one," it can "the heart has no private stinginess."

《象》曰：比之初六，“有它吉”也。六二：比之自內，貞吉。處比之時，居中得位，而繫應在五，不能來它，故得其自內貞吉而已。[疏]正義曰：“比之自內，貞吉”者，居中得位，繫應在五，不能使它悉來，唯親比之道，自在其內，獨與五應，但“貞吉”而已，不如初六“有它吉”也。

The Image Commentary says: The initial line of the "Comparison" hexagram will bring unexpected good fortune. The text also states: The second line, by adhering from within, maintains uprightness and thus attains good fortune. Wang Bi's commentary explains: The second line is in a position of adherence, occupying the central position and holding the correct place, yet it can only connect with the fifth line, nine, and cannot attract others. Therefore, it can only attain good fortune through uprightness from within. Kong Yingda's commentary explains: The phrase "adhering from within, uprightness brings good fortune" refers to the second line occupying the central position and holding the correct place, connecting only with the fifth line, nine, and not being able to bring all others to adhere. Its way of adherence is only within the inner trigram, corresponding solely with the fifth line, nine, thus attaining only "uprightness brings good fortune," which is less than the initial line's "unexpected good fortune."

《象》曰：“比之自內”，不自失也。[疏]正義曰：“不自失”者，釋“比之自內”之義，不自失其所應之偶，故云“比之自內，不自失”也。六三：比之匪人。四自外比，二為五貞，近不相得，遠則無應，所與比者，皆非巳親，故曰“比之匪人”。《象》曰：“比之匪人”，不亦傷乎！[疏]正義曰：“比之匪人不亦傷乎”者，言六三所比，皆非己親之人。四自外比，二為五貞，近不相得，遠又無應，是所欲親比，皆非其親，是以悲傷也。

The Image Commentary says: "To be in harmony with the inner," meaning not to lose oneself. Kong Yingda's commentary explains that "not losing oneself" clarifies the meaning of "to be in harmony with the inner" — the line six in the second does not lose its proper spouse, so it is said "to be in harmony with the inner, not losing oneself." The text also says about the line six in the third, the one it is attached to is not a suitable person. Wang Bi's annotation explains that the line six in the fourth leaves the outside to be attached to the nine in the fifth, while the line six in the second remains loyal to the nine in the fifth. Although close to both sides, it does not harmonize with the line six in the third; far away, there is no corresponding line. What it is attached to is not its own relative, so it is said "to be in harmony with the wrong person." The Image Commentary says: "To be in harmony with the wrong person," is not also sad! Kong Yingda's commentary explains that "to be in harmony with the wrong person, is it not sad?" refers to the line six in the third being attached to people who are not close to itself: the line six in the fourth leaves the outside to be attached, while the line six in the second remains loyal to the nine in the fifth. Close to both sides, it does not harmonize with the line six in the third; far away, there is no corresponding line. What it is attached to is not its own relative, hence it is sad.

六四：外比之，貞吉。外比於五，復得其位，比不失賢，處不失位，故“貞吉”也。[疏]正義曰：六四上比於五，欲外比也。居得其位，比不失賢，所以貞吉。凡下體為內，上體為外，六四比五，故云“外比”也。《象》曰：外比於賢，以從上也。[疏]正義曰：九五，居中得位，故稱“賢”也。五在四上，四往比之，是“以從上”也。

The text says: The fourth line, six, moves outward to attach itself, maintains correctness and gains good fortune. Wang Bi's commentary explains: The fourth line moves upward to attach itself to the fifth line nine, and itself occupies a proper position; the one it attaches itself to is not a fool, and its own position is also proper, so it is 'correct and good fortune'. Kong Yingda's commentary explains: The fourth line moves upward to attach itself to the fifth line, which is moving outward to attach itself. It occupies a proper position, and the one it attaches itself to is not a fool, so it is 'correct and good fortune'. Generally, the lower trigram is called 'inner', and the upper trigram is called 'outer'. The fourth line moves outward to attach itself to the fifth line, so it is called 'external attachment'. The Image Commentary says: Moving outward to attach itself to a wise person is to follow the superior. Kong Yingda's commentary explains: The fifth line occupies the center and is in a proper position, so it is called 'wise'. The fifth line is above the fourth line, and the fourth line moves forward to attach itself to it, which is called 'following above'.

九五：顯比。王用三驅，失前禽。邑人不誡，吉。為比之主而有應在二，“顯比”者也。比而顯之，則所親者狹矣。夫無私於物，唯賢是與，則去之與來，皆無失也。夫三驅之禮，禽逆來趣已則舍之，背已而走則射之，愛於來而惡於去也，故其所施，常“失前禽”也。以“顯比”而居王位，用三驅之道者也，故曰“王用三驅，失前禽也”。用其中正，征討有常，伐不加邑，動必討叛，邑人無虞，故“不誡”也，雖不得乎大人之吉，是“顯比”之吉也。此可以為上之使，非為上道也。

The text says: The fifth line, nine, is clearly attached. The king uses a hunting method of driving animals from three sides, letting those that come face to face go free; those in the territory need not be on guard, it is auspicious. Wang Bi's commentary explains: The fifth line, nine, as the main line of the "Comparison" hexagram, yet it specifically corresponds to the second line, six. This is called "clear comparison" — making the object of attachment clearly evident, thus narrowing the scope of attachment. If one does not favor any particular thing, but only attaches to the virtuous, then those that leave behind and those that come forward will not be lost. As for the ritual of driving animals from three sides, when the animals run toward the hunter, they are let go, but those that run away are shot. This shows partiality toward what comes and aversion toward what goes, so the result of hunting is often "losing the animals that come first." The fifth line, nine, holds the position of the king by employing the method of "clear comparison," which is exactly the method of driving from three sides. Therefore, it says, "the king uses the method of driving from three sides, losing the animals that come first." It applies the virtue of being upright and just, enforces military campaigns according to established norms, does not attack its own territory, and any action is directed against rebels. Therefore, those in the territory have no need to be cautious, hence "no warning." Although this is not the great auspiciousness of a great person, it is still the auspiciousness that can be achieved through "clear comparison." Such a person can serve as a messenger for those above, but is not the proper way for those in authority.

[疏]“九五顯比”至“邑人不誡吉”。○正義曰：五應於二，顯明比道，不能普遍相親，是比道狹也。“王用三驅失前禽”者，此假田獵之道，以喻“顯比”之事。凡三驅之禮，禽向已者則舍之，背已者則射之，是失於“前禽”也。“顯比”之道，與己相應者則親之，與己不相應者則疏之，與三驅田獵，愛來惡去相似，故云“王用三驅，失前禽”也。言“顯比”之道，似於此也。“邑人不誡吉”者，雖不能廣普親比於自己相親之處，不妄加討罰，所以己邑之人，不須防誡而有吉也。至於“邑人不誡”而“為吉”，非是大人弘闊之道，不可為大人之道，但可為大人之使。

Kong Yingda explains in the Commentary that the text from "Nine in the Fifth clearly demonstrates attachment" to "the people of the city do not need to be warned, which is auspicious." The "Justice" says: Nine in the Fifth exclusively responds to Six in the Second, clearly displaying the way of attachment, but it cannot universally attach to others, showing that its way of attachment is narrow. The phrase "the king uses three drives and loses the birds ahead" is a metaphor using the method of hunting to illustrate the concept of "clear attachment": in the ritual of three drives, animals coming towards the hunter are let go, while those fleeing away are shot, thus losing the birds that come first. The way of "clear attachment" is similar: those who correspond with oneself are approached, while those who do not correspond are distanced, just like the three drives in hunting, which shows preference for those coming towards and dislike for those going away. Therefore, it is said "the king uses three drives and loses the birds ahead," meaning the way of "clear attachment" is similar to this. The phrase "the people of the city do not need to be warned, which is auspicious" means that although Nine in the Fifth cannot universally attach to all people, it does not arbitrarily attack or punish those in its own territory, so the people of the city do not need to be on guard and thus gain auspiciousness. As for saying that "the people of the city do not need to be warned" is considered "auspicious," this is not the proper way of a great person to be broad-minded and inclusive; such an approach cannot be regarded as the way of a great person, but can only be considered the talent of a great person's messenger.

○注“為比之主”至“非為上之道”。○正義曰：“去之與來皆無失”者，若“比”道弘闊，不偏私於物，唯賢是親，則背己去者與來向己者，皆悉親附無所失也；言去亦不失，來亦不失。夫三驅之禮者，先儒皆云“三度驅禽而射之也”。三度則已，今亦從之，去則射之。褚氏諸儒皆以“為三面著人驅禽”，必知“三面”者，禽唯有背己、向己、趣己，故左右及於後皆有驅之。“愛於來而惡於去”者，來則舍之，是愛於來也；去則射之，是惡於去也。“故其所施常失前禽”者，言獨“比”所應，則所比為失。如三驅所施，愛來憎去，則失在前禽也。

The Commentary explains Wang Bi's annotations from "as the master of comparison" to "not the way of the superior." The "Justice" says: in the annotation, "those who leave and those who come both have no loss," meaning if the way of being close is broad and inclusive, not partial to any individual, but only close to the virtuous, then those who leave behind and those who come towards you will both be close and obedient, none being lost; that is, those who leave are not lost, and those who come are also not lost. Regarding the ritual of three drives, earlier scholars all say it refers to "driving animals three times and shooting them," stopping after three drives, and now also follow this interpretation, shooting only those that run away. However, scholars such as Chu Zhongdu and others argue it refers to "setting people on three sides to drive the animals." The reason for determining it as "three sides" is that animals can only move in three directions: away from oneself, towards oneself, or running toward oneself. Therefore, people are set on both sides and the rear to drive the animals. The annotation "loves those that come and hates those that go away" means letting those that come go is partial to those that come; shooting those that go away is to hate those that go. The annotation "thus the application often loses the preceding animals" means that if one only attaches to those that correspond to oneself, then in attachment there is loss, just as in the three drives, partiality to those that come and hatred of those that go result in loss to the animals that come first.

“用其中正，征討有常，伐不加邑，動必討叛”者，此九五居中得正，故云“用其中正”也。心既中正，不妄喜怒，故征伐有常也。所伐之事，不加親己之邑；興師動眾，必欲討其叛逆。五以其“顯比”，親者伐所不加也，叛者，必欲征伐也。云“雖不得乎大人之吉，是顯比之吉”者，以《象》云“顯比之吉”，其比狹也。若“大人之吉”，則“比”道弘通也。“可以為上之使，非為上之道”者，九五居上之位，若為行如此，身雖為王，止可為上使之人，非是為王之道，故云“非為上之道”。

Continuing the explanation of the passage in the commentary: "Using the middle and correctness, campaigns are regular, attacks are not directed at allied territories, and actions are always aimed at rebellion." This is because the Nine in the Fifth occupies the center and is upright, hence "using the middle and correctness." Since the mind is upright and correct, it does not act capriciously in joy or anger, so campaigns follow a regular pattern. The objects of attack are not the allied territories; once military action is taken, it is definitely to suppress rebellion. The Nine in the Fifth follows the way of "manifest comparison," not attacking those who are close and allied, but certainly attacking those who have rebelled. The commentary says, "Although it does not attain the good fortune of the Great Man, it is the good fortune of manifest comparison," because the Image Commentary only mentions "the good fortune of manifest comparison," indicating its scope of attachment is narrow; if it were "the good fortune of the Great Man," then the way of attachment would be broad and open. The commentary also says, "It can be the messenger of the superior, not the way of the superior," meaning that although the Nine in the Fifth is in a high position, if it acts in this manner, even though it is a ruler, it is only fit to be the messenger of the superior, not the way of ruling, hence "not the way of the superior."

《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。[疏]“顯比之吉”至“上使中也”。○正義曰：“顯比之吉，位正中”者，所以“顯比”得吉者，以所居之位正而且中，故云“顯比之吉”。“舍逆取順失前禽也”者，禽逆來向己者，則舍之而不害，禽順去背己而走者，則射而取之，是“失前禽”也。“邑人不誡上使中也”者，釋“邑人不誡”之義，所以己邑之人，不須防誡，止由在上九五之使得其中正之人，伐不加邑，動必討叛，不橫加無罪，止由在上使中也。“中”謂九五也。此九五雖不得為王者之身，堪為王者之使，以居中位，故云“上使中”也。

The Image Commentary says: "The virtue of 'manifesting comparison' is auspicious because the position occupied is both upright and central. Let go of the ones coming directly toward you and pursue those fleeing away from you, hence 'losing the prey ahead.' 'The people of the city do not need to be warned' because those appointed by the superior are upright and just. Below is Kong Yingda's explanation of the passage from 'The virtue of manifesting comparison is auspicious' to 'the superior appoints the upright.' The Justification says: 'The virtue of manifesting comparison is auspicious because it occupies a position that is both upright and central,' meaning 'manifesting comparison' is auspicious because it is in a central and upright position, hence 'the virtue of manifesting comparison is auspicious.' 'Abandoning the opposing and taking the favorable, thus losing the prey ahead' means letting go of the animals coming directly toward you and pursuing those fleeing away, which is 'losing the prey ahead.' 'The people of the city do not need to be warned' refers to why the people of the city do not need to be on guard—because the superior, the Nine in the Fifth, appoints upright and just people. The military actions do not target the city itself, but rather strike at rebels, thus not unjustly punishing the innocent. This is because the superior appoints the upright. Here, 'upright' refers to the Nine in the Fifth. Although the Nine in the Fifth cannot become the sovereign himself, it can serve as the sovereign's envoy because it occupies the central position, hence 'the superior appoints the upright.'

上六：比之無首，凶。無首，後已，處卦之終，是後夫也。親道已成，無所與終，為時所棄，宜其凶也。[疏]正義曰：“無首凶”者，謂無能為頭首。它人皆“比”，己獨在後，是親比於人，無能為頭首也。它人皆“比”，親道已成，己獨在後，眾人所棄，宜其凶也。

The text says: The sixth line at the top, though close to others, cannot become the leader, hence it is ominous. Wang Bi's commentary explains: "No leader" means being behind others; the sixth line at the top is at the end of the hexagram, which is exactly what the hexagram statement calls "the one who comes late." The situation of being close to others has already formed, yet it has no one to conclude it well, being abandoned by the circumstances, thus it should be ominous. Kong Yingda's commentary explains: What is meant by "no leader is ominous" is that it cannot become the leader. Others have already become close to each other, but alone it lags behind, showing that although it tries to be close to others, it cannot be the leader. Others have already become close, the way of being close has already been completed, yet alone it lags behind, being abandoned by the people, thus it should be ominous.

《象》曰：“比之無首”，無所終也。[疏]正義曰：“無所終”者，釋“比之無首”，既不能為比之初首，被人所棄，故無能與之共終也。

The Image Commentary says: The line statement of the sixth line at the top, which speaks of "competing without a leader," indicates that such a person will not have a good ending. Kong Yingda's commentary explains: The phrase "no ultimate outcome" is used to explain the statement "competing without a leader" — since the sixth line at the top could not initially join others in mutual support and thus could not be the beginning of mutual affinity, it will be abandoned by others; once abandoned, no one will be willing to maintain close relations with it to the end, resulting in no good conclusion.