The卦 of "Comparison" has the trigram Kan (Water) above and the trigram Kun (Earth) below.

程傳 《比序卦》：“眾必有所比，故受之以比。”比，親輔也。人之類必相親輔，然後能安，故既有眾則必有所比，《比》所以次《師》也。為卦上坎下坤，以二體言之，水在地上，物之相切比無間，莫如水之在地上，故為《比》也。又眾爻皆陰，獨五以陽剛居君位，眾所親附，而上亦親下，故為《比》也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the order of the hexagram of "Comparison": "When people are numerous, they must have someone to rely on, so the hexagram of "Military Campaign" is followed by the hexagram of "Comparison." "Comparison" means to be close and assist. Human beings must rely on and assist each other in order to achieve stability; therefore, once there are many people, there must be someone to rely on, which is why the hexagram of "Comparison" comes after the hexagram of "Military Campaign." In terms of the structure of the hexagram, the upper trigram is Kan (Water) and the lower trigram is Kun (Earth): water covering the earth, with all things on the earth fitting together without any gaps, nothing is closer than water on the earth, hence the name "Comparison." Furthermore, all the lines in the hexagram are yin lines, except for the nine in the fifth position, which is a yang line occupying the position of a ruler, being relied upon by all, and also drawing close to the lower yin lines, hence the name "Comparison."

比，吉，原筮元永貞，無咎。不寧方來，後夫凶。本義 “比”，親輔也。九五以陽剛居上之中，而得其正，上下五陰，比而從之，以一人而撫萬邦，以四海而仰一人之象。故筮者得之，則當為人所親輔。然必再筮以自審，有元善長永正固之德，然後可以當眾之歸而“無咎”。其未比而有所不安者，亦將皆來歸之。若又遲而後至，則此交已固，彼來已晚，而得“凶”矣。若欲比人，則亦以是而反觀之耳。

The Hexagram Statement says: "The Hexagram of Approach," which is auspicious. One should first examine the origin and then cast the divination again. Only when one possesses the virtues of primordial goodness, enduring longevity, and firm rectitude will there be no mistakes. Previously unstable states will come to submit, but those who arrive late will meet misfortune. Zhu Xi's "Original Meaning" states: "Approach" means to be close and assist. The line Nine in the Fifth, being a strong yang line in the center of the upper trigram, is both "in the center" and "in the proper position." All five yin lines above and below come close and obey, symbolizing a single person pacifying myriad states and the four seas looking up to one person. Therefore, if one receives this hexagram in divination, they should be able to gain the attachment of others. However, one must cast the divination again to examine oneself, ensuring that one truly possesses the three virtues of "primordial" goodness, "eternal" duration, and "firm" rectitude, before being able to bear the attachment of many without blame. Those who have not yet submitted and are still unsettled will eventually come to submit. But if they delay and arrive late, by then the connection has already become firm, and their late arrival will result in misfortune. If one wishes to approach others, one should also examine oneself according to this principle in reverse.

程傳 “比”，吉道也。人相親比，自為古道，故《雜卦》云“比樂師憂”。人相親比，必有其道，苟非其道，則有悔咎，故必推原占決其可比者而比之。“筮”，謂占決卜度，非謂以蓍龜也。所《比》得“元永貞”則“無咎”。“元”，謂有君長之道，“永”，謂可以常久。“貞”，謂得正道。上之比下，必有此三者，下之從上，必求此三者，則“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Bi" refers to the principle of auspiciousness. People naturally forming close relationships has always been the common way since ancient times, so the Miscellaneous Commentary on the Changes says "Bi is joy, and military action is sorrow" —— being close to others is a joyful matter, while using military force is a matter of sorrow. When people form close relationships, they must have proper means. If they do not follow the right path, they will bring regret and mistakes. Therefore, one must investigate the origin and carefully determine who can be close to, before forming such relationships. Here, the term "shì" refers to judgment and consideration, not actually using yarrow stalks or turtle shells for divination. The object one forms a close relationship with must possess "yuan, yong, zhen" in order to avoid misfortune. "Yuan" refers to possessing the virtue of a ruler, "yong" refers to being able to last long, and "zhen" refers to following the correct path. Those in a position of authority who form close relationships with those below must possess these three qualities; those in a lower position who follow those above must also seek these three qualities in their superiors, in this way avoiding misfortune.

人之不能自保其安寧，方且來求親比，得所比則能保其安。當其不寧之時，固宜汲汲以求比，若獨立自恃，求比之志，不速而後，則雖夫亦“凶”矣。夫猶凶，況柔弱者乎。“夫”，剛正之稱。《傳》曰：子南夫也。又曰：是謂我非夫。凡生天地之間者，未有不相親比而能自存者也，雖剛強之至，未有能獨立者也。《比》之道，由兩志相求。兩志不相求則睽矣。君懷撫其下，下親輔於上，親戚朋友鄉黨皆然，故當上下合志以相從。苟無相求之意，則離而凶矣。大抵人情相求則合，相持則睽，相持相待莫先也。人之相親固有道，然而欲比之志不可緩也。

Cheng Yi continued to say: people lose their own peace and then come to seek attachment; once they find an object to attach to, they can preserve their peace. When in a state of unrest, one should urgently seek attachment; if one is isolated and self-reliant, and does not quickly seek attachment, falling behind others, then even a strong man will be 'dangerous'. A strong man is still dangerous, let alone the weak. 'Fu' refers to a strong and upright person. The Zuo Zhuan says 'Zi Nan Fu also' and 'this is called me not being Fu', using this meaning. All beings in the world are not able to survive alone without mutual attachment; even if one is extremely strong, there is no way to survive alone. The principle of 'Bi' lies in both sides seeking each other's hearts; if both sides do not seek each other, they become estranged. The superior ruler shows kindness and安抚 the people below, and the people below attach themselves and assist the superior ruler. Kinship, friendship, and neighbors are also like this. Therefore, the superior and inferior should be united in heart and follow each other. If neither side has the intention of seeking harmony, they will scatter and lead to danger. Generally speaking, human feelings are harmonious when they seek each other, and estranged when they are rigid and hold on. Being rigid and hesitant is most undesirable. People naturally seek to be close to each other, but the intention to seek attachment must not be delayed for a moment.

集說 郭氏雍曰：一陽之卦得位者，《師》、《比》而已，得君位者為《比》，得臣位者為《師》。馮氏椅曰：《萃》與《比》。下體坤順同，上體水澤不相遠，唯九四一爻，有分權之象，故“元永貞”言子五；比下無分權者，故“元永貞”言於卦。義各有在也。胡氏一桂曰：六十四卦，唯《蒙》、《比》以筮言。《蒙》貴初而《比》貴原者，蓋發蒙之道，當視其“初筮”之專誠；顯比之道，當致其“原筮”而謹審，所以不同也。

"Ji Shuo" cites Guo Yong's view: among the sixty-four hexagrams, only the hexagrams with a single yang line that occupies the central position are "Shi" and "Bi". The yang line occupying the ruler's position is in "Bi", while the yang line occupying the minister's position is in "Shi". "Ji Shuo" also cites Feng Yi's view: "Cui" and "Bi" share the same lower trigram, which is "Kun" (Earth), and their upper trigrams, one being "Zhe" (Lake) and the other "Shui" (Water), are also similar. However, "Cui" has an additional line "Jiu Si" which symbolizes the division of authority, so "Cui" associates "Yuan Yong Zhen" with "Jiu Wu" line. In contrast, "Bi" has no line that divides authority, so it associates "Yuan Yong Zhen" with the hexagram statement. Each of these interpretations has its own reasoning. "Ji Shuo" also cites Hu YiGui's view: among the sixty-four hexagrams, only "Meng" and "Bi" use divination to form their statements. "Meng" emphasizes "Chu Shi" (first divination) while "Bi" emphasizes "Yuan Shi" (original divination), because the method of enlightening the ignorant depends on the sincerity and focus of the seeker's initial inquiry. Meanwhile, the method of sincere attachment requires careful examination through repeated divination, hence the difference between the two.

初六，有孚比之，無咎。有孚盈缶，終來有它吉。本義 《比》之初貴乎有信，則可以“無咎”矣。若其充實，則又有它吉也。程傳 初六，《比》之始也。相比之道，以誠信為本，中心不信而親人，人誰與之？故《比》之始，必有孚誠，乃“無咎”也。“孚”，信之在中也。誠信充實於內，若物之盈滿於缶中也。“缶”，質素之器，言若缶之盈實其中，外不加文飾，則終能來有它占也。“它”，非此也，外也。若誠實充於內，物無不信，豈用飾外以求比乎？誠信中實，雖它外皆當感而來從。孚信，《比》之本也。

The line statement for the first line (Initial Six) says: With sincerity in the heart, one approaches others and will not have any faults; when sincerity is full and abundant, like a jar filled to the brim, it will eventually bring unexpected good fortune. Zhu Xi's "Benyi" states: The beginning of the "Bi" hexagram values sincerity. With sincerity, one can avoid blame; if sincerity is full and abundant, there will also be extra good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: The first line is the beginning of the "Bi" hexagram. The way of mutual approach relies on sincerity as its foundation. If one's heart lacks sincerity yet approaches others, who would be willing to associate with him? Therefore, the beginning of approach must be based on sincerity to avoid blame. "Fu" refers to sincerity existing in the heart. When sincerity is full within, it is like something filling a jar. A jar is a simple and unadorned vessel, meaning that sincerity is full within and does not need to embellish its exterior, and thus will eventually bring extra good fortune (the original text says "ta zhan" but should be "ta ji"). "Ta" refers to something outside or beyond. If sincerity is full within, others will not doubt it, so why would one need to embellish the exterior to seek others' approach? When sincerity is in the middle and solid, even those who originally have no connection will be moved and come to follow. Sincerity is the fundamental principle of the "Bi" hexagram.

集說 鄭氏汝諧曰：五為《比》之主，初最遠而非其應，何以有吉義？蓋幾生於應物之先，而誠出於志之未變，故以信求比，何咎之有？“盈”，充也。“缶”，素器也。居下而位卑，擴吾之信以充之，雖遠而非其應，終必應而“有它吉”矣。“有它吉”者，非期於必得而得之也。胡氏炳文曰：與人交止於信。親比之初，能有誠信，所以比之“無咎”。及其誠信充實，則非特無咎，又“有它吉”。初六不與五應，故曰“有它”。《大過》九四、《中孚》初九皆曰“有它”，彼則戒其有它向之心，此則許其有它至之吉也。

"Ji Shuo" cites Zheng Ruoxie's view: Nine in the Fifth is the main line of the "Bǐ" hexagram. Initial Six is farthest from it and does not form a "response" with it. Then why is there a meaning of good fortune? Because the beginning of things arises before engaging with external matters, and sincere intention comes from the mind before it changes. Therefore, using sincerity to seek attachment, how could there be any fault? "Ying" means fullness, and "fǒu" is a simple vessel. Initial Six is in a low position and has a humble status, only focusing on expanding sincerity to fill it up. Although it is far from Nine in the Fifth and not its proper response, it will ultimately receive a response and "have good fortune." The phrase "have good fortune" does not mean that one must seek it with a single-minded desire to obtain it. Citing Hu Bingwen's view: In relating with people, it all comes down to the character of sincerity. At the beginning of attachment, having sincerity leads to "no blame"; when sincerity is fully filled, it is not only without blame but also "has good fortune." Initial Six does not correspond with Nine in the Fifth, hence the phrase "have it." The "have it" also appears in "Dà Guò" Nine in the Fourth and "Zhōng Fú" Initial Six. In those two cases, it warns against developing thoughts of turning to others, but here it grants unexpected good fortune.

六二，比之自內，貞吉。本義 柔順中正，上應九五，自內比外，而得其正，吉之道也。占者如是，則正而吉矣。程傳 二與五為正應，皆得中正，以中正之道相比者也。二處於內，“自內”，謂由己也。擇才而用，雖在乎上，而以身許國，必由於己，己以得君道合而進，乃得正而古也。以中正之道，應上之求，乃自內也，不自失也。汲汲以求比者，非君子自重之道，乃自失也。集說 梁氏寅曰；二與五為比，由內而比外者也。凡“貞吉”，有爻之本善者，有爻非貞而為之戒者。此曰“貞吉”，爻之本善也。言自內比外而得其正，是以吉也。谷氏家傑曰：自內之所有者以比之，達不變塞也。即此是正，故“吉”。

The line statement for the second line (Six in the Second) says: To approach from within, to maintain uprightness and gain good fortune. Zhu Xi's "Original Meaning" states: The second line is gentle and compliant and also "upright and proper." It connects upward with the fifth line (Nine in the Fifth), approaching from the inner trigram to the outer trigram, thus aligning with the right path, which is a favorable course. If one divines in this way, they will maintain uprightness and gain good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: The second line and the fifth line are "correctly corresponding." Both lines are in the center and upright, using the principle of uprightness and propriety to approach each other. The second line is in the inner trigram, and "self from within" means acting on one's own initiative. Selecting and employing talent, although the authority lies with the superior, the commitment to the country must come from oneself. When one is employed by a wise ruler and shares the same principles, this is both upright and favorable. (The original text says "and ancient" but should be "and favorable.") Responding to the ruler's summons with the principle of uprightness and propriety is called "self from within," meaning not losing oneself. Urgently seeking others to approach is not the way of a gentleman to maintain self-respect; that is called losing oneself. "Collected Sayings" cites Liang Yin, saying: The second line and the fifth line approach each other, with the second line approaching from the inner trigram to the outer trigram. Any line statement that says "uprightness and good fortune" may refer to the line itself being good, or to a line that is not upright but is used to warn. In this case, saying "uprightness and good fortune" refers to the line itself being good, meaning approaching from within to align with the right path, thus gaining good fortune. It also cites Gu Jiajie, saying: Using one's own inner qualities to approach others is what the "Zhongyong" refers to as achieving success without changing one's conduct in times of hardship. This itself is upright, hence favorable.

六三，比之匪人。本義 陰柔不中正，承、乘、應皆陰，所比皆非其人之象，其占大凶，不言可知。程傳 三不中正，而所比皆不中正，四陰柔而不中，二存應而比初，皆不中正，“匪 集說 王氏弼曰：四自外比，二為五應，近不相得，遠則無應，所與比者，皆非己親，故曰“比之匪人”。《朱子語類》云：初應四，為比得其人。二應五，亦為比得其人。唯三乃應上，上為比之無首者，故為“比之匪人”也。趙氏彥肅曰：初比於五，先也。二應也，四承也，六三無是三者之義，將不能比五矣。

The line statement for the third line says: The亲近 is not to the right person. Zhu Xi's "Benyi" states: The third line is阴 and柔, not in the center, and not in the proper position. What it receives, what it rides over, and what it corresponds to are all阴 lines, which is the image of not being able to亲近 the right person; the divination indicates great misfortune, which is clear without further explanation. Cheng Yi's "Yichuan Commentary on the Changes" says: The third line is neither in the center nor in the proper position, and what it亲近 is also neither in the center nor in the proper position—six four is阴 and柔, not in the center, and six two has a proper correspondence but is compared with six one, which are all neither in the center nor in the proper position; "not... " (the original text here is missing). "Ji Shuo" cites Wang Bi's saying: Six four, from the outer trigram, goes to亲近 nine five, six two is the proper correspondence of nine five. Nearby, these two lines do not correspond with six three; far away, there is no corresponding line, so what six three can亲近 is not its own relatives, hence saying "not亲近 the right person." "Zhu Zi Yu Lue" says: Six one corresponds with nine five, which is to亲近 the right person; six two corresponds with nine five, which is also to亲近 the right person; only six three corresponds with upper six, and upper six is exactly the one "without a leader," hence becoming "not亲近 the right person." Citing Zhao Yansu's saying: Six one亲近 nine five by being ahead; six two is the proper correspondence of nine five; six four closely follows nine five. Six three has none of these three conditions, so it seems unable to亲近 nine five.

六四，外比之，貞吉。本義 以柔居柔，外比九五，為得其正，吉之道也。占者如是，則正而吉矣。程傳 四與初不相應而五比之，外比於五，乃得貞正而吉也。君臣相比，正也。相比相與，宜也。五剛陽中正，賢也。居尊位，在上也。親賢從上，比之正也，故為“貞吉”。以六居四，亦為得正之義。又陰柔不中之人，能比於剛明中正之賢，乃得正而吉也。又比賢從上，必以正道則吉也。數說相須，其義始備。

The fourth line statement says: going outward to attach to others, maintaining uprightness leads to good fortune. Zhu Xi's "Benyi" states: the sixth line at the fourth position, being a yin and flexible line in a yin and flexible position, attaches outwardly to the ninth line at the fifth position, thus being "in the right position" and upright, which is a favorable path; if someone divining the hexagram follows this, they will maintain uprightness and gain good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: the sixth line at the fourth position does not correspond with the first line at the beginning, but the ninth line at the fifth position is above it and relates to it; by attaching outwardly to the ninth line at the fifth position, it attains uprightness and good fortune. Mutual attachment between ruler and minister is upright; mutual attachment and interaction are appropriate. The ninth line at the fifth position is yang and strong, upright and correct, being a virtuous person; it also occupies a high position, being the superior. Approaching virtuous people and following the sovereign is the proper way of attachment, hence it is said "upright and good fortune." The sixth line, being a yin line, occupying the fourth position, a yin position, also contains the meaning of being "in the right position" and upright. Moreover, a person of yin and weakness can attain uprightness and good fortune by attaching to a strong, wise, upright and correct virtuous person. Also, attaching to virtuous people and following the sovereign must follow the proper path to be good fortune. These several meanings complement each other, making the meaning of "upright and good fortune" complete.

集說 易氏祓曰：《易》以上卦為外，下卦為內，而二體亦各有內外。四與五同體，而言外比者，亦所以比五也。李氏過曰：二與四皆比於五，二應五，在卦之內，故言比之自內；四承五，在卦之外，故言外比之。外內雖異，而得其所比，其義一也，故皆言“貞吉”。

The "Collected Sayings" cites Yi Fu's explanation: In The Zhou Changes, the upper trigram is considered external and the lower trigram internal, while each of the upper and lower trigrams also has its own internal and external aspects. Although both six four and nine five are in the upper trigram, the term "external approach" still refers to their attachment to nine five. It also cites Li Guo's explanation: both six two and six four are attached to nine five. Six two and nine five are in correspondence, and their position is within the trigram, so it is said "approaching from within." Six four is closely following nine five, and its position is outside the trigram, so it is said "external approach." Although internal and external differ, both correctly attach to the same object, and the principle is the same, so both lines say "upright good fortune."

九五，顯比，王用三驅失前禽，邑人不誡，吉。本義 一陽居尊，剛健中正，卦之群陰，皆來比己，顯其比而無私，如天子不合圍，開一面之網，來者不拒，去者不追，故為“用三驅失前禽”，而“邑人不誡”之象。蓋雖私屬亦喻上意，不相警備以求必得也。凡此皆言之道，占者如是則吉也。

The Line Statement of the Fifth Line (Nine Five): To act with brightness and sincerity in drawing close; the king uses a hunting method of driving from three sides, letting the animals that run towards him escape, and does not guard against people in his own territory, resulting in good fortune. Zhu Xi's "Original Meaning" says: The Nine Five, with a Yang line occupying the exalted position, is strong and vigorous, and "upright and just." All the Yin lines of the entire hexagram come to draw close to it. He makes the way of drawing close clear and open without private motives, just as the Son of Heaven hunts without surrounding from all sides, leaving a gap, not refusing those who come and not pursuing those who go. Therefore, it takes the image of "using three drives to let the preceding game escape" and "the people in the territory are not warned." Because even his own followers understand the mind of the sovereign, not guarding against each other to ensure the capture of game. All these speak to the way of "open comparison" (the original text has a missing character here). Those who do this when divining will have good fortune.

程傳 五居君位，處中得正，盡《比》道之善者也。人君比天下之道，當顯明其比道而已。如誠意以待物，恕己以及人，發政施仁，使天下蒙其惠澤，是人君親比天下之道也。如是天下孰不親比於上？若乃暴其小仁，違道干譽，欲以求下之比，其道亦狹矣，其能得天下之比乎？故聖人以九五盡比道之正，取三驅為喻，曰“王用三驅失前禽，邑人不誡吉”。先王以四時之畋不可廢也，故推其仁心，為三驅之禮，乃禮所謂天子不合圍也。成湯祝網，是其義也。天子之畋圍，合其三面，前開一路，使之可去，不忍盡物，好生之仁也。只取其不用命者，不出而反入者也。禽獸前去者皆免矣，故曰失前禽也。

Cheng Yi's Commentary on the Changes says: The Nine in the Fifth is in the position of a ruler, occupying the center and being upright, thus achieving the way of attachment in the most complete manner. A ruler's attachment to the world is achieved by making this way of attachment clear. For example, by sincerely treating all things, extending oneself to others, promulgating good policies, and practicing benevolence, so that the whole world benefits from his grace. This is the way for a ruler to attach the world. In this way, who in the world would not attach themselves to the ruler? If one shows off small favors and violates the correct path in order to gain reputation, hoping to win the attachment of the people, then the path is too narrow, and how could one gain the attachment of the people? Therefore, the sage considers the Nine in the Fifth to have achieved the way of attachment most properly, and uses the example of 'three drives' to illustrate this, saying 'The king uses three drives, losing the front game, the people of the city are not warned, it is auspicious.' The ancient kings considered the four seasons' hunting to be not to be abandoned, so they extended their benevolence, establishing the ritual of driving from three sides, which is the so-called practice of the Son of Heaven's hunting not surrounding from all four sides. Tang of Shang released the net and prayed, which is exactly this meaning. The Son of Heaven's hunting enclosure drives from three sides, leaving a path in front for the animals to escape, not willing to drive all the game to death, showing a compassionate heart towards life; only capturing those that do not obey the driving, that is, those that do not run away but instead run towards the enclosure. The animals that run away are all spared, hence 'losing the front game.'

王者顯明其比道，天下自然來比。來者撫之，固不煦煦然求比於物。若田之三驅，禽之去者，從而不迫，來者則取之也。此王道之大，所以其民暤暤而莫知為之者也。邑人不誡吉，言其至公不私，無遠邇親疏之別也。邑者，居邑，《易》中所言邑皆同。王者所都，諸侯國中也。誡，期約也。待物之一，不期誡於居邑，如是則吉也。聖人以大公無私治天下，於顯比見之矣。非唯人君比天下之道如此，大率人之相比莫不然。以臣於君

Cheng Yi continued to say: A sovereign who makes the way of being close to others clear and open will naturally have the world come to him. Those who come should be comforted, and there is no need to be overly polite and seek people's closeness everywhere. It is like hunting with three sides driving the animals; those that wish to go away are let go without being forced, and those that wish to come are captured. This is precisely the grandeur of the Way of the King, so the people live in a broad and contented way without knowing who has made them so. "The people of the town do not need to make a prior agreement of good fortune" means that he is extremely impartial and free from partiality, without distinguishing between near and far, close and distant. "Town" refers to the place where one resides, and in the Zhou Changes, whenever the term "town" is used, it refers to this meaning, meaning the capital of the king or the capital of the feudal lords. "Agreement" means making a prior arrangement. Treating everyone equally, without making prior arrangements in the town with people, this is considered auspicious. The sage governs the world with great impartiality, and this can be seen in the line "Manifesting the comparison." Not only does the sovereign drawing the world close need to do this, but in general, when people are close to each other, they also do not do otherwise. As for the subject's relationship with the sovereign... (the original text here is missing)

集說 《朱子語類》：問：伊川解“顯比王用三驅失前禽”所謂來者撫之，去者不追，與失前禽而殺不去者，所譬頗不相類，如何？曰：田獵之禮，置旃以為門，刈草以為長圍。田獵者，自門驅而入，禽獸向我而出者皆免，唯被驅而入者皆獲，故以前禽比去者不追。獲者譬來則取之，大意如此，無緣得一一相似。伊川解此句不須疑，但邑人不誡吉一句似可疑，恐《易》之文義不如此耳。又云：“邑人不誡”，如有間無聲，言其自不消相告誡，又如歸市者不止、耕者不變相似。

The "Ji Shuo" cites "Zhu Zi Yu Le" (The Sayings of Master Zhu): Someone asked, Cheng Yi explained "Xian Bi, Wang Yun San Qu Shi Qian Qin" as meaning that those who come are pacified and those who go are not pursued. However, the two metaphors of "losing the front game" and killing those who refuse to leave seem inconsistent. Zhu Xi replied: The ritual of hunting involves setting up flags as gates and clearing weeds to form a long enclosure. Hunters drive animals from the gate inward, and those that run toward the hunters are captured, while those that run away are spared. Therefore, "front game" is used to refer to those who go without being pursued, and the captured ones are used to refer to those who come and are taken. This is the general idea, but it is not possible to have every detail correspond exactly. Cheng Yi's explanation of this sentence should not be doubted, but the phrase "Yiren Bu Jie Ji" seems questionable. Perhaps the meaning of the Zhou Yi is not as such. He also said: "Yiren Bu Jie" is like having movement but no sound, meaning they naturally do not need to warn each other. It is also like people going about their business at a market or farmers working in the fields as usual.

胡氏炳文曰：諸陰爻皆言比之，陰比陽也。五言顯比，陽為陰所比也。《師》、《比》之五，皆取田象。師之“田有禽”，害物之禽也。《比》之“失前禽”，背己之禽也。在《師》則執之，王者之義也。在《比》能失之，王者之仁也。梁氏寅曰：九五陽剛中正，為《比》之主。陽剛則明而不暗，中正則公而不私，此其所以為“顯比”也。以象言之，如田狩而“用三驅失前禽”，來者不拒，去者不追，此上之比下也，固“顯比”也。比下既得其道，則雖私屬亦唯上意，而不待告誡，此下之比上也，亦“顯比”也。上下之相比，同一顯明之道，又安有不吉乎？

Quoting Hu Bingwen, the "Bibi" hexagram has each yin line saying "to compare," meaning the yin lines are approaching the yang lines. Only the ninth line five says "manifest comparison," meaning the yang line is being approached by the many yin lines. Both the "Shi" and "Bibi" hexagrams use the image of hunting, with the "Shi" hexagram's "there are game in the fields" referring to wild animals that destroy crops, while the "Bibi" hexagram's "losing the game ahead" refers to animals running away from me. In the "Shi" hexagram, capturing them is the righteousness of the ruler; in the "Bibi" hexagram, letting them go is the benevolence of the ruler. Quoting Liang Yin, the ninth line five is the main line of the "Bibi" hexagram, being yang and upright. Yang is bright and not dark, upright is fair and without bias, which is why it is called "manifest comparison." As explained in the upper part, it is like hunting with the three drives, not refusing those coming and not chasing those going away. This is the ruler being approached by the people, which is "manifest comparison." Since the people approaching the ruler is in accordance with the right way, then even the ruler's own subjects only follow the ruler's will without prior instruction, which is also "manifest comparison." The people and the ruler mutually approach each other, following the same bright path, how could it not be auspicious?

林氏希元曰：顯與隱對。光明正大，而無隱伏回曲闇昧褊窄者，顯也。隱伏回曲闇昧褊窄，而不光明正大者，隱也。王者以父母天下為職，生養教誨，但知吾分所當為，盡其道而為之，至於民之感恩與否，則聽其在彼，初不屑屑焉暴其私恩小惠，違道干譽，以求百姓之我親。此其施為舉措，何等光明正大？而豈有隱伏回曲闇昧褊窄之病？故謂之顯比。譬如王者解一面之網，用三驅之田，禽獸向我而入者取之，背我而前去者則失之，初不求於必得。至於私屆亦喻上意，不相警備以求必得焉。夫王用三驅失前禽者，王道之得，邑人不誡者，王化之行，凡此皆吉之道也。王者能如九五之“顯比”，則亦王道得而王化行矣。陸氏振奇曰：三驅失禽，置失得於勿恤者，狀蕩平之王心。“邑人不誡”，泯知識於大順者，狀熙暤之王化。

Quoting Lin Xi Yuan: "Xian" is the opposite of "Yin." Being open and upright without any concealment, twists, or darkness and narrowness is called Xian; whereas being concealed, twisted, and dark without being open and upright is called Yin. The sovereign's duty is to be the parents of all under heaven, nurturing and educating the people. He knows this is his responsibility and does his best according to reason. As for whether the people are grateful or not, he does not care. He does not show off private favors or act against reason to gain reputation, in order to win the people's favor. Such governance is how open and upright it is; how could there be any concealment, twists, or darkness? Therefore it is called "Xian Bi." For example, the sovereign releases a net and uses a hunting method that drives animals from three sides. Those that run toward him are caught, while those that run away are let go. He does not insist on getting them all. His private followers also understand the sovereign's mind and do not guard against each other to ensure they get something. The original text says "private subjects" but should be "private followers." The saying "the king uses three sides to drive and lets go the ones in front" shows the way of the Way of the King is effective; "the people of the town do not warn each other" shows the Way of the King is spread out. All these are auspicious paths. When the sovereign can be like the Nine in the Fifth and "Xian Bi," then the Way of the King will be practiced and the Way of the King will spread. Quoting Lu Zhenqi: Driving animals from three sides and letting go the ones in front, putting aside gains and losses without worrying about them, writes the open and peaceful mind of the sovereign. "The people of the town do not warn each other" in a greatly harmonious era, even the cleverness of the mind is eliminated, writing the harmonious and joyful education of the sovereign.

案 《本義》解“邑人不誡”，謂不相警備以求必得，似以為求所失之前禽也。然《語類》只作有聞無聲之意，尤為精切。蓋言王者田獵，而近郊之處，略不驚擾耳。《本義》繫朱子未修改之書，故其後來講論，每有不同者，皆此類也。大抵爻意是以田獵喻王者暤暤之氣象。前禽失而不追，邑人居而不誡，遠去者若不知有王者之親，乃所以為親之至也。近附者若不知有王者之尊，乃所以為尊之至也。“顯比”之世，凡有血氣，莫不尊親，而所謂大順大化，不見其跡者又如此。

Li Guangdi remarked: Zhu Xi's "Ben Yi" explains "yi ren bu jie" as meaning not being mutually cautious in order to ensure certain success, which seems to interpret it as pursuing the earlier game that has run away. However, in "Zhu Zi Yu Le," Zhu Xi only explains it as meaning "there is sound but no noise," which is actually more accurate. This refers to the king going hunting, and the nearby areas are completely undisturbed. "Ben Yi" is a book that Zhu Xi had not yet revised, so his later discussions often differ from what is written in the book, and this is one such case. Generally speaking, the meaning of this line is using hunting to illustrate the vast and self-sufficient demeanor of a ruler. The earlier game that ran away is not pursued, and the people in the nearby town continue their usual lives without being on alert. Those who are far away seem not to know of the ruler's affection, which is precisely the height of affection; those who are close by seem not to know of the ruler's dignity, which is precisely the height of dignity. In the era of "Xian Bi," all beings with life and breath do not fail to honor the ruler and the superior. What is called great harmony and great transformation, which is not evident, is exactly like this.

上六，比之無首，凶。本義 陰柔居上，無以比下，凶之道也。故為“無首”之象，而其占則凶也。集說 王氏弼曰：“無首”，後也。處卦之終，是後夫也。為時所棄，宜其凶也。王氏申子曰：王以一陽居尊，四陰比之於下，故《彖傳》曰“下順從也”。而上六孤立於外而不從，豈非後夫之象？

The line statement for the sixth line at the top says: those who are close but have no leader, are凶. Zhu Xi's "Ben Yi" says: the sixth line at the top, being a yin and flexible line, is located at the highest position of the entire hexagram, and cannot descend to be close to the other lines, thus following the path of taking a凶 judgment. Therefore, the image of "no leader" is taken, and the judgment is凶. "Ji Shuo" cites Wang Bi's saying: "no leader" means being behind. The sixth line at the top is at the end of the hexagram, which is exactly the kind of person described in the hexagram statement as "the one who comes late," being abandoned by the times, so it is appropriate for it to be凶. It also cites Wang Shenzi's saying: the fifth line, being a yang line in a noble position, has the four yin lines below it all coming close to it, so the "Tuan Zhuan" says "the ones below are obedient" (the original text says "Wang yi" but should be "Wu yi"). While the sixth line stands alone outside and does not obey, is it not exactly the image of "the one who comes late"?

程傳 《小畜序卦》：“比必有所畜，故受之以小畜。”物相比附則為聚。聚，畜也。又相親比則志相畜。《小畜》所以次比也。畜，止也，止則聚矣。為卦巽上乾下，乾在上之物，乃居巽下。夫畜止剛健，莫如巽順，為巽所畜，故為畜也。然巽，陰也，其體柔順，唯能以巽順柔其剛健，非能力止之也，畜道之小者也。又四以一陰得位，為五陽所說，得位，得柔巽之道也。能畜群陽之志，是以為畜也。小畜，謂以小畜大，所畜聚者小，所畜之事小，以陰敵也。《彖傳》以六四畜諸陽為成卦之義，不言二體，蓋舉其重者。

Cheng Yi's Commentary on the Changes says: The "Commentary on the Sequence of Hexagrams" explains the order of the hexagram "Xiao Xu" as follows: "When things are closely attached, they must accumulate, so the hexagram "Bi" is followed by "Xiao Xu." All things drawing close to each other form a gathering, and gathering is "xu." Furthermore, mutual attachment leads to mutual binding of intentions. Therefore, "Xiao Xu" comes after "Bi." "Xu" means stopping, and stopping leads to accumulation. In terms of the structure of the hexagram, Xun is on top and Qian is below: Qian, which is originally a superior element, is now below Xun. To stop the strong and vigorous, nothing is more effective than Xun's gentle and yielding nature. Qian is stopped by Xun, hence it is called "xu." However, Xun is yin in nature, and its yielding quality can only soften the strength of Qian through humility and gentleness, and cannot stop it by force. Therefore, this is a case of "xu" in the sense of smallness. Moreover, the sixth line, a yin line, is in the "appropriate position," and is pleased by the five yang lines. Being in the appropriate position means possessing the way of humility and gentleness, which can bind the intentions of the yang lines, hence it is called "xu." "Xiao Xu" refers to restraining a great with a small, and the amount accumulated is small, and the matter restrained is small, because the main line is yin (the original text "yi yin de ye" is suspected to be "yi yin gu ye"). The "Commentary on the Judgment" takes the restraining of the yang lines by the sixth line as the meaning of the hexagram, without mentioning the upper and lower trigrams, focusing on the most important point.

小畜，亨，密雲不雨，自我西郊。本義 巽，亦三畫卦之名。一陰伏於二陽之下，故其德為巽為人，其象為風為木。小，陰也。畜，止之之義也。上巽下乾，以陰畜陽，又卦唯六四一陰，上下五陽皆為所畜，故為《小畜》。又以陰畜陽，能繫而不能固，亦為所畜者小之象。內健外巽，二五皆陽，各居一卦之中而用事，有剛而能中其志得行之象，故其占當得亨通。然畜未極而施未行，故有“密雲不雨自我西郊”之象。蓋密雲陰物，西郊陰方，我者，文王自我也，文王演易於羑里，視岐周為西方，正《小畜》之時也。筮者得之，則占亦如其象云。

The Hexagram Statement: "Little Accumulation," signifies smoothness and success. Dense clouds gather but do not rain; the clouds come from the western suburbs. Zhu Xi's "Original Meaning" says: "Xun is also the name of a trigram composed of three lines. A yin line is hidden beneath two yang lines, so its virtue is humility and entering (the original text says 'for people' but should be 'for entering'). Its image is wind and wood." "Little" refers to yin, and "accumulation" means to stop. The upper trigram is Xun and the lower trigram is Qian, using yin to restrain yang. Moreover, the entire hexagram contains only one yin line, the sixth line in the fourth position, which restrains the five yang lines above and below, hence it is called "Little Accumulation." Furthermore, restraining yang with yin can only bind it loosely and not firmly, which is the image of a small restraining force. The inner trigram is strong and vigorous, while the outer trigram is humble and yielding. The nine in the second position and the nine in the fifth position are both yang lines, each occupying the central position of their respective trigrams and being in a position of responsibility, showing the image of strength that remains centered and the will that can be carried out, hence the divination should indicate success. However, the accumulation has not yet reached its peak, and the giving has not yet been carried out, hence the image of "dense clouds without rain, coming from my western suburbs." Dense clouds belong to yin, and the western suburbs are also a yin direction. "I" is the self-reference of King Wen. King Wen was imprisoned in Youli and was working on the Zhou Changes there. From that location, Qi Zhou was to the west, and that was the situation of the hexagram "Little Accumulation." When a person divines and receives this hexagram, the divination should be in accordance with this image.

程傳 云：陰陽之氣，二氣交而和，則相畜固而成雨。陽倡而陰和，順也，故和。若陰先陽倡，不順也，故不和。不和則不能成雨。雲之畜聚雖密，而不成雨者，自西郊故也。東北陽方，西南陰方，自陰倡，故不和而不能成雨。以人觀之，雲氣之興，皆自四遠，故云“郊”。據西而言，故云“自我”。畜陽者四，畜之主也。

Cheng Yi's Commentary on the Changes says: Clouds are formed by the convergence of yin and yang energies. When these two energies interact and harmonize, they accumulate and solidify to form rain. If yang initiates first and yin follows, it is harmonious, thus able to produce rain. However, if yin initiates first and yang follows, it is not harmonious, thus unable to produce rain. Even though the clouds are dense, they do not form rain because they originate from the west. The northeast is the direction of yang, and the southwest is the direction of yin. Since the clouds originate from the yin direction, they are not harmonious and thus do not form rain. From the human perspective, clouds arise from distant places in all directions, hence it is said 'jiao' (the outskirts). From the western side, it is said 'zexi' (self). The sixth line in the fourth position is the main line that restrains yang energy in the hexagram.

集說 胡氏瑗曰：陰陽交則雨澤乃施，若陽氣上升，而陰氣不能固蔽，則不雨。若陰氣雖能固蔽，而陽氣不交，亦當不雨。猶若釜甑之氣，以物覆之，則蒸而為水也。“自我西郊”，是雲氣起於西郊之陰位，必不能為雨也。

"The Collection of Sayings" cites Hu Yuan's explanation: yin and yang interact, and rainwater is then moistened and falls. If yang energy rises but yin energy cannot effectively cover it, there will be no rain; if yin energy can cover it but yang energy does not interact with it, rain will still not fall. This is like the hot steam rising from a pot; if something covers it on top, water condenses. "From my western suburb" refers to clouds arising from the western suburb, which is a yin direction, and thus rain cannot form.

《程子語錄》：或以《小畜》為臣畜君，以《大畜》為君畜臣，曰：不必如此，《大 張氏浚曰：臣之誠意雖通於上，而君德未孚，若天氣未應，曰“密雲不雨”。西郊陰位，“自我西郊”，言陽氣未應也。

The Record of Master Cheng's Sayings states: Someone interpreted the hexagram Xiao Xu as a minister restraining the sovereign, and Da Xu as the sovereign restraining the minister. Master Cheng said: There is no need to make such a distinction. The original text here is missing. Quoting Zhang Jun, he said: Although the sincerity of the minister reaches the sovereign, the sovereign's virtue has not yet matched it, just like the yang energy in heaven has not yet responded, hence the saying 'dense clouds without rain'. Xi Jiao is a direction associated with yin. Saying 'from myself in the west郊' precisely refers to the yang energy not yet responding.

《朱子語類》：問：“密雲不雨自我西郊”。曰：凡雨者皆是陰氣盛，凝結得密，方溼潤，下降為雨。今乾上進，一陰止他不得，所以《彖》中云“尚往也”，是指乾欲上進之象。列上九則以卦之始終言，畜極則散，遂為既雨既處，陰德盛滿如此，所以有君子征凶之戒。

The Shu Leiclassifies: Someone asked about the line "Clouds are dense but no rain falls, coming from the west suburb." Zhu Xi answered: Whenever it rains, it is because the yin energy is strong, condenses densely, and then becomes moist and descends as rain. Now, the lower trigram is Qian, which is entirely yang and moves upward. A single yin line cannot stop it, so the Commentary on the Judgment says "Still going forward," referring to the image of Qian moving upward. When reaching the top line, it refers to the beginning and end of the hexagram: when accumulation reaches its peak, it must be released, thus becoming "Rain has fallen and it has stopped." The yin side has reached its full strength at this point, hence the warning "The gentleman goes forward and meets danger." (The original text says "list the upper nine" but should be "up to the upper nine.")

邱氏富國曰：乾本在上之物，今在巽下，則為柔所畜，故曰《小畜》。但六四以一陰而畜止五陽，能繫其志，而不能固其志，此又畜道之小者也。大物畜則止，止極則行，故《小畜》亦有“亨”義。“密雲”，陰氣也。自二至四互兌，屬西方，故曰“西郊”。四以柔居柔，故有此象。凡云自東而西則雨，自西而東則不雨，陰先倡也。《小畜》以柔為主，不能固陽而止之，故云雖密而不雨。

Qu Fu Guo says: Qian is originally a thing that resides above, but now it is below Xun, thus being restrained by the soft. Therefore it is called "Xiao Xu." However, the sixth line, which is a yin line, restrains five yang lines, able to bind their intentions but not to fix them, which is a small aspect of the principle of restraint. When a large thing is restrained, it stops, and when it stops to the extreme, it must move again. Therefore, "Xiao Xu" also contains the meaning of "gaining success." "Mìyún" refers to the yin energy. From the second line to the fourth line, the three lines form the mutual trigram of Dui, which belongs to the west, so it is said "xi jiao." The sixth line, which is a yin line in a yin position, thus has this image. Generally, clouds moving from east to west bring rain, while clouds moving from west to east do not bring rain, because the yin leads first. "Xiao Xu" is dominated by yin lines, which cannot fix the yang lines and restrain them, so although the clouds are dense, they do not form rain.

林氏希元曰：小畜有二義，一是以小畜大，一是所畜者小。亦唯以小畜大，故所畜者小，其歸一而已矣。問：天氣屬陽，地氣屬陰，今以陰畜陽，反以天氣為陰，地氣為陽，何也？曰：以兩儀之分言，則位乎下而氣上騰者為陰，位乎上而氣下降者為陽。自四象之交言，則陰之騰上者又為陽，陽之下降者又為陰。此《蒙引》之說也，可以發朱子之所未發。

Quoting Lin Xi Yuan: "The concept of 'Xiao Xu' has two meanings: one is to restrain the big with the small, and the other is that the amount being restrained is small. It is precisely because it is restraining the big with the small that the amount restrained is small, and in the end, it is still the same thing. Someone asked: 'Heavenly energy belongs to Yang, earthly energy belongs to Yin; now we are talking about restraining Yang with Yin, yet we regard heavenly energy as Yin and earthly energy as Yang, why is that?' The answer is: from the division of the two principles, the one located below with energy rising up is Yin, and the one located above with energy descending is Yang; from the intermingling of the four images, Yin energy rising up is counted as Yang, and Yang energy descending is counted as Yin." This is the view from Cai Qing's "Meng Yin" on the Book of Changes, which can elaborate on what Master Zhu did not clarify.

案 此卦須明取象之意，則卦義自明。彖言“密雲不雨”者，地氣上騰，而天氣未應，以其云之來自我西郊，陰倡而陽未和故也。蓋以上下之陰陽言之，則地氣陰也，天氣陽也。以四方之陰陽言之，則西方陰也，東方陽也。陰感而陽未應，乃卦所以為《小畜》之義，《彖傳》“尚往”。謂陰氣上升；“施末行”，謂陰氣未能成雨而降也。以人事擬之，則是臣子志存國家，未能得君父和合之象。諸家或以地氣上升者為陽，天氣下應者為陰，故於《彖傳》“尚往”亦屬陽說，唯張氏以為天氣未應者，於卦義極相合也。

Li Guangdi remarked: In order to understand this hexagram, one must clearly grasp the meaning of the imagery used. Once the meaning of the hexagram is understood, its significance becomes clear. The "Commentary on the Judgment" says, "dense clouds without rain," which indicates that the earth qi is rising upward but the heavenly qi has not yet responded. This is because the clouds are coming from the western suburbs, where yin leads the way and yang has not yet responded. When considering the division of yin and yang between upper and lower, the earth qi is yin and the heavenly qi is yang. When considering the division of yin and yang among the four directions, the west is yin and the east is yang. The yin qi is active but the yang qi has not yet responded, which is precisely the reason why this hexagram is called "Small Accumulation." The "Commentary on the Judgment" says, "still moving forward," referring to the fact that the yin qi is still rising. It also says, "the application has not yet been carried out," meaning that the yin qi is still unable to form rain and descend. The original text says "the application has not yet been carried out" instead of "the application has not yet been carried out." In terms of human affairs, this is like a minister who is devoted to the country but has not yet received a response from the sovereign. Some scholars have regarded the rising earth qi as yang and the descending heavenly qi as yin, thus interpreting "still moving forward" in the "Commentary on the Judgment" as belonging to yang. Only Zhang Jun regarded the lack of response from the heavenly qi as the correct interpretation, which aligns most closely with the meaning of the hexagram.

初九，復自道，何其咎，吉。本義 下卦乾體，本皆在上之物，志欲上進，而為陰所畜。然初九體乾，居下得正，前遠於陰，雖與四為正應，而能自守以正，不為所畜，故有進復自道之象。占者如是，則無咎而“吉”也。

The line statement for the initial yang line (Chu Ji) says: following one's own correct path and returning upward, there will be no mistake, it is auspicious. Zhu Xi's "Ben Yi" explains: the lower trigram is the trigram of Heaven, which originally consists of things that should be in superior positions. The mind desires advancement, but is restrained by the yin line. However, the initial yang line belongs to the trigram of Heaven, is located at the very bottom, and is "in the proper position" and upright. The yin line at the fourth position is still far ahead; although there is a "correct response" between the initial yang line and the fourth yin line, it can maintain its own correct path and not be restrained by it. Therefore, there is an image of advancing and returning along one's own path. If a person divining the hexagram is like this, there will be no mistake and thus "auspicious" results.

程傳 初九陽爻而乾體，陽在上之物，又剛健之才足以上進，而復與在上同志，其進復於上，乃其道也，故云“復自道”。復既自道，何過咎之有？無咎而又有“吉”也。諸爻言無咎者，如是則無咎矣，故云“無咎者，善補過也”。雖使爻義本善，亦不害於不如是則有咎之義。初九乃由其道而行，無有過咎，故云“何其咎”，無咎之甚明也。

Cheng Yi in Yichuan's Commentary on the Changes says: The first yang line is a yang爻 belonging to the Qian trigram. Yang is originally something that should be in a superior position, and with its strong and vigorous quality, it is capable of moving upward. Moreover, it shares the same aspirations as the other yang lines above it. Therefore, its upward movement back to the superior position is exactly its proper course, hence the statement 'returning to its own path'. Since it is returning along its own proper path, how could there be any fault? Not only is there no fault, but there is also 'auspiciousness'. Whenever a line speaks of 'no fault', it means that following this course leads to no fault. Therefore, the Great Treatise says 'no fault means being good at making up for past mistakes'. Even if the meaning of a particular line is good in itself, it does not prevent it from implying that 'not following this course would lead to fault'. The first line is moving along its own proper path, so it naturally has no fault, hence the statement 'how could there be fault'—the fact that there is no fault is clear beyond doubt.

集說 王氏申子曰：復，反也。初以陽剛居健體，志欲上行，而為四得時得位者所畜，故復。然初剛而得正，雖為所畜而復，如自守以正，不為所畜者，故曰“復自道”。言雖為彼所畜，而吾實自復於道也。俞氏琰曰：復，謂返於本位也。以初九之剛，往應六四之柔而受其制，豈不失其道而有咎？今也返而以正道自守，故能轉咎而為吉。何氏楷曰：天地間氣化人事，皆有陰畜陽之時。陽既為陰所畜，便不宜過剛躁動。初以陽才居陽位，潛伏於下，何咎之有？先言何其咎而後言吉者，以無咎為吉也。案 《傳》義皆以復為上進，沿王弼舊說也。以《大畜》初二爻比例觀之，則王氏、龔氏諸說為長。

"The Collection of Commentaries" cites Wang Shenzi's saying: "Fu" means returning. Initially, the first line, which is a yang line, is located within the strong and vigorous Qian trigram. Its intention is to move upward, but it is restrained by the timely and properly positioned yin line in the fourth position. Therefore, it can only return. However, since the first line is strong and "properly positioned" and upright, even though it is restrained and returns, it appears as if it is maintaining its proper path and is not actually restrained. Therefore, it is said "Fu zi dao": meaning that although it is restrained by the other, it actually returns to the proper path on its own. "Fu" is returning to its original position, according to Yu Yan. With the strong nature of the first line, going forward to respond to the softness of the fourth line only to be controlled by it, is not it losing its proper path and committing a fault? Now, returning to maintain the proper path, it can transform the fault into good fortune. He Ke says: The movement of qi in heaven and earth and the affairs of the world all have times when yin restrains yang. Since yang is restrained by yin, it should not be overly strong and restless. The first line, with its strong yang quality in a yang position, is hidden at the very bottom, so how could it have any fault? First saying "He qi jiu" (how could there be a fault) and then saying "ji" (good fortune), is taking the absence of fault itself as good fortune. Li Guangdi comments: Both the "Yichuan Commentary on the Changes" and the "Benyi" interpret "Fu" as advancing, following Wang Bi's old interpretation. However, comparing the first and second lines of the "Daxu" hexagram, the interpretations of Wang Shenzi and the Gongs family are more convincing.

九二，牽復吉。本義 三陽志同，而九二漸近於陰，以其剛中，故能與初九牽連而復，亦吉道也。占者如是則吉矣。程傳 二以陽居下體之中，五以陽居上體之中，皆以陽剛居中，為陰所畜，俱欲上覆。五雖在四上，而為其所畜，則同是同志者也。夫同患相憂，二五同志，故相牽連而復。二陽並進，則陰不能勝，得遂其復矣，故“吉”也。曰：遂其復則離畜矣乎？曰：凡爻之辭，皆謂如是則可以如是，若已然則時已變矣，尚何教誡乎？五為巽體，巽畜於乾，而反與二相牽何也？曰：舉二體而言，則巽畜乎乾；全卦而言，則一陰畜五陽也。在《易》隨時取義，皆如此也。

The line statement for the second line (nine in the second) says: connected and returning together, it is auspicious. Zhu Xi's "Original Meaning" states: the three yang lines in the lower trigram share the same aspirations, and the nine in the second is gradually approaching the six in the fourth, a yin line. Because it is yang and occupies the central position, it can pull the nine at the beginning along with it to return, which is an auspicious path, so the person divining the hexagram will be auspicious. Cheng Yi's "Yichuan Commentary on the Changes" says: the nine in the second, being a yang line in the central position of the lower trigram, and the nine in the fifth, being a yang line in the central position of the upper trigram, both are yang and centered, and are restrained by yin. Both lines desire to ascend and return. Although the nine in the fifth is above the six in the fourth, it is also restrained by the six in the fourth, so it is considered to be of the same aspirations as the nine in the second. Those in the same situation of worry are concerned for each other. The nine in the second and the nine in the fifth share the same aspirations, so they are connected and return together. Two yang lines advancing together, yin cannot restrain them, so the wish to return is realized, hence "auspicious." Someone asks: if the wish to return is fulfilled, is it not escaping from the situation of being restrained? Answer: all line statements are about doing things in this way to achieve such results. If the matter has already become fixed and the situation has changed, then what is the point of teaching and warning? Another question: the nine in the fifth belongs to the trigram of Xun, which originally restrains Qian. How then does it connect with the nine in the second? Answer: from the perspective of the upper and lower trigrams, it is Xun restraining Qian; but from the perspective of the entire hexagram, it is one yin line restraining five yang lines. The Zhou Changes derive meaning according to the positions and times, and it is like this.

集說 王氏申子曰：二所乘之初，為陰所畜，亦既復矣。所承之三，又為陰所畜，說輻而不進矣。二以陽處陰，居下得中，上又無應，故不待畜，即與同類牽連而復，是不自失其中者也。自能審進退而不失其中，故吉。何氏楷曰；與初相牽連而復居於下，故吉。

The "Collected Sayings" cite Wang Shenzi's explanation: the nine in the second position, which is connected to the nine at the beginning, is restrained by yin, and has already returned; the nine in the third position, which it supports, is also restrained by yin, and the chariot has lost its spokes and cannot move. The nine in the second position, with a yang line in a yin place, resides in the lower trigram and "holds the center." Above it there is no corresponding line, so it does not need to wait for someone to restrain it. It naturally connects with its kind and returns together, which is maintaining the middle path. Being able to self-assess and move forward or backward without losing the middle path, thus it is auspicious. The citation also includes He Kai's explanation: the nine in the second position connects with the nine at the beginning and returns to reside in the lower position, hence it is auspicious.

九三，輿說輻。夫妻反目。本義 九三亦欲上進，然剛而不中，迫近於陰，而又非正應，但以陰陽相說，而為所繫畜，不能自進，故有“輿說輻”之象。然以志剛，放又不能平而與之爭，故又為夫妻反目之象。戒占者如是則不得進而有所爭也。

The line statement for the third line (Nine in the Third) says: The cart wheel has fallen off its spokes, and the husband and wife glare at each other. Zhu Xi's "Original Meaning" explains: Nine in the Third also desires advancement, but it is strong and not centered, and it is adjacent to the Yin line Six in the Fourth, and they are not in a "correct response" relationship. Because Yin and Yang are attracted to each other, they are bound together, preventing movement, hence the image of "the cart wheel falling off its spokes." Also, because the mind is strong and not balanced, it becomes resentful and conflicts with the other, hence the image of the husband and wife glaring at each other (the original text "fang you" should be "gu yu"). This warns the person consulting the oracle: in such a situation, one cannot advance and will cause disputes.

程傳 三以陽爻居不得中，而密比於四，陰陽之情相求也。又暱比而不中，為陰畜制者也，故不能前進。猶車輿說去輪輻，言不能行也。“夫妻反目”，陰制於陽者也。今反制陽，如夫妻之反目也。“反目”，謂怒目相視，不順其夫而反制之也。婦人為夫寵惑，既而遂反制其夫。未有夫不失道而妻能制之者也。故說輻反目，三自為也。

Cheng Yi's Commentary on the Changes says: Nine in the Third holds a yang line in a position but is not in the center, and is closely adjacent to Six in the Fourth. The natures of yin and yang seek each other. It is both close and affectionate in comparison, yet does not hold the center, so it is restrained and controlled by yin. Therefore, it cannot move forward, like a cart that has lost its spokes, meaning it cannot move. "Spouses turning against each other" originally refers to yin being controlled by yang, but now it is reversed, with yin controlling yang, like spouses turning on each other in anger. "Turning against" means looking at each other with anger, not obeying the husband but instead controlling him. A woman, having been favored and deceived by her husband, over time turns against him. There has never been a case where a husband loses the Way and the wife can control him. Therefore, whether it is losing the spokes or turning against each other, it is all due to the actions of Nine in the Third.

集說 項氏安世曰：輻，陸氏《釋文》云：本亦作輹。按輻，車轅也。輹，車軸轉也。輻以利輪之轉，輹以利軸之轉，然輻無說理，必輪破轂裂而後可說，若輹則有說時，車不行則說之矣。《大畜》、《大壯》，皆作輹字。又曰：九三“反目”稱妻，言相敵也。上九“既雨”稱婦，言相順也。案 九三比近六四，故有夫妻之象。過剛不能自制其動，雖有六四比近畜之，不能止也。進不利於行，故曰“輿說輻”。退不安其室，故曰“夫妻反目”。

"The Collection of Sayings" cites Xiang Anshi's statement: "The character 'fu' (辐) is also written as 'pu' (輹) in the original text according to Lu Deming's 'Classic Interpretations'. According to this, 'fu' refers to the wooden spokes of a chariot wheel (the original text says 'chariot yoke', which is a mistake), while 'pu' refers to the part on the axle called 'fu tu'. 'Fu' allows the wheel to turn smoothly, while 'pu' allows the axle to turn smoothly. However, 'fu' does not fall off easily; it only falls off when the wheel breaks or the hub cracks. 'Pu', on the other hand, can be removed when the chariot stops moving. Both the 'Great Accumulation' and 'Great Strength' hexagrams use the character 'pu'. He further says: in the line nine in the third position, referring to 'opposing eyes' as 'wife', indicates mutual opposition; in the line nine at the top, referring to 'after rain' as 'wife', indicates mutual harmony. Li Guangdi comments: the line nine in the third position is adjacent to the line six in the fourth, thus symbolizing the relationship between husband and wife. It is overly strong, unable to control its own restlessness, even though the line six in the fourth is close to restrain it, it cannot be restrained. Advancing is not beneficial for movement, hence 'the carriage wheel parts from the spokes'; retreating leads to unrest at home, hence 'husband and wife turn against each other'."

六四，有孚，血去惕出，無咎。本義 以一陰畜眾陽，本有傷害憂懼，以其柔順得正，虛中巽體，二陽助之，是有孚而“血去惕出”之象也，“無咎”宜矣。故戒占者亦有其德則無咎也。

The line statement for the fourth line (six in the fourth): The heart is sincere, the danger of bloodshed is removed, fear is dispelled, and there is no fault. Zhu Xi in his "Benyi" says: A yin line restraining many yang lines should naturally be in a situation of injury and fear; however, because it is gentle and proper, occupying the central position and being empty and yielding, and belonging to the trigram Xun (wind), together with the two yang lines, Chushiyi and Jiushier, assisting from the side, this is the image of holding sincerity in the heart and the danger of bloodshed and fear being dispelled, so "no fault" is natural. Therefore, he warns those who divinate: they should also possess such virtue in order to have no fault.

程傳 四於畜時，處近君之位，畜君者也，若內有孚誠，則五志信之，從其畜之。卦獨一陰，畜眾陽者也，諸陽之志繫於四，四苟欲以力畜之，則一柔敵眾剛，必見傷害，唯盡其孚誠以應之，則可以感之矣。故其傷害遠，其危懼免也。如此則可以無咎，不然則不免乎害。此以柔畜剛之道也。以人君之威嚴，而微細之臣，有能畜心其欲者，蓋有孚信以感之也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fourth is in a situation of restraint, holding a position close to the ruler, and is the one restraining the ruler. If it holds sincere intentions within, the line nine in the fifth will trust its aspirations and allow it to restrain. The entire hexagram has only one yin line, which is the one restraining all the yang lines; all the yang lines are connected to line six in the fourth. If line six in the fourth tries to restrain by force, it is using one soft line against many strong lines, and will certainly suffer harm. Only by showing complete sincerity can it move them. Thus, the harm of bloodshed is far away, and danger is avoided. In this way, there will be no mistakes; otherwise, it will inevitably suffer. This is the way of restraining strong lines with softness. With the ruler's great authority, a humble minister can restrain his desires, relying solely on sincerity to move him. (The original text says 'xu xin qi yu' but should be 'xu zhi qi yu'.)

集說 項氏安世曰：以陰畜陽，以小包大，能無憂乎？獨恃與五有孚，故能離其血惕，去而出之，以免於咎。臣之畜君，必信而後濟，非與上合志，不可為也。案 此爻《程傳》之說獨明，蓋唯此爻與《傳》義合者，以其為卦之事故也。

"The Collection of Commentaries" cites Xiang Anshi's saying: using the yin to restrain the yang, using the small to contain the great, can there be no worries? It all depends on the sincerity between it and the Nine in the Fifth, so that it can get rid of bloodshed and fear, expelling both, thus avoiding mistakes. A minister must restrain the sovereign, but only with prior trust can this be achieved; without harmony with the sovereign's mind, this cannot be done. Li Guangdi comments: this line is most clearly explained by the Yichuan Commentary on the Changes; perhaps only this line's explanation by Cheng Yi aligns with the overall meaning of the hexagram, as it discusses precisely the matter of the hexagram's formation.

九五，有孚攣如，富以其鄰。本義 巽體三爻，同力畜乾，“鄰”之象也。而九五居中處尊，勢能有為，以兼乎上下，故為有孚攣固，用富厚之力而以其鄰之象。“以”猶《春秋》以某師之以，言能左右之也。占者“有孚”則能如是也。

The Line Statement of the Fifth Line (Nine in the Fifth): With sincerity in heart and connected closely, one uses one's own wealth to lead the nearby. Zhu Xi's "Original Meaning" says: The three lines of the trigram Xun work together to restrain Qian, which represents the image of "neighbors." The Nine in the Fifth occupies the central position and holds a high position, possessing sufficient power to act effectively, thus being able to balance both above and below. Therefore, there is an image of sincerity in heart, firm connection, and using abundant resources to lead the neighbors. The character "以" here is similar to the "以" in "以某师" in the "Spring and Autumn Annals," meaning the ability to command and direct others. If the person consulting the oracle has "faith" (有孚), they can achieve this.

程傳 《小畜》，眾陽為陰所畜之時也。五以中正居尊位而有孚信，則其類皆應之矣，故曰“攣如”。謂牽連相從也。五必援挽，與之相濟，是富以其鄰也。五以居尊位之勢，如富者推其財力，與鄰比共之也。君子為小人所團，正人為群邪所厄，則在下者必攀挽於上，期於同進；在上者必援引於下，與之戮力，非獨推已力以及人也，固資在下之助以成其力耳。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Xiao Xu refers to the situation where many yang lines are restrained by yin. The line nine in the fifth, possessing the virtue of being both central and upright, holds the position of honor and maintains sincerity in heart. Therefore, all the yang lines respond to him. This is called "luan ru," meaning they follow closely. The line nine in the fifth must support them and help each other, which is called "fu yi qi lin." The line nine in the fifth, relying on his position of honor, is like a rich person sharing his wealth with his neighbors. When a gentleman is surrounded by villains, and upright people are oppressed by evil, those below will climb up to those above, hoping to be promoted together; those above will also support those below, working together. This is not only about extending one's own strength to others, but also about relying on the help from below to achieve one's own strength.

集說 《朱子語類》云：孚有在陽爻，有在陰爻，伊川謂，中虛信，之本；中實，信之質。案 此爻之義，從來未明。今以卦意推之，則六四者近君之位也，所謂《小畜》者也。九五者君位也，能畜其德以受臣下之畜者也。四曰“有孚”，是積誠以格其君。五亦曰“有孚”，是推誠以待其下，上下相孚而後畜道成矣。故四曰“上合志”者，指五也。五曰“以其鄰”者，指四也。四與五相近，故曰“鄰”。又鄰即臣也，《書》曰臣哉、鄰哉是也。富者積誠之滿也，積誠之滿，至於能用其鄰，則其鄰亦以誠應之矣。故《象傳》曰：“不獨富也”，以誠感誠之謂也。大抵上下之間，不實心則不能相交，故曰“富

"The Collection of Sayings" cites the "Master Zhu's Words and Categories" saying: those who discuss "faith" may place it on a yang line or a yin line; Cheng Yi said that the emptiness in the center is the foundation of sincerity, while the fullness in the center is the substance of sincerity. Li Guangdi remarked: the meaning of this line has never been clearly explained before. Now, according to the overall meaning of the hexagram: the sixth line in the fourth position is close to the ruler, which is referred to as "small accumulation"; the ninth line in the fifth position is the ruler's position, one who can cultivate his own virtue and thus accept the restraint from his ministers. The sixth line in the fourth position says "there is faith," meaning accumulating sincere intention to move the ruler; the ninth line in the fifth position also says "there is faith," meaning extending sincere intention to his ministers. Thus, mutual faith between superior and inferior completes the way of restraint. Therefore, the small image commentary on the fourth line says "coinciding with the will above," referring to the fifth line; the fifth line says "with its neighbor," referring to the fourth line. The fourth and fifth lines are adjacent, so they are called "neighbors." Moreover, "neighbor" also refers to a minister; the "Book of Documents" says "minister, neighbor, indeed," which is exactly this meaning. "Richness" means sincerity accumulated to fullness; when sincerity is full, it can move the neighbor, and the neighbor will respond with sincerity. Therefore, the "Image Commentary" says "not only rich," referring to the mutual movement of sincerity. Generally speaking, between superior and inferior, without sincere heart, there can be no communication, so it says "rich... (the commentary below is missing in the original text)"

上九，既雨既處，尚德載，婦貞厲，月幾望，君子征凶。本義 畜極而成，陰陽和矣，故為“既雨既處”之象。蓋尊尚陰德，至於積滿而然也。陰加於陽，故雖正亦厲。然陰既盛而抗陽，則君子亦不可以有行矣。其占如此，為戒深矣。

The line statement for the Upper Ninth line says: rain has already fallen, and matters have already ceased; upholding Yin virtue and accumulating to fullness, a woman adhering to this path would be in danger, the moon is nearly full, and a gentleman going out at this time would face misfortune. Zhu Xi's "Ben Yi" states: accumulation reaches its peak and success is achieved, yin and yang are in harmony, hence the image of "rain has fallen and things have ceased"; this is the situation resulting from honoring Yin virtue and accumulating to fullness. Yin is dominant over Yang, so even maintaining correctness is dangerous. Since Yin has grown strong enough to contend with Yang, a gentleman should not take any action. The divination thus contains profound warnings.

程傳 九以巽順之極，居卦之上，處畜之終，從畜而止者也，為四所止也。“既雨”，和也。“既處”，止也。陰之畜陽，不和則不能止，既和而止，畜之道成矣。《大畜》，畜之大，故極而散；《小畜》，畜之小，故極而成。“尚德載”，四用柔巽之德，積滿而至於成也。陰柔之畜剛，非一朝一夕能成，由積累而至，可不戒乎？“載”，積滿也。《詩》云：厥聲載路。

Cheng Yi's Commentary on the Changes says: The top nine is in the position of the highest point of the hexagram, in a state of utmost flexibility and compliance. It is at the end of the process of containment and stopping, stopping by following the containment. It is stopped by the six in the fourth. "Already raining" represents harmony, "already staying" represents stopping. Yin contains and stops Yang; if they are not harmonious, they cannot be stopped. When they are harmonious and stopped, the way of containment is completed. The Great Accumulation is the great form of containment, so when it reaches the extreme, it disperses. The Small Accumulation is the small form of containment, so when it reaches the extreme, it is completed. "Carrying virtue" refers to the six in the fourth using the virtue of flexibility and humility, accumulating until it is full and finally achieving success. Yin and flexibility contain and stop Yang and strength, which cannot be done in a single day. It requires gradual accumulation to reach this point, so should we not be cautious? "Carrying" means accumulating fully. The Book of Poetry says "its sound carries along the road," using exactly this character "carrying."

“婦貞厲”，“婦”，謂陰以陰而畜陽，以柔而制剛，婦若貞固守此，危厲之道也。安有婦制其夫，臣制其君，而能安者乎？月望則與日敵矣。“幾望”，言其盛將敵也，陰已能畜陽而云幾望，何也？此以柔巽畜其志也，非力能制也，然不已則將盛於陽而凶矣。於幾望而為之戒曰，婦將敵矣，君子動則凶也。“君子”謂陽。“徵”，動也。“幾望”，將盈之時。若已望則陽已消矣，尚何戒乎？

Cheng Yi continued to say: "The 'fù' in 'fù zhēn lì' refers to yin. Using yin to restrain yang, using softness to subdue strength, if a woman insists on adhering to this, it is a dangerous path. How can a wife control her husband or a subject control his sovereign and remain stable for long? The moon reaches its fullness and then stands equal with the sun. 'Jī wàng' means yin is strong enough to almost contend with yang. Someone asked: since yin has already restrained yang, why is it only called 'jī wàng'? The answer is: this is using gentle humility to bind yang's will, not by force. However, if this continues unchecked, yin will eventually surpass yang and lead to misfortune. Therefore, at the time of 'jī wàng', a warning is given: a woman is about to become an opponent of her husband. At this moment, if a gentleman takes action, it will result in misfortune. 'Jūn zǐ' refers to yang, and 'zhēng' means action. 'Jī wàng' is the time when yin is about to be full. If it has already reached the full moon, yang has already declined, so what is there to warn about?"

集說 楊氏時曰：三陽下進，一陰畜之不能固，故“密雲不雨，尚往也”。至上九則往極矣，故既處。夫陰陽和則雨，而婦以順為正。雖畜而至於雨，以是為正則厲矣。月遡日以為明者也，望則與日敵。故幾望則不可過。君子至此而猶征焉，則凶之道也。《小畜》以陰畜陽為主，其極必疑陽，故戒之如此。

"The Collected Sayings" cites Yang Shi's explanation: the three yang lines below are moving upward, but one yin line restrains them and cannot hold them firmly, hence it is said, "dense clouds do not rain, yet they still move forward." When reaching the top line, the movement has already reached its limit, so it is said, "already in place." Yin and yang harmonize to bring rain, and a woman should be gentle and proper. Although the restraining has succeeded and rain has come, if this is regarded as a constant principle and followed persistently, it becomes dangerous. The moon gains its brightness by facing the sun; when it reaches the full moon, it opposes the sun, so when it is nearly full, it should not go further. If a gentleman continues to travel at this stage, it is the path to misfortune. The hexagram "Small Accumulation" mainly emphasizes the restraint of yang by yin. When yin reaches its extreme, it inevitably suspects and opposes yang, hence this warning is given."

項氏安世曰：上九居畜之極，畜道已成，昔之不雨者，今“既雨”矣；昔之尚往者，今既處矣。彖之所謂“亨”，於是見之。載者，積也。畜至於上，其德積而成載，則所畜大矣。然以《小畜》大，非可常之事也。婦道貞此而不變，則為危，君子過此而復行，則為凶。蓋月望則昃，陰極則消，自然之理也。

Quoting Xiang Anshi: The upper ninth line is at the extreme point of containment. The principle of containment has now been completed: previously, there was no rain, but now "it has rained"; previously, there was only upward movement, but now it has stopped. The "tiger" in the "tiger" passage refers to "smoothness," and here its meaning becomes clear. "Zai" means accumulation; when containment reaches the top line, its virtue has accumulated to fullness, so the amount contained becomes great. However, using something small to contain something large is not sustainable. If a woman adheres to this principle without change, it is dangerous; if a gentleman goes beyond this limit and takes further action, it is ominous. Because when the moon is full, it wanes; when yin reaches its extreme, it declines. This is the natural order.

王氏應麟曰：《小畜》上九“月幾望”則“凶”，陰疑陽也。《歸妹》六五“月幾望”則“吉”，陰應陽也。《中孚》六四“月幾望”則“無咎”，陰從陽也。案 此爻亦以畜道既成言之耳，楊氏說最完善。

Wang Yinglin says: The line 'moon nearly full' in the Upper Ninth of the Hexagram of Small Accumulation indicates 'misfortune,' which is when yin and yang oppose each other; the line 'moon nearly full' in the Sixth Fifth of the Hexagram of Return of the Maiden indicates 'good fortune,' which is when yin and yang harmonize; the line 'moon nearly full' in the Sixth Fourth of the Hexagram of Middle Trust indicates 'no blame,' which is when yin follows yang. Li Guangdi comments: This line is merely referring to the completion of the principle of accumulation and restraint, and Yang Shi's explanation is the most complete and appropriate.