The Image Above: The卦 of Strife

天與水違行，訟。君子以作事謀始。本義 天上水下，其行相違，作事謀始，訟端絕矣。程傳 天上水下，相違而行，二體違戾，訟之由也。若上下相順，訟何由興，君子觀象，知人情有爭訟之道，故凡所作事，必謀其始，絕訟端於事之始，則訟無由生矣，謀始之義廣矣，若慎交結明契券之類是也。

The Great Image Commentary says: Heaven and water move in opposite directions, which is the hexagram of Strife; the gentleman takes this as a model, and when doing things, he first plans the beginning. Zhu Xi's "Original Meaning" says: Heaven is above, water is below, and their movements are opposite to each other; if one first plans the beginning of an action, the root of strife is cut off. Cheng Yi's "Yichuan Commentary on the Changes" says: Heaven is above, water is below, moving in opposite directions, the upper and lower parts are discordant, which is the origin of strife. If upper and lower parts were to be harmonious and obedient to each other, where would strife arise? The gentleman observes this image and understands that in human nature there is an inherent tendency towards strife. Therefore, whenever one undertakes an action, he must first plan its beginning, and at the outset of the matter cut off the source of strife, so that strife cannot arise. The meaning of "planning the beginning" is broad, including things like being cautious in making friends and clearly establishing written agreements.

集說 吳氏澄曰：水行而下，天行而上，其行兩相背戾，是“違行”也。胡氏炳文曰：凡事有始有中有終《訟》“中吉終凶”，然能謀於其始，則訟端既絕，“中”與”終”不必言矣。林氏希元曰：訟不興於訟之日，而興於作事之始，作事不豫謀，此訟端之所由起也，故君子於其始而謀之，看事理有無違礙，人情有無違拂，終久有無禍患，凡其事之不善而可以致訟者，皆杜絕之而不為，則訟端無自起矣。

The collected interpretations cite Wu Cheng's view: water flows downward and heaven moves upward; the two directions are opposite, which is called "violation of movement." The collected interpretations also cite Hu Bingwen's view: all things have a beginning, middle, and end; the hexagram of "Strife" says "good in the middle but bad at the end." However, if one plans well at the beginning, the source of strife is already cut off, so the middle and end need not be considered. The collected interpretations also cite Lin Xi Yuan's view: strife does not arise only on the day of litigation, but is sown from the beginning of doing something. Not planning beforehand is the cause of strife. Therefore, a gentleman plans at the beginning of things: he examines whether there are obstacles in reason, whether there is conflict in human relations, and whether there are long-term consequences. Any matter that is inappropriate and may lead to strife should be entirely avoided, thus the source of strife cannot arise.

不永所事，訟不可長也。雖小有言，其辯明也。程傳 六以柔弱而訟於下，其義固不可長永也，永其訟，則不勝而禍難及矣。又於“訟”之初，即戒訟非可長之事也，柔弱居下，才不能訟，雖“不永所事”，既訟矣，必有小災，故“小有言也”。既不永其事，又上有剛陽之正應，辯理之明，故終得其吉也，不然，其能免乎。在訟之義，同位而相應相與者也，故初於四為獲其辯明，同位而不相得相訟者也，故二與五為對敵也。

The Small Image Commentary says: Do not prolong this dispute, for litigation is not something that can last long; although there may be some verbal conflict, the right and wrong has already been clearly established. Cheng Yi's Commentary on the Changes says: Initially, the sixth line is a soft and weak line at the bottom, initiating a lawsuit, which by nature cannot be prolonged; prolonging the lawsuit will certainly result in defeat and bring about calamity. Confucius also warned at the beginning of the litigation: litigation is not something that can be prolonged. It is weak and in a lower position, so it has no basis for litigation; although it does not prolong the matter, since it has already initiated litigation, there will be some minor misfortune, hence the phrase 'a little speech'. Since the matter is not prolonged, above it there is a strong and yang line that corresponds directly, and the right and wrong has been clearly established, so it ultimately leads to good fortune; otherwise, how could one avoid misfortune? According to the meaning of the litigation hexagram, those in the same position who correspond and interact with each other, such as the sixth line and the fourth line, achieve clarity in the dispute; those in the same position who do not correspond and instead engage in litigation, such as the second line and the fifth line, become adversaries.

集說 王氏申子曰：止訟於初者上也，故於“訟”之初，即以“訟不可長”為戒。俞氏琰曰：《彖傳》云“訟不可成”，蓋言訟之通義，而不欲其成。爻傳云“訟不可長”，蓋言初為訟端，而不欲其長。

Collective commentary cites Wang Shenzi's saying: stopping a dispute at the very beginning is the best strategy, so the first line of the hexagram "Judgment" warns "dispute cannot be prolonged." Collective commentary also cites Yu Yan's saying: the "Commentary on the Judgment" states "dispute cannot be completed," referring to the general meaning of disputes, not wanting them to escalate; the "Small Image Commentary" under the line states "dispute cannot be prolonged," referring to the fact that the first line is the beginning of the dispute, not wanting it to continue.

不克訟，歸逋竄也。自下訟上，患至掇也。本義 掇，自取也。程傳 義既不敵，故不能訟，歸而逋竄，避去其所也，自下而訟其上，義乖勢屈，禍患之至，猶拾掇而取之，言易得也。王氏申子曰：知義不克歸而逋竄，猶可免禍。若不知自反，則禍患之至，如掇拾而取之矣。《彖》稱二“剛來而得中”，而爻義乃如此，蓋《彖》總言一卦之體，爻則據其時之用以言之也。

The Small Image Commentary says: Unable to win this lawsuit, return and hide; to sue someone above while being in a lower position, calamity comes as easily as reaching out to pick something up. Zhu Xi's "Benyi" says: "Duó" means to invite calamity oneself. Cheng Yi's "Yichuan Commentary on the Changes" says: Since one is unable to prevail in reason, thus unable to win, one must return and hide, avoiding the original position. To sue someone above while being in a lower position, the reasoning is wrong and the strength is insufficient, so calamity comes as easily as bending down to pick something up, meaning it comes too readily. The Collected Sayings cite Wang Shenzi saying: Knowing one cannot prevail in reason, returning to hide can avoid calamity; but if one does not reflect inwardly, then calamity comes as easily as reaching out to pick something up. The Commentary on the Judgment calls Nine in the Second "Ying comes and occupies the center," yet the meaning of the line is like this, because the Commentary on the Judgment generally discusses the nature of the hexagram, while the line refers to its specific use at that time.

食舊德，從上吉也。本義 從上吉，謂隨人則吉，明自主事則無成功也。程傳 守其素分，雖從上之所為非由己也，故無成而終得其吉也。集說 喬氏中和曰：三“食舊德”，其卒也，斯謀斯猷，皆我後之德。從王事而無成，何以訟為，故“從上吉”。

The Small Image Commentary says: Enjoying the old salary, following those above brings good fortune. Zhu Xi's Benyi says: "Following above brings good fortune" means following others brings good fortune, showing that taking the initiative oneself will not lead to success. Cheng Yi's Yichuan Commentary on the Changes says: Keeping to one's own proper role, even though following above to do things, the merit does not come from oneself, hence "no success" but ultimately good fortune. Collected Sayings cite Qiao Zhonghe saying: Line Six in the Third "eating the old virtue" means in the end all planning and schemes are attributed to the virtue of the sovereign. Since one is engaged in royal affairs without claiming the success, what need is there for contention, hence "following above brings good fortune."

復即命渝安貞，不失也。程傳 能如是則為無失矣，所以吉也。集說 邱氏富國曰：二沮於勢，四屈於理，此二之美所以止於“無眚”，而四之貞所以為“不失也”。訟元吉，以中正也。本義 中則聽不偏，正則斷合理。程傳 中正之道，何施而不“元吉”。集說 楊氏啟新曰：中正，則虛心盡下而聽不偏，因事求情而斷合理，此之謂大人也。

The Small Image Commentary says: turning back to align with heaven's mandate, changing one's initial intention to abide by the right path, will not result in error. Cheng Yi's Yichuan Commentary on the Changes says: if one can do this, there will be no error, hence attaining good fortune. The collected interpretations cite Qiu Fuguo saying: Nine Two is repelled by external circumstances, while Nine Four yields to reason on its own; thus, the benefit of Nine Two only reaches "no calamity," whereas the upholding of the right path by Nine Four can be called "no loss." The Small Image Commentary says: resolving disputes leads to great good fortune, because Nine Five is both central and upright. Zhu Xi's Benyi says: being central, one listens to disputes without partiality; being upright, one adjudicates according to reason. Cheng Yi's Yichuan Commentary on the Changes says: the way of being central and upright, when applied anywhere, brings great good fortune. The collected interpretations cite Yang Qixin saying: if one is central and upright, they listen with an open mind to all the people's concerns without partiality, and investigate matters to seek truth, thus making fair judgments; such a person is called a Great Person.

以訟受服，亦不足敬也。程傳 窮極訟事，設使受服命之寵，亦且不足敬而可賤惡，況又禍患隨至乎。集說 蔡氏清曰：“亦不足敬”，且據其以訟得服言也，況終必見褫乎，猶《益》上九日“莫益之，偏辭也”。

The Small Image Commentary says: A mandate obtained through litigation is not worth respecting. Cheng Yi's Commentary on the Changes says: When disputes are taken to the extreme, even if one receives a mandate as a favor, it is still not worth respecting and is only to be despised and detested, let alone the calamities that follow. The collected interpretations cite Cai Qing saying: The statement "it is also not worth respecting" refers only to the fact that the mandate was obtained through litigation. Moreover, in the end, it will certainly be taken away. This is like the Small Image Commentary of the Hexagram Yi's Upper Nine, which says "Do not benefit from it, it is a partial statement," meaning the words only say half the story (the original text "上九日" should be "上九曰").

地中有水，師。君予以容民畜眾。本義 水不外於地，兵不外於民，故能養民則可以得眾矣。程傳 地中有水，水聚於地中，為眾聚之象，故為師也。君子觀地中有水之象，以容保其民，畜聚其眾也。集說 陳氏琛曰：地中有水，猶民中有兵，非《師》之象乎。君子觀《師》之象，必容保其民，必畜其兵眾焉。蓋田以民分，兵以賦出，故當無事之時，必制田裡，教樹畜，使比閭族黨州鄉之民，無不各得其養，民既有養，則所謂伍兩卒旅軍師之眾，以為他日折衢禦侮之用者，皆畜於此矣，苟平時誨之無其方，則緩急誰復為之用哉。

The Great Image Commentary says: Earth contains water, which is the image of the hexagram "Military Campaign"; the gentleman takes this as a model, thus being able to nurture the people and gather many followers. Zhu Xi's "Basic Meaning" says: water is not outside the earth, and military force is not outside the people, so being able to nurture the people means being able to gain the support of the people. Cheng Yi's "Yichuan Commentary on the Changes" says: water is within the earth, water gathers within the earth, which is the image of many people gathering together, hence it is called "Military Campaign." The gentleman observes the image of water within the earth, thus being able to nurture and protect his people and gather his military forces. The collected interpretations cite Chen Chen's saying: water contained within the earth is like soldiers contained within the people, which is precisely the image of "Military Campaign." The gentleman observing the image of "Military Campaign" must necessarily nurture and protect his people, and must necessarily cultivate his military forces. Land is distributed according to population, and military service is taken from land taxes. Therefore, in times of peace, one must definitely demarcate land and teach the people to cultivate and raise livestock, ensuring that all levels of the people—bi, liu, zu, dang, zhou, xiang—have their own sustenance. Once the people are well provided for, then the organized military units such as wu, liang, zu, lv, jun, shi, which are used for defense and resistance, are all nurtured within this system. If there is no discipline in daily education, then when there is an emergency, who would be willing to serve the country?

師出以律，失律凶也。集說 蔡氏清曰：不曰“否臧凶”，而曰“失律凶”者，明否臧之為“失律”也。在師中吉，承天寵也。王三錫命，懷萬邦也。程傳 在師中吉者，以其承天之寵任也。天，謂王也。人臣非君寵任之，則安得專征之權，而有成功之吉，象以二專主其事，故發此義，與前所云世儒之見異矣。王三錫以恩命，褒其成功，所以“懷萬邦”也。

The Small Image Commentary says: Military campaigns depend on discipline; losing discipline brings misfortune. The collected interpretations cite Cai Qing's view: Instead of saying "the failure of good is凶," it says "losing discipline is凶," to emphasize that the "否臧" in the line statement actually refers to losing discipline. The Small Image Commentary also says: Being in the army and achieving the middle way is auspicious, because it is receiving the grace of the Son of Heaven; the king issuing three mandates is to pacify all the states. Cheng Yi's Commentary on the Changes says: "Being in the army is auspicious" because he is entrusted with the king's favor and heavy responsibilities. Here, the term "Heaven" refers to the king. A minister who is not favored and entrusted by the sovereign would not obtain the authority to lead military campaigns and achieve auspicious success. The Small Image Commentary focuses specifically on the second line, expressing this meaning, differing from the views of ordinary Confucian scholars. The king issuing three commendations to reward his success is precisely to pacify all the states.

集說 干氏寶曰：錫命，非私也，安萬邦而已。邱氏富國曰：王者用兵非得已，嗜殺豈其本心，故三錫之命，唯在於懷綏萬邦而已。谷氏家傑曰：不曰威而曰懷，見王者用師之本心。

Collective commentary cites Gan Bao saying: Bestowing imperial edicts is not from the king's private favor, but merely to stabilize all the states. Collective commentary cites Qiu Fuguo saying: A king resorts to warfare only when compelled, and indulgence in killing is certainly not his true intention; hence, three times bestowing mandates, his intent is solely to pacify and stabilize all the states. Collective commentary cites Gu Jiajie saying: The Small Image Commentary does not mention 'force' but instead says 'reverence,' clearly indicating the true intention of the king in employing military force.

師或輿尸，大無功也。程傳 倚付二三，安能成功，豈唯無功，所以致凶也。集說 楊氏簡曰：行師之法，權歸一將，使眾主之，凶之道也。眾所不一，必無成功，九二既作帥，六三居二之上，有權不歸一之象。

The Small Image Commentary says: When a military campaign is launched but the soldiers return with corpses, it is a great failure. Cheng Yi's Commentary on the Changes says: Entrusting military authority to two or three people, how can success be achieved? Not only is there no merit, but this very act invites danger. The collected interpretations cite Yang Jian saying: The discipline of warfare should be under the command of a single general; allowing many to take charge is the way to invite misfortune. When the soldiers have conflicting orders, they will certainly not succeed. Nine in the Second has already taken on the role of commander, while Six in the Third is above Nine in the Second, indicating the image of authority not being centralized.

左次無咎，未失常也。本義 知難而退，師之常也。程傳 行師之道，因時施宜，乃其常也，故左次未為失也。如四退次，乃得其宜，是以無咎。集說 楊氏時曰：師以右為主，常也。左次則失常矣，然四以柔順之資，量敵而後進，慮勝而後會，退而左次，未為失常也。

The Small Image Commentary says: Retreating to the left without causing any mistake is because it does not violate the established norm. Zhu Xi's Benyi says: Knowing that victory is difficult, thus retreating, is the usual practice in warfare. Cheng Yi's Yichuan Commentary on the Changes says: The way of warfare is to adapt to the situation, which is the established norm; therefore, retreating to the left is not considered a mistake. For line six in the fourth position, retreating and taking up a position is appropriate, hence there is no mistake. Jishuo cites Yang Shi saying: In warfare, the right side is the main position, which is the established norm; retreating to the left seems to be a deviation from the norm. However, line six, with its gentle and compliant nature, assesses the enemy's situation before advancing, calculates the possibility of victory before engaging in battle, and retreats to the left, which does not constitute a deviation from the established norm.

長子帥師，以中行也。弟子輿尸，使不當也。程傳 長子，謂二。以中正之德合於上，而受任以行，若復使其餘者眾尸其事，是任使之不當也，其凶宜矣。集說 孔氏穎達曰：“以中行”，是九二居中也，“使不當”，謂六三失位也。

The Small Image Commentary says: Assigning the eldest son to lead the army is because he follows the middle path; assigning the younger sons to carry the corpses back is due to improper appointment. Cheng Yi's Yichuan Commentary on the Changes says: "The eldest son" refers to Nine in the Second. He harmonizes with the superior through his upright and correct virtue and is entrusted with leading the army; if the others are also allowed to take charge of military affairs, that would be improper appointment, which naturally brings about misfortune. The collected interpretations cite Kong Yingda saying: "Following the middle path" refers to Nine in the Second being in the middle of the lower trigram; "improper appointment" refers to Six in the Third losing her proper position.

大君有命，以正功也。小人勿用，必亂邦也。本義 聖人之戒深矣。

The Small Image Commentary says: The Son of Heaven issues decrees to determine merit and reward; small persons should not be employed, for employing them will surely bring disorder to the state. Zhu Xi's "Ben Yi" says: The warning given by the sage here is of profound intent.

程傳 大君持恩賞之柄，以正軍旅之功，師之終也，雖賞其功，小人則不可以有功而任用之，用之必亂邦，小人恃功而亂邦者，古有之矣。 集說 楊氏簡曰：師之終功成，“大君有命”，所以賞功也。正功，言賞必當功，不可差失也。“開國承家”之始，其初不可用小人也，於此始占“勿用”者，因此賞功，原其始也，用小人為將帥，幸而成功，則難於不賞，使之開國承家，則害及民，必亂邦也，去一害民者，又用一害民者，以亂易亂，必不可。

Cheng Yi in Yichuan's Commentary on the Changes says: When the Son of Heaven holds the authority to bestow titles and fiefs, he uses it to evaluate the merits of military achievements. This is the situation when the hexagram Gua (The Army) reaches its final line. Although merits should be rewarded, one must not appoint a petty person to an actual position merely because of his military success. Once appointed, the state will inevitably be disturbed. There have been historical examples where petty persons, relying on their military achievements, caused chaos in the state. The collected interpretations cite Yang Jian saying: When the hexagram Gua reaches its end, the military campaign has succeeded, and "the great sovereign issues a decree" is precisely the time to reward meritorious deeds. The term "correcting the merit" means that rewards must be commensurate with the merit, without any deviation. "Establishing a state and inheriting a family" refers to the beginning of granting fiefs and establishing states. At this beginning, one must not appoint petty persons. The line statement here issues a warning against using petty persons, by referring back to the origin of appointments through the act of rewarding. If petty persons were initially appointed as generals andby chance won victories, it would be difficult not to reward them afterwards. Once they are granted fiefs and states, the harm will fall upon the people, and the state will surely be in great disorder. Removing one harmful person only to appoint another, exchanging one kind of disorder for another, is absolutely unacceptable.

胡氏炳文曰：“王三錫命”，命於行師之始，“大君有命”，命於行師之終，懷邦亂邦， 邵氏寶曰：“弟子輿尸”，戒乾師始。“小人勿用”，戒於師終。始無弟子，則終無小人，即使有之，或賞而不封，或封而不任，不任亦不用也。

Collected Commentaries cite Hu Bingwen's statement: In the "Military" hexagram, the line statement of Nine in the Second, "The king gave three commands," refers to the king issuing consecutive orders at the beginning of a military campaign. The line statement of Six at the Top, "The great lord has issued a command," refers to the king issuing an edict after the campaign has ended. One relates to pacifying the states, the other to causing disorder among the states—there is a missing text in the original text, and Hu's statement is incomplete. Collected Commentaries cite Shao Bao's statement: The line statement of Six in the Third, "The disciple leads the corpse," is a warning at the beginning of a military campaign. The line statement of Six at the Top, "The petty person should not be used," is a warning at the end of a military campaign. If at the beginning the incompetent sons are not allowed to lead troops, then at the end there will naturally be no petty persons seeking merit. Even if such persons do appear, they can be given wealth without being granted land, or given land without being given authority. Not granting authority is equivalent to not employing them.

地上有水，比，先王以建萬國，親諸侯。 本義 地上有水，本比於地，不容有間，建國親侯，亦先王所以比於天下而無間者也，《彖》意人來比我，此取我往比人。 程傳 夫物相親比而無間者，莫如水在地上，所以為比也，先王觀《比》之象，“以建萬國，親諸侯”，建立萬國，所以比民也，親撫諸侯，所以比天下也。

The Image Commentary says: Water on the earth is the great image of the hexagram "Comparison"; the former kings took this as a model, establishing states throughout the land and drawing close to the feudal lords. Zhu Xi's "Benyi" says: Water lying on the ground naturally adheres closely to the earth, leaving no space in between. Establishing states and drawing close to the feudal lords are also the methods used by the former kings to connect with the people throughout the land without any separation. The Commentary on the Judgment speaks of people coming to adhere to me, while the great image here refers to me actively drawing close to others. Cheng Yi's "Yichuan Commentary on the Changes" says: Among all things, nothing is more closely connected and without separation than water covering the earth, hence this hexagram is called "Comparison." The former kings observed the image of "Comparison" and thus "established myriad states and drew close to the feudal lords": establishing states was to draw close to the people, and comforting the feudal lords was to draw close to the world.

集說 張氏浚曰：水行地上，小大相比，率以歸東，先王法之，“建萬國”以下比其民，“親諸侯”以上比其君，若身使臂，臂使指，小大相維，順以聽命，制得其道也。 《朱子語類》云：伊川言建萬國以比民，民不可盡得而比，故建諸侯使比民，而天下所親者諸侯而已，這便是比天下之道。

The collected interpretations cite Zhang Jun's saying: water flows on the ground, large rivers and small streams rely on each other, and all eventually flow eastward into the sea. The former kings followed this principle: "establishing myriad states" means having the feudal lords govern their people closely, while "being close to the feudal lords" means having the feudal lords obey their sovereign. It is like the body commanding the arms, and the arms commanding the fingers; with layers of connection, all obeying above. Thus, the system is in accordance with the right way. The collected interpretations cite Master Zhu's "Classical Sayings": Cheng Yi said that "establishing myriad states" is to be close to the people, but the people of the whole world cannot be personally attached to by the Son of Heaven, so he established feudal lords to attach to the people on his behalf, and the Son of Heaven personally attached only to the feudal lords. This is the way to be close to the world.

馮氏當可曰：地上之水，異源同流，畎澮相比，以比於川，九川相比，以比於海，如萬國諸侯，大小相比，而方伯連帥，率之以比於天子也。 胡氏炳文曰：《師》之“客民畜眾”，井田法也，可以使民自相合而無間，《比》之建國親候，封建法也，可使君與民相合而無間。

Collective commentary cites Feng Dangke saying: Water on the ground has different sources but converges to the same place: small ditches in the fields rely on each other and flow into rivers; the great rivers of the nine provinces rely on each other and flow into the sea. This is like the myriad states and feudal lords under heaven, who are of different sizes and rely on each other in order, then being governed by the chief of one region and the commander of several states, all uniting to be loyal to the Son of Heaven. Collective commentary cites Hu Bingwen saying: The "Great Image" of the "Military" hexagram speaks of "accommodating the people and gathering the multitude" (the original text says "guests and gathering the multitude," with "guest" being a mistake for "accommodate"), referring to the well-field system, which enables the people to unite with each other without barriers; the "Great Image" of the "Following" hexagram speaks of establishing states and being close to feudal lords (the original text says "wait" instead of "feudal lord"), referring to the feudal system, which enables the ruler and the people to unite without barriers.

比之初六，有它吉也。 程傳 言《比》之初六者，《比》之道在乎始也，始能有孚，則終致有它之吉，其始不誠，終焉得吉，上六之凶，由無首也。 集說 蔣氏悌生曰：爻辭“有孚”凡兩更端，及“盈缶”等語，《象傳》皆略之，直舉初六為言，可見《比》之要道，在乎始先，此義與卦辭“後夫凶”之意相發明。

The Image Commentary says: The first line of the "Compare" hexagram will bring unexpected good fortune. Cheng Yi's Commentary on the Changes says: The special emphasis on "the first line of Compare" is because the principle of mutual affinity and attachment lies in the beginning. If one starts with sincerity, one will eventually gain that unexpected good fortune; if one lacks sincerity at the beginning, where can good fortune be found at the end? The sixth line at the top is凶 because it has no beginning; it starts off empty. Collected Commentaries cite Jiang Tisheng's saying: The first line's statement mentions "having sincerity" twice and includes phrases like "full jar," yet the Image Commentary omits these entirely, directly referring to "the first line." This shows that the key to the "Compare" hexagram lies in acting first, a meaning that complements the hexagram statement "the one who comes later is凶."

比之自內，不自失也。 本義 得正則不自失矣。 程傳 守己中正之道，以待上之求，乃不自失也，《易》之為戒嚴密，二雖中正，質柔體順，故有貞吉自失之戒，戒之自守，以待上之求，無乃涉後凶乎。曰：士之修已，乃求上之道，降志辱身，非自重之道也，故伊尹武侯，救天下之心非不切，必待禮至然後出也。 集說 朱氏震曰：六二柔也，恐其自失也，二處乎內，待上之求，然後應之，“比之自內”者也，故曰“不自失也”。

The Image Commentary says: To guard oneself from within and to be closely attached to the superior, is to not lose one's integrity. Zhu Xi's "Benyi" says: Six in the Second is in the center and "in proper position," having maintained correctness, it will not lose itself. Cheng Yi's "Yichuan Commentary on the Changes" says: To hold fast to the measure of "center and correctness," waiting for the superior to seek, is called not losing oneself. The "Zhou Changes" set up prohibitions very meticulously: although Six in the Second is "center and correct," its nature is soft and compliant, so it specifically warns with both "Zhen Ji" (upright fortune) and "Zi Shi" (self-loss), urging it to guard itself and wait for the superior to seek. Someone asks: Is this not leading to the Hexagram Statement's "He Fu Xiong" (the one who comes later is doomed)? The answer is: Scholars cultivating themselves are originally seeking the proper path to be employed by the superior; lowering one's aspirations and humbling oneself is not the way to maintain self-respect. Therefore, I Yin of the Shang Dynasty and Zhuge Liang of the Shu Han Dynasty, though their hearts to save the world were not lacking in urgency, still waited until the proper courtesies were observed before taking office. The collected commentaries cite Zhu Zhen's saying: Six in the Second is a yao of yin and softness, fearing the loss of self-guarding; it is in the inner trigram, waiting for the superior to seek, and then responding, which is called "Bi Zhi Zi Nei" (comparison from within), hence it is said "not losing oneself."

比之匪人，不亦傷乎。 程傳 人之相比，求安吉也，乃比於匪人，必將反得悔吝，其亦可傷矣，深戒失所比也。 程傳 “外比”謂從五也，五剛明中正之賢，又居君位，四比之，是比賢且“從上”，所以吉也。

The Image Commentary says: To be attached to the wrong person is indeed a painful thing. Cheng Yi's Commentary on the Changes says: People associate with one another in order to seek security and auspiciousness. Now, if one associates with the wrong person, it will inevitably lead to regret and disgrace, which is truly painful. This is a deep warning against misidentifying the proper object of association. (The original text of the small image for line six in the fourth hexagram, which says "external attachment to the virtuous, following above," is missing in the source.) Cheng Yi's Commentary on the Changes says: The term "external attachment" refers to following nine five. Nine five is strong, bright, and upright, occupying the central position and upholding righteousness; it is a virtuous person who holds the position of a ruler. Six four attaching to him is not only attaching to a virtuous person, but also fulfilling the duty of following above, thus achieving good fortune.

顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。 本義 由上之德，使不偏也。 程傳 顯比所以吉者，以其所居之位得正中也，處正中之地，乃由正中之道也，比以不偏為善，故云“正中”。凡言“正中”者，其處正得中也，《比》與《隨》是也。言“中正”者，得中與正也，《訟》與《需》是也，禮取不用命者，乃是舍順取逆也，順命而去者皆免矣，比以向背而言，謂去者為逆，來者為順也，故所失者前去之禽也。言來者撫之，去者不迫也，不期誡於親近，上之使下，中平不偏，遠近如一也。

The Image Commentary says: Being upright and sincere in mutual attachment and thus obtaining good fortune is because the Nine in the Fifth occupies the position of 'correct center'; letting go of those who turn away and receiving those who come close, hence 'losing the forward game bird'; the people in the city do not need to be on guard, because the superior person leads them in a neutral and balanced way. Zhu Xi's Original Meaning says: This is because the superior person's virtue allows him to lead the people without favoring either side. Cheng Yi's Yichuan Commentary on the Changes says: 'Manifesting mutual attachment' is auspicious because the Nine in the Fifth occupies the 'line position' of 'correct center'; being in the position of correct center naturally leads to the way of correct center. Mutual attachment should be good without partiality, hence called 'correct center'. Any mention of 'correct center' refers to being exactly in the center, as in the Nine in the Fifth of the卦 of Comparison and the Nine in the Fifth of the卦 of Following. Any mention of 'correct and upright' refers to both being in the center and upright, as in the卦 of Strife and the卦 of Necessity. In ancient hunting rituals, the animals that did not obey the driving and rushed against the direction were captured, which was abandoning the obedient and taking the rebellious; those that ran away in the direction of the driving were all let go. However, the卦 of Comparison speaks in terms of facing or turning away: those who turn away are considered 'rebellious', and those who come towards are considered 'obedient', hence losing the one that ran forward. This means to comfort those who come back and not to force those who leave. There is no need to specially warn the people close by, because the superior person leads the people in a neutral and balanced way, treating both the distant and the near equally.

集說 邱氏富國曰：“舍逆”，謂舍上一陰，陰以乘陽為逆也。“取順”，謂取下四陰，陰以承陽為順也，失上一陰，故曰“失前禽”。 胡氏炳文曰：《師》之使不當，誰使之，五也；《比》之使中，誰使之，亦五也。

Collecting interpretations cites Qiu Fuguo's view: the term "shě nì" refers to letting go of the upper sixth line, which is a yao of yin, because a yin yao dominating over a yang yao is called "nì"; the term "qu shun" refers to taking in the four yin yao below the nine in the fifth, because a yin yao being under a yang yao is called "shun". The one that is lost is the yin above, hence it is said "shi qian qin". Collecting interpretations also cites Hu Bingwen's view: the "Image Commentary" of the "Military" hexagram says "shi bu dang ye", meaning the dispatching is inappropriate. Who dispatched? It is the five line, which is the position of the ruler. The "Image Commentary" of the "Comparison" hexagram says "shang shi zhong ye", meaning the driving is moderate. Who drove? It is also the five line.

比之無首，無所終也。 本義 以上下之象言之，則為“無首”，以終始之象言之，則為無終，無首則無終矣。 程傳 《比》既“無首”，何所終乎。相比有首，猶或終違，始不以道，終復何保，故曰“無所終”也。

The Image Commentary says: If there is no one to lead, there will be no good ending. Zhu Xi's Benyi says: Considering the yao images of the upper and lower parts, the Sixth at the Top is at the very top of the hexagram and cannot be the leader of all the yao, hence it is said to be "without a leader." Considering the beginning and end of the yao, it is at the end of the hexagram, thus becoming "without an end." If the beginning is missing, there can be no end. Cheng Yi's Yichuan Commentary on the Changes says: Since "Bibi" is "without a leader," how can there be an ending? Even if the mutual affinity starts with order, it may still end in discord. If it does not follow the right path at the beginning, what can ensure a good ending? Hence it is said to be "without an end."

集說 楊氏簡曰：由初而比之，其比也誠，比不於其初，及終而始求比，不忠不信，人所不與，凶之道也。“首”，初也、有始則有終，無始何以能終，故曰“無所終”也。 蔣氏悌生曰：即卦辭“後夫凶”之義。

Collective commentary cites Yang Jian's explanation: Starting from the beginning to be close and attached, that kind of attachment is sincere; if one does not start by being close and attached, but waits until the end to seek closeness, this is unfaithful and untrustworthy, and everyone will not accept him, which is the path leading to misfortune. "First" refers to the beginning; there can be an end only if there is a beginning. Without a beginning, how can there be an end? Therefore, it is said "there is no conclusion." Collective commentary cites Jiang Tisheng's explanation: This is the meaning of the hexagram statement "the one who comes later will meet with misfortune" — those who lag behind others will encounter danger.

風行天上，小畜，君子以懿文德。 本義 風有氣而無質，能畜而不能久，故為小畜之象，“懿文德”，言未能厚積而遠施也。 程傳 “乾之剛健而為巽所積，夫剛健之性，唯柔順為能畜止之，雖可以畜止之，然非能固制其剛健也，但柔順以擾繫之耳，故為《小畜》也。君子觀《小畜》之義，以懿美其文德，畜聚為蘊畜之義。君子所蘊畜者，大則道德經綸之業，小則文章才藝，君子觀《小畜》之象，以懿美其文德，文德方之道義為小也。 集說 林氏希元曰：大風一過，草木皆為屈橈，過後則旋復其歸，足能畜而不能久也，有氣而無質故也。

The Image Commentary says: Wind blowing across the sky, this is the "great image" of the hexagram Xiao Xu. The gentleman takes this as a model to cultivate his literary accomplishments and virtues. Zhu Xi's Benyi says: Wind has only qi but no form or substance, it can temporarily restrain but cannot last, hence it is taken as the image of "small accumulation." "Yi wen de" refers to the fact that at this time, one cannot deeply accumulate or widely apply. Cheng Yi's Yichuan Commentary on the Changes says: The strong and vigorous nature of Qian is restrained by the above Shun wind. The nature of strength can only be restrained by gentleness; although it can be restrained, it is not really able to firmly subdue the strong and vigorous nature, but only wraps and ties it with gentleness, hence it is called Xiao Xu. The gentleman understands the meaning of Xiao Xu and uses it to cultivate his literary accomplishments and virtues. "Xu" means to accumulate and gather. What the gentleman accumulates is great in terms of morality and the governance of the world, and small in terms of literary talent and skills; the gentleman observes the image of Xiao Xu and uses it to cultivate his literary virtues—literary virtues are indeed a lesser aspect compared to moral principles. The collected interpretations cite Lin Xiyuan saying: A strong wind passes through, bending the grass and trees, but after the wind passes, they immediately straighten again, which clearly shows that wind can restrain but cannot last, because it has qi but no form or substance.

復自道，其義吉也。 程傳 陽剛之才，由其道而復，其義吉也。初與四為正應，在畜時乃相畜者也。 集說 張氏浚曰：能反身以歸道，其行己必不悖於理，是能自畜者也：故曰“其義 牽復在中，亦不自失也。

The Image Commentary says: Returning along the original path, in terms of principle, is auspicious. Cheng Yi's Commentary on the Changes says: The line Nine at the Beginning possesses the quality of yang strength, and by returning along the path he should take, in terms of principle, it is auspicious. Originally, the line Nine at the Beginning and the line Six in the Fourth were a pair of corresponding lines, but during the time of restraint, they have become mutually restraining. Collected Commentaries cite Zhang Jun saying: If one can reflect inwardly and return to the right path, then his actions will certainly not contradict reason. This is the person who can cultivate himself, so it is said 'its meaning...'. Here the original text is missing, and Zhang's words are incomplete. The text then directly continues with the line Nine in the Second from the Image Commentary: 'Returning in the middle, also not losing oneself.'

本義 “亦”者，承上爻義。 程傳 二居中得中者也，剛柔進退，不失乎中道也。陽之復，其勢必強，二以處中，故雖強於進，亦不互於過剛，過剛乃自失也。爻止言牽復而吉之義，象復發明其在中之美。 集說 楊氏萬里曰：初安於復，故為“自復”，二勉於復，故為“牽復”，能勉於復，故亦許其不自失。 俞氏琰曰：往而不復，則不能不自失。既復矣，則亦不自失也，云“亦”者，承上爻之義，以初九之不失而亦不失也。

Zhu Xi's "Benyi" says: The character "yi" in the small image is used to continue the meaning of the previous line. Cheng Yi's "Yichuan Commentary on the Changes" says: Nine in the second position is in the center of the lower trigram, thus possessing the quality of "zhong" (center). It is in balance between yin and yang, movement and stillness, without losing the middle path. Yang energy is returning, and its strength is certainly powerful. Since nine in the second is in the central position, although its movement is strong, it does not become overly vigorous (the original text says "bu hu yu guang," where "hu" is a mistake for "zhi"). Excessive vigor leads to losing oneself. The line statement only mentions "qian fu" (returning with effort) and achieving good fortune. The image commentary further explains the benefit of being in the center. The collected interpretations cite Yang Wanli saying: Initial nine is at ease with returning, so it is called "zi fu" (self-return); nine in the second position exerts effort to return, so it is called "qian fu" (returning with effort). Being able to exert effort to return, it is also allowed to be "bu zi shi" (not losing oneself). The collected interpretations cite Yu Yan saying: If one goes away and does not return, one cannot avoid losing oneself; but once one has returned, one is equally not losing oneself. The use of the character "yi" is to continue the meaning of the previous line, because initial nine has not lost oneself, nine in the second position also has not lost oneself.

夫妻反目，不能正室也。 本義 程於曰：說輻反目，三自為也。 程傳 夫妻反目，蓋由不能正其室家也，三自處不以道，故四得制之不使進，猶夫不能正其室家，故致反日也。 集說 項氏安世曰：下卦三陽，皆為巽所畜者也，初九止之於初、不施畜止而自復於道，無過可補，此畜之最美者也。九二已動而後牽之，牽而後復，畜而後止，已用力矣，以其在中而未遠，故亦不至於失道，“亦”之為言，猶可之辭也。九三剛已過中而後畜之，四當其上，其勢必至於相拂，如人已升輿輻說，繫而止之，夫不行正，妻反目而爭之，故曰“不能正室”也。

The Image Commentary says: When husband and wife quarrel, it is because the husband is unable to properly manage his household. Zhu Xi's "Benyi" cites Cheng Yi's view: When the spokes of a cart wheel fall off, or when husband and wife turn against each other, these are all caused by the Nine in the Third line itself. Cheng Yi's "Yichuan Commentary on the Changes" says: When husband and wife quarrel, it is because the husband fails to properly manage his household. The Nine in the Third line does not follow the proper path, so the Six in the Fourth line restrains it and prevents it from moving forward, just as when a husband fails to properly manage his household, he invites his wife to quarrel with him. The collected interpretations cite Xiang Anshi's view: The three yang lines in the lower trigram are all restrained by the wind trigram above. The Nine at the Beginning is restrained right at the beginning, so it does not need anyone to stop it; it returns to the proper path on its own, having no faults to correct, which is the best case of being restrained. The Nine in the Second line starts moving and is then restrained, only then returning, and only after being restrained does it stop, which requires effort. Since it is in the center and does not go far, it does not lose the proper path—the word "also" here is like saying "it is still acceptable." The Nine in the Third line is restrained after passing the center, and the Six in the Fourth line is directly above it, leading to inevitable conflict. It is like when someone has already mounted the cart but the spokes fall off, and is forced to be stopped. When a husband acts improperly, his wife turns against him and quarrels, so it is said "he cannot properly manage his household."

有孚惕出，上合志也。 程傳 四既“有孚”，則五信任之，與之合志，所以得“惕出”而無咎也。“惕出”則“血去”可知，舉其輕者也，五既合志，眾陽皆從之矣。 集說 郭氏忠孝曰：上合志者，合九五有孚之志，唯其上合志，是以能畜也。

The Image Commentary says: Having sincerity in heart and being able to escape from vigilance is because it is in harmony with the mind of the superior. In Cheng Yi's Commentary on the Changes, it says: Since the sixth line in the fourth position has 'sincerity,' the ninth line in the fifth position trusts it, and they are in harmony, thus it is able to escape from vigilance without error. Since it says 'escape from vigilance,' the 'blood going away' can naturally be inferred. This is only mentioning the lighter side. Since the ninth line in the fifth position is already in harmony with it, all the yang lines will follow it. The collected interpretations cite Guo Zhongxiao saying: What is meant by 'harmony with the superior' is harmony with the sincerity of the ninth line in the fifth position. Because it is in harmony with the superior, the flexible line in the fourth position is able to restrain all the yang lines.

王氏宗傳曰：但云“惕出”，則“血去”可知，蓋謂恐懼猶免，則傷害斯遠矣，舉輕以見重也。 有手攣如，不獨富也。 程傳 “有孚攣如”，蓋其鄰類皆牽攣而從之，與眾同欲，不獨有其富也。君子之處艱厄，唯其至誠，故得眾力之助，而能濟其眾也。

The collected interpretations cite Wang Zongping's saying: it only mentions "caution and vigilance" and "blood leaving," but from this one can infer that if even fear is eliminated, harm will naturally be further away. This is illustrating the lighter side to show the heavier side. The Image Commentary says: holding sincerity and being connected with others, is because one does not exclusively possess one's wealth (the original text says "having sincerity and grasping tightly," where "hand" is a mistake for "sincerity"). Cheng Yi's Commentary on the Changes says: "having sincerity and grasping tightly" means that nearby kin and similar beings are all drawn to follow him, sharing the same wish, not keeping wealth for oneself. A gentleman in hardship relies entirely on sincerity, thus gaining the help of many people, thereby benefiting all.

既雨既處，德積載也。君子征凶，有所疑也。 程傳 “既雨既處”，言畜道積滿而成也。陰將盛極，君子動則有凶也。陰敵陽，則必消陽，小人抗君子，則必害君子，安得不疑慮乎？若前知疑慮而警懼，求所以制之，則不至於凶矣。

The Image Commentary says: rain has already fallen and things have already ceased, indicating that the accumulation of Yin virtue has reached its fullness. At this time, a gentleman going out would encounter misfortune, because there are doubtful and concerning matters in the situation. Cheng Yi's Yichuan Commentary on the Changes says: "Both rain and rest have already occurred," referring to the accumulation and cessation of the principle of containment having reached fullness and being completed. Yin energy is about to reach its peak, so when a gentleman takes action at this time, there will be danger. Yin and Yang are in opposition, and inevitably Yang will be diminished; small people opposing gentlemen will inevitably harm the gentleman. How could there not be suspicion and concern? If one understands suspicion and is alert and cautious beforehand, and takes measures to restrain it, then one would not fall into misfortune.

上天下澤，履。君子以辨上下，定民志。 本義 程傳備矣。 程傳 天在上，澤居下，上下之正理也，人之所履當如是，故取其象而為《履》。 君子觀《履》之象，以辨別上下之分，以定其民志。夫上下之分明，然後民志有定，民志定，然後可以言治。民志不定，天下不可得而治也。

The Image Commentary says: Above is Heaven, below is Marsh, which is the "Great Image" of the卦 of Footsteps. The gentleman takes this as a model, distinguishing the proper roles between superior and inferior, and calming the people's minds. Zhu Xi's "Original Meaning" says: This point has already been explained thoroughly by Cheng Yi. Cheng Yi's "Yichuan Commentary on the Changes" says: Heaven is above, Marsh is below; this is the proper order between superior and inferior, which people should follow. Therefore, this image is established as the卦 of Footsteps. The gentleman observes the image of the卦 of Footsteps to distinguish the proper roles between superior and inferior, and to calm the people's minds. When the roles between superior and inferior are clearly defined, the people's minds have a place to rest; when the people's minds are calm, then governance can be achieved. If the people's minds are unsettled, the world cannot be properly governed.

古之時，公卿大夫而下，位各稱其德，終身居之，得其分也。位未稱德，則君舉而進之，士修其學，學至而君求之，皆非有予於己也。農工商賈勤其事，而所享有限，故皆有定志，而天下之心可一。後世自庶士至於公卿，日志於尊榮，農工商賈，日志於富侈，億兆之心，交騖於利，天下紛然，如之何其可一也！欲其不亂難矣，此由上下無定志也。君子觀《履》之象，而分辨上下，使各當其分，以定民之心志也。

Cheng Yi continued to say: In ancient times, from the marquises, ministers, and scholars down to every person, their positions were in accordance with their virtue, and they lived in peace and stability, each fulfilling their proper role. If a person's position did not match his virtue at a certain time, the sovereign would promote him. Scholars who cultivated their learning would be sought after by the sovereign when they had reached the right level of attainment. This was not something they arranged for themselves. Farmers, artisans, and merchants each diligently pursued their own occupations, and their enjoyment was limited, so everyone had a settled mind, and thus the hearts of all people could be unified. But in later times it is different: from the marquises and ministers down to ordinary scholars, everyone is constantly thinking of honor and prestige; farmers, artisans, and merchants are constantly thinking of wealth and luxury. The thoughts of millions of people all rush toward profit, and the world becomes chaotic. How could it be unified? To prevent chaos is already difficult, and this is precisely because people above and below lack settled minds. The gentleman observes the image of the "Footsteps" hexagram, thus distinguishing between superiors and inferiors, and ensures that each person is in accordance with his proper status, using this method to stabilize the minds of the people.

集說 《朱子語類》問：《履》如何都作“禮”字說。曰：禮主卑下，履也。是那踐履處，所行若不由禮，自是乖戾，所以曰“履以和行”。 王氏應麟曰：上天下澤《履》，此《易》之言禮；雷出地奮《豫》，此《易》之言樂。 呂成公之說，本於《漢書》上天下澤，春雷奮作，先王觀象，爰制禮樂。 何氏楷曰：天高地下，天尊地卑，澤又下之下卑之卑者。

Collective commentary cites Zhu Xi's "Classified Sayings": Someone asked why the "Gua of Footsteps" (Gua Li) is always interpreted as "ritual" (li). Zhu Xi answered: Ritual is based on humility and being in a lower position, and "footsteps" refer to actual practice, the step taken in reality. If one's actions do not follow ritual, they will naturally be improper and chaotic, hence the "Great Treatise" says "ritual is harmonious movement." Collective commentary cites Wang Yinglin: The "Gua of Footsteps" (Gua Li), with heaven above and marsh below, is where the "Zhou Changes" discuss ritual; the "Gua of Joy" (Gua Yu), with thunder emerging from the earth, is where the "Zhou Changes" discuss music. Lü Zongqian's (posthumous name Chenggong) view is based on the "Book of Han," which records that heaven above and marsh below, spring thunder arising, the former kings observed these phenomena and thus established ritual and music. Collective commentary cites He Kai: Heaven is high, earth is low, heaven is exalted and earth is humble, and the marsh is the lowest of the low, the humblest of the humble.

素履之往，獨行願也。 程傳 安履其素而往者，非苟利也，獨行其志願耳。獨，專也。若欲貴之心，與行道之心，交戰於中，豈能安履其素也。 集說 李氏心傳曰：“素履往”，即《中庸》所謂素位而行者也，獨行願，即《中庸》所謂不願乎其外者也。

The Image Commentary says: To proceed steadily in one's proper position is to act according to one's own will. Cheng Yi's Commentary on the Changes says: One who proceeds steadily in his proper position is not seeking personal gain, but simply acting according to his own will. 'Dú' means to be single-minded. If one's desire for wealth and one's desire to follow the Way are both present in the heart, how could he remain steady in his proper position? The collected interpretations cite Li Xing's words: 'Sù lǚ wǎng' corresponds to the 'Zhongyong' saying 'sù qí wèi ér xíng'; 'dú xíng yuàn' corresponds to the 'Zhongyong' saying 'bù yuàn hū qí wài'.

幽人貞吉，中不自亂也。 程傳 履道在於安靜，其中恬正，則所履安裕。中若躁動，豈能安其所履？故必幽人則能堅固而吉，蓋其中心安靜，不以利慾自亂也。 集說 谷氏家傑曰：初之素而曰“行願”，二之坦而曰不亂，可見其身之履，皆由於志之定也。

The Image Commentary says: A person who lives in seclusion and maintains inner stillness attains good fortune by upholding correctness, because his mind does not become disturbed. Cheng Yi's Commentary on the Changes says: The practice of the Way values tranquility and stillness; when the mind is serene and upright, one's path becomes easy and expansive. If the mind is restless and chaotic, how can one remain content with the path one is on? Therefore, one must be like a person living in seclusion, steadfast and secure in good fortune, because his mind is quiet and not disturbed by desires and worldly gains. Collected Commentaries cite Gu Jiajie's saying: The initial line speaks of ordinary and proper conduct, while the Image Commentary says 'acting with sincerity'; the second line speaks of a smooth path, while the Image Commentary says 'not disturbing oneself'. This shows that the way one walks depends entirely on whether one's mind is settled.

眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。 程傳 陰柔之人，其才不足，視不能明，行不能遠，而乃務剛，所履如此，其能免於害乎。以柔居三，履非其正，所以致禍害，被咥至而凶也。以武人為喻者，以其處陽，才弱而志剛也，志剛則妄動，所履不由其道，如武人而為大君也。

The Image Commentary says: One eye being blind can still see, but not clearly; a limp can still walk, but not keep up with others. The danger of being bitten by a tiger is due to "inappropriate position"; a brave person trying to be a great ruler is because his will is overly rigid. Cheng Yi's Commentary on the Changes says: A person with weak qualities cannot see clearly or go far, yet insists on being strong, so how can he avoid misfortune? A yao of yin in the third yang position is not in the proper position, thus bringing misfortune, like being bitten by a tiger. Using a brave person as an analogy is because it is in a yang position, with weak ability but rigid will; a rigid will leads to reckless action, and the path taken is not proper, just like a warrior trying to become a great ruler.

集說 王氏申子曰：三質暗才弱，本不足以有為，以當《履》之時，一陰為主，適 愬愬終吉，志行也。 程傳 能“愬愬”畏懼，則終得其吉者，志在於行而不處也，去危則獲吉矣。陽剛，能行者也；居柔，以順自處者也。

Collecting sayings cites Wang Shenzi's statement: Six in the Third has dull qualities and weak abilities, originally insufficient for any achievement, yet during the time of the卦 of Footsteps, the only yao of yin in the whole hexagram takes it as its focus, exactly... the original text here is missing, and Wang's words are incomplete. It directly proceeds to the Image Commentary of Nine in the Fourth, "Being cautious and ultimately succeeding, because the will is carried through." Cheng Yi's Commentary on the Changes says: Being able to be cautious and alert and ultimately succeeding is because its will is to move forward and not to remain stagnant; leaving danger naturally leads to success. Nine in the Fourth is a yang line, originally capable of action; yet it is in a yin position, using flexibility to settle itself.

集說 李氏過曰：畏懼，所以行其志也。 王氏申子曰：三與四皆履虎尾者，三凶而四吉何也？三柔而志剛，勇於行而不知懼；四剛而志柔，謹於行而知所懼也。懼則能防，是以“終吉”，其吉者，上進之志行也。 沈氏一貫曰：合而言之，則乾為虎，離而言之，唯五為虎，故九四亦有“履虎尾”之象，以九居四，正與六三相反，故其志行。

Collective commentary cites Li Guo's saying: precisely because one knows fear, one's aspirations can be realized. Collective commentary cites Wang Shenzi's saying: both the sixth trigram and the ninth trigram are on the tiger's tail, so why is the sixth trigram凶 and the ninth trigram吉? The sixth trigram is soft in body but strong in will, brave in moving forward but unaware of fear; the ninth trigram is strong in body but gentle in will, cautious in action and knows what to fear. Knowing fear allows for prevention, hence 'eventually good'; its good outcome lies in the fact that its upward striving will be realized. Collective commentary cites Shen Guanyuan's saying: overall, the entire Qian trigram is a tiger; individually, only the ninth trigram is a tiger, so the ninth trigram also has the image of 'walking on the tiger's tail'. With a yang line in the fourth yao, which is a yin position, it exactly opposes the sixth trigram with a yin line in a yang position, hence its will can be carried out.

夬履貞厲，位正當也。 本義 傷於所恃。 程傳 戒“夬履”者，以其正當尊位也，居至尊之位，據能專之勢而自任剛決，不復畏懼，雖使得正亦危道也。

The Image Commentary says: The strong decisively overcoming the earth, proceeding resolutely in one direction, remains in a dangerous and perilous situation because the Nine in the Fifth is in the position of honor. Zhu Xi's "Benyi" says: The harm comes from what he relies upon; precisely because he occupies the highest position, which he can rely on, he is harmed by it. Cheng Yi's "Yichuan Commentary on the Changes" says: The reason for the warning in "Gua Lu" is precisely because it is in the position of the sovereign. Being in the highest position, holding absolute power, and relying on one's own strength and decisiveness, without any fear, even if the actions are righteous, the path remains dangerous.

元吉在上，大有慶也。 本義 若得元吉，則大有福慶也。 程傳 上，履之終也。人之所履善而吉，至其終周旋無虧，乃大有福慶之人也，人之行貴乎有終。 集說 林氏希元曰：在上，履之終也，言於履之終而得元吉，則大有福慶也：在上，是解所以“元吉”，“大有慶”，是正解元吉。

The Image Commentary says: Great good fortune appears at the top line, which signifies great blessings and joy. Zhu Xi's "Benyi" says: If one attains "Yuanji," that is great blessings and joy. Cheng Yi's "Yichuan Commentary on the Changes" says: The top line is the end of the "Lv" hexagram. A person whose actions are both virtuous and auspicious, and who in the end has no shortcomings in his dealings, is truly one who has great blessings and joy. The value of human conduct lies in having a beginning and an end. The collected interpretations cite Lin Xiyuan saying: "Being at the top" refers to the end of the "Lv" hexagram, meaning that when one reaches the end of practicing righteousness and attains "Yuanji," there is great blessings and joy. The phrase "being at the top" explains why one can attain "Yuanji," while "great blessings" is the direct explanation of "Yuanji" itself.