The hexagram of Strife, with Heaven above and Water below.

程傳 《訟序卦》：“飲食必有訟，故受之以訟。”人之所需者飲食，既有所需，爭訟所由起也，《訟》所以次《需》也。為卦乾上坎下，以二象言之，天陽上行，水性就下，其行相違，所以成《訟》也；以二體言之，上剛下險，剛險相接，能無訟乎？又人內險阻而外剛強，所以訟也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the "Sequence of Hexagrams" commentary on the hexagram of Strife, it says: "When there is food and drink, there must be disputes, so the hexagram of Need is followed by the hexagram of Strife." Human beings have needs for food and drink; since there are demands, disputes arise from this, so the hexagram of Strife comes after the hexagram of Need. This hexagram has Qian above and Kan below: considering the imagery of the two trigrams, the yang energy of Heaven rises upward, while the nature of Water flows downward; the directions of these two trigrams are opposite, thus creating disputes. Considering the structure of the hexagram, the upper trigram is strong and the lower trigram is dangerous, with strength meeting danger, can there be no disputes? Furthermore, considering human nature, if the inner self is obstructed and the outer self is strong, disputes will inevitably arise.

訟，有孚窒，惕中吉，終凶，。利見大人，不利涉大川。本義“訟”，爭辨也。上乾下坎，乾剛坎險，上剛以制其下，下險以伺其上，又為內險而外健，又為己險而彼健，皆《訟》之道也。九二中實，上無應與，又為加憂，且於卦變自遯而來，為剛來居二而當下卦之中，“有孚”而見“窒”，能懼而得中之象。上九過剛居訟之極，有終極其《訟》之象。九五剛健中正以居尊位，有“大人”之象。以剛乘險以實履陷，有“不利涉大川”之象。故戒占者必有爭辨之事，而隨其所處為吉凶也。

"Strife: There is sincerity but it is blocked, being cautious in the middle brings good fortune, but ultimately it is dangerous. It is advantageous to see a great person, but not advantageous to cross a great river." Zhu Xi in The Original Meaning of the Zhou Changes says: "Strife" refers to a quarrel. The upper trigram is Qian (Heaven) and the lower trigram is Kan (Water). Qian is strong and vigorous, while Kan is dangerous and treacherous. Those above use their strength to suppress those below, while those below use their treachery to spy on those above. It is also dangerous within and strong on the outside, and oneself is treacherous while the other is strong. These are the causes of disputes. Nine in the Second is in the middle and is a solid line. There is no corresponding line above it. The Discourse on the Trigrams says that Kan represents "increased worry." Moreover, from the perspective of "trigram transformation," this hexagram comes from the hexagram Duan. A strong line comes to occupy the second position and is exactly in the middle of the lower trigram, so there is an image of holding sincere intentions but being blocked, being cautious and being in the middle. Nine at the Top is overly strong and occupies the extreme position of strife, indicating a tendency to fight to the end. Nine in the Fifth is strong, vigorous, upright, and occupies a high position, indicating the image of a great person. Using strength to dominate danger and using solidity to trample on the pit indicates the image of "not advantageous to cross a great river." Therefore, it warns the person consulting the oracle: there will certainly be matters of contention, and the fortune is determined by one's position.

程傳 訟之道，必有其孚實。中無其實，乃是誣妄，凶之道也。卦之中實，；掃“有孚”之象：“訟”者，與入爭辨而待決於。，乙，雖“有孚”，亦須窒塞末通。不窒則已明無訟矣。事既末辨，吉凶末可必也，故有畏惕。“中古”，得中則吉也。“終凶”，終極其事則凶也。“訟’者，求辨其曲直也，故利見於六人。大人則能以其剛明中正決所訟也。訟非和平之事，當擇安地而處，不可陷於危險，故“不利涉大川”也。

Cheng Yi's Commentary on the Changes says: The way of litigation must be based on sincerity and solid evidence within one's heart. If there is no solid evidence in one's heart, it is false and deceptive, leading to misfortune. In this hexagram, the middle line represents reality, which is the image of "having sincerity" (the original text here has an error and missing characters).所谓 "litigation" refers to a dispute with others and waiting for a third party to decide. Although "having sincerity" is present, litigation arises only when things are blocked and cannot be resolved. If there is no blockage, the matter would have already been clarified, and there would be no need for litigation. Since the matter has not yet been clarified, the outcome of good or bad cannot be determined in advance, so one should remain cautious and fearful. "Middle good" (the original text mistakenly writes "ancient" instead of "good") means that maintaining the middle position brings good fortune; "final misfortune" means that taking litigation to the end brings misfortune. Litigation is about clarifying right and wrong, so it is advantageous to see a great person (the original text mistakenly writes "six" instead of "great"). A great person can decide the disputed matter with his strength, clarity, uprightness, and impartiality. Litigation is not a peaceful matter; one should choose a secure place to stay and avoid danger, hence it says "not favorable to crossing a great river."

集說 孔氏穎達曰：“窒”，塞也。“惕”，懼也。凡《訟》之體，不可妄興，必有信 胡氏璦曰：“孚”者由中之信。人所以興訟，必有由中之信，而為它人之所窒塞，不得已而興訟。然雖已有信實，而為人之窒塞，亦須恐懼兢慎而不敢自安，則庶幾免於凶禍，又中道而止，則可以獲吉也。“大川”，謂大險大難也。凡歷險涉難，必須物情相協，志氣和同，則可得而濟也。今《訟》之時，物情違忤而不相得，欲濟涉險難，必不可得。

The collected interpretations cite Kong Yingda's statement: "Zhi" means obstruction, and "ti" means fear. All the examples discussed in the卦 of讼 are about the fact that lawsuits should not be initiated recklessly, but must be based on sincerity. Here, the original text is missing some words, and the latter part of Kong's explanation is incomplete. The collected interpretations also cite Hu Yuan's statement: "Fu" means sincere trust from the heart. People start lawsuits because they originally have sincere intentions, but these are blocked by others, and they are forced to take legal action. However, even though they are sincere and blocked by others, they still need to be cautious and fearful, and not feel secure, in order to have a chance to avoid misfortune. If they can stop halfway, they can achieve good fortune. "Da chuan" refers to great dangers and difficulties. Whenever one faces obstacles and crosses dangerous situations, it is necessary for people to have united feelings and consistent will to get through. Now, during a lawsuit, people's feelings are conflicting and they cannot get along, so wanting to cross through such difficulties is impossible.

《朱子語類》云：大凡卦辭取義不一，如《訟》“有孚窒惕中吉”，蓋取九二中實，坎為加憂之象；“終凶”，蓋取上九終極於訟之象；“利見大人”，蓋取九五剛健中正居尊之象；“不利涉大川”，又取以剛乘險、以實履陷之象。此取義不一也。然亦有不必如此取者，此特其一例也。卦辭如此辭極齊整，蓋所取諸爻義，皆與爻中本辭協。亦有雖取爻義，而與爻本辭不同者。

Collected Commentaries cite Master Zhu Xi's words: generally, the meaning of a hexagram statement does not come from a single source, but often a single phrase is taken from one line. For example, the statement of the hexagram of Strife, "With sincerity, obstruction, vigilance, and middle goodness," is taken from the second line, which is central and solid, with the image of Kan (Water) representing "added worry"; "eventually misfortune" is taken from the top line, which represents taking the litigation to the end; "favorable to see a great man" is taken from the fifth line, which is strong, upright, and in a noble position; and "unfavorable to cross a great river" is taken from the image of using strength to overcome danger and solid footing on difficult terrain. This is called taking meaning from more than one source. However, there are also cases where one does not need to distinguish meaning line by line; the hexagram of Strife is just one example. The wording of the hexagram statement of Strife is extremely neat, and the meanings taken from each line correspond exactly with the line statements of those lines; there are also cases where meaning is taken from a line but does not correspond with the line statement itself.

項氏安世曰：“利見大人”，或不與之校如直不疑，或為之和解如卓茂，或使其心化如王烈，或為之辨明如仲由，皆訟者之利也。“不利涉大川”，涉險之道利在同心，此豈相爭之時哉？

Collective commentary cites Xiang Anshi's saying: the phrase "beneficial to meet a great man" refers to some people like Zhi Buyi who do not quarrel with others, some like Zhu Mao who mediate for others, some like Wang Lie who move disputants to feel remorse, and some like Zhong You who clarify right and wrong for others. These are the benefits that litigants can gain. As for "unfavorable for crossing a great river," it is because crossing dangerous paths requires unity and cooperation, but during disputes, how can there be unity?

初六，不永所事。小有言，終吉。本義 陰柔居下，不能終訟，或其象占如此。程傳 六以柔弱居下，不能終極其訟者也，故於訟之初，因六之才，為之戒曰：若不長永其事，則雖“小有言”，“終”得“吉”也。蓋訟非可長之事，以陰柔之才而訟於下，難以吉矣。以上有應援，而能不永其事，故雖“小有言”，“終”得“吉”也。“有言”，災之小者也。不永其事而不至於凶，乃《訟》之“古”也。

"Six at the Beginning, does not prolong the matter. There is a little talk, but ultimately it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes says: Six at the Beginning is yin and soft, and is located at the very bottom, so it cannot carry through the litigation to the end. Therefore, its image and divination are like this. Cheng Yi in Yichuan's Commentary on the Changes says: Six at the Beginning, with its soft and weak nature in the lower position, is unable to carry through the litigation to the end. Therefore, at the beginning of the litigation, based on its quality and nature, it is warned: if it does not prolong the matter, then although there is "a little talk," which brings some verbal trouble, it will ultimately be auspicious. Litigation is not something that can be prolonged, and with a soft and weak nature in a lower position, it is difficult to achieve auspiciousness in litigation. However, because there is Nine in the Fourth above to support it, and it does not prolong the matter, even though there is "a little talk," it will ultimately be auspicious. "A little talk" refers to a minor disaster. Not prolonging the matter and thus avoiding misfortune is the auspiciousness in the Hexagram of Litigation (the original text mistakenly wrote "ancient" instead of "auspicious").

集說 王氏弼曰；處《訟》之始，訟不可終，故“不永所事”，然後乃“吉”。凡陽唱而陰和，陰非先唱者也。處訟之始，不為訟先，雖不能不訟而必辨明也。楊氏簡曰：《訟》之初，不深也，有“不永所事”之象。訟之初未深，卜有言而已，既不永其事，故“終吉”。胡氏炳文曰：初不曰不永訟，而曰“不永所事”，事之初，猶冀其不成訟也。“小有言”與《需》不同。《需》“小有言”，人不能不小有言也。此之“小有言”。我不能已而小有言也。

Collective commentary cites Wang Bi's explanation: being in the beginning of a dispute, litigation should not be carried on to the end, hence "not prolonging the matter," and only then does it become auspicious. Generally, yang initiates and yin responds; yin is not the one initiating. Being in the beginning of a dispute without being the one to start it, even though one cannot avoid arguing, it is certain that the argument is only to clarify right and wrong. Collective commentary also cites Yang Jian's explanation: in the initial stage of a dispute, the matter is not yet deep, hence the image of "not prolonging the matter." A dispute that has just begun and is not yet deep brings only a little verbal conflict. Since the matter is not prolonged, it ends auspiciously. Collective commentary also cites Hu Bingwen's explanation: the initial line does not say "not prolonging the dispute," but rather "not prolonging the matter," because the matter has just begun and there is still hope that it will not escalate to litigation. The "small words" here differ from those in the Qiu (Need) hexagram: in Qiu, "small words" refer to others not being able to refrain from speaking to me; here, "small words" refer to me being compelled to speak a few words myself.

九二，不克訟，歸而逋，其邑人三百戶，無成。本義 九二陽剛為險之主，本欲訟者也。然以剛居柔，得下之中，而上應九五，陽剛居尊，勢不可敵，故其象占如此。“邑人三百戶”，邑之小者。言自處卑約以免災患。占者如是，則“無眚”矣。

"The line statement 'Nine in the Second, cannot win the lawsuit, returns and flees, with his town of three hundred households, without success.' The last two characters of the line statement in the commonly circulated edition are 'no calamity.' Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Second is a yang line and the master of the Kan trigram, which represents danger. Originally, it intended to sue; however, it is a yang line in a yin position, occupying the middle of the lower trigram, while the superior line Nine in the Fifth, a yang line in a yang position, holds a superior position and its power cannot be matched. Therefore, its image and divination are as such. 'A town of three hundred households' refers to a very small fiefdom, indicating that one should remain in a humble and frugal position to avoid calamity. If a person seeking divination is in such a situation, then 'no calamity' will occur, and there will be no misfortune."

程傳 二五相應之地，而兩剛不相與，相訟者也。九二自外來，以剛處險，為《訟》 集說 荀氏爽曰：二者下體之君，君不爭，則百姓無害也。王氏弼曰：以剛處《訟》，不能下物，自下訟上，宜其不克。若能以懼，歸竄其邑，乃可以免災。邑過三百，竄而據強，災未免也。

Cheng Yi's Yichuan Commentary on the Changes says: Nine Two and Nine Five originally occupy corresponding positions, but the two strong lines do not show mutual affinity, instead becoming opposing parties in a dispute. Nine Two comes from outside, with a strong line in the Kan danger, thus forming the hexagram of Strife. Here the original text is missing, and the Yichuan Commentary's following text is incomplete. The Collected Sayings cite Xun Shuang's view: Nine Two is the master of the lower trigram, like a ruler of one side; if the ruler does not quarrel with others, the people will not suffer. The Collected Sayings also cite Wang Bi's view: with a strong and firm nature in a situation of dispute, unwilling to be humble towards others, and from a lower position to dispute with a higher position, the reason is that one should not win. If one can fear and retreat to one's own territory to hide, then one can avoid calamity; if the territory exceeds three hundred households, it becomes a strong position relying on advantage, and calamity cannot be avoided.

項氏安世曰：一家好訟則百家受害。言三百戶“無眚”，見安者之眾也。俞氏琰曰：九二以剛居柔，或不克訟。“逋”，逃也。既逋則近己者皆五連坐之患，故曰“其邑人二百戶無眚”。案 “三百戶無眚”，《傳》義皆用王氏說，荀氏項氏俞氏則以為所居之邑，托以安居，義亦可從。

The collected interpretations cite Xiang Anshi's saying: if a family is fond of litigation, more than a hundred families will be involved; saying that three hundred households are 'without calamity' shows how many people have thus been spared trouble. The collected interpretations also cite Yu Yan's saying: the second line is a strong line in a soft position, so it is not certain to win the lawsuit. 'Bu' means fleeing. Since one has fled, those nearby are exempt from being implicated in guilt, hence it says 'three hundred households in the town are without calamity' (the original text mistakenly says 'two' instead of 'three'). Li Guangdi comments: the phrase 'three hundred households are without calamity' is interpreted by both Cheng Zhuan and Benyi according to Wang Bi's explanation; Xun Shuang, Xiang Anshi, and Yu Yan think that it refers to the territory where line two is located, which serves as a place to take refuge, this interpretation can also be adopted.

六三，食舊德貞，厲終吉，或從王亨，無成。本義 “食”，猶食邑之食，言所享也。六三陰柔，非能訟者，故守舊居正，則雖危而終吉。然或出而從上之事，則亦必無成功，占者守常而不出，則善也。

"The Line Statement says: 'Six in the Third, enjoying the old virtue, upholding uprightness, though in danger, ultimately good fortune; if following the king's affairs, there will be no success.' The commonly transmitted version reads 'if following the king's affairs.' Zhu Xi in The Original Meaning of the Zhou Changes says: 'Shi' is like 'shi' in 'shi yi' (food grant), meaning what is enjoyed. Six in the Third is yin and flexible, not capable of litigation, so it should hold on to the old virtue and remain upright. Although in a dangerous situation, it will ultimately bring good fortune. However, if it goes out to follow the king's affairs, it will certainly not achieve success; the person consulting the oracle should remain within their proper role and not take the initiative, which would be good."

程傳 三雖居剛而應上，然質本陰柔，處險而介二剛之間，危懼非為訟者也。“祿”者，稱德而受，食舊德謂處其素分。“貞”，謂堅固自守。“厲終吉”，謂雖處危地，能知危懼，則終必獲吉也。守素分而無求，則不訟矣。處危，謂在險而承乘皆剛，與居訟之時也，柔從剛者也，下從上者也。三不為訟而從上九所為，故曰“或從王事”。“無成”，謂從上而成不在己也。訟者剛健之事，故初則不永，三則從上，皆非能訟者也。二爻皆以陰柔不終而得吉，四亦以不克而渝得吉，訟以能止為善也。

Cheng Yi's Commentary on the Changes says: Although the sixth line in the third position is located in a yang position and corresponds with the ninth line at the top, its nature is originally yin and soft. It is in a dangerous position and is sandwiched between two yang lines. Therefore, it is full of fear and anxiety, and is not someone who initiates lawsuits. Salary is received according to one's virtue. "Eating the old virtue" means to remain in one's original position. "Zhen" means to firmly hold on to oneself. "Danger eventually leads to good fortune" means that although one is in a dangerous position, if one knows caution and restraint, one will ultimately achieve good fortune. By staying in one's original position and having no demands, one will not engage in lawsuits. The term "being in danger" refers to being in a dangerous position with both the superior and inferior lines being yang lines, and also being at a time of litigation. The yin line follows the yang line, and the lower follows the upper. The sixth line in the third position does not initiate lawsuits but follows the actions of the ninth line at the top, hence "perhaps following the king's affairs." "No achievement" means that one follows the superior in doing things but does not take credit for the success. Litigation is the affair of the yang and strong, so the first line in the sixth position does not prolong the matter, and the sixth line in the third position follows the superior, and neither is someone who initiates lawsuits. These two lines achieve good fortune because they are yin and soft and do not pursue litigation to the end. The ninth line in the fourth position also achieves good fortune because it gives up when it cannot win. Thus, litigation is good when it can be stopped.

集說虞氏翻曰：道無成而代有終，故曰“無成”。坤三同義也。胡氏瑗曰：“無成”者，不敢居其成，但從王事，守其本位本祿而已，故獲其“吉”也。徐氏幾曰：聖人於初三兩柔爻，皆繫之以“終吉”之辭，所以勉人之無《訟》也。苟知柔而不喜訟者終吉，則知剛而好訟者終凶矣。

The collected interpretations cite Yu Fan's view: the way of a minister is not to take credit for achievements but to complete tasks on behalf of the sovereign, hence it is said "without achievement." This is the same meaning as what is discussed in the sixth line of the third position in the Earthly Hexagram. The collected interpretations also cite Hu Yuan's view: the term "without achievement" refers to not taking personal credit, but merely following the sovereign in his duties, remaining in one's proper position and receiving one's salary, thus attaining good fortune. The collected interpretations also cite Xu Ji's view: the sage uses the phrase "eventually good fortune" in both the first line and the third line of the soft lines to encourage people to avoid disputes. Knowing that those who are gentle and do not like to quarrel will eventually be fortunate, one also knows that those who are strong and like to quarrel will eventually be unfortunate.

李氏簡曰：“或從王事無成”者，謂從王事而不以成功自居也。夫訟生於其行之相違，而天下之訟，又起於矜功而伐善。以柔而從剛，以下而從上，有功而不自居，故能不失舊德，而終又獲吉也。胡氏炳文曰：“食舊德”，與位乎天德語同。位必稱德而居，故寧德過其位，毋位過其德。食必稱德而食，故寧德浮於食。毋食浮於德，“食”，猶食邑之食。九二“邑人三百戶”，食之最約者也。二剛險，本欲訟者，能退處於分之小，僅可“無眚”。三陰柔，本不能訟者，能守其分之常，雖厲猶吉。

Collective commentary cites Li Jian's explanation: the phrase "or follow the king's affairs without success" means to follow the king in his undertakings without taking credit for the success. Disputes arise from opposing actions between parties, and disputes in the world often arise from boasting about one's achievements and claiming one's own merits. The line six in the third, being gentle and compliant, follows the strong, and from a lower position follows the higher one. It achieves success without taking credit, thus not losing the old virtue, and ultimately attains good fortune. Collective commentary also cites Hu Bingwen's explanation: "eating the old virtue" is similar in meaning to the phrase "positioned in the heavenly virtue" from the "Commentary on the Literary Meaning" of the Qian hexagram. A position must be commensurate with virtue to be held, so it is better for virtue to exceed position rather than position exceeding virtue. Similarly, receiving salary must be commensurate with virtue, so it is better for virtue to exceed salary rather than salary exceeding virtue. "Eating" here is like "food grant" in the sense of receiving a fiefdom. The line nine in the second mentions "three hundred households," which is the most frugal form of receiving salary. Nine in the second is strong and dangerous, originally intending to engage in litigation, but by retreating to a minor position, it can barely achieve "no calamity." Six in the third is yin and soft, originally incapable of litigation, yet by holding fast to its proper position, it remains in danger yet still attains good fortune.

楊氏啟新曰：“食舊德”，安其分之所當得，是不與人競利也。“或從王事”者，分之所不得越，是不與人競功也。蓋不必告訐之風。乃謂之訟，一有爭競之心亦訟也。案 《本義》是戒人以不可從王事也，但此爻與《坤》三之文，大同小異，不應其義差殊。故諸家之說，可以與《本義》相參，而楊氏尤為明暢也。徐氏即以“訟不可成”為解，亦可備一說。

The collected interpretations cite Yang Qixin's view: "Enjoying the merits of the past" means being content with what one is due, which is not competing with others for profit; "or following the king's affairs" means not exceeding one's position, which is not competing for merit. This shows that it is not necessarily required to have a风气 of attacking or exposing others to be considered litigation. As soon as there is a thought of contention in the mind, it is litigation. Li Guangdi comments: The meaning of the "Original Meaning" is to warn people not to go out to follow the king's affairs; however, the text of this line is very similar to that of line six in the third line of the坤 hexagram. The meanings of the two should not differ greatly. Therefore, the interpretations of various scholars can be cross-referenced with the "Original Meaning," and Yang Qixin's explanation is especially clear and easy to understand. Xu Ji interprets it as "litigation should not seek success," which can also be considered as another interpretation.

九四，不克訟，復即命，渝，安貞，吉。本義“即”，就也。“命”，正理也。“渝”，變也。九四剛而不中，故有《訟》象，以其居柔，故又為不克而復就正理。渝變其心，安處於正之象。占者如是則“吉”也。

"Nine in the Fourth, cannot win the lawsuit, returns to the right path, changes, remains steadfast in the correct way, and is auspicious." When involved in a legal dispute and unable to win, one should return to the right path, change their approach, remain steadfast in the correct way, and thus achieve auspiciousness. Zhu Xi in The Original Meaning of the Zhou Changes explains: "即" means "to return to," "命" means "the right path," and "渝" means "to change." The line Nine in the Fourth is strong but not in the central position, hence the image of contention; because it is a strong line in a yin position, it also shows the image of being unable to win and returning to the right path, which means changing one's original thoughts and turning to the correct way. Thus, the divination is auspicious.

程傳 四以陽剛而居健體，不得中正，本為訟者也，承五履三而應初。五，君也。義不克訟，三居下而柔，不與之訟，初正應而順從，非與訟者也。四雖則健欲訟，無與對敵，其訟無由而興，故“不克訟”也。又居柔以應柔，亦為能止之義。既義不克訟，若能克其剛忿欲訟之心，復即就於命，革其心，平其氣。變而為安貞，則“吉”矣。“命”，謂正理，失正理為方命，故以即命為復也。方，不順也。《書》云：方命圮族。孟子曰：方命虐民。夫剛健而不中正則躁動，故不安。處非中正，故不貞。不安貞，所以好訟也。

Cheng Yi's Commentary on the Changes says: Nine in the Fourth, with its yang strength, resides in the Qian trigram, which is a strong and vigorous structure. However, it is not in the center and is not upright, so it is originally a line that is inclined to litigation. It is above Nine in the Fifth and below Six in the Third, and corresponds with Six at the Beginning: Nine in the Fifth is the sovereign, and according to righteousness, it cannot dispute with the sovereign; Six in the Third is in a lower position and is gentle and compliant, so it is not someone to dispute with; Six at the Beginning is its proper corresponding line and is obedient to it, so it is not someone to dispute with. Although Nine in the Fourth is strong and vigorous and wants to dispute, it cannot find an opponent, so litigation cannot arise, hence 'cannot win the lawsuit'. Moreover, since it is a yang line in a yin position and its corresponding line is also a yin line, it also contains the meaning of being able to stop disputes. If, according to righteousness, it cannot dispute, and if it can restrain its own strong and impetuous desire for litigation, return to the correct path, eliminate private thoughts, and calm down, changing to a state of being in the correct position, it will be auspicious. 'Ming' refers to the correct path; violating the correct path is called 'fang ming'. Therefore, returning to the correct path is called 'fu'. 'Fang' means not obeying. The Book of Documents says 'fang ming pi zu', meaning violating the command and destroying the clan; Mencius says 'fang ming nu min', meaning violating the command and harming the people. Being strong and vigorous but not upright will lead to restlessness, so it cannot be at peace; its position is also not upright, so it cannot be firm. Not being at peace and not being firm is the root of litigation.

若義不克訟而不訟，反就正理，變其不安貞為“安貞”，則“吉”矣。集說 龔氏原曰：二與五訟，四與初訟，其與為敵者強弱不同，而皆曰“不克”者，蓋二以下訟上，其不克者勢也。四以上訟下，其不克者理也，二見勢之不可，故歸而逋竄。四知理之不可，故復而即命。二四皆剛居柔，故能如此。楊氏簡曰：九剛四柔，有始訟終退之象。人唯不安於命，故以人力爭訟。今不訟而即於命，變而安於貞，吉之道也。

Cheng Yi continued to say: if one cannot dispute according to righteousness, one should not dispute. Instead, one should return to the correct principles, transforming the original state of unrest and unfaithfulness into 'security and uprightness,' which brings good fortune. The collected interpretations cite Gongs Yuan saying: nine two disputes with nine five, and nine four disputes with six at the beginning. Each faces opponents of different strengths, yet both say 'cannot overcome.' This is because nine two, being in a lower position, disputes with an upper position; its failure to win is due to circumstances. Nine four, being in an upper position, disputes with a lower position; its failure to win is due to the inappropriateness of the action. Nine two recognizes the impossibility of the situation and retreats to its territory to hide; nine four understands the inappropriateness of the action and returns to the correct principles. Both nine two and nine four are strong lines in a weak position, hence they can do so. The collected interpretations also cite Yang Jian saying: nine is strong, four is a weak position, indicating the image of initially disputing and finally yielding. People only use human effort to dispute because they cannot accept their destined roles. Now, by not disputing and returning to their destined roles, transforming into security and uprightness on the correct path, this is the way to achieve good fortune.

九五，訟，元吉。本義 陽剛中正，以居尊位，聽訟而得其乎者也。占者遇之，訟而有理，必獲伸矣。程傳 以中正居尊位，治訟者也。治訟得其中正，所以“元吉”也。“元吉”，大吉而盡善也。吉大而不盡善者有矣。

"Nine in the Fifth, litigation, original good fortune." Zhu Xi in The Original Meaning of the Zhou Changes says: The line Nine in the Fifth is yang and strong, upright and in the honorable position, and is the person who hears and decides lawsuits and can achieve fairness (the original text mistakenly writes 'hu' instead of 'ping'). When a person encounters this line in divination, as long as the lawsuit is just, it will certainly be justified. Cheng Yi in Yichuan's Commentary on the Changes says: The line Nine in the Fifth, with the virtue of uprightness and correctness, holds the honorable position, is the person who governs lawsuits. To govern lawsuits while maintaining uprightness and correctness, thus 'original good fortune.' 'Original good fortune' is great good fortune and complete goodness; although good fortune may be great, it does not necessarily mean complete goodness, which is sometimes the case.

集說王氏肅曰：以中正之德齊乖爭之俗，“元吉”也。王氏弼曰：處得尊位，為《訟》之主，用其中正，以斷枉直，中則不過，正則不邪，故“訟，元吉”。趙氏汝楳曰：大人在上，平諸侯萬民之訟，至於見遜畔遜路而息爭，吉孰大焉？俞氏琰曰：九五以剛明之德居尊，而又中正，象辭所謂“大人”是也。訟之有理者，見之必獲伸矣。“元吉”，乃吉之盡善者也。

Collective commentary cites Wang Su's explanation: using the virtue of uprightness and correctness to regulate the customs of disorder and contention, hence "original good fortune." Collective commentary cites Wang Bi's explanation: the position of nine five is a position of honor, the main subject of the hexagram of contention. Using its uprightness and correctness to judge right and wrong: staying in the center avoids excess, maintaining correctness avoids deviation, hence "contention, original good fortune." Collective commentary cites Zhao Ru Mei's explanation: a great person is in a high position, calming the disputes of the feudal lords and the common people, until people like Yu and Rui from two countries who had a dispute over land entered the territory of Zhou, saw everyone politely yielding in land boundaries and roads, and thus voluntarily ceased their dispute. Is there a greater good fortune than this? Collective commentary cites Yu Yan's explanation: nine five, with the virtue of strength, vigor, and clarity, occupies a position of honor, and also maintains uprightness and correctness, which is exactly what the hexagram statement refers to as "great person." Those who have reason in lawsuits, upon seeing him, will certainly have their cases resolved. "Original good fortune" means good fortune has reached its perfection.

上九，或錫之鞶帶，終朝三褫之。本義 “鞶帶”，命服之飾。“褫”，奪也。以剛居訟極，終訟而能勝之，故有錫命受服之象。然以訟得之，豈能安久？故又有“終朝三褫”之象。其占為終訟無理，而或取勝，然其所得終必失之，聖人為戒之意深矣。

"Upper Nine, perhaps bestowed with a girdle, yet lost it three times in one morning." Zhu Xi in The Original Meaning of the Zhou Changes says: "Girdle" refers to the wide belt of the imperial ceremonial robe bestowed by the court, and "chí" means to take away. Upper Nine, with a strong line in the extreme position of contention, fights the lawsuit to the end and unexpectedly wins, thus symbolizing receiving the ceremonial robe. However, what is gained through litigation cannot be secure or enduring, hence the image of "losing it three times in one morning." The divination indicates: fighting a lawsuit to the end is inherently unjust, yet perhaps one mightby chance win; but what is gained will ultimately be lost. The profound intention of the sage in setting this as a warning is clear.

程傳 九以陽居上，剛健之極，又處訟之終，極其訟者也。人之肆其剛強，窮極於 集說 王氏弼曰：處《訟》之極，以剛居上，訟而勝得者也。以訟受錫，榮何可保？故終朝之間，褫帶者三也。胡氏炳文曰：上九以剛極處訟終，卦所謂終凶者也，故設此以戒之。

Cheng Yi's Yichuan Commentary on the Changes says: The upper ninth line is a yang line at the top, reaching the extreme of strength and firmness. It is also at the end of a dispute, representing someone who takes a lawsuit all the way to the end. A person who indulges in his strength and pushes to the extreme—here the original text is missing, and the Cheng Commentary's following text is also missing. The Collected Sayings cite Wang Bi's saying: Being at the extreme of a dispute with a yang line at the top, it is someone who wins a lawsuit and receives a reward. Rewards obtained through lawsuits, where can such honor be preserved? Therefore, within a single morning, the ribbon of reward is taken away three times. The Collected Sayings also cite Hu Bingwen's saying: The upper ninth line, with strength reaching its extreme and being at the end of a dispute, is exactly what the hexagram statement refers to as 'ending in misfortune.' Therefore, such a statement is set up to warn against it.

總論邱氏富國曰：九五居尊，為聽訟之主，故“訟，元吉”。餘五爻則皆訟者也。然天下唯剛者訟，柔者不訟。初與三柔也，故初“不永所事”而“終吉”，三“食舊德”而“終吉”。二四上剛也，二與五對，揆勢不敵而不訟；四與初對，顧理不可而不訟，亦以其居柔，故二“無眚”而四“安貞”也。獨上九處卦之窮，下與三對，柔不能抗，故有錫鞶帶之辭焉。然一日“三褫”，辱亦甚矣，訟之勝者，何足敬乎？

In summary, quoting Qiu Fuguo: Nine in the Fifth occupies the exalted position, being the one who decides lawsuits, hence it is said "Suit, original good fortune." The other five lines are all those involved in litigation. However, in the world, only the strong contend in lawsuits, while the weak do not. Initial Six and Sixth Three are yao of flexibility, so Initial Six "does not prolong the matter" and "ends in good fortune," and Sixth Three "eats the old virtue" and "ends in good fortune." Nine in the Second, Nine in the Fourth, and Nine at the Top are yao of strength: Nine in the Second, facing Nine in the Fifth, weighs the situation and finds himself unable to contend, thus does not sue; Nine in the Fourth, facing Initial Six, considers reason and finds himself unable to sue, also because they are strong yao in flexible positions, so Nine in the Second gains "no calamity" and Nine in the Fourth gains "steadfast sincerity." Only Nine at the Top is at the extreme of the hexagram, below facing Sixth Three, the weak Sixth Three cannot resist, hence the line statement of receiving a belt. However, within a day, three times he is deprived, the humiliation is great; those who win lawsuits, what is there to respect?

程傳 《師序卦》：“訟必有眾起，故受之以師。 ”《師》之興由有爭也，所以次《訟》也。為卦坤上坎下，以二體言之，地中有水，為眾聚之象。以二卦之義言之，內險外順，險道而以順行，師之義也。以爻言之，一陽而為眾陰之王，統眾之象也。比以一陽為眾陰之主而在上，君之象也。《師》以一陽為眾陰之主而在下，將帥之象也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" explains that when teaching about the hexagram of "Shou" (Strife), it says: "Strife will certainly lead to disputes among people, so the hexagram of "Shou" is followed by the hexagram of "Shi" (Army)." The rise of military forces is due to disputes, so the hexagram of "Shi" comes after the hexagram of "Shou." This hexagram has "Kun" above and "Kan" below: in terms of the structure of the two trigrams, water is stored within the earth, symbolizing the gathering of the people; in terms of the meaning of the two trigrams, there is inner danger and outer gentleness, proceeding along a dangerous path yet doing so with gentleness, which is precisely the principle of warfare. In terms of the lines, a single yang line becomes the leader of many yin lines, symbolizing the leadership of a large group. The hexagram of "Bi" (Comparison) has a single yang line as the leader of many yin lines in a superior position, symbolizing a ruler; the hexagram of "Shi" has a single yang line as the leader of many yin lines in an inferior position, symbolizing a general.

師貞，丈人，吉無咎。本義 “師”，兵眾也。下坎上坤，坎險坤順，坎水坤地，古者寓兵於農，伏至險於大順，藏不測於至靜之中，又卦唯九二一陽居下卦之中，為將之象。上下五陰順而從之，為眾之象。九二以剛居下而用事，六五以柔居上而任之，為人君命，將出師之象，故其卦之名曰《師》。“丈人”，長老之稱。用師之道，利於得正，而任老成之人，乃得“吉”而“無咎”。戒占者亦必如是也：

"The divination says: 'The army is loyal, the elder man, auspicious without blame.' Zhu Xi in The Original Meaning of the Zhou Changes explains: 'Shi' refers to the army, the multitude. The lower trigram is Kan (Water), and the upper trigram is Kun (Earth): Kan represents danger and Kun represents compliance. In ancient times, soldiers were integrated with farmers, which means concealing extreme danger within extreme compliance, and hiding unpredictable strength within a very quiet form. Moreover, this hexagram has only one yang line, nine two, located in the middle of the lower trigram, representing the general; the five yin lines above are compliant with it, representing the soldiers. Nine two, with a strong line in the lower position, actually takes charge, while six five, with a weak line in the upper position, entrusts authority to him. This represents the king appointing a general and sending troops to campaign, hence the name of this hexagram is 'Shi' (The Army). 'Zhangren' refers to an elder man of high virtue. The principle of warfare is that righteousness in action is beneficial, and employing mature and steady people can lead to auspiciousness without blame. This also serves as a warning to those who practice divination to act accordingly."

程傳 《師》之道，以正為本。興師動眾以毒天下，而不以正，民弗從也。強驅之耳。故師以貞為主。其動雖正也，帥之者必丈人，則“吉”而“無咎”也，蓋有吉而有咎者，有無咎而不吉者，吉且無咎，乃盡善也。“丈人”者，尊嚴之稱。帥師總眾，非眾所尊信畏服，則安能得人心之從？故司馬穰苴擢自微賤，授之以眾，乃以眾心未服，請莊賈為將也。所謂“丈人”，不必素居祟貴，但其才謀德業，眾所畏服，則是也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fundamental principle of warfare is "zheng" (correctness). When mobilizing troops and causing harm to the people, if it is not carried out in accordance with the right path, the people will not obey; they will only be forced to comply. Therefore, the hexagram of the Army emphasizes "zhen" (uprightness). Even if the action is just, the commander must be a "zhangren" (a respected elder) in order to achieve good fortune without fault. Because there are situations where something is good but still has faults, and situations where there are no faults but it is not good; only when something is both good and without faults is it considered perfect. "Zhangren" is a term of respect and authority. A leader who commands an army and oversees a large group must be someone who is respected, trusted, and feared by the people, otherwise how could he gain their loyalty? Therefore, in the Spring and Autumn period,司马穰苴 (Sima Rangju), who was originally of low status, was promoted and given an army. However, he requested that the favored minister of the state, ZHUANG JIA (Zhuang Jia), be appointed as his military supervisor to establish his authority, because the people's hearts had not yet been convinced. The term "zhangren" does not necessarily refer to someone who has always held a high and esteemed position; as long as his wisdom, strategy, and moral conduct are respected and trusted by others, he qualifies.

如穰苴既誅莊賈，則眾心畏服，乃“丈人”矣。又如淮陰侯起於微賤，遂為大將，蓋其謀為有以使人尊畏也。集說王氏弼曰：興役動眾無功，罪也，故“吉”乃“無咎”。《朱子語類》云：“吉無咎”，謂如一件事，自家作出來好方得無罪咎；若作得不好，

Continuing the discussion on the "Hexagram Statement" regarding the term "丈人": For example, during the Spring and Autumn period, Sima Rangju of the State of Qi first executed the military supervisor Zhang Jia for disobeying orders, and thus the entire army became respectful and obedient, making him worthy of the title "丈人." Similarly, Han Dynasty's Huaiyin Marquis Han Xin, who came from humble origins, was appointed as a general all at once because his strategies and abilities were sufficient to command respect and fear. The "Collected Sayings" cite Wang Bi saying: Initiating labor and mobilizing the people without achieving military success is itself a wrongdoing, so the "Hexagram Statement" first says "auspicious," which then connects with "no blame." The "Zhu Zi Yu Lian" says: The phrase "auspicious without blame" is like doing something; only when one does it well can one talk about having no fault. If one does it badly—(the original text here is missing the following part)

初六，師出以律，否臧凶。本義 “律”，法也：“否臧”，謂不善也。晁氏曰：否字先儒多作不，是也。在卦之初，為《師》之始，出師之道，當謹其始，以律則吉，不臧則凶，戒占者當謹始而守法也。

The line statement for the first line (Initial Six) says: When going to war, one must abide by laws and regulations, and if not done properly, there will be danger. Zhu Xi's "Ben Yi" states: "Law" refers to regulations, and "fu zang" means not good. Chao Shuo Zhi says: The character "fu" was previously written as "bu" (not) by many Confucian scholars, which is correct. The line Initial Six is at the very bottom of the entire hexagram, marking the beginning of the "Shi" hexagram. The way of warfare should be cautious from the start; if one follows laws and regulations, it will be auspicious, but if not done properly, it will be dangerous. This serves as a warning to those who interpret the hexagrams, emphasizing the importance of being cautious at the beginning and adhering strictly to laws and regulations.

程傳 初，《師》之始也。故言出師之義，及行師之道。在邦國興師而言，合義理則是以律法也。謂以禁亂誅暴而動。苟動不以義，則雖善亦凶道也。善，謂克勝。“凶”，謂殃民害義也。在行師而言，“律”，謂號令節制。行師之道，以號令節制為本，所以統制於眾，不以律則雖善亦凶，雖使勝捷，猶凶道也。制師無法，幸而不敗且勝者，時有之矣，聖人之所戒也。

Cheng Yi in Yichuan's Commentary on the Changes says: the first line, "Six at the Beginning," refers to the beginning of the "Military" hexagram, so this line discusses the justification for going to war and the methods of governing an army. From the perspective of a country going to war, military action is considered proper only if it is in accordance with righteousness, which is called "using the law," meaning taking up arms to eliminate disorder and punish tyranny. If a war is not conducted in accordance with righteousness, then even if it is won, it remains a path of danger. Here, "good" refers to victory, while "danger" refers to harming the people and violating righteousness. From the perspective of commanding an army, "law" refers to orders and discipline. The fundamental principle of leading an army is through orders and discipline, which are used to control and regulate the people. Without legal order, even if one wins, it is still dangerous; although one may win a battle, it remains a dangerous path. Leading an army without discipline, and yetby chance not losing or even winning, has happened in history, and this is precisely what the sage warns against.

集說 王氏弼曰：為《師》之始，齊師者也，齊眾以律，失律敗散。程子曰：“律”有二義，有出師不以義者，有行師而五號令節制者，皆失律也。胡氏炳文曰：初六才柔，故有否臧之戒。然以律不言吉，否臧則言凶者，律令謹嚴，出師之常，其勝負猶未可知也，故不言吉。出而失律，凶立見矣。

The "Collected Sayings" cites Wang Bi's explanation: the first line, "Six at the Beginning," refers to the start of the "Military" hexagram, whose task is to organize the army and regulate the troops with laws and discipline; once the laws and discipline are lost, the army will scatter and perish. It also cites Cheng Yi's explanation: "Law" has two meanings, one is that the military campaign itself is unjust, and the other is that there is no command and order in the military operations (the original text has an error in the words "and five"). These two situations are both called losing the law. It also cites Hu Bingwen's explanation: the first line is a yin and weak line without ability, hence the phrase "not good" serves as a warning. However, the line statement does not say good for "using law," but directly says bad for "not good," because strict commands are just the usual practice when launching an army, and the outcome of victory or defeat is still uncertain, so it does not say good; once the army departs and loses the law, the danger becomes immediately apparent.

九二，在師中吉，無咎，王三錫命。本義 九二在下，為眾陰所歸，而有剛中之德，上應於五，而為所寵任，故其象占如此。

The Line Statement for Nine in the Second: Being in the military but able to maintain the middle path, it is auspicious and without fault, the king issues three mandates of commendation. Zhu Xi's "Original Meaning" says: Nine in the Second is in the Lower Trigram, being the object to which many yin lines are attracted. It possesses the virtue of yang strength and being in the center. It relates upward to Six in the Fifth, the king's position, forming a 'response' relationship, thus receiving the trust and favor of the sovereign. Therefore, the imagery and divination for this line are as such.

程傳 《師》卦唯九二一陽為眾陰所歸，五居君位，是其正應，二乃師之主，專制其事者也。居下而專制其事，唯在師則可。自古命將，閫外之事，得專制之。在師專制而得中道，故“吉”而“無咎”。蓋恃專則失為下之道，不專則無成功之理，故得中為吉。凡《師》之道，威和並至則吉也。既處之盡其善，則能成功而安天下，故王錫寵命至於三也。凡事至於三者，極也。六五在上，既專倚任，復厚其寵數。蓋禮不稱，則威不重而下不信也。它卦九二為六五所任者有矣，唯《師》專主其事而為眾陰所歸，故其義最大。

Cheng Yi's Commentary on the Changes says: The "Military" hexagram has only one yang line, which is nine two, and it is the central point to which all the yin lines are attached. Six five is in the position of the ruler, and together with nine two they form a "correct response." Nine two is the commander of the entire army, the person who makes decisions alone in military affairs. A minister who takes sole decision-making authority is only acceptable in the matter of leading troops. Since ancient times, when appointing generals, all military affairs outside the country's gates have been allowed to be decided by the general alone. In the army, being able to take sole decision-making authority without losing the middle path is called "auspicious" and "without blame." Because relying solely on authority loses the proper role of a minister; completely failing to take authority leads to no success, so maintaining the middle path is auspicious. In general, the way of warfare is auspicious when both authority and harmony are present. Since the affairs are handled perfectly, military achievements and peace throughout the land can be realized, so the king bestows his favor and commands three times. When anything reaches the number "three," it is the extreme. Six five, being in a high position, having already entrusted the task solely to nine two, then bestows more favors and honors upon him. If the honors are not commensurate with the achievements, the general's prestige will be low, and the soldiers will not be convinced. There are also examples in other hexagrams where nine two is used by six five, but only in the "Military" hexagram is nine two in charge of military affairs and the center to which all the yin lines are attached, so its meaning is most significant.

人臣之道，於事無所敢專，唯閫外之事，則專制之。雖制之在己，然因師之力而能致者，皆君所與而職當為也。世儒有論魯祀周公以天子禮樂，以為周公能為人臣不能為之功，則可用人臣不得用之禮樂，是不知人臣之道也。夫居周公之位，則為周公之事，由其位而能為者，皆所當為也，周公乃盡其職耳。子道亦然。唯孟子為知此義，故曰事親若曾子者可也，未嘗以曾子之孝為有餘也。蓋子之身所能為者，皆所當為也。

Cheng Yi continued to say: A subject should not take any decisions on his own in matters, except for military affairs outside the country's borders, which can be decided independently. Although the authority to make decisions lies in one's own hands, the achievements made by the whole army are all granted by the sovereign, and they are within one's duty. Some Confucian scholars have criticized Lu State for using the rites and music of the Son of Heaven to worship Zhou Gong, arguing that since Zhou Gong achieved accomplishments that no subject could reach, he should be allowed to use rites and music that are not meant for subjects. This is a misunderstanding of the way of being a subject. When one is in the position of Zhou Gong, one should do the duties of Zhou Gong; whatever can be done from that position is within one's duty, and Zhou Gong merely fulfilled his responsibilities. The principle of being a son is the same. Only Mengzi understood this, so he said that serving one's parents can be as good as Zengzi's, without saying that Zengzi's filial piety was excessive; because whatever a son can do on his own is already what he should do.

集說 孔氏穎達曰：承上之寵，為《師》之主，任大役重，無功則凶，故“言”乃“無咎”。“王三錫命”者，以其有功，敢王三加錫命。《朱子語類》云：“在師中吉”，言以剛中之德在師中，所以為吉。胡氏炳文曰：卦辭“師貞丈人吉，無咎”，爻“在師中吉，無咎”，即卦辭意也。中則無過不及，所以為貞。以師而中，所以為“丈人”。故《師》六爻，唯九二“吉無咎”。

The "Collected Sayings" cites Kong Yingda's explanation: Nine in the Second (nine two) receives the favor and appointment of the sovereign, becoming the overall commander of the entire army. His responsibilities are great and his labor is heavy. If he cannot achieve military merit, it will be ominous. Therefore, there must first be "good fortune" before one can speak of "no blame" (the original text's "yan" character is likely a mistake for "ji" character). The phrase "the king three times bestows a mandate" is because he has achieved military merit, so the sovereign bestows upon him three times in the form of appointments and rewards (the original text's "gan" character is likely a mistake for "gu" character). The "Zhu Zi Yu Lue" says: "Good fortune in the army" means that by relying on the virtue of strong and upright character to command the army, one attains good fortune. It cites Hu Bingwen's statement: the Hexagram Statement says "the army is loyal, the elder man is good fortune, no blame," and the Line Statement says "good fortune in the army, no blame," which is exactly the meaning of the Hexagram Statement. To maintain the middle is to avoid excess and deficiency, hence it is called "loyal." To command the army while maintaining the middle, thus qualifies as "the elder man." Therefore, among the six lines of the "Military" hexagram, only Nine in the Second is worthy of being called "good fortune without blame."

六三，師或輿尸，凶。程傳 三居下卦之上，居位當任者也。不唯其才陰柔不中正，師旅之事，任當專一，二既以剛中之才，為上信倚，必專其事，乃有成功，若或更使眾人主之，凶之道也。“輿尸”，眾主也，蓋指三也。以三居下之上，故發此義，軍旅之事，任不專一，覆敗必矣。集說 王氏申子曰：三不中不正，以柔居剛，是小人之才弱志剛者，而居二之上，是二為主將，三躐而尸之也。凡任將不專，偏裨擅命，權不出一者，皆“輿尸”也。軍旅何所聽命乎？其取敗必矣。

The line statement for the third line (six three) says: There may be a situation in the army where many people are in charge at the same time, which is dangerous. Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line three is at the top of the lower trigram, and it is in a position where it should bear responsibility. Not only is its nature soft and weak, and it is neither in the center nor in the proper position, but more importantly, military affairs must be entrusted to one person. Since the ninth line two has the quality of being strong and upright and is trusted by the ruler, it must be allowed to make decisions alone in order to achieve military success. If others are also allowed to take charge, that is the way to bring about misfortune. "Yushen" refers to many people taking charge, and this is probably referring to the sixth line three. Because the sixth line three is at the top of the lower trigram, it uses this line to explain this meaning: military affairs should not be entrusted to more than one person; failure is inevitable if they are. "Ji Shuo" cites Wang Shenzi saying: The sixth line three is neither in the center nor in the proper position, and it is a weak person who is in a position of strength, a person with weak ability but stubborn will, who is placed above the ninth line two. The ninth line two is originally the general, but the sixth line three goes beyond its rank to take charge of military affairs. Any situation where the general is not appointed alone, and subordinates issue orders without the authority being concentrated in one person, is considered "yushen." In such a case, who will the army obey? Failure is certain.

六四，師左次，無咎。本義 “左次”，謂退舍也。陰柔不中，而居陰得正，故其象如此，全師以退，賢於六三遠矣，故其占如此。程傳 師之進，以強勇也。四以柔居陰，非能進而克捷者也。知不能進而退，故“左次”。“左次”，退舍也。量宜進退，乃所當也，故“無咎”。見可而進，知難而退，師之常也。唯取其退之得宜，不論其才之能否也。度不能勝，而完師以退，愈於覆敗遠矣。可進而退，乃為咎也。《易》之發此義以示後世，其仁深矣。集說 吳氏澄曰：按兵家尚右，右為前，左為後，故八陣圖天前沖、地前沖在右，天後沖、地後沖在左。

The statement for the fourth line says: The army retreats to the left, and there is no fault. Zhu Xi's "Benyi" says: "Left retreat" means the army withdraws and takes up position. The sixth line is a yin line in a yin position, but it is "in the right position" and thus correct. Therefore, the image is as such; being able to preserve the army while retreating is much wiser than the third line, hence the judgment is as such. Cheng Yi's "Yichuan Commentary on the Changes" says: The army advances by being strong and brave, but the fourth line, being a yin line in a yin position, is not someone who can advance and win. Knowing that advancing is not possible and choosing to retreat voluntarily, it is said "left retreat" — "left retreat" means the army withdraws and takes up position. Assessing the situation to decide whether to advance or retreat is exactly what should be done, hence "no fault." When something is feasible, advance; when difficulties are recognized, retreat. This is the usual practice in warfare; here, only the appropriateness of the retreat is taken into account, without commenting on whether the person's ability is sufficient. If one estimates that a battle cannot be won and preserves the army by retreating, it is far better than a total defeat. If one can advance but retreats, that would be considered a fault. The "Zhou Changes" reveals this principle to future generations, showing a truly benevolent intention. The "Jishuo" cites Wu Cheng's view: In military arrangements, the right is considered honorable, with the right representing the front and the left representing the rear. Therefore, in the eight formation diagrams, the heavenly front and earthly front are placed on the right, while the heavenly rear and earthly rear are placed on the left.

六五，田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。本義 六五用《師》之主，柔順而中，不為兵端者也。敵加於己，不得已而應，故為“田有禽”之象，而其占利以摶執而無咎也。“言”，語辭也。“長子”，九二也。“弟子”，三四也。又戒占者專於委任，若使君子任事，而又使小人參之，則是使之“輿尸”而歸，故雖貞而亦不免於“凶”也。

The line statement for the fifth line says: In the fields there are wild animals causing harm; it is appropriate to hunt and capture them, without error. If the eldest son leads the army, but if the disciples are allowed to take charge together, even if they remain upright, it will result in misfortune. Zhu Xi's "Original Meaning" says: The fifth line is the master who mobilizes the army, gentle and centered, unwilling to initiate conflict. When enemies attack, the army is only called upon in response, so the image of "fields with wild animals" is taken, indicating that it is appropriate to strike and capture without error. "言" is a particle. "Eldest son" refers to the second line, "disciples" refers to the third and fourth lines. This line also warns the person divining the hexagram to appoint one person exclusively. If a gentleman is entrusted with responsibility but a petty person is allowed to interfere, it is like having the army return with corpses, so even if they remain upright, they cannot avoid "misfortune."

程傳 五君位，興《師》之主也，故言興師任將之道。師之興，必以蠻夷猾夏寇賊奸宄，為生民之害，不可懷來，然後奉辭以誅之。若禽獸入于田中，侵害稼穡，於義宜獵取，則獵取之。如此而動，乃得“無咎”。若輕動以毒天下，其咎大矣。“執言”，奉辭也，明其罪而討之也。若秦皇漢武，皆窮山林以索禽獸者也，非“田有禽”也。任將授師之道，當以長子帥師。二在下而為師之主？“長子”也，若以弟子眾主之，則所為雖正亦凶也。“弟子”，凡非長者也。自古任將不專而致覆敗者，如晉荀林父邲之戰，唐郭子儀相州之敗是也。

Cheng Yi's Commentary on the Changes says: the line Six in the Fifth is in the position of the ruler, and is the one who initiates military action, so this line discusses the principles of initiating warfare and appointing generals. Warfare is initiated only when the four directions' barbarians invade the Huaxia, or bandits and villains harm the people, and the policy of gentle persuasion has failed, then only after this is the name of punitive action taken to eliminate them. This is like wild animals entering a field and destroying crops; by reason, they should be hunted. Only by acting in this way can one achieve 'no blame'; if one rashly initiates warfare and harms the world, the guilt is great. 'Zhi Yan' means to hold a formal declaration, openly stating the faults of the other party and then launching an attack. Examples such as Qin Shi Huang and Han Wu Di are those who search through mountains and forests for animals, not those who have animals in their fields. The method of appointing generals and granting military authority should be entrusted to the 'eldest son'. The line Nine in the Second, though in a lower position, becomes the commander of the entire army, which is called the 'eldest son'; if the 'disciples' are allowed to share command, even if the actions are just, they will be dangerous. 'Disciples' refer generally to those who are not the eldest son. Since ancient times, those who failed to entrust command exclusively to one person have led to defeat, such as the failure of Xun Lin Fu in the Battle of Bie during the Spring and Autumn period, and the defeat of Guo Ziyi in Xiangzhou during the Tang dynasty.

集說孔氏穎達曰：陰不先唱，柔不犯物，犯而後應，故往即有功。猶如田中有禽而來犯苗，若往獵之則無咎過。《朱子語類》：問；《易》爻取義，如《師》之五“長子帥師”，乃是本爻有此象，又卻說“弟子輿尸”，何也？曰：此假設之辭也，言若“弟子輿尸”則“凶”矣。問：此例恐與“家人嗃嗃”而繼以“婦子嘻嘻”同。曰：然。

The "Collected Sayings" cites Kong Yingda's explanation: Yin does not take the initiative to lead, and the soft does not actively attack others; it waits until the other party attacks before responding, thus going to war can result in success. This is like having wild animals damaging the crops in the field; going to hunt them is not wrong. The "Zhu Zi Yu Lue" records: someone asked, regarding the meaning of the line statements in the "Zhou Yi," for example, in the "Military" hexagram, line six in the fifth says "the eldest son leads the army," which is indeed the image of this line; but then it says "the younger son brings the corpse," why is that? Zhu Xi answered: this is a hypothetical statement, meaning that if it were "the younger son brings the corpse," it would be ominous. Another question was asked: this style might be similar to the "Family" hexagram, which first says "the family is stern," then says "the wife and children laugh," is that the same kind? Zhu Xi answered: exactly.

蔣氏悌生曰：“輿尸”，《程傳》訓眾主，朱《義》訓撓敗。但訓作眾主，則與“長子帥師”為反對，其義尤切。禽在山林，固無事子獵取，今入于田，則害我禾稼，畋而執之宜也。“長子帥師”可也。又使弟子眾生之，是自取凶咎也。蔡氏清曰：“田有禽利執言”，是“師貞”意。“長子帥師”，是“丈人”意。

Quoting Jiang Tisheng's statement: "Yushishi" (carrying corpses), Cheng Yi in his Yichuan Commentary on the Changes interprets it as everyone sharing in the leadership, while Zhu Xi in his Benyi interprets it as a defeat with corpses being brought back. Interpreting it as everyone sharing in the leadership actually forms a contrast with "Changzi Shuai Shi" (the eldest son leading the army), making the meaning more appropriate. Wild animals staying in the mountains and forests do not need to be hunted; now they have entered the fields and trampled my crops, so hunting and capturing them is justified. It is appropriate for the eldest son to lead the army, but if the disciples also share in the leadership (the original text "zhongshengzhi" should be "zhongzhu zhi"), then it would be self-inflicted misfortune. Quoting Cai Qing's statement: "Tian you qin, li zhi yan" (the field has game, advantageous to take the initiative in speech) refers to the hexagram statement "Shi Zhen" (the army remains firm); "Changzi Shuai Shi" (the eldest son leading the army) refers to the hexagram statement "Zhangren" (the elder man).

上六，大君有命，開國承家，小人勿用。本義 《師》之終，順之極，論功行賞之時也。坤為土，故有“開國承家”之象。然小人則雖有功，亦不可使之得有爵土，但優以金帛可也。戒行賞之人，於小人則不可用此占，而小人遇之，亦不得用此爻也。

The line statement for the sixth line at the top says: The Son of Heaven issues decrees, bestows fiefs upon feudal lords, and appoints officials, but commoners should not be employed. Zhu Xi's "Original Meaning" states: The sixth line at the top marks the end of the "Military Campaign" hexagram, and also represents the extreme of the earth's yielding nature. It is the time for rewarding merit. In the hexagram, the earth represents land, so there is an image of "establishing a state and continuing a family." However, even though commoners may have achieved merit, they should not be granted titles or fiefs; they should only be generously rewarded with gold and silk. This serves as a warning to those who bestow rewards: they should not apply this line statement to commoners; and those who themselves draw this line should not take it as a self-justification.

程傳 上，《師》之終也，功之成也，大君以爵命賞有功也。“開國”，封之為諸侯也。“承家”。以為卿大夫也。“承”，受也。小人者雖有功，不可用也，故戒使勿用。師旅之興，成功非一道，不必皆君子也，故戒以小人有功不可用也，賞之以金帛祿位可也，不可使有國家而為政也。小人平時，易致驕盈，況挾其功乎？漢之英彭所以亡也，聖人之深慮遠戒也。此專言師終之義，不取爻義，蓋以其大者。若以爻言，則六以柔居順之極，師既終而在無位之地，善處而無咎者也。

Cheng Yi's Commentary on the Changes says: The sixth line at the top is the conclusion of the hexagram of the Army, and it is the time when military achievements have been completed. The Son of Heaven uses titles and appointments to reward those who have rendered meritorious service. "Establishing a state" means granting him the position of a feudal lord, and "succeeding the family" means appointing him as a minister or a great officer. "Succeeding" refers to receiving a position. Although small persons may have meritorious service, they should not be employed, hence the warning "do not use them." In warfare, the ways of achieving merit are not limited to one, and those who exert effort may not necessarily be gentlemen. Therefore, the warning is that even if small persons have meritorious service, they should not be employed. It is acceptable to reward them with gold, silk, salary, and official positions, but they should not be granted a feudal state or territory to govern. Small persons are already prone to arrogance and self-satisfaction in ordinary times, and how much more so when they have achieved military success? The downfall of Ying Bu and Peng Yue in the early Han dynasty was precisely due to this reason. This is the profound concern and warning of the sage. This passage specifically discusses the principles concerning the conclusion of military campaigns, and it does not derive meaning from the line position, because it refers to a broader level. If we consider only the line position, the sixth line at the top, being a yin and flexible line at the extreme of the earth's yielding, has the war already ended and is located in an unoccupied position, which is a skillful way of self-positioning without error.

集說 《朱子語類》云：“開國承家，小人勿用”，舊時說只作論功行賞之時，不可及小人。今思它既一例有功，如何不及它得？看來“開國承家”一句，是公共得底，未分別君子小人在。“小人勿用”，則是勿更用它與之謀議經畫耳。漢光武能用此義，自定天下之後，一例論功行封，其所以用之在左右者，則鄧禹耿弇賈複數人，它不與焉。此義方思量得如此，未曾改入《本義》，且記取。

The "Ji Shuo" cites the "Zhu Zi Yu Lue" saying: regarding the phrase "Establishing a country and continuing the family, do not employ petty men," I used to interpret it as referring to the time of rewarding meritorious deeds, where petty men were not given rewards. Now, upon reconsidering, if they have equally merited, how could they be excluded from rewards? It seems that the phrase "Establishing a country and continuing the family" refers to something common to all, not yet distinguishing between the virtuous and the petty. The phrase "do not employ petty men" means that they should no longer be used to jointly plan and manage state affairs. The Han Guangwu Emperor could apply this meaning: after the world was pacified, everyone was rewarded according to their merits, but those left by his side to participate in confidential affairs were only Deng Yu,耿弇, and Jia Fu, while the rest were not included. This meaning is something I have recently considered, but I have not yet revised it into the "Ben Yi," so I merely record it here.

趙氏汝楳曰：“大君”，六五也。周官軍將皆命卿，“開國”者，出卦為諸侯，師帥皆中大夫，旅帥皆下大夫。“承家”者，大夫之采邑。又曰：知勇之人，不能皆全材，用於戎行，有將師節制於上，未見其害。今為國為家，有民人，有社稷，則不可屬之小人。

He refers to "da jun" as "Six in the Fifth." According to the official system of the "Zhou Li," military commanders were all appointed by high officials, and "kai guo" means going out to be enfeoffed as a feudal lord (the original text "chu gua" should be "chu feng"); the commander of the army was a middle great officer, and the commander of the company was a lower great officer, and "cheng jia" refers to the fief of the great officer. He also said that a person with wisdom, strategy, courage, and strength may not necessarily be a well-rounded talent; when they are placed among the ranks, with superiors commanding them, there would be no obvious harm. Now, when taking charge of the state and the fief, with the people below and the state above, it cannot be entrusted to a petty person.

胡氏炳文曰：初，《師》之始，故紀其出師而有律，上，《師》之終，故紀其還師而賞功，六爻中，將兵將將，伐罪賞功，靡所不載。末曰“小人勿用”，則又戒辭也。雖然，亦在於謹其始焉耳。曰“丈人”，曰“長子”，用以行師者得其人。及其“開國承家”，自不至於用小人矣。

Quoting Hu Bingwen, the beginning line, "Initial Six," refers to the start of the "Military Campaign" hexagram, thus recording the necessity of having discipline and order when going to war; the top line, "Six at the Top," refers to the conclusion of the hexagram, thus recording the discussion of rewarding merit after returning from battle. Among the six lines, there are provisions for commanding soldiers, controlling generals, punishing criminals, and rewarding meritorious deeds. Finally, it says, "Do not use petty people," which is another form of warning. Nevertheless, the key remains to be cautious from the beginning. The hexagram statement says "an elder man," and the line statement says "the eldest son." As long as the person chosen to lead the military is appropriate, when it comes to "establishing a state and continuing the family line," it will naturally not be necessary to resort to petty people.

林氏希元曰：小人立功，不得不一例賞以爵邑。若一例賞以爵邑，又恐播惡於眾，不若於行《師》之初，不用之為愈也。故《象傳》謂其“必亂邦”，彖辭於師貞之下，即言宜用丈人，五爻之辭又戒用“弟子”，即此意也。師之始既言之，師之終而復言，正戒人當謹於其始也。

Quoting Lin Xi Yuan, it says that when a petty person has achieved some merit, he must be given a title and territory by convention; but giving him a title and territory by convention may lead him to spread his evil deeds among the people, so it would be better not to use him from the beginning. Therefore, the Small Image Commentary says of such a person, "He will surely cause chaos in the state." The Tai Ji Statement, following "Teacher's sincerity," immediately mentions the use of "the elder," and the line statement of the fifth line also warns against using "the disciple." This is the same meaning. It has already been mentioned at the beginning of the military campaign and again at the end, serving as a warning to be cautious from the very start.

案 “小人勿用”，非既用而不封，亦非既封而不用，乃是從初不用，所謂丈人吉弟子凶者，自其出師之始而已然也。胡氏林氏之說，皆合卦意。但此處小人勿用，小人

Li Guangdi remarked: The phrase "small men should not be used" does not mean that one should have used them and then not rewarded them, nor does it mean that one should have rewarded them and then not appointed them again. Rather, it means that from the very beginning they should not be used. The Hexagram Statement says "the elder is auspicious," and the Line Statement says "the disciple is inauspicious," which have already been determined from the very beginning of the military campaign. The interpretations of Hu Bingwen and Lin Xiyuan both conform to the overall meaning of the hexagram. As for the present statement that "small men should not be used," small men... (the original commentary below is missing in the text)