The Hexagram of Necessity

【乾下坎上，中互離兌】大壯。需為四陽二陰卦，自大壯來。虞氏曰：大壯四之五。蜀才曰：此本大壯卦，六五降四，九四升五。需：有孚，光亨，貞吉，利涉大川。乾居坎後，不宜妄動，待時以濟，有需象焉，故卦名需。需有坎孚，坎為心志，陽剛中實，故曰有孚。坎下互離，坎為月，離為日，日月並明，坎又為通，故曰光亨。乾健於行，坎水為川，乾涉坎川，惟有孚信守正者能之，故涉曰利涉。利則亨，出坎險矣。

The primary hexagram has the lower trigram Qian (Heaven) and the upper trigram Kan (Water), with the intermediate trigrams Li (Fire) and Dui (Lake) emerging between them. The hexagram of Xun belongs to the category of four yang lines and two yin lines, derived from the hexagram of Dazhuang. Yu Fan said: it comes from the fourth line and the fifth line of Dazhuang being exchanged. Shu Cai said: this is originally the hexagram of Dazhuang, with the line six in the fifth position descending to the fourth position and the line nine in the fourth position ascending to the fifth position. The hexagram statement says: Xun has sincerity, brightness and smoothness, holding to the correct path brings good fortune, and it is favorable to cross a great river. Duolong'a explained: the trigram Qian is located after the trigram Kan, with danger and difficulty ahead. At this time, one should not act rashly but wait for the right opportunity to overcome the danger, which is the image of "waiting," hence the name of the hexagram "Xun." The hexagram of Xun contains the sincerity of Kan. Kan is the trigram of the heart and mind, with one yang line in the center and solidity in the middle, and solidity is sincerity. Therefore, the hexagram statement says "having sincerity." Below the trigram Kan, the intermediate trigram Li emerges. In the Book of Changes, Kan represents the moon and Li represents the sun, both shining at the same time. Kan also signifies smoothness and passage, so it is said "bright and smooth." The virtue of Qian is to be active and vigorous, and Kan water is the great river to be crossed. Using Qian to cross the river of Kan is only possible for those who have sincerity and hold to the correct path, so crossing the river is said "favorable to cross." Being favorable leads to smoothness, thus escaping the danger of Kan.

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。此卦何以名需？蓋需者，須也。其字從雨從而。《春秋》宣公八年：冬十月己丑，葬我小君敬嬴，雨，不克葬；庚寅，日中而克葬。《公羊傳》曰：而者何？難也。《穀梁傳》曰：緩辭也。遇雨不進，止須也。需字有須義，故曰須也。

The Commentary on the Judgment says: "Need" means waiting, because danger is blocking the way ahead. The trigram Qian represents firm and strong virtue, which does not fall into the danger of Kan. Therefore, its meaning does not lead to hardship or destitution. "Need with sincerity, bright and prosperous, firm and auspicious" is because the nine in the fifth position occupies the position of the Son of Heaven and is both central and upright. "Beneficial to cross great rivers" means that going forward will surely succeed. Duolong'a explains: why is this hexagram called "Need"? Because "need" is "xu," meaning waiting. Looking at the character, "need" has "rain" on top and "er" below. In the Spring and Autumn Annals, the eighth year of Duke Xuan's reign, it is recorded that on the day of Jichou in the tenth month of winter, the burial of Duke Lu's consort Jingying was to be held, but it could not be carried out because of the rain; on the day of Gengyin, the burial was finally completed at noon. The Commentary of the Gongyang School explains the character "er" saying: "What does 'er' mean? It means difficulty." The Commentary of the Gualang School says that it is a slow way of expressing. Meeting rain and being unable to proceed, one can only stop and wait—this is exactly the meaning of "xu" in the character "need," so the Commentary on the Judgment says, "Need, xu also."

乾健於行，而坎險在前，需時以濟，庶不至陷溺其身。蓋乾德剛健，自能出險，不為坎困，其義宜如是耳。從知妄動無功，慎重有濟，卦義固然。而以卦象言之，坎為心為孚，是為有孚；互離連坎，日月交輝，是為光亨；五陽正中，是為貞。雖坎水在前謂之大川，而乾剛健行，上應坎孚以涉之，亦必光耀而亨通有功矣。如是以往，何不利之有也。

The trigram Qian represents strength and movement, yet there is a danger ahead represented by Kan. One should wait for the right opportunity to overcome the danger, thus avoiding being trapped in it. The virtue of Qian is strong and vigorous, capable of overcoming difficulties on its own, and will not be confined by Kan. This is the inherent principle. Therefore, reckless action leads to nothing, while carefulness ensures success, as determined by the meaning of the hexagram. From the hexagram image: Kan represents the heart and sincerity, which corresponds to the phrase "there is sincerity." The interacting trigrams include Li connected to Kan, symbolizing the mutual illumination of sun and moon, which corresponds to "bright and smooth passage." The line Nine in the Fifth, being a yang line in the central position, corresponds to "uprightness." Although a great river (Kan) lies ahead, the strong and vigorous nature of Qian moves upward, aligning with the sincerity within Kan. By relying on this sincerity, one can surely cross the river, shining brightly and achieving success. Thus, how could there be any disadvantage?

象曰：雲上於天，需，君子以飲食宴樂。虞氏曰：坎為雲，雲上於天而猶未雨，亦需象。此需之別義，大象多類此。離火坎水，坎又為酒，兌口食之，飲食象；大壯震為喜笑，宴樂象。

The Great Image says: clouds have risen into the sky but have not yet become rain, which is the meaning of "Need" (Xu); the gentleman takes inspiration from this image, calmly eating, drinking, and enjoying feasts in anticipation of the right moment. Yu Fan says: Kan represents clouds, which have risen into the sky but have not yet fallen as rain, which is also an image of waiting. This is another meaning of "Need" — the Great Image takes its meaning from such images, mostly belonging to this category, and does not necessarily have to be consistent with the meaning derived from the line statements of the hexagram. Regarding "eating and drinking and enjoying feasts": Li represents fire, Kan represents water, and water on top of fire is suitable for cooking, while Kan also represents wine, and Dui represents the mouth, using the mouth to enjoy food is the image of "eating and drinking"; the hexagram Need comes from Da Zhuang, and the lower trigram of Da Zhuang is Zhen, which represents joy and laughter, hence the image of "enjoying feasts."

初九：需于郊，利用恆，無咎。郊，曠遠之地。《爾雅》曰：邑外謂之郊。虞氏曰：乾為郊。坎在前宜需，初遠於坎，利於恆守，不犯險難，則無咎。象曰：需于郊，不犯難行也；利用恆無咎，未失常也。難謂坎，坎水險陷，故曰難。郊距坎尚遠，需此不行，不至犯難也。未失常者，恆居初位，未失需之常道，故利無咎也。

The line statement for the first line (Initial Nine) says: Waiting in the outskirts, it is appropriate to maintain constancy and there will be no fault. "Outskirts" refers to a vast and distant place. The Er Ya says, "Outside the city is called the outskirts." Yu Fan says that the Qian trigram represents the outskirts. The danger of Kan is ahead, so waiting is appropriate; since the Initial Nine is farthest from Kan, it is suitable to remain steadfast in its position and not interfere with the danger, thus avoiding fault. The Small Image Commentary says: "Waiting at the outskirts" means not taking risks in advance; "It is appropriate to maintain constancy without fault" means not losing the constant way. Here, "difficulty" refers to Kan, which represents water danger and peril, hence called "difficulty." The outskirts are still far from Kan, so staying there and not advancing will not lead to encountering the danger. The phrase "not losing the constant" means that the Initial Nine remains in the lowest position, not deviating from the constant way required by "Need," so it is appropriate to maintain constancy without fault.

九二：需于沙，小有言，終吉。沙，水散石也。二當互兌之始，兌為澤，其於地也為剛滷，沙象。兌為口舌，乾為言，小有言象。沙雖非水，而近水之地多沙，需于沙固異於郊，而待時以濟，不免兌言之可畏。兌又為說，終吉也。象曰：需于沙，衍在中也；雖小有言，以吉終也。衍，平衍。沙地平衍，需于沙尚可少安以待濟，雖小有言，無有失也。

The line statement for line nine two says: waiting on sandy ground, there is some verbal dispute, but ultimately it is auspicious. 'Sand' refers to small stones scattered in water. Nine two is at the beginning of the mutual structure of the Dui hexagram. Dui represents a marsh, and the 'Say Hexagram' says that Dui 'is like the earth being hard and salty'. Salty and alkaline land is the image of sand. Dui governs speech, and Qian governs words, together forming the image of 'a little speech'. Although sand is not water, it is often found near water, so 'waiting on sand' is closer to danger than 'waiting in the outskirts', yet one still needs to wait for the right time to cross the danger, thus inevitably leading to some verbal disputes, which is quite worrying. Fortunately, the virtue of Dui is 'speech', meaning harmonious and pleasant, so the outcome is still auspicious. The small image commentary says: 'waiting on sand' means being in a flat and open place; although there is some idle talk, it ultimately ends auspiciously. 'Yan' means flat and wide. The sandy ground is flat, so waiting there allows one to rest a bit and wait for the right time to cross the danger. Even though there is some idle talk, there is no real loss.

九三：需于泥，致寇至。三鄰坎水矣。荀氏曰：親與坎接，故稱泥。是三所需在此也。夫坎既為水而又為盜，需於險地，寇盜之藪，是寇之至，三自致之。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。虞氏曰：坎為災。外卦為坎，故曰在外。外有坎災，尚不知避，而需以招寇，倘不敬慎，鮮有不敗者。三為互離體，中虛，敬慎象。

The third line statement says: Waiting in the mud, leading to the arrival of thieves. The third line is adjacent to the Kan trigram, which represents water. Xun Shuang said: It is directly connected to Kan, so it is called 'mud'—the place where the third line is waiting is here. Kan represents both water and thieves; waiting in such a dangerous place is exactly where thieves gather, so the coming of thieves is something the third line has invited itself. The Small Image Commentary says: 'Waiting in the mud,' the disaster is in the outer trigram; 'inviting thieves upon oneself,' as long as one is respectful and cautious, one will not fail. Yu Fan said that Kan represents disaster. Kan is indeed the outer trigram, so it is said 'disaster is outside.' There is danger from the outer trigram of Kan, yet one does not know to avoid it, and instead stays there waiting, which is like inviting thieves to come; if one is not respectful and cautious, few will not fail. The third line belongs to the interacting trigram of Li, and the middle line of Li is empty, emptiness allows for receiving and being cautious, which is exactly the image of 'respectful and cautious.'

六四：需于血，出自穴。坎為血卦，四在坎初，故曰需于血。夫坎陰象血，而坎陷又象穴，既需於坎中，亦即陷於穴中。陷貴能出，虞氏曰：震為出。是宜體大壯之震以出坎穴矣。象曰：需于血，順以聽也。四在大壯為震，震動可以出穴；今易為坎，不能遽出。坎為耳，聽象。四以陰居陰位，柔而不躁，順象。順以聽之，得需義矣。

The fourth line statement says: waiting in blood, emerging from a cave. The "Commentary on the Changes" takes Kan as the "blood hexagram." The fourth line is at the beginning of the Kan structure, hence it says "waiting in blood." Kan is yin, and yin is represented by blood; Kan also signifies a pit, and a pit is like a cave. Since one is waiting in Kan, it is as if one is trapped in a cave. Once trapped, the important thing is to be able to emerge. Yu Fan says that Zhen represents emergence. The fourth line originally came from the Dazhuang hexagram, and the lower part of Dazhuang is Zhen, so it should understand the dynamic energy of Zhen to escape from the cave. The "Small Image Commentary" says: "waiting in blood" means being gentle and waiting for the right time. In the Dazhuang hexagram, the fourth line is Zhen, which is dynamic and could have emerged from the cave; now it has become Kan, so it cannot immediately emerge. Kan represents the ear, which is the image of "hearing"; the fourth line, being a yin line in a yin position, is gentle and not impetuous, which is the image of "gentleness." Being gentle and waiting without rash action conforms to the meaning of "needing."

九五：需于酒食，貞吉。荀氏曰：五互離，坎水在火上，酒食之象。需者飲食之道，故坎在需象【象：家】為酒食也。居坎之中，得正濟險，此需之至吉者。象曰：酒食貞吉，以中正也。

The fifth line statement says: Waiting in the midst of food and drink, maintaining uprightness brings good fortune. Xun Shuang said: The nine five is within the mutual structure of the Li hexagram. The Kan water is above the Li fire, which is the image of cooking food and drink. The hexagram "Xu" originally contains the meaning of food and drink, so when Kan is within Xu, it takes the image of food and drink (the original text reads "Xu Xiang," but the collation notes say "Xiang" should be "Jia," meaning "Xu Jia," referring to the hexagram Xu itself). The nine five is in the middle of the Kan structure, thus both central and upright, capable of overcoming danger. This is the most auspicious line in the hexagram Xu. The Small Image Commentary says: Waiting in food and drink with uprightness brings good fortune, because the nine five is both central and upright.

上六：入于穴，有不速之客三人來，敬之終吉。四在坎初，陷尚未深，猶冀其能出穴；至上則為坎險之極，是坎之穴上入之矣。既入穴中，誰肯繼至？惟下乾三陽，剛健不陷，不待徵召，漸進前來。馬氏曰：速，召也。上無出險之才，猶能敬客，上來出險。蓋陰虛象敬，敬得需義，故終吉。象曰：不速之客來，敬之終吉，雖不當位，未大失也。需時出險，惟陽剛能之，陰柔非其位也。未大失者，敬以需之，終吉也。

The line statement for the sixth line at the top says: Falling into a cave, there are three unexpected guests who come, and they are treated with respect, ultimately resulting in good fortune. The sixth line is at the beginning of the Kan trigram, so it has not yet fallen into the trap deeply, and there is still hope that it can emerge from the cave. However, by the time it reaches the sixth line at the top, it has reached the extreme point of the Kan danger, and the deep cave of Kan has been entered by the sixth line at the top. Once inside the cave, who would be willing to follow? Only the three yang lines of the lower trigram Qian, which are strong and upright and not trapped, do not need to be summoned, but will come step by step. Ma Rong said: "Speed" is equivalent to summoning. The sixth line at the top lacks the ability to escape the danger itself, yet it understands how to treat the guests with respect, relying on these three yang lines to rescue it from the dangerous situation. A yin line is empty, and emptiness is like "respect." Being able to show respect aligns with the principle of "Need," so it ultimately results in good fortune. The Small Image Commentary says: Unexpected guests arrive, and they are treated with respect, ultimately resulting in good fortune; the sixth line at the top, although occupying an inappropriate position, does not have great faults. In the Need hexagram, escaping from danger can only be achieved by the yang lines, and yin lines are not suitable for this position. The phrase "not having great faults" refers to its ability to wait with respect, so it ultimately attains good fortune.

【坎下乾上，中互巽離】遯。訟為二陰四陽卦，自遯來。虞氏曰：遯三之二也。荀氏曰：陽來居二而孚於初。蜀才曰：此本遯卦，二進居三，三降居二。訟：有孚窒惕，中吉，終凶，利見大人，不利涉大川。內坎外乾，有不欲執平爭象見焉，故卦名訟。訟者多偽，貴有孚信以窒其源；訟者無懼，貴能怵惕以遏其流。訟能中止，乃可言吉；爭訟不已，必欲終之，所失者大，有凶災矣。夫既爭訟，豈能知惕？而所以惕中不訟者，賴有聽訟之大人在也。大人聽訟，明則能察，勇則能斷，始則民服，繼則民畏。見此大人，曲直立辨，不蹈終訟之危，所以雲利。若必欲終之，不懼爭訟之凶，如涉川然，終則不利矣。

The primary hexagram has the trigram Kan (Water) as its lower trigram and the trigram Qian (Heaven) as its upper trigram, with the trigrams Xun (Wind) and Li (Fire) appearing in the middle. The hexagram of讼 (Contention) is a hexagram with two yin lines and four yang lines, derived from the hexagram of遁 (Retreat). Yu Fan said: it is the hexagram of遁 with the third line descending to the second position. Xun Shuang said: a yang line descends to the second position and forms a relationship of trust with the line Six at the beginning. Shu Cai said: originally it was the hexagram of遁, with the second line advancing to the third position and the third line descending to the second position. The hexagram statement says: contention has sincerity but is obstructed, the mind is cautious and fearful, if contention is stopped halfway it is auspicious, but if contention continues until the end it is inauspicious; it is favorable to see a great person, but not favorable to cross a great river. Duolong'a explained: the inner trigram is Kan, which represents danger; the outer trigram is Qian, which represents strength. Within there is danger, but on the outside there is strength, containing the image of unwillingness to be impartial and inevitably leading to contention, hence the name of the hexagram is "Contention." Those who go to court often embellish their cases, so sincerity is valued to block the source of contention; those who go to court often have no fear, so caution is valued to prevent the spread of contention. Only when contention is stopped halfway can it be considered auspicious; if contention continues without end, the loss is great and misfortune will follow. Once a case has been brought to court, how can one still be cautious? The reason one can stop contention midway and not continue is entirely due to the presence of a "great person" who hears cases. A great person who adjudicates cases can clarify facts through clear insight and make decisions decisively; at first the people are convinced, then they are in awe. Seeing such a great person, right and wrong are clearly established on the spot, so one will not take the dangerous path of continuing contention, hence the hexagram statement says "favorable to see a great person." If one insists on continuing contention without fear of its misfortune, it is like trying to cross a great river, and the outcome will inevitably be unfavorable.

彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕，中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。此卦何以名訟也？卦之上為乾，乾體剛；卦之下為坎，坎德險，是為內險而外健。險健若此，易致爭鬬，故名訟。訟自遯來，遯下為艮，艮中陰虛而易為坎中陽實，是為有孚窒。坎為加憂，為勞卦，人能憂勞，是為惕中。夫訟不可以終成，三為內卦之終，上為外卦之終，其在遯卦，三上皆剛；今以三之剛下來居二，是為剛來得中。來者，自上之下之謂。三與上原不應而今相應，不至兩剛相敵，故曰不終訟。

The Commentary on the Judgment says: The hexagram of Strife has a strong upper trigram and a dangerous lower trigram. The inner trigram is dangerous and the outer trigram is strong, thus forming strife. "Strife with sincerity, obstruction, vigilance, and middle goodness" is because a strong line comes down and occupies the middle position; "ending in misfortune" means that litigation should not be pursued to the end; "favorable to see a great man" indicates the value of uprightness and correctness; "unfavorable to cross a great river" means that one may fall into a deep abyss. Duolong'a explains: why is this hexagram called "Strife"? The upper trigram is Qian, which is strong in nature; the lower trigram is Kan, which is characterized by danger and difficulty. Combined, this represents an inner mind full of danger and an outer display of strength. When danger and strength are combined, they easily lead to conflict, hence the name "Strife." The hexagram of Strife comes from the hexagram of Retreat: the lower trigram of Retreat is Gen, whose middle line is yin and thus empty. When replaced by Kan, the middle line becomes yang and thus solid. A solid middle line signifies sincerity, which corresponds to the hexagram statement "with sincerity, obstruction." In the Book of Changes, Kan is referred to as "adding worry" and is also called the "labor hexagram." When a person is worried and cautious, this is "vigilance in the middle." Litigation should not be pursued to the end: the third line is the end of the inner trigram, and the top line is the end of the outer trigram. In the hexagram of Retreat, both the third and top lines are yang lines, and two yang lines cannot correspond. Now, the third yang line descends to the second position, which is what the Commentary on the Judgment refers to as "a strong line coming down and occupying the middle." The term "coming down" refers to movement from the top to the bottom. Originally, the third and top lines did not correspond, but now the third line becomes yin and corresponds with the top line. Thus, there is no confrontation between two strong lines, and therefore, strife does not reach its end.

訟本凶事而云吉者，惟訟不終成乃吉也。若五陽居尊位，剛而得中，是為大人，見之則訟息，故曰利。坎水在下，是為大川，其險類訟，涉之不利。大人在上，欲以無訟化天下，見之者宜惕於中矣。大川即淵也，不利於涉，入者則溺，猶之爭訟一意孤行，至陷於險地而不能出，訟不可終成矣。

Litigation is inherently a bad matter, yet the Hexagram Statement says "auspicious." This is because it is auspicious only when litigation does not proceed to the end. The Nine in the Fifth holds a Yang line in the exalted position, being strong and balanced, which is called "the Great Man." When one sees the Great Man, disputes are resolved, hence it says "it is advantageous to see the Great Man." The Water trigram is in the Lower Trigram, which is referred to as "great river." Its danger is similar to litigation; attempting to cross it is not beneficial. The Great Man is above, originally intending to teach the world "no litigation," and those who see him should feel caution in their hearts. "Great river" is also what the Commentary on the Judgment calls "depth," which is not favorable for crossing. Venturing into it will lead to being overwhelmed, just as when one insists on litigation, eventually falling into danger and unable to escape. This explains that litigation should not be pursued to its conclusion.

象曰：天與水違行，訟，君子以作事謀始。天氣清輕上浮，水氣沈滯下潤；乾為西北方之卦，坎為正北方之卦，水流東南，背乾而行，皆違行之象。如人行違，致啟訟端也。君子體坎象，於以有謀，坎水於五德屬智，故云謀；君子體乾象，因以知始，蓋乾為大始。作事謀始，則訟止矣。

The Great Image Commentary says: Heaven and Water are opposing each other, which is the hexagram of Strife; thus, the gentleman understands that one should plan thoroughly at the beginning of any endeavor. The heavenly qi is light and rises upward, while the water qi is heavy and flows downward; they are inherently opposing. The hexagram Qian is associated with the northwest, and the hexagram Kan is associated with due north, yet water flows toward the southeast, moving against the direction of Qian, which is an image of "opposition and movement." When people act in opposition to each other, the root of contention arises. The gentleman observes the image of Kan and understands the importance of planning, for in the Five Phases, water belongs to "wisdom," hence it is called "plotting." He also observes the image of Qian and understands the importance of the beginning, for Qian represents the "great beginning" of all things. If one plans clearly from the start, contention naturally ceases.

初六：不永所事，小有言，終吉。五為卦王，為聽訟者，其餘皆訟人也。訟在於初，挽回甚易；初又為陰，非健訟者，故不永所事。而初與四應，四為乾為言，甫欲紛爭，中道忽止，言者不免於有。然不終訟，得訟不可成之義，故終吉。象曰：不永所事，訟不可長也；雖小有言，其辨明也。永，長也。訟不可長，故不宜永所事。應四互離，離明以辨之，故無終訟之失也。

The first line statement says: Do not prolong disputes, there may be some verbal conflict, but ultimately it is auspicious. The fifth line is the main line of the hexagram and represents the person who hears cases and makes judgments, while the other lines represent those involved in litigation. Disputes begin at the first line, and it is still easy to resolve them. The first line is a yin line, and yin lines are not inclined to litigation, so the matter is not prolonged. The first line corresponds with the fourth line, and the fourth line belongs to the trigram Qian, which represents speech. Since Qian is strong and decisive, disputes might arise, but they are suddenly stopped, so some verbal conflict is inevitable. However, since the dispute did not reach its conclusion, it conforms to the principle that litigation should not be completed, hence it is ultimately auspicious. The Small Image Commentary says: Not prolonging the dispute is because litigation should not be prolonged; although there is some verbal conflict, the right and wrong have already been clarified. "Yong" means long. Since litigation should not be long, it is not appropriate to continue the matter. The first line corresponds with the fourth line, and the fourth line is in the trigram Li, which represents brightness and clarity, so there is no mistake of the dispute reaching its conclusion.

九二：不克訟，歸而逋，其邑人三百戶，無眚。二以陽剛居坎險之中，此健訟者也。但五居尊位，大人允明，何克勝訟？至於訟之不克，懼罪逃逋，其邑人三百戶得免株連，僅可無眚，蓋亦危矣。荀氏曰：坤稱邑，二者邑中之陽人。逋，逃也，謂逃失邑中之陽人。坎為隱伏，故云逋。坤索乾中為坎，而自遯三降二，故云歸。坎又為多眚，而為下卦之中，為訟者主，主逃則邑人得免，是亦一不終訟者。象曰：不克訟，歸逋竄也；自下訟上，患至掇也。掇，拾也。以下訟上，悖逆不順，患如掇拾者然。

The line statement for the second line says: If you are involved in a lawsuit and cannot win, you will flee back to your fiefdom to hide, and the three hundred households in your fiefdom will thus be spared from disaster. The second line, with a yang line in the center of the kan trigram, represents a person who is inclined to litigation. However, the fifth line is in a superior position and represents a wise and impartial ruler. How could the second line win this lawsuit? Since litigation is not successful, there is fear of punishment and thus fleeing; as a result, the three hundred households in his fiefdom are spared from being implicated, which is a kind of avoiding disaster—though it was actually very dangerous. Xun Shuang said: The earth trigram is called 'city,' and the second line is the yang line within the city; 'bu' means fleeing, referring to the yang line fleeing from within the city. The trigram kan represents concealment, so it is said 'bu.' The earth trigram takes the central line from the qian trigram to form kan, and this line comes from the third position of the dui trigram to the second position, so it is said 'return.' The trigram kan also represents 'many calamities,' and the second line, being in the center of the lower trigram, is the leader of the party bringing the lawsuit; when the leader flees, the people of the city are instead spared from disaster, which is an example of the lawsuit not being carried through to the end. The Small Image Commentary says: 'Not winning the lawsuit' means fleeing to hide; when a lower position sues an upper position, disaster comes as easily as picking something up with your hand. 'Du' means to pick up. When a lower position sues an upper position, it is contrary and improper, and disaster comes as easily as picking something up.

六三：食舊德，貞厲，終吉，或從王事，無成。三在遯為互乾，虞氏曰：乾為德。是三之為德舊矣。今變坎險以為訟人，而上為正應，上仍為乾，則是舊德可食。且上乾為王，三又當互巽之初，順巽從人，貞以守正，厲以惕中，化其爭心，勤勞王事，不居成功，是又一不終訟者，吉也。象曰：食舊德，從上吉也。上指乾，從上即從王也。

The line statement for the third line says: relying on oldofficial stipend and virtue to live, keeping upright and being aware of danger, ultimately leading to good fortune; or serving the king's affairs without claiming the merit. In the卦 of Retreat, the third line belongs to the interacting trigram Qian. Yu Fan said that Qian represents virtue, indicating that the virtue of the third line is old. Now the lower trigram has become Kan, representing danger, and the third line becomes someone involved in litigation. However, the ninth line at the top corresponds with it, and the ninth line still belongs to the trigram Qian, so that old virtue can still be used. The upper trigram Qian also symbolizes the king. The third line is at the beginning of the interacting trigram Xun, which represents obedience, so it can obey others. "Zhen" means keeping to the right path, and "Lai" means being cautious, using these two to eliminate the heart of contention, and diligently serving the king without claiming credit. This is again a case where the litigation is not carried to the end, hence good fortune. The Small Image Commentary says: "Eating old virtue," which is obtaining good fortune by obeying the superior. "Shang" refers to the upper trigram Qian, obeying the superior means obeying the king.

九四：不克訟，復即命，渝安貞，吉。五為卦主，為大人。二以敵五曰不克訟，四以比五曰不克訟。但二為坎中，故歸逋；四為巽中，故即命。即，就也。居近尊位，訟不克勝，即返就聽命，變其素習。渝，變也，變邪為正，貞以自守，亦可云吉。巽為進退，為不果，為命，故有此象。總言訟不可成，聖人深為終訟者戒爾。象曰：復即命，渝安貞，不失也。

The fourth line statement says: litigation cannot be won, returning to obey the king's command, changing one's mind and being content with uprightness, which is auspicious. The fifth line is the main line of the hexagram, referred to as the 'Great Man.' The second line is in opposition to the fifth line, so it says 'cannot win the lawsuit'; the fourth line is close to the fifth line as a near minister, so it also says 'cannot win the lawsuit.' The difference is that the second line is within the坎 (water) trigram, so it retreats to its territory to hide; the fourth line is within the mutual trigram of the巽 (wind) trigram, so it returns to obey the command. '即' means to approach closely or return to. The fourth line is near the ruler, since the lawsuit cannot be won, it turns back to obey the superior's command, changing its habitual ways. '渝' means change, transforming wrong ways into correct ones, maintaining uprightness, which can be called auspicious. The巽 trigram governs movement and hesitation, as well as issuing commands, hence this image. In general, it is about the fact that litigation should not be pursued to the end—sages deeply warn those who persist in litigation. The Small Image Commentary says: returning to obey the command, changing and being content with uprightness, there is no fault.

九五：訟，元吉。乾為元，五為乾中，故曰元。王氏曰：以中正之德，齊乖違之俗，此大人聽民訟者也。象曰：訟元吉，以中正也。上九：或錫之鞶帶，終朝三褫之。或，疑辭。錫，予也。馬氏曰：鞶帶，大帶衣也。褫，奪也。陽剛至健，又居卦上，此因訟勝而受錫者。乾為施，為衣，故曰或錫之鞶帶。夫訟易致凶，豈能邀福？即或僥倖得錫，亦不能長據守之。上與三應，三為坎，坎為多眚，為隱伏，方因訟勝而得乾衣，即因眚多而遭褫奪。乾衣遇坎隱伏，三褫象也。錫固為榮，而褫亦為辱，健訟之人榮辱無常，愈見終訟之凶也。象曰：以訟受服，亦不足敬也。服，鞶帶也；受，錫也；不足敬，三褫也。聖人為訟者戒，意深切矣。

The line statement for the fifth line says: resolve disputes, great good fortune. The trigram Qian represents "origin," and the fifth line occupies the central position in the trigram Qian, hence it is called "origin." Wang Su said: using the virtue of being both central and upright to correct perverse customs, this is the great person who hears cases. The small image commentary says: resolving disputes brings great good fortune, because the fifth line is both central and upright. The line statement for the top line says: perhaps he will be given a wide belt, but he may be stripped of it three times in one day. "Or" is an indefinite term, and "xi" means to bestow. Ma Rong said: the "pan dai" is a wide belt; "chi" means to take away. The top line is a strong yang line, and it is at the top of the trigram, so it is the person who receives a reward for winning a lawsuit. The trigram Qian represents giving and also clothing, so it says "perhaps he will be given a wide belt." However, litigation is inherently prone to misfortune, where can one find good fortune? Even if oneby chance obtains a reward, it cannot be maintained. The top line corresponds with the third line, which belongs to the trigram Kan. The trigram Kan represents "many calamities" and concealment. A strong yang line wins the lawsuit and receives the clothing symbolized by Qian, but then suffers repeated calamities and is stripped of it. The clothing of Qian meets the concealment of Kan, which is the image of "three times stripped." Receiving a reward is indeed honorable, but being stripped is a disgrace; those who like to litigate experience constant honor and disgrace, which further shows the danger of litigation. The small image commentary says: clothing received through litigation is not worthy of respect. "Fu" refers to the wide belt, "shou" refers to receiving the reward, and "bu zu jing" refers to being stripped three times in one day. The sage warns those who like to litigate deeply.

【坎下坤上，中互坤震】剝、復。師為一陽五陰卦，自剝復二卦來：剝上降二，復初升二。蜀才曰：此本剝卦，上九降二，六二升上。此僅其舉一偏耳。師：貞，丈人吉，無咎。坎下坤上，有一陽為帥、群陰咸從之象，故卦名師。鄭氏曰：軍二千五百人為師，多以軍為名，次以師為名，少以旅為名。師者，舉中之言。丈之言長，能御眾，有正人之德，以法度為人之長，蓋主軍者也。用師貴貞正，而帥師者必宜丈人。師為凶事，最易致咎，惟吉乃能補過，故曰吉無咎也。

The primary hexagram has the trigram Kan (Water) below and the trigram Kun (Earth) above, with the intermediate trigrams being Kun and Zhen. The hexagram of "Military Campaign" belongs to the category of one yang line and five yin lines. It comes from the transformation of the hexagrams "Peeling" and "Returning." In "Peeling," the top line moves down to the second position, and in "Returning," the first line moves up to the top position. Shuocai said: originally it was the hexagram "Peeling," with the line nine at the top moving down to the second position and the line six in the second moving up to the top position—this only refers to one side of the transformation. The hexagram statement says: the hexagram of "Military Campaign" values upholding the correct path; it is auspicious to have an experienced and steady "zhangren" (elder man) as commander, resulting in good fortune without blame. Duolong'a explained: with Kan below and Kun above, there is one yang line as the leader with all the yin lines following it, which is the image of military campaign, hence the name "Military Campaign." Zheng Xuan said: a military force of two thousand five hundred people is called "shi," larger forces are called "jun," and smaller ones are called "lv." "Shi" refers to the middle size. "Zhang" means long, and someone who can govern others, possessing the virtue of a righteous person, and who rules with law and order as the leader of the people is the one who commands military campaigns. Military campaigns are dangerous affairs, easily leading to blame; only winning brings good fortune and can remedy the mistake, hence it says "auspicious, without blame."

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。卦之所以名師，以師者眾也。坤為眾，坎亦為眾。而卦自復來，復下為震，震為長男；又自剝來，剝上為艮，艮為少男；今易為坎，坎為中男，以一陽統五陰，為眾主，此丈人象也。丈人者，可以王天下者也。剛而居中，上下五陰應之，能平坎險以臻坤順，用正師以正眾人，而眾人即於以歸正。雖師之所至荼毒生靈，而以正道興師，民樂從之，除殘救亂，為天下所歸往，吉又何咎矣。

The Commentary on the Judgment says: "Shi" means a multitude; "Zhen" means uprightness. If one can lead the multitude along the right path, he may become the king of the world. Nine in the Second is a strong line in the middle that corresponds with Six in the Fifth. It moves through danger yet remains flexible and yielding. By using this method to control the world, the people will willingly follow. Since it is auspicious, what fault could there be? Duolong'a explains: This hexagram is called "Shi" because "Shi" means a multitude. The Earthly Trigram represents the multitude, and the Water Trigram also represents the multitude. This hexagram comes from the hexagram of Fu, whose lower trigram is Zhen, which represents the Eldest Son; it also comes from the hexagram of Bo, whose upper trigram is Gen, which represents the Youngest Son. Now both have been replaced by Kan, which represents the Middle Son. A single Yang line rules over five Yin lines, becoming the leader of the multitude. This is the image of "Zhang Ren," meaning the elder man. The term "Zhang Ren" refers to someone who can become the king of the world. He is strong yet occupies the central position, with the five Yin lines above and below all following him. He can calm the dangers of Kan and return to the yielding nature of Kun. By leading with a righteous army to correct the people, the people will follow suit. Although the army's path may bring suffering to the people, since it is a righteous campaign, the people will willingly follow. Removing tyranny and rescuing the people from chaos is what the people desire. Therefore, it is auspicious, and there can be no fault.

象曰：地中有水，師，君子以容民畜眾。地之聚水，猶夫師之聚民。君子體此象，容坤民如坤地之廣，畜坎眾如坎水之深也。初六：師出以律，否臧凶。九家易曰：坎為律。虞氏曰：震為出。初自復來，震往變坎，是為師出；坎在初位，是為以律。然二為主帥，初位猶卑，又為陰柔，否矣。夫師出貴有律，臧，善也，否則不善，不善則律失，故凶。象曰：師出以律，失律凶也。

The Great Image says: Water is stored in the earth, which is the image of the army; the gentleman takes this as a model, embracing the people and nurturing the masses. The earth can gather water, just as an army can gather people. The gentleman observes this image, embracing the people, who are symbolized by the earth, with the breadth of the earth, and nurturing the multitude, who are symbolized by water, with the depth of water. The first line statement says: When an army goes out, it must have discipline, otherwise it will be dangerous. The Nine Families' Commentary says that Kan represents the law, and Yu Fan says that Zhen represents going out. The first line comes from the Fu hexagram, where the Zhen trigram rises to form Kan, which is 'military action'; Kan is also in the first position, which is 'using the law'. However, the second line is the general, and the first line is still in a low position, and it is a yin and soft line, so it is 'no'. Military action relies on discipline; 'zang' means good, 'no' means bad, and bad discipline leads to disorder, hence danger. The Small Image says: Military action must have discipline, and losing discipline leads to danger.

九二：在師中吉，無咎，王三錫命。二以一陽統率五陰，為師卦主，即丈人也。但在剝復皆居偏位，易為師之二，始居內卦之中，故曰在師中。夫人君之權不可下移，至於出師命將，惟專任之乃剋制勝。既使居師之中，而又錫命屢加以優賞之。三命如《周禮》一命受職、再命受服、三命受位之類。凡畫卦皆以三為數，故爻辭多言三，或有言七者、十者，七陽數，十陰數。曰吉無咎者，蓋用師惟吉則無咎，不吉則有咎，師貴克敵，無功即有過矣。象曰：在師中吉，承天寵也；王三錫命，懷萬邦也。寵，榮寵。懷，思念也。王居天位，以優禮大臣，欲其輔翼成治，安靖四方，故曰承天寵、懷萬邦。二應五，五為坤中，坤為地，為邑，萬邦象也。

The line statement for the second line (Nine in the Second): If a general can maintain the middle path while commanding troops, it will be auspicious, with no fault. The king issues three mandates. Nine in the Second, with a yang line, commands five yin lines, thus becoming the main element of the army hexagram, which is referred to as the "elder man." However, in the hexagrams of Splitting and Returning, it is in an improper position. When it is placed in the second position of the army hexagram, it first occupies the center of the inner trigram, hence the phrase "in the army." The authority of the sovereign must not be delegated, but the appointment of a general for military campaigns must be entrusted solely to ensure victory. By placing him in the center of the entire army to command, and by repeatedly issuing mandates to honor and reward him, the "three mandates" resemble the three levels of appointment described in the "Rites of Zhou": first mandate for appointment, second for ceremonial dress, and third for official position. Since all hexagrams are composed of three lines, the line statements often mention "three." Occasionally they mention "seven" or "ten," where seven represents the yang number and ten the yin number. The line statement says "auspicious without fault" because in warfare, only success brings no fault; failure brings blame. Military campaigns depend on defeating the enemy, and lack of military achievement is a fault. The Small Image Commentary says: commanding troops while maintaining the middle path brings auspiciousness because it is receiving the sovereign's favor. The king issuing three mandates is to pacify all states. "Favor" means honor, and "pacify" means affection. The sovereign occupies the heavenly position and shows honor to his ministers in order to have them assist in achieving good governance and peace throughout the land, hence "receiving heavenly favor" and "pacifying all states." Nine in the Second corresponds with Six in the Fifth, which is in the center of the坤 (Earth) trigram. Since坤 represents earth and territory, it is the image of "all states."

六三：師或輿尸，凶。命將帥師須簡才能，三本陰柔，又居偏位，豈克勝任？倘誤用之，立致敗績。蓋坤坎皆為輿，坎又為陷，坤又為死喪，此震動陷陣、輿尸之象也，凶矣。象曰：師或輿尸，大無功也。無功者，喪師也。六四：師左次，無咎。師惟前進乃克有功，然量力而行，不肯妄動以致敗覆，亦可無咎。左次，退舍也，兵家尚右，故以退後為左。四以陰居陰位，完師自守，雖無勳績可錄，亦不至剛愎僨事也，此退可以守者。象曰：左次無咎，未失常也。

The third line statement says: Going to war and perhaps returning by carriage with corpses, it is ominous. Appointing a general to lead troops must select capable people. The third line is a yin and flexible line, and it is in an improper position, so where can it be competent? Once it is misused, it will immediately lead to defeat. Both坤 and坎 represent carriages, and坎 also signifies a trap, while坤 signifies death and mourning. Together they form the image of a military campaign, encountering an ambush, and returning with corpses, hence it is ominous. The Small Image Commentary says: Going to war and returning with corpses, is a great lack of military achievement. What is meant by lack of military achievement is the complete destruction of the army. The fourth line statement says: The army retreats to a place one day's march away, without blame. The army must advance to achieve military achievements, but if it exerts itself within its capacity and does not act recklessly leading to defeat, it can also avoid blame. "Left retreat" means retreating, and in military terms, the right is considered honorable, so retreating is referred to as "left." The fourth line, being a yin line in a yin position, preserves military strength and holds back, although it does not achieve any merit, it does not lead to stubbornness and failure—this is a case of retreating to defend. The Small Image Commentary says: Retreating without blame, is not losing the proper way of using military force.

六五：田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。古人興師，既非好兵，亦非黷武，所以除暴救民，蓋有出於不得已者。如田中有禽，恐傷禾稼，不可不驅逐之；有罪可聲，不可不執言以告眾也。五為坤中，坤地為田，應二為坎，坎為豕，故曰田有禽；二又為互震，震為鼓，為聲音，故曰利執言。大君用兵宜擇良將，彼無咎者，惟正坎互震、智勇剛中之長子能之，其餘諸陰皆弟子也。倘誤用之，則必入於坎陷，用坤大輿載屍以歸矣。繫曰貞凶，以著戒也。象曰：長子帥師，以中行也；弟子輿尸，使不當也。為一卦之尊則稱丈人，為大君之臣則稱長子。長子居下卦之中行，不使長子而使弟子，使之者失其當，是以有凶也。

The line statement for the fifth line (Wu Yao): There are wild animals in the fields causing harm; it is appropriate to accuse them of their crimes and capture them, without fault. It is suitable for the eldest son to lead the army, but if the second son is also made to lead, they will return with corpses. Even if they act uprightly, it will be dangerous. In ancient times, when armies were raised, it was not for the sake of war or military aggression, but to eliminate cruelty and save the people. It was indeed out of necessity. For example, if there are wild animals in the field that might damage the crops, one cannot avoid driving them away. If there are clear crimes to be revealed, one cannot avoid publicly accusing them to inform the people. The fifth line is part of the earth trigram (Kun), and since Kun represents the earth, it is called 'field'. The lower trigram corresponds to the second line (Jiu Er), which belongs to the water trigram (Kan), and Kan represents pigs, so it is said 'there are wild animals in the field'. The second line is also part of the thunder trigram (Zhen), which represents drums and sound, so it is said 'it is advantageous to take up the words'. A ruler should choose capable generals. The one who can 'avoid blame' is only the eldest son, who is represented by the correct combination of the central trigram (Kan) and the interacting trigram (Zhen), being both wise and brave, strong yet balanced. The other yao are all 'younger sons'. If they are mistakenly used, they will fall into the danger of the water trigram (Kan), and only the earth trigram (Kun) can be used to carry the corpses back. The line statement mentions '贞凶', which is meant to serve as a warning. The Small Image Commentary says: the eldest son leads the army because he acts in the middle. The younger sons return with corpses because they are not properly appointed. In terms of the trigram's respect, they are called '丈人', but in terms of the ruler's ministers, they are called 'eldest son'. The eldest son is in the middle of the lower trigram and acts in the middle. If the eldest son is not used and the younger sons are instead, the person in charge loses balance, hence the danger.

上六：大君有命，開國承家，小人勿用。荀氏曰：師旅已息，當封賞有功，立國命家。開國，封諸侯也；承家，立大夫也。蓋坤為國邑，故曰開國承家也。夫當帥師之時，既錫予以寵之，而於功成之後，又賜田以賚之，則以功臣即丈人也。若彼小人者，始既因其啟釁以興兵動眾，而討平之後，復聽其乘隙竊進，不知防閒，是亂無已時也。戒以勿用，聖人之憂患深矣。象曰：大君有命，以正功也；小人勿用，必亂邦也。用師所以平亂，而亂之生則由小人，小人不可用也。

The line statement for the sixth line at the top says: The sovereign issues a decree, bestows fiefs upon feudal lords, and appoints ministers, but commoners should not be employed. Xun Shuang said: War has already ended, and it is time to reward those who have rendered meritorious service and to establish states and families. "Opening a state" refers to bestowing fiefs upon feudal lords, and "sustaining a family" refers to appointing ministers. The earth trigram represents states and territories, so it is said "opening a state and sustaining a family." When leading troops in battle, the sovereign had already bestowed a decree to honor him; when the mission was accomplished, he was also granted land and territory as a reward. This is because the meritorious official is the "elder man." As for commoners, they were the ones who incited the conflict, so the sovereign was compelled to raise an army. After quelling the disturbance, if they are still allowed to take advantage of the situation and are not guarded against, then the disturbance will never cease. The line statement warns against employing commoners, and the sage's concern is indeed profound. The Small Image Commentary says: The sovereign issues decrees to determine merit; commoners should not be employed, for employing them will bring disorder to the state. War is waged to eliminate disturbances, and disturbances arise from commoners, so commoners should not be employed.

慧珠閣原本。岫巖多隆阿雯溪。

This volume is based on the original edition from "Hui Zhu Ge"; the author is Duolong'a, from Liao Dong Xiuyan, with the courtesy name Wenxi.

【坤下坎上，中互艮坤】復、剝。比為一陽五陰卦，自復剝二卦來：復初升五，剝上降五。比：吉，原筮，元永貞，無咎，不寧方來，後夫凶。坤下坎上，有一陽得位以待眾陰歸附之象，故卦名比。原，再也。《禮》曰：末有原。《春秋傳》曰：原田每每。比有吉義，必須再筮，得元善之長、永久貞正，乃可無咎。是無其德不能致眾人之比，而眾人相比亦宜擇有德者比之，而後比乃正也。夫天下之眾，豈能畫一？而一人首出，萬姓咸服。其有遠人聞風恐懼，內不自安，來歸版圖，亦比之正者。至於恃險私據，頑梗不化，是為後夫，乃王法所必誅者，凶矣。

The primary hexagram has the earth below and water above, with the middle trigrams being mountain and earth. This hexagram belongs to the category of one yang and five yin lines, derived from the hexagrams of "Reversal" and "Splitting." In the hexagram of "Reversal," the first line rises to the fifth position, and in the hexagram of "Splitting," the top line descends to the fifth position. The hexagram statement says: "Comparison, auspicious; if divined again, one attains the highest virtue, enduring righteousness, and without fault; the unquiet states come to submit, but those who come late will be inauspicious." Duolong'a explains: Earth is below and water is above, with one yang line occupying the honorable position, waiting for the many yin lines to come to submit, which is the image of mutual comparison, hence the name "Comparison." "Original" means again; the "Book of Rites" mentions "the end has its origin," and the "Spring and Autumn Annals: Zuo Tradition" mentions "the fields are often plowed," both using this character. "Comparison" originally contains auspicious meaning, but it must be divined again, and if one attains the highest virtue, enduring righteousness, then there will be no fault. This means: if one does not possess such virtue, one cannot attract the people's submission; if the people wish to submit, they should choose virtuous people to follow, and only then is the mutual comparison proper. The people in the world are numerous; how can they all be made uniform? As long as one person stands upright above, all the people will be convinced. Those distant people who hear the news and feel reverence and inner unrest, coming to submit, also belong to the proper form of mutual comparison. As for those who rely on strong positions and privately divide the land, and those who are stubborn and unyielding, these are called "those who come late," which are certainly to be punished by the king's law, hence the inauspicious outcome.

彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。夫子釋之曰：親離則凶，眾比自吉，是比吉也。比也者，輔也，一陽居尊，在下坤民順從相輔也。位在德元，群陰往附，自不至聚散無常以招咎過。而又必再筮得之者，以此卦一自復來，再自剝來也。復陽居下，剝陽居上，位皆非中，易為比五，剛始得中也。陽得中則為元，陽居正則永貞，既元且貞，無咎固宜。

The Commentary on the Judgment says: "Comparison is auspicious; comparison means assistance, with the lower yin lines following the upper." "Original divination, enduring, constant, and without fault" is because the nine five line is strong and in the center; "the place is not at peace, but it comes" is because the upper and lower lines correspond; "those who come late are凶" is because his path has reached its end. Duolong'a explains: Confucius interpreted this hexagram as being凶 when the people rebel and abandon, and auspicious when the people come close and support, thus saying "comparison is auspicious." The meaning of "comparison" is assistance: a yang line in a position of honor, with the following kūn line representing the people following and assisting him. The nine five line is exactly in the position of "original" virtue, with the yin lines coming to rely on him, naturally not being fickle and thus avoiding fault. The reason for needing "to divinate again" is because this hexagram comes from both the Fu hexagram and the Bo hexagram. In the Fu hexagram, the yang line is at the very bottom, and in the Bo hexagram, the yang line is at the very top, neither in the center; but in the Bi hexagram, the five line is the first time the strong line is in the center. A yang line in the center is "original," and a yang line in the correct position is "constant and sincere." Being both original and sincere, there is naturally no fault, which is what should be expected.

夫自一卦統觀之，則為一陽五陰；而自一卦分觀之，則是坎上坤下。坎為勞卦，坤為國邑，是居國中內不自安者，於以率土稱臣，望風納贐，既免徵誅，又沐聖化，上下相應，亦得比義。若夫不度德力，負固不服，如上六所謂後夫者，非比之善者矣。

If the entire hexagram is viewed as a whole, it represents one yang line governing five yin lines; if viewed separately, it shows Kan above and Kun below. Kan is the hexagram of toil, and Kun symbolizes a state or territory. Together, they represent those who are within a state or territory but feel inner unrest. These people then submit the entire country as vassals, offering tribute in accordance with the wind, thus avoiding warfare and punishment, and benefiting from the teachings of a sage king. The mutual response between above and below conforms to the principle of "comparison" or "unity." This is exactly what the hexagram statement says: "Those who are not at peace will come." As for those who do not assess their own virtue and strength, but rely on their strong position and refuse to submit, this is what the line "the late husband" refers to, and such people are not truly skilled in forming close relationships.

上自剝易，復陽上往則順，剝陽下來則逆。陽為夫，居五之後，故曰後夫。剝之上為艮，虞氏曰：艮為背，上位在背後，無應乘陽。荀氏曰：後夫謂上，上逆禮乘陽，不比聖王，其義當誅。於【於：乾】氏曰：後服之夫，違天失人，必災其身，故曰凶也。

The sixth line at the top comes from the hexagram of Pei. The line of Yang in Fu hexagram moves upward, which is in the right direction, while the line of Yang in Pei hexagram moves downward, which is against the right direction. Yang is called "husband," and the sixth line at the top is located after the ninth line in the fifth position, so it is called "husband who comes after." The upper trigram of Pei hexagram is Gen, and Yu Fan said that Gen represents the back. The position of the sixth line at the top is exactly behind, so it has no proper response and is superior to the ninth line in the fifth position. Xun Shuang said: "Husband who comes after" refers to the sixth line at the top, which goes against propriety and is superior to the Yang line, refusing to be close to the sage king. According to the principle, it should be punished. Gan Bao said: those who delay in submitting go against the will of heaven and lose the people's support, inevitably bringing disaster upon themselves, so it is said "dangerous" (the original text reads "Yu Shi," but the note says "Yu" should be "Gan," referring to Gan Bao of the Jin dynasty).

象曰：地上有水，比，先王以建萬國，親諸侯。人之附君，猶水附地，地上有水，故象。先王取比象以建國親諸侯者，蓋剝上艮為門闕，復下震為諸侯。虞氏曰：震為建，為諸侯，坤為萬國，為腹，坎為心，腹心親比，故曰建萬國、親諸侯。

The Great Image Commentary says: Water on the earth, this is the image of ratio; the former kings took this image as a model, establishing myriad states and drawing near to the feudal lords. The people rely on the sovereign, just as water relies on the earth; water on the earth adheres closely without separation, hence it is taken as the image of ratio. The former kings established states and drew near to the feudal lords because the upper trigram of the hexagram of parting is the mountain trigram, symbolizing gates and thresholds, and the lower trigram of the hexagram of returning is the thunder trigram, symbolizing the feudal lords. Yu Fan said: Thunder represents establishment and the feudal lords, Earth represents myriad states and the abdomen, and Water represents the heart; the abdomen and the heart are close and rely on each other, hence it is said, "establishing myriad states, drawing near to the feudal lords."

初六：有孚比之，無咎，有孚盈缶，終來有他吉。初為坤下，坤為土，信屬土德，而在比家，是為有孚比之。初以己之孚信上往比五，以信相比，何有於咎？夫坤既為孚，而坤又為缶，虞氏曰：坤為器，為缶。鄭氏曰：缶，汲器也。上為坎水，下為坤缶，缶在下位，水浮缶上，是為盈缶。有孚若是，雖初不應五，外之曰他，而居下親上，終來相比。荀氏曰：初在應外，以喻殊俗，聖人之信光被四表，絕域殊俗皆來親比，故吉也。象曰：比之初六，有他吉也。初非五之正應，而以有孚比五，是有他也。比在於初，不惟有異於後夫，而與二之內比亦較獨先，故吉。

The first line statement says: With sincerity and trust, one approaches and attaches to others, without fault; sincerity and trust are like a full earthenware jar, eventually leading to unexpected good fortune. The first line is at the very bottom of the坤 (Earth) trigram, which represents earth, and among the five virtues, 'trust' corresponds to earth. Moreover, it is in the position of the second trigram, which is the water trigram, so it says 'having sincerity and trust, one approaches.' The first line uses its sincerity to approach the fifth line, connecting through trust, where could there be blame? The坤 trigram symbolizes sincerity and also represents a jar. Yu Fan said that坤 represents a vessel and a jar, and Zheng Xuan said that a jar is a tool for drawing water. The upper trigram is坎 (Water), and the lower trigram is坤 (Jar), with the jar below and water floating on top, forming 'a full jar.' When sincerity reaches this level, even though the first line is not the correct corresponding line to the fifth line (since it is not the correct match, it is called 'other'), it is below and approaches above, eventually coming to connect. Xun Shuang said: The first line is outside the correct corresponding position, symbolizing distant lands with different customs; the sage's sincerity extends to all directions, even reaching the most distant and different places, thus resulting in good fortune. The Small Image Commentary says: In the卦 of 'Approaching,' the first line has unexpected good fortune. The first line is not the correct corresponding line to the fifth line, yet it approaches the fifth line with sincerity, which is called 'other.' The act of approaching occurs in the first line, which is different from the 'later husband' who is slow to respond, and also more proactive than the second line's 'approaching from within,' thus resulting in good fortune.

六二：比之自內，貞吉。五為卦主，二為正應，五在外卦而二自內比之，此比之正者，吉也。象曰：比之自內，不自失也。六三：比之匪人。三非正應，而居上下諸陰之間，陰為小人，匪人象，是所比者皆匪人也。象曰：比之匪人，不亦傷乎。與匪人比，必受其傷。曰不亦傷乎者，欲比之者深思自得也。

The line statement for line two says: To approach from within, to maintain uprightness and thus be auspicious. Nine five is the main line of the hexagram, and line two corresponds with it properly. Nine five is in the outer trigram, and line two approaches it from within the inner trigram. This is the most appropriate form of intimacy, hence it is auspicious. The small image commentary says: To approach from within does not lose oneself. The line statement for line three says: The ones it approaches are not proper persons. Line three does not correspond with nine five, and is between several yin lines above and below. Yin represents petty persons, which is the image of 'non-persons', so what it approaches are all improper persons. The small image commentary says: To approach improper persons, is it not injurious? To be close to improper persons will certainly be harmed by them. The use of the rhetorical question 'is it not injurious?' is meant to make those who wish to approach reflect deeply and understand.

六四：外比之，貞吉。五陽居尊，眾陰比之，是為臣比君。五居四外，四內比之，是為內比外。四本外卦，而五又在四外，故曰外比。四近五陽而又當位，固得比義之正者，貞吉也。象曰：外比於賢，以從上也。外陽為賢，居四之上，宜以從之者比之。

The line statement for the fourth line says: going outward to be close to the superior, maintaining correctness leads to good fortune. The nine in the fifth line is a yang line occupying the exalted position, and all the yin lines come to be close to it, which represents ministers being close to the sovereign. The nine in the fifth line is outside the sixth line, and the sixth line goes outward to be close to it, which is called 'being close from within to outside.' The sixth line is already in the outer trigram, and the nine in the fifth line is outside the sixth line, so it is called 'external closeness.' The sixth line is adjacent to the yang line of the nine in the fifth, and since it is a yin line in a yin position, it is appropriate, thus naturally conforming to correct closeness and achieving good fortune. The Small Image Commentary says: going outward to be close to the virtuous is to obey the superior. The external yang line is the 'virtuous one,' which is above the sixth line, and it is appropriate to go outward to be close to it.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。五陽居尊位，是謂之王。陽明陰晦，是以陽明比天下者，故曰顯比。比以求應，其有不來比者，王者亦不強之使服，如軍禮然。鄭氏曰：王因天下顯習兵於搜狩，為驅禽而射之，三發則已，軍禮也。失前禽者，謂禽在前來者不逆而射之，旁去又不射，惟背而走者順而射之，不中則已，是皆所以失之，用兵之法亦如之。

The Line Statement of the Fifth Line: The king openly and properly approaches and unites with all under heaven. The king hunts only from three sides, letting go of the game animals that come directly towards him. People in the city do not need to be on guard, which is auspicious. The Nine in the Fifth is a yang line in the exalted position, so it is called 'king'. Yang represents brightness, while Yin represents darkness. The Nine in the Fifth uses the brightness of yang to approach and unite with all under heaven, hence it is called 'manifesting comparison'. Approaching and uniting is to seek response. If some do not come close, the king does not force them to submit, just as in military etiquette. Zheng Xuan said: the king uses the public military drill of hunting to drive away game animals and shoot them. He stops after three shots, which is the military etiquette. The phrase 'losing the preceding game' means that the animals coming directly towards him are not shot head-on, those running away from the side are not shot, and only those running away from the king are shot, but if they are not hit, it is considered a miss. This is intentionally giving them a way to escape. The method of warfare is also like this.

坤為田，互艮為狐狼，坎為豕，又為弓輪，為輿馬，三驅之象。艮又為止，坎為隱伏，失前禽象。震為聲音，復震不見，變為坤邑，邑人不誡象。既不專用夫刑殺，亦不怠玩夫武事，恩威兼施，坦白之衷昭然若揭。當夫人心未定，宜用文告，而天下向應，坤邑之人有不待誡而自孚者，此比之吉也。

In terms of symbolic imagery: The trigram坤 represents a hunting ground, the interacting trigrams艮 symbolize foxes and wolves, and坎 represents pigs, as well as bows, wheels, and chariots. Combined, these form the image of "three drives" in hunting. The trigram艮 also signifies stillness, while坎 signifies concealment, which corresponds to the image of "losing the preceding game." The trigram震 represents sound, which can be compared to the change from the复卦 to the震 trigram. However, the震 trigram has already disappeared, and the卦 now takes the form of坤, symbolizing a city. This corresponds to the image of "the people of the city not needing admonition." Thus, neither excessive reliance on punishment nor neglect of military preparedness is present; both kindness and authority are applied together, and this open-hearted sincerity is clearly visible to all. When people's hearts are not yet settled, it is appropriate to use written announcements to enlighten them. When the whole world responds to the call, the people in the city of坤 naturally follow without being told—this is the reason why the卦 is considered auspicious due to the close association of the trigrams.

象曰：顯比之吉，位正中也；舍逆取順，失前禽也；邑人不誡，上使中也。逆，迎也，言禽之迎人來者舍之，背人去者曰順，是順行欲逸也，始射取之。五居坎中，比五即比中，邑人比五之中，若上有以使之。

The Small Image Commentary says: The reason for the auspiciousness of the visible comparison is that the Nine in the Fifth is properly positioned and in the center. Letting go of what comes directly ahead and taking only what moves away from us is called 'losing the bird in front.' The people of the town are not on guard, which is how the superior person uses the middle path to control them. 'Opposing' means facing, referring to birds coming directly toward us which are let go; birds moving away from people are called 'following,' which is when they are fleeing in the direction they are going, and thus are shot. The Nine in the Fifth is in the center of the Kan trigram, so attaching to the Nine in the Fifth is attaching to the middle path; the people of the town attach themselves to this 'middle,' as if something above is guiding them.

上六：比之無首，凶。上以剝之艮陽易居於五，猶初以復之震陽易居於五，而其吉凶不同者，蓋下之往上為順，而上之下來為逆。且震動則能先比來歸，艮止則非道窮不降。故初則曰有孚，而上則為無首。首，陽也，去剝之首以降五，是無首也，故凶。象曰：比之無首，無所終也。無所終者，窮極始比，戮斯及矣。

The line statement for the sixth line at the top says: "Closely attached but losing the leader, calamity." The sixth line at the top is moving a yang line from the艮 body of the hexagram 剥 down to the fifth position, just as the first line at the bottom is moving a yang line from the震 body of the hexagram 复 up to the fifth position. The method is similar, but the fortune differs. The reason is that moving upward is in accordance with the natural order, while moving downward is against it. Moreover, 震 represents movement, so it can quickly come to join; 艮 represents stillness, so it will not submit until there is no other choice. Therefore, the line statement for the first line at the bottom says "having sincerity," while the line statement for the sixth line at the top becomes "without a leader." "Leader" refers to the yang line. When the yang line that was leading in the hexagram 剥 is moved down to the fifth position, the sixth line at the top no longer has a leader, hence calamity. The Small Image Commentary says: "Closely attached but without a leader, there will be no good ending." What is meant by "no end" is that one only comes to join when in a desperate situation, and punishment follows.

【乾下巽上，中互離兌】姤、夬。小畜為一陰五陽卦，自姤夬二卦來：姤初升四，夬上降四。小畜：亨，密雲不雨，自我西郊。一陰伏二陽之下曰巽，乾下巽上，卦名小畜者，以小者為所畜也。陽大陰小，以陰畜陽謂之大畜，而以陽畜陰即謂之小畜。畜，藏也，又止也。一陰居中，眾陽包藏而止之，故名小畜也。夫畜則宜亨，而畜猶不能遽亨，其象如雨，雨降則亨。當其未降，未嘗有雨而祇有云，密雲而在西郊，則陰未肯遽從陽矣。互兌之澤為雨，兌居乾上，故曰云；兌位西，乾為郊，故曰密雲不雨自我西郊也。

The primary hexagram has the trigram Qian (Heaven) below and Xun (Wind) above. The intermediate trigrams are Li (Fire) and Dui (Lake). The hexagram Xiao Xu is composed of one yin line and five yang lines. It arises from the transformation of the hexagrams Gou and Guai: in Gou, the first line moves up to the fourth position, and in Guai, the top line moves down to the fourth position. The hexagram statement says: "Xiao Xu, smooth and unimpeded; thick clouds gather but do not rain, the clouds come from the western outskirts." Duolong'a explains: a single yin line lying beneath two yang lines forms Xun. This hexagram has Qian below and Xun above. It is called "Xiao Xu" because it refers to the "small one" (the yin line) that is being restrained. Yang is considered great, yin is considered small. Using yin to restrain yang is called "Da Xu" (Great Restraint), while using yang to restrain yin is called "Xiao Xu" (Small Restraint). "Xu" means to collect or to stop. A single yin line is in the center, surrounded and restrained by the five yang lines, hence it is called "Xiao Xu." Since it is restrained, it should be smooth and unimpeded, but after restraint, it does not immediately become smooth. This is similar to rain: rain falling brings smoothness; when the rain has not yet fallen, there is only cloud, thick clouds gathering in the western outskirts, indicating that the yin is not yet willing to obey the yang. The intermediate trigram Dui represents a marsh, which is rain. Dui is above Qian, so it is called "cloud." Dui is located in the west, and Qian represents the outskirts, hence the phrase "thick clouds gathering but not raining, coming from the western outskirts."

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也；自我西郊，施未行也。此卦名小畜者，以為五陽畜一陰，所畜者小也。一陰甚微，畜之似易，而無如柔得位也。柔，四也。夬柔在上，姤柔在下，今則居中，而又柔居陰位，是為柔得位。柔在姤為巽，柔在夬為兌，今則互兌正巽仍見。夬上下降而應四，姤初上升亦應四，是為上下皆應。陰既得位，又有陽應，豈能畜止？既不能畜，又何由亨？而又云亨者，以卦德卦體見之也。乾陽德健，巽以行權，五陽剛中，志在行道，志行則通，故曰亨也。

The Commentary on the Judgment says: The hexagram of Xiao Xu (Small Accumulation) is called "Small Accumulation" because the yao (line) of yin is in the correct position and all the yang lines above and below correspond with it. Therefore, it is called "Small Accumulation." The trigram Qian (Heaven) is strong and vigorous, while Xun (Wind) is gentle and compliant. The yang lines are in the middle and their aspirations can be carried out, hence it is smooth and unimpeded. "Dense clouds without rain" indicates that the yin energy is still rising; "from my western suburbs" means the grace has not yet been bestowed. Duolong'a explains: This hexagram is called "Small Accumulation" because five yang lines are restraining one yin line, and the object being restrained is small. A single yin line is extremely weak, and at first glance, it seems easy to restrain, but since it is "yin in the correct position," this yin line is the sixth line, the fourth line. In the hexagram of Guai (Decision), the yin line is at the top; in the hexagram of Gou (Meeting), the yin line is at the bottom. Now, however, it is in the middle of the upper trigram, and it is yin in a yin position, which is called "yin in the correct position." When yin was in Gou, it belonged to Xun; when yin was in Guai, it belonged to Dui. Now, the interacting trigrams Dui and the main trigram Xun are still present. In Guai, the top line descends to correspond with the fourth line; in Gou, the first line ascends to correspond with the fourth line. This is called "correspondence above and below." Since the yin line is in the correct position and has the support of yang lines, how can it be restrained? If it cannot be restrained, then how can it be smooth and unimpeded? Yet the Commentary on the Judgment still says "smooth and unimpeded," which is based on the hexagram's virtue and structure: Qian's yang virtue is strong and vigorous, Xun is flexible and adaptable, the five yang lines are strong and in the middle, and their aspirations are to promote the right path. Since their aspirations can be carried out, they are naturally smooth and unimpeded, hence it is said "smooth and unimpeded."

夫惟亨乃見畜道之成，而既名畜，則又不能遽亨。蓋兌澤為雨，今互兌而居乾天之上，澤不及地，是尚未雨而祇為雲。我，四也，四為卦主，故曰我也。西郊者，互兌正乾也。密雲不雨，雨尚未降而云自往；自我西郊，雨已欲施而尚未行。雲與雨，陰象也；西郊，陰地也。陰陽雖異，久則漸合，雨隨雲降，萬物棣通。如王者欲去小人，推誠以馭之，用賢以遠之，久則頑梗格非，兇暴漸退，海內承平，至於刑措。此剛中志行之義，故曰小畜亨也。

Only when things are smooth and unimpeded can we see that the principle of gathering and restraining has been completed; yet since it is called "gathering," it cannot immediately be smooth and unimpeded. Dui represents a marsh, and a marsh is rain. Now Dui is only an interacting trigram, and it is located above Qian, the Heaven. The marsh vapor cannot reach the ground, so it has not yet become rain, it is merely cloud. "I" refers to the sixth line in the fourth position, which is the main line of the hexagram, so it refers to itself as "I." "West suburb" refers to the interacting trigram Dui and the main trigram Qian—Dui is in the west, and Qian represents the suburb. "Dense clouds without rain" means that the rain has not yet fallen but the clouds have already moved on; "from me, the west suburb" means that the rain is about to come but has not yet arrived. Clouds and rain both belong to the yin image, and the west suburb is also a yin position. Although the nature of yin and yang is different, over time they will gradually merge, and rain will follow the clouds, and all things will be smooth. This is like a king wanting to remove petty men: he does not rush to kill them, but instead uses sincerity to manage them, employing virtuous people to push them away. Over time, stubborn ones will remove their evil intentions, and fierce ones will gradually retreat, leading to peace throughout the land, even to the point where punishment is no longer needed. This is exactly what the Commentary on the Judgment means by "strong and central, and the will is carried out," hence it says "Small Gathering, smooth."

象曰：風行天上，小畜，君子以懿文德。九家易曰：風者，天之命令也，今行天上，則是令未下行，畜而未下，小畜之義也。懿，美也。乾為德，德之文外見而德之美內藏，以懿文德，有畜象焉。初九：復自道，何其咎，吉。陽剛畜陰，貴有時位。初位卑下，是不能畜四者。雖與四應，而在姤卦原相對易，姤四既易為初，即是由四反初，反復其道，小畜之卦成焉。姤之初上往居四，小畜之四遂下來居初，來者復也。四自道以復初，初豈能上往以畜四？安初之位，不肯妄畜，何有於咎？吉矣。象曰：復自道，其義吉也。

The Great Image says: Wind moves across the heavens, which is called small accumulation; the gentleman takes this as a model, cultivating his virtue and refinement. The Nine Schools' Commentary says: Wind is the command of heaven. Now the wind moves only across the heavens, indicating that the command has not yet been issued; there is accumulation but not yet downward movement, which is the meaning of "small accumulation." "Yi" means beauty. The Qian trigram represents virtue, and virtue's refinement is displayed externally while its beauty is hidden internally. By cultivating virtue and refinement with sincerity, one embodies the image of accumulation. The first line's statement says: Following one's own path and returning, where could there be a mistake? It is auspicious. Using a strong yang to restrain a yin, it is about timing and position. The first line is in a low position and cannot restrain the fourth line. Although it corresponds with the fourth line, in the Gou hexagram these two lines are actually in exchanged positions: the fourth line of Gou has moved to the first position, which is returning along the original path, thus forming the hexagram of small accumulation. The first line of Gou moves upward to the fourth position, and the fourth line of small accumulation moves down to the first position—"coming" is "returning," that is, returning. Since the sixth line four is returning to the first position, how could the first line go upward to restrain the fourth line? It remains in its initial position, unwilling to act recklessly, so where could there be a mistake? Therefore, it is auspicious. The Small Image says: Returning along the right path, this is in accordance with reason and thus auspicious.

九二：牽復，吉。二非四應，亦不相對易，何有於復？而又云復者，則以為初所牽故也。牽復居下，雖乾德至健，亦不能上行畜四，故吉。夫小人在位，朝野共疾，而不在其位不謀其政，激之者無人，禍不至於驟起，居上位者庶得從容密籌，無僨事也。初二皆係曰吉，聖人憂患之心微矣。象曰：牽復在中，亦不自失也。初與二皆與四遠，不能畜四。初以復道為吉，二以牽復得吉，初不自失，二亦然也。

The line statement for the second line says: Being drawn back together, it is auspicious. Although the second line does not correspond with the fourth line and has not exchanged positions with it, how can it be called 'returning'? It is called 'returning' because it is drawn back by the first line. Being drawn back and settling in the lower position, even though the virtue of Heaven is extremely strong and vigorous, it does not go upward to restrain the fourth line, hence it is auspicious. Small people are in power, and both the court and the people detest them. However, since they are not in that position, they do not engage in those affairs, and no one provokes them, so calamity does not erupt suddenly. Those in high positions can then calmly and carefully plan things without causing harm. Both the first line and the second line are associated with the word 'auspicious,' showing the subtle concern of the sage for potential dangers. The Small Image Commentary says: Being drawn back and returning, settling in the central position, is also not losing one's way. Both the first line and the second line are far from the fourth line and cannot restrain it. The first line returns auspiciously by following the path, and the second line returns auspiciously by being drawn back; the first line does not lose its way, and the second line also does not.

九三：與說輹，夫妻反目。三與四比，而位亦漸高，可以畜矣，而三適當乾上。馬氏曰：乾為車，象輿。輿有輹則輿乃堅，輹，車軸縛也。乃三又當互兌之中，兌為毀折，是為說輹之輿。夬卦三上相應，陰陽相配，是為夫妻，而易為四，陰陽乖錯。且互離為目，而在內卦外卦之交，九家易曰：離既不正，五引而上，三引而下，故反目。輿說輹則不能行，夫妻反目則不相親，其何能畜矣？象曰：夫妻反目，不能正室也。在夬三與上應為夫妻，是三以上為室，今易為四，四自有夫，三不能正之矣。

The line statement for the third line says: The carriage loses its yu, and the husband and wife turn against each other (the character '与' in the line statement should be '舆'). The third line is adjacent to the fourth line, and its position is gradually rising, so it could have restrained it. But the third line is precisely at the top of the Qian trigram. Ma Rong said: Qian represents a carriage, which is the 'yu' image. A carriage needs a 'yu' to be solid; 'yu' is a leather strap that binds the axle. However, the third line is precisely in the middle of the mutual trigram Dui, and Dui signifies destruction, so it becomes a carriage that has lost its yu. In the Gua hexagram, the third line corresponds with the top line, with one yin and one yang, which is like a husband and wife. After changing into Xiaoxu, the one it corresponds with is now the fourth line, resulting in a reversal of yin and yang. Moreover, the mutual trigram Li represents the eyes, and it is precisely at the junction of the inner and outer trigrams. The Nine Schools' Commentary says: Li does not occupy the central position, so the fifth line pulls it upward and the third line pulls it downward, hence the eyes facing opposite directions. When a carriage loses its yu, it cannot move; when husband and wife turn against each other, they are not harmonious — how can it be restrained? The Small Image Commentary says: Husband and wife turning against each other, is not able to govern the household. In the Gua hexagram, the third line corresponds with the top line, which is the wife, so the third line governs the top line. Now it has changed to correspond with the fourth line, which already has its own spouse, so the third line cannot govern it anymore.

六四：有孚，血去惕出，無咎。四為互離之中，離體中虛，象孚。離與坎反，坎為血卦，反坎則象血去；坎為加憂，坎反則象惕出。夫陰廁陽中，每易得咎，而能積誠以處，亦自不至罹患害而招罪愆。聖人雖不為小人謀，而亦未嘗不欲生之也，所以全小人之術，無加於此矣。象曰：有孚惕出，上合志也。四與五同為互離，即同為有孚，五居四上，四上孚五，是志合也。

The line statement for the fourth line says: Holding sincere faith, the calamity of bloodshed is removed, anxiety is relieved, and there is no fault. The fourth line is located within the mutual trigrams of the fire trigram. The central line of the fire trigram is empty, symbolizing sincerity. Fire and water are opposites: water is the 'blood trigram,' and when reversed into fire, it symbolizes the removal of blood. Water represents added anxiety, and when reversed into fire, it symbolizes the emergence from fear. A yin line among many yang lines is naturally prone to blame, but if sincerity is accumulated and maintained, it will naturally avoid misfortune and punishment. Although the sage does not plan for the small person, he also does not prevent him from finding a way to survive. The best way to preserve the small person is this. The Small Image Commentary says: Having sincerity, anxiety is relieved, which aligns with the mind of the superior. The fourth line and the fifth line are both within the mutual trigrams of the fire trigram, meaning they both possess sincerity. The fifth line is above the fourth line, and the fourth line looks up to the fifth line for trust, thus aligning with the mind of the superior.

九五：有孚攣如，富以其鄰。攣，繫也。五與四同有互離之孚，又牽巽繩以攣之，則畜彌固。巽為繩直，故云攣如。夫陽實陰虛，陽有富象，而巽為近利市三倍，五固自富。四為五鄰，故富波及於鄰。蓋五四同體為巽，即同體為富，積誠以感之，又厚實以養之，此何如畜者？象曰：有孚攣如，不獨富也。不獨富，兼富鄰也。

The line statement of the fifth line says: With sincerity, one tightly binds and shares wealth with neighbors. "挛" means to tie or connect. The fifth line and the fourth line both have the quality of sincerity from the trigram Li (Fire), and they are connected by the trigram Xun (Wind), which represents a rope and straightness. Thus, the binding becomes even more secure. Xun represents a rope and straightness, so it is said "挛如" (tied like a rope). A yang line is solid, while a yin line is empty; a yang line represents abundance. The "Sayings on the Trigrams" say that Xun "brings threefold profit." Therefore, the fifth line is naturally rich. The fourth line is a neighbor of the fifth line, so the wealth spreads to the neighbor. The fifth line and the fourth line both belong to the trigram Xun, meaning they are both in the state of being rich. The fifth line moves the fourth line with sincerity and nourishes it with abundant benefits—what a wise way to retain and cultivate! The Small Image Commentary says: With sincerity, one tightly binds, meaning that one does not enjoy wealth alone. Not enjoying wealth alone means sharing it with neighbors.

上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。互兌在乾上，猶之雨在天上，故卦辭祇曰密雲；至於上九，兌澤在上位之下，故曰既雨。陽動前行，上爻已盡，無可行矣，虞氏曰：巽為處，故曰既處。卦僅一陰，幾乎純陽，陽德至此亦云極盛，乾為德，是為德積載。四為互離互兌，中女少女也；至上則成巽，是為長女，為婦。五陽畜陰，陽眾陰寡，婦雖貞正而亦危厲。

The statement for the top line says: rain has already fallen, and matters have been settled; upholding virtue and accumulating it deeply, a woman maintaining her proper conduct is in a dangerous and perilous situation; the moon is about to be full but not yet fully round, so at this time a gentleman going out would be凶 (auspicious). Duolong'a explains: the interacting trigrams have Dui above Qian, like rain still hanging in the sky, so the hexagram statement only mentions 'dense clouds'; when reaching the top line, the Dui marsh has fallen below the upper position, so it says 'rain has already fallen'. A yang line by nature moves forward, but by the time it reaches the top line, it has reached the end and has no further way to go. Yu Fan says that Xun governs 'residence' (peaceful dwelling), so it says 'has already resided'. The entire hexagram contains only one yin line, almost entirely yang, so yang virtue reaches its peak here; Qian represents virtue, hence 'virtue accumulated deeply'. The sixth line originally was in the interacting trigrams of Li and Dui, where Li is the middle daughter and Dui is the young daughter; when it reaches the upper position, it becomes Xun, which is the elder daughter, meaning 'woman'. Five yang lines restrain one yin line, with more yang and less yin, so that 'woman' even though virtuous, is in a dangerous and perilous situation.

夫易夬之上陰為四，坎象隱現，坎為月，月陰無光，借陽之光以為光。巽餘一陰，陽光微缺，有似月之幾望然者。則是九仞之山，一簣未覆；九仞之井，一掘逢源。畜道至此亦幾成矣，特恐君子自生異志，不欲固結同心而望望然去之。天下事有初鮮終以致凶者，正不少也。

If the sixth line at the top of the Gua of Guai is replaced with the fourth line of the Xiao Xu Gua, the image of Kan becomes faintly visible within it. The image of Kan represents the moon, which itself has no light and relies on the sun's light to shine. The Xun trigram remains with only this one yao of yin, and the sunlight is slightly lacking, just like the moon when it is almost full but not yet fully round. This is like a mountain of nine仞 high, which is only missing the last basket of soil to be completed; or a well of nine仞 deep, which is about to reach water with just one more dig. The principle of restraint and containment has now reached the point of near success, but the only concern is that the gentleman may have other thoughts, unwilling to remain united and steadfast, and instead become discontented and turn back. There are many things in the world that have a beginning but few that end well, leading to misfortune.

象曰：既雨既處，德積載也；君子征凶，有所疑也。虞氏曰：巽為疑。恐君子以猜疑致凶，蓋戒辭也。夫眾陽畜陰，何難立決？然此為柔得位者言也。柔既有權，在下位者不可清【清：輕】議以招危，而為君為大臣者亦不可妄動以激變。惟宜積誠感服，擇賢任能，君子同心輔治，小人自孤立遠避，不可自生釁隙，致小人得以乘間復入。聖人立言，誠萬世之龜鑑也。

The Small Image Commentary says: When the rain has fallen and the matter has been settled, it indicates that virtue has accumulated deeply. When a gentleman goes out, it is ominous, because there is suspicion in his mind. Yu Fan says that the trigram Xun represents suspicion. This is a warning against the gentleman causing misfortune through suspicion. Although many yang lines are restraining a single yin line, it seems easy to make a decision, but this statement is specifically addressing the situation where "the flexible line is in the right position." Since the flexible line has already gained authority, those in lower positions should not rashly criticize and thus invite danger (the original text says "clear criticism," but the collation note suggests "clear" should be "light"). Neither the sovereign nor the ministers should act recklessly and provoke disturbances. The only course of action is to accumulate sincerity to influence and persuade them, and to select the virtuous and capable. When gentlemen work together to assist in governance, the petty people will naturally become isolated and retreat. One must not create divisions oneself, allowing the petty people to find opportunities to return. The sage has set down these words, truly a beacon for all generations.