The Hexagram of Necessity

乾下坎上。需，有孚光，亨貞吉，利涉大川。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。需，待也。剛居於尊，安於險之道也。能制下，健以為用，君子待命而已，不可自任，則剛健終不陷也。君子觀其為而動之，其義豈窮哉。五以險德而位於天，雖非坦道，強毅而制下也，剛中而有孚也。獲剛健之臣而不敢不說，則不勞而待其功矣。故光通而貞吉，復何險之有哉，是以利涉大川，而無險不濟也。文王君人也，得九五之位；仲尼位下也，居君子之事。合兩而待之，則上待下之能，下待上之命。觀是需之情可見矣。

The hexagram Need has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: Need requires sincerity and brightness, and it is favorable to maintain uprightness, suitable for crossing a great river. The commentary on the judgment says: Need means waiting, with danger ahead; the strong and vigorous will not fall into peril, and in terms of meaning, it will not reach a state of distress. Need requires sincerity and brightness, and it is favorable to maintain uprightness and bring good fortune, because the nine in the fifth is in the position of heaven and is upright in the center. It is suitable for crossing a great river, meaning that going forward will bring merit. Commentators explain that need means waiting. A yang line in a position of honor is the way to remain safe in peril. It can control the lower, using the strong and vigorous as a resource; a gentleman should only wait for the command of the sovereign, not act on his own, so the strong and vigorous will not fall. A gentleman observes the direction of affairs before acting, so in terms of meaning, how could he reach a state of exhaustion? The nine in the fifth, with the virtue of peril, is in the position of heaven, though the path is not smooth, yet can use his strength and firmness to control the lower. Yang in the center with sincerity, he gains the help of strong and vigorous ministers and does not need to act himself, thus waiting for their merit. Therefore, it is bright and favorable to maintain uprightness, how could there be any danger? Therefore, it is suitable to cross a great river, for even the most dangerous place can be crossed. King Wen of Zhou was a ruler governing people, and the nine in the fifth is his position; Confucius was in a lower position, doing what is proper for a gentleman. Combining these two aspects, the superior waits for the inferior to display ability, and the inferior waits for the superior to give orders. Observing this, the true meaning of the hexagram Need becomes clear.

象曰：雲上於天，需。君子以飲食宴樂。澤來矣，君子待命而不勞於慮，而得其治也，飲食宴樂而已。初九，需于郊，利用恆，無咎。象曰：需于郊，不犯難行也。利用恆，無咎，未失常也。郊逺者也，未履其位，行不犯難也。用其常不失其素矣。

The Image Commentary says: Clouds rising to the sky signify Need. The gentleman takes inspiration from this and enjoys feasting and revelry. The commentator explains: Rain is about to come, so the gentleman merely waits for the command and need not exert his mind or laboriously plan; governance will naturally succeed. At present, feasting and revelry are sufficient. The Line Statement of Chou Ji says: Waiting beyond the outskirts is appropriate, and there will be no mistake. The Image Commentary says: Waiting beyond the outskirts signifies not taking action in perilous circumstances; being appropriate in maintaining one's normal state without error means not losing one's usual measure. The commentator explains: The outskirts are a place far from danger, and Chou Ji has not yet reached a position of importance, so action does not involve risk. Maintaining one's normal state ensures not losing one's usual nature.

九二，需于沙，小有言，終吉。象曰：需于沙，衍在中也。雖小有言，以吉終也。行逺也，沙，邇乎水，剛履其位，敵對於五，五非敵也，可以待也。君子之道，無執也，與時而行也。得其中者，雖小有言，吉終而已矣。

The line statement of the second line says: waiting on sandy ground, with slight disputes, ultimately leads to good fortune. The image commentary says: waiting on sandy ground is because it is comfortably situated in the central position; although there are slight disputes, it ultimately ends in good fortune. The commentator explains: the second line has already moved quite far. Sandy ground is near water, and a yang line is on this position, in a corresponding and opposing relationship with the fifth line. However, the fifth line is not actually its enemy, so it can calmly wait. The way of the gentleman is to be flexible and act according to the situation. One who holds the central position, even if there are slight disputes, will ultimately end in good fortune.

九三，需于泥，致宼至。象曰：需于泥，災在外也。自我致宼，敬愼不敗也。上險可犯也。剛以在上，待命於泥，逼難而濡。難猶外矣，我致之而宼至，敬愼之，不敗也。六四，需于血，出自穴。象曰：需于血，順以聽也。剛險居上，而承之難，從事者也，動而見傷矣。坎陰處下，幽穴之物，而今升之，待陽之運而出，難也，則不可不順以聽之。

The line statement of nine three says: waiting in the mud, one invites bandits. The image commentary says: waiting in the mud, the calamity is still outside; it is oneself who invites the bandits, and as long as one is respectful and cautious, there will be no failure. The commentator explains: the danger above can be confronted. Nine three, with a yang line in the uppermost line of the lower trigram, is waiting in the mud for orders, already close to danger and getting wet. The danger is still outside, it is oneself who provokes it, so the bandits come; as long as one is respectful and cautious, there will be no failure. The line statement of six four says: waiting in the blood, emerging from the cave. The image commentary says: waiting in the blood, it is to be yielding and obedient. The commentator explains: both strength and danger are above, and six four must take on such difficulties and handle such matters, and any movement will cause injury. Kan is yin and originally in the lower position, it is something in the deep cave, now it has risen to the upper position, and must wait for the movement of yang to emerge, which is indeed difficult, so one cannot help but be yielding and obedient.

九五，需于酒食，貞吉。象曰：酒食貞吉，以中正也。剛德中正，施令而治者也。治事已獲眾之奉，待其酒食而已。上六，入于穴，有不速之客，三人來，敬之，終吉。象曰：不速之客來，敬之，終吉。雖不當位，未大失也。需坎上也，道之終則反覆也，入于穴矣。乾覆其上，三爻來而不假待也。知道之終能固其所，而敬為主，雖不得其位能吉其終也。

The line statement of the fifth line says: waiting in the midst of wine and food, maintaining uprightness brings good fortune. The image commentary says: waiting in the midst of wine and food and maintaining uprightness brings good fortune because it is in the center and uprightness is achieved. The commentator explains: the fifth line has the virtue of yang and is in the center and uprightness, which is the person who issues commands and carries out governance. Affairs have already been completed and he has the support of the people, so the remaining thing is to enjoy wine and food. The line statement of the sixth line above says: falling into a cave, three uninvited guests arrive, treating them with respect, ultimately bringing good fortune. The image commentary says: uninvited guests arrive, treating them with respect, ultimately bringing good fortune; although the position is not appropriate, there is no great loss. The commentator explains: in the hexagram of Need, the trigram Kan is above, and when the path reaches its end, it turns back, so it is said to fall into a cave. The trigram Qian is above, and the three yang lines below come of their own accord, without needing to wait. The sixth line understands the principle that when the path reaches its end, it turns back, can stabilize its position, and treats with respect, so although it has not obtained the appropriate position, it still brings about a favorable outcome.

坎下乾上。訟，有孚，窒惕，中吉，終凶。利見大人，不利涉大川。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。君子知微、知彰、知柔、知剛，能盡物之情也。訟之者，其昧於先乎！兩其情，則上剛而下險；兼其象，則中心險而行健，得無訟乎。訟之所由，興於二也，內剛險也。居中，理可信也；不中，塞也。上健可懼也，直可申也，故中吉。人不與訟也，故終凶。大人志尚中正者，利而見之辨也。陷於下矣，又好爭焉，故可涉於險也。

The hexagram "Strife" has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). The hexagram statement says: Strife with sincerity meets obstruction, with caution in the heart; stopping halfway brings good fortune, but striving to the end brings misfortune. It is favorable to meet a great person, but unfavorable to cross a great river. The commentary on the judgment says: The upper trigram is strong and vigorous, the lower trigram is dangerous and treacherous. Being both dangerous and strong, it leads to strife. Strife with sincerity meets obstruction and with caution in the heart, and stopping halfway brings good fortune, because the second line is a strong yang line that has descended and occupies the central position. Striving to the end brings misfortune, meaning that strife should not be pursued for a resolution. Favorable to meeting a great person is because it values the middle and uprightness. Unfavorable to crossing a great river is because it leads to falling into the abyss. The commentator explains: A gentleman understands both subtle and obvious matters, both softness and strength, and can fully grasp the actual situation. Those who go to court are probably confused beforehand. From the situation of both sides, the upper is strong and the lower is treacherous; when viewed as a whole, the inner nature is treacherous and the actions are strong, so how could strife not arise? The cause of strife comes from the second line, which is in the inner trigram and is both strong and treacherous. It occupies the central position, so its reasoning can be trusted; once it does not occupy the central position, it meets obstruction. The upper trigram Qian is strong and formidable, and it itself has the right to argue, so stopping halfway brings good fortune. Others do not wish to accompany him in fighting the case to the end, so striving to the end brings misfortune. A great person is one who values uprightness and the middle, so meeting him and asking him to clarify the right and wrong is beneficial. As for those who have already fallen into the lower position and enjoy strife, they would still want to venture into danger.

象曰：天與水違行，訟。君子以作事謀始。相違而與處事，訟之象也。君子見其未著，防其未形，則逺訟也。初六，不永所事，小有言，終吉。象曰：不永所事，訟不可長也。雖小有言，其辨明也。柔非勇於訟也，上迫而至訟。訟初有言，辨明而通，其志不長，其訟得於終吉之道也。訟之長，凶之咎也，其吉於初已乎。

The Image Commentary says: Heaven turns westward, water flows eastward, they move in opposite directions, thus there is litigation; the gentleman takes this as a model, and plans thoroughly before taking action. The commentator explains: they move apart yet coexist in the same situation, which is the image of litigation. The gentleman perceives this before the matter becomes evident, and prevents it before it takes shape, thus avoiding litigation. The Line Statement for the first line says: not prolonging the dispute, slight words exchanged, ultimately leading to good fortune. The Image Commentary says: not prolonging the dispute is because litigation cannot last long; although there is slight argument, the right and wrong have been clarified. The commentator explains: the weak and initial line is not someone who eagerly seeks litigation, but is forced into it by those above. At the beginning of litigation there is slight argument, but once the right and wrong are clear, the matter is resolved. It had no intention of prolonging the dispute, so its litigation ends in good fortune. Prolonging litigation brings misfortune, and its good fortune is probably due to stopping at the beginning.

九二，不克訟，歸而逋，其邑人三百戶，無眚。象曰：不克訟，歸逋，竄也。自下訟上，患至掇也。為下訟上，訟可得乎，自貽其患也。不可而退，還竄其邑，自守其寡，不敢上敵，猶無眚也。

The Line Statement of Nine in the Second says: The lawsuit cannot be won, so he returns to hide and avoid, his territory being only three hundred households, thus there will be no calamity. The Image Commentary says: The lawsuit cannot be won, so he returns to hide, this is fleeing; to contend with the superior in a lower position, brings disaster as easily as reaching out to pick something up. The commentator explains: To be in a lower position and contend with a superior, can the lawsuit be won? That would be inviting disaster. Knowing it is not feasible, he withdraws and returns to his territory to hide, content with his modest and weak position, not daring to contend with above again, thus there is no calamity.

六三，食舊德，貞厲，終吉。或從王事，無成。象曰：食舊德，從上吉也。處下之上，從乎剛陽，而訟通矣，食其德矣。乘剛而待之，危也。從上得附，故終吉矣。夫以柔附上，非聽其訟，亦為上忤矣。故至有命，則行之不敢自成也。夫不爭於外者，善矣夫。

The third line statement says: Enjoy the old salary and virtue, remain upright and be aware of danger, and ultimately it is auspicious. Perhaps follow the king in doing things, but do not take credit for success. The Image Commentary says: Enjoy the old virtue, and follow the superior one to be auspicious. The commentator explains: The sixth line is at the top of the lower trigram, following the yang line, so contention is resolved and it can enjoy the old virtue. However, it is above the yang line and needs to wait for the other party, thus in a dangerous situation; because it follows the superior and gains support, it is ultimately auspicious. A weak person relying on the superior, if not obedient to his judgment, will be regarded as rebellious by the superior. Therefore, once there is an order, it acts accordingly without claiming credit for success. One who does not contend with others outside is indeed good.

九四，不克訟，復即命渝，安貞吉。象曰：復即命，渝安貞，不失也。三柔附我，故我不能敵，初之訟也。以就三之命，變其訟之應也。安貞而吉，何所失哉。九五，訟元吉。象曰：訟元吉，以中正也。中正上行，雖訟而吉大也。上九，或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。剛居訟，終能訟而得其終也。專攻得其非，上或賞也。三脫其服，象褫疾也。

The line statement for the fourth line says: litigation is not successful, but turning back and following the command of the sovereign, maintaining a proper and upright position brings good fortune. The image commentary says: turning back and following the command of the sovereign, changing one's position in the litigation and maintaining a proper and upright position brings no loss. The commentator explains: the six in the third line is gentle and attached to me, so I have no need to oppose it; the dispute was originally started by the six at the beginning. The nine in the fourth line follows the command received by the six in the third line, changes its position in the litigation, maintains a proper and upright position and thus gains good fortune; what could be lost then? The line statement for the fifth line says: litigation leads to great good fortune. The image commentary says: litigation leads to great good fortune because it is in the center and upright. The commentator explains: the nine in the fifth line is in the center and upright, and acts in a superior position. Although it is in the midst of litigation, the good fortune is great. The line statement for the top line says: perhaps it is rewarded with a wide sash, but within a single morning it is stripped away three times. The image commentary says: the clothing obtained through litigation is not worth respecting. The commentator explains: the nine at the top, being yang and at the end of the hexagram of litigation, ultimately brings the litigation to a conclusion. It constantly criticizes, pointing out the faults of the other party; perhaps the superior will reward it. But within a single morning, it is stripped of the reward three times, just as the loss comes quickly and urgently.

坎下坤上。師，貞，丈人吉，無咎。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。五天位也，而以非陽居之，或有戰爭之事。二剛陽也，而能正眾，可崇任之，佐其尊而臣也，文人之謂。居中而奉，行險而順，以殺上。殺毒其人，而人從也。專其命，咎，則吉復大矣，又何咎焉。

The hexagram "Military Campaign" has the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: "Military campaign, it is appropriate to maintain correctness. If led by an experienced and cautious elder, it will be auspicious and without fault." The commentary on the judgment says: "Military campaign refers to the people; 'zheng' means correctness. If the people are used to carry out correctness, they can rule the world. Nine Two is a yang line in the center and corresponds with Six Five. In a dangerous situation, it acts in accordance with the right path. By using this method to govern the world, the people still follow him, so it is auspicious, and where is there fault?" The commentator explains: Six Five is the position of the Son of Heaven, but it is occupied by a yin line, so there may be warfare. Nine Two is a yang line, and it can correct the people. It can be honored and appointed, to assist the superior position and act as a minister. This is what the hexagram statement refers to as "the elder man" (this book says "the literary man"). He is in the central position of the lower trigram and carries out the commands of the sovereign. In a dangerous situation, he acts in accordance with the right path, and by this he carries out punishment. Although punishment harms some people, they still follow him. He alone holds the military command, which by reason should bring fault, yet it results in great auspiciousness, and where is there fault at all?

象曰：地中有水，師。君子以容民畜眾。地中有水，故能有得其潤，而保其廣地之用也，蓋象乎君子也。則能得其情而獲其治道，出於民也。故君子以容而畜之，顯仁以藏用也。

The Image Commentary says: The earth contains water, which is the symbol of the army. The gentleman takes this as a model, thus being able to accommodate the people and nurture the masses. The commentator explains: Because the earth contains water, it can receive the nourishment of water and thus preserve the usefulness of the vast land. This is probably the symbol of the gentleman. The gentleman can understand the people's conditions and find the way of governance, for this way of governance originates from the people. Therefore, the gentleman uses the method of accommodation to nurture them, displaying benevolence and concealing his actions.

初六，師出以律，否臧凶。象曰：師出以律，失律，凶也。春秋傳言：執事順成為臧，逆為否。理有必然之勝者，師出而謀合之，為臧，乃其律也；失之，是以凶也。夫律者，軍事之命也。師之興，主君不能親之，是以授其命而不授其事，名曰專征，此古師之道也。軍志曰：軍之所承於君者，師之可戰，君曰無戰，必戰可也；師不可戰，君曰戰之，無戰可也。故進不求其名，退不避其罪，本乎社稷之衛也。或以聽君主之制為律，豈足是哉。愼諸，其在授人以律乎。

The line statement for the first line says: When sending troops into battle, they must be governed by law and discipline; if they are not properly managed, there will be danger. The image commentary says: When sending troops into battle, they must be governed by law and discipline; if they lose the law and discipline, there will be danger. Commentators explain that the *Zuo Zhuan* says that doing things in accordance with reason and achieving success is called "臧" (Zang), while acting against reason is called "否" (Pu). If there is a sure chance of victory and the plan for battle aligns with this, then it is "臧," which refers to the law and discipline. If this is lost, then there will be danger. The term "律" refers to military orders. When the army is raised, the sovereign cannot personally lead it, so he only grants the general the authority to issue orders without interfering in specific military affairs. This is called "专征" (Zhuang Zheng), which is the ancient way of waging war. The *Jun Zhi* says: The army receives from the sovereign only the great command; if the army is capable of fighting, even if the sovereign says not to fight, it can still fight; if the army is not capable of fighting, even if the sovereign says to fight, it can still refrain. Therefore, advancing in battle is not for the sake of reputation, and retreating is not to avoid blame; the fundamental purpose is to protect the state. Some people take blind obedience to the sovereign's control as "律," which is far from sufficient. Be cautious, for the key lies in who is entrusted with the authority to issue orders.

九二，在師中，吉，無咎。王三錫命。象曰：在師中，吉，承天寵也。王三錫命，懷萬邦也。剛中而應，行險而順，受命而能正眾也，吉何咎哉。王者以天下為心，用兵非以怒也，平之非喜殺也。三錫命非私也，安萬邦而已矣。

Nine Two Line Statement says: Being in the army yet maintaining the middle path brings good fortune, without error, and the king issues many rewards. The Image Commentary says: Being in the army yet maintaining the middle path brings good fortune, for it receives the grace of heaven; the king issuing many rewards is to pacify the myriad states. The commentator explains: Nine Two, a yang line in the middle, corresponds with Six Five. In a dangerous situation, it acts in harmony, accepts the king's command and rectifies the people, thus bringing good fortune; where could there be error? The sovereign has the world in his heart; warfare is not out of anger, and quelling disorder is not for the love of killing. Issuing many rewards is not from personal intent, but merely to ensure peace among the myriad states.

六三，師或輿尸，凶。象曰：師或輿尸，大無功也。師之出也，任於一人，剛中者也。多則或矣，非其任也。何功之有，吉？二剛也，而以陰柔乘其上，是兼其領也，輿師之凶也，宜哉。無君上之命，則免矣，故曰或也。

The Line Statement of the third line says: The army may return with chariots carrying corpses, which is ominous. The Image Commentary says: The army returning with chariots carrying corpses indicates great lack of merit. Commentators explain that when the army goes to war, it should rely on one person, that is, the yang line in the second position, nine two. When there are many commanders, there arises an ambiguous situation expressed by 'perhaps,' which is not the responsibility of that line. How can there be any merit or auspiciousness then? Nine two is a yang line, but six three, with its yin and flexible nature, is above it, as if taking over the authority of command. The ominous situation of the army returning with corpses is thus inevitable. If this is done without the command of the sovereign, it would be even worse. Hence, the Line Statement uses the word 'perhaps.'

六四，師左次，無咎。象曰：左次，無咎，未失常也。左者不用之地，待其師命而已，未失常也。六五，田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：長子帥師，以中行也。弟子輿尸，使不當也。居尊雖柔，待而有獲也。何以利乎，柔不能臨眾也。執命而授德人，則無咎矣。二剛中而繼體於五，其長子乎。命授一人，帥師可也。三柔弟子也，命不可二也，其輿尸也。

The Line Statement of the Fourth Line says: The army retreats to the left, without fault. The Image Commentary says: Retreating to the left without fault means not losing the proper course. The commentator explains: The left is the position not engaged in battle, merely waiting for orders, and thus not losing the proper course. The Line Statement of the Fifth Line says: There are wild animals causing harm in the fields; it is appropriate to capture and punish them, without fault. It is appropriate to have the eldest son lead the army, but if the younger sons are involved together, they will return with corpses, and even the righteous path will be dangerous. The Image Commentary says: The eldest son leads the army because he follows the middle path; the younger sons returning with corpses is due to improper appointment. The commentator explains: The Fifth Line holds a high position but is weak in nature, and must wait to gain benefits. By what means can it gain advantage? Weakness cannot personally lead the people; only by holding the authority and entrusting it to the virtuous can there be no fault. The Second Line is strong and centered, and is below supporting the correct nature of the Fifth Line, which is called the 'eldest son.' Giving military command to one person is acceptable. The Third Line is weak, belonging to the category of 'younger sons'; military orders should not come from two sources, otherwise they will return with corpses.

上六，大君有命，開國承家，小人勿用。象曰：大君有命，以正功也。小人勿用，必亂邦也。師之終復於大君者，居天下而無私。故誓師曰：用命賞於祖，不用命戮於社。功存社稷之公也，天下共之。有開國而封之者，承家而食之者，此功之分也。王執而正之，非惠之私也。小人不原於天命，不足於貴位，故至亂邦。此易之終戒也，而失於用也。

The line statement of the sixth line at the top says: The Son of Heaven issues an edict, bestowing fiefs upon feudal lords and continuing the line of the great officials, but should not employ petty men. The image commentary says: The Son of Heaven issues an edict to determine merit; not employing petty men is because they will certainly disrupt the state. The commentator explains: When warfare has ended, everything returns to the Son of Heaven, because the Son of Heaven governs the world without private interests. Therefore, the Book of Documents, the Ganshi Section, records the oath for military campaigns saying: Those who obey orders will be rewarded in the ancestral temple; those who disobey will be executed at the earth altar. Merit is for preserving the state, this public instrument shared by all people. Some are granted states for their merit, some inherit their family's stipend for their merit, this is the difference in merit. The king holds this standard and corrects it, not treating favor as private giving. Petty men do not trace back to the mandate of heaven, and thus cannot bear honorable positions, hence they cause disruption to the state. This is the warning given by the Book of Changes at the end of the Army hexagram, yet people still make mistakes in employing people.

坤下坎上。比，吉，原筮元永貞，無咎，不寧方來，後夫凶。象曰：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。眾畏險，民咸其安也，輔其正而獲吉也。剛位於尊也，本其陽之德行，仁也。居中可以長正也，長正可以寧方也。筮而比之，亦何咎也，則不寧，輔而安矣。後夫道窮，雖求輔，凶也。

The hexagram "Comparison" has the lower trigram Kun (Earth) and the upper trigram Kan (Water). The hexagram statement says: Comparison is auspicious. When the divination results are examined, if one possesses the qualities of origin, longevity, and firmness, there will be no mistakes; even unstable states will come to submit, but the one who lags behind will be in danger. The commentary on the judgment says: Comparison is auspicious. Comparison means assistance; all the lower lines are in harmony with the nine in the fifth. When the divination is examined and one possesses origin, longevity, and firmness, thus having no mistakes, it is because the nine in the fifth is yang and occupies the center. Unstable states coming to submit is because of mutual correspondence between upper and lower; the one who lags behind is in danger because his path has reached its end. Commentators explain: people fear difficulties and hope for stability; only by assisting the one who is upright can one obtain auspiciousness. A yang line occupying a superior position, acting according to its yang virtue, is benevolence; occupying the center position, one can maintain correctness for a long time; maintaining correctness for a long time, one can bring peace to all directions. After divination, if one goes to assist him, how could there be any mistake? Thus, the originally unstable places, having received assistance, become stable. The one who lags behind has already reached the end of his path; even if he seeks assistance from others, it will still be dangerous.

象曰：地上有水，比。先王以建萬國，親諸侯。地載水而澤也，水得地而安也。下得上而寧也，上得下而位也。故先王建萬國和親諸侯，然後天下安也。初六，有孚比之，無咎。有孚盈缶，終來有他吉。象曰：比之初六，有他吉也。眾各保其所居也，能初以求比，是以吉也。知乎幾，辨乎微，為天下首。比必自誠信盈於素分也。素分盈，則主恩及，而他吉來矣。

The Image Commentary says: Water on the earth represents the principle of mutual affinity. The former kings took this as a model, and thus divided the land among myriad states and drew near to the feudal lords. The commentators explain that the earth holds water and forms a lake, and water can only be tranquil with the earth beneath it. The lower must have the upper to be secure, and the upper must have the lower to be established. Therefore, the former kings divided the land among myriad states and harmonized with the feudal lords, and thus the world became tranquil. The line statement of the initial line says: To approach others with sincerity, there will be no error; sincerity is full as a jar is full, and eventually there will be further good fortune. The Image Commentary says: The initial line of the Mutual Affinity hexagram will have further good fortune. The commentators explain that all people hold fast to their own places, and the initial line approaches others from the beginning, thus being auspicious. It understands the subtle signs and discerns the minute details, thus becoming the leader of the people. To approach others, one must begin with oneself, and sincerity must be full within one's proper role; when one's proper role is fulfilled, the ruler's grace will reach him, and further good fortune will follow.

六二，比之自內，貞吉。象曰：比之自內，不自失也。為五內比，應而相合，承其私也，為眾所覩也。能自守中正，故保其吉也。六三，比之匪人。象曰：比之匪人，不亦傷乎。不正，不能辨其去就，而輔於上，無首也。可比非其人乎，不亦傷矣。六四，外比之，貞吉。象曰：外比於賢，以從上也。比於尊，剛承上，輔賢，得正，吉也。

The Line Statement for the second line says: To approach from within, maintaining uprightness brings auspiciousness. The Image Commentary says: To approach from within, is not to lose oneself. The commentator explains: The second line, located within the inner trigram, assists the fifth line. It corresponds with the fifth line and is in harmony with it, receiving the favor of the fifth line, which is observed by all. It maintains uprightness and thus preserves auspiciousness. The Line Statement for the third line says: Approaching the wrong person. The Image Commentary says: Approaching the wrong person, is not also very regrettable? The commentator explains: The third line is in an improper position and cannot distinguish who to leave and who to approach. Although it goes to assist above, it has no reliable place to return to. Approaching the wrong person, is not also very regrettable? The Line Statement for the fourth line says: To approach from outside, maintaining uprightness brings auspiciousness. The Image Commentary says: Approaching virtuous people outside, is to follow the superior. The commentator explains: The fourth line approaches the superior position, with its gentle and yielding nature, receiving the yang strength above, assisting the virtuous and thus attaining uprightness, hence auspiciousness.

九五，顯比，王用三驅，失前禽，邑人不誡，吉。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。為天下王也，背之以來，皆吾人也，則可以安天下矣。獨守其中，而私其應，為眾所觀，非顯其私歟。疾其背，而愛其向也，則失其不來者矣。邑有家者也，私也，豈王者顯私也。偏其私，故邑人不誡，王所使之，然也。雖顯其吉，正其位而尊也。上六，比之無首，凶。象曰：比之無首，無所終也。無誠於附，道窮而比，戮斯及矣，何終哉。

The Line Statement of the Nine in the Fifth says: With brightness and sincerity, one draws close to the people. When the king hunts, he drives the animals from three sides but lets those that flee forward escape; he does not need to specially instruct the people in his territory, which brings good fortune. The Image Commentary says: Drawing close with brightness and sincerity brings good fortune because it is in the proper central position. Letting go of those who go against him and keeping those who are loyal, thus allowing the animals to escape in front; not needing to instruct the people in his territory is the result of the ruler guiding them to the middle path. The commentator explains: As the king of the world, anyone who turns back to him is his subject, thus he can stabilize the world. If he only clings to his own 'center' and favors those who align with him, this will be seen by others, which would not be showing private feelings openly. Hating those who go against him and loving those who come to him will cause him to lose those who have not yet come to him. The territory, being a place with family and property, inherently has private nature. How can the king openly show such private feelings? It is precisely because of partiality in private matters that the people in the territory do not need special instruction; this is the result of the king guiding them. Although he displays the way of drawing close and thus gains good fortune, it is because he is in the proper central position and is noble. The Line Statement of the Six at the Top says: Drawing close to others but without a leading place to return to, which is dangerous. The Image Commentary says: Drawing close without a place to return to will not have a good ending. The commentator explains: The Six at the Top has no sincere intention in drawing close to others. When the path is already blocked, he wants to draw close, and punishment will fall upon him, where can there be an ending?

乾下巽上。小畜，亨，密雲不雨，自我西郊。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。小畜，陰上得位，而陽皆應之也，柔畜剛也。大為小所畜，其畜不能全，小畜而已也。故健而巽，剛下柔也。剛居中，巽柔而從其畜，志得而後通也。雨者，陰陽和，陰行其道，則盛而為雨。小畜，志於上往也，自得其位而已。使陽而巽，其澤不足以下濟也，則密雲而不雨也。雲自西郊而東也，陰消而退未能行施也。小人來，居上位，非中正之德，君子無所承也，其何足光哉，不能畜君子之大也。

The hexagram Xiao Xu has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu is smooth and unimpeded; thick clouds gather but no rain falls, the clouds come from the western suburbs." The commentary on the judgment says: "Xiao Xu refers to the yin lines being in proper positions and the five yang lines all responding to them, hence called Xiao Xu. It is strong and humble, with yang strength in the center and the will being carried out, thus it is smooth. Thick clouds without rain indicate that yang energy is still rising; clouds coming from the western suburbs indicate that the favor has not yet been extended. Commentators explain that Xiao Xu is when a yin line is on top and in the right position, with all the yang lines responding to it, which is the soft restraining the strong. The great is restrained by the small, but this restraint cannot be complete, only a small restraint. Therefore, being strong and humble means that yang strength is subordinated to the soft. Yang strength is in the center, and the soft and humble submit to its restraint, so the will is realized and then smoothness is achieved. The rain refers to the harmony of yin and yang, with yin following its proper course, and when the energy is full, it becomes rain. Xiao Xu is only advancing upward, but it has only obtained this position; it makes yang humble, so the favor is not sufficient to extend downward, hence thick clouds without rain. Clouds coming from the western suburbs to the east indicate that the yin energy is still retreating and has not yet been able to extend the rain. Small people have come to the upper position, lacking the virtue of being in the center and upright, and the gentleman has no one to rely on, how can there be great success? It is unable to restrain the gentleman's great virtue."

象曰：風行天上，小畜。君子以懿文德。風行天上，而不能畜大也。言行德之大也。文德者，德之小也。君子之道，無所備也。畜其文德，與時行也。初九，復自道，何其咎，吉。象曰：復自道，其義吉也。乾，本上也。三陽尚上也，應而歸焉。巽以行志，復自我道，何以咎哉，其義吉也。

The Image Commentary says: Wind moving across the heavens represents the hexagram of Small Accumulation. The gentleman takes this as a model to cultivate his cultural virtue. The commentator explains: Wind moving across the heavens yet fails to hold back great things. Speech and action belong to the great aspects of virtue, while cultural refinement belongs to the lesser aspects. The path of the gentleman encompasses all things. At this time, he cultivates his cultural virtue in accordance with the circumstances. The line statement of Chou Ji says: Returning to one's original path, where could there be a mistake? It is auspicious. The Image Commentary says: Returning to one's original path is in accordance with the principles and is auspicious. The commentator explains: Heaven originally belongs above, and the three yang lines in the lower trigram all aspire upward, corresponding and joining with the upper. It realizes its aspirations with humility, returning to its original path, where could there be a mistake? It is in accordance with the principles and is auspicious.

九二，牽復，吉。象曰：牽復在中，亦不自失也。志乎畜而不能全也。雖與我而非應，可以牽，而巽之自復其道，得時之中，故吉也。九三，輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。陰之微，不能大畜，其亦已矣。故初應二，牽巽志而行，自復其道，至於三，斯極之矣。上飛制下，終於小畜，理固然也。思不能行，行脫其輻也。陽不制陰，夫不正室也。

The line statement for nine in the second says: being drawn back together, it is auspicious. The image commentary says: being drawn back and occupying the middle position, there is no loss of self. The commentator explains: six in the fourth has the intention to restrain the yang, but cannot restrain it completely. Although it is connected with me, it is not a corresponding line, so it can only draw me. I humbly return to my original path, which coincides with the middle way of the situation, hence auspicious. The line statement for nine in the third says: the spokes of the chariot fall off, and the husband and wife turn against each other. The image commentary says: husband and wife turning against each other is because the husband cannot properly manage the household. The commentator explains: the yin is weak and cannot restrain on a large scale, so it can only reach this point. Therefore, nine at the beginning corresponds with nine in the second, being drawn back with a humble mind, each returning to their original path; by the time it reaches nine in the third, this situation reaches its extreme. The upper six is above controlling the lower, ultimately only a small restraint, which is the natural way. Nine in the third wants to move but cannot, once it moves the spokes fall off; yang cannot subdue yin, which is the husband not properly managing the household.

六四，有孚，血去，惕出，無咎。象曰：有孚，惕出，上合志也。一陰也，而眾陽趨焉，非其所治者也，則懼其傷害矣。奉與五剛，誠信相與，近而相親，固也。尊而肅民，安也。何傷害惕懼之患哉，可無咎乎。

The Line Statement of the Fourth Line says: With sincere intentions, the calamity of bloodshed is removed, the feeling of caution is dispelled, and there is no mistake. The Image Commentary says: With sincere intentions and dispelling caution, it is because it aligns with the aspirations of the Nine in the Fifth. The commentator explains: The Fourth Line is the only yin line in the entire hexagram, and many yang lines are drawn toward it, which it cannot control, so it fears harm. It flatters and associates with the Yang line of the Nine in the Fifth, and they treat each other with sincerity, drawing close and forming a close relationship, thus making the connection firm. The Nine in the Fifth is noble and capable of governing the people, so the situation becomes stable. In such a case, how could there be harm or fear? Naturally, there is no mistake.

九五，有孚，攣如。富以其鄰。象曰：有孚，攣如，不獨富也。卦唯一陰，鄰而奉已，已亦交愛，有孚攣如，資貨與同，不獨自厚，巽而行志者也。

The Line Statement of Nine in the Fifth says: With sincere hearts, they are closely connected, and they share their wealth with their neighbors. The Image Commentary says: With sincere hearts and closely connected, they do not hoard wealth. The commentator explains: The entire hexagram has only one yin line, which is near Nine in the Fifth and serves it. Nine in the Fifth also returns love to it. They are closely connected with sincerity. Nine in the Fifth shares wealth with others, not only enriching themselves. This is a person who realizes their aspirations through humility.

上九，既雨既處，尚德載，婦貞厲。月幾望，君子征凶。象曰：既雨既處，德積載也。君子征凶，有所疑也。小畜，畜其餘未始於道，小不能畜，陽得行其志，上不可全無。下無所遂志，故其終焉。既雨，得行其道也；旣處安其所也。尚德載陽為所畜也，陰專於陽危之道也。月近望，陰盈盛也。君子征凶，陽疑而不敢進也。以爻語之，則得志；以體言之，則小畜。此言巽，陰之終而不繫於爻也。

The line statement of the topmost line says: The rain has already fallen and has now ceased, and it is at rest; upholding virtue and accumulating deeply, a woman clinging to this situation alone is in danger. The moon is nearly full, and a gentleman going out at this time is in peril. The image commentary says: The rain has fallen and then ceased, resting in place, this is the result of virtue being accumulated and carried; a gentleman going out is in peril because there is doubt in his heart. The commentator explains: What is being restrained in the hexagram of small accumulation is only the remainder, not from the fundamental way; the small one cannot restrain the great, and the yang will ultimately realize its will. It cannot achieve its will at the bottom, so it ends here at the topmost line. What is meant by 'the rain has already fallen' is that its way is finally put into practice; what is meant by 'has already settled' is that it is resting in its proper place. 'Upholding virtue and carrying' means that the yang is restrained by the yin; the yin alone taking hold of the yang is a dangerous way. The moon approaching fullness indicates that the yin is growing full. A gentleman going out is in peril because the yang has doubts and dares not move forward. In terms of the line position, it is successful; but in terms of the overall trend of the hexagram, it is still only small accumulation. Here it refers to the trigram of wind, which is the yin reaching its end, not attached to any particular line.

兌下乾上。履，虎尾不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人，亨。剛中正，履帝位而不疚，光明也。履，一陰而履於陽，為下之長，眾之趨焉，是以危而履虎尾也。語其上下，則下承上也；言其情，則說而奉於乾也。失其所履而全其所承，是以不咥人，亨。情之所歸，則三也，故以卦命之。其於履，則剛中正，履帝位而不疚，其義也。能制其度，得其光明也。陰者陽之求，而履之陽不競者，以陰失位而凶，陽抑其情而不亂上之正，而咸得其履也。

The Hexagram of "Footsteps" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The Hexagram Statement says: stepping on a tiger's tail, the tiger does not bite, hence success. The Commentary on the Judgment says: "Footsteps" refers to a soft element stepping on a hard one. Because the lower trigram is joyful and corresponds with the upper trigram Qian, it steps on the tiger's tail without being bitten, hence success. The line Nine in the Fifth is yang and occupies the central position, stepping on the imperial position with integrity and clarity. Commentators explain that the Hexagram of "Footsteps" has only one yin line stepping on yang lines. It is the elder of the lower trigram, and all lines are drawn to it, hence the situation is dangerous, like stepping on a tiger's tail. In terms of the relationship between upper and lower, it is the lower serving the upper; in terms of attitude, it is joyfully serving Qian. Although it steps on the wrong position, it maintains the service to the superior, hence the tiger does not bite and success is achieved. The emotion of the people is directed toward Six in the Third, hence the entire hexagram is named after it. As for the principle of "Footsteps," it is Nine in the Fifth, yang and occupying the central position, stepping on the imperial position with integrity, which is the righteous way of "Footsteps." It is able to establish laws and regulations, thus achieving brightness. Yin is what yang pursues, but in the Hexagram of "Footsteps," yang does not compete with it because yin is out of its proper position and brings danger. Yang restrains its desires and does not disturb the correct path of the superior, thus each line is in its proper position.

象曰：上天下澤，履。君子以辨上下、定民志。上天下澤，得其履也。君子辨賢、不肖而上下定之，則民無覬倖之望也。初九，素履，往，無咎。象曰：素履之往，獨行願也。履得其所履，吉也，過之則咎。以剛志而守下，不求其陰，進之不以為榮，獨履素行之節，是以無過咎也。

The Image Commentary says: Above is Heaven, below is Marsh, which is the hexagram of Progress. The gentleman takes this as a model to distinguish the proper roles of superior and inferior, and to stabilize the people's minds. The commentator explains: Heaven is above, Marsh is below, each occupying its proper position. The gentleman distinguishes who is virtuous and who is not, establishing the order between superior and inferior, so the people will not harbor improper hopes. The line statement of the first nine says: To act with sincerity and simplicity and proceed forward, there will be no error. The Image Commentary says: To act with sincerity and simplicity and proceed forward, is to carry out one's own will alone. The commentator explains: To occupy one's proper position is auspicious; to exceed one's proper position is an error. The first nine, with a strong and resolute mind, remains in the lower position, does not seek the yin line, does not regard advancement as honor, but only maintains the sincerity and simplicity of his conduct, hence there is no error.

九二，履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。履不得其履，寧倡無僣。二以剛比柔，見利，不撓其志。居易幽退，履其所履，中正之吉也。

The Line Statement of Nine in the Second says: The path is smooth and wide, and the person who remains quiet and self-restrained maintains the right course and thus brings good fortune. The Image Commentary says: The person who remains quiet and self-restrained maintains the right course and thus brings good fortune, because he is in the center and his mind is not disturbed. The commentator explains: If one cannot step onto the proper position, it is better to remain self-restrained rather than overstep one's bounds. Nine in the Second, with its yang strength, is closely adjacent to the yin six in the third. Although it sees profit, it does not waver in its resolve. It remains in a peaceful, quiet, and yielding state, stepping onto its proper position, which is the good fortune of being centered and maintaining the right course.

六三，眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。象曰：眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。卦皆無諸陰，而三自以為己任。眇目能視，跛足能履，豈足恃哉。僣履非位，咥其冝也。而志擬於剛，欲為武人大君之行，凶之災也。

The line statement of the third line says: One eye is blind but can still see; one leg is lame but can still walk; stepping on a tiger's tail, the tiger bites, which is dangerous; this is the act of a brave warrior doing the task of a great ruler. The image commentary says: A single eye can see, but this is not enough to be called clear-sighted; a lame leg can walk, but this is not enough to walk with others. The danger of being bitten is because of being in the wrong position; a warrior doing the task of a great ruler is because his will is too rigid. The commentator explains: The entire hexagram has no other yao of yin, only this one yin yao, six three, which thinks that the whole hexagram's responsibility is on itself. How reliable is it that a single eye can see and a lame leg can walk? It steps onto a position that does not belong to it, so being bitten is inevitable. And its will is too eager to be like yang, wanting to do the action of a warrior as a great ruler, which is exactly the source of calamity.

九四，履虎尾，愬愬，終吉。象曰：愬愬終吉，志行也。三以不順，為眾同棄，而已近也，愼於難履者也。心懼不足相與，在乎守卑以承於上，為上所任。果獲其志得其終，吉也。

The statement of the fourth line says: Treading on a tiger's tail, being cautious and anxious, ultimately leads to good fortune. The Image Commentary says: Being cautious and anxious yet ultimately achieving good fortune, indicates that its aspirations are realized. The commentator explains: Six in the third, due to improper conduct, is rejected by all, and since it is closest to Nine in the fourth, Nine in the fourth is especially cautious in this difficult situation. It feels fear, thinking that Six in the third is not worth associating with, so it focuses on maintaining humility and serving above. Thus, it is appointed by those above. It indeed realizes its aspirations and attains a favorable outcome, hence the good fortune.

九五，夬履，貞厲。象曰：夬履，貞厲，位正當也。三柔失位，志比武人，五為一卦之主，明得帝位取而決之，非求繫於情也。然三者，眾之趨也，雖曰決之，正之危也。位正當也，何其患乎。

The Line Statement of the Fifth Line says: Act with firm decisiveness, uphold correctness and be aware of danger. The Image Commentary says: Acting with firm decisiveness and upholding correctness while being aware of danger is because its position is appropriate. The commentator explains: The Sixth Line in the Third is weak and in an inappropriate position, yet its aspirations compare to those of a brave warrior. The Fifth Line is the main line of the hexagram, and since it clearly occupies the position of the sovereign, it decisively cuts off the matter, not out of personal attachment. However, the Sixth Line in the Third is still the object toward which all other lines tend. Although it is to be decisively corrected, this act of rectification itself carries danger. But since its position is appropriate, what is there to worry about?

上九，視履考祥，其旋元吉。象曰：元吉，在上大有慶也。積善之家，必有餘慶，歸其本也。不顧其邪，自履其所得履之終也，則可以心視其往之履，而考其善應也。積其行，得其終，歸其有慶者矣，旋其元吉哉。

The line statement of Upper Nine says: By looking back on the path one has traveled and examining the signs of good or bad fortune, if one is thorough and careful, then it is highly auspicious. The image commentary says: Highly auspicious, because it is at the highest position and thus has great blessings. The commentator explains: A family that accumulates good deeds will surely leave extra blessings for future generations. This is speaking to the root of the matter. Upper Nine does not pay attention to perverse things, but stands firmly on the right position and walks all the way to the end. Thus, it can reflect on the path it has taken and examine the good results it has brought. Accumulating one's virtue leads to a good outcome, ultimately belonging to the category of blessings. This is why it is thorough and careful, resulting in great auspiciousness.

乾下坤上。泰，小往大來，吉，亨。彖曰：泰，小往大來，吉，亨。則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。易者，象也，神之用也。故泰象於天地交，而萬物生；上下交而人治成。陽內得時而陰外也，健發於內，其道順行於外。親內君子，踈外小人，君子之長也。是以損削之道往，而豐大之道來，吉而通者也。

The hexagram Tai has the trigram Qian (Heaven) as its lower trigram and the trigram Kun (Earth) as its upper trigram. The hexagram statement says: Tai means small things going out and great things coming in, which is auspicious and smooth. The commentary on the judgment says: Tai means small things going out and great things coming in, which is auspicious and smooth. This is because heaven and earth interact and all things flourish, and upper and lower communicate so that hearts and minds are in harmony. Yang is within and Yin is outside, strength and integrity are within and gentleness and compliance are outside, the gentleman is within and the petty person is outside. The way of the gentleman increases day by day, while the way of the petty person diminishes day by day. Commentators explain that the Book of Changes deals with images, which are manifestations of divine action. Therefore, the hexagram Tai takes its image from the interaction of heaven and earth leading to the growth of all things, and the communication between upper and lower leading to the completion of human governance. Yang is within and timely, while Yin is excluded; strength and integrity originate from within and their way is smoothly carried out to the outside. Approaching the gentleman within and distancing the petty person outside, this is precisely the growth of the gentleman's influence. Therefore, the path of reduction and weakening retreats, while the path of enrichment and expansion advances, hence it is auspicious and smooth.

象曰：天地交泰，后以財成天地之道。輔相天地之宜，以左右民。天地合其時以養物也，聖人興其財以豐人也。結網罟，作耒耜，能輔相天地之宜，成天地之道。因時而通利，而左右其民也。

The Image Commentary says: When heaven and earth interact, it is called Tai. The sovereign takes this as a model, regulates and completes the way of heaven and earth, assists and supports what is appropriate for heaven and earth, thus protecting the people. The commentator explains: Heaven and earth combine their seasons to nurture all things. The sage then establishes means of wealth to make the people prosperous. Making ropes into nets and making plows and hoes, this is assisting and supporting what is appropriate for heaven and earth, completing the way of heaven and earth. Following the seasons to channel benefits, thus supporting one's own people.

初九，拔茅茹，以其彚，徵，吉。象曰：拔茅征吉，志在外也。拔茅而連出也，君子道長，上下交志，以其類，征吉。離內以之外，志求其成也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒得尚于中行，以光大也。乾降為泰，而得其中，能通天下之情，知天下之用，而不過其當也。朋黨何由興乎，志在其中，不失其治，應之而行，可謂光大已矣。

The line statement of the initial nine says: Pulling up a bundle of reeds, their roots are connected and they bring up a cluster of similar ones, moving forward brings good fortune. The image commentary says: Pulling up reeds and moving forward brings good fortune, because the mind is expressed externally. The commentator explains: Pulling up one reed brings up a whole bundle, just like the way of the gentleman grows continuously, with the hearts of superiors and inferiors connected, similar ones attracting each other and moving forward together, thus bringing good fortune. It leaves the inner trigram and moves outward, showing a determination to achieve success. The line statement of the second nine says: It can contain disorder and filth, can walk across rivers on foot, does not miss people in distant places, does not form factions for private gain, thus it can follow the middle path. The image commentary says: Being able to contain disorder and filth while following the middle path, is because it is bright and broad. The commentator explains: When heaven descends and forms the trigram Tai, the second nine occupies the middle position of the lower trigram, thus it can understand the actual conditions of the world and be clear about the use of resources without exceeding proper limits. How could factions arise then? Its mind is on the middle path, not losing the proper duty of governance, and acting in accordance with the situation, which can be called bright and broad.

九三，無平不陂，無往不復，艱貞，無咎。勿恤其孚，于食有福。象曰：無往不復，天地際也。乾下通而泰也，物不可終通，則天道復其上，地道歸其下矣。平陂則險矣，有往則復矣。君子見其交會，思其所終，慮患而艱守之，不失其正，則可無咎而全其吉，保食其福也。

The third line statement says: There is no constant level ground that remains without inclining, nor is there a constant forward movement without returning; by maintaining uprightness in hardship, there will be no fault. There is no need to worry about one's sincerity, for in enjoyment there will be blessings. The image commentary says: There is no going without returning, this is the boundary where heaven and earth meet. The commentator explains: When heaven is below and moves upward, it becomes the situation of Tai; but things cannot remain permanently smooth, so the heavenly path returns to its upper position, and the earthly path returns to its lower position. Level ground becomes a slope, thus there is danger; wherever there is movement forward, there must be return. The gentleman sees this meeting point and thinks of its conclusion, contemplates possible misfortunes in advance and resolutely maintains uprightness, thus not losing his proper course, and thus has no fault and preserves good fortune, enjoying his blessings.

六四，翩翩，不富以其鄰，不戒以孚。象曰：翩翩，不富，皆失實也。不戒以孚，中心願也。物各歸本也，陰陽之情皆相求也。四所以下者，非顧其陽，自樂其歸，不賴陽之治也。與其眾同志，翩翩輕舉，不富鄰而自備，不戒約而自孚，皆乘中心之願而行也。

The line statement of the fourth line says: It descends lightly, not rich itself but bringing along its neighbors, and without being told, there is mutual trust. The image commentary says: Descending lightly and not being rich is because the three yin lines of the upper trigram have lost their yang essence; mutual trust without being told is due to inner desire. The commentator explains: All things return to their proper place, and the nature of yin and yang inherently seek each other. The reason the sixth line descends is not because it is concerned about the yang lines below, but because it delights in returning to its proper place and does not rely on yang to govern it. It shares the same aspirations with the three yin lines, thus descending lightly together. It does not need the richness of neighbors to be prepared, nor does it need to set down rules to have mutual trust, for all this is done in accordance with inner desire.

六五，帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。陰居貴盛而委質於二，靜而無為，居貴有祉，理得於中。願心而行，非權之逼也。忘巳而與能，聖人之道也。故元吉矣。

The Line Statement of the Fifth Line says: King Yi married off his sister and thus obtained blessings, which was very auspicious. The Image Commentary says: Obtaining blessings and being very auspicious is because it is in the center and acts according to its own will. The commentator explains: The Fifth Line, with its yin and soft nature, occupies a noble and prominent position, yet entrusts itself to Nine Two, remaining tranquil and not acting recklessly. Being in a high position while enjoying blessings is due to its attainment of 'center'. It acts according to its own will, not compelled by power. Forgetting oneself and entrusting matters to capable people is the way of the sage, hence it is very auspicious.

上六，城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。塹隍以為城，取下以為上也。其終則復隍矣。下為上使者，通其志也。終不能通，命亂者也。以之用眾，眾不從也。以之告邑，命不行也。猶以為正也，終惜已矣。

The line statement of the sixth line at the top says: The city wall collapses and returns to the moat below the city; do not send out troops, only issue orders within your own territory. Guarding this situation leads to hardship. The image commentary says: The city wall collapsing back into the moat indicates that the government orders have become disordered. The commentator explains: Digging deep moats to take soil for building the city wall is taking soil from below and piling it up above; eventually, the wall will collapse back into the moat. Those below obey those above because there is mutual understanding between superior and inferior. Now, when this mutual understanding is lost, government orders become disordered. Using such orders to mobilize people, people will not obey; using them to command within one's territory, orders will not be carried out. If one still thinks this is correct, it is truly a great pity.