Hexagram 8
Bi - Holding Together
比
Meaning and Overview
The Bi hexagram has the lower trigram Kun, representing earth, and the upper trigram Kan, representing water. Where there is earth and water, people naturally dwell. The yin lines represent the people, and the yang lines represent the ruler. The fifth line, being central and correct, is a ruler with position and virtue. Below the fifth line, the five yin lines represent the people, who support and obey the ruler. The second line corresponds correctly with the fifth, the fourth line below the fifth supports the ruler, and the first line, together with the second and fourth, serves the ruler, forming attachment. The third line corresponds with the top line, hence it is said, 'Attaching to the wrong person.' The top yin line rides over the fifth yang line, thus indicating danger. The Great Image says: 'The ancient kings, in accordance with this, established the myriad states and cultivated relations with the feudal lords.' Thus, in ancient and medieval times, there were countless feudal lords. The fifth line is the king, while the other five yin lines, relative to the king, are ministers and people. In reality, regarding the lands and people they controlled, they were lords themselves. The king of the fifth line is a benevolent ruler: 'The king uses a three-sided drive, losing the front animals.' Even in hunting, he leaves an opening for the animals; toward the people, he certainly practices benevolent governance. This is the Confucian political and social ideal.
Chinese Interpretation
《比》卦是下卦为坤，为地，上卦为坎，为水。有地、有水，当然就会有人居住。阴为民，阳为君，九五居中正之位，有为有位之君。九五爻下面五阴爻为民，承顺九五之君，二爻与五爻位正应，四爻在五爻下面，顺承君主，初六爻则与六二爻、六四爻一起奉承君王，为比附。六三爻与上六爻相应，因此说，“比之匪人”。上六阴爻凌乘九五阳爻，因此，凶险。大象辞说：“先王以建万国，亲诸侯。”可见上古、中古时代，诸侯林立，成千上万，九五为君王，那么其余五阴爻相对于九五君王来说，为臣，为民。实际上就他们所控制的土地人民而言，应当是诸侯之君。九五之君王，是仁义之君王，“王用三驱，失前禽”，田猎时对禽兽都要网开一面，对人民，当然更是施行仁义之道等仁政了，这也是儒家的政治社会理想。
Line Interpretations
These passages include the core hexagram statement, the six moving line texts, and traditional commentary where available. Read them as layered guidance: the early lines describe the root of the situation, while later lines reveal development, pressure, and outcome.
吉，原筮，元永贞，无咎。不宁方来，后夫凶。
吉祥，在郊外占筮，永远坚守正道，不会有过错。不顺从的邦国诸侯也会共同来亲近辅佐君主，没有来亲近的邦国才会有凶险。
Good fortune. Divining in the wilds, supreme and enduring constancy, no blame. Those who are restless come; those who come late meet misfortune.
Good fortune. Divining in the outskirts, always abiding in correctness, no fault. Even restless states and lords will come to attach themselves to the ruler; only those who do not come will face danger.
初六，有孚比之，无咎，有孚盈缶，终来有它，吉。
初六爻，具有诚心，亲近贤能之士，不会有过错。内心的诚信充实，洋溢于外表，就像瓦罐装满了美酒溢出罐口之外一般，结果会有意外的收获，吉祥。
First six: Sincere attachment, no blame. Sincerity fills the earthen vessel; in the end, other things come—good fortune.
First yin line: With sincere heart, attaching to the worthy, no fault. Inner sincerity overflows like wine from a full jar; in the end, unexpected gains come—good fortune.
六二，比之自内，贞吉。
六二爻，亲近贤君发自于肺腑，坚持正道，吉祥。
Six second: Attachment from within—steadfastness brings good fortune.
Six second line: Attaching to the worthy ruler from the depths of the heart, abiding in correctness—good fortune.
六三，比之匪人。
六三爻，亲近帮助了不该亲近的人。
Six third: Attaching to the wrong person.
Six third line: Attaching to and helping those one should not.
六四，外比之，贞吉。
六四爻，向外亲近贤能的君主，坚守正道，吉祥。
Six fourth: Outward attachment—steadfastness brings good fortune.
Six fourth line: Outwardly attaching to the worthy ruler, abiding in correctness—good fortune.
九五，显比，王用三驱，失前禽，邑人不诫，吉。
九五爻，光明正大地团结臣民，君王用三面驱赶的围猎方法，放走前面逃跑的禽兽，邑中的人不惊惧，吉祥。
Nine fifth: Manifest attachment. The king uses a three-sided drive, losing the front animals. The people of the town are not warned—good fortune.
Nine fifth line: Open and upright attachment to all subjects. The king uses a three-sided hunt, letting the front animals escape. The people in the town are not alarmed—good fortune.
上六，比之无首，凶。
上六爻，亲近之人没有首领，凶险。
Top six: Attachment without a head—misfortune.
Top yin line: Attaching to those without a leader—danger.
彖曰：比，吉也。比，辅也。下顺从也。“原筮，元永贞，无咎”，以刚中也。“不宁方来”，上下应也。“后夫凶”，其道穷也。
彖辞说：比卦，吉祥。比卦，辅助，在下位的臣子顺从君王。“原筮，元永贞，无咎”，是因为九五一阳刚正得位，能坚持正道。“不宁方来”，是因为臣下顺从君王，上下互相配合互相帮助。“后夫凶”，是因为不亲近君王和贤能之人的诸侯是没有出路的。
The Tuan says: Bi means good fortune. Bi means assistance. The lower follows obediently. 'Divining in the wilds, supreme and enduring constancy, no blame'—because the strong is central. 'Those who are restless come'—the upper and lower respond. 'Those who come late meet misfortune'—their way is exhausted.
The Tuan commentary says: The Bi hexagram signifies good fortune. Bi means assistance; the subordinates obey the ruler. 'Divining in the wilds, supreme and enduring constancy, no blame'—because the strong fifth line is central and correct, able to abide in the right path. 'Those who are restless come'—because subordinates obey the ruler, and the upper and lower cooperate and help each other. 'Those who come late meet misfortune'—because lords who do not attach to the ruler and the worthy have no way out.
象曰：地上有水，比；先王以建万国，亲诸侯。
大象辞说：地上有水，有地有水即为有用之地，构成《比》卦。先王凭借自然条件优越的水土之地封建万国，树恩于诸侯，畜养民众。
The Image says: Water over the earth—Bi. The ancient kings, in accordance with this, established the myriad states and cultivated relations with the feudal lords.
The Great Image says: Water over the earth—this forms the Bi hexagram. The ancient kings, relying on the favorable natural conditions of water and land, enfeoffed the myriad states, showed kindness to the feudal lords, and nurtured the people.
象曰：比之初六，有它吉也。
小象辞说：初六在一开始就满心诚意亲近贤能之士，会有意外的收获，当然吉祥。
The Image says: The first six of Bi—'other things come' brings good fortune.
The Small Image says: The first yin line, from the very beginning, wholeheartedly and sincerely attaches to the worthy—there will be unexpected gains, naturally good fortune.
“比之自内”，不自失也。
“比之自内”，亲近君王出自内心肺腑，得到君王指引和庇护，不会失去依靠。
'Attachment from within'—not losing oneself.
'Attachment from within'—attaching to the ruler from the depths of the heart, receiving guidance and protection from the ruler, not losing one's support.
“比之匪人”，不亦伤乎。
“比之匪人”，亲近小人，不亲近正人君子，自己难道不会受到伤害吗？
'Attaching to the wrong person'—is this not harmful?
'Attaching to the wrong person'—if one attaches to petty people instead of upright gentlemen, will one not be harmed?
外比于贤，以从上也。
向外亲近贤能之士，是为了跟从君主啊。
Outwardly attaching to the worthy—in order to follow the superior.
Outwardly attaching to the worthy—this is to follow the ruler.
显比之吉，位正中也。
光明正大地团结臣民，吉祥，是因为九五居于中正之位。
The good fortune of manifest attachment—the position is central and correct.
The good fortune of open and upright attachment—because the fifth line occupies the central and correct position.
舍逆取顺，失前禽也。
舍弃违逆者而取顺从者，所以放走前面的禽兽。
Rejecting the rebellious and taking the compliant—losing the front animals.
Rejecting the rebellious and taking the compliant—thus letting the front animals escape.
邑人不诫，上使中也。
邑中的人不惊惧，是因为君王以中正之道役使臣民。
The people of the town are not warned—the superior employs the central way.
The people in the town are not alarmed—because the ruler employs the central and correct way in governing the subjects.
比之无首，无所终也。
亲近之人没有首领，最终没有好下场。
'Attachment without a head'—there is no end.
Attaching to those without a leader—in the end, there is no good outcome.