A Plain Account of the Zhou Changes, Volume Three

臨。臨卦，兌下坤上。澤上有地，岸臨於水，相臨最切。又有進而侵凌之義，二陽侵其長以逼於陰，故曰臨也。臨卦次蠱。按，序卦：有事而後可大，故受之以臨。臨者，大也。可大之業，由事而生。二陽方長，陰小陽大，陽氣將盛，是謂可大，臨所以次蠱也。

The hexagram "Lín" (Approach). The hexagram Lín has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). It represents land over water, with the shore closely adjacent to the water, indicating the closest proximity between the two. It also contains the meaning of advancing and encroaching. Two yang lines are growing upward, pressing toward the multitude of yin lines, hence the name Lín. The hexagram Lín comes after Gu. According to the "Xù Guà Zhuàn" (Sequence of Hexagrams), after there is something to deal with, one can accomplish great things, hence it follows Gu. Lín means great. Great undertakings arise from having affairs. In this hexagram, two yang lines are growing, with yin being small and yang being great. The yang energy is about to become powerful, which is called "can be great," hence Lín comes after Gu.

全彖以陽長為亨，而以陰生為戒，亦扶陽抑陰之意。六爻以二陽偏臨四陰，二當任而初不當任，故以二為臨之主。上四陰皆受陽之臨者。三不中正，迫陽而應非正之上，故無利；四五皆應陽，上附五而厚於二，故皆吉也。而三曰甘臨，四至臨，五知臨，上敦臨，又有上臨下、柔凌剛之義。雜卦云：臨觀之義，或與或求，言彼此相與為臨也。

The entire "Tu Ci" (Commentary on the Images) takes the growth of yang as the means to achieve harmony and the proliferation of yin as a warning, which reflects the idea of supporting yang and restraining yin. The six lines are arranged so that two yang lines are in a position of influence over four yin lines: nine two is in a position of responsibility while nine one is not yet in a position of responsibility, so nine two is the main line of "Lin" (Approaching). The four yin lines above are all influenced by yang. Six three is neither in the center nor in the correct position, approaching the yang line, and its corresponding upper six is not in the correct position, so it is not beneficial. Six four and six five both respond to the yang lines below, and upper six relies on six five and shows favor to nine two, so both are favorable. Six three says "sweet approach," six four says "complete approach," six five says "knowing approach," and upper six says "firm approach," which also contains the meaning of those above approaching those below and the soft overpowering the strong. The "Za Gua Zhuan" (Commentary on the Miscellaneous Trigrams) says that the meanings of "Lin" (Approaching) and "Guan" (Observing) are one of giving and one of receiving, meaning that mutual interaction is called "Lin."

臨：元亨利貞，至于八月有凶。

The Hexagram Statement of 临 says: It is greatly smooth and favorable to maintain the correct course; by the eighth month, there will be danger.

臨，《本義》謂進而凌逼於物。言凡逼近者為臨，不專居上臨下之意也。二陽侵長以逼於陰，故為臨。而卦中上下彼此又互有相臨之象。於一歲中為十二月之卦也。下說上順，九二剛中，上應六五，故占者大亨而利於正也。

The meaning of the character 「临」 is explained by Zhu Xi in The Original Meaning of the Zhou Changes as advancing and pressing upon external things. It refers generally to anything that is close to each other, not specifically to a superior governing a subordinate. In the primary hexagram, the two yang lines at the beginning and second positions rise up and approach the four yin lines above, hence the name 「临」. Within the hexagram, the lines above and below also exhibit mutual proximity. In the twelve hexagrams representing the yearly cycle, 「临」 corresponds to the twelfth lunar month. The lower trigram is 兑 (Dui), meaning joy, and the upper trigram is 坤 (Kun), meaning順 (smoothness). The line nine at the second position, being a yang line in the middle of the lower trigram, is considered 「刚中」 (strong and central), and it corresponds upward to the line six at the fifth position, a yin line in the middle, forming a harmonious relationship. Therefore, those who draw this hexagram may experience great success and benefit from maintaining the right path.

又按，元亨利貞者，乾道之變化。陽長之卦，獨臨與乾同者。易道貴中。二陽方主於中，乾之體用全備於此，故四德咸歸之也。八月有凶，戒辭。何氏以建子至建未為八月。褚氏以建寅至建酉為八月。孔氏據王注「小人道長，君子道消」，以建申為八月。按，《大全》不言建申。隆山李氏主建酉為觀卦，謂當自臨數，不當自復數也。《本義》主建未為遯卦，謂文王作卦時，只就周正紀之也。

Again, "Yuan, Heng, Li, Zhen" are originally the four virtues of the Qian hexagram, representing the complete nature of the Qian principle of change. Among the hexagrams with gradually increasing yang energy, only the Lin hexagram shares the four virtues with Qian. This is because the Way of the Yi values "zhong" (center). In the Lin hexagram, two yang lines are precisely governing the center of the lower trigram, and here the essence and function of Qian are already fully present, so all four virtues are attributed to it. "Bāyuè yǒu xiōng" is a warning phrase. The exact month referred to as "bāyuè" has been subject to different calculations throughout history: He Tuo counts from the first month of Jiuzi to the sixth month of Jiwu as the eighth month, Chu Zhongdu counts from the first month of Jiyin to the eighth month of Jiyousheng as the eighth month, and Kong Yingda follows Wang Bi's commentary "the way of the petty person grows long, the way of the gentleman declines," taking the seventh month of Jishen as the eighth month. However, the "Zhou Yi Duan" does not mention the seventh month. Longshan Li Shunchen argues that the eighth month is Jiyousheng (the Guan hexagram), reasoning that the counting should start from the Lin hexagram itself rather than from the Fu hexagram. Zhu Xi's "Benyi" argues that the eighth month is Jiwu (the Duan hexagram), reasoning that King Wen composed the hexagram statements according to the Zhou dynasty's official calendar.

今按，文王作卦在紂之時，未用周正，正朔之說可不必拘。以陰陽消長之數論之，當自復數至遯為是。蓋否卦陰陽各半，觀卦四陰勝陽，其凶不待言矣。今曰有凶者，亦將盛之辭也。於二陽方盛之時，即為二陰方盛之慮，聖人防微杜漸之意也。不然則凡陽盛之卦，八月皆有陰盛之時，何獨於臨言有凶哉。又按，復言亨而此言元亨，復不言利貞而此言利貞。蓋復初陽未盛，至臨則大矣。復陽之萌，無有不善；臨則陽盛，易於肆矣。此聖人所以於臨獨有戒辭也。

Nowadays, it appears that King Wen composed the hexagram statements during the time of King Zhou of Shang. At that time, the Zhou calendar had not yet been universally adopted, so there is no need to strictly follow the method of using the Zhou calendar to determine the months. If we consider only the yin and yang changes reflected in the trigrams, we should start counting from the hexagram Fu (Reversion), which marks the beginning of one yang line, and count up to the hexagram Duan (Retreat), which indicates two yin lines have already emerged. Because when we reach the hexagram Pǒ (Opposition), yin and yang are evenly divided, and when we reach the hexagram Guān (Observation), four yin lines have already surpassed two yang lines; at that point, the danger is obvious. Now, the statement only says "there is danger," which reflects the situation when yin is about to become strong but has not yet become dominant. To worry about the rise of yin before the two yang lines are at their peak is precisely the intention of the sage to prevent small problems from growing. Otherwise, every hexagram with strong yang would eventually encounter a period of strong yin in the following eight months. So why does the hexagram Lin (Approach) specifically mention "there is danger"? Furthermore, the hexagram Fu only says "smooth" but here it says "original smoothness"; the hexagram Fu does not mention "favorable to uprightness" but here it does: the initial yang line in Fu is still very weak, but by the time we reach Lin, the yang has become strong. The yang in Fu is just beginning to stir, so it is not yet harmful, but in Lin, the yang is already strong and may become reckless. This is why the sage specifically added a warning statement to the hexagram Lin.

彖曰：臨，剛浸而長。此以卦體釋卦名也。爻辭上下皆有相臨之意，此獨取以陽臨陰。「浸長」內兼二意：有漸長不驟之意，又有方來未艾之意。說而順，剛中而應。內卦說，則陽之進也不逼內，不激於意氣矣；外卦順，則陰之從也不逆外，皆中於機宜矣。此以卦德言卦之善也。九二剛中，在我有強毅之才；應五柔中，在上有知人之主。此以卦體言卦之善也。

The Commentary on the Judgment says: "Lín" means that the yang force gradually infiltrates and grows. This explains the name of the hexagram by referring to the structure of the hexagram. The line statements contain the meaning of mutual adjacency between the upper and lower lines, but here it specifically takes the meaning of yang approaching yin. The words "infiltrate and grow" contain two meanings: one is gradual growth without being hasty, and the other is that it is just beginning and has not yet stopped. The Commentary on the Judgment also says: harmonious and gentle, with yang in the center and harmony between upper and lower. The inner trigram Dui represents joy, so the advance of yang will not press inward, thus avoiding rashness; the outer trigram Kun represents compliance, so the compliance of yin will not be contrary outwardly, and everything is in harmony with the situation. This is explaining the goodness of the hexagram from the aspect of its qualities. The line Nine in the Second is yang and in the center, indicating strong and resolute ability on my part; it corresponds to Six in the Fifth, which is yin and in the center, indicating a wise and discerning ruler above. This is explaining the goodness of the hexagram from the aspect of its structure.

大亨以正，天之道也。剛長而說順，大亨也；剛中應柔中，以正也。剛長之時其善如此，以之臨人、臨事、臨天下，莫不大亨。而必以正者，天道宜然也。天道扶陽而抑陰，黜邪而崇正者也。至于八月有凶，消不久也。言二陽方盛之時，然至八月為遯，則陽之消亦不久矣。此雖天運之自然，而君子所當戒也。

The Commentary on the Judgment says: Greatly prosperous and adhering to the right path, this is the principle of Heaven. Yang increases gradually while the qualities of the hexagram are harmonious and gentle, hence it is said 'greatly prosperous'; Nine in the Second is strong and central, and corresponds with Six in the Fifth which is gentle and central, hence it is said 'adhering to the right path'. When Yang is increasing, its goodness is so great that when it governs people, affairs, and the world, there is nothing that is not greatly prosperous. Yet it is necessary to adhere to the right path because the way of Heaven is like this—Heaven always supports Yang and restrains Yin, suppresses evil and upholds the upright and correct. The Commentary on the Judgment also says: Until the eighth month there is misfortune, meaning that the decline of Yang is not far off. This refers to when two Yangs are flourishing, but by the eighth month it becomes the hexagram of Retreat, and the decline of Yang is soon to come. Though this is the natural cycle of Heaven, it is precisely what the gentleman should be cautious about.

象曰：澤上有地，臨。君子以教思無窮，容保民無疆。不曰「地下有澤」，而曰「澤上有地」，主澤之二陽而言也。地臨於澤，上臨下也。二者皆臨下之事。「教思無窮」，澤潤地之象也；「容保民無疆」，地容澤之象也。不徒曰「教」而曰「教思」，其意念如澤之深；不徒曰「保」而曰「容保」，其度量如地之廣。

The Great Image Commentary says: There is a marsh over land, which is the hexagram of Approaching. The gentleman thus understands that the mind of teaching the people is boundless, and the measure of nurturing and preserving the people has no limits. It does not say "a marsh under the earth" but rather "a marsh over the land," emphasizing the two yang lines within the marsh. The land approaches the marsh, which is like the superior approaching the inferior; teaching and nurturing are also matters of approaching the inferior. "Teaching and thinking are endless" takes the image of the marsh moistening the land; "nurturing and preserving the people without limit" takes the image of the land containing the marsh. It does not merely say "teaching" but "teaching and thinking," indicating that the mind is deep like the marsh; it does not merely say "nurturing" but "nurturing and preserving," indicating that the measure is vast like the land.

初九：咸臨，貞吉。按，王注及《程傳》皆以「咸」作「感」之義，《本義》以「咸臨」作「徧臨」，謂以二陽徧臨四陰也。從王注、《程傳》為順，而「徧臨」意可兼。蓋「咸」者無心之感。二陽在上，無為而天下化，所以為觀；二陽在下，無心而天下應，所以為咸。初以正，二以中，我中正而天下自應，故皆曰「咸」。初二兩爻與四五正應，皆有咸臨之象。初以剛居初得正，有貞吉之象。四，大臣之位，無所感而臨，則不獲乎上。然自處不正，所應非正，亦枉道狥人者矣。唯剛而得正，所應又正，故曰「咸臨貞吉」也。

Initial line nine: Coming with a responsive heart, maintaining uprightness brings good fortune. According to Wang Bi's commentary and Cheng Yi's Yichuan Commentary on the Changes, the term "Xian" is interpreted as "sensibility." Zhu Xi's Benyi, however, interprets "Xian Lin" as "universal presence," meaning that two yang lines universally approach four yin lines. Following the meaning of Wang's commentary and Cheng's transmission is more coherent, and the meaning of "universal presence" can also be taken into account. "Xian" refers to a natural and spontaneous response without deliberate intent: when two yang lines are above, without action the world naturally transforms, which is the case of the Guan hexagram; when two yang lines are below, without deliberate action the world responds, which is the case of Xian. Initial line nine relies on "uprightness," line nine two relies on "centering," and here, with both uprightness and centering, the world naturally responds, so both lines are described as "Xian." Initial line nine, line nine two, and lines six four and six five each form proper correspondences, and all exhibit the image of "Xian Lin." Initial line nine, with a yang yang in the initial position and uprightness, exhibits the image of "Zhen Ji." Line six four is the position of a minister; if it comes without any response, it will not gain the trust of above; however, if it is not upright and the corresponding line is also not upright, then it is merely bending the Dao to conform to others. Only when one is strong and upright and the corresponding line is also upright, it is said "Xian Lin Zhen Ji."

象曰：咸臨貞吉，志行正也。自處以正，所應又正，則得以行其正道矣。時解以此爻作君子臨小人以正。陰雖小人，然爻中未有此象。九二：咸臨，吉無不利。二應於五，上有中正之君，既見信任，得行其志，故有吉無不利之象。此爻為臨之主。蓋陽在初猶微，至此乃盛。初之咸臨，謂與二協力以為臨也；二之咸臨，謂率初同往以為臨也。

The Image Commentary says: "When approaching with sincerity and correctness, it is auspicious because the implementation of one's aspirations aligns with the right path. By maintaining correctness in self-cultivation and having the right response, one can carry forward the right path. The traditional interpretation often explains this line as the gentleman approaching with the right path towards the petty person; although阴 may be compared to the petty person, there is no such imagery in the line itself. Nine in the Second: Approaching with a responsive heart, it is auspicious and beneficial in all respects. Nine in the Second corresponds with Six in the Fifth, and above it is the upright and righteous ruler. Since it is trusted and can carry out its aspirations, there is the image of 'auspicious and beneficial in all respects.' This line is the main line of the Hexagram of Approaching. When the Yang is in the initial position, it is still weak, but by the time it reaches Nine in the Second, it has become strong. The line of Nine at the Beginning says 'sincerely approaching,' meaning collaborating with Nine in the Second to approach; the line of Nine in the Second says 'sincerely approaching,' meaning leading Nine at the Beginning to approach together."

象曰：咸臨吉無不利，未順命也。九二以剛居柔，非苟且以取悅於上者，有「未順命」之象。五順體而二說之，疑以苟從取悅矣。然剛而得中，以此為五所信任，非苟將順君命以取容者也。《本義》於此爻傳云「未詳」。今從此解，得聖人教人以道事君之意，然爻中亦實有此象也。

The Image Commentary says: "The joy of approaching the superior is auspicious and beneficial without any disadvantage," because it is not merely blind obedience to the sovereign's commands. Nine in the Second, with a yang strength in a yin position, is not someone who flatters the sovereign for personal gain, hence the image of "not following the command." Six in the Fifth, being of the yin and compliant nature, and Nine in the Second being amiable toward it, might easily lead people to suspect that Nine in the Second is being hypocritical and seeking favor. However, Nine in the Second is strong and moderate, and by this virtue it is trusted by Six in the Fifth. It is certainly not someone who bends the will of the sovereign to secure a place. Zhu Xi's "Original Meaning" only notes "unknown" here in the Image Commentary of this line. Now adopting the above interpretation, we can grasp the sage's teaching of serving the sovereign according to the right path, and the line's image indeed contains this meaning.

六三：甘臨，無攸利，既憂之，無咎。卦以陰陽相臨為臨。三陰柔說體，逼近二陽，而與上非正應。坤土味甘，變兌為口舌，無實心相接，但以甘說臨人之象。不中不正，下乘二陽，上無正應，有「無攸利」之象。二陽上逼，互卦得震，有憂懼之象。一變為乾、為泰，有「無咎」之象。蓋在上以甘說臨人，固無所利，然知憂懼自改，則咎可無。若小人在上，知君子非可以甘言要結，能改過以合乎剛正，則咎自可無矣。象曰：甘臨，位不當也；既憂之，咎不長也。位不當，不中正也。始雖有咎而後可無，其咎不長也。

Six Three: Coming with sweet words, there is no benefit; since there is concern about this, there will be no fault. This hexagram is named "Approach" because yin and yang are adjacent. Six Three is a yin and flexible line in the Dui trigram, which represents joy and speech. It is close to the two yang lines below and does not have a proper response with the upper Six. The Kun trigram represents earth, and earth has a sweet taste; when Six Three changes, the lower trigram becomes Dui, which represents mouth and speech. Without sincerity, only using sweet words to please others, this is the image of "Sweet Approach." It is not in the center and does not occupy the correct position, pressing down upon the two yang lines below, and has no proper response above, hence the image of "no benefit." Two yang lines are below and pressing upward, and the interacting trigrams form Zhen, which represents movement and alarm, hence the image of worry and fear. When Six Three changes, the lower trigram becomes Qian and the whole hexagram becomes Tai, hence the image of "no fault." Generally, when someone in a superior position approaches those below with sweet words, there is no benefit; but if one is aware of the concern and corrects oneself, fault can be avoided. If a small person is in a superior position, knowing that a gentleman cannot be won over by sweet words, and if he changes his ways and follows the path of firmness and correctness, fault will naturally be absent. The Image Commentary says: "Sweet Approach" is because the line is in an improper position; since there is concern, the fault will not last. The term "improper position" refers to the fact that it is neither in the center nor in the correct position. Although there was initially a fault, it can be corrected later, so it is said that the fault will not last.

六四：至臨，無咎。以陰居陰，處得其位，與三之不當者異；下應初九，應得其正，與三之乘陽者異。又坤兌之交，地澤相比，相臨之切至者也。「至」非至極之謂，言誠意以相與也，故無咎。象曰：至臨無咎，位當也。言位之當，而正應之意在其中矣。

Six in the Fourth: Coming with the utmost sincerity, there is no fault. Six in the Fourth occupies a yao in a yin position, thus being in the correct place, differing from Six in the Third which is in an improper position. It is in correspondence with Nine at the Beginning, and this correspondence is also correct, differing from Six in the Third which is riding over a yang yao. Moreover, it is located at the point where the upper Kun and the lower Dui meet, with earth and marsh closely attached to each other, representing the closest and most intimate connection. "To the utmost" does not mean to the extreme, but rather refers to approaching others with sincere intent, hence there is no fault. The Image Commentary says: "Coming with sincerity brings no fault," because the position is appropriate. Here, only the appropriateness of position is mentioned, while the correct correspondence with Nine at the Beginning is already included within it.

六五：知臨，大君之宜，吉。五變坎為通，「知」之象。以柔居中，下應九二，不自用而用人，「知」之事也。自用其知者其知小，不自用而用人者其知大。以此臨下，乃大君之所宜，吉之道也。象曰：大君之宜，行中之謂也。中者，天理之當然，非出於矯飾也。

Six Five: Coming with wisdom, this is what a great sovereign should do, and it brings auspiciousness. When Six Five changes, the upper trigram becomes Kan, which represents communication and clarity, symbolizing 'knowledge'. It is positioned in the middle of the upper trigram, being a yin and flexible element, and responds to Nine Two below. It does not display its own abilities but instead employs the talents of others, which is the actual manifestation of 'knowledge'. Those who rely solely on their own wisdom have limited insight, while those who do not rely on themselves but can utilize others possess true wisdom. Approaching the people in this manner is exactly what a great sovereign should do, and it is the way to gain auspiciousness. The Image Commentary says: The suitability of a great sovereign refers to his following the middle path. The 'middle' is the natural way of heaven and earth, not something artificially fabricated.

上六：敦臨，吉無咎。上六居地之上畫，爻本坤土，又變艮土，有積累至於極厚之象。舊說以上最遠於陽，不敢以柔臨剛，厚之至也。以厚接物，未有不安者，故厚敦（文瀾本「厚敦」作「敦厚」）於臨，乃吉而無咎之道也。然按《象傳》「志在內」，則非不敢臨之意。按《蘇傳》：六五既已應九二矣，上六又從而附益之，謂之「敦臨」；復之六四已應初九矣，六五又從而附益之，謂之「敦復」。此說解「敦」字為切，言附五以加厚於二也。

The sixth line at the top says: approaching with sincerity and earnestness brings good fortune without blame. The sixth line is at the top of the upper trigram, which is the trigram of earth. The line itself belongs to the earth element, and when it changes, it becomes the trigram of mountain, which is also earth. This represents the image of accumulating layer by layer until it becomes extremely thick. The old interpretation says that the sixth line is farthest from yang, so it does not dare to approach yang with its softness, which shows the utmost sincerity. Approaching others with sincerity and earnestness brings no instability, so approaching with sincerity and earnestness is the way to gain good fortune without blame. However, according to the Image Commentary, it says 'the intention is within,' indicating it is not about being afraid to approach. Furthermore, according to Su Shi's Commentary on the Changes, since the fifth line has already corresponded with the second line, the sixth line follows to enhance it, which is called 'dun lin'; in the Fu trigram, since the fourth line has already corresponded with the first line, the fifth line follows to enhance it, which is called 'dun fu'. This explanation of the character 'dun' is most accurate, meaning to rely on the fifth line to add strength to the second line.

象曰：敦臨之吉，志在內也。上六與九二非正應，而志在於九二之陽，附五以相臨，厚之至也。上以志在陽為吉，三以志在上而無利可知矣。卦義以陽臨陰，而六爻自三以上陰亦臨陽。陽氣方升，陽臨陰，在所宜，故皆吉。陰上陽下，雖有以上臨下之勢，而嫌其逼於陽，故獨於三爻無利。上以遠於陽而志在陽，反得吉。至四之無咎、五之吉，則又皆應於陽者。陽氣方盛，勢正上進，吉多凶少，聖人言外扶陽抑陰之意又可見矣。

The Image Commentary says: The reason why the situation of firm and earnest approach is auspicious is because the mind is attached to the yang of the inner trigram. Although the sixth at the top and the ninth in the second are not properly corresponding, the mind is still attached to the yang of the ninth in the second, and it joins with the sixth in the fifth to approach together, thus being extremely firm. Since the sixth at the top attains auspiciousness because its mind is attached to yang, then the sixth in the third, which has its mind attached to the sixth at the top, naturally has no benefit. The overall meaning of the hexagram is that yang approaches yin, but among the six lines, from the sixth in the third upwards, yin also approaches yang. Yang energy is rising, so yang approaching yin is natural, hence all are auspicious. When yin is above and yang is below, although there is a situation of upper approaching lower, it is regarded as too pressing upon the yang lines, hence the sixth in the third has no benefit. The sixth at the top, although farthest from yang, attains auspiciousness because its mind is attached to yang. As for the sixth in the fourth having no blame and the sixth in the fifth being auspicious, these are also due to their correspondence with yang. Since yang energy is flourishing and its trend is upward, auspiciousness prevails and misfortune is rare—thus the intention of the sage to support yang and restrain yin is clearly evident here.

觀卦，下坤上巽。風行地上，徧觸乎物，有自上觀下之義，則為去聲之觀；二陽在上，四陰所仰，有自下觀上之義，則為平聲之觀。全彖取以上示下之義，故卦名取去聲之觀也。觀卦次臨。按《序卦》：物大然後可觀，故受之以觀。觀所以次臨也。彖取上觀下之義。在上者致其潔清，不輕自用，民自信而仰之。此全彖之大旨也。

The Guan hexagram has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). Wind moves over the earth, reaching all things universally, which contains the meaning of observing from above. At this time, the character "观" is read with a falling tone, meaning "to show to others." Two yang lines are above, and the four yin lines below look up to them, which contains the meaning of observing from below. At this time, "观" is read with a level tone, meaning "to look up." The entire hexagram's "Tongci" takes the meaning of observing from above to below, so the name of the hexagram is read with a falling tone, "Guan." The Guan hexagram comes after the Lin hexagram. According to the "Xu Guashu," after things become great and flourishing, there is something to observe, so the Guan hexagram follows the Lin hexagram. This is why Guan comes after Lin. The "Tongci" takes the meaning of those above being observed by those below: those in superior positions should maintain purity and sincerity, not easily act on their own will, so the people will naturally believe in and look up to them. This is the main idea of the entire hexagram's "Tongci."

六爻以四陰自下仰觀二陽。然上不得位，故以五為觀之主。而下四陰則近者吉而遠者凶。四觀光而三進退，二利女而初則吝矣。蓋臨卦二陽在下，進而凌陰，故陰欲遠陽；觀卦二陽在上，陰自下仰，故陰欲近陽。此又扶陽抑陰之微意也。

In the context of the six lines, four yin lines are observed from below looking up at the two yang lines above. However, the upper nine (上九) is not in the position of a ruler, so the nine in the fifth position (九五) becomes the main line of the hexagram. The four yin lines below are considered fortunate if they are close to yang and unfortunate if they are far from yang: the fourth line (六四) can observe the brilliance of the country, the third line (六三) can only measure its own advancement and retreat, the second line (六二) is only favorable for a woman's constancy, while the first line (初六) is inevitably subject to disgrace and regret. Generally, in the hexagram of approaching (临卦), the two yang lines are at the bottom, advancing and pressing against the yin lines, so the yin lines wish to distance themselves from yang. In the hexagram of observing (观卦), the two yang lines are at the top, and the yin lines look up from below, so the yin lines wish to approach yang. There is also a subtle intention of supporting yang and restraining yin contained within this.

觀。盥而不薦，有孚顒若。觀者，以中正示人，為人所仰也。盥者，將祭而潔手。薦，奉酒食以祭也。顒若，尊敬之貌。盥者無不薦。盥時誠意精專，薦亦未至於懈。今雲盥而不薦者，風行地上，萬物肅清，然無形可見，有盥而不薦之象。然氣之所至，自然鼓動萬物，有孚而顒若之象。

Observing: When performing worship, one has already washed hands but has not yet offered wine and food, with the heart full of sincerity and a solemn expression. The term "observe" refers to displaying the virtue of uprightness and correctness to others, who then look up to it. "Guàn" refers to washing hands before the ritual; "jiàn" means offering wine and food for the sacrifice; "yóng ruò" describes a respectful demeanor. After washing hands, one does not fail to proceed with the offering, but the sincerity is most concentrated at the time of washing hands, and not necessarily slackened when offering the sacrifice. Now, when it is said "guàn ér bù jiàn," it is because the wind spreads over the earth, causing all things to become solemn and clear. However, the wind itself is invisible, just as the sincerity at the time of washing hands is sufficient but has not yet reached the form of offering. Yet, wherever the wind goes, it naturally moves all things, which is precisely the image of "having sincerity and being respectful."

聖人潔清自治，恭己無為。不待政教號令之行，而群下信而仰之，莫不整肅。猶祭者方盥手於洗，誠意精專。不待牲牢酒食之陳，而精誠使人皆肅然生敬也。又按，大壯則取四陽之盛，觀則不言四陰之盛，反取二陽在上為四陰所仰，則又聖人扶陽抑陰之意也。

The sage maintains purity, sincerity, and clarity in self-cultivation, being respectful and non-action oriented. He does not need to wait until political orders and teachings are fully implemented for the people to naturally believe and look up to him, all being orderly and disciplined. This is like the chief priest who has just washed his hands before the ritual, his sincere intention concentrated, without needing to wait for the sacrificial animals and wine to be set out, the sincerity itself already commands respect. Furthermore, the Great Strength hexagram is established based on the fullness of four yang lines, while the Observing hexagram does not mention the fullness of four yin lines, but instead takes two yang lines above being looked up to by four yin lines. This again reflects the sage's intention to support yang and restrain yin.

彖曰：大觀在上，順而巽中正，以觀天下。陽為大，故曰大觀。在上以位言。順巽中正以德言。中正指九五也。有位無德、有德無位，皆不足以觀天下。順則心於理無所乖，巽則事於理無所拂。具順巽之德（文瀾本「順巽之德」作「巽順之美德」），以我之中正，觀天下之不中正者。此節以卦體卦德釋名義也。觀，盥而不薦，有孚顒若，下觀而化也。非有意於感人，而觀者自化也。此釋卦辭也。

The Commentary on the Judgment says: Great observation is high above, flexible and yielding, with the middle and correct position, thus observing the world. Yang is great, so it is called "Great Observation"; "being above" refers to the position of the line, while "flexibility, yielding, and correctness" refers to virtue, with the middle and correct position referring to the Nine in the Fifth. Having a position but no virtue, or having virtue but no position, is insufficient to observe the world. "Flexibility" means the mind has no deviation from principle, while "yielding" means actions have no contradiction with principle. Possessing the virtues of flexibility and yielding, using my middle and correct virtue to observe those in the world who are not middle or correct. This section explains the meaning of the hexagram name through the structure and virtue of the hexagram. The Commentary on the Judgment also says: Observing, washing but not offering, with sincerity and awe, the people below observe and naturally are transformed. It is not intentional to move others, but the observer himself is transformed. This section explains the hexagram statement.

觀天之神道，而四時不忒。聖人以神道設教，而天下服矣。神者，無形與聲，而妙不可測。天運自然，四時不忒。天之所以為觀，神道也。聖人亦不俟號令政教之煩，使天下自服。聖人之所以為觀，以天之神道設教也。不薦之孚，聖人之神道也。猶中庸之篤恭而天下平、上天之載無聲無臭也。此因卦辭而極言之。

The Commentary on the Judgment says: Observing the divine way of Heaven, the four seasons proceed without error; the sage follows this divine way to establish teachings, and thus the world naturally submits. The term "divine" refers to something formless and soundless, subtle and unfathomable. Heaven moves naturally and the four seasons never fail, and Heaven is revered by all things precisely because of its divine way; the sage does not need to issue commands or enact laws, yet the world naturally obeys, for the sage is revered by the world precisely because he follows the divine way of Heaven in establishing his teachings. "Without recommendation yet with sincerity" refers to the divine way of the sage, just as the Doctrine of the Mean says, "Sincerity and reverence bring peace to the world," and "Heaven's carrying forth is without sound or smell." This passage explains the hexagram statement to its fullest extent.

象曰：風行地上，觀。先王以省方觀民設教。風行地上，徧觸萬物，有周觀之象。先王體之，省方以觀民風而設教。如「國奢示儉，國儉示禮」之類是也。坤為土，有土有民。省方觀民，坤之象。巽以申命，設教巽之象。

The Great Image Commentary says: Wind moving over the land is the Observing Hexagram. The former kings derived the idea of touring the four directions and observing the customs of the people in order to establish education and guidance. Wind moving over the land touches all things universally, symbolizing a thorough observation. The former kings took inspiration from this, traveling around to observe the people's customs and then establishing teachings. For example, if a country's customs were extravagant, they would teach them frugality; if a country's customs were overly frugal, they would teach them propriety and culture, and so on. The Earth (Kun) represents land, and where there is land there are people, so "touring the four directions and observing the people" takes the image of Kun. The Great Image Commentary of the Xun Hexagram says "Xun is to issue commands," so "establishing teachings" takes the image of Xun.

初六：童觀，小人無咎，君子吝。卦以觀示為義，據九五為主也。爻以觀瞻為義，皆觀乎九五也。初六陽位而陰爻，陽則男而陰則稚，又居卦之下。如未有知識之童子，不能遠見，有童觀之象。小人無咎而君子則吝者。蓋下民日用而不知，乃其常也。君子不著不察，則可羞矣。象曰：初六童觀，小人道也。小人之常也。

Initial Line Six: Viewing it like a child, the petty person has no fault, but the gentleman is ashamed. This hexagram derives its meaning from "Observing and Displaying," with Nine in the Fifth as the main focus; the six lines derive their meaning from "Observing Appearance," all looking up to Nine in the Fifth. Initial Line Six occupies a yang position but is itself a yin line. Yang represents masculinity, while yin represents immaturity. Moreover, it is located at the very bottom of the hexagram, like an uneducated child who cannot see far, hence the image of "a child observing." The petty person has no fault, while the gentleman is ashamed, because the people use this principle daily without realizing it, which is normal. If the gentleman is also ignorant and unable to reflect, then he is ashamed. The Image Commentary says: "Initial Line Six, a child observing," refers to the way of the petty person. This means it is merely the usual state of the petty person.

六二：闚觀，利女貞。六二質柔位陰，女子之象，自內窺外。雖與五為應，而為三四所隔。三四五互為艮，有自門內闚視、所見者小、不見其全之象。此女子之正道也。象曰：闚觀女貞，亦可醜也。在丈夫則可丑矣。

Six in the Second: Observing from a crack in the door, it is advantageous for a woman to maintain uprightness. Six in the Second is gentle and weak, and occupies a yin position, symbolizing a woman. It looks outward from within. Although it corresponds with Nine in the Fifth, it is separated by Six in the Third and Six in the Fourth. The interaction of Three, Four, and Five forms Gen, which represents a gate or threshold. This signifies looking through a crack, seeing only a small part and not the whole. For a woman, this is precisely the way of uprightness. The Image Commentary says: 'Observing from a crack, the virtue of a woman is still considered shameful.' This means that if such limited insight were possessed by a man, it would be shameful.

六三：觀我生，進退。諸爻皆觀乎五，故三上不取相應之義。我生，我之所行也。六三隔四，不能觀國。居下之上，可進可退。故不觀九五，而觀己之所行，可否何如，以為進退，量己而後入官者也。他卦居中多吉，三不中多凶。此獨以觀之遠近取義，故四最善而三次之。象曰：觀我生進退，未失道也。進退合宜，未失其常道也。

Six Three: Observing one's own actions and deciding whether to advance or retreat based on them. All the lines look up to Nine Five for their meaning, so Six Three does not take the meaning of mutual correspondence with Upper Nine. "I am born" refers to one's own actions. Six Three is separated from Nine Five by Six Four, so it is not able to "observe the country"; yet it is above the lower trigram, so it can either advance or retreat. Therefore, it does not look to Nine Five, but only observes its own actions to determine whether they are appropriate, and then decides to advance or retreat. This is the person who first examines himself before taking office. In other hexagrams, being in the center is usually auspicious, and the third line is often inauspicious, but in this hexagram, the meaning is determined by the distance of observation, so Six Four is most favorable and Six Three comes next. The Image Commentary says: Observing one's own actions to decide advance or retreat, is not losing the right path. Advancing or retreating in an appropriate manner, is not losing the constant way.

六四：觀國之光，利用賓于王。六四下互坤土，有國象。互五為艮，近陽爻，有光明象。五為君王象。四承五最近，而柔順得正，賓于王之象。其占利於朝覲仕進也。象曰：觀國之光，尚賓也。士不苟進，君以賓禮待臣，有非常之遇矣，故其志尚樂於進用也。

Six in the Fourth: Observing the brilliance of a state, it is favorable to serve as a guest of the king. Six in the Fourth, together with the yin lines below it, forms the trigram坤 (Kun), representing earth, which symbolizes a state; the lines three, four, and five together form the trigram艮 (Gen), representing mountain, which is close to the yang line and symbolizes brightness; nine in the Fifth represents the king. Six in the Fourth follows closely after nine in the Fifth, being the most intimate, and is flexible and proper, hence the image of 'serving as a guest of the king.' The divination indicates favorable conditions for attending court and being appointed to office. The Image Commentary says: Observing the brilliance of the state, this is to value the ceremony of a guest. A scholar does not seek advancement through improper means; the king treats his ministers with the courtesy of a guest. This is an unusual meeting, so his aspirations are joyful at being recommended for office.

九五：觀我生，君子無咎。九五陽剛中正，以居尊位，下四陰仰而觀之，君子之道也。然必返而自觀我之所行，果合於君子，乃得無咎。蓋觀本四陰侵陽之卦，故有危詞。苟我之所行不足以觀示四方，反有咎矣。象曰：觀我生，觀民也。人君有臨民之責。而曰觀我生，非置民而不問也。王者通天下為一身。觀我所行之善否，即可以知民之善否矣。觀我，正所以觀民也。《本義》又當觀民德之善否。似作言外補意，稍緩。

Nine Five: Observing one's own actions, if they conform to the Way of the gentleman, there will be no fault. Nine Five is yang and upright, occupying the exalted position. The four yin lines below all look up to him, which is the Way of the gentleman. However, one must reverse and examine one's own conduct; only if it truly conforms to the Way of the gentleman can there be no fault. Since the Guan hexagram is one in which four yin lines encroach upon two yang lines, the wording carries a sense of danger and caution. If one's conduct is insufficient to serve as a model for the people, and instead leads to error, then there is a problem. The Image Commentary says: "Observing my life" is equivalent to observing the people. A ruler has the responsibility of governing and caring for the people, yet here it says "Observing my life," which does not mean neglecting the people. The sovereign, viewing the world as his own body, can know the goodness or badness of the people by observing his own actions. Therefore, observing oneself is the way to observe the people. Zhu Xi's "Ben Yi" also says, "One should also observe whether the people's virtue is good or not," which seems to add an additional layer of meaning beyond the text, and is somewhat slow compared to the original text.

上九：觀其生，君子無咎。上九以陽剛居尊位之上，亦為下所觀瞻，若賓師之位也。故亦當反觀己之所行，求免於咎也。曰其生者，上無位，不當事任。避九五，不得稱我也。象曰：觀其生，志未平也。自省其身，未得自安，故曰未平，不敢以不居其位而晏然不自省也。

The upper ninth line: Observing his actions, if they conform to the way of the gentleman, then there is no fault. The upper ninth line, with a yang line in the highest position, is also observed by those below, like the position of a guest teacher, so it should also reflect on one's own conduct to avoid faults. The text says "his birth" rather than "my birth," because the upper ninth line does not hold a rank, does not bear the responsibility of governance, and must avoid the position of the ninth five. Therefore, it does not use "I." The Image Commentary says: Observing his birth, indicates that his mind is not yet at peace. Self-reflection has not yet brought calmness, hence it is said "not yet peaceful" — not daring to be at ease simply because one does not hold the position.

觀為陰盛之卦。而九五陽剛得位，故有可以觀示下民之象。然高位為眾所仰，非可易居，而陰盛亦多戒懼，故五僅無咎而上志未平也。四陰觀在上之陽。位高則所觀者大，卑下則所觀者狹。此四觀光、三進退，而初二則羞吝也。

The Guan hexagram is essentially one of great yin strength, but the nine five yang line is in the correct position, so there is an image of being able to display to the people below. However, a high position is looked up to by all, and it is not easy to hold. Moreover, during a time of great yin, there is much to be cautious about, so the nine five only achieves 'no blame', and the top nine only has 'unfulfilled aspirations'. Four yin lines look up to the yang line above: those in high positions see great things, while those in low positions see only narrow things. Therefore, the fourth line can observe the glory of the country, the third line can only measure its own advancement and retreat, while the first line and the second line inevitably suffer from shame and regret.

噬嗑，下震上離。噬，齧也。嗑，合也。口中有物間之，必齧而後合。卦上下兩陽而中虛，頤口之象。九四一陽間於其中，必齧之而後合，故為噬嗑。噬嗑次觀。按《序卦》：可觀而後有所合，故受之以噬嗑。嗑者，合也。既有可觀，然後有來合者，噬嗑所以次觀也。

The hexagram Shìkè has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). "Shì" means to bite, and "kè" means to join. When something is stuck in the mouth, it must be bitten through so that the upper and lower parts can join. This hexagram has two yang lines at the top and bottom with an empty space in the middle, which resembles the image of the mouth; the line nine in the fourth position is a yang line that is stuck in the middle, so it must be bitten through before joining, hence the name "Shìkè." Shìkè comes after Guān. According to the "Xù Guà Zhuàn," when there is something worth observing, then there is a meeting, so Shìkè follows Guān; "kè" means to join. Since there is something worth observing, people come to meet, which is why Shìkè comes after Guān.

口有物間之，必噬而後合。天下有強梗讒邪間之，亦必治之以法而後治成。又火為明，雷為震，皆有當於治獄之道，故全卦皆以治獄之事言之。六爻則初上無位，為受刑之人；中四爻為用刑之官。大抵以爻位之剛柔論噬之難易，要歸於能謹。此全卦六爻之大略也。

There is something stuck in the mouth, which must be bitten through before it can be closed. Similarly, in the world, there are strong and tyrannical people and deceitful and wicked individuals who obstruct things, and they must be dealt with by legal measures before the way of governance can be established. Moreover, the fire of Li represents clarity and insight, while the thunder of Zhen signifies powerful movement, both of which are in harmony with the way of governing and judging cases. Therefore, the entire hexagram is explained through the context of judging criminal cases. Regarding the six lines, the initial line and the top line have no rank, representing those who are punished; the four middle lines are the officials who carry out the punishment. Generally speaking, the difficulty of removing the obstruction is judged by the yao's yin or yang nature, and it all comes down to the principle of being cautious. This is the general idea of the six lines of the hexagram.

噬嗑：亨，利用獄。上下兩陽而中虛，口之象。天下之物，中有所間則不通，齧之而合則通矣，故有亨象。此概論天下之事，用獄則噬嗑中之一事也。天地生物，有為造物之梗者，必用雷電擊搏之；聖人治天下，有為民之梗者，必用刑獄懲治之。上離電之明，所以察獄也；下震雷之威，所以決獄也。六五以柔居中，有威與明而得中者也，故有利用獄之象。又相噬以求合，教化之衰也，故但利用獄。

Shihhe: It is favorable to be open and smooth, and it is advantageous to use legal punishment. The upper and lower lines are yang and the middle is empty, which represents the mouth. In the world, when there is an obstruction in the middle, it is not smooth, but when it is bitten and made to close again, it becomes smooth, hence the image of being open and smooth. This is a general statement about the world, and the use of legal punishment is merely one instance of this. The heavens and earth nurture all things, and when there is an obstruction in the natural order, they must use thunder and lightning to strike it. The sage governs the world, and when there is harm to the people, he must use legal punishment to punish it. The upper trigram Li represents the brightness of lightning, so it can investigate cases. The lower trigram Zhen represents the power of thunder, so it can decide cases. The line six in the fifth, being yin and soft in the middle of the upper trigram, combines both power and brightness and is in the center, hence the image of 'being advantageous for legal punishment.' Moreover, to bite in order to achieve harmony is a manifestation of declining education, hence it only says 'being advantageous for legal punishment' and does not mention anything else.

彖曰：頤中有物，曰噬嗑。上下兩陽頤象，中一陽有物象。此以卦體釋卦名義，所謂近取諸身者也。噬嗑而亨，剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。

The Commentary on the Judgment says: In the mouth there is something blocking the way, called Shihhe. The two upper yao are the image of the mouth, and the single middle yao is the image of something obstructing. This is using the structure of the hexagram to explain the meaning of the hexagram name, which is what the Great Treatise refers to as 'drawing near to observe the body'. The Commentary on the Judgment then says: By biting through, there is smoothness; the strong and the weak yao are evenly divided. The lower yao moves and the upper yao is bright, thunder and lightning combine to make it clear. The weak yao is in the middle and moves upward, although its position is not appropriate, it is beneficial to use the judicial system.

噬之而嗑，乃得亨通。以治道論，寇盜作梗；以倫紀論，讒邪作梗。治而去之則合矣。彖傳增而字，所謂以卦名釋卦辭也。三陰三陽，剛柔均分，此以卦體釋卦辭也。下動而上明，言夫嗑以前，以噬而致亨；雷震電耀相須並見，曰合而章，言既噬之後，以嗑而致亨。所謂以卦德二象釋卦辭也。此以上皆釋噬嗑之亨也。

It was only after biting open that it could be closed again, thus achieving smoothness. In terms of governance, it refers to bandits causing trouble; in terms of ethics and order, it refers to slanderous and wicked people causing trouble. By governing and removing them, the world becomes harmonious. The Commentary on the Judgment adds one character "而" to the Hexagram Statement, which is called using the hexagram name to explain the Hexagram Statement. The hexagram has three yin lines and three yang lines, with the yin and yang lines evenly distributed, which is called using the structure of the hexagram to explain the Hexagram Statement. The lower trigram is Zhen (Thunder) and the upper trigram is Li (Fire), which means before the act of "kou" (biting), it is achieved through "shi" (biting); thunder shaking and lightning shining depend on each other and appear together, called "he er zhang" (combined and harmonious), which means after biting, it is achieved through "he" (harmonizing). This is called using the hexagram's virtue and the two images to explain the Hexagram Statement. All of the above explain why the hexagram of "Shi He" (Biting Through) is smooth.

柔得中句。《本義》謂爻變自益卦六四上行於五而得其中，然與得中上行不合。今依卦綜，賁之離二本得中，今上行於五，為是；以柔居五，為不當位。然剛柔相濟，治獄所宜，此以卦綜釋卦辭也。此二語釋利用獄也。

"The statement 'flexible and moderate, ascending upwards' is interpreted by Zhu Xi in The Original Meaning of the Zhou Changes as a yao change, where the sixth line of the fourth position in the Yi hexagram ascends to the fifth position and thus attains the center. However, this interpretation does not align with the meaning of 'attaining the center and ascending upwards.' Now, considering the mutual reversal of the hexagrams, the hexagram Shihe and Ben are reverses of each other. In the Ben hexagram, the sixth line of the second position, which is in the center, originally resides in the lower trigram Li, and now it ascends to the fifth position. This explanation is more appropriate. However, a yao that is flexible and resides in the fifth position, a yang position, is considered 'not in the right place.' Yet, this combination of yin and yang is exactly what is suitable for governing a court of justice, which is explained by the reversal of hexagrams. These two lines are explaining 'suitable for litigation.'"

象曰：雷電噬嗑，先王以明罰勅法。雷電當作電雷。明者，辨別精審之意，象電之明，所以示民而使之知避也；勅者，整飭嚴整之意，象雷之威，所以防民而使之知畏也。罰者，一時所用之法；法者，平日所定之罰。明罰勅法猶不知戒，不得已乃有豐之折獄致刑。

The Great Image Commentary says: Thunder and lightning intersect, which is the Hexagram of噬嗑; from this, the former kings understood the need to clarify punishments and regulate laws. "Thunder and lightning" should be interpreted according to the upper and lower trigrams as "lightning and thunder." "Clarify" refers to discerning and being meticulous, symbolized by the brightness of lightning, used to inform the people to take precautions. "Regulate" signifies strictness and order, symbolized by the power of thunder, used to deter the people and make them aware of fear. "Punishment" refers to temporary measures applied, while "law" refers to the established rules in daily life. After clarifying punishments and regulating laws, if the people still do not take heed, then it becomes necessary to resort to the Hexagram of丰's Great Image, which speaks of "judging cases and imposing punishments."

初九：履校滅趾，無咎。初上受刑之象，中四爻用刑之象。校，足械也。屨校者，校其足如納屨然。趾所以行，滅其趾，遮沒其趾使不得行，受刑之小者也。震為足，初應四；三四五互為坎為桎梏；初爻最下，故有屨校之象。震變坤，不見其足，滅趾之象。罪小而受薄刑，小懲可以大誡，故無咎也。象曰：履校滅趾，不行也。震主動，變坤則靜。不敢妄動，不進於惡矣。

The first line: He is wearing restraints on his feet that cover his toes, and there is no fault. The first line and the top line represent the image of being subjected to punishment, while the middle four lines represent the act of punishment. "Xiao" refers to restraints on the feet; "ju xiao" means to put restraints on the feet, like wearing shoes. The toes are used for walking, so "ming qi zhi" means covering the toes to prevent walking, which is a lighter form of punishment. Zhen represents the foot, and the first line corresponds with the fourth line. The interaction of the third, fourth, and fifth lines forms Kan, which represents restraints. The first line is at the very bottom, so it has the image of "ju xiao." When Zhen changes, it becomes Kun, and the foot becomes invisible, which is the image of "ming zhi." A minor offense results in a light punishment; a small punishment can serve as a great warning, hence there is no fault. The Image Commentary says: Wearing restraints on the feet and covering the toes, this prevents him from walking. Zhen is characterized by movement, but when it becomes Kun, it becomes still; not daring to act recklessly, he will not go towards evil.

六二：噬膚滅鼻，無咎。中四爻言用刑之人，皆取食物為象。膚，豕腹下柔軟無骨之肉，噬而易嗑者；滅鼻，深入至沒其鼻也。六二陰柔中正，聽斷得理，噬之最易合者。二三四互艮為鼻，二變則為離，故有深沒其鼻之象。蓋以乘初之剛，以柔治剛，深痛治之，不至於有咎也。此解照《程傳》。按，《本義》謂傷滅其鼻，占者雖傷而終無咎；然噬膚無傷鼻之理，不如《程傳》之順。象曰：噬膚滅鼻，乘剛也。噬膚至於滅鼻，疑於深矣。所以無咎者，以乘剛故也。蓋在下有強梗之人，恐過柔以治之則廢，故深嚴而得宜，乃得其中也。

Six in the Second: Biting soft flesh, penetrating to the point of obscuring the nose, without fault. The fourth line discusses the person administering punishment, using food as a symbolic representation. 'Flesh' refers to the soft, boneless meat beneath a pig's abdomen, which opens easily when bitten; 'obscuring the nose' means penetrating to the point of concealing the nose. Six in the Second is a yin and flexible line that is upright and proper, making its judgment reasonable and easy to apply. The combination of lines two, three, and four forms the trigram Gen (Mountain), which represents the nose; when line six changes, the lower trigram becomes Li (Fire), hence the image of deeply obscuring the nose. This is because it is situated above the yang strength of line one, using flexibility to control strength, and must apply severe punishment to avoid fault. This interpretation follows Cheng Yi's Commentary on the Changes. According to Zhu Xi's Original Meaning, it refers to injuring one's own nose, implying that the person may suffer injury but ultimately has no fault; however, the idea that biting soft flesh could injure the nose is illogical, and thus Cheng Yi's explanation is more coherent. The Image Commentary says: biting soft flesh and obscuring the nose is because it is situated above a yang line. Biting soft flesh to the point of obscuring the nose seems excessive, yet there is no fault, precisely because it is situated above a strong line. Generally, if there are strong and unruly people below, one should not be overly lenient in dealing with them, as that could lead to problems. Therefore, being strict yet appropriate is in accordance with the middle path.

六三：噬臘肉，遇毒，小吝無咎。臘肉，小獸全體骨而乾之者，堅韌之物也。六三柔中有剛，有臘肉象。互坎，有遇毒象。六三陰柔不中正，治久年疑獄而人不服者也，故占小吝。然時當噬嗑，於義亦無咎也。象曰：遇毒，位不當也。以柔弱居剛強之位故也。

Six Three: Chewing on dried meat from a wild animal, one encounters a poisonous taste, there is slight regret but no fault. 'Dried meat' refers to a whole wild animal, including bones, dried in the wind, which is a tough substance. Six Three, though yin and soft, contains a yang quality, hence the image of dried meat. It is also located within the interacting trigram Kan, which represents danger and peril, hence the image of encountering poison. Six Three is yin and soft, yet not in the center or in the proper position, symbolizing someone who is handling an old unresolved case and is not accepted by others, hence the phrase 'minor regret.' However, during the time of the resolution of difficulties, according to reason, there is no fault. The Image Commentary says: encountering poison is due to the improper position of the line. This means that a soft and weak element is occupying a strong and vigorous position.

九四：噬乾胏，得金矢，利艱貞吉。乾胏，肉之帶骨者，至堅而難噬者也。金矢，《本義》謂入鈞金束矢而後聽之。然《周禮》束矢鈞金，所以禁民訟獄，使瑣屑之事不敢妄興訟，非聽訟之正道也，不如《程傳》以金剛矢直為得治獄之宜。

Nine in the Fourth: To bite meat of the乾 with bones, obtaining metal and arrows, is advantageous to maintain uprightness amidst difficulties. '乾胏' refers to meat with bones, which is the hardest to bite. 'Gold and arrows'—Zhu Xi's 'Ben Yi' says that according to the 'Rites of Zhou', one must pay a certain amount of gold and a bundle of arrows before handling a case. However, the reason the 'Rites of Zhou' required payment of gold and arrows was to limit people from initiating lawsuits, preventing trivial matters from being reported recklessly, and was not the proper way to handle cases. Instead, Cheng Yi's 'Yichuan Commentary on the Changes' interprets 'gold' as representing firmness and 'arrow' as representing uprightness, which is most appropriate for the administration of justice.

九四離體，離為乾，乾胏之象。三四五互坎，坎得乾之中爻，有金象。坎又為矢，得金矢之象。九四以剛居柔，居大臣之位。所斷之獄，又非若膚臘之易者，必如金之剛則不撓，如矢之直則無私。然剛直非易行，恐瞻顧而不果矣，故必艱難正固則吉。象曰：利艱貞吉，未光也。離有光明之象。四離體而居下，大臣之位，不便威福自已。治此大獄，雖以剛直為主，未免艱難戒懼，故曰未光。

Nine Four belongs to the trigram Li, which represents dryness, hence the image of dry flesh; the interaction of trigrams Three, Four, and Five forms Kan, which is formed by receiving the middle line of Qian, symbolizing metal, and Kan also represents an arrow, hence the image of 'obtaining metal and an arrow'. Nine Four, with a yang line in a yin position, occupies the position of a high official. The cases it adjudicates are not as simple as 'skin' or 'fat', requiring a firm and unyielding strength like metal and a straight and impartial judgment like an arrow. However, being firm and upright is not easy to implement, and there is a fear of hesitating and being indecisive. Therefore, it is fortunate to remain steadfast and resolute in adversity. The Image Commentary says: 'It is advantageous to be firm and resolute in hardship, which is fortunate, but it is not yet bright.' Li symbolizes brightness; although Nine Four belongs to Li, it is located below the upper trigram, representing the position of a high official who cannot act independently. Handling such major cases, although primarily requiring firmness and uprightness, inevitably involves difficulty and caution, hence the statement 'not yet bright'.

六五：噬乾肉，得黃金，貞厲無咎。乾肉，難於膚而易於臘胏者也。六五君位。小事不至於君，故所噬非膚之易；君威無所不加，故不至如臘胏之難。黃金，《本義》謂指鈞金。蓋《周禮》小事束矢，大事鈞金。大臣大小兼聽，唯鈞金則以聞之君者也。今從《程傳》作剛中之德為優。

Six in the Fifth: Biting the meat of the乾 (Heaven) is like obtaining gold; maintaining uprightness while being aware of danger brings no fault. The meat of乾 is harder to bite than the skin (肤), yet easier than the腊 (fatty meat) or胏 (tender meat). Six in the Fifth represents the position of the ruler: minor matters do not reach the ruler, so what he bites is not the easily obtainable skin; yet the ruler's authority extends everywhere, so it is not as difficult as the腊 or胏. 'Gold' refers to the standard of the Zhou Li (Book of Rites), where small cases required a bundle of arrows and large cases required a measure of gold. Only major cases involving gold were reported to the ruler. However, it is better to follow Cheng Yi's interpretation in the Yichuan Commentary on the Changes, which sees it as the virtue of firmness and uprightness.

離中變乾為金，黃金之象。蓋大臣貴其不撓，尤貴於無私；君則無可私矣，唯恐其優柔不斷而已。黃，中色；而金，剛德。六五柔順居尊，剛柔相濟，得其中矣。然刑者，聖人不得已而用之，不可無戒懼之心也，故雖貞亦厲，但於義則無咎也。

In the trigram Li, when the middle line changes, it becomes Qian, which represents metal. Thus, there is an image of gold. Generally, ministers of high rank should be firm and not yield, especially without partiality. The sovereign, by nature, has no partiality, but he should beware of being indecisive. "Yellow" is the color of the center, and "metal" represents strength and firmness. The line Six in the Fifth is soft and proper in position, balancing softness and strength, thus following the middle path. However, punishment is something that sages resort to only when necessary, so there should be caution. Therefore, even though it maintains correctness, it is still described as "dangerous," but in terms of principle, there is no fault.

五位與二同，而五能噬乾肉，二但能噬膚者，二以柔居柔而五以柔居剛，五之才勝乎二也。五之才與三同，而五得黃金，三不免遇毒者，三之柔不中，五之柔得中，五之位勝乎三之位也。六五之才之位勝二三，而爻辭但言無咎，不及九四之吉者，五之柔不如四之剛也。蓋九四以剛噬者，有司執法之公；六五以柔噬者，人君不忍之仁。然治獄本有司之事，而有司雖威照並行，必以剛直為主，故論治獄之道，必以九四為則也。

Six in the Fifth and Six in the Second are both flexible lines in central positions, but Six in the Fifth can bite the flesh of Heaven while Six in the Second can only bite soft flesh, because Six in the Second is flexible in a flexible position, while Six in the Fifth is flexible in a strong position. The talent of Six in the Fifth surpasses that of Six in the Second. Six in the Fifth and Six in the Third are both flexible lines, but Six in the Fifth receives gold while Six in the Third is inevitably confronted with poison, because the flexibility of Six in the Third is not in the central position, while the flexibility of Six in the Fifth is in the central position. The position of Six in the Fifth surpasses that of Six in the Third. The talent and position of Six in the Fifth surpass those of Six in the Second and Six in the Third, yet the line statement only says 'no blame', which is not as good as Nine in the Fourth's 'auspicious'. This is because the flexibility of Six in the Fifth is not as strong as the strength of Nine in the Fourth. Generally, Nine in the Fourth uses strength to bite, representing the fairness of officials in law enforcement; Six in the Fifth uses flexibility to bite, representing the compassionate heart of a ruler who cannot bear to inflict pain. However, the governance of justice is the responsibility of officials. Although officials need both severity and clarity, they should ultimately rely on integrity and firmness. Therefore, when discussing the principles of justice, it is necessary to take Nine in the Fourth as the standard.

象曰：貞厲無咎，得當也。得當，謂處剛而得中也。彖言不當位，以位言也；爻言得當，以事言也。四爻言吉而傳曰未光，五爻僅無咎而傳言得當者：九四臣位，必艱貞而後吉，權難自主，所以未光；五君位，用刑人無不服，而以艱貞危厲為心，蓋欽恤之道當然，故在五為得其當也。

The Image Commentary says: "Zhen Li Wu Jiu" means there is no blame because the matter is properly handled. What is meant by "properly handled" is that a yao with a yin quality is in a yang position and is in the center. The Commentary on the Judgment says "not in the proper position," referring to the position of the yao; while the Image Commentary says "properly handled," referring to the reasoning behind the matter. The fourth line says "good fortune," yet the Image Commentary says "not yet bright." The fifth line only says "no blame," yet the Image Commentary says "properly handled." The reason is that the fourth line is the position of a minister, who must be diligent and adhere to the correct path before achieving good fortune, and has limited authority, hence it is said "not yet bright." The fifth line is the position of a ruler, who can enforce punishment without resistance, yet still maintains diligence, adherence to the correct path, and a sense of danger and caution. This is exactly the way described in the Book of Documents, "Revere, revere, be mindful of punishment." This is the proper way, so even the fifth line is considered properly handled.

上九：何校滅耳，凶。何，負也。本爻離為槁木。三四五互坎為耳為桎梏。坎耳在下，有何校而滅其耳之象。居卦之極，怙終不悛，罪之大者，故凶。象曰：何校滅耳，聰不明也。罪其聽之不聰，怙終而陷於大罪也。九未變為離之明，今變不成離，故不明也。

The topmost line, Upper Nine: Shouldering a wooden枷 that covers the ears, it is dangerous. "He" means to bear a burden. This line belongs to the trigram Li (Fire), which represents withered wood. The interaction of lines three, four, and five forms Kan (Water), which represents ears and shackles. The image of ears in Kan is located below, hence the image of shouldering a wooden枷 that covers the ears. It occupies the extreme position of the hexagram, persisting in wrongdoing without repentance, thus being a person of great guilt and evil. The Image Commentary says: Shouldering a wooden枷 and covering the ears, indicating lack of clarity in hearing. This is blaming him for failing to hear clearly and persisting in evil, thus falling into great guilt. When Upper Nine remains unchanged, it is the brightness of Li; but now it changes, so it is no longer Li, hence "not clear."

全卦以物由噬而得合，莫甚於用獄以懲奸，故所論皆用獄之事。初上無位，為受刑之人。初過小而在下，為治獄之始；上惡極而怙終，為用刑之終。中四爻皆治獄之人，然卦才之剛柔不同，故所噬之難易亦異。

The entire hexagram discusses how things come together only through forceful separation, and among these, the most important is using legal punishment to deal with wickedness. Therefore, the discussion centers on judicial cases. Initially, the lines "Chu Ji" and "Shang Ji" have no rank, indicating those who are punished. "Chu Ji" has minor guilt and is in a lower position, representing the beginning of legal proceedings. "Shang Ji" has extreme wickedness and refuses to change, representing the conclusion of punishment. The four middle lines are all those involved in administering justice, but since each line differs in the quality of its yin and yang, the difficulty of what is being separated varies.

六二以柔居柔故噬膚，最易者也。六五以柔居剛為得中者，故噬乾肉，然比膚則難矣。六三柔中有剛則噬臘肉，然比膚則難矣。六三柔中有剛則噬臘肉，比乾肉難矣。九四剛中有柔，則噬乾胏，噬之最難者也。難易雖有不同，而四艱貞、三亦遇毒，五貞厲、而二亦滅鼻，則治獄之道，期於敬謹一也。

Six in the Second, with a yao of flexibility in a flexible position, bites soft flesh, which is easiest. Six in the Fifth, with a yao of flexibility in a strong position and in the center, bites dry meat, which is more difficult than soft flesh. Six in the Third, thoughyin softness but with some strength, bites preserved meat, which is also more difficult than soft flesh—this sentence is repeated twice in the original text, and the second time it says 'more difficult than dry meat,' meaning that preserved meat is even more difficult than dry meat. Nine in the Fourth, with yang strength but with some flexibility, bites dry meat with bones, which is the most difficult to bite. Although the difficulty varies, Nine in the Fourth requires perseverance, Six in the Third encounters poison, Six in the Fifth requires perseverance and danger, and Six in the Second causes nose damage. This shows that the way of governing punishment lies in one thing: reverence and caution.