The hexagram Gǔ (Guilt) consists of the trigram Xun (Wind) below and Gen (Mountain) above.

蠱：元亨，利涉大川。先甲三日，後甲三日。

The Hexagram Statement of the Gǔ hexagram says: To rectify accumulated disorders, it is extremely smooth and favorable for crossing a great river. Plan the beginning three days before the day of Jia, and examine the conclusion three days after the day of Jia.

蠱，壊亂之義。事之壊亂者不可不求以治之，故又為有事之義。為卦艮剛在上，巽柔在下，剛柔各止其所而不相交也；又為下卑巽則專於詭隨，上茍止則不能自強，交之不以道也。上下不交與交不以道，皆足以致壊亂矣。蠱之時則亂已極矣，亂極復治，循環之理，故元亨而天下有治之機矣。治一世之蠱者，不可蹈襲舊弊，當有非常之更張、宏逺之作用而涉險難以為之，故利涉大川，為往而有事於治蠱也。自古創業之君、開國之臣所以撥亂世而反之正者，必險阻艱難之備甞，規模施為之先定，皆涉川之義也。

The hexagram "Gǔ" means disorder and confusion. When things become disordered and confused, one cannot avoid taking measures to rectify them, hence it also implies "there is something to be done." In terms of the structure of the hexagram, the strong yang of Gèn is above, and the weak yin of Xùn is below; the strong and weak are each staying in their own positions without communication between them. Moreover, the inferior and weak below are overly submissive and accommodating, while the superior and lazy above are unable to strive forward, which is an improper interaction. The lack of communication between upper and lower, and improper interaction, are sufficient to cause disorder and confusion. By the time we reach the hexagram "Gǔ," the disorder has reached its peak; when disorder reaches its peak, it turns toward order, which is the principle of cyclical change. Therefore, the hexagram statement says "original prosperity," indicating that the world has an opportunity to return to order. To rectify accumulated evils of an era, one must not follow old evils but should make radical changes and take far-reaching measures, facing difficulties and dangers, hence it says "favorable to cross a great river," meaning to take action to rectify accumulated evils. Since anciently, those who founded dynasties and established states could restore order from chaos, they must have previously experienced hardships and difficulties, and had already planned their measures and scale. These are the meanings of "crossing the river."

甲，取始之義也。先甲者，原之於始也；後甲者，要之於終也。凡事之為，思慮審而至於三，則謹之至也。先甲三日、後甲三日，謂凡治蠱之道，必原始要終，熟思審處而致其慎也。書曰慎厥終，惟其始，終以不困；不惟厥終，終以困窮，此之謂也。天運至於蠱之時則向於治矣，人之治蠱要之以有終者，由慎之於始，則維持世運之道盡而合於天之行也，人謀之與天運未甞不相為流通者也。

"Jia" signifies the beginning. "Prior to Jia" means investigating the origin from the outset; "after Jia" means concluding matters from the end. When doing anything, considering it thoroughly three times indicates the utmost caution. "Prior to Jia by three days, after Jia by three days" means that in dealing with accumulated evils, one must investigate the beginning and conclude with care, repeatedly considering and handling matters with caution, ensuring thoroughness. The Book of Documents, "The Mandate of Cai Zhong," says that being cautious about the end requires starting from the beginning, thus ultimately avoiding difficulties; neglecting the end leads to hardship, which is precisely this meaning. When the heavenly movement reaches the hexagram "Gǔ," it turns toward governance; when people eliminate accumulated evils and conclude matters properly, it is due to being cautious from the beginning, thus fulfilling the principle of maintaining the world's order, aligning with the operation of heavenly movement. Human planning and heavenly movement have always been mutually connected.

山下有風，則風迴旋而物亂矣，故為蠱之象。未有風俗不壊而世亂者也，世之亂者由於風俗之壊也。振起其民而使皆趨於教典，所以善風俗也；育徳則自育其徳，又所以端風化之本也，未有己不正而能正人者也。

There is wind beneath the mountain, and the wind whirls around beneath the mountain, scattering all things into disorder, hence the image of the hexagram "Gǔ" (Guilt). There has never been a case where customs do not decay and yet the world remains in chaos; the chaos of the world arises precisely from the decay of customs. To invigorate the people and lead them to follow moral teachings and standards is to improve customs; "cultivating virtue" means first cultivating one's own virtue, which is also the fundamental way to correct the moral teachings. There has never been a case where one can correct others without first correcting oneself.

蠱者前人之失，故諸爻之治蠱者皆以父母為言。初六非有治蠱之才，但在事之初，蠱未深而為力易，故有賢子則能乾父所壊之事而考得無咎。父之過即子之過，子之功即父之功，見父子一體之義也。事之成敗存亡所繫，初六當蠱之時，勢已危矣，所損未多，賴有賢子而急治之，故終吉。象言意承考也，承如書所謂丕承哉之承，蓋善繼考之志、善述考之事也。考以失而致蠱，豈無悔悟之心與補愆之志哉？初六乾父之蠱，乃承其考之志而非以自為也，聖人以子之賢善歸於父，為訓之義大矣。

Accumulated evils are the faults left by predecessors, so the hexagram Gǔ (Guilt) discusses the rectification of accumulated evils in each line, using the term parents to express the idea. The line Initial Sixth does not possess the ability to rectify accumulated evils, but because it is at the beginning of matters, the evils have not yet become severe, and effort is still easy. Therefore, it says that with a virtuous son, one can rectify the affairs ruined by the father, and the father thus incurs no blame. The father's faults are the son's faults, and the son's merits are the father's merits, showing the principle that father and son are one. The success or failure and survival or destruction of matters are greatly connected, and the line Initial Sixth is at the time of accumulated evils, the situation is already dangerous, but the damage is still not great, relying entirely on the virtuous son to quickly rectify it, thus ultimately attaining good fortune. The Image Commentary says, "It continues the father's will." This "continue" is like the "承" in the Book of Documents, "Pī chéng zāi," meaning to skillfully inherit the father's aspirations and skillfully narrate the father's undertakings. The father incurs accumulated evils due to his faults, but does he not have a heart of repentance and a will to correct his mistakes? The line Initial Sixth rectifying the father's accumulated evils is precisely continuing the father's will, not acting on his own initiative. The sage attributes the virtue of the son to the father, indicating a significant intention in this moral teaching.

九二以陽剛得中，上應六五之陰柔而治其壊，為乾母之蠱。母既昏暗致蠱，子以剛陽之才乾之，宜委曲以成其幾而不失於正；若伸己之是、正彼之非，如此而貞，則陰暗之主必反見疑而蠱益深矣，狄仁傑之於武氏是也。始終以姑侄母子配食於廟以啟其心而濟其事。或曰：仁傑若用貞當何如？曰：婦人不可居天位也，嗣聖不可改為光宅也，唐之天下不可革為周也。先儒胡氏言當執武氏於唐宗廟前誅之，則貞之大者也。

Nine in the Second is a strong yang line in the center, which responds to the yin line in the Fifth and rectifies the disorder it has caused. This is called "Transforming the Mother's Corruption." When the mother is dark and has led to accumulated evils, the son, using his strong yang talent to rectify the situation, should gently and indirectly create a turning point without losing the path of righteousness. If he insists on asserting his own correctness and correcting the other's mistakes, then keeping to "Cheng" (constancy) would result in the dark ruler turning against him, and the accumulated evils would become even deeper. Di Renjie's approach to Wu Zetian was exactly like this. He consistently used the reasoning of whether a nephew or son should be enshrined in the ancestral temple to guide Wu Zetian's mind, thus achieving the restoration of the Tang dynasty. Someone asked: If Di Renjie had adhered to "Cheng," what should he have done? The answer is: A woman should not hold the position of emperor. The era name "Sisheng" of Zhongzong should not have been changed to "Guangzhi." The Tang dynasty's realm should not have become the Zhou dynasty's. The elder scholar Hu said that the correct "Cheng" would be to have the Wu clan executed in front of the Tang ancestral temple. That is the greatest form of "Cheng."

九三過剛不中而乾前人之蠱，或有過於作用而失其幾宜者，故小有悔；然剛正之才終可以有為而補其愆，故無大咎。六四以柔居柔，為過於柔，以此乾蠱，則逡巡畏縮，不自振拔，蹈其因襲之弊以重既往之失而已矣，故往則見吝。象言往未得也，言以寛裕治蠱則蠱不可得而治也。六五以柔中居尊，下應九二剛中之賢，二能承之以徳，承即意承考之承。五之志在得賢治蠱，二能以剛中之徳承其志而輔之以有為，則成功歸於五而有乾蠱之善譽矣。

Nine in the Third is overly strong and not in the center, yet it goes to correct the accumulated problems of previous generations. Perhaps its actions are too forceful and lose the proper measure, so there is a slight regret. However, with its upright talent, it can still accomplish something to make up for the mistake, so there is no major fault. Six in the Fourth, with a yao of yin in a yin position, is too weak. Using such a nature to correct accumulated problems will only lead to hesitation and retreat, unable to self-advocate, following the old ways and worsening past mistakes. Therefore, moving forward will result in regret. The Image Commentary says, "Going forward is not yet attained," meaning that using a slow and easy approach to correct accumulated problems will not be effective. Six in the Fifth, with a yin line in the center and in a high position, corresponds with Nine in the Second, the upright and strong virtuous minister. Nine in the Second can support it with virtue — this "support" is the same "support" as in the Image Commentary of Six at the Beginning, "intending to support the father." Six in the Fifth's intention is to obtain virtuous talents to correct accumulated problems. Nine in the Second can support its intention with the virtue of being strong and upright in the center, thus assisting it in achieving success. Therefore, the success is attributed to Six in the Fifth, and it is praised with the term "dry the蛊."

上九視一時人才之所為皆其所不屑也，故不事王侯而髙尚其事，所謂天子不得臣、諸侯不得友也。隠居以求其志，樂堯舜之道而囂囂自得者，乃其髙尚之事也。其清風髙節足以亷頑而立懦矣，故象曰不事王侯，志可則也。胷次悠然超乎萬物之上，而不義之富貴則視之如浮雲者，此其志也，豈不可以為法乎？

The uppermost line refers to those people of talent at that time whose actions were all looked down upon by him. Therefore, he did not serve princes or dukes, and held himself in high esteem. This is what is meant by the saying that the Son of Heaven could not make him a minister, and the feudal lords could not make him a friend. He withdrew from society in order to preserve his aspirations, and took pleasure in the way of Yao and Shun, content and at ease. This was his lofty endeavor. His noble demeanor and integrity were sufficient to make the greedy become clean and the timid become resolute. Therefore, the Image Commentary says, "Not serving princes or dukes, his aspirations are worthy of emulation." His mind was free and detached from all things, regarding unjust wealth and honor as passing clouds. This was his aspiration, is it not something that can be taken as a model?

臨，元亨利貞。至于八月有凶。

The Hexagram Statement of 临 says: Yang strength is below and grows to supervise and govern the Yin, thus achieving great success, but it is beneficial to hold to the right path. When it reaches the eighth month, when Yin energy becomes dominant, there will be danger.

臨，剛臨柔也。剛浸而長以消柔也。凡臨民者，必有以正乎民；臨事者，必有以處乎事。君子臨小人，使小人革心向善，否則去之，此臨之以道也。正邪不容並立，君子之道日長，則小人之道日消。臨有元亨之理，然臨之不以正，則涉於作惡而為血氣之私，非君子至公無我之道也。卦之以兌遇坤，為和悅而順於理，此天徳也；九二剛中而有六五之應，此王道也。以此臨小人而處之，則大亨而得其正矣。天道四時行，百物生，栽培傾覆，無有不亨通而得正者，故大亨以正為天之道也。

"Lin" means that a yang strong gentleman is in a high position, overseeing and governing the yin weak people. Yang energy gradually grows, and yin energy gradually declines. Those who govern the people must have a proper way to correct the people's morals; those who govern affairs must have a proper method to handle affairs. A gentleman overseeing the weak is to make the weak people reform themselves, turn from wrong to right. If they still refuse to change, they should be removed. This is called using the right way to oversee. Righteousness and wickedness cannot coexist. The way of the gentleman grows day by day, while the way of the petty person declines day by day. The hexagram "Lin" originally has the principle of great communication and smoothness. But if the overseeing is not done with the right way, it will lead to acting on impulse and personal emotions, which is not the way of a gentleman who is impartial and selfless. In terms of the hexagram structure, the lower trigram is Dui (Joy) and the upper trigram is Kun (Earth), which means being harmonious and following the right way, which is the virtue of heaven. Nine Two is a yang strong line in the middle position, and above it is Six Five which corresponds with it, which is the way of the ancient kings. Using such virtue to oversee and deal with the petty people can achieve great communication and maintain correctness. The operation of heaven, the change of the four seasons, and the growth of all things, whether to cultivate or to overturn, none of them is not both smooth and correct. Therefore, "great communication with correctness" is exactly the rule of heaven's operation.

臨，十二月之卦，君子之道方盛之時也。至于八月為遯卦，二陰方長，則小人盛而君子有凶矣。聖人言此，非特以示循環之理也，正欲君臣上下於方盛之時，即知不久而有凶將至矣。庶幾安不忘危，存不忘亡，憂勤惕厲之心無時而可少懈，則可以保其無凶矣。故彖言「至于八月有凶，消不久也」，則情見乎辭而凜乎其可畏，垂戒之意深逺矣。

The hexagram "Qin" (Approach) corresponds to the twelfth lunar month, a time when the way of the gentleman is flourishing and growing stronger. However, by the eighth lunar month, the hexagram changes to "Dun" (Retreat), with two yin lines increasing, leading to a situation where the petty people gain power and the gentleman faces misfortune. The sage wrote these words not only to explain the cyclical nature of the waxing and waning of yin and yang, but also to warn the ruler and the ministers that when the momentum is at its height, they should foresee that danger will soon follow. In this way, they can remain vigilant even in times of peace, and cautious even when they are secure, never relaxing their diligence and vigilance, thus ensuring they do not fall into misfortune. Therefore, the "Commentary on the Judgment" of the hexagram "Qin" states, "By the eighth month there is danger, for the decline is soon to come." The sage's anxieties and warnings are fully expressed in these words, which are deeply instructive and cause a sense of solemnity and fear when read. The intention behind these words is profound and instructive.

澤上有地，地臨於澤，上臨下之象也。君子臨民之道，教養兩端而已。澤之出於地者無窮，君子教民之心而思欲盡之於無窮焉；地之載乎物者無疆，君子容保民之心亦無疆。盡一世之民皆欲教之養之，使無一夫不得其所者，君子之心也。

The Great Image Commentary of the "Approach" hexagram takes the image of "earth over marsh." Earth resting on a marsh symbolizes the superior ruler overseeing the people. The method by which a gentleman governs the people is limited to "education" and "nourishment." A marsh arises from the earth and is inexhaustible; similarly, a gentleman's wish to educate the people is boundless. Earth supports all things and is vast without limit; likewise, a gentleman's heart to protect and preserve the people has no bounds. To ensure that all people receive education and nourishment, and that none are left homeless—this is the sincere intention of the gentleman.

初九陽剛得正，有其才矣；當臨之時，有其時矣。才與時合，視卦之群陰皆其所當臨之小人也，而初則咸臨之。咸之義至為精約，詳逺而略近，暱親而忽疏，皆非咸也。無逺近親疏，皆以公平之道臨之。書所謂無偏黨反側，而惟以蕩蕩平平正直為心；孔子謂周而不比；程子謂廓然而大公，物來而順應者，皆咸臨之義也。初九之臨下，不以逺近親踈二三其心，而志在於行正，正即王道也，故吉。

The initial line, "Nine at the Beginning," is a yang line occupying the correct position, indicating a person of ability. It also coincides with the time of the "Approach" hexagram, meaning it is in a favorable time. When ability and timing align, the yao statement says "sincere approach." The word "sincere" is very precise: being thorough with distant people, careless with nearby ones, partial to close ones, and neglectful of distant ones does not qualify as "sincere." Only when treating all people without regard to distance or closeness with fairness and impartiality can it be called "sincere." The "Book of Documents · Hong Fan" speaks of impartiality, no factionalism, and no inconsistency, focusing solely on a broad, upright, and unbiased heart. Confucius said "to be impartial without forming cliques," and Cheng Yi said "open and impartial, responding appropriately to things as they come." These all refer to the meaning of "sincere approach." The initial line oversees those below it, not being fickle due to distance or closeness, but devoted solely to promoting the right path, which is the way of the king. Therefore, the yao statement concludes it as a favorable outcome.

九二以剛中之徳而臨群陰，善莫善於剛中，故盡咸臨之道，與初九同。二應於五，奉君命以臨之者也，其勢尤便而處之尤易，故吉而無不利。所以咸臨吉而無不利者，以群陰之未順君命也。君也者，奉天以安民者也；臣也者，受君之命而奉以行之者也。小人所為惟有戕賊善類、民之害而已，於人君之命有未順也。九二上應六五，正名其未順命之罪而咸臨之，故吉而無不利也。

Nine in the Second, with its virtue of a strong yang in the center, governs the multitude of yin, and there is no virtue more virtuous than this. Therefore, it can thoroughly implement the principle of 'mutual attraction and governance' (咸临), just like the beginning nine (初九). Nine in the Second is in harmony with Six in the Fifth above, indicating that it is a minister carrying out the king's orders to supervise the petty people. The situation is particularly favorable, and the handling is particularly easy, so the line statement says it is吉利 without any adverse outcomes. The reason 'mutual attraction and governance' can be吉利 and beneficial everywhere is because those petty people are originally unwilling to obey the king's orders. The ruler is one who complies with heaven's will to pacify the people, while the minister is one who accepts the king's orders and carries them out thoroughly. The actions of the petty people are merely harming the virtuous and causing harm to the people, and they have always been unwilling to obey the king's commands. Nine in the Second, in harmony with Six in the Fifth, openly points out their disobedience and supervises them all, hence it is吉利 and beneficial everywhere.

六三居下之上，有臨民之責者也。陰不中正，又兌為口舌，說見於外，為內無所有，徒以巧言令色臨民者也。臨之而失其道如此，則何所利哉？臨之時，二陽盛長以消諸陰，三處二之上，則勢已迫而消已及矣，亦自知憂之者也。既憂之，則改過遷善，變為君子而無甘臨之失矣，何咎之有？

Six Three is located at the top of the lower trigram, and is the person responsible for governing the people. It uses a yao of yin but does not occupy the central position and is not in the correct place. Moreover, the Dui trigram symbolizes speech and words, and joy is only on the surface, while inside it is empty. It is purely relying on flattery and pretending to be friendly in order to govern the people. Supervising the people while losing the way to such an extent, how can there be any benefit? During the time of the Qilin hexagram, two yang yao are flourishing and retreating the yin, and Six Three is above Nine Two, the situation has already become pressing and the retreat is about to arrive. It itself also knows that it should be fearful. Since it understands fear, it will change its ways and become virtuous, transforming into a gentleman, no longer committing the mistake of 'sweet governance' which involves using sweet words to flatter. Then, how can there be any calamity?

六四柔而得正，下應初九剛而得正。剛柔相應而又各以正，則相臨者非以面貌而以誠心，懇惻切至而樂於相與也。君臣朋友之交，合吐忠赤而忘忌疑，皆此義也。如公孫述磬折以恭馬援而援斥之，光武岸幘簡易而樂為用，得至臨之義也，故無咎。六五知九二為可用之賢，委任之而行其道，是能以智臨下而得大君之所宜也。五以誠任二，二以道事五，上下交而徳業成矣，故吉。

Six four is a yin and flexible line occupying a proper position. Below it is the yang and strong line initial nine, which corresponds properly. The strong and the flexible respond to each other yet each maintains its proper position. Thus, the mutual supervision is not based on superficial courtesy, but on sincere and earnest feelings, which are deep and sincere and willing to associate. In the relationship between sovereign and minister, or between friends, being able to express genuine feelings and abandon suspicion is exactly the meaning of this. Just as Gong Sun Shu showed proper etiquette and bowed humbly to Ma Yuan, Ma Yuan instead abandoned him; while Han Guangwu wore his cap askew and treated people simply and casually, Ma Yuan was willing to serve him. This exactly fits the meaning of six four 'to approach' with sincerity, so the line statement says there is no fault. Six five knows that nine two is a capable and virtuous person who can be employed, and entrusts the affairs to him, allowing him to carry out his own plans. This is using wisdom to supervise subordinates, which is exactly the proper way of a great sovereign. Six five employs nine two with sincerity, and nine two serves six five with the right way. Thus, the superior and the inferior communicate and achieve virtue, so the line statement concludes it as auspicious.

上六居臨之終，以厚道臨民則可持之以有終，未有以薄道虐民而可以有終者也。上處坤之極，坤為地則至順極厚者也，故上為以厚道臨民，吉而無咎。未有厚以臨民而其志不欲得賢才以自輔者也。初九之剛正、九二之剛中，皆賢人之有益於民者也。四與初應，五與二應，而皆能行其道；上雖居不相應之地，而志未甞不欲資之以有為也，故象曰「志在內也」。位不相應不可言行，故但以志為言。聖人以上六之道惟欲厚民，故度其志在於得賢。

The sixth line at the top is located at the end of the "Governing by Nearness" hexagram. If one governs the people with sincerity and kindness, one can achieve a good beginning and a good ending. There has never been a case where someone used harshness to oppress the people and yet still achieved a good ending. The sixth line is at the top of the "Earth" hexagram, which represents the earth, the most gentle and the most substantial. Therefore, the sixth line is interpreted as governing the people with sincerity and kindness, which is auspicious and without fault. Anyone who governs the people with sincerity and kindness will certainly hope to find virtuous ministers to assist him. The strength of the first line and the strength in the middle of the second line are both virtuous people who benefit the people. The fourth line corresponds with the first line, and the fifth line corresponds with the second line, both of which can promote the way of the virtuous. Although the sixth line is not in a position of proper correspondence, it still desires to rely on others to accomplish something, so the "Small Image Commentary" says "the mind is within." Since the lines are not in correspondence, they cannot actually implement the way, so the commentary can only speak about his mind. The sage judges that the way of the sixth line is solely to treat the people with sincerity, thus deducing that his mind must be to seek virtuous ministers.

觀，盥而不薦，有孚顒若。

The Hexagram Statement of Guan says: Just as before the great sacrifice, when the hands have been freshly washed but the offerings have not yet been presented, there is a solemn and sincere atmosphere; those below, full of integrity, look up with reverence towards those above.

大觀在上，以徳化下，則觀之義也。以坤遇巽，為順而巽。九五以中正居上而四陰仰之，順而巽，中正以觀天下，則君師之道盡而徳與位稱，為大觀在上。觀天下之道，誠敬而已矣。大祭方承盥而不薦，禮文未舉之際，誠敬於斯為尤至也。以是誠敬之徳觀天下，則不言而信，不怒而威，有孚顒若，下觀而化，所謂篤恭而天下平也。

The great observation is established in the upper position, using virtue to influence the people below. This is the meaning of "Observation." The lower trigram is坤 (Kun, Earth) and the upper trigram is 巽 (Xun, Wind), which together represent flexibility and humility. The Nine in the Fifth (九五) holds the exalted position with the virtue of being in the center and upright. All four yin lines look up to it. Being both flexible and humble, it can display the principle of being in the center and upright throughout the world. Thus, the role of a sovereign and a model is fulfilled. Virtue matches the position, which is called "Great Observation in the Upper." How can one set an example for the world? It is simply through "sincerity" and "reverence." When a great sacrifice is just about to begin, the ritual washing has been performed, but the offerings have not yet been presented, and the elaborate ceremonies have not yet started. At this moment, the sincerity and reverence are most pure. By demonstrating such sincerity and reverence to the world, one can achieve persuasion without words, and awe without anger. The people below are full of trust and respectfully look up, and by simply observing the superior, they are naturally influenced. This is what the Doctrine of the Mean calls "sincere and respectful, and the world is at peace."

天之道，陰陽而已。陰陽不測則神道也。天惟神道以為觀，故四時不忒。聖人過化存神，上下與天地同流，民日遷善而不知為之者，則以神道設教而天下服矣。風行地上，鼓動萬物，觀之象也。先王觀風行地上之象，而省方設教以觀天下。四方土俗不同，人情亦異，而先王施教恆因之，故省方觀民以設教，則四方風動而教無不行矣。

The operation of Heaven is merely the movement of yin and yang energies. Since yin and yang change in unpredictable ways, they are called the "Divine Way." Heaven reveals this mysterious way to all things, so the four seasons never go wrong. When sages pass through a place, the people naturally are influenced. What they hold in their hearts is mysterious and hard to name. It is in harmony with Heaven above and Earth below, flowing naturally. The people become increasingly virtuous day by day, yet they do not know who causes this change. This is the way of the Useful God, establishing education and moral guidance, thus the world is united. The wind moves across the earth, stirring all things, which is the image of the "Observing" hexagram. The ancient kings observed the image of the wind moving across the earth, thus touring the four directions and establishing education to set an example for the world. The customs and manners of the four directions differ, and human feelings vary. The ancient kings always adapted their education to local conditions, so they traveled around, understood the people's conditions, and established education accordingly. Thus, the four directions would respond to the call, and the commands would be carried out without difficulty.

初六以陰處最下，去五逺甚，於其陽剛中正觀下之道無所見，則童子之所觀、愚闇之小人也。可使由之，不可使知，乃其常道；若君子志道而所見如此，可羞吝也。六二雖與五為應，然陰暗不能逺見於中正之道，彷佛其疑似之跡而無所得，為窺觀之象。女子者無非無儀，惟酒食是議，有閨門之修，無境外之志，能如此斯為正矣，而豈丈夫之道哉？

The first line, Six at the Beginning, has a yin line in the lowest position of the entire hexagram, far away from the Nine in the Fifth. It cannot see the yang strength and correctness of the Nine in the Fifth, which represents the principle of upholding the world. This is like the vision of a child or an ignorant commoner. Therefore, the line statement says "childlike observation." It is natural for the people to follow the principles without fully understanding them, but for a gentleman who is devoted to the Way, to have such limited insight is indeed regrettable. The second line, Six in the Second, although in correct response to the Nine in the Fifth, is dark and shallow, unable to clearly perceive the correct and central path. It can only vaguely catch a shadow that is not quite clear, thus giving the image of "peeking through a crack." A woman who does nothing beyond managing food and drink, with only domestic refinement and no ambitions beyond the household, may be considered proper for a woman, but this is not the path of a true gentleman.

六三與上九為應，故觀我生進退。我生，上九也。古人於學士多以生稱之，如文帝於賈誼、光武於鄧禹皆目之曰生。上九以陽剛居卦之上，無時事之責任，自三而稱之曰我生，我者親之之辭。上九進以禮、退以義者也；三居下之上，有民社之責者也。若觀上九以為進退，則天下有道以道殉身，天下無道以身殉道，而無以道殉人之失矣。惜乎六三不足以語此，楊素之於文中子，類此爻之義。

Six Three and Upper Nine are in a proper correspondence, so the line statement says, "Observing my life, advancing and retreating." Here, "my life" refers to Upper Nine. In ancient times, people often used the term "sheng" to address scholars, for example, Han Wen Di called Jia Yi, and Han Guangwu Di called Deng Yu, both referred to as "sheng." Upper Nine, with its yang strength at the top of the entire hexagram, does not bear the responsibility of actual government affairs. Six Three, from her own position, refers to Upper Nine as "my life," with the word "my" implying intimacy. Upper Nine is a person who advances according to propriety and retreats according to righteousness; Six Three, located above the lower trigram, is the one responsible for guarding the land and nurturing the people. If Six Three could use Upper Nine as a model to decide on advancing or retreating, then in times of order, she would promote the way through her official service, and in times of disorder, she would sacrifice herself for the way, never committing the mistake of compromising the way to conform to others. Unfortunately, Six Three's understanding does not reach this level—Yang Su's treatment of Wang Tong, the author of the Middle Way, is exactly analogous to the meaning of this line.

六四居陰得正，位近九五。九五以陽剛中正之徳，敷而為禮樂教化，光輝發越而四達者也。書所謂「王道平平，王道蕩蕩，王道正直」者是也。四覿其光而有所得，為觀國之光也。四之與五，可謂見而知之者矣。以其觀而得之之道為王賓，禮任使之乃為利也。四於五，以上下之分言之則為臣；以道徳為其所欽崇，則曰賓。古人於臣下多以賓稱之，詩曰「我有嘉賓」是也。象言尚賓，尚，髙尚之義，戒人臣不以承順奔走為恭敬，而當以禮義亷恥自樹立也。

Six four, with a yin line in a yin position, is in the correct place and is closely adjacent to nine five. Nine five, with its yang strength and upright virtue, spreads it out as rites and music education, radiating brilliance and reaching everywhere. The "Book of Documents · Hongfan" speaks of the way of the king being smooth, broad, and upright, which refers precisely to this situation. Six four sees this radiance and gains understanding, so the line statement says "observing the light of the state." Six four, regarding nine five, can be said to be someone who personally sees and understands. He uses the principles he has observed to serve as the king's guest, allowing the king to treat him with rites and employ him, which is beneficial. In terms of the relationship between upper and lower, six four is a minister to nine five; however, because nine five's virtue is revered and worshipped by six four, it is also called a guest. Ancient people often used the term "guest" for ministers. The "Book of Poetry · Xiao Ya · Lu Ming" says "I have distinguished guests," which is the same usage. The "Small Image Commentary" says "still a guest," where "still" means high, warning ministers not to regard constant flattery and running about as respect, but rather to maintain themselves in court with propriety, righteousness, integrity, and shame.

九五切比上九。上九以陽剛之徳而居無責任之地，是塵視金玉、銖視軒冕而為尊徳樂義之君子也。九五觀其徳而自成君子之徳，斯無咎矣。上九之徳足以膏澤斯民者也，五能觀之以自善其身，施於有政，達於天下而民俗善，可謂與人為善之君子矣。君仁莫不仁，君義莫不義，未有君徳隆盛而群黎百姓不徧為爾徳者也。象言觀我生而直言觀民者，見上下之一體而上行下必效也。五與三既以上九為我生，則上九但當言其生，文義可謂至明白矣。

Nine in the Fifth is adjacent to Nine at the Top. Nine at the Top, possessing the virtue of a yang force, is in a position not responsible for administrative duties. He regards gold and jade as dust and high office and wealth as trivial matters. He is a gentleman who reveres morality and delights in upholding propriety. Nine in the Fifth observes his virtue, thus cultivating his own virtue as a gentleman, and thus there is no error. The virtue of Nine at the Top is sufficient to benefit the people. Nine in the Fifth observes it and improves himself, then applies it to governance, making it prevail throughout the world, thus cultivating a refined and virtuous people. This can be called a gentlemanly ruler who practices goodness towards others. When a ruler practices benevolence, his subjects will not fail to practice benevolence. When a ruler practices righteousness, his subjects will not fail to practice righteousness. There has never been a case where the virtue of a ruler is abundant, yet the people are not universally blessed by it. The Small Image Commentary explains "Observing my life" and directly refers to observing the people, to show that ruler and people are fundamentally one. If the ruler and people are one, then whatever the ruler does, the people will follow. Since both Six in the Fifth and Six in the Third refer to Nine at the Top as "my life," then when we reach Nine at the Top itself, we can only say "Observing his life." The meaning is clear enough.

剛陽之才足以益世而無用世之責，巽性務入，聖人慮其退處既久而或至失身以求用，則所損多矣，故戒其反觀於己，必道合君子斯無咎也。君子者，用之則行，舍之則藏，安於義命而無慕外之心也。以六四之陰柔得以觀國之光，以六三之陰不中正而居下之上，則獨善其身如上九者志必不能平矣。嚴於克己而達諸大觀，不怨天不尤人，則志斯平矣，此觀其生之義也。聖人期上九造就之意逺矣哉！

The upper ninth line has the talent of a yang yang force, sufficient to benefit the world, yet does not bear the responsibility of governing. The nature of the wind trigram is inclined to seek entry, and the sage worries that after a long period of retirement, he might be willing to lower his standards in order to be employed, which would result in great loss. Therefore, he warns him to turn back and examine himself, ensuring that his actions conform to the way of the gentleman, thus avoiding mistakes. A gentleman is one who uses him and brings him into action, does not use him and keeps him hidden, content with righteousness and the mandate of heaven, without coveting external things. Observing that the sixth line four, which is so yin and soft, is able to 'observe the glory of the state,' and the sixth line three, which is neither correct nor proper, occupies the upper position of the lower trigram, one can imagine that the upper ninth line, who can only cultivate himself alone, must feel inner unrest. However, if he can strictly restrain himself and understand the great way of 'great observation,' not blaming heaven or blaming others, his mind will be at peace—this is precisely the meaning of 'observing his life.' The sage's expectation of the upper ninth line's self-achievement is indeed profound.

象言「觀其生，志未平」，謂爻辭戒以觀其生者，為其志未平也。平者，有定而居之安也。戒懼與志不平正相反：能戒懼則心存不放而志常平，不能戒懼則放逸傾倒、喪其志而不平矣。如遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，志平之意也。

The Small Image Commentary says, "Observing its origin, the will is not yet tranquil." This means that the Line Statement warns the Nine at the Top to reflect on himself because his mind is still not tranquil. "Tranquil" refers to having a fixed main purpose and being at ease in it. Vigilance and caution are exactly the opposite of an unsettled mind: when one is cautious, the mind remains restrained and does not give way, so the will is often stable; but when one is not cautious, one will give way and fall into disorder, losing one's original purpose and failing to find peace. Like what is said in the Wenyan of the Qian Hexagram, avoiding the world and retreating in seclusion without being troubled, not being troubled even if not recognized by others, acting when appropriate and stopping when appropriate, firm and unshakable — that is the meaning of a tranquil will.

孔子曰：「道之將行也歟，命也；道之將廢也歟，命也。公伯寮其如命何！」孟子曰：「行或使之，止或尼之，行止非人之所為。吾之不遇魯侯，天也，臧氏之子焉能使予不遇哉！」則志無不平矣。凡言志者多君子之類，小人不足言志也。上九之志，達可行於天下而後行之者也，聖人恐其動於外物而不能有終，故戒之。

Confucius said in the "Analects · Xianwen": When the Way is about to be promoted, it is the Mandate of Heaven; when the Way is about to be abandoned, it is also the Mandate of Heaven. How can Gong Boliao affect the Mandate of Heaven! Mencius said in the "Liáng Huiwang · Xia": What is able to be carried out is being pushed forward by something; what is prevented is being blocked by something. Whether the Way is carried out or blocked is not within human power. I did not see Lu Pinggong because it was the Mandate of Heaven. Zang Cang, that person, how could he prevent me from seeing him? If one can see it this way, the mind will have no grievances. Those who can be said to have "will" are mostly among the gentlemen; the petty people simply cannot have any will. The will of the top line (Shangjiu) is to wait until it is fully realized and can be promoted throughout the world before coming out to promote it. The sage worries that it may be moved by external things and not be able to persist, so he specially warns about it.

觀者，建極於上而足以表正乎下也。卦之九五以大徳而居尊位，為大觀在上。所謂大觀者，動皆順理，且潛隠而形跡之渾化，以大中至正之道而觀天下者也。觀天下猶書所謂表正萬邦、皇建其有極也，故卦名觀。盥，將祭而潔手也；薦，奉酒食以祭神也。盥而不薦，有穆穆之容而不假聲色，猶所謂篤恭修巳以敬，自治威儀而儼若淵黙者也。如此則人孰不誠心敬仰而歸其極乎？故曰「有孚顒若，下觀而化」也。

What is meant by "observation" is that those in high positions establish the highest standard, serving as a model for those below. The Nine in the Fifth of the Primary Hexagram occupies a lofty position with great virtue, which is called "Great Observation above." "Great Observation" refers to every action being in accordance with reason, without any ostentation, naturally harmonious, and demonstrating the great principle of correctness and uprightness to the world. By setting an example, one becomes the model for all under heaven, as the Book of Documents says, leading all states as a model, and the sovereign establishes the highest standard of correctness and uprightness. Therefore, this hexagram is named "Observation." "Guàn" refers to washing one's hands before worship; "jiàn" means offering wine and food to the gods. "Guàn而不jiàn" means having only a solemn appearance without relying on external displays, like what the Doctrine of the Mean says, being earnest and respectful, cultivating oneself with reverence, and maintaining one's dignity and solemnity. When one reaches this level, who would not sincerely admire and follow the standard he has set? Therefore, it is said "there is sincerity and solemnity," and the people below naturally become influenced by him.

天之神道，上天之載無聲無臭也，而四時之不忒。聖人以神道設教，則所過者化，所存者神，上下與天地同流矣，故天下服。言天與聖人皆有觀之道也。風行地上，風被於物，物隨風靡，有觀之象。先王觀風行地上之象，則歲時巡狩，省其方嶽，觀民俗之異宜而因以設教焉，亦猶風之及物而物從乎風也。卦之觀讀去聲，表率之義；爻之觀讀平聲，觀瞻之義。

The mysterious way of Heaven is as described in the "Great Ya" section of the "Book of Poetry," where Heaven's actions are without sound or smell, yet the four seasons proceed without error. The sage took this mysterious way as a model to establish education and moral guidance, so wherever he went, the people naturally became influenced. What they held in their hearts was also mysterious and unpredictable, harmonizing with Heaven and Earth in their flow, thus the whole world submitted to them. This indicates that Heaven and the sage both possess the way of setting an example for the world. The wind moves across the land, and all things are touched by it, bowing in accordance with the wind's direction. This is the image of the "Observing" hexagram. The ancient kings observed the image of the wind moving across the land, thus visiting the feudal lords at the proper time, inspecting the mountains and examining the customs and needs of different regions, and establishing education according to the situation, just as the wind touches all things, causing them to move with the wind. The name of the hexagram "Observing" is pronounced with a falling tone, meaning to set an example; the term "Observing" in the line statements is pronounced with a level tone, meaning to look up and observe.

九五為大觀在上，所謂神道設教者也，自四以下皆觀其道。初六居下去五最逺，又陰柔不能逺見，為童稚之觀，小人之道也。椎愚細民終身由之而不知聖人之大道，乃其常也，何咎之有？若君子則可羞吝矣，君子不待文王而興起者也，可以童觀乎？六二上應九五，為觀九五之道者也，陰柔居內而觀乎外，為窺觀之象。自內觀之而一於從，所謂必敬必戒、無違夫子者，妾婦之道也，女子守此以為正則利矣。丈夫者當有吞吐宇宙之胷懷，有達權通變之作用，效妾婦之窺觀而區區以從為道者，可丑之甚也。

Nine in the Fifth is "Great Observation at the Top," which refers to the person who establishes teachings and moral guidance as mentioned earlier, the Useful God. All the lines below the Sixth in the Fourth are looking up to observe his way. The First Six is at the very bottom, farthest from Nine in the Fifth, and is of a yin and soft nature, unable to see far, so it has the vision of a child, following the path of common people. It is natural for the dull-witted common people to follow the path all their lives without understanding the great way of sages, and it is not something to be blamed. However, if this is the case for a gentleman, it would be shameful. A gentleman is someone who can rise up on his own without waiting for King Wen to appear. How can he remain at the level of a child's understanding? The Second Six is in correspondence with Nine in the Fifth and should be observing the way of Nine in the Fifth. But it is yin and soft, residing in the Inner Trigram and looking outward, thus forming the image of "Stealthy Observation." Observing from within and blindly following is exactly what the woman in "Mencius: The Lower Part of滕 Wen Gong" describes as being necessarily respectful and cautious, not going against her husband's ways. A woman following this path is considered proper and brings benefit. However, a great man should have a胸怀 that can embrace the universe and actions that are flexible and adaptable. If he were to imitate the woman's stealthy observation and be overly concerned with obedience as a way of dealing with the world, it would be very shameful.

六三居下之上，柔得正而順之極，進退能順天下之正道者也，故能觀我生進退。我生猶言此生，此生者此身也。觀我此身作用之通塞，合則進，不合則退，三可謂審於出處之道者矣，故象言其未失道也。六四所觀之國光謂九五也。九五大觀在上，順而巽，中正以觀天下，以其道徳為一國之光也。四近於五，觀之以成其徳而可以輔世長民者也，故利用賓于王。

Six Three is located at the upper position of the lower trigram. It is yin and soft, yet resides in the correct position, being extremely gentle and compliant. It can move forward or retreat in accordance with the right path of the world, thus achieving 'Observing my life, advancing and retreating.' Here, 'my life' refers to 'this life,' which means oneself. By examining whether one's actions are unobstructed or blocked, one acts when in harmony with the Dao and withdraws when not, making Six Three a person who clearly understands the principles of entering and withdrawing. Therefore, the Small Image Commentary says that it has not lost the right path. The 'light of the country' observed by Six Four refers to Nine Five. Nine Five 'Great observation is above,' being gentle and humble, and displaying the world with the virtue of being in the center and upright. His moral character is the brilliance of the entire country. Six Four is close to Nine Five, observing it to cultivate its own virtue, thus being able to assist the times and care for the people. Therefore, the Line Statement says it is favorable to serve as the king's guest.

九五居尊位而臣民所賴以作則者也，宜自觀其所行者何如耳。必其陽剛中正足以表正天下而有君子之徳則無咎，否則播惡於下而違於奉天子民之道多矣。人君徳足以範世，則群黎百姓徧為爾徳而俗善矣。堯舜帥天下以仁而民從之，桀紂帥天下以暴而民從之，民徳之善否繫於君道之得失，故九五觀我生者，當觀於民焉。觀我生，自觀之也；觀其生，人觀之也。

The Nine in the Fifth occupies a position of honor, being the person relied upon by the people and used as a standard. He should examine his own actions thoroughly. He must be yang and upright, serving as a model for the world and possessing the virtue of a gentleman, in order to have no faults. Otherwise, he would spread evil to the people, and the places where he violates the mandate of heaven and fails to nurture the people would be numerous. When a ruler's virtue serves as a model for a generation, the people will generally receive his blessings and the customs will become refined. Yao and Shun ruled with benevolence, and the people followed their example in being benevolent; Jie and Zhou ruled with cruelty, and the people followed their example in being cruel. The morality of the people depends on the ruler's conduct, so when the Nine in the Fifth says 'observe my life,' he should look at the people. 'Observe my life' means self-examination, while 'observe their life' means others observing him.

上九以剛陽居一卦之上，是道徳足以師世範俗而無位者也。其清風髙節，人未甞不仰之以為儀刑也。必其有君子之徳，真可以繫天下之望者而後無咎焉；若過中失正而欺世盜名者，何足道哉！行道濟時，聖賢之心也；道不行而徒為國人之矜式，豈聖賢之志哉？如孔子浮海之嘆、孟子之不豫色，其志固不能平矣。聖人發此，正欲為君者尊用賢才，不可棄之不用而使人觀其生也。

The topmost line, being yang and strong, occupies the highest position in the entire hexagram. It represents a person of sufficient moral virtue to serve as a model for the world and a standard for customs, yet without an official position. His lofty integrity is something that people naturally admire and take as a model. Only those who truly possess the virtue of a gentleman and are indeed capable of bearing the expectations of the people can be free from fault. If one merely follows the path halfway, deviates from the right way, and deceives the world, it is not worth mentioning. To promote the great way and correct the times is the true intention of sages and virtuous men. If the way cannot be practiced, and one can only serve as a model for the people, is that the aspiration of a sage? Just like Confucius lamented, "I would take a raft and float upon the sea," and Mencius showed displeasure in the state of Qi, their hearts could never be at peace. The sage expresses this sentiment here to urge rulers to respect and employ virtuous talents, rather than discard them and let the people only admire their conduct from afar.

噬嗑，亨，利用獄。

The Hexagram Statement of the Hexagram Shìkè says: To bite through the obstruction in the mouth so that above and below are united, thus achieving smoothness; the virtue of this hexagram is most suitable for adjudicating criminal cases.

頥中有物曰噬嗑。為卦上下兩陽而中虛，頥口之象；九四一陽間於其中，必齧。頥中有物，但可以言間而已。卦名噬嗑者，物在頥中則不可以不噬，噬則必至於嗑。噬之以道則嗑，嗑則間去而亨通矣；噬不以道，或能強嗑之，亨則未也。

A mouth containing something, which is bitten through so that the upper and lower jaws close, is called "Shi He." Looking at the structure of the hexagram, there are two yang lines at the top and bottom with an empty space in the middle, just like a human mouth; the single yang line at the fourth position blocks the middle, which must be bitten through. Having something in the mouth can only be described as an obstruction. This hexagram is named "Shi He," meaning that when something is stuck in the mouth, it cannot help but bite, and once bitten, it necessarily closes. If the bite is in accordance with the right way, it will close properly, removing the obstruction and leading to smoothness. If the bite is not in accordance with the right way, it may still manage to close, but it cannot be said to lead to smoothness.

大抵外藩為中國害，小人為君子害，異端為正道害。凡人心之動於欲而為天理之本則累者，皆間也，皆頥中之物也，去之則亨通矣。噬嗑之義，於宇宙間事盡之矣。訟獄之事亦治化之間也，聽之得其當，至於無訟可聽而禮樂興，亦噬嗑而亨之義也。

In general, foreign invasions are a calamity to the Central Plains, small people are a calamity to the virtuous, and heretical doctrines are a calamity to the orthodox path; anything that moves the human heart with private desires and becomes a burden to the original principle of heavenly reason is called an obstruction, an alien object in the mouth, which must be removed to achieve success. The meaning of 'Shi He' (噬嗑) has already explained thoroughly all the affairs in the world. Litigation and legal cases are also an obstruction in the realm of political education; when judgments are appropriate, until there are no cases left to hear and rites and music flourish, it is also the meaning of biting through obstructions to achieve success.

卦之剛柔分，動而明，雷電合而章，柔得中而上行，皆聽獄之才徳也，故利用獄。有雷則有電，亦合之義也。明罰勅法，威明不可偏發也，固取雷電之義。然罰無不明則法無不正，民俗善而治化隆，亦噬嗑而亨之義也。

This hexagram clearly distinguishes between yang and yin lines, with the lower trigram Zhen (Thunder) representing movement and the upper trigram Li (Fire) representing brightness. Thunder and lightning combine to display brilliance. The yin line occupies the central position and ascends, which reflects the qualities and virtues needed for adjudicating legal cases. Therefore, the hexagram statement says it is favorable to apply punishment and resolve legal matters. Thunder inevitably accompanies lightning, embodying the concept of mutual complementarity. The "Great Image Commentary" mentions "clarifying punishment and enforcing law," which refers to the necessity of both authority and discernment. Although this is derived from the image of thunder and lightning, punishment is inherently clear, and legal standards will naturally be upright, leading to a refined people and flourishing governance. This is also the meaning of breaking through obstructions to achieve smoothness.

初上無位，為受刑之象；中四爻為用刑之象。初在卦始，罪薄過小，有所懲戒而得改焉，則小人之福也，故無咎。上居卦之終，有怙終之義，則惡極罪大而不可掩，故凶。初之陽剛得正，亦有善反之才；上則肆其剛惡而至於極矣。若以陰陽上下之義言之，初以陽居正而在下，為懐刑之良民；陽剛居卦之上者，則超然於法網之外而免於刑戮矣。不取此者，易之取義不一。小懲者可以大戒，惡極者必至殺身，於垂世立教之義為大耳。

The first line and the top line have no positions, representing the image of someone who has been punished; the middle four lines represent the image of the person administering the punishment. The first line is at the beginning of the hexagram, indicating a minor offense and a small mistake, which can be corrected with a slight punishment, which is actually a blessing for a petty person, so the line statement says there is no fault. The top line is at the end of the hexagram, implying stubbornness in wrongdoing and refusal to change until death, indicating extreme evil that cannot be concealed, so it is judged as凶 (a凶 outcome). The first line, with a yang line in the correct position, originally has the potential for self-reflection and repentance; however, the top line indulges in its stubbornness and evil, proceeding to the extreme. If we consider the perspective of yin and yang, the first line, with a yang line in the correct position at the lower part, represents a law-abiding citizen who fears the law; a yang line in the upper position of the entire hexagram indicates someone who is beyond the law and thus escapes punishment. However, this interpretation is not adopted here, because the Zhou Changes (I Ching) does not have only one meaning. A minor punishment can lead to a greater warning, and extreme evil inevitably leads to death. In terms of setting an example for future generations and establishing moral education, the latter meaning is more significant.

六二柔順中正，有治獄之才徳，故治人而人無不服，如噬膚之易。所治者乃健訟之剛惡，則不免於滅鼻焉。滅鼻之象，因噬膚以及之耳。二賢者也，但可無咎。若以聖人處之，則無情者不得盡其辭，不怒而民威於鈇鉞，其過化存神、潛消黙奪之用，豈特無咎而已哉！

Six in the Second is gentle and compliant, occupying the central and correct position, possessing the ability and virtue to adjudicate lawsuits. Therefore, when it governs people, none are不服 (unconvinced or不服服), as easily as biting into tender flesh. However, what it punishes are those stubborn and aggressive individuals who like to litigate. Thus, it inevitably leads to the image of 'cutting off the nose'—cutting off the noses of the offenders. This image of 'cutting off the nose' follows naturally from 'biting the flesh.' Six in the Second is indeed a virtuous person, but it can only achieve perfection without fault. If a sage were to handle such matters, he would make the unreasonable and cunning people unable to utter a word, without anger, and the people would be even more afraid than the axe and the knife. The effect would be that wherever he goes, people are influenced and transformed, their inner thoughts mysterious and profound, and evil intentions are subtly eliminated without being noticed. This is not merely without fault.

六三居下之上，有用刑之責者也。陰不中正而且動體，則動於輕躁，才徳不足以治人而人不服。臘肉乃難於噬者，遇毒則苦其難而不敢輕噬矣。故始小吝而終無咎者，以動體則易於更改，居陽應陽，卒能振拔而不以惡自終焉耳。

Six Three is located at the upper position of the lower trigram, and represents a person who bears the responsibility of punishment. It is a yin line that is neither central nor properly positioned, and being in the trigram of Zhen (Thunder), its actions tend to be hasty and impetuous. Its talents and virtues are insufficient to gain the people's trust, so the people do not follow. Originally, the preserved meat is something hard to bite, but when it reaches the poisonous part, one suffers from its hardness and does not dare to bite again. Therefore, the line statement says that at first there is some regret and hardship, but ultimately there is no fault, because being in a moving trigram makes it easy to change direction. Also, since it is a yin line occupying a yang position and corresponds to a yang line above, it ultimately can rise up and not be condemned for evil throughout life.

九四之所噬者初九也，故為噬乾胏之難。四明體，且以陽居陰而不過於剛，為得金矢之象，得剛直之義也，不為威屈，不為利誘也。聖人慮其以徼為智而過於察，以陽居陰則又疑於不正焉，故戒以艱難守正則吉也。不能以明覺為自然而涉於不正，則徳未光矣。

The nine in the fourth position is meant to bite the nine at the beginning, so there is the difficulty of biting through the tough flesh and bones. The nine in the fourth position is situated in the trigram of Fire, which represents clarity and brightness, yet it holds a yang line in a yin place without being overly strong, hence the image of 'obtaining a golden arrow,' symbolizing strength and uprightness—remaining unbowed by power and untempted by wealth and honor. The sage is concerned that he might mistake prying and investigation for wisdom, becoming overly meticulous and harsh. Also, because he holds a yang line in a yin place, people may suspect him of being improper. Therefore, he is warned that only by holding firm to the right path amidst difficulties can there be good fortune. If clarity does not arise naturally, but instead involves improper matters, then virtue cannot be said to be truly cultivated.

六五居尊位而有中徳，下有九四為剛陽之大臣輔之，以噬天下之間者也，為噬乾肉得黃金之象。黃則已徳合中，金則九四輔之以剛陽之義也。君道以剛中為貴，五雖得中而體本柔，且以陰居陽，疑於不正，以滋天下之間而危甚矣，故戒以守正而時存危厲之心。惟恐一念不謹或以貽四海之憂，一日不謹或以致千百年之患，如此則無咎矣。然以中徳離主知正可守，而防微杜漸之惟謹，亦其才徳可以勉而至，故曰「貞厲無咎，得當也」。

Six in the Fifth occupies a position of honor and possesses the virtue of being in the center. Below it is Nine in the Fourth, a yang official, who supports it. Together they break through the obstacles in the world, hence the image of biting through dried meat to obtain gold. "Yellow" refers to the virtue of Six in the Fifth conforming to the middle path, while "gold" refers to Nine in the Fourth supporting it with yang virtue. The way of a ruler is to achieve the middle through strength, and although Six in the Fifth achieves the middle, its nature is still soft. Moreover, as a yin line in a yang position, it raises suspicion of being improper, thus causing obstacles throughout the world. Its situation is very dangerous, so it is warned to maintain the right path and always remain cautious. It must fear that a single careless thought may bring trouble to the world, and that a single day of carelessness may lead to a hundred years of disaster. Only by being so careful can there be no fault. However, since it possesses the virtue of the center and is in the position of the bright fire, it knows the right path can be maintained and is especially cautious in preventing small problems. This ability and virtue are naturally attainable, so the Small Image Commentary says, "Maintaining the right path amidst danger brings no fault, because it is appropriate."