The Hexagram of Approaching

（兌下坤上）臨：元、亨、利、貞。虞翻曰：陽息至二，與遁旁通。剛浸而長，乾來交坤，動則成乾，故“元、亨、利、貞”。至于八月有凶。虞翻曰：與遁旁通，臨消於遁，六月卦也。於周為八月。遁弒君父，故“至于八月有凶”。荀公以兌為八月，兌於周為十月。言八月，失之甚矣。

The Hexagram "Approaching" has Dui below and Kun above. The Hexagram Statement says: "Original, prosperous, beneficial, and proper." Yu Fan explained based on the twelve changing lines and the concept of mutual transformation: when yang energy begins to grow at the second line, this hexagram is mutually transformed with the Hexagram "Retreating"; yang strength gradually increases and merges with Kun, resulting in Qian, thus saying "Original, prosperous, beneficial, and proper." The Hexagram Statement also says "until the eighth month there is misfortune." Yu Fan explained: "Approaching" and "Retreating" are mutually transformed; when "Approaching" declines, it becomes "Retreating." "Retreating" is the hexagram of the sixth lunar month, but in the Zhou calendar it corresponds to the eighth month. "Retreating" symbolizes the image of a minister killing his sovereign or a son killing his father, hence "until the eighth month there is misfortune." Xun Shuang regarded Dui as the eighth month, but Dui corresponds to the tenth month in the Zhou calendar, so using it to explain the eighth month is a serious mistake.

鄭玄曰：臨，大也。陽氣自此浸而長大，陽浸長矣。而有四德，齊功於乾，盛之極也。人之情盛則奢淫，奢淫則將亡，故戒以凶。臨卦斗建丑而用事，殷之正月也。當文王之時，紂為無道，故於是卦為殷家著興衰之戒，以見周改殷正之數雲。臨自周二月用事，訖其七月，至八月而遁卦受之，此終而復始，王命然矣。

Zheng Xuan explained from the perspective of calendar and historical events: "Ling" signifies grandeur; yang energy begins to grow and strengthen from here. Since yang energy has already begun to increase, this hexagram also possesses the four virtues of originality, prosperity, benefit, and uprightness, and its function is comparable to the hexagram Qian. Thus, it reaches the peak of grandeur. However, human nature tends to become extravagant and licentious when things are prosperous, and extravagance and licentiousness will eventually lead to decline, hence the use of "fear" as a warning. The hexagram Ling corresponds to the time when the handle of the Big Dipper points to the Chou position, which is equivalent to the first month of the Yin calendar. This was precisely the time of King Wen of Zhou, when King Zhou of Shang was tyrannical and unjust. Therefore, this hexagram serves as a warning of the rise and fall of the Shang dynasty, and also demonstrates the change of the Zhou dynasty's calendar and the beginning of the new lunar month. The hexagram Ling begins to take effect from the second month of the Zhou calendar and lasts until the seventh month, and from the eighth month it is succeeded by the hexagram Duan, thus forming a cycle. The fate of the dynasty follows the same pattern.

《彖》曰：臨，剛浸而長。虞翻曰：剛，謂二也。兌為水澤，自下浸上，故“浸而長”也。說而順，剛中而應。大亨以正，天之道也。虞翻曰：說，兌。順，坤也。剛中，謂二也。四陰皆應之，故曰“而應”。大享以正，謂三動成乾。天得正為泰，天地交通。故“亨以正，天之道也”。至于八月有凶，消不久也。蜀才曰：此本坤卦。剛長而柔消，故“大亨利正”也。案：臨十二月卦也。自建丑之月，至建申之月，凡歷八月，則成否也。否則天地不交，萬物不通，是至于八月有凶，斯之謂也。

The Commentary on the Judgment says: The hexagram of "Approaching" indicates that the yang lines gradually grow and spread. Yu Fan explains: "Yang" refers to the line Nine in the Second; Dui represents water and marshes, and water rises upward from below, thus it is said "to gradually grow and spread." The Commentary on the Judgment also says: Joyful and yielding, the yang line is in the center and corresponds with both above and below; great success through uprightness, this is the way of Heaven. Yu Fan explains: "Joy" refers to Dui, "yielding" refers to Kun; "yang in the center" refers to the line Nine in the Second, and all four yin lines correspond with it, thus it is said "and correspond." "Great success through uprightness" refers to the third line changing into Qian; when Heaven attains uprightness, it becomes the hexagram of "Great Communication," and Heaven and Earth interact and exchange, thus it is said "success through uprightness is the way of Heaven." The Commentary on the Judgment says: By August there will be danger, because the yang energy declines and cannot last. Shu Cai explains according to the changing of the hexagram: this hexagram originates from the hexagram of Kun; yang grows and yin declines, thus it is said "great success is favorable to uprightness." Li Dingzuo comments: The hexagram of "Approaching" is the hexagram of the twelfth lunar month; from the month when the handle of the Big Dipper points to Chou to the month when it points to Shen, it spans eight months, and then becomes the hexagram of "Non-Communication." "Non-Communication" indicates Heaven and Earth not interacting and all things not flowing, which is exactly what is meant by "by August there will be danger."

《象》曰：澤上有地，臨。荀爽曰：澤卑地高，高下相臨之象也。君子以教思無窮，容保民無疆。虞翻曰：君子，謂二也。震為言，兌口講習。學以聚之，問以辯之。坤為思，剛浸長，故“以教思無窮”。容，寬也。二寬以居之，仁以行之；坤為容，為民，故“保民無疆”矣。

The Image Commentary says: There is land over a marsh, which is the hexagram of Approaching. Xu Shuang explains: The marsh is low and the land is high, which represents the image of those in high position looking down upon those below. The Image Commentary then says: Therefore, the mind of a gentleman in teaching has no end, and his protection of the people has no boundaries. Yu Fan explains: The gentleman refers to Nine in the Second; the Zhen image represents speech, and the Dui image represents the mouth, together forming the image of learning and discussion, which is what the Discourse on the Lines calls gathering it through study and examining it through inquiry. The Kun image represents thought, and the yang line is growing stronger, so it is said, "teaching and thinking are boundless." "Containment" means being broad-minded; Nine in the Second acts with broad-mindedness and benevolence; the Kun image represents containment and the people, so it is said, "protecting the people has no limits."

初九：咸臨，貞吉。虞翻曰：咸，感也。得正應四，故“貞吉”也。《象》曰：咸臨貞吉，志行正也。荀爽曰：陽始咸升，以剛臨柔。得其正位而居，是吉。故曰：“志行正”。九二：咸臨，吉，無不利。虞翻曰：得中多譽。兼有四陰。體復初。元吉。故“無不利”。《象》曰：咸臨吉，無不利，未順命也。荀爽曰：陽感至二，當升居五，群陰相承，故“無不利”也。陽當居五，陰當順從，今尚在二，故曰“未順命也”。

The first line statement says: By virtue of responsive kindness, it approaches from above, maintains correctness and attains good fortune. Yu Fan explains: "Xian" means responsiveness; the first line occupies the correct position and corresponds with the sixth line in the fourth position, hence "Zhen Ji" (correctness brings good fortune). The Image Commentary says: By approaching with responsiveness and maintaining correctness, one attains good fortune, indicating that one's mind and will are upright. Xun Shuang explains based on the rising of Qian and the descending of Kun: Yang energy begins to connect and rise, with firmness approaching the yielding, and also occupies the correct position and resides in peace, hence good fortune, so it says "Zhi Xing Zheng" (the will is upright). The second line statement says: By virtue of responsive kindness, it approaches from above, good fortune, nothing is unfavorable. Yu Fan explains: The second line is in the center and gains much praise, and also leads the four yin lines above; the structure of the hexagram includes the meaning of "Fu" (return) hexagram's first line, which signifies the highest good fortune, hence "wu bu li" (nothing is unfavorable). The Image Commentary says: Approaching with responsiveness and attaining good fortune, nothing is unfavorable, indicating that it has not yet followed the mandate of heaven. Xun Shuang explains: Yang energy connects up to the second line, should rise to the fifth position, and the group of yin lines follow in order, hence "wu bu li" (nothing is unfavorable); Yang should be in the fifth position, and yin should follow, but Yang remains at the second position, hence "wei shun ming ye" (not yet following the mandate).

六三：甘臨，無攸利，既憂之，無咎。《象》曰：甘臨，位不當也。既憂之，咎不長也。虞翻曰：兌為口，坤為土，土爰稼穡作甘。兌口銜坤，故曰“甘臨”。失位乘陽，故“無攸利”。言三失位無應，故“憂之”。動而成泰，故“咎不可長也”。

The third line statement says: Using sweet words to look down upon, there is no benefit; once you have been concerned about this, there will be no fault. The Image Commentary says: Sweetly governing is due to the inappropriate position; once you have been concerned, the fault will not last long. Yu Fan explains: The Dui trigram represents the mouth, and the Kun trigram represents earth; The Book of Documents, Hongfan, says that earth governs crops and produces sweet flavors, and the mouth contains the earth, so it is said 'sweetly governing'. The sixth line is out of position and overpowers the yang line, so 'there is no benefit'; precisely because it is out of position and has no proper correspondence, it needs to be concerned; after it changes, it becomes the Tai hexagram, so it is said 'the fault will not last long'.

六四：至臨，無咎。虞翻曰：至，下也。謂下至初，應當位，有實，故“無咎”。《象》曰：至臨無咎，位當也。荀爽曰：四與二同功，欲升二至五，已得承順之，故曰“至臨”也。陽雖未乘，處位居正，故得“無咎”。是位當也。

The Line Statement of the Fourth Line says: Going down personally and looking down upon, there is no fault. Yu Fan explains: "To go down" means to descend; it refers to the Sixth Line at the Fourth position descending to the First Nine, the line it should correspond to, which is in a proper position and possesses a full virtue, hence "no fault." The Image Commentary says: arriving at the position to look down upon and having no fault, is due to the proper position. Xun Shuang explains based on rising and descending: the Sixth Line at the Fourth position has the same function as the Nine at the Second position. It hopes that the Nine at the Second position will rise to the Fifth position, and then it can follow and support it, hence "arriving at the position to look down upon." Although the Yang line has not yet risen to be supported, the position of the Sixth Line at the Fourth is proper, so it can have "no fault," which is the meaning of a proper position.

六五：知臨，大君之宜，吉。《象》曰：大君之宜，行中之謂也。荀爽曰：五者，帝位。大君，謂二也。宜升上居五位，吉。故曰“知臨，大君之宜”也。二者處中，行升居五，五亦處中，故曰“行中之謂也”。

The Line Statement of the Fifth Line says: To govern with wisdom and descend with grace, this is the proper conduct of the great sovereign, and it is auspicious. The Image Commentary says: The proper conduct of the great sovereign refers to acting in the middle way. Xun Shuang interpreted based on the movement of Qian ascending and Kun descending: the fifth line represents the position of the sovereign, and 'great sovereign' refers to Nine Two. Nine Two is suitable to ascend and occupy the fifth position, hence it is auspicious, so it says 'governing with wisdom and descending with grace, this is the proper conduct of the great sovereign.' Nine Two itself is in the middle of the lower trigram, and when it ascends to occupy the fifth position, the fifth position is also in the middle of the upper trigram. Therefore, it is said 'acting in the middle way.'

上六：敦臨，吉，無咎。荀爽曰：上應於三，欲因三升二，過應於陽，敦厚之意，故曰：“敦臨吉無咎”。《象》曰：敦臨之吉，志在內也。《九家易》曰：志在升二也。陰以陽為主。故志在內也。《序卦》曰：物大然後可觀也。故受之以觀。崔覲曰：言德業大者，可以觀政於人，故受之以觀也。

The line statement of the upper sixth line says: With a sincere and solid virtue, looking down upon others, it is auspicious and without fault. Xu Shuang explains: The upper sixth line corresponds with the sixth line of the inner trigram, intending to use the sixth line to lead the ninth line two upward, going beyond the usual to correspond with the yang line, containing the meaning of sincerity and solidity, hence it is said "sincere and solid looking down upon others, auspicious and without fault." The Image Commentary says: The reason why sincere and solid looking down upon others is auspicious is that the mind is focused on the inner trigram. The Nine Families' Commentary explains: This refers to the mind being focused on leading the ninth line two upward; yin follows yang as the main, hence the mind is within. The Sequence of Hexagrams says: Only when things are great and flourishing can they be observed and revered, hence the hexagram of "Approaching" is followed by the hexagram of "Observing." Cui Jin explains: This refers to a person with great virtue and achievements who can display his government and teachings to others, hence it is followed by the hexagram of "Observing."

（坤下巽上）觀：盥而不薦，有孚顒若。鄭玄曰：坤為地，為眾。巽為木，為風。九五，天子之爻。互體有艮。艮為鬼門，又為宮闕。地上有木。而為鬼門宮闕者，天子宗廟之象也。王弼曰：王道之可觀者，莫盛乎宗廟。宗廟之可觀者，莫盛乎盥也。至薦簡略，不足復觀，故“觀盥而不薦”也。

The hexagram Guan (Observation) has Kun below and Xun above. The hexagram statement says: One only observes the ritual of pouring wine to summon the spirits before the sacrifice, but does not look at the subsequent offering of the sacrificial animals. The observer's heart is already full of sincerity and reverence. Zheng Xuan explained according to the hexagram's imagery and the rites: Kun represents earth and the people; Xun represents wood and wind. The Nine in the Fifth is the line of the Son of Heaven. Within the hexagram, there is also Gen, which represents the gate of spirits and the palace. There are trees on the earth, and also the image of the gate of spirits and the palace, which is precisely the image of the Son of Heaven's ancestral temple. Wang Bi explained: Among the ways of the Son of Heaven, nothing is more worthy of observation than the ancestral temple; among the rites of the ancestral temple, nothing is more worthy of observation than the ritual of pouring wine to summon the spirits. When it comes to offering the sacrificial animals, the rites become simpler, and thus are not worth observing, hence the saying 'observe the washing of the hands but not the offering of the sacrifice'.

馬融曰：盥者，進爵灌地，以降神也。此是祭祀盛時，及神降薦牲，其禮簡略，不足允也。國之大事，唯祀與戎。王道可觀，在於祭祀。祭祀之盛，莫過初盥降神。故孔子曰：諦自既灌而往者，吾不欲觀之矣。此言及薦簡略，則不足觀也。以下觀上，見其至盛之禮，萬民信敬，故云“有孚顒若”。孚，信。顒，敬也。案：鬼神害盈，禍淫福善。若人君修德，至誠感神。信則黍稷非馨，明德惟馨。故“觀盥而不觀薦”，饗其誠信者也。斯即東鄰殺牛，不如西鄰之禴祭，實受其福，是其義也。

Ma Rong explains: "Guàn" refers to holding a vessel of wine and pouring it on the ground to welcome the deities, which is the most solemn moment of the ritual. Once the deities have descended and the sacrificial animals are offered, the ceremony becomes simpler and is no longer sufficient to gain the trust of people. The major affairs of the state are only two: ritual and military campaigns. In the Way of the King, what is worth observing is the ritual. The most solemn part of the ritual is the initial pouring of wine to summon the deities. Therefore, Confucius said: When performing the ancestral sacrifice called "Dì," I do not wish to see what comes after the pouring of wine. This means that once the offering of the sacrificial animals begins, the ceremony becomes simpler and is not worth observing. Observing from a lower position towards a higher one, seeing such a solemn ritual, all people would be sincere and respectful, hence the phrase "there is sincerity and reverence." "Fu" means sincerity, and "yōng" means reverence. Li Dingzuo comments: Ghosts and spirits bring calamity upon those who are full and cause misfortune to the wicked, while blessing the virtuous. If a ruler cultivates virtue and communicates with the spirits through sincere devotion, then as the Book of Documents says, the millet and millet grains are not fragrant, but only the bright virtue is fragrant. Therefore, one only watches the pouring of wine and not the offering of the sacrificial animals, because what the spirits enjoy is that sincerity. This is the same as what the hexagram "Jì Jì" says: the eastern neighboring country sacrifices oxen in a grand manner, but the western neighboring country's simple "Yu" sacrifice truly receives the blessing, which is exactly the same principle.

《彖》曰：大觀在上，蜀才曰：此本乾卦。案：柔小浸長，剛大在上，其德可觀，故曰“大觀在上”也。順而巽，中正以觀天下。虞翻曰：謂陽息臨二，直方大。臨者，大也。在觀上，故稱“大觀”。順，坤也。中正謂五。五以天神道觀示天下，咸服其化，賓于王庭。

The Commentary on the Judgment says: The great object of observation is exalted in high position. Shucai explains according to the changing of the hexagram: This hexagram originally comes from the Hexagram of Heaven; the soft and small gradually grow, while the strong and great occupy the high position, whose virtue can be observed by people, hence it is said "Great observation is above." The Commentary on the Judgment also says: Gentle and respectful, displaying the virtue of being upright and just to the world. Yu Fan explains: This refers to the yang energy developing to the Second Line of the Hexagram of Approaching, which possesses the virtue of uprightness, rectitude, and magnanimity as described by the Six in the Second of the Hexagram of Earth. Approaching is great, and it is also above Observing, hence it is called "Great observation." "Gentle" refers to the Earth, and "upright and just" refers to the Nine in the Fifth. The Nine in the Fifth presents the heavenly divine way to the world, and the world obeys his teachings, coming to the court as guests.

觀，盥而不薦，有孚顒若，下觀而化也。虞翻曰：觀，反臨也。以五陽觀示坤民，故稱“觀”。盥，沃盥。薦，羞牲也。孚，信，謂五。顒顒，君德，有威容貌。若，順也。坎為水，坤為器，艮手臨坤，坎水沃之，盥之象也。故“觀盥而不薦”。孔子曰：諦自既灌，吾不欲觀之矣。巽為進退，容止可觀，進退可度，則下觀其德而順其化。上之三，五在坎中，故“有孚顒若，下觀而化”。《詩》曰：顒顒卬卬，如珪如璋。君德之義也。

The Commentary on the Judgment cites the Hexagram Statement, saying: Observing the washing of hands and the pouring of wine to summon the spirits, but not observing the offering of sacrifices, with sincere and solemn reverence, this is how those below look up and are influenced. Yu Fan explains: The Hexagram of Observing is the reverse of the Hexagram of Approaching; with the Yang line nine five displaying to the people, symbolized by the Earth, it is called "Observing." "Guàn" refers to washing hands and pouring wine, "jiàn" refers to offering sacrifices; "fú" means sincerity, referring to nine five; "yóng yóng" refers to the virtue and bearing of the sovereign, with a dignified appearance; "ruò" means following. Kan represents water, Kun represents vessels, and Gen, symbolizing the hand, is placed over the vessel of Kun, using water from Kan to wash, which is the image of washing, thus it is said "Observing the washing but not the offering." Confucius said: When performing the ceremony of the禘, after the pouring of wine, I no longer wished to look on. Xun represents movement and stillness, with the demeanor and conduct available for observation, movement and stillness serving as standards, thus those below observe his virtue and follow his teachings. The top line moves to the third position, nine five is within the body of Kan, thus it is said "With sincerity and dignity, those below observe and are transformed." The Book of Poetry, Great Odes, Volume A says: Dignified and lofty, like jade and jade, which describes the virtue of the sovereign.

觀天之神道，而四時不忒。虞翻曰：忒，差也。神道謂五。臨，震兌為春秋，三上易位，坎冬離夏，日月象正。故“四時不忒”。聖人神道設教，而天下服矣。虞翻曰：聖人謂乾，退藏於密，而齊於巽，以神明其德教，故“聖人設教”，坤民順從，而天下服矣。

The Commentary on the Judgment says: Observing the divine workings of Heaven, the four seasons will not be mistaken. Yu Fan explains: "Te" means error; "shen dao" refers to the Nine in the Fifth. In the Hexagram of Approaching, Zhen represents spring, Dui represents autumn. When the Third Line and the Top Line exchange positions, Kan represents winter, Li represents summer. The images of the sun and moon each take their proper place, so it is said "the four seasons do not err." The Commentary on the Judgment also says: The sage establishes education according to the divine way, and the whole world will obey. Yu Fan explains: The sage refers to Qian; the Great Treatise says it retreats and hides in the hidden, yet in the Xun position it arranges the myriad things, using the divine way to manifest his moral teaching, so it is said "the sage establishes education." The people represented by Kun obey, hence the whole world obeys.

《象》曰：風行地上，觀。先王以省方觀民設教。《九家易》曰：先王謂五。應天順民，受命之王也。風行地上，草木必偃，枯槁朽腐，獨不從風，謂應外之爻。天地氣絕，陰陽所去，象不化之民，五刑所加，故以省察四方，觀視民俗，而設其教也。言先王德化，光被四表，有不賓之民，不從法令，以五刑加之，以齊德教也。

The Image Commentary says: Wind moves over the earth, which is the image of Observing. Therefore, the former kings traveled throughout the land, observed the people's conditions, and established teachings. The Nine Schools Commentary explains: "The former king" refers to the Nine in the Fifth, who is one who receives the mandate of heaven and follows the people's will. Wind moving over the earth causes grass and trees to bend with the wind; only those that are withered and decayed do not move with the wind. This refers to those yao that correspond with the outer trigram. Their vital energies of heaven and earth have already ceased, and yin and yang have departed, symbolizing those people who are not subject to education, precisely those who are subject to the five punishments. Therefore, the former kings toured the land, observed the customs of the people, and thus established education. This means that the former king's virtue extended to all directions; if there were people who refused to submit and did not obey the laws, then the five punishments would be applied, thus maintaining the order of virtue.

初六：童觀，小人無咎，君子吝。虞翻曰：艮為童。陰，小人。陽，君子。初位賤，以小人承君子，故“無咎”。陽伏陰下，故“君子吝”矣。《象》曰：初六童觀，小人道也。王弼曰：失位處下，最遠朝美，無所鑑見，故曰“童觀”。處大觀之時，而童觀趣順而已。小人為之，無可咎責。君子為之，鄙吝之道。

The Line Statement of the first line of the Gua of Observing says: Observing like a child, a petty person doing so does not commit a mistake, but a gentleman doing so inevitably faces embarrassment. Yu Fan explains by taking the symbolic meaning: the upper trigram Gen symbolizes a child, so it is called "Child Observing"; a yin line represents a petty person, while a yang line represents a gentleman; the first line is at the very bottom of the entire hexagram, in a low position, thus a petty person serving a gentleman above, without losing his proper role, hence saying "does not commit a mistake." However, yang energy is hidden beneath the yin line, a gentleman being in a low position with limited vision, hence saying "gentleman is in a difficult situation." The Image Commentary says: the first line's "Child Observing" is exactly the path of a petty person. Wang Bi explains from the position of the line: the first line is a yin line in a yang position and thus not in the correct place, and is at the very bottom of the entire hexagram, far away from the superior line five, unable to observe clearly, hence called "Child Observing"; during the time of the Gua of Observing when great observation of the world is taking place, one can only observe like a child, following blindly, which is acceptable for a petty person but considered foolish and embarrassed for a gentleman.

六二：窺觀，利女貞。虞翻曰：臨兌為女。竊觀稱窺兌女反成巽。巽四五得正，故“利女貞”。艮為宮室，坤為闔戶，小人而應五。故“窺觀女貞利”，不淫視也。《象》曰：窺觀女貞，亦可醜也。侯果曰：得位居中，上應於五。窺觀朝美，不能大觀。處大觀之時，而為窺觀。女正則利，君子則丑也。案：六二離爻，離為目，又為中女。外互體艮，艮為門。闕女目近門，窺觀之象也。

The Line Statement of the Sixth Line in the Hexagram of Observing the People says: Looking through a door crack, it is favorable for a woman to maintain uprightness. Yu Fan explained based on the transformation of the hexagram: The Hexagram of Observing the People comes from the Hexagram of Approaching, and the lower trigram of Approaching is Dui, symbolizing a woman. Secretly looking through a crack is called "kui" (to peek). When Dui, the female trigram, is reversed, it becomes Xun, which is the trigram of Wind. Xun is in the fourth and fifth positions, each attaining the correct position, hence it says "favorable for a woman to maintain uprightness." Furthermore, Gen symbolizes a dwelling, and Kun symbolizes a closed door. The Sixth Line is a yin and weak person who corresponds with the Nine in the Fifth, hence it says "kui guan nu zhen li," meaning not to indulge in improper looking. The Image Commentary says: Although a woman peeking may maintain uprightness, for a gentleman it is a matter of shame. Hou Guo explained from the position of the line: The Sixth Line is both in the correct position and in the central position of the lower trigram. It corresponds upward with the Nine in the Fifth, but it can only peek through a door crack at the beauty of the court, unable to look broadly. Being in an era of great observation yet only peeking, for a woman it is uprightness and favorable, but for a gentleman it becomes a disgrace. Li Dingzuo added in his commentary: The Sixth Line is a line from the Hexagram of Fire. Fire symbolizes eyes and also the middle woman. The outer trigram forms an interacting trigram of Gen, which symbolizes a door. A woman's eyes close to the door looking out is the image of "kui guan."

六三：觀我生，進退。虞翻曰：坤為我，臨震為生。生，謂坤生民也；巽為進退，故“觀我生進退”。臨震進之五，得正居中，故《象》曰“未失道”。《象》曰：觀我生進退，未失道也。荀爽曰：我，謂五也。生者，教化生也。三欲進觀於五，四既在前，而三故退，未失道也。

The Line Statement of the sixth line in the third position of the Guan hexagram says: Reflect on one's own actions and decide on advancement or retreat. Yu Fan still explains it through hexagram transformation: The Earth hexagram symbolizes 'I', and the Guan hexagram originates from the Lin hexagram, whose lower trigram Zhen symbolizes 'birth'; 'birth' refers to the people nurtured by the Earth. Xun has the image of indecision in advance and retreat, so it says 'Reflect on my birth and decide on advancement or retreat'. If the Yang line of Zhen in Lin advances to the fifth position, it will be both correct and central, so the Image Commentary says 'Not losing the Dao'. The Image Commentary says: Reflecting on oneself and deciding on advancement or retreat indicates not deviating from the correct path. Xun Shuang, however, argues that 'I' refers to the Son of Heaven at the fifth line, and 'birth' refers to the generation through education and cultivation. The sixth line in the third position originally intended to ascend to admire the fifth line, but the sixth line in the fourth position was in front, so the sixth line in the third position retreated and did not compete, making its advancement and retreat appropriate, hence saying it did not deviate from the correct path.

六四：觀國之光，利用賓于王。虞翻曰：坤為國。臨陽至二，天下文明。反上成觀，進顯天位，故“觀國之光”。王謂五陽。陽尊賓坤。坤為用、為臣，四在王庭，賓事於五。故“利用賓于王”矣。《詩》曰：莫敢不來賓，莫敢不來王。是其義也。《象》曰：觀國之光，尚賓也。崔覲曰：得位比尊，承於王者。職在搜揚國俊，賓薦王庭，故以進賢為尚賓也。

The sixth line of the "Guan" hexagram states: Observing the brilliant virtue of a nation, it is appropriate to receive the king's honor as a guest. Yu Fan explains: The earth (Kun) symbolizes the state; the "Lin" hexagram has yang energy rising to the second line, and the world becomes civilized. Yang energy reverses to the upper position to form the "Guan" hexagram. The king's virtue is displayed in the heavenly position, hence the statement "Observing the light of the state." "King" refers to the yang line at the fifth position. The yang position is noble, and the yin line (Kun) represents the guest. The earth has the image of "use" and "minister," and the sixth line has already entered the royal court, serving the fifth line as a guest, hence the statement "It is appropriate to receive the king as a guest." The "Shijing · Shang Song · Yin Wu" says, "None dare not come as a guest, none dare not come as the king," which describes exactly this meaning. The "Image Commentary" says: Observing the light of the state is to value the guest ritual. Cui Jin adds: The sixth line is in the proper position and is close to the supreme position, directly serving the king. Its duty is to seek out and recommend outstanding talents in the country, introducing them to the royal court with the ritual of a guest, hence taking the recommendation of virtuous men as "valuing the guest."

九五：觀我生，君子無咎。虞翻曰：我，身也，謂我生。生，謂生民。震生象。反坤，為死喪。嫌非生民，故不言民。陽為君子，在臨二，失位之五，得道處中，故“君子無咎”矣。《象》曰：觀我生，觀民也。王弼曰：觀我生，自觀其道也。為眾觀之主，當宣文化，光於四表，上之化下，猶風之靡草。百姓有過，在予一人。君子風著，已乃無咎。欲察已道，當觀民也。虞翻曰：坤為民，謂三也。坤體成，故觀民也。

The "Guan" hexagram's line statement for the ninth line at the fifth position says: Reflect on the people you have nurtured; a gentleman who does this will not commit mistakes. Yu Fan explains: "I" refers to oneself, and the "birth" in "I birth" refers to the people being nurtured; the trigram Zhen (Thunder) symbolizes the process of birth, and once it turns into Kun (Earth), it signifies death and mourning. To prevent misunderstanding that the reference is not the people, the line statement only mentions "birth" without explicitly stating "people." A yang line represents a gentleman; originally in the second line of the "Lin" hexagram, it was out of position but moved upward to the fifth position, thus achieving the correct position and being in the central position, so it says "a gentleman will not commit mistakes." The "Image Commentary" states: Reflecting on one's own actions is equivalent to reflecting on the people. Wang Bi elaborates: "Observing my birth" means self-reflection on one's own path; the ninth line at the fifth position is the leader whom all people look up to, and should promote culture and virtue, spreading its influence to all directions; those in authority cultivate those below them, just as the wind passes over grass, making the grass bow to it. If the people have faults, the responsibility lies with the ruler alone; when the gentleman's virtue is evident, he himself will have no mistakes. Therefore, to examine one's governance, one should observe the people. Yu Fan adds: Kun symbolizes the people, here referring to the sixth line at the third position; once the body of Kun is formed, it is said "observing the people."

上九：觀其生，君子無咎。虞翻曰：應在三，三體臨震，故“觀其生”。君子謂三，之三得正，故“無咎”矣。《象》曰：觀其生，志未平也。王弼曰：觀其生，為人所觀也。最處上，極天下所觀者也。處天下所觀之地，其志未為平易，不可不慎。故君子德見，乃得無咎。生，猶動出也。虞翻曰：坎為志，為平，上來之三，故“志未平”矣。

The line statement of the Upper Ninth in the "Observing" hexagram says: examining others' actions, the gentleman thus does not commit mistakes. Yu Fan says: the Upper Ninth corresponds to the Sixth Three, and the Sixth Three belongs to the Zhen body of the "Approaching" hexagram, so it is said "observing its movement"; "gentleman" refers to the Sixth Three, and the Upper Ninth moving down to the third position becomes correct, so there is no mistake. The Image Commentary says: "observing its movement," refers to the mind not yet being tranquil and at ease. Wang Bi elaborates: "observing its movement" means being observed by others; the Upper Ninth is at the top of the entire hexagram, the extreme point where all under heaven look up to; being in a position that is the focus of the world's gaze, the mind cannot be tranquil and easy, every action must be cautious, so the gentleman must have prominent virtue to avoid mistakes. Here, "movement" is equivalent to actions and deeds. Yu Fan also explains from the hexagram image: Kan represents the mind and represents evenness, the Upper Ninth moving down to the third position forms Kan, so it is said "the mind is not even."

《序卦》曰：可觀而後有所合，故受之以噬嗑。嗑者，合也。崔覲曰：言可觀政於人，則有所合於刑矣，故曰“可觀而有所合”。(震下離上)。噬嗑：享，利用獄。虞翻曰：否五之坤初，坤初之五，剛柔交，故“亨”也。坎為獄，艮為手，離為明，四以不正，而繫於獄。上當之三，蔽四成豐，折獄致刑，故“利用獄”。坤為用也。案：頤中有物曰噬嗑，謂九四也。四互坎體，坎為法律，又為刑獄，四在頤中，齧而後亨。故“利用獄”也。

The "Xugua Zhuan" says: When there is a virtuous government that can be looked up to, there will be a meeting and union, so the "Guan" hexagram is followed by the "Shihe" hexagram. "Kè" means meeting. Cui Jin explains: This refers to the ability to display government and education to people, which will harmonize with legal punishment, hence "something to look at and thus a union." The "Shihe" hexagram has Zhen below and Li above, and its hexagram statement says: "It is smooth, suitable for using punishment in court cases." Yu Fan explains based on the change of the hexagram: The "Shihe" hexagram comes from the "Pou" hexagram, where the nine five moves down to the first position of Kūn, and the first six of Kūn moves up to the fifth position, resulting in a change where yin and yang intermingle, hence "smooth." Kan represents prison, Gen represents hand, and Li represents clarity; the nine four is not in the proper position and is confined in prison. The upper nine should descend to the third position, covering the nine four to form the "Feng" hexagram, which has the meaning of judging cases and applying punishment, hence "suitable for using prison." Li Dingzuo comments: The thing contained in the mouth and cheek is called "Shihe," and this thing is the nine four. The nine four is located in the interdependent structure of Kan, which represents law and punishment; the nine four is obstructed in the mouth and must be bitten through to achieve smoothness, hence "suitable for using prison."

《彖》曰：頤中有物，曰噬嗑。虞翻曰：物謂四，則所噬乾脯也。頤中無物，則口不噬。故先舉“頤中有物曰噬嗑”也。噬嗑而亨。崔覲曰：物在頤中，隔其上下，因齧而合，“乃得其亨焉。”以喻人於上下之間，有亂群者，當用刑去之，故言“利用獄”。剛柔分，動而明，雷電合而章。盧氏曰：此本否卦。乾之九五，分降坤初；坤之初六，分升乾五。是剛柔分也。分則雷動於下，電照於上，合成天威，故曰雷電合而成章也。柔得中而上行，雖不當位，利用獄也。侯果曰：坤之初六，上升乾五，是柔得中而上行。雖則失位，文明以中，斷制枉直，不失情理，故“利用獄”。

The Commentary on the Judgment says: having something in the mouth is called "Shi He." Yu Fan explains: the "thing" refers to the Nine in the Fourth, which is the piece of dried meat being bitten; if there is nothing in the mouth, there would be no biting, so the Commentary on the Judgment first states "having something in the mouth is called Shi He." The text then says "Shi He and success." Cui Jin explains: something blocking the mouth separates the upper and lower jaws, and only by biting it through can the jaws close again, thus achieving success; this is used to illustrate that when there are people causing disorder among the people, they should be dealt with by legal punishment, so the Hexagram Statement says "use of litigation." The Commentary on the Judgment also says "the yin and yang are divided, movement and clarity, thunder and lightning combine to show clarity." Lu's explanation: this hexagram originates from the hexagram of "Po," where the Nine in the Fifth of Qian descends to the first position of Kun, and the Six in the First of Kun ascends to the fifth position of Qian, which is "the division of yin and yang." After division, thunder moves below and lightning shines above, combining to form the majesty of heaven, hence thunder and lightning combine to show clarity. The Commentary on the Judgment further says "the yin line reaches the center and moves upward, even though it is not in the proper position, it is suitable for litigation." Hou Guo explains: the Six in the First of Kun ascends to the fifth position of Qian, which is the yin line reaching the center and moving upward; although it is a yin line in a yang position and thus not in the proper place, it can maintain the virtue of civilization in the center, judge right and wrong without violating reason, hence "suitable for litigation."

《象》曰：雷電，噬嗑。宋衷曰：雷動而威，電動而明，二者合而其道章也。用刑之道，威明相兼。若威而不明，恐致淫濫；明而無威，不能伏物。故須雷電併合，而噬嗑備。先王以明罰敕法。侯果曰：雷所以動物，電所以照物。雷電震照，則萬物不能懷邪。故先王則之，明罰敕法，以示萬物，欲萬方一心也。

The Great Image Commentary says: Thunder and lightning meet, this is the hexagram of噬嗑. Song Zhong explains: Thunder moves once and has power, lightning flashes once and has brightness; when they combine, the way of punishment becomes evident. The way of punishment must have both power and clarity: only power without clarity may lead to excessive punishment; only clarity without power cannot subdue people. Therefore, thunder and lightning must both occur, and the meaning of噬嗑 is complete. The Great Image Commentary continues: Therefore, the former kings clarified punishments and regulated laws. Hou Guo explains: Thunder is used to shake all things, lightning is used to illuminate all things; thunder shakes and lightning illuminates, so all things dare not harbor wickedness. Therefore, the former kings followed this hexagram, clarified punishments and regulated laws, and made them known to the world, in order to make the four directions and myriad states follow in harmony.

初九：屨校滅趾，無咎。虞翻曰：屨，貫。趾，足也。震為足，坎為校；震沒坎下，故“屨校滅趾”。初位得正，故“無咎”。干寶曰：趾，足也，屨校，貫械也。初居剛躁之家，體貪狠之性，以震掩巽，強暴之男也。行侵陵之罪，以陷屨校之刑，故曰“屨校滅趾”。得位於初，顧震知懼，小徵大戒，以免刑戮，故曰“無咎”矣。《象》曰：屨校滅趾，不行也。虞翻曰：否坤小人。以陰消陽，其亡其亡。故五變滅初，否坤殺不行也。干寶曰：不敢遂行強也。

The *Shi He* (噬嗑) hexagram's first line statement says: "He is wearing shackles on his feet, covering his toes, and thus has no fault." Yu Fan explains: "Jù" means to put on or to penetrate, and "zhǐ" refers to the foot; Zhen represents the foot, and Kan represents the shackles and punishments. Zhen is submerged beneath Kan, so it is said "Jù jiào mò zhǐ." The first line, being a yang line in a yang position, is correct, so there is no fault. Gan Bao explains from the perspective of human affairs: "Zhǐ" refers to the foot, and "Jù jiào" refers to shackles on the foot. The first line is in the vigorous and impetuous Zhen trigram, with a nature that is greedy and fierce. It uses Zhen to cover and suppress Xun, representing a strong and violent man who commits the crime of encroaching on others, thus receiving the punishment of wearing shackles. Therefore, it is said "Jù jiào mò zhǐ." However, since it is in the initial position and is correct, it turns back due to the shaking and becomes fearful, suffering a small punishment but gaining a great warning, thus avoiding heavier punishment. Therefore, it is said "has no fault." The *Image Commentary* says: wearing shackles that cover the toes is to prevent him from proceeding further on a wrong path. Yu Fan says: In the *Pu* (否) hexagram, the earth trigram represents small people, and the yin overcomes yang, which is exactly the warning of "qí wáng qí wáng" (be careful not to lose) in the *Pu* hexagram's fifth line. Therefore, the fifth line changes and eliminates the first line, and the aggressive power of the yin earth trigram in the *Pu* hexagram becomes ineffective. Gan Bao points out clearly: this is saying he dares not continue to be reckless.

六二：噬膚滅鼻，無咎。虞翻曰：噬，食也。艮為膚，為鼻；鼻沒坎水中，隱藏不見，故“噬膚滅鼻”。乘剛，又得正多譽，故“無咎”。《象》曰：噬膚滅鼻，乘剛也。侯果曰：居中履正，用刑者也。二互體艮。艮為鼻，又為黔喙，噬膚滅鼻之象也。乘剛，噬必深，噬過其分，故“滅鼻也”。刑刻雖峻，得所疾也。雖則滅鼻，而無咎矣。

The Line Statement of the Second Line of the hexagram "噬嗑" says: "Biting tender flesh too deeply, the nose is pulled in, there is no error." Yu Fan explains: "噬" means to eat; "艮" symbolizes tender flesh and also the nose; the nose is submerged in the water of "坎," hidden and unseen, hence "噬肤灭鼻." Although the Second Line is above the Yang of the First Line, it is in the proper position and upright, with a Yin in the Second position, which is often praised, so there is no error. The Image Commentary says: "Biting the flesh and pulling in the nose" is because it is riding over the Yang. Hou Guo explains: the Second Line is in the middle and in the proper position, acting as the person carrying out punishment; the Second Line is in the mutual structure of "艮," which symbolizes the nose and also the black beak of birds and beasts, which is exactly the image of "噬肤灭鼻." Because it is riding over the Yang, the bite is deep, exceeding its proper measure, hence "灭鼻." Although the punishment is severe, it hits the object it hates, so even though the nose is pulled in, there is no error.

六三：噬昔肉，遇毒，小吝，無咎。虞翻曰：三在膚裡，故稱肉。離日之，為昔；坎為毒，故“噬昔肉遇毒”。毒謂矢毒也。失位承四，故“小吝”。與上易位，利用獄成豐，故“無咎”也。《象》曰：遇毒，位不當也。荀爽曰：昔肉，謂四也。三以不正，噬取異家，法當遇罪，故曰“遇毒”。為艮所止，所欲不得，故“小吝”也。所欲不得，則免於罪，故“無咎”矣。

The *Line Statement* of the sixth line in the third position of the *Book of Changes* *Shihe* says: "Biting dried meat, one tastes poison, experiencing slight hardship, but without fault." Yu Fan explains: The sixth line is within the body, hence called "meat"; *Li* represents the sun, and meat dried by sunlight is called "dried meat." *Kan* symbolizes poison, so it says "biting dried meat and encountering poison," where "poison" refers to the poison on the arrowhead. The sixth line, being a yin line in a yang position and not in the correct position, and also above the ninth line in the fourth position, thus experiences "minor hardship." If it were to exchange positions with the ninth line at the top, it would conform to "use of punishment" and become the *Feng* hexagram, hence without fault. The *Image Commentary* says: Tasting poison is due to the improper position of the line. Xun Shuang offers another interpretation: "dried meat" refers to the ninth line in the fourth position; the sixth line itself is not correct, yet it bites into something belonging to another, thus according to legal principles, it should be punished, hence "encountering poison." It is blocked by the stopping nature of *Gen*, and what it desires is not obtained, hence "minor hardship." Also, because its desire is not fulfilled, it is exempt from punishment, hence "without fault."

九四：噬乾胏，得金矢，利艱貞，吉。《象》曰：利艱貞吉，未光也。陸績曰：肉有骨，謂之胏。離為乾肉，又為兵矢。失位用刑，物亦不服。若噬有骨之乾胏也。金矢者，取其剛直也。噬胏雖復艱難，終得申其剛直，雖獲正吉，未為光大也。

The *Yao Ci* of line nine four of *Shi He* says: To bite a dry meat with bone, to bite a metal arrowhead, is favorable to maintain uprightness in difficulty and brings good fortune. The *Xiang Zhuan* says: Favorable to maintain uprightness in difficulty and obtain good fortune, means that its way is not yet broad and bright. Lu Ji explains: Dry meat with bone is called *zhi*; *Li* symbolizes dry meat and also symbolizes weapons and arrows. The line nine four has a yang in a yin place and is out of position; when using punishment, people's hearts are not convinced, just like biting a dry meat with bone, which is laborious. "Metal arrow" takes its meaning of firmness and uprightness: although biting dry meat with bone is difficult, in the end one can extend one's firmness and uprightness; yet although maintaining uprightness brings good fortune, it is still not considered bright and grand.

六五：噬乾肉，得黃金，貞厲，無咎。虞翻曰：陰稱肉，位當離，日中烈，故乾肉也。乾金黃，故“得黃金”。貞，正。厲，危也。變而得正，故“無咎”。王弼曰：乾肉，堅也。黃，中也。金，剛也。以陰處陽，以柔承剛，以噬於物，物亦不服，故曰“噬乾肉也”。然處得尊位，而居於中，能行其戮者也。履不正而能行其戮，剛勝者也。噬雖不服，得中而勝，故曰“噬乾肉得黃金”也。已雖不正，而刑戮得當，故雖貞厲而無咎也。《象》曰：貞厲無咎，得當也。荀爽曰：謂陰來正居，是而厲陽也。以陰厲陽，正居其處。而無咎者，以從下升上，不失其中。所言得當。

The *Line Statement* of the *Sixth Line* in the *Hexagram of Eating the Fire* says: "Bite dry meat, obtain gold, keep to the right path and be cautious, thus there will be no mistake." Yu Fan explains: "A yin line is called 'meat,' and the *Sixth Line* is in the proper position of *Li* (Fire). The sun reaches its zenith and is intense, thus the meat is dried; *Qian* (Heaven) belongs to metal and has a yellow color, hence it is said 'obtain gold.' 'Zhen' means keeping to the right path, 'Lai' means danger and caution; the *Sixth Line* changes to a yang line and becomes correct, thus there will be no mistake." Wang Bi explains from the perspective of meaning: "Dry meat refers to its hardness, 'yellow' refers to its central position, and 'gold' refers to its strength. The *Sixth Line*, being a yin line in a yang position and a soft line following a strong line, uses it to bite something, and the other party is not willing to submit, hence 'bite dry meat'; however, it is in a noble position and also in the center, thus it is capable of carrying out punishment. Although its position is not correct, it can still carry out punishment because its strength surpasses the other party; the object being bitten may not be willing to submit, but it ultimately wins by virtue of its central virtue, hence 'bite dry meat and obtain gold.' Although it is not in the correct position, its punishment is carried out properly, thus even though it keeps to the right path and is cautious, there will be no mistake." The *Image Commentary* says: keeping to the right path and being cautious without mistake is because the matter is handled properly. Xun Shuang explains according to the meaning of *Qian* rising and *Kun* descending: this refers to a yin line coming to occupy the central position, thus forming a threat to the yang line; using a yin line to threaten a yang line while occupying the central position, yet still without mistake, is because it rises from the lower position to the upper position without losing the central path, hence the *Image Commentary* calls it 'proper.'

上九：何校滅耳，凶。荀爽曰：為五所何，故曰“何校”。據五應三，欲盡滅坎。上體坎，為耳。故曰“滅耳凶”。上以不正，侵欲無已，奪取異家，惡積而不可掩，罪大而不可解，故“宜凶”矣。鄭玄曰：離為槁木；坎為耳，木在耳上，“何校滅耳”之象也。《象》曰：何校滅耳，聰不明也。《九家易》曰：當據離坎，以為聰明。坎既不正，今欲滅之。故曰“聰不明也”。

The line statement of the Upper Sixth of the Book of Changes'噬嗑 says: carrying a yoke on the shoulder, covering the ears, resulting in danger. Xun Shuang explains: the Upper Sixth is burdened by the Sixth in the Fifth, hence 'carrying a yoke'; it dominates the Sixth in the Fifth and corresponds to the Third, intending to eliminate the entire Kan element; the Upper Trigram becomes Kan, which symbolizes the ear, hence 'covering the ears, resulting in danger'. The Upper Sixth stands improperly, with insatiable desires for acquisition, taking from others, accumulating evil deeds to the point of being concealed no longer, and committing grave offenses that cannot be escaped, thus it is appropriate for danger. Zheng Xuan explains by taking the image: Li symbolizes withered wood, Kan symbolizes the ear, with wood placed above the ear, forming the image of 'carrying a yoke and covering the ears'. The Image Commentary says: carrying a yoke and covering the ears, indicating unclear hearing. The Nine Schools' Commentary explains: originally, the ear's clarity and sight are formed by the brightness of Li and the wisdom of Kan; now Kan is not in the correct position, and the Upper Sixth wants to eliminate it, hence 'the ear's clarity is not clear'.

《序卦》曰：物不可以苟合而已，故受之以賁。賁者，飾也。崔覲曰：言物不可苟合於刑，當須以文飾之，故受之以賁。(離下艮上)。賁：亨。虞翻曰：泰上之乾二，乾二之坤上，柔來文剛，陰陽交，故“亨”也。小利有攸往。虞翻曰：小謂五。五失正，動得位。體離，以剛文柔。故“小利有攸往”。鄭玄曰：賁，文飾也。離為日，天文也。艮為石，地文也。天文在下，地文在上，天地二文，相飾成賁者也。猶人君以剛柔仁義之道飾成其德也。剛柔雜，仁義合，然後嘉會禮通，故“亨”也。卦互體坎艮，艮止於上，坎險於下，夾震在中，故不利大行，小有所之，則可矣。

The "Xugua Zhuan" says: Things cannot be merely haphazardly combined together, so after the hexagram "Shihe" comes "Ben"; "Ben" means ornamentation. Cui Jin explains: This refers to the idea that things cannot rely solely on punishment to be loosely combined, but also need to be adorned with culture, hence the hexagram "Ben" follows. The hexagram "Ben" has the lower trigram "Li" (Fire) and the upper trigram "Gen" (Mountain). The hexagram statement says: "It is smooth." Yu Fan explains according to the change of the hexagram: "Ben" comes from "Tai" through change. The upper sixth line of "Tai" moves down to the second line of "Qian," and the second line of "Qian" moves up to the upper position of "Kun." The soft line adorns the hard line, yin and yang intermingle, hence "smooth." The hexagram statement also says: "It is advantageous to go a little." Yu Fan explains: "Little" refers to the sixth line of the fifth position. The sixth line of the fifth position is not in the correct position, but once it moves, it attains the correct position. It is located in the body of "Li," so it is the hard line adorning the soft line, hence "it is advantageous to go a little." Zheng Xuan provides another explanation: "Ben" means ornamentation. "Li" symbolizes the sun, which is the cultural brilliance in the sky, while "Gen" symbolizes stone, which is the cultural brilliance on the earth. The heavenly cultural brilliance is below, and the earthly cultural brilliance is above; the two kinds of cultural brilliance from heaven and earth intermingle to form "Ben," just like a ruler uses the principles of hardness and softness, benevolence and righteousness to adorn and cultivate his virtue. The intermingling of hardness and softness, and the coordination of benevolence and righteousness, allow for the gathering of beauty and the communication of rites, hence "smooth." This hexagram has the interrelated trigrams "Kan" and "Gen." "Gen" is on top and stops, "Kan" is below and represents danger, with "Zhen" in between. Therefore, it is not advantageous for great endeavors, but only advantageous for small movements.

《彖》曰：賁亨，柔來而文剛，故亨。分剛上而文柔，故小利有攸往。荀爽曰：此本泰卦。謂陰從上來，居乾之中，文飾剛道，交於中和，故“亨”也。分乾之二，居坤之上，上飾柔道，兼據二陰故“小利有攸往”矣。天文也。虞翻曰：謂五。利變之正，成巽，體離。艮為星，離日坎月，巽為高。五，天位。離為文明，日月星辰，高麗於上。故稱天之文也。文明以止，人文也。虞翻曰：人謂三。乾為人。文明，離。止，艮也。震動離明。五變據四，二五分則止文三。故以三為人文也。

The Commentary on the Judgment says: The hexagram "Luxurious" is smooth and unimpeded because the yao of yin comes forward to adorn the yang; the yang separates and ascends to adorn the yin, so it is advantageous to go in small matters. Xun Shuang explained according to the idea of the trigram Qian rising and Kun descending: this hexagram originates from the hexagram Tai, with the yin yao descending from the upper position to occupy the central position of the trigram Qian, thus adorning the strong and vigorous path, and interacting with the harmonious qi, hence "smooth"; also, the yang of Qian's nine two ascends to occupy the upper position of the trigram Kun, thus adorning the gentle and compliant path, and controlling the yin yao of upper six and six five, hence saying "advantageous to go in small matters." The Commentary on the Judgment says "heavenly phenomena." Yu Fan explained: this refers to six five, which becomes correct when transformed into Xun, and is located in the body of Li; Gen symbolizes stars, Li represents the sun, Kan represents the moon, and Xun symbolizes height; the fifth line is the heavenly position, Li symbolizes civilization, and the sun, moon, and stars are high above, hence called the heavenly text. The Commentary on the Judgment says "civilized and stopping, human culture." Yu Fan explained: "human" refers to nine three, Qian symbolizes human; "civilized" is Li, "stopping" is Gen; the movement of Zhen and the brightness of Li, six five changes to occupy six four, two and five separate, thus stopping at the adornment of the third line, hence taking nine three as human culture.

觀乎天文，以察時變。虞翻曰：日月星辰，為天文也。泰震春，兌秋。賁坎冬，離夏。巽為進退，日月星辰，進退盈縮，謂朓側朏也。曆象在天成變，故“以察時變”矣。觀乎人文，以化成天下。虞翻曰：泰乾為人。五上動，體既濟。賁離象，重明麗正，故“以化成天下”也。干寶曰：四時之變，縣乎日月；聖人之化，成乎文章。觀日月而要其會通，觀文明而化成天下。

The Commentary on the Judgment says: Observing the patterns in the heavens, one can discern the changes of the four seasons. Yu Fan explains: The sun, moon, and stars are the celestial phenomena; in the卦 of Tai, Zhen represents spring and Dui represents autumn, while in the卦 of Ben, Kan represents winter and Li represents summer. Xun symbolizes movement and stillness; the movement and stillness of the sun, moon, and stars correspond to the phenomena of the moon moving too fast, called "tiao," the moon moving too slow, called "ce ni," and the new moon at the beginning of the month, called "fei." These celestial phenomena change in the sky, hence it is said "to observe the changes of time." The Commentary on the Judgment also says: Observing the patterns of human society, one can educate and perfect the world. Yu Fan explains: In the卦 of Tai, Qian represents people, and when the line six in the fifth and nine at the top move, the structure of the卦 becomes Ji Ji; in the卦 of Ben, there is the image of Li, with two layers of brightness attached to the right path, hence it is said "to educate and perfect the world." Gan Bao discusses from the perspective of heavenly principles and human affairs: the changes of the four seasons depend on the movement of the sun and moon; the achievements of sages' education depend on rites, music, and cultural expressions. Observing the sun and moon to grasp the principles of their conjunction and interpenetration, observing civilization to educate and perfect the world.

《象》曰：山下有火，賁。王廙曰：山下有火，文相照也。夫山之為體，層峰峻嶺，峭嶮參差。直置其形，已如雕飾。復加火照，彌見文章。賁之象也。君子以明庶政，無敢折獄。虞翻曰：君子謂乾。離為明，坤為庶政，故“明庶政”。坎為獄，三在獄得正，故“無敢折獄”。噬嗑四不正，故“利用獄”也。

The Great Image Commentary says: Mountains with fire burning beneath them, this is the hexagram of Brightness. Wang Yi explains: Fire beneath the mountain, the brilliance of culture shines together. The form of the mountain, with its layered peaks and steep, uneven ridges, already resembles ornamentation when viewed alone. When further illuminated by fire, its patterns and structures become even more distinct, which is the image of the hexagram of Brightness. The Great Image Commentary then says: Therefore, the gentleman clarifies all government affairs and does not dare to make hasty judgments. Yu Fan explains: "The gentleman" refers to Qian; Li symbolizes brightness, and Kun symbolizes numerous government affairs, so it says "clarify all government affairs"; Kan symbolizes prison, and nine in the third position is within the prison image yet is correct, so it says "dare not decide cases." In contrast, in the hexagram of噬嗑, nine in the fourth position is not in the right place, so it says "use prison."

初九：賁其趾，虞翻曰：應在震，震為足，故“賁其趾”也。舍車而徒。虞翻曰：應在艮。艮為舍，坎為車；徒，步行也。位在下，故“舍車而徒”。《象》曰：舍車而徒，義弗乘也。崔覲曰：剛柔相交，以成飾義者也。今近四棄於二比，故曰“舍車”。車士大夫所乘，謂二也。四乘於剛，艮止其應，初全其義，故曰“而徒”。徒，塵賤之事也。自飾其行，故曰“賁其趾”。趾，謂初也。王肅曰：在下，故稱趾。既舍其車，又飾其趾，是徒步也。

The line statement of the first line of the Qian hexagram says: "He decorates his toe." Yu Fan explains: The first line corresponds to the Zhen trigram, which symbolizes foot, so it says "decorating his toe." The line statement continues: "Abandoning the carriage and walking on foot." Yu Fan explains: It corresponds to the Gen trigram, which symbolizes abandonment, and the Kan trigram symbolizes carriage, "walking on foot" refers to walking; since the first line is at the very bottom, it says abandoning the carriage and walking on foot. The Image Commentary says: Abandoning the carriage and walking on foot, by virtue of righteousness one should not ride. Cui Jin explains: Only when yin and yang interact can the meaning of decoration be formed; now the first line is close to the sixth line and abandons the proximity to the second line, so it says "abandoning the carriage," the carriage is what the scholar-officials ride, which refers to the second line. The sixth line oversteps the yang, and the Gen trigram prevents it from corresponding with the first line, so the first line preserves its virtue, thus it says "and walking on foot"; walking on foot is a humble and laborious task, and the first line uses this to refine his behavior, thus it says "decorating his toe," "toe" refers to the first line. Wang Su adds: The first line is at the very bottom, so it is called "toe"; having abandoned the carriage and decorated his toe, it shows he is walking on foot.

六二：賁其須。《象》曰：賁其須，與上興也。侯果曰：自三至上，有頤之象也。二在頤下，須之象也。二無其應，三亦無應，若能上承於三，與之同德，雖俱無應，可相與而興起也。九三：賁如濡如，永貞吉。《象》曰：永貞之吉，終莫之陵也。盧氏曰：有離之文以自飾。故曰“賁如”也。有坎之水以自潤，故曰“濡如”也。體剛履正，故“永貞吉”。與二同德，故“終莫之陵”也。

The Line Statement of the sixth line in the hexagram 《Bén》 says: "He decorates his beard." The Image Commentary says: "Decorating the beard is to rise together with the nine in the third line above." Hou Guo explains: From the third line to the top line, the image of the hexagram 《Yí》 is formed. The sixth line is below the mouth and cheek, which is the image of the beard. The sixth line has no corresponding line, and the nine in the third line also has no corresponding line. If they can support each other upward and share the same virtue, even though both have no proper correspondence, they can support each other and rise together. The Line Statement of the third line says: "His appearance is splendid, moist and bright, and if he maintains uprightness for a long time, it will be auspicious." The Image Commentary says: "The auspiciousness of maintaining uprightness for a long time is that no one can oppress it." Lu Shi explains: The nine in the third line uses the literary quality of the lower trigram Li to decorate itself, so it is said "Bén rú" (splendid appearance); it uses the water of the mutual trigram Kan to moisten itself, so it is said "Rú rú" (moist and bright); it is yang in a yang position, strong and healthy, and is in the correct position, so it is said "Yǒng zhēn jí" (auspiciousness of maintaining uprightness for a long time); and it shares the same virtue with the sixth line, so it is said "Zhōng mò zhī lín" (no one can oppress it in the end).

六四：賁如皤如，白馬翰如，匪寇婚媾。王弼曰：有應在初。三為寇難，二志相感，不獲交通。欲靜則失初之應，欲進則懼三之難，故或飾或素。內懷疑懼，鮮潔其馬，翰如以待。雖履正位，未果其志。匪緣寇隔，乃為婚媾，則終無尤也。陸績曰：震為馬，為白，故曰“白馬翰如”。案：皤亦白，素之貌也。《象》曰：六四，當位疑也。案：坎為盜，故疑。當位乘三，悖禮難飾，應初遠陽，故曰“當位疑也”。匪寇婚媾，終無尤也。崔覲曰：以其守正待應，故“終無尤也”。

The Line Statement of the fourth line of the卦贲 says: Adding further ornamentation while preserving purity, a white horse gallops swiftly, the one coming is not a strong enemy, but a suitor. Wang Bi explains: The sixth line four is in the correct position to correspond with the first line nine, but the third line nine is in the middle, creating a difficulty, so although there is mutual affection, they cannot communicate. If they wish to remain still and not act, they lose the correspondence with the first line nine; if they wish to move forward, they fear the obstruction from the third line nine. Therefore, they sometimes add ornamentation and sometimes maintain simplicity, with inner doubt and fear, only cleaning and brightening their horses, looking up in anticipation. Although it is in a proper position, its wish has not been fulfilled. Once it realizes that the obstacle is not a strong enemy, but a suitor, it will finally have no fault. Lu Ji supplements by taking the image: Zhen represents a horse, and also represents white, so it says 'a white horse gallops swiftly'. Li Dingzuo's commentary says: 'Puo' also means white, indicating purity. The Image Commentary says: the sixth line four is in a proper position but has inner doubt. Li Dingzuo's commentary explains: Kan represents thieves and bandits, so there is suspicion; the sixth line four is in a proper position but oversteps the third line nine, violating propriety and making it difficult to adorn, corresponding with the first line nine but being distant from the yang, so it says 'proper position with doubt'. The text says 'not a thief but a suitor, finally no fault'. Cui Jin explains: precisely because the sixth line four holds to the correct path and waits quietly for the proper correspondence, it will finally have no fault.

六五：賁於邱園，束帛戔戔，吝。終吉。虞翻曰：艮為山。五半山，故稱邱；木果曰園，故“賁於邱園”也。六五失正，動之成巽。巽為帛、為繩。艮手持，故“束帛”。以艮斷巽，故“戔戔”。失位無應，故“吝”。變而得正，故“終吉”矣。《象》曰：六五之吉，有喜也。荀爽曰：艮，山。震，林。失其正位，在山林之間，賁飾邱陵，以為園圃，隱士之象也。五為王位，體中履和，勤賢之主，尊道之君也。故曰“賁於邱園，束帛戔戔”。君臣失正，故“吝”。能以中和飾上成功，故“終吉”而“有喜也”。虞翻曰：五變之陽，故有喜。凡言喜慶，皆陽爻。束帛戔戔，委積之貌。案：六五離爻，離為中女。午為蠶絲，束帛之象。

The Line Statement of the sixth line of the hexagram 6 says: Adorning in the hills and gardens, bundles of silk are neatly arranged, although there is a sense of stinginess, it ultimately brings good fortune. Yu Fan explains by taking the symbolic meaning:艮 represents mountain, and the sixth line is in the middle of the mountain, so it is called "Qiu" (hill); the land where fruit trees are planted is called "Yuan" (garden), so it is said "Beren yu Qiu Yuan" (adorned in the hills and gardens). The sixth line, being a yin line in a yang position and not in the correct place, when it moves becomes Xun; Xun represents silk and also rope, and艮 represents holding, so it is said "shu bo" (bundles of silk); using the stopping nature of艮 to cut the rope of Xun, the silk becomes a piece after another, so it is said "zhan zhan" (small and meager). It is out of position and has no proper response, so it is "lìn" (stinginess); but after one change it becomes correct, so it is "zhong ji" (eventually good fortune). The Image Commentary says: The good fortune of the sixth line is due to joy. Xun Shuang explains by taking the meaning of the rising of Qian and the descending of Kun from the perspective of human affairs:艮 is mountain, Zhen is forest; the sixth line losing its correct position, being in the mountain forest, it decorates the hill into a garden, which is the symbol of a hermit. The fifth line is the king's position, the sixth line being in the center and acting in harmony, is the king who diligently seeks virtuous men and reveres the great way, so it is said "Beran yu Qiu Yuan, shu bo zhan zhan" (adorned in the hills and gardens, bundles of silk meagerly), referring to the king offering bundles of silk to invite the hermits in the mountains and forests. Both the king and the minister are not in the correct position, so it is "lìn" (stinginess); but he can adorn with the virtue of harmony and achieve accomplishments, so it is "zhong ji" (eventually good fortune) and "you xi" (there is joy). Yu Fan further explains: the sixth line changes to yang, so there is joy; all mentions of joy refer to yang lines. "Shu bo zhan zhan" refers to the piled-up silk. Li Dingzuo's commentary says: the sixth line is a line of Li, which represents the middle female; the position of Wu (noon) is associated with silk, which is the image of bundles of silk.

上九：白賁，無咎。虞翻曰：在巽上，故曰“白賁”。乘五，陰變而得位，故“無咎”矣。《象》曰：白賁無咎，上得志也。干寶曰：白，素也。延山林之人，採素士之言，以飾其政，故“上得志”也。虞翻曰：上之五得位，體成既濟，故曰“得志”。坎為志也。

The line statement of the upper ninth line of the卦贲 says: Using white as ornamentation, there is no error. Yu Fan explains: The upper ninth line is in the upper position of Xun, and Xun is white, so it is called 'white贲'; it oversteps the sixth line five, and when the sixth line five changes, each line is in its proper position, so there is no error. The Image Commentary says: Using white as ornamentation without error, is the realization of the heart's will by those above. Gan Bao discusses from the perspective of historical events and political teachings: 'White' means simplicity; those above invite mountain hermits and adopt the words of common people and humble scholars to refine their politics and teachings, so it is said 'the superior one achieves his will'. Yu Fan says: When the upper ninth line descends to the fifth position, it becomes correct, and the hexagram becomes the Hexagram of Completion, so it is said 'achieves his will'; Kan symbolizes the heart's will.

《序卦》曰：致飾然後通則盡矣，故受之以剝。剝者，剝也。崔覲曰：以文致飾，則上下情通，故曰“致飾然後通”也。文者致理，極而無救則盡矣。盡，猶剝也。(坤下艮上)。剝：不利有攸往。虞翻曰：陰消乾也，與夬旁通。以柔變剛，小人道長；子弒其父，臣弒其君，故“不利有攸往”也。

The "Xugua Zhuan" says: When refinement reaches its extreme, communication between above and below becomes smooth, but when it reaches the end, it becomes exhausted, so the hexagram "Bian" is followed by "Bo"; "Bo" means to peel off. Cui Jin explains: When embellishment is used, the feelings between above and below can be communicated, hence "zhi shi ranhou tong" (refinement leads to communication); embellishment is originally used to establish order, but when it is pushed to an extreme and cannot be reversed, it reaches the end, and the end is peeling off. The hexagram "Bo" has the lower trigram "Kun" (Earth) and the upper trigram "Gen" (Mountain). The hexagram statement says: It is not advisable to go somewhere. Yu Fan explained according to the twelve message hexagrams and the method of mutual transformation: "Bo" is a hexagram of the decline of yin energy consuming yang energy from "Qian"; it is mutually transformative with "Gua". The transformation of flexible lines into strong lines indicates the increasing dominance of the petty person, until the son kills the father and the minister kills the king, hence "bu li you you wang" (it is not advisable to go somewhere).

《彖》曰：剝，剝也。盧氏曰：此本乾卦。群陰剝陽，故名為剝也。柔變剛也。荀爽曰：謂陰外變五。五者至尊，為陰所變，故曰“剝也”。不利有攸往，小人長也。鄭玄曰：陰氣侵陽，上至於五，萬物零落，故謂之“剝也”。五陰一陽，小人極盛，君子不可有所之，故“不利有攸往”也。

The Commentary on the Judgment says: The hexagram "Pei" means peeling off. Lu's interpretation states: This hexagram originates from the hexagram Qian. Many yin lines peel away the yang lines, hence it is named "Pei." The Commentary on the Judgment then says, "The flexible changes the strong." Xun Shuang explains according to the principle of Qian rising and Kun descending: This refers to the yin energy moving outward and changing the fifth line. The fifth line is the highest position, yet it is transformed by yin, hence it is called "Pei." The Commentary on the Judgment also says, "It is not advantageous to go forward, for the small person is dominant." Zheng Xuan explains: Yin energy invades yang energy, rising to the fifth line, causing all things to wither and fall, hence it is called "Pei." At this time, only one yang line remains, and the power of the small person is at its height, so the gentleman should not go forward, hence it is said, "It is not advantageous to go forward."

順而止之，觀象也。虞翻曰：坤順艮止，謂五消觀成剝，故“觀象”也。君子尚消息盈虛，天行也。虞翻曰：乾為君子，乾息為盈，坤消為虛，故“君子尚消息盈虛，天行也”。則出入無疾，反復其道。易虧巽消艮，出震息兌，盈乾虛坤，故於是見之耳。

The Commentary on the Judgment says: To stop advancing in accordance with the situation is a principle derived from observing the hexagram. Yu Fan explains: The nature of the Earth (Kun) is gentle and yielding, and the nature of the Mountain (Gen) is still and stationary; when the yin energy declines to the fifth line, from the hexagram of Observing, it further transforms into the hexagram of Splitting, hence it is said 'Observing the signs.' The Commentary on the Judgment also says: The gentleman values the principle of increase and decrease, fullness and emptiness, because this is the way of heaven. Yu Fan explains according to the changing hexagrams: The Heaven (Qian) symbolizes the gentleman; the yang energy grows to become 'full,' and the yin energy declines to become 'empty,' hence it is said 'The gentleman values increase and decrease, fullness and emptiness, which is the way of heaven.' This also corresponds to the hexagram of Returning, which says 'entering and exiting without haste' and 'reversing its course.' Yang energy diminishes in the Wind (Xun) and is exhausted in the Mountain (Gen); it originates in the Thunder (Zhen) and grows in the Lake (Dui), reaches fullness in the Heaven (Qian) and emptiness in the Earth (Kun). Thus, from this movement and return, one can see the way of heaven.

《象》曰：山附於地，剝。陸績曰：艮為山，坤為地。山附於地，謂高附於卑，貴附於賤，君不能制臣也。上以厚下安宅。盧氏曰：上，君也。宅，居也。山高絕於地。今附地者，明被剝矣。屬地時也。君當厚錫於下，賢當卑降於愚，然後得安其居。

The Great Image Commentary says: Mountains resting on the earth, this is the hexagram of "Breaking Up." Lu Ji explains: "Gen" symbolizes mountain, "Kun" symbolizes earth; mountain resting on earth represents the high resting on the low, the noble resting on the humble, symbolizing the ruler no longer able to control his ministers. The Great Image Commentary then says: Those in authority must therefore generously treat the people below, in order to dwell securely in their position. Lu Ji explains: "Upper" refers to the ruler, "residence" refers to the dwelling. A mountain originally lofty and distinct from the earth now rests upon it, showing it has been eroded, which is precisely the time when the mountain belongs to the earth. The ruler should generously reward the people below, the virtuous should humbly accommodate the foolish, then they can securely maintain their position.

初六：剝床以足，蔑貞凶。虞翻曰：此卦坤變乾也。動初成巽，巽木為床；復震在下，為足，故“剝床以足”。蔑，無。貞，正也。失位無應，故“蔑貞凶”。震在陰下，《象》曰：以滅下也。《象》曰：剝床以足，以滅下也。盧氏曰：蔑，滅也。坤所以載物，床所以安人。在下，故稱“足”。先從下剝，漸及於上，則君政崩滅。故曰“以滅下也”。

The first line of the "Bao" hexagram states: The bed is peeled from the foot, the correct path is destroyed, and it is dangerous. Yu Fan explains: This hexagram is formed by the transformation of the earth (Kun) yin into the heaven (Qian) yang; when the first line moves, it becomes Xun, which belongs to wood, and wood symbolizes the bed; below there is the "Fu" hexagram's Zhen, which symbolizes the foot, so it says "peeling the bed from the foot." "Mie" means nothing, and "Zhen" means correct; since the first line is out of position and has no corresponding correct line, it says "nothing correct is dangerous." Zhen is submerged beneath the yin line, so the Image Commentary says "to destroy the lower part." The Image Commentary says: Peeling the bed from the foot begins from the lower part, starting the destruction from below. Lu's explanation: "Mie" means destruction; Kun is used to carry things, and the bed is used to support people; the first line is at the bottom, so it is called "foot." The erosion begins from the bottom and gradually spreads upward, indicating the collapse of the ruler's power, so it says "to destroy the lower part."

六二：剝床以辨，蔑貞凶。虞翻曰：指間稱辨剝。剝二成艮。艮為指，二在指間。故“剝床以辨”。無應在剝，故“蔑貞，凶”也。《象》曰：剝床以辨，未有與也。鄭玄曰：足上稱辨，謂近膝之下。屈則相近，信則相遠，故謂之辨。辨，分也。崔覲曰：今以床言之，則辨當在第足之間，是床梐也。“未有與”者，言至三則應，故二“未有與”也。六三：剝無咎。《象》曰：剝之無咎，失上下也。荀爽曰：眾皆剝陽，三獨應上，無剝害意，是以“無咎”。《象》曰：失上下也。

The Line Statement of the Second Line of the Hexagram of Splitting says: The bed has been split down to where the bedboard meets the legs, the correct path is destroyed, and there is danger. Yu Fan explains: The joint between bones is called "bian"; the Second Line of the Hexagram of Splitting becomes the Hexagram of Stillness, which symbolizes fingers, and the Second Line is located between the joints of the fingers, so it is said "splitting the bed at the joint." It does not have a proper response and is in a time of splitting, so it says "neglecting the correct path, danger." The Image Commentary says: Splitting down to the joint of the bed is because there is no one to respond and help. Zheng Xuan uses the human body as a symbol: the part above the foot is called "bian," referring to the area below the knee; when bent, the upper and lower parts are close, but when stretched out, they are far apart, so it is called "bian," and "bian" means division. Cui Jin explains in terms of the bed: "bian" should be between the bedboard and the legs, that is, the crossbar of the bed; the phrase "has no one to respond" means that it is not until the Third Line that there is a corresponding line, so the Second Line still "has no one to respond." The Line Statement of the Third Line says: Being in the state of splitting does not lead to error. The Image Commentary says: The Third Line is in the state of splitting but does not lead to error because it has separated from the upper and lower similar ones. Xun Shuang explains: All the other yin lines are eroding the yang lines, but only the Third Line corresponds with the Ninth Line at the top, and it has no intention of harming the yang strength, so it "does not lead to error," and the Image Commentary therefore says it "loses the upper and lower."

六四：剝床以膚，凶。虞翻曰：辨上稱膚。艮為膚。以陰變陽，至四乾毀，故“剝床以膚”。臣弒君，子弒父，故“凶”矣。王肅曰：在下而安人者，床也。在上而處床者，人也。坤以象床，艮以象人。床剝盡，以及人身，為敗滋深，害莫甚焉。故曰：“剝床以膚，凶”也。《象》曰：剝床以膚，切近災也。崔覲曰：床之膚謂薦席，若獸之有皮毛也。床以剝盡，次及其膚，剝於大臣之象，言近身與君也。

The Line Statement of the Sixth Line in the Hexagram of "Breaking Up" says: The breaking up has reached the skin, which is ominous. Yu Fan explains: The "skin" refers to the upper part of the bed, and the Gate (Geng) trigram symbolizes the skin. When a yin line transforms into a yang line, the fourth line of the Heaven (Qian) trigram is destroyed, hence "breaking up the bed to the skin." This situation reaches the point where a minister kills the king or a son kills the father, so it is "ominous." Wang Su uses human affairs as an analogy: the bed is placed below, and a person lies on it above. The Earth (Kun) trigram symbolizes the bed, and the Gate (Geng) trigram symbolizes the person. When the bed is completely broken down, it affects the person, causing deeper ruin and no greater calamity than this, hence "breaking up the bed to the skin, ominous." The Image Commentary says: The breaking up has reached the skin, indicating the calamity is now close at hand. Cui Jin explains: The "skin" of the bed refers to the mat placed on it, like the fur on an animal's body. When the bed is completely broken down, it then affects the mat, symbolizing the breaking up reaching the ministers, indicating the disaster is approaching the ruler himself.

六五：貫魚，以宮人寵，無不利。虞翻曰：剝消觀五。巽為魚，為繩；艮手持繩貫巽，故“貫魚”也。艮為宮室，人謂乾；五以陰代陽，五貫乾，為寵人，陰得麗之，故“以宮人寵”。動得正成觀，故“無不利”也。何妥曰：夫剝之為卦，下比五陰，駢頭相次，似貫魚也。魚為陰物，以喻眾陰也。夫宮人者，后夫人嬪妾，各有次序，不相瀆亂，此則貴賤有章，寵御有序。六五既為眾陰之主，能有貫魚之次第，故得“無不利”矣。《象》曰：以宮人寵，終無尤也。崔覲曰：魚與宮人皆陰類，以比小人焉。魚大小一貫，若后夫人嬪婦御女，小大雖殊，寵御則一，故“終無尤也”。

The Line Statement of the Fifth Line in the Hexagram of "Splitting Apart" says: Like stringing a row of fish with a rope, leading the women in the palace to take turns receiving the king's favor, there is no disadvantage. Yu Fan explained according to the changing hexagram: The Hexagram of "Splitting Apart" is formed by the further decline of the fifth line of the Hexagram of "Observing" by a yin line. The trigram Xun symbolizes fish and also a rope, while Gen symbolizes the hand. The hand holds the rope and passes through Xun, hence the phrase "stringing fish." Gen symbolizes the palace, and "person" refers to Qian; the fifth line, being a yin line, takes the place of a yang position, stringing the body of Qian and becoming the person favored by the king. Yin thus attaches to yang, hence "leading the palace women to receive favor." When the fifth line moves, it becomes correct and transforms into the Hexagram of "Observing," hence "there is no disadvantage." He Tu explained based on the structure of the hexagram: The Hexagram of "Splitting Apart" has five yin lines arranged one after another, head to tail, like a row of fish. Fish are yin things, used to symbolize the many yin lines. The term "palace women" refers to the queen, the duchess, the concubines, and the attendants, each in their proper order, not mixing with each other, thus clearly distinguishing rank and order of favor. Since the fifth line is the leader of all the yin lines, it can arrange them like stringing fish, hence "there is no disadvantage." The Image Commentary says: Leading the palace women to receive favor, ultimately there will be no fault. Cui Jin explained: Both fish and palace women belong to the category of yin, used to symbolize petty men. Fish of all sizes are strung on one rope, just as the queen, the duchess, the concubines, and the attendants, though of different ranks, receive the king's favor equally, hence "ultimately there will be no fault."

上九：碩果不食。君子德車，小人剝廬。虞翻曰：艮為碩果，謂三已復位，有頤象。頤中無物，故“不食”也。夬乾為君子，為德；坤為車，為民；乾在坤，故以德為車。小人謂坤，艮為廬；上變滅艮，坤陰迷亂，故“小人剝廬”也。《象》曰：君子德車，民所載也。小人剝廬，終不可用也。侯果曰：艮為果，為廬。坤為輿。處剝之上，有剛直之德，群小人不能傷害也。故果至碩大，不被剝食矣。君子居此，萬姓賴安，若得乘其車輿也。小人處之，則庶方無控，被剝其廬舍，故曰“剝廬，終不可用”矣。

The line statement of the upper ninth line of the Hexagram of Splitting says: A large fruit is not eaten; the gentleman uses virtue as his carriage, while the petty person even loses his dwelling. Yu Fan explains: The trigram Gen symbolizes a large fruit; if the sixth line in the third position has returned to the correct position, the hexagram will have the image of Yi, and there is nothing in the mouth, so it is said 'not eaten.' The trigram Qian of the Hexagram of Decision symbolizes the gentleman and virtue, while the trigram Kun symbolizes the carriage and the people; Qian being above Kun, it is said 'using virtue as a carriage.' 'Petty person' refers to Kun, and Gen symbolizes a dwelling; when the upper ninth line changes, the Gen trigram is destroyed, and the Yin of Kun becomes confused, so it is said 'petty person destroys the dwelling.' The Image Commentary says: The gentleman using virtue as his carriage is supported by the people; the petty person destroying the dwelling ultimately cannot be used. Hou Guo explains: Gen symbolizes fruit and also a dwelling, while Kun symbolizes a carriage. The upper ninth line is at the highest position in the time of splitting, possessing a strong and upright virtue, so the petty persons cannot harm it, hence the fruit grows large and is not eaten. When the gentleman is in this position, the people rely on him for peace, just as they ride on his carriage; when the petty person is in this position, the four directions lose control, and even their own dwelling is destroyed, hence it is said 'destroying the dwelling, ultimately not usable.'