The Hexagram of Deliberation (Hexagram 16)

震上，坤下。“豫”：利建侯行師。“豫”之言暇也。暇以樂之，謂“豫”。建侯所以“豫”，“豫”所以行師也，故曰“利建侯行師”。有民而不以分人，雖欲“豫”可得乎？子重問晉國之勇，欒針曰：“好以暇。”是故惟暇者為能師。

The hexagram Yu has the upper trigram Zhen (Thunder) and the lower trigram Kun (Earth). The hexagram statement says: "Yu, it is advantageous to establish feudal lords and to march out with troops." The meaning of "Yu" is to be at ease and have leisure. Only when there is leisure can one enjoy comfort, and this is called "Yu." Establishing feudal lords is to provide leisure for those in power; only with leisure can one consider military action, hence it says "advantageous to establish feudal lords and to march out with troops." Holding onto the people's land without sharing it with others is to desire "Yu," but can one truly be at ease in such a situation? The "Zuo Zhuan · Chenggong Sixteenth Year" records the Battle of Yancheng, where Chu's Zi Zhong asked the Jin people why they were called brave, and Jin official Luan Qian answered: "They value leisure." — the Jin people valued being at ease. Clearly, only those who are at ease can lead an army.

《彖》曰：“豫”，剛應而志行，順以動，“豫”。“豫”，順以動，故天地如之。言天地亦以順動也。而況建侯行師乎？天地以順動，故日月不過，而四時不忒。聖人以順動，則刑罰清而民服。上以順動，則凡入於刑罰者，皆民之過也。

The Commentary on the Judgment says: The hexagram of Joy is because the yang line at Nine in the Fourth gains the response of the many yin lines, and thus his will is fulfilled, moving in accordance with the sentiments of the people, hence it is called Joy. Joy is movement in accordance with the sentiments of the people; the movement of heaven and earth is also not different from this. This means that heaven and earth also move in accordance with the natural order. The Commentary on the Judgment then says: What about matters such as enfeoffing feudal lords and mobilizing armies? Heaven and earth move in accordance with the natural order, so the sun and moon move without error, and the four seasons change without mistake; the sage moves in accordance with the natural order, so punishments are simple and the people are loyal. If those in authority move in accordance with the natural order, then those who fall under punishment are all due to their own faults.

“豫”之時義大矣哉！卦，未有非時者也。時未有，無義；亦未有無用者也。苟當其時，有義、有用，焉往而不為大？故曰“時、義”，又曰“時、用”，又直曰“時者”，皆適遇其及之而已。從而為之說，則過矣；如必求其說，則凡不言此者，皆當求所以不言之故，無乃不勝異說而厭棄之歟？盍取而觀之，因其言天地以及聖人王公，則多有是言，因其所言者大，而後及此者則其言之勢也。是說也，且非獨此見天地之情者四，“利見大人”者五，其餘同者不可勝數也，又可盡以為異於他卦而曲為之說歟？

The Commentary on the Judgment concludes with admiration: the time it represents and the meaning it contains in the hexagram Yu are truly great! In fact, among the sixty-four hexagrams, none lacks its own time; sometimes there is no meaning, and sometimes there is no use. If something is just right for the time, and also has meaning and usefulness, then placing it on any hexagram would not prevent it from being called "great." Therefore, the Commentary on the Judgment sometimes says "time and meaning," sometimes "time and usefulness," and sometimes simply "time," all just depending on the flow of the text. Later scholars seized upon these instances to establish their own theories, which went beyond the original intent. If one insists on finding reasons for these statements, then for every hexagram that does not mention such a phrase, one must also find reasons for why it does not. Would that not be overwhelmed by endless interpretations, eventually leading to complete rejection? Instead, let us look through the entire Zhou Changes: whenever the Commentary on the Judgment speaks of heaven and earth, or sages and kings, such commendatory remarks appear frequently. This is because the subject discussed is great, and thus the text naturally follows with such a statement. Take this category for example; it is not only in the hexagram Yu: there are four hexagrams mentioned as "revealing the feelings of heaven and earth," and five hexagrams mentioned as "favorable for encountering a great person." The rest are similar in this regard, and are countless. How could they all be treated as different from other hexagrams and forced into special interpretations?

《象》曰：雷出地奮，“豫”；先王以作樂崇德，殷薦之上帝，以配祖考。初六：鳴豫，凶。《象》曰：“初六鳴豫”；志窮凶也。所以為“豫”者，四也；而初和之，故曰“鳴”。已無以致樂，而恃其配以為樂，志不遠矣，因人之樂者，人樂亦樂，人憂亦憂，志在因人而已，所因者窮，不得不凶。

The Image Commentary says: Thunder arises from beneath the earth and all things become vigorous, which is the meaning of the Yu hexagram. The former kings thus composed music to honor virtue, solemnly offering sacrifices to Shangdi, and also enshrining ancestors alongside him. The Line Statement of the initial line says: Joining in the joy of others, resulting in misfortune. The Image Commentary says: "The initial line rejoices in the joy," indicating that when one's aspirations are exhausted, misfortune follows. It is the nine in the fourth position that makes the whole hexagram become Yu; the initial line corresponds with it and thus harmonizes, hence the term "rejoice." If one cannot provide joy on his own and can only rely on the corresponding nine in the fourth position for pleasure, his aspirations are not enduring. All joy that depends on others will make him joyful when others are joyful and sorrowful when others are sorrowful, with his mind entirely dependent on others. Once the source of his dependence is exhausted, he cannot avoid misfortune.

六二：介于石，不終日，貞吉。《象》曰：“不終日，貞吉”，以中正也。以陰居陰，而處二陰之間，晦之極，靜之至也。以晦觀明，以靜觀動，則凡吉凶禍福之至，如長短黑白陳乎吾前，是以動靜如此之果也。“介于石”，果於靜也；“不終日”，果於動也；是故孔子以為“知幾”也。

The Line Statement of the Second Line of the Yu Hexagram says: "It is firm as a stone, and without waiting for a whole day, it already sees clearly. To maintain uprightness brings good fortune." The Image Commentary says: "Without waiting for a whole day, uprightness brings good fortune," because it is in the center and possesses uprightness. The Second Line, with a yin line in a yin position, is also between the first line and the third line, both yin lines, thus being in the most obscure and quiet state. Observing the bright from the obscure, and the moving from the still, when good and bad fortune come close, they appear as clear as the length and darkness of things before one's eyes. Therefore, whether still or moving, it is decisive. "Firm as a stone" refers to decisiveness in stillness; "without waiting for a whole day" refers to decisiveness in action. Therefore, Confucius in the Great Treatise of the Zhou Changes praised the Second Line as "knowing the moment," able to perceive the initial signs of things.

六三：盱豫，悔；遲有悔。《象》曰：“盱豫”有“悔”，位不當也。以陽居陽，猶力人之馭健馬也，有以制之。夫三非六之所能馭也，乘非其任而聽其所之，若是者，神亂於中而目盱於外矣。據靜以觀物者，見物之正，六二是也；乘動以逐物者，見物之似，六三是也。物之似福者，誘之；似禍者，劫之。我且睢盱而赴之，既而非也，則後雖有誠然者，莫敢赴之矣。故始失之疾，而其終未嘗不以遲為悔也。

The Line Statement of the Third Line of the Yu hexagram says: Looking with wide eyes to chase after pleasure, there is regret; hesitating also brings regret. The Image Commentary says: "Looking wide-eyed and chasing pleasure" brings "regret," because the position occupied is inappropriate. If a yang line is in the third position, which is a yang position, it is like a strong person controlling a fierce horse, and he can still control it; but the third line is not a position suitable for a yin line. Sitting in an inappropriate position, letting the horse run wild, the person becomes confused inside and looks wide-eyed outside. Those who remain calm and observe things see the true nature of things, which is the case of line six two; those who are carried away by restlessness chase after things and see only their false appearances, which is the case of line six three. What appears to be good lures him; what appears to be bad seizes him. He looks wide-eyed and rushes forward, only later realizing it was not so; thus, when real good things come later, he will no longer dare to rush forward. Therefore, he initially fails because of being too hasty, and ultimately cannot avoid regret from hesitation.

九四：由豫，大有得；勿疑，朋盍簪。《象》曰：“由豫，大有得”，志大行也。“盍”，何不也；“簪”，固結也。五陰莫不由四而“豫”，故“大有得”。“豫”有三“豫”、二“貞”。三“豫”易懷，而二“貞”難致。難致者疑之，則附者皆以利合而已。夫以利合，亦以利散，是故來者、去者、觀望而不至者，舉勿疑之，則吾朋何有不固者乎？

The fourth line of the Yu hexagram says: The joy of the entire hexagram comes from this line, and there is great gain; do not suspect, why don't friends come together and firmly unite. The Image Commentary says: "By being joyful, there is great gain," meaning that its aspirations are greatly realized. "He" means "why not," and "zhan" means to firmly unite. None of the five yin lines is not made joyful by the fourth line, so there is great gain. Among the six lines of the Yu hexagram, three lines are named "Yu" (initial six being joyful, sixth line being joy in the dark), and two lines are named "Zhen" (sixth line two and sixth line five). The three "Yu" are easily attracted, but the two "Zhen" are difficult to attract. If one suspects them because they are difficult to attract, then those who come will be those who come for personal gain; those who come for personal gain will also depart for personal gain. Therefore, do not suspect those who come, those who go, or those who watch and have not yet come. Then, how can my friends not be firmly united?

六五：貞疾，恆不死。《象》曰：“六五貞疾”，乘剛也；“恆不死”，中未亡也。二與五，皆“貞”者也。“貞”者不志於利，故皆不得以“豫”名之，其“貞”同，其所以為“貞”者異，故二以得吉，五以得疾也。二之“貞”，非固欲不從四也，可則進，否則退，其“吉”也，不亦宜乎？五之於四也，其質則陰，其居則陽也。質陰則力莫能較，居陽則有不服之心焉。伕力莫能較而有不服之，則其貞足以為疾而已。三“豫”者皆內喪其守，而外求“豫”者也，故小者“悔吝”，大者“凶”。六五之“貞”，雖以為疾，而其中之所守者未亡，則恆至於不死。君子是以知“貞”之可恃也。

The Line Statement of the Fifth Line of the Yu hexagram says: "Keeping to the right path leads to illness, yet it remains alive for a long time." The Image Commentary says: "The Fifth Line is steadfast in illness," because it oversteps the strong line at the Fourth Position; "it remains alive constantly," because what it holds fast to in the center has not been lost. Both the Second and the Fifth Lines are "steadfast." Those who are "steadfast" do not seek gain, so these two lines are not named "Yu." Although their steadfastness is the same, the reasons for their steadfastness differ, hence the Second Line attains good fortune, while the Fifth Line suffers illness. The steadfastness of the Second Line is not due to unwillingness to yield to the Fourth Line; when it can advance, it advances; when it cannot, it retreats. Therefore, its good fortune is quite appropriate. The Fifth Line, however, is different: its nature is yin, yet it occupies a yang position. Its nature being yin means it is weaker than others; its position being yang means it harbors resentment. Being weaker and resentful, its steadfastness can only result in illness. The three lines named "Yu" all lost their integrity and sought pleasure externally, so some suffered regret and hardship, while others faced misfortune. Although the steadfastness of the Fifth Line resulted in illness, since what it held fast to in its heart was not lost, it could remain alive for a long time. Thus, the gentleman understands that "steadfastness" is reliable.

上六：冥豫，成；有渝，無咎。《象》曰：“冥豫”在上，何可長也？冥者，君子之所宜息也。“豫”至上六，宜息矣，故曰“冥豫，成，有渝”者，盈輒變也。盈輒變，所以為無窮之豫也。

The Line Statement of the Upper Sixth line of the Yu hexagram says: Being immersed in ease and pleasure in darkness has already become a fixed state; if it can be changed, there will be no fault. The Image Commentary says: 'Being in darkness and indulgence' while occupying the highest position, where can it last? When the sky is dark and murky, it is precisely the time for a gentleman to rest. The Yu hexagram has reached its Upper Sixth line, so it should also rest. Therefore, it says 'Being in darkness and indulgence, it has become fixed, but if changed, there is no fault.' What is meant by 'there is change' is that when fullness has reached its extreme, it will immediately change; when full, it changes, and this is the continuous 'Yu.'

兌上，震下。“隨”：元亨，利貞，無咎。《彖》曰：“隨”，剛來而下柔，動而說，“隨”。大亨，貞無咎，而天下隨時。“隨”之時義大矣哉！大、時不齊，故隨之世，容有不隨者也。責天下以人人隨己而咎其貞者，此天下所以不說也，是故“大亨”而“利貞”者。貞者無咎，而天下隨時。時者，上之所制也，不從己而從時，其為“隨”也大矣。

The hexagram of Following has the upper trigram Dui (Lake) and the lower trigram Zhen (Thunder). The hexagram statement says: Following, great success, favorable to maintaining correctness, no fault. The commentary on the judgment says: The hexagram of Following is when a yang line comes down beneath a yin line, with internal movement from Zhen and external joy from Dui, hence it is called "Following." Great success, maintaining correctness without fault, all things under heaven follow the trend of the times. The time and meaning of the hexagram of Following are indeed great! The vastness of heaven and the diversity of the times cannot be made uniform, so in the era of Following, some people may temporarily be unable to follow. If one demands that everyone follow oneself and considers those who hold fast to their own views as guilty, this is precisely the reason why people will not willingly accept it. Therefore, the hexagram both says "great success" and "favorable to maintaining correctness": those who maintain correctness are not at fault, and the world will naturally follow the trend. The term "time" refers to what is established by those above; people are not submitting to me personally, but to this trend, and only then is this "Following" truly great.

《象》曰：澤中有雷，“隨”；君子以嚮晦入宴息。雷在澤中，伏而不用，故君子晦則入息。初九：官有渝，貞吉；出門交，有功。《象》曰：“官有渝”，從正吉也；“出門交有功”，不失也。物有正主之謂“官”。九五者，六二之正主也。二以遠五而苟隨於初，五以其隨初而疑之，則“官”有變矣。官有變，初可以有獲也，而非其正，故官雖有變，而以從正不取為吉也。初之取二也，得二而失五；初之不取二也，失二而得五。何也？可取而不取，歸之於正主。初信有功於五矣，五必德之，失門內之配，而得門外之交，是故舍其近配而出門以求交於其所有功之人，其得也必多。故君子以為未嘗失也。

The Image Commentary says: Thunder is hidden in a great marsh, which is the image of the following hexagram; the gentleman thus retires indoors at dusk. Thunder in the marsh is concealed and does not erupt, so the gentleman, when the light is dim, retreats indoors to rest. The line statement of the initial nine says: The proper position has changed, but maintaining the right course brings good fortune; going out to meet people brings success. The Image Commentary says: "The official has changed," meaning that following the right path brings good fortune; "going out to meet people brings success," meaning there is no loss. Each thing has its proper place, which is called "official." The nine in the fifth position is the proper place for the six in the second. The six in the second, because she is far from the nine in the fifth, follows the initial nine by default; the nine in the fifth, seeing her follow the initial nine, becomes doubtful, and the proper position changes. When the proper position changes, the initial nine could take advantage of the situation to claim the six in the second, but that is not what it is entitled to, so even though the proper position has changed, the initial nine remains fortunate by following the right path and not taking it. If the initial nine takes the six in the second, it gains the six in the second but loses the nine in the fifth; if it does not take the six in the second, it loses the six in the second but gains the nine in the fifth. Why? Because it could take but does not take, returning the six in the second to its proper owner, the initial nine has truly done a good deed for the nine in the fifth, which will certainly be appreciated. Losing a spouse within the household and gaining a friendship outside; thus, giving up the spouse nearby in favor of a friendship with someone who has been helped by oneself, the gain is greater. Therefore, the gentleman considers that there is no loss.

六二：係小子，失丈夫。《象》曰：“係小子”，弗兼與也。“小子”，初也；“丈夫”，五也。兼與，必兩失。六三：係丈夫，失小子；隨有求得，利居貞。《象》曰：“係丈夫”，志舍下也。四為“丈夫”，初為“小子”。三無適應，有求則得之矣。然而從四，正也；四近而在上，從上則順，與近則固。故“係丈夫”，而利居貞。

The Line Statement of the Second Line of the following hexagram says: "Binding the young man, one loses the mature man." The Image Commentary says: "Binding the young man" means one cannot have both. "Young man" refers to the First Nine, and "mature man" refers to the Fifth Nine. If one desires both, one will lose both. The Line Statement of the Third Line says: "Binding the mature man, one loses the young man; in following, one can obtain what is desired, and it is advantageous to dwell in uprightness." The Image Commentary says: "Binding the mature man" means its heart has abandoned the one below. In the case of the Third Line, the Fourth Nine is "mature man," and the First Nine is "young man." The Third Line has no properly corresponding line above it, so it can easily obtain what it desires. However, following the Fourth Nine is the correct path: the Fourth Nine is both close and above, and following above is proper, while being close to the nearby is secure. Therefore, it says "binding the mature man," and "advantageous to dwell in uprightness."

九四：隨有獲，貞凶。有孚在道，以明何咎？《象》曰：“隨有獲”，其義凶也；“有孚在道”，明功也。六三，固四之所當有也。不可以言“獲”，“獲”者，取非其有之辭也。二之往配於五也，歷四而後至。四之勢可以不義取之，取之則於五為凶，不取則於五為有功。二之從五也甚難，初處其鄰，而四當其道，處其鄰不忘貞，當其道不忘信，使二得從其配者，初與四之功也，故皆言“功”。居可疑之地而有功，足以自明，其誰咎之？

The line statement for the fourth line of the following hexagram says: In following, there is gain, though maintaining correctness is still ominous; with sincerity and alignment with the right path, relying on this brightness, how could there be any fault? The image commentary says: "Following brings gain," which is ominous in terms of principle; "having sincerity in the right path" means his merit is clearly visible. The six in the third line originally belongs to the nine in the fourth, so it cannot be called "gain" — "gain" refers to taking something that does not belong to one. Here it refers to the six in the second line: the six in the second must go up to be paired with the nine in the fifth, but must pass through the nine in the fourth to reach there. With the position of the nine in the fourth, he could have taken the six in the second without regard for righteousness; taking her would be ominous for the nine in the fifth, while not taking her would be meritorious for the nine in the fifth. The six in the second originally had great difficulty in following the nine in the fifth: the nine in the first is nearby, and the nine in the fourth is blocking the path. The nine in the first remains faithful without losing his correctness, and the nine in the fourth remembers sincerity without losing his integrity, allowing the six in the second to finally reach the person she should be with. This is the merit of both the nine in the first and the nine in the fourth lines, so both lines' image commentaries mention the word "merit." Being in a position that is most likely to be suspected yet achieving such merit is enough to clarify one's intentions, so who could blame him?

九五：孚于嘉，吉。《象》曰：“孚于嘉，吉”；位正中也。“嘉”謂二也。《傳》曰：“嘉偶曰配”。而昏禮為嘉，故《易》凡言“嘉”者，其配也。隨之時，陰急於隨陽者也，故陰以不苟隨為“貞”，而陽以不疑其叛己為“吉”。六二以遠五而貳於初，九五不疑而信之，則初不敢有，二不敢叛，故“吉”。

The line statement of the fifth line of the following hexagram says: "To treat the beautiful spouse with sincerity, it is auspicious." The Image Commentary says: "To be sincere with the beautiful spouse, it is auspicious," because it is in a proper position and in the center. "Beautiful" refers to the second line. The Zuo Zhuan says: "A good spouse is called 'pair'." In ancient rites, marriage belongs to the category of "beautiful rites," so whenever the Zhou Changes mentions "beautiful," it refers to the proper spouse. In the time of the following hexagram, the yin lines were eager to follow the yang lines, so the yin lines regarded not being hasty in following as "uprightness," and the yang lines regarded not suspecting the other's betrayal as "auspicious." The second line, because it was far from the fifth line, once had a second thought about the first line; however, the fifth line did not suspect and still trusted her, so the first line did not dare to claim her, and the second line did not dare to betray, hence "auspicious."

上六：拘係之，乃從，維之；王用亨于西山。《象》曰：“拘係之”，上窮也。居上無應而不下隨，故“拘係之”，而後從。從而又“維之”，明強之而後從也。強之而後從，則其從也不固，故教之曰：當如王之通於西山。“王”，文王也；“西山”，西戎也。文王之通西戎也，待其自服而後從之，不強以從也。

The line statement of the sixth line at the top of the following hexagram says: He is restrained and bound, only then does he follow, and then further tied with ropes; thus King Wen was able to reach the western mountains. The image commentary says: 'To restrain him' is because the sixth line has reached the extreme. The sixth line is at the top of the hexagram and has no proper corresponding line, and it is unwilling to follow below, so it must be 'restrained,' bound before it follows; after following, it still needs to be 'tied up,' showing that it follows only after being forced. Following that is forced, thus not reliable, so the line statement teaches that one should learn King Wen's approach of reaching the western mountains. 'King' refers to King Wen, and 'western mountains' refers to the western people, the Rong. King Wen interacted with the western Rong people, accepting them only when they were willing, not forcing them to follow.

艮上，巽下。“蠱”：元亨，利涉大川。先甲三日，後甲三日。《彖》曰：“蠱”，剛上而柔下，“巽”而止，“蠱”。“蠱，元亨”，而天下治也。“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。

The Hexagram of Gu is composed of the Upper Trigram Gen (Mountain) and the Lower Trigram Xun (Wind). The Hexagram Statement says: Gu, greatly prosperous, favorable for crossing a great river; three days before the Jiā day, and three days after the Jiā day. The Commentary on the Judgment says: The Hexagram of Gu is when the strong lines ascend to the top and the yielding lines descend to the bottom. The lower trigram Xun is yielding and the upper trigram Gen is still, thus forming Gu. "Gu, original prosperity" means that when Gu is rectified, the world is well governed. "Favorable for crossing a great river" means that moving forward there will be matters to attend to. "Three days before the Jiā day, three days after the Jiā day" means that after one cycle ends, another cycle begins, which is the way of Heaven.

器久不用而蟲生之，謂之“蠱”。人久宴溺而疾生之，謂之“蠱”。天下久安無為而弊生之，謂之“蠱”。《易》曰“蠱”者，“事”也；夫“蠱”非事也，以天下為無事而不事事，則後將不勝事矣，此“蠱”之所以為“事”也。而昧者乃以“事”為“蠱”，則失之矣。器欲常用，體欲常勞，天下欲常事事，故曰“‘巽’而止，蠱”。夫下“巽”則莫逆，上止則無為，下莫逆而上無為，則上下大通，而天下治也。

An object left unused for a long time develops worms, which is called "gu"; a person who remains idle and indulgent for too long falls ill, which is also called "gu"; and a world that remains peaceful and inactive for too long accumulates corruption, which is called "gu" as well. The "Sequence of Hexagrams" in the Zhou Yi says that "gu" means "affairs." In reality, "gu" itself is not affairs, but rather the result of treating the world as if there were nothing to do and thus neglecting to act. Later, affairs accumulate beyond control, which is why "gu" is interpreted as "affairs." Those who are confused reverse this, seeing "having affairs" as "gu," which is the opposite. Objects should be used regularly, the body should be kept active, and the world should be kept busy with affairs. Therefore, the Commentary on the Judgment says, "flexible and still, gu." Below, the flexible and yielding nature ensures no opposition; above, the stillness means no action. With no opposition below and no action above, the upper and lower parts are unimpeded, and the world becomes peaceful.

治生安，安生樂，樂生偷，而衰亂之萌起矣。“蠱”之災，非一日之故也，必世而後見，故爻皆以父子言之，明父養其疾，至子而發也。人之情，無大患難則日入於偷，天下既已治矣，而猶以“涉川”為“事”，則畏其偷也。

Peace leads to ease, ease leads to indulgence, indulgence leads to complacency, and thus the signs of decline and disorder appear. The calamity of the Hexagram of蛊 is not caused in a day; it often takes a generation to become evident. Therefore, the Hexagram of蛊 uses the father and son in all six lines to indicate that the illness is nurtured by the father and manifests in the son. Human nature tends to gradually fall into complacency when there is no great hardship; even when the world is clearly at peace, the Hexagram still treats "crossing a great river" as a serious matter, to warn people against complacency.

“蠱”之與“巽”，一也；上下相順與下順而上止，其為“偷”一也。而“巽”之所以不為“蠱”者，有九五以乾之。而“蠱”無是也，故“蠱”之《象》曰：“先甲三日，後甲三日，終則有始”。而“巽”之九五曰：“無初有終，先庚三日，後庚三日，吉”。陽生於子，盡於已；陰生於午，盡於亥。陽為君子，君子為治；陰為小人，小人為亂。夫一日十二乾相值，支五干六而後復，世未有不知者也。“先甲三日，後甲三日”，則世所謂“六甲”也；“先庚三日，後庚三日”，則世所謂“六庚”也。甲、庚之先、後，陰陽相反，故《易》取此以寄治亂之勢也。

The hexagram Gu and Xun belong to the same category: one is characterized by harmony above and below, while the other has harmony below and restraint above. In terms of "stealing peace," they are exactly the same. The reason why Xun does not become Gu is because it has the line nine five to correct and manage the affairs. Gu lacks such a line, so the hexagram statement of Gu says, "Three days before Jia, three days after Jia, at the end there is a beginning." The line statement of Xun's nine five says, "No beginning but a conclusion, three days before Geng, three days after Geng, auspicious." Yang energy begins at Zi and ends at Si, while Yin energy begins at Wu and ends at Hai. Yang belongs to the gentleman, and when the gentleman is in power, it is order. Yin belongs to the petty person, and when the petty person is in power, it is chaos. A day is divided into twelve zodiac signs, and the heavenly stems and earthly branches are paired and matched. The earthly branches cycle through five rounds, and the heavenly stems cycle through six rounds before returning to the original position, which is common knowledge. The phrase "three days before Jia and three days after Jia" refers to what people call "six Jia." Similarly, "three days before Geng and three days after Geng" refers to "six Geng." The sequence of Jia and Geng before and after is exactly opposite in terms of yin and yang, so the Zhou Changes use this to symbolize the situation of order and chaos.

“先甲三日”，子、戌、申也；申盡於巳，而陽盈矣。盈將生陰，治將生亂，故受之以後甲。“後甲三日”，午、辰、寅也，寅盡於亥，然後陰極而陽生。“蠱”無九五以乾之，則其治亂皆極其自然之勢，勢窮而後變，故曰“終則有始，天行也”。夫“巽”則不然，初雖失之，後必有以起之，譬之於庚。“先庚三日”，午、辰、寅也；“後庚三日”，子、戌、申也。庚之所後，甲之所先也。故“先庚三日”盡於亥，“後庚三日”盡於巳，先陰而後陽，先亂而後治，故曰“無初有終”。又特曰“吉”。不言之於“巽”《彖》，而言之於九五者，明此九五之功，非“巽”之功也。

"Before the Jia day by three days" refers to the Jiazi, Jiaxu, and Jiashen days, which are called Zi, Xu, and Shen in the Earthly Branches. From Jiashen to Guisi, the yang energy is fully matured. When yang is full, yin comes into being. When peace lasts too long, disorder arises, so it continues with "after the Jia day." "After the Jia day by three days" refers to Jiawu, Jiachen, and Jiayin, which are called Wu, Chen, and Yin in the Earthly Branches. From Jiayin to Guihai, yin reaches its extreme and yang energy is reborn. The Gu hexagram does not have a line like the Nine in the Fifth to correct things, so its order and disorder proceed entirely by natural momentum until it reaches its limit and then changes. Therefore, it is said, "After the end comes the beginning, this is how the heavens operate." The Xun hexagram is different: although it starts with a mistake, it will eventually be corrected, which is compared to "Geng." "Before Geng by three days" refers to Wu, Chen, and Yin, and "after Geng by three days" refers to Zi, Xu, and Shen. Geng coming later corresponds to Jia coming first. Therefore, "before Geng by three days" ends at Guihai, and "after Geng by three days" ends at Guisi. This is first yin then yang, first disorder then order, so it is said, "Without beginning there is an end," and a "good" character is specially added. This statement is not placed in the Xun hexagram's Commentary on the Judgment, but rather in the Nine in the Fifth line statement, clearly indicating that this is the merit of the Nine in the Fifth line, not the merit of the Xun hexagram itself.

《象》曰：山下有風，“蠱”；君子以振民育德。鼓之、舞之，之謂“振”。“振民”，使不惰，“育德”，使不竭。初六：幹父之蠱，有子，考無咎；厲，終吉。《象》曰：“幹父之蠱”，意承考也。蠱之為災，非一日之故也。及其微而乾之，初其任也。見蠱之漸，子有改父之道，其始雖危，終必吉。故曰“有子，考無咎”。言無是子，則考有咎矣。孝愛之深者，其跡有若不順，其跡不順，其意順也。

The Image Commentary says: Wind rises beneath the mountain, the wind is blocked by the mountain and causes chaos to all things, this is the Hexagram of Gu; the superior man thus inspires the people and cultivates virtue. Beating the drum to inspire, leading them to dance, this is called "Zhen." "Zhenmin" means to make the people not lazy, "Yude" means to make virtue not exhausted. The Line Statement of Chilu says: Rectify the defects left by the father, having such a son, the former father has no blame; although there is danger and hardship, in the end it is auspicious. The Image Commentary says: "Gan Fu Zhi Gu," is the son's intention to continue the former father's way. This calamity of Gu is not caused in a day; when it is still subtle, to act to rectify it, is the responsibility of this line. Seeing the defects just beginning to appear, the son has the duty to change the old ways of the father; although at the beginning it is dangerous, in the end it will certainly be auspicious, thus saying "Having a son, the father has no blame." Conversely, if there is not such a son, the former father would have a fault. A person with deep filial affection, sometimes his actions seem to be disobedient, but although the deeds are not in line, the intention is in line.

九二：幹母之蠱，不可貞。《象》曰：“幹母之蠱”，得中道也。陰之為性，安無事而惡有為，是以為“蠱”之深而乾之尤難者，寄之母也。正之則傷愛，不正則傷義，以是為至難也，非九二其孰能任之？故責之二也。二以陽居陰，有剛之實，而無用剛之跡，可以免矣。

The line statement of the second line of the Gǔ hexagram says: "To rectify the disorders left by the mother, one should not rigidly adhere to uprightness." The Image Commentary says: "To rectify the mother's disorder" is because the nine two has attained the middle path. The nature of the yin is to be content with inaction and to dislike action, so the Zhou Changes assign the most deeply rooted and most difficult disorder to the "mother." To correct it by force along the right path would harm the affection between mother and son; to refrain from correction would harm the moral way: this is a matter of utmost difficulty, and only the nine two can bear the responsibility. Therefore, the burden is entrusted to the nine two. The nine two, with a yang line in a yin position, has strong substance but does not show signs of force, thus causing no harm to either side.

九三：幹父之蠱，小有悔，無大咎。《象》曰：“幹父之蠱”，終無咎也。九三之德，與二無以異也。特不知所以用之，二用之以陰，而三用之以陽，故“小有悔”而“無大咎”。六四：裕父之蠱，往見吝。《象》曰：“裕父之蠱”，往未得也。六四之所居，與二無以異也，而無其德，斯益其疾而巳。“裕”，益也。

The third line of the Gǔ hexagram says: "Correcting the faults left by the father, there is slight regret, but no great misfortune." The Image Commentary says: "Correcting the faults left by the father," in the end there is no misfortune. The virtue of the third line is the same as that of the second line, but it does not know how to use it: the second line uses the gentle way, while the third line uses the strong way, hence "slight regret" but "no great misfortune." The fourth line says: "Allowing the faults left by the father to continue, moving forward will only bring regret." The Image Commentary says: "Allowing the faults left by the father to continue," moving forward will gain nothing. The position of the fourth line is the same as that of the second line, but it lacks the virtue of the second line's strong and proper nature, so it only makes the illness worse. "Yù" means to increase or allow to continue.

六五：幹父之蠱，用譽。《象》曰：“幹父用譽”，承以德也。父有蠱而子乾之，猶其有疾而砭藥之也，豈其所樂哉？故初以獲“厲”，三以獲“悔”，六五以柔居中，雖有幹蠱之志而無二陽之決，故反以是獲“譽”。譽歸於己，則疾歸於父矣，父之德惟不可承也，使其可承，則非“蠱”矣。“蠱”而承德，是以無“巽”九五“後庚”之“吉”也。

The Line Statement of the sixth line of the sixth position in the Gǔ hexagram says: "Rectifying the faults left by the father, thus gaining a good reputation." The Image Commentary says: "Rectifying the father's faults and receiving praise," which means carrying on the virtue of the ancestors. When the father has faults and the son comes to rectify them, it is like a person who is sick and receives acupuncture and medicine. How could this be something the son would willingly do? Therefore, the initial line incurs "danger," and the third line incurs "regret." The sixth line, being a yin line in the middle of the upper trigram, although having the aspiration to rectify faults, lacks the decisiveness of the second and third yang lines. Thus, it gains a "good reputation" through this gentleness. However, the good reputation belongs to itself, while the illness belongs to the father. The so-called "virtue" of the father is originally not something that can be inherited; if it could be inherited, then it would not be called "Gǔ." Clearly being in a state of Gǔ yet still trying to inherit the virtue, this is precisely why the sixth line does not attain the "good fortune" of the ninth line of the Xun hexagram's fifth position, "after the third day of the seventh month."

上九：不事王侯，高尚其事。《象》曰：“不事王侯”，志可則也。君子見“蠱”之漸，則“涉川”以救之。及其成，則“不事王侯”以遠之。“蠱”之成也，良醫不治，君子不事事。

The line statement of the Upper Ninth line of the Gǔ hexagram says: Not serving the prince and lord, but holding fast to one's own principles higher than serving. The image commentary says: "Not serving the prince and lord," this resolve can be taken as a standard. The gentleman sees the beginning of disorder and goes across the great river to save it; but when disorder has already taken shape, he says, "Not serving the prince and lord," and keeps away. Once the蛊 has accumulated, even a good physician would not dare to treat it, and the gentleman also ceases to take part in affairs.

坤上，兌下。“臨”：元亨，利貞。至于八月，有凶。《彖》曰：“臨”，剛浸而長，說而順，剛中而應，大亨，以正天道也。至於“八月有凶”，消不久也。“復”而陽生。凡八月而二陰至，則“臨”之二陽盡矣，方長而慮消者，戒其速也。

The Upper Trigram of the Hexagram of Approaching is坤 (Earth), and the Lower Trigram is兑 (Lake). The Hexagram Statement says: Approaching, greatly smooth and unimpeded, favorable to maintaining the right path; by the eighth month, there is danger. The Commentary on the Judgment says: The Hexagram of Approaching represents the gradual growth of Yang energy, inner joy and outer harmony. Nine in the Second is strong and central, and corresponds with Six in the Fifth, thus achieving great smoothness and unimpededness. This is using the right path to align with the heavenly path. As for "danger in the eighth month," it refers to the nearness of the retreat of Yang energy. Starting from the Hexagram of Returning, Yang energy begins to emerge, and after eight months, two Yin lines intrude into the Lower Trigram. The two Yang lines of the Hexagram of Approaching thus come to an end. When Yang is still growing, one should be concerned about its retreat, to warn against its excessive growth.

《象》曰：澤上有地，“臨”。君子以教思無窮，容保民無疆。澤所以容水，而地又容澤，則無不容也。故君子為無窮之教，保無疆之民。《記》曰：“君子過言，則民作辭；過動，則民作則。”故言必慮其所終，而行必稽其所弊。

The Image Commentary says: Above a great marsh is a great land, standing high and looking down, which is the hexagram of Approaching; the gentleman thus teaches the people's thoughts without end, and nurtures the people without boundaries. A great marsh is used to hold water, and the great land can hold the great marsh, so there is nothing that cannot be held. Therefore, the gentleman carries out education without end and nurtures the people without boundaries. The Book of Rites, part Ziyi, says: "The gentleman, if he speaks wrongly, the people will take it as a saying; if he does wrongly, the people will take it as a model." Therefore, speech must be considered for its eventual consequences, and actions must be examined for their future drawbacks.

初九：咸臨，貞吉。《象》曰：“咸臨貞吉”，志行正也。有應者為“咸臨”。“咸”，感也；感以“臨”，則其為“臨”也易。故“咸臨”，所以行正也。九二：咸臨，吉，無不利。《象》曰：“咸臨，吉無不利”，未順命也。二陽在下，方長而未盛也。四陰在上，雖危而尚強也。九二以方長之陽而臨眾陰，陰負其強而未順命，從而攻之，陰則危矣，而陽不能無損。故九二以“咸臨”之而後“吉”。陽得其欲而陰免於害，故“無不利”。

The first line of the Qian hexagram says: Using the method ofsympathetic response (response), to be in a high position and oversee, maintaining the correct path brings good fortune. The Image Commentary says: "咸临贞吉" because its intention is in accordance with the right path. Only those lines that have a correct response are called "咸临." "咸" means response; using response to take charge makes the action of "临" easy to achieve, so "咸临" is the way to follow the right path. The second line of the Qian hexagram says: Using the method ofsympathetic response to oversee the lower, good fortune, no misfortune. The Image Commentary says: "咸临, good fortune without any misfortune," because the yin above has not yet obeyed the command. Two yang lines are below, growing but not yet strong; four yin lines are above, though in a precarious position, still have some strength. The second line uses the growing yang to oversee the yin, but the yin, relying on their remaining strength, refuse to obey. If force is used to attack, the yin will be in danger, and the yang will also suffer. Therefore, the second line should use the method of "咸临," which is to influence through response, and then good fortune will come: the yang fulfills its intention, and the yin are not harmed, hence "no misfortune."

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。樂而受之謂之“甘”。陽進而陰莫逆，“甘臨”也。“甘臨”者居於不爭之地，而後可以居於陽。陽猶疑之，拒之固傷；不拒猶疑之，進退無所利者，居之過也。故六三之咎，位不當而已，咎在其位，不在其人，則憂懼可以免矣。

The Line Statement of the sixth line of the third position in the Qian hexagram says: To approach below with a sweet and gentle attitude brings no benefit; since one is anxious about it, there is no fault. The Image Commentary says: "Sweet approach" is because the position occupied is inappropriate; "being anxious about it" means that the fault does not last long. To accept something joyfully is called "sweet." Yang rises upward while Yin does not oppose at all, which is called "sweet approach." A person who uses "sweet approach" should originally be in a position of non-competition, then can be in a Yang position. However, the sixth line is a Yin line occupying a Yang position: Yang still suspects it. If it refuses Yang, it will suffer; if it does not refuse, Yang still suspects it. It cannot advance or retreat, entirely because the position occupied is inappropriate. Therefore, the fault of the sixth line is only in the position: the fault lies in the position, not in the person. Therefore, as long as one is anxious, it can avoid blame.

六四：至臨，無咎。《象》曰：“至臨無咎”，位當也。以陰居陰而應於初，陽至而遂順之，故曰“至臨”。六五：知臨，大君之宜，吉。《象》曰：“大君之宜”，行中之謂也。見於未然之謂“知”。“臨”之世，陽未足以害陰，而其勢方銳；陰尚可以抗陽，而其勢方卻。苟以其未足以害我而不內，以吾尚足以抗之而不受，則陽將忿而攻陰。六五以柔居尊而應於二，方其未足而收之，故可使為吾用。方吾有餘而柔之，故可使懷吾德，此所以為“知”也。天子以是服天下之強者則可，小人以是畜君子則不可。故曰“大君之宜，吉”，惟“大君”為宜用是也。大君以是行其中，小人以是行其邪。

The sixth line of the Qian hexagram says: To govern below with utmost sincerity, there will be no fault. The Image Commentary says: "To govern with sincerity brings no fault," because the position is appropriate. The sixth line, being a yin line in a yin position and corresponding with the first line, submits to the yang when it comes up, thus called "governing with sincerity." The fifth line says: To govern below with wisdom, this is the proper way for a great ruler, and it is auspicious. The Image Commentary says: "It is proper for a great ruler," meaning he follows the middle path. To foresee things before they happen is called "knowledge." In the time of the Qian hexagram, yang is not yet strong enough to harm yin, but its momentum is vigorous; yin can still resist yang, but its momentum is retreating. If yin refuses to accept yang because it is not yet strong enough to be harmed, and refuses to submit because it can still resist, then yang will become angry and attack yin. The fifth line, being a yin line in a noble position and corresponding with the second line, takes in yang before it has fully developed, thus making it serve itself; it treats yang with gentleness while still having strength, thus making yang grateful for its kindness. This is called "knowledge." A sovereign can use this method to subdue the strong in the world, but a petty person cannot use it to keep the virtuous. Therefore, it is said, "It is proper for a great ruler, and it is auspicious," because only a great ruler is suitable for this method. The same method, when used by a great ruler, follows the middle path; when used by a petty person, leads to wrongdoing.

上六：敦臨，吉，無咎。《象》曰：“敦臨”之“吉”，志在內也。“敦”，益也；“內”，下也。六五既已應九二矣，上六又從而附益之，謂之“敦臨”。“復”之六四既已應初九矣，六五又從而附益之，謂之“敦復”，其義一也。

The Line Statement of the Sixth Line at the Top of the Qian卦 says: "With sincerity and earnestness, it governs below, which is auspicious and without fault." The Image Commentary says: "The auspiciousness of 'sincere governance' comes from its sincerity towards the inner part." "敦" means to add or increase, and "内" refers to the lower part. Since the Fifth Line has already corresponded with the Second Line, the Sixth Line follows to add another layer, which is called "敦临." Similarly, in the Fu卦, the Fourth Line has already corresponded with the First Line, and the Fifth Line follows to add another layer, which is called "敦复." The meaning of both is exactly the same.

巽上，坤下。“觀”：盥而不薦，有孚顒若。《彖》曰：大觀在上，順而巽，中正以觀天下。“觀，盥而不薦，有孚顒若”，下觀而化也。觀天之神道而四時不忒，聖人以神道設教，而天下服矣。無器而民趨，不言而物喻者，“觀”之道也。聖人以神道設教，則賞爵刑罰有設而不用者矣。寄之宗廟，則“盥而不薦”者也。盥者以誠，薦者以味。

The hexagram Guan (Observation) has the upper trigram Xun (Wind) and the lower trigram Kun (Earth). The hexagram statement says: "Observation is like the act of worship when one has just washed hands and is about to summon the spirit, yet has not yet offered the sacrifice. The sincerity in one's heart already causes people to look up in reverence." The commentary on the judgment says: "The great and admirable thing is high above, gentle and able to enter subtly, displaying itself to the world in the center and upright position." "Observation, washing hands but not yet offering sacrifices, with sincerity causing people to look up in awe" refers to the people looking up and being influenced from below. Observing the divine movement of heaven, one can see the four seasons changing without error; the sage takes this divine way to establish education, and the world then submits. Without using weapons or punishments, the people naturally come forward; without uttering a word, all things naturally understand. This is the principle of "Observation." The sage uses the divine way to set education, so rewards and punishments are merely there and not needed. Entrusting this principle in the ancestral temple worship, it is "washing hands but not yet offering sacrifices": washing hands to summon the spirit relies on sincerity, while offering sacrifices relies on the flavor of the sacrificial animals. What is truly moving is sincerity rather than flavor.

《象》曰：風行地上，“觀”；先王以省方，觀民設教。初六：童觀，小人無咎，君子吝。《象》曰：“初六童觀”，小人道也。大觀在上，故四陰皆以尚賓為事。初六，童而未仕者也，急於用，以自衒賈，惟器小而夙成者為無咎，君子則吝矣。

The Image Commentary says: Wind moves across the earth, reaching everywhere, which is the卦 of Observing; thus, the former kings traveled throughout the land, observed the customs of the people, and established education and moral guidance. The Line Statement of the first line says: Like a child's shallow observation, it is not a fault for a petty person, but it is regrettable for a gentleman. The Image Commentary says: "The first line, childlike observation," follows the path of petty persons. The great and admirable thing is high above, so all the four yin lines regard serving as court officials as the proper course. The first line is still a young man who has not yet entered officialdom, eager to be appointed, thus boasting and seeking favor everywhere. Only those with small capacity and early maturity would do this without being at fault, but a gentleman doing so would be regrettable.

六二：窺觀，利女貞。《象》曰：“窺觀”“女貞”，亦可醜也。六二遠且弱，宜處而未宜實者也。譬之於女，利貞而不利行者也。苟以此為觀，則是女不待禮而窺以相求，貞者之所丑也。六三：觀我生，進退。《象》曰：“觀我生進退”，未失道也。六三，上下之際也。故當自觀其生，以卜進退。夫欲知其君，則觀其民；故我之生，則君之所為也。知君之所為，則進退決矣。進退在我，故未失道也。

The Line Statement of the Second Line of the Guan hexagram says: Looking through a crack in the door, it is advantageous for a woman to maintain her virtue. The Image Commentary says: "Looking through a crack" is only sufficient for "a woman's virtue," but in the end, it is a matter of shame. The Second Line is far from the Nine in the Fifth and is itself weak and flexible, so it is appropriate to remain still and not to take action; using a woman as an analogy, this is advantageous for maintaining virtue but not for going out and acting. If one takes this kind of looking through a crack as "observation," then it becomes a woman who, without waiting for the proper marriage rites, goes looking for a husband on her own, which is something a virtuous woman would consider shameful. The Line Statement of the Third Line says: Observing one's own life and actions, and thus deciding to advance or retreat. The Image Commentary says: "Observing my life and deciding to advance or retreat," has not yet lost the right path. The Third Line is located at the junction between the lower and upper trigrams, so it should observe its own situation and actions to determine whether to advance or retreat. To understand a ruler, one should look at the people under his rule; therefore, my own situation is the result of the ruler's actions. Knowing the ruler's actions, one can decide whether to advance or retreat. The initiative to advance or retreat is in my own hands, so it is said "has not lost the right path."

六四：觀國之光，利用賓于王。《象》曰：“觀國之光”，尚賓也。進退之決在六三，故自三以下，利退而不利進；自三以上，利進而不利退。進至於四，決不可退矣，故“利用賓于王”。

The Line Statement of the sixth line of the fourth in the Guan hexagram says: "Observing the brilliance of the state, it is advantageous to serve as a guest of the royal court." The Image Commentary says: "Observing the brilliance of the state" indicates the importance of serving as a guest. The decision to advance or retreat lies in the third line, so from the third line downward, it is advantageous to retreat rather than advance; from the third line upward, it is advantageous to advance rather than retreat. Having already advanced to the fourth line, one cannot retreat anymore, hence it says "advantageous to serve as a guest of the king."

九五：觀我生，君子無咎。《象》曰：“觀我生”，觀民也。上九：觀其生，君子無咎。《象》曰：“觀其生”，志未平也。此二觀，所自言之者不同，其實一也。觀我生，讀如“觀兵”之“觀”；“觀其生”，讀如“觀魚”之“觀”。九五以其至顯觀之於民，以我示民，故曰“觀我生”。上九處於至高而下觀之，自民觀我，故曰“觀其生”。今夫乘車於道，負者皆有不平之心，聖人以其一身擅天下之樂，厚自奉以觀示天下而天下不怨，夫必有以大服之矣。吾以吾可樂之生而觀之人，人亦觀吾生可樂，則天下之爭心將自是而起，故曰“君子無咎”。君子而後無咎，難乎其無咎也！

The line statement of the Nine in the Fifth of the Guan hexagram says: "Observing my own life's conduct, the gentleman has no fault." The image commentary says: "Observing my life," in reality refers to observing the people. The line statement of the Nine at the Top says: "Observing his own life's conduct, the gentleman has no fault." The image commentary says: "Observing his life," refers to the mind not being at peace. These two instances of "observation" are spoken from different standpoints, yet they are essentially the same. The "observation" in "Observing my life" should be read as the "observation" in "Observing the army" from the Zuo Zhuan, meaning displaying oneself to others. The "observation" in "Observing his life" should be read as the "observation" in "Observing the fish" from the Zuo Zhuan, meaning observing from the side. The Nine in the Fifth occupies the most prominent position, displaying himself to the people, hence it is said "Observing my life." The Nine at the Top is at the highest position and looks down, observing from the people's perspective, hence it is said "Observing his life." Consider people on the road riding in carriages, those carrying heavy burdens walking, their hearts are filled with grievances. The sage enjoys the happiness of the world alone, and generously displays all this to the world, yet the people do not resent him, for there must be something greatly convincing. If I display my happy life to others, and they see that my life is happy, the desire for competition in the world will arise from here. Hence the line statement says "the gentleman has no fault" — only a gentleman can have no fault, indicating that "no fault" is indeed very difficult.

離上，震下。“噬嗑”：亨，利用獄。道之衰也，而物至於相“噬”以求合教化，則已晚矣，故“利用獄”。《彖》曰：頤中有物，曰“噬嗑”。所以為“噬嗑”者，四也；否則為“頤”矣。“噬嗑”而“亨”，剛柔分，動而明。“噬嗑”之時，噬非其類而居其間者也。陽欲噬陰，以合乎陽；陰欲噬陽，以合乎陰。故曰“剛柔分，動而明”也。雷電合而章，柔得中而上行，雖不當位，“利用獄”也。謂五也。

The hexagram Shihhe is composed of the upper trigram Li (Fire, Electricity) and the lower trigram Zhen (Thunder). The hexagram statement says: Shihhe, smooth and prosperous, favorable for the use of punishment and legal proceedings. When the world is in decline, all things have reached a state of mutual biting and devouring. At this time, relying on education to mend things is too late, hence it says "favorable for the use of punishment." The Commentary on the Judgment says: Something is lodged in the mouth and jaw, which is called "Shihhe." The yang line nine in the fourth position makes this hexagram Shihhe; without it, the entire hexagram would become Yi. The Commentary on the Judgment continues: Shihhe achieves smoothness and prosperity because the yin and yang lines are separated between upper and lower, and the movement of Zhen (Thunder) is illuminated by Li (Fire). In the time of Shihhe, each line seeks to bite away what is different from itself and obstructing: the yang seeks to bite away the yin so that yang may unite with yang; the yin seeks to bite away the yang so that yin may unite with yin. Hence it says "the yin and yang are separated, movement and illumination occur." The Commentary on the Judgment also says: Thunder and electricity meet and become evident, the yin line is in the middle and ascends, although its position is not appropriate, it still says "favorable for the use of punishment." This refers to the line six in the fifth position.

《象》曰：雷電，“噬嗑”；先王以明罰勅法。初九：屨校，滅趾，無咎。《象》曰：“屨校滅趾”，不行也。居“噬嗑”之時，六爻未有不以噬為事者也。自二與五，反覆相噬，猶能戒以相存也。惟初與上，內噬三陰而莫或噬之，貪得而不戒，故始於小過，終於大咎。聖人於此兩者寄小人之始終；於彼四者明相噬之得喪。

The Image Commentary says: Thunder and lightning meet, which is the Hexagram of噬嗑; the former kings used this to clarify punishments and regulate laws. The Line Statement ofNine at the Beginning says: Wearing wooden shackles on the feet, covering the toes, without fault. The Image Commentary says: "Wearing wooden shackles that cover the toes" is to prevent him from walking. In the time of噬嗑, none of the six lines is not engaged in "biting." From six two to six five, they keep biting each other, yet they are cautious and leave room for the other. OnlyNine at the Beginning andNine at the Top bite the three yin lines within the hexagram, without anyone biting them back, greedy for what they get and unaware of caution, so initially it is a small fault, but eventually becomes a great misfortune. The sage uses the lines of初 and上 to indicate the beginning and end of petty people, and the middle four lines to explain the gains and losses of mutual biting.

六二：噬膚，滅鼻，無咎。《象》曰：“噬膚，滅鼻”，乘剛也。以陰居陰，至柔而不拒者也。故初九噬之若噬膚然，至於“滅鼻”而不知止也。夫滅鼻而不知止者，非初之利也。非初之利，則二無咎矣。

The Line Statement of the second line of the Shexi hexagram says: "Biting soft flesh, sinking all the way to the nose, without blame." The Image Commentary says: "Biting flesh, destroying the nose," because it is overpowering a strong line. The second line, being a yin line in a yin position, is extremely soft and does not resist those who bite it. Therefore, the first line bites it like biting tender flesh, taking a big bite and sinking all the way to the nose without knowing when to stop. Biting until the nose is destroyed yet still not stopping, the one who suffers is actually the first line, not the second line; since it is unfavorable for the first line, the second line naturally has "no blame."

六三：噬臘肉，遇毒，小吝，無咎。“臘肉”、“乾胏”、“乾肉”，皆難噬者也。凡《易》以陰居陽，則不純乎柔，中有剛矣。故六三、六五，皆有難噬之象。夫勢之必不能拒也，則君子以不拒為大，六二是也；六三之於九四，力不能敵，而懷毒以待之，則已陋矣，故曰“小吝”。出於見噬，而不能堪也，故非其咎。《象》曰：“遇毒”，位不當也。若以陰居陰，則無復有毒矣。

The third line of the Shexi hexagram says: "Bite the dried meat, meet poison, slight regret, no fault." "Dried meat," "dry flesh," and "dry meat" are all hard to bite. In the Zhouyi, the general rule is that when a yin line occupies a yang position, it is not purely soft but contains some strength, hence both the third and fifth lines have the image of something hard to bite. Although the situation clearly makes resistance impossible, the gentleman takes non-resistance as magnanimity, as in the second line. The third line, however, cannot overcome the strength of the fourth line, yet it harbors poison waiting for it, which is too petty, hence the saying "small regret." However, this poison arises only when it is bitten and cannot endure, so it is not considered a fault. The Image Commentary says: "Meeting poison" is because the position occupied is inappropriate. If a yin line were in a yin position, there would be no poison.

九四：噬乾胏，得金矢。取其堅而可畏。利艱貞吉。《象》曰：“利艱貞吉”，未光也。六五：噬乾肉，得黃金。取其居中而貴。貞厲，無咎。《象》曰：“貞厲無咎”，得當也。九四居二陰之間，六五居二陽之間，皆處爭地而致交噬者也。夫不能以德相懷，而以相噬為志者，惟常有敵以致其噬，則可以少安；苟敵亡矣，噬將無所施，不幾於自噬乎？由此觀之，無德而相噬者，以有敵為福矣。

The line statement of the fourth line of the噬嗑 hexagram says: "Bite the dry meat with bone, and you bite out a bronze arrowhead." This refers to the hardness and fearfulness of metal and arrows. The line statement continues: "It is advantageous to maintain uprightness in hardship, which is auspicious." The image commentary says: "Advantageous to maintain uprightness in hardship, auspicious," meaning it is not yet fully expansive. The line statement of the fifth line says: "Bite the dried meat, and you obtain gold." This refers to the yellow color representing central position and gold representing value. The line statement continues: "Maintain uprightness and always remain in a state of vigilance, without fault." The image commentary says: "Maintain uprightness and be cautious without fault," because its position is appropriate. The ninth line in the fourth position is between two yin lines, and the sixth line in the fifth position is between two yang lines. Both are in positions of inevitable contention and thus attract mutual biting. Those who cannot win others over with virtue and instead regard mutual biting as their goal can only find temporary stability by having an enemy to bite. If the enemy is no longer present, there is nowhere to apply this biting, and they would soon turn to bite themselves. Thus, those without virtue who rely solely on mutual biting are actually fortunate to have enemies.

九四“噬乾胏，得金矢”，六五“噬乾肉，得黃金”，九四之難噬，是六三、六五之得也；六五之難噬，是九四、上九之得也。“得”之為言，猶曰“賴此以存”云爾。“利艱貞吉”、“貞厲”、“無咎”，皆未可以居安而享福也，惟有德者為能居安而享福，夫豈賴有敵而後存邪？故曰“未光也”。“得當”者，當於二陽之間也。

Nine in the Fourth says, "Biting dry flesh, obtaining a bronze arrow," and Six in the Fifth says, "Biting dry meat, obtaining gold." The difficulty of Nine in the Fourth is precisely the gain of Six in the Third and Six in the Fifth; the difficulty of Six in the Fifth is precisely the gain of Nine in the Fourth and Nine at the Top. The character "得" here means "relying on this to survive." The statements "favorable to endure hardship and uprightness, favorable," "uprightness is dangerous," and "no blame" do not yet reach the level of being able to live comfortably and enjoy blessings. Only those with virtue can live comfortably and enjoy blessings; how could one rely on having an adversary to survive? Therefore, the Image Commentary says, "Not yet bright." The term "appropriate" refers to the fact that Six in the Fifth is precisely positioned between the two yang lines, Nine in the Fourth and Nine at the Top.

上九：何校滅耳，凶。《象》曰：“何校滅耳”，聰不明也。“滅趾”者，止其行而已；不行猶可以無咎，“滅耳”則廢其聰矣。無及也，故“凶”。

The line statement for the top nine of the噬嗑 hexagram says: "Shouldering a wooden yoke that covers the ears, calamity." The image commentary says: "Shouldering a wooden yoke that covers the ears" is because he is deaf to advice. The "covering the foot" of the initial nine merely prevents him from walking, but he can still avoid blame. However, the "covering the ears" of the top nine completely disables his hearing, and there is no time left for remedy, hence "calamity."