The Hexagram of Observation (Wind over Earth)

坤下巽上。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；聖人以神道設敎，而天下服矣。象曰：風行地上，觀。先王以省方觀民設敎。

The lower trigram of the Guan hexagram is Kun (Earth), and the upper trigram is Xun (Wind). Wind moves across the earth without ceasing, and four yin lines look up to two yang lines, hence the name Guan (Observation). The hexagram statement says: "Observation is like the moment after the ritual of pouring wine to worship the spirits, but before the offering of sacrifices, with sincere heart and solemn appearance." The Commentary on the Judgment says: "The great observable is at the top, gentle and humble, displaying the virtue of uprightness and correctness to the world." "Observing the act of washing hands but not yet offering sacrifices, with sincerity and solemnity," means that those below observe its virtue and are influenced by it. Observing the divine movement of heaven, the four seasons change without error; the sage follows this divine way to establish education, and the world is thus brought into submission. The Image Commentary says: "Wind moves across the earth, this is Observation; the ancient kings took this as a model, touring the land and observing the people's customs to establish education."

初六，童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。六二，窺觀，利女貞。象曰：窺觀女貞，亦可醜也。六三，觀我生進退。象曰：觀我生進退，未失道也。六四，觀國之光，利用賓于王。象曰：觀國之光，尚賓也。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。

The line statement for the first line says: Observing like a child's shallow view, the petty person thus has no fault, but the gentleman thus feels regret. The Small Image Commentary says: The childish observation of the first line is the way of the petty person. The line statement for the second line says: Peering through a crack in the door, it is advantageous for a woman to maintain uprightness. The Small Image Commentary says: Peering in and aligning with the uprightness of a woman, is also a shame for a man. The line statement for the third line says: Observing one's own actions to decide on advancement or retreat. The Small Image Commentary says: Observing one's life and deciding on advancement or retreat, is not losing the right path. The line statement for the fourth line says: Observing the brilliance and virtue of the entire country, it is appropriate to become a guest of the king. The Small Image Commentary says: Observing the country's brilliance, is hoping to be treated as a guest of honor. The line statement for the fifth line says: Observing the education one has imparted, the gentleman thus has no fault. The Small Image Commentary says: Observing one's life, is actually observing the customs of the people. The line statement for the top line says: Observing one's outward words and deeds, the gentleman thus has no fault. The Small Image Commentary says: Observing one's life, is when the mind has not yet been settled.

觀盥而不薦者。觀謂王者道徳，民所觀看也。盥謂瓶罍灌洗之器物也，薦謂籩豆陳薦之屬也。今所觀王者施瓶盥之禮，為民祈福，還威儀嚴敬否，故不觀陳薦之物也。

The hexagram statement says, "Observation: washing but not offering." "Observation" refers to the virtue of the king, who is the object of the people's admiration and gaze. "Washing" refers to vessels such as jin and lei used in rituals to pour water for purification, while "offering" refers to the ceremonial presentation of sacrificial offerings with ban and dou. Here, what is being observed is whether the king's ritual of washing and invoking the spirits is solemn and respectful, especially when he prays for the people's fortune. The later part of the ritual, involving the presentation of offerings, is not the main focus of observation.

有孚顒若者。孚，信也；顒是嚴整之貎，謂君子行禮潔信立誠，端敬顒然，若鬼神在，則下觀其徳，民順其化。故詩云：顒顒卬卬，如珪如璋，君徳之義也。

"There is sincerity and solemnity." "Fu" means sincerity, and "Yong" refers to a dignified and orderly appearance. It means that when a gentleman performs a sacrifice, he purifies his mind, establishes sincerity, maintains a dignified and respectful demeanor, and appears solemn and composed, as if the spirits and deities were actually present. In this way, those beneath him admire his virtue, and the people obey his teachings. Therefore, the Book of Poetry says: "His appearance is gentle and his bearing lofty, his virtue as pure as jade and agate," which describes the virtue of a ruler.

象曰：風行地上，觀者。風如王者風敎，行於地上，人所觀也。先王省方觀民設敎者，先王以省視萬方，觀看民俗，施設敎化。故鄭眾云：從俗所為，順民之敎，故君子治人，不求變俗是也。如封太公於齊，五月報政，為簡其君臣禮，從俗不同；伯禽於魯，變其俗，易其禮，三年報政也。

The Great Image Commentary says, "Wind moves over the land, observing." Wind is like the moral influence and decrees of a sovereign, spreading across the land, visible to all. "The former kings observed the customs of different regions and established education accordingly" means that the former kings traveled throughout the land, examined the customs of various places, and implemented education based on these observations. Therefore, Zheng Zhong of the Eastern Han dynasty said: following local customs, adapting education to the actual conditions of the people, so a gentleman governs the people without deliberately altering their customs, which is precisely this principle. For example, Tai Gong Wang was enfeoffed in Qi, and he returned to court within five months to report his achievements, because he simplified the rites between sovereign and ministers and followed the old customs of the land. In contrast, Bo Qin was enfeoffed in Lu, and he changed the local customs and replaced the existing rites, resulting in him returning to court only after three years to report his achievements.

初六童觀，小人無咎，君子吝者。觀之為體，下賤上貴也。最處於下而不近朝廷之美，所觀狹，如童稚之見，故云童觀也。大觀之時若如是，乃小人之見，才得無咎；君子居之，深可鄙吝也。

The Line Statement for the first line, "Chu Liu," says, "Childlike observation, the petty person incurs no blame, but the gentleman is regretful." The structure of the Guan hexagram is such that the lower position is humble and the upper position is exalted. The first line is at the very bottom, unable to perceive the noble and virtuous aspects of the court, and its field of vision is narrow, like that of a child, hence it is called "Childlike observation." In this time of great potential for observation, to remain in such a state is merely the perspective of a petty person, who can at least avoid blame; but if a gentleman were in this position, it would indeed be a matter of regret.

六二窺觀，利女貞者。居內處中，所見非大，猶窺竊而觀望，此乃利女之正，非丈夫之正。處大觀之時而為窺竊觀看，誠可醜也。

The Line Statement for the second line says, "To peek and observe, it is advantageous for a woman to maintain constancy." The second line is located in the inner trigram and is in the center of the lower trigram, so its vision is still limited, like peering through a crack in a door. This method is suitable for a woman's proper conduct, but not for a man's proper conduct. Being in a time of great potential yet only able to peek and observe is truly shameful.

六三觀我生進退者。生猶道也。六三處下卦之上，是可進之時；居上卦之下，又是可退之地。處此之時，可以觀風相幾，而不失其道也。

The Line Statement for the third line, "Six in the Third," says, "Observe my way and advance or retreat." Here, "life" corresponds to "the Way," referring to one's own conduct and principles. The third line is located at the top of the lower trigram, indicating a time for advancement; at the same time, it is adjacent to the bottom of the upper trigram, suggesting a position for retreat. Being in this ambiguous situation of both advancing and retreating, one can observe the wind direction and examine subtle changes, thus not losing sight of one's proper path.

六四觀國之光，利用賓于王者。處近君之尊，故可觀國之光華矣；習國家之禮儀，故可利為王賓也。

The Line Statement of the Fourth Line, "Observing the brilliance of the state, it is advantageous to be received as a distinguished guest by the king," says that the Fourth Line is close to the尊位 of the Fifth Line, so it can closely observe the brilliance and beauty of the state; it is familiar with the state's rituals and ceremonies, so it is appropriate to be received as a distinguished guest by the king.

九五觀我生，君子無咎者。居得尊位，為觀之主，四海之內，皆由我化。我化若善，天下習君子之風；我化不善，天下有小人之俗。故我觀之道，有君子之風著，又何有咎也。

The Line Statement of the Fifth Line, "Observing my life, the gentleman incurs no blame," refers to the position of the Fifth Line, which occupies the exalted position and is the central subject of the entire hexagram. The customs and practices of the entire world are determined by its influence. If its influence is virtuous, the world will be imbued with the spirit of the gentleman; if its influence is not virtuous, the world will adopt the customs of the petty person. Therefore, the way of self-examination for this line is simply to manifest the demeanor of the gentleman. In that case, how could there be any fault?

上六觀其生，君子無咎者。觀其生，則是為人所觀者也。最上處極，為天下所觀。於已之道，若能自戒慎，高尚其事，著君子之風，故得無咎。王傳云：獨處異地，不易執持。此明上九但卓立其身，異於塵俗，何咎之有。故論語云：君子之過，如日月之食，過也人皆見之，更也人皆仰之。

The line statement for the top nine (上九) says, "Observing its life, the gentleman has no blame." (The original text here labels it as "upper six" (上六), but actually refers to the top nine; this is recorded as is without alteration.) What is meant by "observing its life" is that it itself becomes the object of others' observation. The top nine is in the highest position of the entire hexagram, a place where all under heaven look up to. In terms of its own conduct, as long as it remains self-restrained and cautious, viewing integrity as the highest priority, and displaying the demeanor of a gentleman, it will have no faults. Wang Bi's commentary says: being alone in a position different from the rest is difficult to maintain. This indicates that the top nine merely stands out by being self-reliant and different from the common ways, so how could there be any fault? Therefore, the Analects says: the mistakes of a gentleman are like solar and lunar eclipses; when he makes a mistake, everyone sees it, but when he corrects himself, everyone looks up to him.

上經三。震下離上。噬嗑：亨，利用獄。彖曰：頤中有物曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑。先王以明罰勑法。

This is the third volume of the Upper Classic. The噬嗑 hexagram has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). Zhen represents thunder and movement, while Li represents lightning and brightness. Movement with power and illumination with clarity lead to the name噬嗑. The hexagram statement says:噬嗑, smooth and favorable, suitable for applying punishment. The commentary on the judgment says: To have something in the mouth is called噬嗑; after biting, it becomes smooth. The yao (lines) of the yang and yin are arranged above and below, one moves and is clear-sighted, thunder and lightning combine to make things clear. The yin line six in the fifth position is in the center and moves upward, although it is yin in a yang position and not in the right place, it is suitable for handling punishment. The image commentary says: Thunder and lightning meet, this is噬嗑; the former kings took this as a model, to clarify punishment and regulate laws.

初九，屨校滅趾，無咎。象曰：屨校滅趾，不行也。六二，噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。六三，噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。九四，噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。噬嗑至離。六五，噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。上九，何校滅耳，凶。象曰：何校滅耳，聰不明也。

The line statement for the first line (Initial Nine): Wearing shackles on the feet, covering the toes, without fault. The Small Image Commentary says: Wearing shackles that cover the toes, prevents him from going astray. The line statement for the second line (Six in the Second): Biting tender flesh, deep enough to cover the nose, without fault. The Small Image Commentary says: Biting flesh deeply enough to cover the nose, because Six in the Second is riding on top of Initial Nine, the strong line. The line statement for the third line (Six in the Third): Biting dry and cured meat, encountering a bitter taste, slightly regrettable, without fault. The Small Image Commentary says: Encountering a bitter taste, because Six in the Third is in an improper position. The line statement for the fourth line (Nine in the Fourth): Biting dry meat with bones, obtaining a bronze arrowhead, favorable to maintain uprightness in difficulty, auspicious. The Small Image Commentary says: Advantageous to maintain uprightness in difficulty and auspicious, because its way has not yet become prominent. (The phrase "Shi He to Li" refers to the heading of the book, indicating that this section covers the Book of Changes from the噬嗑卦 (Shi He) to the离卦 (Li), and is not part of the main text.) The line statement for the fifth line (Six in the Fifth): Biting dry meat, obtaining bronze, maintaining uprightness and being aware of danger, without fault. The Small Image Commentary says: Maintaining uprightness and being aware of danger without fault, because the handling is appropriate. The line statement for the top line (Nine at the Top): Shouldering shackles, covering the ears, dangerous. The Small Image Commentary says: Shouldering shackles that cover the ears, because although his hearing is present, he lacks understanding.

噬嗑亨，利用獄者。噬，齧也；嗑，合也。喻人口中有物，則隔人隔塞正法，使正法不行；如口中有物，間齧而必通。刑去奸邪，正法無礙，故曰利用獄也。

The Hexagram Statement says, "Shi He, Xing, Li Yong Yu." "Shi" means to bite, and "He" means to close. This is a metaphor: when there is something foreign in the mouth, the upper and lower jaws cannot close properly; just as someone obstructs in the middle, blocking the proper laws, making the laws unable to be implemented. Just as something in the mouth must be bitten and crushed to allow for smoothness, using punishment to eliminate wicked people allows the proper laws to flow unimpeded. Therefore, it is appropriate to use the judicial system.

象曰：雷電，噬嗑。雷動而威，電照而明，明動相合，故曰噬嗑也。先王以明罰勑法者，勑，整理也，謂先王以明鑑之德，刑罰兼施，整齊法度也。

The Great Image Commentary says, "Thunder and lightning,噬嗑." Thunder, once it begins, carries power, and lightning, once it shines, brings light. The combination of clarity and power is called噬嗑. "The former kings used clarity to enforce punishment and regulate law," where "勑" means to整顿 and govern. This means that the former kings relied on their clarity and insight, using punishment to clarify and law to regulate, employing both together.

初九履校滅趾，無咎者。屨猶履也，滅，沒也，趾，足也。初九既居無位之地，是受刑之人，罪之尚微者也。若能於是時著械沒其趾足，而因懲戒，爾後改行修德，故終身無咎。故云小懲大戒，此小人之福也。

Initial Nine Line Statement says, "Shoes and restraints cover the toes, no blame." "Shoes" is similar to "clothes," meaning something worn on the feet; "cover" means to conceal, and "toes" refers to the foot. Initial Nine is in the lowest position, without rank, and is a person who has been punished, with a minor offense. If at this time he is given restraints on his feet to cover his toes, thus receiving punishment, and from then on he reforms his conduct and cultivates virtue, he will never have great misfortune throughout his life. Therefore, the Great Treatise says: a small punishment brings great caution, which is the good fortune of the petty person.

六二噬膚滅鼻，無咎。二為得位處中，所刑者當，故曰噬膚滅鼻。膚是柔脆之物，喻伏罪之人。然乘剛用刑，即刑人深矣，噬過其分，以至滅鼻。雖復過深，而所刑者當，故曰無咎。

The Line Statement for the Second Line, "Six in the Second" (Liù èr), says, "Bite the flesh and destroy the nose, no blame." The Second Line is a yin line in a yin position, thus it is in the right place, and it is located in the Lower Trigram, so the object of its punishment is appropriate, hence the statement "Bite the flesh and destroy the nose." "Flesh" refers to something soft and tender, symbolizing someone who willingly submits to punishment. However, the Second Line is positioned above the First Line, which is a yang line, and thus applies punishment. The punishment is excessive, going beyond the proper measure, leading to the destruction of the nose. Although the punishment is overly severe, the person being punished is indeed deserving of it, hence there is no blame.

六三噬臘肉，遇毒，小吝，無咎者。以陰處陽不正，行刑罪人不伏，怨生。而不乘剛，不失順道，雖有小吝，於義無咎，故曰小吝無咎也。噬喻刑人，臘喻不伏，毒喻怨生。

The Line Statement for the Third Line, "Six in the Third," says: "To bite preserved meat, meet poison, slight regret, no blame." The Third Line is a yin line in a yang position, which is not proper. When punishment is applied, the criminal does not submit, thus giving rise to resentment. However, it does not surpass the strong line, and it does not lose the way of yielding and gentleness, so although there is slight regret, according to reason, there is no fault, hence it says "slight regret, no blame." Here, "bite" symbolizes the infliction of punishment on a person, "preserved meat" symbolizes the criminal who does not submit, and "poison" symbolizes the resentment that arises from this.

九四噬乾胏，得金矢，利艱貞吉者。九四以陽失位，不正行刑，罪人不伏，故曰噬乾胏。乾胏，肉之幹者。得金矢，利艱貞吉，金，剛也；矢，直也。雖刑不伏物，而能得其剛直也。既剛且直，又利艱固，不失其正，可以獲吉也。

The fourth line statement says, "It bites the dry meat with bone, obtains a bronze arrow, is advantageous to endure hardship and maintain uprightness, and results in good fortune." The fourth line is a yang line in a yin position, thus it is not in the correct position. When applying punishment, it is not upright, and the guilty person does not submit. Therefore, it is said to bite the dry meat with bone. "Dry meat with bone" refers to meat that still has bone. "Obtains a bronze arrow, is advantageous to endure hardship and maintain uprightness, and results in good fortune," "bronze" symbolizes strength, and "arrow" symbolizes uprightness. Although the person being punished does not submit, it can uphold the principles of strength and uprightness. Being both strong and upright, combined with the advantage of enduring hardship and maintaining the correct path, thus leads to good fortune.

六五噬乾肉，得黃金，貞厲無咎。位既不正，有所刑人，人亦不伏，猶如噬齧乾堅之肉，物所以難噬也。得黃金，貞厲無咎者，黃，中也；金，剛也。以其居中履剛，得其剛正之道，剛勝也。位既不正，刑戮得當，然則居貞以危，亦免咎也。

The fifth line statement says, "To bite dry meat, obtaining gold, being firm and cautious, there is no blame." The fifth line is a yin line in a yang position, which is not proper. When it applies punishment, the person being punished does not accept it, just like trying to bite dry meat, which is difficult to bite. "Obtaining gold, being firm and cautious, there is no blame," "yellow" represents the central and proper color, and "gold" symbolizes strength. Since the fifth line is in the center of the upper trigram and steps on a strong line below, it has obtained the way of strength and proper position. Although its position is not proper, the punishment is applied appropriately, so as long as it remains firm and constantly remains cautious, it can avoid blame.

上九何校滅耳凶。何，擔何也；校，枷鎖也；滅，沒也。上九喻人積惡之極，不能懲改，須至擔何枷鎖，以沒其耳，將至誅滅之凶。故云惡積而不可揜，罪大而不可解也。

The line statement for the Upper Ninth line says: "What burden is placed upon the head, covering the ears, calamity." "What" refers to a burden, "school" is a type of restraints used as punishment, and "melt" means to cover. The Upper Ninth line is used to illustrate a person whose evil deeds have accumulated to the extreme and who refuses to accept punishment and reform, eventually reaching the point of carrying restraints on the head and having the ears covered, facing imminent execution. Therefore, the Great Treatise says: when evil deeds accumulate to the point of being unable to be concealed, and when guilt is so great that it cannot be escaped.

離下艮上。賁：亨，小利有攸往。彖曰：賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。天文也，文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。象曰：山下有火，賁。君子以明庶政，無敢折獄。

The lower trigram of the Qian hexagram is Li (Fire), and the upper trigram is Gen (Mountain). Fire shines beneath the mountain, making the mountain appear colorful, hence the name Qian. The meaning of the hexagram is ornamentation. The hexagram statement says: Qian, smooth and unimpeded, slightly favorable for going forward. The Commentary on the Judgment says: Qian is smooth and unimpeded because the yao of flexibility comes down to adorn the yao of strength; the yao of strength ascends to adorn the yao of flexibility, hence slightly favorable for going forward. The intermingling of strength and flexibility is the literary beauty of heaven; civilization with proper restraint is the literary beauty of man. Observing the literary beauty of heaven allows one to understand the changes of time; observing the literary beauty of man allows one to educate and perfect the world. The Image Commentary says: Fire beneath the mountain, this is Qian; the gentleman takes inspiration from this, clearly discerning various affairs, but does not rely solely on ornamentation to decisively judge lawsuits.

初九，賁其趾，舎車而徒。象曰：舎車而徒，義弗乘也。六二，賁其須。象曰：賁其須，與上興也。九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。六四，賁如皤如，白馬翰如，匪寇婚媾。象曰：六四當位疑也；匪寇婚媾，終無尤也。六五，賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。上九，白賁，無咎。象曰：白賁無咎，上得志也。

Initial Line Statement: Adorning one's toes, abandoning the carriage and walking on foot. The Small Image Commentary says: Abandoning the carriage and walking on foot, is because it is not appropriate to take that carriage according to the Way. Second Line Statement: Adorning one's beard. The Image Commentary says: Adorning the beard, is following the action of the Nine in the Third above. Third Line Statement: Adorning with brightness and vitality, maintaining uprightness for a long time brings good fortune. The Image Commentary says: The good fortune of maintaining uprightness forever, is that no one can oppress him. Fourth Line Statement: Wanting to adorn but still remaining plain, a white horse gallops in; the one coming is not a robber but a suitor. The Image Commentary says: The Sixth Line at the Fourth position is in a proper place but has doubts; the one coming is not a robber but a marriage partner, ultimately without fault. Fifth Line Statement: Adorning the hill and garden, using only a small bundle of silk, seemingly petty and stingy, but ultimately brings good fortune. The Image Commentary says: The good fortune of the Sixth Line at the Fifth position, is due to a joyful event. Top Line Statement: Adorning with plainness, without fault. The Image Commentary says: White adornment without fault, is being in a high position and having one's aspirations fulfilled.

賁亨，小利有攸往者。賁，飾也，以剛柔交雜而相文飾也。

The Hexagram Statement says, "Bian, smooth, slightly advantageous for going forward." "Bian" means ornamentation, referring to the intermingling of strong and weak lines, each adding beauty to the other. Therefore, it is smooth; but ornamentation is not fundamental, so it only says that it is slightly advantageous to go forward.

象曰：山下有火，賁。王廙云：山下有火，文明相照。夫山之為體，層峰峻嶺，巖巒峭麗，參差被日光照耀，如以雕飾而見文章，賁之象也。君子以明庶政，無敢折獄。庶，眾也；敢，果也；折，斷也。君子以明鑑之德，必須審察為眾庶之政，無直果敢折斷獄訟，當審慎用刑也。

The Great Image Commentary says, "Under the mountain there is fire, which is the image of Zhen." Wang Yi of the Jin dynasty explained that under the mountain there is fire, and the literary brilliance and brightness illuminate each other. The form of the mountain, with its layered peaks, towering heights, and steep ravines, is beautiful and elegant, and is illuminated by the sunlight in a staggered and varied manner, just like something that has been carved and adorned with patterns. This is precisely the image of the Zhen hexagram. "The superior person thus clarifies all government affairs and does not dare to hastily decide on legal cases." "Shu" means many, "gan" means decisiveness, and "zhe" means to decide. The superior person, relying on the virtue of clear discernment, must carefully examine and handle all government affairs; but should not hastily decide on legal cases based on a single moment of decisiveness. The use of punishment should be cautious.

初九賁其趾，舎車而徒者。趾，足也。處無位之地，不尚華侈，所飾在於足趾，故曰賁其趾。以其執志耿介，不乘不義之車，而從有義徒步，故曰舎車而徒也。

The line statement for the initial line, "Initial Nine," says, "Adorn its toe, abandon the carriage and walk on foot." "Toe" refers to the foot. Initial Nine is in the lowest position, without rank, and does not pursue extravagance. It can only adorn its own toe, hence "Adorn its toe." Because it holds fast to its principles with integrity and does not use a carriage obtained through unjust means, it prefers to walk on foot in accordance with righteousness, hence "Abandon the carriage and walk on foot."

六二賁其須。須，須也。與三相近，情意相得，以下親上，猶如須之附面，修其所理，隨之興動，故小象云與上興也。

The line statement for line six two says, "The beard is adorned." "Beard" refers to the facial hair. Line six two is closely adjacent to line nine three, and they share mutual affection. As the lower line approaches the upper line, it is like the beard attached to the cheek. When the face moves, the beard moves; the beard can only arrange and refine its own texture, moving along with the one it is attached to. Therefore, the Small Image Commentary says it is "going up together with the superior," meaning it rises in harmony with line nine three above.

九三賁如濡如，永貞吉者。與二相得，以飾以潤，故曰賁如濡如也。以其非應相親，永保其正，物莫能犯，故曰永貞吉也。

The line statement for the third line, "Beren ru ru, yong zhen ji," says that the third line is in harmony with the second line. It has both ornamentation and nourishment, so it is said to be beautifully adorned. Since they are not in a direct opposition but are close and harmonious, they need to maintain the correct path for a long time. If they can do so, external forces cannot harm them, hence it is said that maintaining the correct path for a long time brings good fortune.

六四賁如皤如，白馬翰如，匪寇婚媾者。四應在初，被三隔礙，志唯猶豫，或文或素，故曰賁如皤如。質素也。既不得前進，但鮮潔其馬，翰如徘徊以待之矣，故曰白馬翰如也。若非九三與己為寇難，即與初已為媾婚，故曰匪寇婚媾也。

The Line Statement of the Fourth Line says, "Benevolent as a white horse, it is adorned and pure, a white horse flying swiftly. It is not a robber but a bridegroom." The Fourth Line corresponds to the First Nine, but is blocked by the Third Nine in between, causing hesitation in its intentions. It alternates between wanting to adorn and wanting to return to simplicity, hence "Benevolent as a white horse, it is adorned and pure." Since it cannot move forward, it only cleanses and brightens the white horse, wandering about in waiting, hence "a white horse flying swiftly." If it were not for the Third Nine acting as an obstacle, it would have already formed a union with the First Nine. Therefore, the one coming is not a robber but a bridegroom.

六五賁于丘園，束帛戔戔，吝終吉者。處得尊位，為飾之主，不尚華飾，所賁質素，故其致飾如似丘園。丘園所生草木，質素而已，則不縻費。國之盈盛，乃束帛珍寶戔戔眾多，故曰賁于丘園，束帛戔戔。若能儉而約侈，費用得宜，處約之吝，乃得終吉，故曰吝終吉也。

Line Statement of the fifth line, 'Bén yú qiūyuán, shù bó jiǎn jiǎn, lìn, zhōng jí.' The fifth line is in a position of honor and is the master of the entire hexagram's ornamentation, yet it does not favor extravagant embellishment. What it decorates is simple and unadorned, so its decoration is like a hillside garden. In a hillside garden, there are only grasses and trees, simple and unassuming, thus there is no waste. The wealth and abundance of the state are reflected in the accumulation of fine silk and treasures. Therefore it says, 'Bén yú qiūyuán, shù bó jiǎn jiǎn.' If one can practice frugality and restrain extravagance, making expenditures appropriate, then although it appears mean and stingy, in the end it will result in good fortune. Therefore it says, 'lìn, zhōng jí.'

上九白賁無咎者。處飾之終，終乃反素矣。他人以色為飾，而我以素為飾，守志任真，得其夲性，何咎之有哉。

The line statement for the Upper Ninth line says, "White purity, no blame." It is at the end of the process of ornamentation, where ornamentation reaches its limit and must return to simplicity. Others use bright colors for decoration, but I use pure white as my adornment. By holding fast to my integrity and allowing things to be as they are, I preserve my true nature, so how could there be any fault?

坤下艮上。剝：不利有攸往。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。象曰：山附於地，剝。上以厚下安宅。

The hexagram Pei has the lower trigram Kun (Earth) and the upper trigram Gen (Mountain). There are five yin lines below and one yang line above, with the many yin lines gradually eroding the single yang line. Hence, it is called Pei. The hexagram statement says: Pei, it is not advisable to go forward. The commentary on the judgment says: Pei means falling away, which is the transformation of yin softness into yang firmness. It is not advisable to go forward because the power of the petty person is increasing. To respond with flexibility and to know when to stop is the principle derived from observing the hexagram. The gentleman values the cycle of decline, growth, fullness, and reduction, because this is the natural law of heaven. The image commentary says: The mountain rests upon the earth, which is Pei; those in high positions should take this as a model, treating the people below with kindness to secure their own position.

初六，剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。六二，剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。六三，剝之，無咎。象曰：剝之無咎，失上下也。六四，剝床以膚，凶。象曰：剝床以膚，切近災也。六五，貫魚，以宮人寵，無不利。象曰：以宮人寵，終無尤也。上九，碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。

The line statement for the first line (initial six): The bed is being worn away, starting from the foot of the bed, eroding the correct path, which is dangerous. The small image commentary says: The wearing away of the bed starts from the foot, indicating destruction beginning from below. The line statement for the second line (six in the second): The bed is being worn away, reaching the part where the bed body meets the foot, eroding the correct path, which is dangerous. The small image commentary says: The wearing away reaches the junction of the bed, because it has not yet found a reliable partner. The line statement for the third line (six in the third): Being in the state of wearing away, there is no blame. The small image commentary says: There is no blame in the wearing away, because it has separated from the many yin lines above and below and is responding to the upper nine. The line statement for the fourth line (six in the fourth): The bed is being worn away, having already damaged the skin, which is dangerous. The small image commentary says: The wearing away reaches the skin, indicating the disaster has become personal. The line statement for the fifth line (six in the fifth): Like a string of fish, leading the palace attendants to receive favor, there is no disadvantage. The small image commentary says: Receiving favor in the role of a palace attendant, ultimately there is no mistake. The line statement for the top line (nine at the top): A large fruit is not eaten; the gentleman thus receives a carriage, while the petty person has even their house destroyed. The small image commentary says: The gentleman receiving a carriage is supported by the people; the petty person's house being destroyed shows that the petty person is ultimately not to be trusted.

剝不利有攸往者。剝，落也。以陰剝陽，以小人損君子，是小人道長，君子道消，小人侵害君子，故君子不利有攸往。

The Hexagram Statement says, "Peel, it is not advantageous to go forward." "Peel" means to erode or wear away. This hexagram illustrates how Yin's softness erodes Yang's strength, and how petty people harm the virtuous. It is a time when the power of petty people increases and the power of the virtuous declines. Petty people spread their influence and harm the virtuous, so the virtuous should not go forward.

象曰：山附於地，剝者。山本高峻，今附於地，是剝落之象也。上以厚下安宅者，宅，人居者也。剝之為體，自下而起，為乾，從初九而至剝也，即是小人在下而起，上侵於君子。君子即可敦厚為徳，制伏下人，各令安其居也。

The Great Image Commentary says, "Mountains attached to the earth, this is the image of Pei." A mountain is originally lofty and steep, but now it is attached and lying close to the earth, which is the image of being stripped away. "The superior person should cultivate sincerity towards the people and provide them with a secure dwelling." "Dwelling" refers to the place where people live. The trend of the Pei hexagram is a gradual stripping away from the bottom up. Originally it is the hexagram of Heaven, but starting from the first line, the yao begins to be stripped away, which indicates that small people rise up from below and gradually invade the virtuous. The superior person should therefore cultivate sincerity and comfort and control those below, allowing them to live in peace and contentment.

初六剝床以足，蔑貞凶。蔑，削也；床者，人所安之物也。今剝道自下而起，似侵剝床足，人漸不安，處削除中正之道，所以凶也。

The Line Statement for the first line, "Initial Six," says, "The bed is stripped from the feet, and the upright is disregarded, resulting in misfortune." "Mie" means to diminish or erode, and "bed" refers to an object on which a person relies for stability. Now, the process of erosion begins at the very bottom, like the decay starting from the bed's feet, causing the person to gradually lose stability. Being in such a situation where the principle of correctness is being eroded leads to danger.

六二剝床以辨，蔑貞凶。是床梐之間，床足之上，分辨之處也。剝之漸盛，削不已，至於床梐之間分辨之處，削去正道，正道陵夷，所以凶也。

The Line Statement for the Second Line, "Six in the Second," says, "The bed is being stripped away at the junction, and the upright is destroyed, resulting in misfortune." The term "junction" refers to the part between the bed frame and the bed body, above the legs. The process of decay is intensifying, continuing to erode, and has now reached the area where the bed body meets the legs. The upright, representing the correct path, is gradually being worn away, becoming increasingly weak and deteriorating, hence the danger.

六三剝之無咎。眾皆剝陽，唯六三與上九相應，是獨親狎於君子，雖當剝時，可以無咎也。六四剝床以膚，凶。床既削盡，以至人膚，身體被其侵剝，切近於災，故為凶矣。

The Line Statement of the Third Line, "It is peeled, but there is no blame," means that many yin lines are peeling away the yang lines, but only the Third Line and the Top Nine correspond with each other, as if they are alone in being close to the gentleman. Therefore, even in a time of decline, it can have no fault. The Line Statement of the Fourth Line, "The bed is peeled to the skin, calamity," means that the bed has been peeled away completely, and it has even injured the skin, with the body directly suffering harm. The disaster is right at hand, so it is dangerous.

六五貫魚，以宮人寵，無不利者。獨處於尊，為剝之主，眾陰皆歸，騈頭相次，如貫穿之魚。小人得寵以消君子，若接待眾陰而似宮人在內，未能害於外政矣。既不預政事，故云無不利也。

The Line Statement of the Fifth Line, 'Six in the Fifth' says, 'To string fish together, to bestow favor upon palace attendants, there is no disadvantage.' The 'Six in the Fifth' occupies the position of honor alone, being the main line of the Hexagram of Splitting. Many yin lines come to adhere to it, one after another, in sequence, like a string of fish strung together. Originally, the favor given to petty persons is meant to eliminate the virtuous ones; but if the 'Six in the Fifth' treats the multitude of yin lines as palace attendants who remain within the inner court, it will not harm the affairs of the outer court. Since they do not interfere with government affairs, it is said that there is no disadvantage.

上九碩果不食，君子得輿，小人剝廬者。處剝之上，獨處不落，猶碩果之不食。若君子處於此位，似車輿運載下人，令其獲安，故云君子得輿，民所載也。小人處此上位，即侵削下人廬舎，民何以安，故曰小人不可用為君長，故曰小人剝廬，終不可用也。

The line statement for the uppermost yao, "Shuo Gu Bu Shi, Jun Zi De Yu, Xiao Ren Bo Lu," describes the situation of the uppermost line in the Ba卦, which is the only yang line not stripped away, like a large fruit at the top of a tree that has not yet been picked. If a gentleman occupies this position, it is like a great chariot carrying the people below, providing them with security and stability. Therefore, it is said that the gentleman receives the chariot, indicating the people's support. However, if a petty person holds this position, he would seize and destroy the homes of the people below, leaving them without shelter. Thus, it is said that a petty person destroys houses, and such a person should not be entrusted with leadership.