Overriding: Upper trigram is坤 (Earth), lower trigram is兑 (Lake)

臨：元亨利貞，至于八月有凶。

The Hexagram Statement of 《Lín》 says: It possesses the four virtues of initiative, smoothness, harmony, and firmness; but by the eighth month, there will be danger.

義曰：按《序卦》云：有事而後能大，故受之以臨。臨者，大也。聖賢之人興立事業，必自小以至於大，故臨所以次於蠱也。然謂之臨者，居上臨下之義也。此卦之體二陽漸進，是聖賢興起，君子之道得行，有才德以臨於天下也。

Hu Yuan explains: The "Xu Guan Zhuan" says that only when there is something to do can one become strong, so the "Gu" hexagram is followed by the "Lin" hexagram. "Lin" means to be grand. The sages and virtuous people establish their careers, necessarily proceeding from small to great, hence "Lin" comes after "Gu". The term "Lin" is taken from the idea of being in a position of authority and looking down upon the people below. The structure of this hexagram consists of two yang lines ascending gradually from the bottom, symbolizing the rise of the sages and the spread of the gentleman's way, with ability and virtue used to govern the world.

元亨利貞者，天地之四德也。夫聖賢興起，必有四德之備，如春之生、夏之長、秋之成、冬之固，使天下無一物不被其澤，無一民不受其賜，乃可以臨於人也。至于八月有凶者，八月即周之八月、今之六月，斗建未之時，二陰生也；臨卦二陽生，即周之二月、今之十二月，斗建丑之時也。

Creating,通畅, harmony, and firmness are the four virtues of heaven and earth. The sage and virtuous person arises, must possess all four virtues, just as spring sprouts, summer grows, autumn matures, and winter stores firmly, so that all things under heaven receive their grace and no one is left without their benefit, only then is he fit to govern the people. When it is said that the eighth month is dangerous, this eighth month refers to the eighth month of the Zhou calendar, which corresponds to the sixth month of the calendar used in the Song dynasty, when the handle of the Big Dipper points to the position of Wei. At this time, the second yin line begins to arise; while the second line of the hexagram "Qin" (Approach) has two yang lines initially arising, which corresponds to the second month of the Zhou calendar, or the twelfth month of the Song calendar, when the handle of the Big Dipper points to the position of Chou.

此言聖賢興起，君子道長，而至于八月有凶者，蓋聖人之戒也。言二陽始進，進而不已，不顧陰氣之侵逼，至於入月二陰之生，則其卦為遯，以至為否，陰氣漸進，陽氣必消也。猶君子乘時得位以臨於人，若不能思極慮以防其失，使小人得乘隙而進，則至於侵害矣。故當此之時，居其安不忘其危，在其治不忘其亂，則可以久臨於天下而無有危亂也。

Here it says that sages and virtuous persons arise, and the way of the gentleman gradually increases, but by the eighth month there is danger, which is a warning from the sage. This means that two yang lines have just advanced, and if they continue to advance without restraint, completely ignoring the encroaching yin energy, then when the second yin line arises in the eighth month, the hexagram becomes "Dun" (Retreat), and further advancement leads to "Po" (Obstruction). Yin energy advances step by step, and yang energy will inevitably decline. This is like a gentleman who takes advantage of the right time to hold power and govern the people; if he does not think deeply and carefully to prevent mistakes, allowing petty persons to find opportunities to infiltrate, he will suffer harm. Therefore, at this time, one should not forget danger while in security, nor forget chaos while in a well-governed era, in order to govern the world for a long time without disorder.

彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。

The Commentary on the Judgment says: The hexagram of Approaching is about the gradual growth of yang. The lower trigram is Dui (Lake), representing joy, and the upper trigram is Kun (Earth), representing順. Nine in the Second occupies the central position with yang and corresponds with Six in the Fifth. Greatly penetrating and holding to the correct path, this is precisely the principle of heaven. As for the calamity in the eighth month, it indicates that the time when yang retreats is not far away.

義曰：浸，漸也。言所以為臨者，二陽始生，其德漸進，猶君子得其時、遇其君，以漸而進於位，興立事業以臨於天下也，故曰臨剛浸而長。說而順者，上坤為順，下兌為悅也。言剛浸而長，是聖賢之人臨於天下，有至尊之勢、至嚴之威也。其勢至尊，其威至嚴，則卑賤之俗、疏逺之民，其情曷以通而其恩曷以下哉？是必有仁義之化以悅順於民心，使天下無不被其澤，無不受其賜，彼皆悅然以順於上也。

Hu Yuan explained: "Jin" means gradually. He said that the reason the hexagram "Qin" (Approach) is called "Qin" is because two yang lines have just emerged, and their virtue and power gradually increase. It is like a gentleman encountering the right opportunity and meeting a wise sovereign, advancing step by step in his official position, establishing his career to govern the world. Therefore, the Commentary on the Judgment says that yang strength gradually grows. When it says joyful and gentle, it refers to the upper trigram being坤 (Earth), which represents gentleness, and the lower trigram being兑 (Lake), which represents joy. The gradual growth of yang strength signifies that the sage governs the world, possessing supreme authority and severe prestige. However, with such high authority and strict prestige, how can the humble customs of the people and the distant commoners convey their true situations upward, and how can the sovereign's grace reach downward? Therefore, it is necessary to use the teachings of benevolence and righteousness to influence them, making the people happy and obedient, ensuring that all under heaven receive the sovereign's grace and blessings without exception, and everyone willingly submits to the superior.

剛中而應者，此謂九二以剛明之德而處下卦之中也。凡臨人之道，必須下其身，先於臣民，以交接於下，則下之志皆得上通也。大亨以正天之道也者，夫聖賢在上，既能悅而順人，以剛明之德先於臣民，故能行元亨利貞之四德，以撫育萬民，生成萬物，此乃天之道也。

The statement that yang is strong and in the center with a response refers to Nine in the Second (nine two) occupying the central position of the lower trigram with a strong, wise, and enlightened virtue, and corresponding with Six in the Fifth (six five). Whenever one governs a multitude, one must lower one's position and lead the people, actively engaging with the lower ranks so that the people's sentiments can reach above. The statement that great success is both penetrating and upright refers to the heavenly way, which is that the sage and virtuous person in authority can please and gain the obedience of the people, and with their strong and enlightened virtue serve as a model for the people, thus promoting the four virtues of creation, penetration, harmony, and uprightness. By doing so, they nurture all people and cultivate all things, which is precisely the principle of heaven.

至于八月有凶消不久也者，此言二陽漸進，至于八月二陰浸長，則陽道不久而消剝矣；亦如君子之待其時，不顧小人之進，使其少得勢則必侵害君子，君子之道不久而漸退矣。然不曰七月者，蓋其一陰始生，小人之勢尚弱，未能為害；至于八月二陰既長，則小人之道漸盛而其黨漸熾，故有侵害之事也。聖人至此言之，所以戒萬世居安思危之意也。

It speaks of August being a time of misfortune with the waning of yang energy, referring to two yang lines advancing continuously, until in August two yin lines gradually grow, and the way of yang strength will soon diminish and decline; this is like a gentleman who only waits for his own time, without guarding against the advances of small men. Once small men gain a slight advantage, they will certainly come to harm the gentleman, and the way of the gentleman will soon gradually retreat. As for why it does not mention July, it is because at that time there was only one yin line beginning to grow, and the power of small men was still weak, unable to cause harm. By August, with two yin lines already growing, the way of small men gradually becomes stronger, their followers increase, and thus incidents of harm occur. The sage points this out precisely to warn all generations to think of danger while in safety.

象曰：澤上有地，臨。君子以教思無窮，容保民無疆。

The Great Image Commentary says: Above a great marsh there is earth looking down upon water, which is the image of the hexagram "Approach." The gentleman takes inspiration from this, his teaching and guiding the people is boundless, and his capacity to embrace and provide for the people has no limits.

義曰：夫臨者，居上以臨下也。至髙，天也；至下，地也。今不云天臨而曰澤上有地臨者，蓋地之勢最附近於澤，而澤又依著於地，是臨之象也。君子法此之象，汲汲然惟恐一物之不被其澤，故夜以思之，晝以行之，焦心極慮，施其教化以臨於民而無有窮已也，又能寛容保安之而無有疆畔也。

Hu Yuan explains: The concept of "Lín" refers to being in a superior position and looking down upon the lower. The highest is heaven, the lowest is earth. Here, it is not said that heaven looks down upon, but rather that there is earth above the great marsh, because the terrain of earth is closest to the marsh, and the marsh water relies upon the earth, which perfectly matches the image of looking down upon. The gentleman takes this scene as a model, urgently desiring that nothing is left without his grace, thus thinking repeatedly at night and acting diligently during the day, exhausting his mind and energy to promote education and govern the people without ceasing; at the same time, he can also generously包容 and settle them, without any boundary.

然則為君子者，不能思其教化，則不可臨於民者一也；能教而不能寛容之，則不可以臨民者二也；能容而不能保安之，則不可以臨民者三也。須三者之道兼備，而又有元亨利貞之四德，夫然後可以臨於民也。

Therefore, as a gentleman, if he is unwilling to put effort into education and moral cultivation, this is the first reason he cannot govern the people; if he can educate but lacks tolerance and inclusiveness, this is the second reason; if he is tolerant but cannot protect and provide security, this is the third reason. One must fulfill all three of these, and also possess the four virtues of innovation, clarity, harmony, and firmness, before he is qualified to govern the people.

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。

The line statement for Chou Jiou says: To govern the people by means of influence and guidance, maintaining uprightness to gain good fortune. The Small Image Commentary says: Governing by influence and guidance, maintaining uprightness to gain good fortune, because its intention is originally in accordance with the right path.

義曰：咸，感也。夫剛者必有至尊之勢、至嚴之威以臨於人。今初九以剛明之才居一卦之下，是聖賢之人下其身以先於臣民者也。夫既下其身以先之，則天下之民莫不感悅而從矣，故曰咸臨。既能下其身先於人，人皆從之，則得其正而獲吉也。

Hu Yuan explained: Xian means to move others through influence and transformation. A strong and capable person naturally possesses supreme authority and strict authority over others. Now, initial nine, with his strong and wise talent, is in the position at the very bottom of the hexagram. This is exactly the appearance of a sage and virtuous person who is willing to lower himself and lead the people ahead of himself. Since he lowers himself and leads the way, all people are moved and delighted to follow. Therefore, the line statement says that he influences and leads the people. Being willing to humble himself and take the lead, everyone follows, which naturally conforms to the correct path and brings good fortune.

象曰咸臨貞吉志行正也者，且聖賢之人非苟欲柔邪佞媚以取悅於天下之人，蓋上之臨下，以仁義之化行己之道，興天下之利耳。今初九以剛明之才處眾陰之下，是其志本行於正也。

The Small Image Commentary says that his mind and aspirations are proceeding along the right path. The sages and virtuous persons humble themselves, not in order to flatter and ingratiate themselves with the people; those in authority govern below, intending to promote their own principles through benevolence and righteousness, and to benefit the people at large. Now, the line Initial Nine, with its bright and strong talent, is situated among the many yin elements, showing that its mind and aspirations have originally been proceeding along the right path.

九二：咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。

The line statement for the second line says: To govern the people by means of influence and guidance, it is auspicious and there is no disadvantage. The Small Image Commentary states: 'Not yet in accordance with the mandate.' Hu Yuan believes that the character '未' (not yet) is an extra character added during transmission, and the original meaning was that the whole world would be in harmony with his command.

義曰：九二亦以剛明之才居下卦之中，下其身以先於臣民者也，是以天下之人莫不感悅而歸之，故曰咸臨也。吉無不利者，初九雖能使人感悅而従之，然未得其中，故但得貞吉而已；九二以剛明之徳處下卦之中，則所為無過與不及，皆得中道，而又居眾陰之下，能下其身以接於民，則獲其吉而無所不利矣。

Hu Yuan explained: Nine in the Second also possesses the virtue of being strong and wise, occupying the central position of the lower trigram. It is willing to lower its position and lead the people, so all under heaven are moved and delighted to follow. Therefore, it is also called one that can influence and guide the people. It is said to be auspicious and beneficial in all matters, because although initial Nine can also move people to follow, it has not yet reached the central position, so it can only achieve a fortunate outcome of upholding the correct path. Nine in the Second, with its virtue of strength and clarity, is located in the central position of the lower trigram. Its actions are neither excessive nor deficient, conforming to the middle way in everything. Moreover, it is situated below the multitude of yin lines, willing to humble itself to accept the people, thus achieving both auspiciousness and success in all endeavors.

象曰未順命也者，此未字當為羨文。夫九二有剛明之徳以臨於人，天下皆感悅而歸之，無有不順其命者也，而經文言未順命，豈天下率歸而有未順命者乎？蓋易經傳之久，其間不能無脫誤，故此未字當為羨文也。

In the Small Image Commentary, the phrase "未顺命也" contains the character "未," which should be considered an added character. Nine in the Second possesses the virtue of being strong, wise, and discerning, and governs the people, so all under heaven are moved and rejoice in following his command. There should be no one who does not obey his orders. Yet the text says that they have not obeyed the command. How could it be that all have submitted yet some still disobey? Probably, due to the long transmission of The Zhou Changes, errors and omissions have occurred over time. Therefore, the character "未" should be regarded as an added word.

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。

The third line statement says: To govern people with flattery and false words brings no benefit; once one is anxious and reflects upon it, there will be no mistake. The small image commentary says: To govern subordinates with flattery is due to being in an inappropriate position; once one is anxious and reflects, the mistake will not continue.

義曰：甘者，柔邪佞媚之道也。六三不中不正，又居兌之極，是過於柔佞也。為上者以此不正之行、悅媚之道而臨於人，故謂之甘臨。夫以不正之行、佞媚之道以苟且取譽於民，雖苟得頃刻之悅、一時之譽，然於天下之事終無所利矣。故在《書》曰：罔違道以干百姓之譽者，是也。象曰既憂之無咎者，言六三若能以己之不正而反自思省，以憂其危，知甘佞為非而變從於正道，則可以免咎悔也。

Hu Yuan explains: "Gan" refers to a way of being soft, flattering, and deceitful, always seeking to please others. Six in the Third is neither in the center nor in the proper position, and it is located at the top of the Dui trigram. It is excessively soft and flattering. Those in a superior position using such improper behavior and flattering methods to deal with the people is called "sweet and flattering to those below." By resorting to improper means and flattery to gain the people's approval, even if it brings temporary pleasure and a brief reputation, it brings no benefit to the world at large. Therefore, the "Book of Documents" says: "Do not seek the people's praise by deviating from the right path," which refers precisely to this. The "Small Image Commentary" says that if one is already worried, then the mistake will not be long. It means that if Six in the Third can recognize its own improper behavior and turn back to reflect, feeling anxious about the danger, realizing that flattery is wrong and turning to the right path, it can avoid mistakes and regret.

六四：至臨，無咎。象曰：至臨無咎，位當也。

The line statement of the fourth line says: To govern below in an extremely appropriate way, there is no fault. The small image commentary says: To govern fully without fault is because its position is proper.

義曰：六四所履得正，下應於初九剛明之援，以臨於人，能至於臨下之道而得無咎也。蓋上之臨下必得其正道，若一失於正而入於邪，則下之從也若影響之效，固不可以無正也。是以孔子曰：其身正，不令而行；苟不正其身，雖令不從。是上之臨下必由於正也。

Hu Yuan explained: The sixth line in the fourth position is in a proper place, and below it there is the strong and bright nine at the beginning providing support. By relying on this, one can govern the people effectively, thus having no mistakes. Those in authority governing below must follow the right path; once they lose the right path and fall into wrong ways, the followers below will imitate them like shadows following forms or echoes responding to sounds, immediately. Therefore, there must be a 'right' character. Hence, Confucius said: If one's self is upright, even without giving orders, things will be carried out; if one's self is not upright, even if orders are given, no one will obey. Thus, the governing of those below by those above entirely depends on the character of 'right'.

今六四以陰居陰，是履得其正，以此臨下則下無不從，是至於為臨之道而獲其無咎也。象曰至臨無咎位當也者，六四以陰居陰，處不失正，是能正一心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方，正四方則逺近莫不一於正，誠由居當其位而行得其正也。

Now, the sixth line in the fourth position holds a yao of yin in a yin place, which is proper. By virtue of this, it can govern below, and there is no one who does not follow. This shows that it has reached the extreme of governing below without error. The Small Image Commentary says that its position is proper. The sixth line in the fourth position, holding a yin yao in a yin place, does not lose its correctness. Thus, it first rectifies its own mind, then rectifies the court; rectifying the court, then rectifies the officials; rectifying the officials, then rectifies the people; rectifying the people, then rectifies the four directions. When the four directions are rectified, the near and the distant will all become pure and correct. This is indeed because its position is appropriate and its actions conform to the right path.

六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。

The fifth line statement says: Relying on wisdom to appoint virtuous people to govern the world, this is the proper way of a great sovereign, and it is auspicious. The small image commentary says: The proper way of a great sovereign refers to upholding the middle path.

義曰：知臨謂能用群賢而任知以臨於人也。六五以陰柔之質居坤順之中，履至尊之位，得大中之道，九二有剛明之才，五以至誠接納而信任之，故天下之賢莫不竭其聰明、盡其才智以輔於己也。能用天下之賢，以知而臨於人，是得大君所行之宜而獲其吉也，故若堯舜之為君而任皋、稷、禹之徒是也。

Hu Yuan explained: What is meant by governing with wisdom is the ability to employ many virtuous talents and rely on wisdom to deal with the people. The line Six in the Fifth, with its soft and gentle nature, resides in the center of the Earth trigram, which represents compliance and order, and holds the supreme position. It upholds the principle of broad-mindedness and uprightness. The line Nine in the Second possesses strong and wise talents, and the line Six in the Fifth sincerely accepts and trusts him, so all the virtuous talents in the world will fully exert their wisdom and abilities to assist him. Being able to employ the talents of the whole world and govern the people with wisdom is exactly the proper way for a great sovereign, thus resulting in good fortune. This is similar to the kings Yao and Shun who employed people like Gao Yao, Hou Ji, and Da Yu.

象曰大君之宜行中之謂也者，夫天下至大，生靈至眾，居上者以一耳一目不能周其視聴，必得天下之賢才以輔於己則可也。今六五能任用剛明才智之臣以臨於下，是大君所行之中道，莫尚於此。

The Small Image Commentary says this is following the middle path. The world is so vast and the people so numerous, yet those in superior positions have only two ears and two eyes, which are insufficient to see everything or hear all. Therefore, they must rely on the wise and capable talents throughout the land to assist them. Now, the sixth line in the fifth position is able to employ ministers who are strong, bright, and wise to govern below. This is precisely the middle path practiced by a great sovereign, and there is nothing more excellent than this.

上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。

The statement for the sixth line at the top says: Using a sincere and upright virtue to govern below brings good fortune without fault. The Small Image Commentary says: The reason why sincere and upright governance brings good fortune is because its intention remains constantly directed toward the inner trigram below.

義曰：敦，厚也。坤為博厚，而上六處坤之極，是能以敦厚之道而下臨於人也。吉無咎者，六四、六五皆有剛明之援所以獲吉，今上六雖有敦厚之德，然下無正應，無剛明之助，是本有咎矣，必須吉而咎乃得免，故曰吉無咎。

Hu Yuan explained: "Dun" means thick and solid. The virtue of the Earth Trigram is broad and profound. The Sixth Line at the top is located at the highest position of the Earth Trigram, so it can use the way of being thick and solid to govern and oversee the people below. It says "good fortune without excess" because the Fourth and Fifth Lines both have strong and bright lines that can respond and support, so it can achieve good fortune. Although the Sixth Line at the top has the virtue of being thick and solid, there is no proper corresponding line below, and it does not receive the support of the strong and bright ones. It should have faults, but this good fortune first occurs, thus the faults are removed. Therefore, the line statement places "good fortune" before "without excess."

象曰敦臨之吉志在內也者，夫坤之體本在於下，今在上而其志樂於下復，是志在於內也。何則？蓋上六處一卦之極，雖下無剛明之人以為己助，然能以敦厚之徳附於二陰，故三陰同志皆樂下復，是其志在內者也。

The Small Image Commentary says that its heart and mind are within. The nature of the Earth Trigram originally belongs to the lower position, but now it is at the top, yet its heart and mind rejoice in returning downward, which is called having a heart within the inner trigram. Why is this so? The sixth line at the top of the hexagram is in the highest position of the entire hexagram. Although there are no strong and bright persons below to rely upon, it can still associate with the other two yin lines with its thick and sincere virtue. Thus, the three yin lines are united in heart and mind, all rejoicing in returning downward. This is what is meant by having a heart within.

觀：盥而不薦，有孚顒若。

The Hexagram Statement of 《Guan》 says: The sage in a high position ruling the world should be like the moment at the beginning of a grand ancestral sacrifice when the ritual of washing hands 「guan」 is performed, and the sacred wine is poured onto the ground to summon the spirits. At that moment, he should fully pour his sincerity and reverence into the ritual, without waiting for the later complicated steps of offering sacrificial meat. In this way, the people under heaven will respond with sincerity, each lifting their heads with respectful and solemn expressions.

義曰：《序卦》云：臨者，大也。物大然後可觀，故受之以觀。觀者，觀也。此卦之體，二陽在上，是聖賢之人有剛明之徳，以臨觀於天下，使天下之人莫不仰觀而化之也。觀盥而不薦者，盥、薦者皆祭宗廟所行之禮也。盥謂天子始入廟，則必盥手酌鬱鬯於地，以求幽陰之時也。薦謂三獻薦腥、五獻薦熟之時也。

Hu Yuan explains: The "Xu Guan Zhuan" says, "Lín" means grandeur. After something becomes grand, it is worthy of people's admiration, so the hexagram "Lín" is followed by "Guān." "Guān" means to observe and take as a model. Looking at the structure of the primary hexagram, the two yang lines, nine in the fifth and nine at the top, are high in position, symbolizing that sages and virtuous people possess the virtue of being strong and discerning. They reside in high positions, shining over the world, causing all people to look up and be taught by them. The hexagram statement says, "Guan er bu jian." "Guan" and "jian" are both rituals in ancestral worship. "Guan" refers to when the Son of Heaven first enters the ancestral temple, he must first wash his hands, then pour the fragrant wine called yu chang on the ground to summon the spirits from the underworld. "Jian" refers to the ritual of offering raw meat during the third sacrifice and cooked meat during the fifth sacrifice.

夫始盥之時，其禮簡畧，故至誠之心、恭肅之意莫不盡之。若薦腥熟之時，則其禮已煩，雖有強力之容、恭懿之心，則亦倦怠矣。是以聖人在上臨御天下，必當如始盥之時，盡其至誠之心，以為天下所觀法也。固不可如行薦之時，禮數煩劇，其志懈怠，則不能使天下之人觀之以為法則也。有孚顒若者，孚，信也；顒謂恭肅之貌也；若，語助也。言聖人既能盡至誠之心，如始盥之時而臨制天下，則天下之人仰以法之，皆以孚信而應之，其貌顒顒然，盡其恭肅以應夫上也。

When the ritual of washing hands was first performed, the ceremony was still simple, so the sincere thoughts and respectful and solemn intentions could be fully poured into it. But when it came to presenting both raw and cooked meat, the rituals had become elaborate. Even if one tried hard to maintain a dignified appearance and keep a respectful mind, one would inevitably feel tired and slack. Therefore, when a sage rules the world, he must act like during the initial washing ceremony, fully exerting his sincere heart, so that all people can take him as a model to follow. He must never act like during the offering ceremony, where the rituals are complicated and tedious, and the mind is slack and weary, for then he would not be able to set a standard for the people. As for "there is sincerity and solemnity," "fu" means sincerity, "yong" describes a solemn and respectful appearance, and "ruo" is a sentence-ending particle. This means: when a sage can govern the world with sincerity and respect as in the initial washing ceremony, the people will all look up to him and follow him, responding to his sincerity with sincerity, each appearing solemn and respectful, showing the greatest reverence towards the ruler above.

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。

The Commentary on the Judgment says: The great object of reverence is exalted in high position, the lower trigram is gentle and yielding, and the upper trigram is humble and submissive. The sovereign governs with the virtue of "zhongzheng" (uprightness and correctness in the center), allowing all under heaven to look up in reverence. What is meant by "guan er bu jian, you fu yong ruo" is that those below look up to those above and are thus influenced. Observing the mysterious and unfathomable way of Heaven, the four seasons change without error; the sage learns from this mysterious way to establish education and moral guidance, and thus the people of the world are genuinely convinced and pleased.

義曰：大觀在上者，謂此卦以二陽居於上，臨觀於下，使其教化浹洽，而天下之所觀仰也。順而巽者，此以二體而言，下坤為順，上巽為權也。夫聖賢之人雖有剛明之德以臨於下，然在乎不自尊大，不自髙抗，凡所作為皆用柔順之道以下於民，則天下之民悅而從之，無所懈倦，而又示之以權變之道，使民由之而不知其所以然也。中正以觀天下者，夫觀有二義：以度而言之，則謂之觀；以目所觀，亦謂之觀也。此一句指九五而言，蓋以陽居陽，又處上卦之中，履至尊之位，有大正大中之徳，以臨於天下，使天下皆有所觀法也。

Hu Yuan explained: The phrase "da guan zai shang" means that in the primary hexagram there are two yang lines in the upper position, which are high above and illuminate the lower part, making the teaching and cultivation widespread and permeating all people, becoming an object that everyone looks up to. The phrase "shun er xun" refers to the nature and disposition of the upper and lower trigrams: the lower trigram is坤 (Kun), whose disposition is flexibility and obedience, and the upper trigram is巽 (Xun), whose disposition is to enter and adapt flexibly. Although the sage has the virtue of being strong and discerning, ruling over the people, what is precious is that he does not take pride in his position or elevate himself, but instead uses the way of flexibility and obedience to approach the people. Thus, the people are pleased and follow him without tiring. At the same time, he guides them with flexible methods, making the people follow daily without realizing why. The phrase "zhong zheng yi guan tianxia" has two meanings for the word "guan": one is to observe and examine laws and regulations, and the other is to look with the eyes. This sentence refers to the fifth line: the fifth line is a yang line in a yang position, which is called "zheng," and it is also in the middle position of the upper trigram, which is called "zhong." Together, they form "zhong zheng." He occupies the supreme position, using great middle and correct virtue to illuminate the world, making all people look up to and emulate him.

觀天之神道而四時不忒，聖人以神道設教而天下服者，此廣明其義也。言下之人既觀上之道以為法則，而聖人又觀天之道以為法則也。神道者，陰陽不測之謂也。天運至神之道，生育萬物，春生夏長，秋成冬固，使物皆遂其性，而不可推測其用，四時之行無或差忒。聖人法之，亦以至神之道設為仁義之教，以成治天下，使天下之人各安其性而懐其業，不知其所以然而然也。

"The divine way of heaven governs the four seasons without error; sages establish teachings by following the divine way, and thus the world is brought into order." This sentence elaborates further on the previous explanation. It means that those below look up to the way of those above and take it as a standard, and sages themselves look up to the way of heaven and take it as a standard. The term "divine way" refers to the changes of yin and yang, which are beyond measurement. Heaven operates according to this extremely mysterious principle, nurturing all things: in spring things sprout, in summer they grow, in autumn they mature, and in winter they are stored and strengthened, allowing each thing to realize its inherent nature, while its function remains indetectable. The four seasons proceed without error. Sages follow this example, using this mysterious and subtle method to establish benevolence and righteousness as education, thereby achieving the governance of the world. Thus, all people can each fulfill their inherent nature and find joy in their proper occupations, gradually returning to the right path without realizing it.

象曰：風行地上，觀。先王以省方觀民設教。

The Image Commentary says: Wind blowing across the earth, reaching everywhere, this is the symbolic image of the卦 Guan. The former kings took inspiration from this image, touring the four directions to observe the people's conditions, and based on this established education and moral guidance.

義曰：夫風行於地上，則無所不至，物無不順，生成萬物，萬物得其茂盛，皆可以觀，故曰觀之象也。先王以省方觀民設教者，是先王觀此之象，以省察四方之利害，觀視萬民之善惡，而設仁義之教以行於天下，使一民一物皆得遂其生成而不失其所也。

Hu Yuan explained: Wind blowing across the ground reaches everywhere, nothing is beyond its reach; all things obey it. The wind's presence brings about the growth and flourishing of all creatures, making them abundant and visible, hence this is the symbolic representation of the "Observation" hexagram. "The former kings observed this hexagram and thus traveled throughout the land, examining the advantages and disadvantages of different regions, investigating the moral customs of the people, and then established teachings of benevolence and righteousness to spread throughout the world, enabling every person and every creature to grow smoothly and find their proper place."

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。

The line statement for the first line says: Observing like a child who is naive is not a fault for a small person, but it is a disgrace for a gentleman. The Small Image Commentary says: The 'childlike observation' in the first line is the path taken by the small person.

義曰：按此卦二陽居上，有剛明之徳，為天下之所觀，而天下之人莫不奔走以觀其道而為法則也。今初六以陰弱之質，最居其下，而逺於剛陽，不能上進以求聖賢之道而觀之，但冥冥然無所知識，無所聞見，若兒童之所觀也，故曰童觀。小人無咎者，言於小人之道則得其無咎也。何則？夫小人之人，天下之事無所歸責，但營保一身而已，故不能進而觀聖賢之道為己之法則，以至終身愚懵，無能開發，止為兒童之見，此於小人所以無咎也。

Hu Yuan explains: The primary hexagram has the ninth line in the fifth position and the ninth line at the top, both yang lines occupying high positions, possessing the virtue of being strong and upright, and being clear-sighted. They are the objects that the people of the world look up to. Everyone eagerly goes to observe their way and takes it as a standard. Now the first six line, with its yin and weak nature, is located at the very bottom of the hexagram, farthest from the yang lines above. It cannot seek the way of sages and scholars above, and thus remains ignorant and unaware, like a child who sees things dimly. Therefore, it is called "childlike observation." The statement "the small person has no blame" refers to the situation of the small person: their condition does not constitute a fault. Why? Because the small person is not responsible for major affairs of the world; they only seek to preserve themselves. Therefore, they cannot ascend to observe the way of sages and take it as their standard, remaining foolish and confused throughout their lives, with only the understanding of a child. This is not considered a fault for the small person.

君子吝者，夫君子之人則當求聖賢之道，學聖賢之事業，廣其視聽，大其知識，以充己之道，上思致君，下思利民，而成天下之事業，則君子之道畢矣。今以童觀在下，而君子之人苟亦昧然無所聞見，而不能明顯以求觀於上，取法於聖賢之人，則誠可鄙吝也。

As for "the gentleman is stingy," a gentleman should naturally pursue the way of sages and cultivate the deeds of sages, broadening his knowledge and increasing his learning to enrich his moral character. He should think of assisting the sovereign to achieve a well-governed state, and think of benefiting the people below, and further establish achievements throughout the world; only then is the way of the gentleman complete. Now, being in the lowest position of the "Observation" hexagram, with the vision of a child, if a gentleman also remains ignorant and unenlightened, unable to look upward and emulate the sages, it is truly a pitiable and regrettable matter.

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。

The line statement for the second line says: Looking through a door crack, this is suitable for a woman to uphold the correct path. The small image commentary says: Looking through a door crack and being suitable for a woman's correctness, is indeed a disgrace for a gentleman.

義曰：夫自外顯然而觀，則謂之觀；自內而觀，則謂之窺。此六二一爻，以陰柔之質居下卦之內，遠於在上二陽剛明之人，不能往而從之，惟在內窺竊而觀之，故曰窺觀也。利女貞者，夫居觀之時，大觀在上，而已為窺觀之道，不能顯然而求觀其道以為法則，是但利於女子之貞而已，固不可為君子之道。何哉？蓋女子之職主於閨門之內，不預外事，故但自內而窺竊於外耳，故曰利女貞也。

Hu Yuan explains: To look from outside openly is called "guan" (observation); to look from inside secretly is called "kui" (sneaking a peek). The sixth line in the second position holds a yin and flexible quality within the lower trigram, far from the two upper yang lines which are strong and clear-sighted. Unable to go forward personally to follow, it remains inside secretly looking around, hence called "kui guan" (secret observation). It says "beneficial for a woman to be constant" because at a time when all under heaven look up, the great object of admiration is above, yet the sixth line takes the path of secret observation, unable to seek that principle openly as a standard. Thus it is only suitable for a woman to maintain her constancy, and cannot be considered the way of a gentleman. Why? The role of a woman mainly lies within the inner chamber, not participating in external affairs, so she can only look from within secretly. Therefore it says "beneficial for a woman to be constant."

象曰窺觀女貞亦可醜也者，言為窺觀者，於女子之行則可為正，其於君子誠可以丑也。蓋凡君子之人，上必志於君，下必志於民，而思兼濟於天下，故皇皇汲汲以求聖賢之道。若聖賢在上，則顯然而往觀之，以廣己之視聽，發己之才識，而成己之道，以著天下之事業也。今乃反為女子之事，而窺竊以觀於人，是誠足丑也。

The Small Image Commentary says, "To peek and observe, for a woman's virtue, is also acceptable," meaning that taking this path of secretly observing is considered proper for a woman's conduct, but for a gentleman it is truly shameful. Because gentlemen, in their aspirations, are determined to assist the sovereign above and to provide for the people below, always thinking of benefiting the world at large. Therefore, they are always eager to pursue the way of sages and virtuous men. If a sage is in power, the gentleman should go forth openly to observe and learn, thereby broadening his knowledge, stimulating his talents, and perfecting his virtue, thus establishing his achievements in the world. Now, instead of doing so, he resorts to the behavior of a woman, secretly peeking, which is truly disgraceful.

六三：觀我生，進退。象曰：觀我生進退，未失道也。

The third line statement says: Reflect on and examine the policies and moral influence you have implemented, and thus decide whether to advance or retreat. The Small Image Commentary says: Observing the policies and moral influence you have issued, you may advance or retreat, without deviating from the correct path.

義曰：生謂風教之所自出也。六三處下卦之上，為眾人之長者也。既為眾人之長，則風教號令皆自己出也。是以六三必下觀於民而察己之道，其風教有過於中者則俯而就之，其風教有不及於中者則勉而及之，使進退俯仰皆至於道也。然六三既有風教下及於民，而又曰進退，何也？蓋所履非至尊之位，但居一卦之上，為眾人之長耳。象曰觀我生進退未失道也者，言六三雖非至尊之位，以其風教之及於下，而又能察己之所出，未至者則進之，過中者則退之，是或進或退皆未失於道也。

Hu Yuan explains: "Sheng" refers to the dissemination of moral influence originating from oneself. The line Six in the Third is located at the top of the lower trigram, making it the leader of the people. Since it holds the position of leader, the moral influence, decrees, and policies all originate from it. Therefore, Six in the Third must observe the people below in order to examine its own conduct: if its moral influence is excessive, it should lower itself and return to the middle path; if it is insufficient, it should strive to make up for it and reach the middle path, ensuring that both advancement and retreat, as well as looking down and looking up, conform to the correct path. However, since Six in the Third has already spread its moral influence to the people, why does the line statement mention "advancing and retreating"? Because it is not in the supreme position, but only occupies the top of a single hexagram, serving as the leader of the people. The Small Image Commentary says, "Observing my moral influence and advancing and retreating, he has not lost the path," meaning that although Six in the Third is not in the supreme position, its moral influence reaches the people, and it can examine its own decrees: if they are insufficient, it will strive to advance; if they exceed the middle path, it will retreat and restrain itself. Therefore, whether advancing or retreating, it has not deviated from the correct path.

六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。

The line statement for the fourth line says: Looking up to the brilliance of the state's governance and education, it is appropriate to be invited by the king with the honor of a guest. The small image commentary says: Looking up to the state's brilliance indicates that he is esteemed and treated as a distinguished guest.

義曰：夫大觀之時，有其才、有其德而又有其位，為天下之所觀法者，莫尚於九五也。初六最遠之，故曰童觀；六二居內，不能顯然求觀，故曰窺觀。惟六四以陰居陰，履得其正，而切近於九五，是能上附於賢明之君，而求觀聖賢之道，故朝廷之義、宗廟之禮無所不知，仁義之道、禮樂之事無所不習。如是而進於朝廷，觀國之光輝，故王者以之為賓也。

Hu Yuan explains: When the world looks up to a leader, there is no one who possesses both ability and virtue, and holds a position of honor, who can serve as a model for the world, surpassing the Nine in the Fifth. The Six at the Beginning is farthest from the Nine in the Fifth, so it is called "childish observation"; the Six in the Second is located within the inner trigram and cannot openly approach to admire, so it is called "secret observation." Only the Six in the Fourth, with a yao in a yin position, is in a proper and correct position (a yin yao in an even position such as the second or fourth is considered correct), and is closely adjacent to the Nine in the Fifth. Therefore, it can ascend to rely on the wise ruler, seeking the way of sages and virtuous men for observation. Thus, the court's rites and ceremonies, the ancestral temple's rituals, are all understood without difficulty, and the principles of benevolence and righteousness, the affairs of rites and music, are all well known. With such cultivation entering the court, observing the brilliance of the state's governance and education, the king naturally treats him as a distinguished guest.

且如舜以一匹夫之賤，登之朝，堯與之迭為賓主，是有徳之使然也，故曰觀國之光，利用賓于王。象曰觀國之光尚賓也者，言六四既上附九五，能觀國之光，故主者尊尚其徳，體貌其位，而以之為賓也。

For example, Yu Shun was originally a commoner of low status, but once recommended to the court, Yao treated him as a guest and host with propriety. This is due to his virtue, so the line statement says, "Observing the brightness of the state, it is advantageous to serve as a guest to the king." The small image commentary says, "Observing the brightness of the state, it is about honoring the guest." This means that the sixth line in the fourth position, having attached itself to the ninth line in the fifth, can now behold the brilliance of the state. The superior ruler then honors his virtue and shows respect to his status, treating him with the ceremony due to a guest rather than merely as a subject.

九五：觀我生，君子無咎。象曰：觀我生，觀民也。

The Line Statement of the Fifth Line says: Reflect on and examine the policies and teachings you issue; if a gentleman does this, he will not commit mistakes. The Small Image Commentary says: What is meant by examining one's own actions is actually examining the people.

義曰：九五居至尊之位，為天下之所觀仰也，風教號令一出於已也。是以下觀於民，若民善，則知己風教之善也；民惡，則知己風教之惡也。然而九五履正居中，而又處至尊之位，以天下之大，或風教有未至，奸邪有未去，習俗未盡善，禮樂未盡興，則皆其咎也。然九五能觀察於民而修飾於已，使向之未至者皆趨於道，是君子居之則得其無咎也。象曰觀我生觀民也者，夫觀流則可以知源，視影則可以知表，聖賢觀民則可以知己政之得失也。故常切切思省，下觀於民，是以至於無咎也。

Hu Yuan explains: Nine Five is in the position of supreme authority, the object of the world's admiration. The customs, education, commands, and policies are all issued from him. Therefore, he must observe the people below: if the people are virtuous, he knows his education is good; if the people are corrupt, he knows his education has gone wrong. Nine Five is both upright and in the center of the upper trigram, and holds the supreme position. Facing the vast world, if the education has not reached all, if the wicked have not been completely eliminated, if the customs are not yet refined, and if the rites and music have not been revived, all these shortcomings would be his responsibility. However, Nine Five can understand the people's conditions and reverse himself to correct his actions, bringing everything back to the right path. Therefore, a gentleman in this position will not make mistakes. The Small Image Commentary says, "Observing my life, is observing the people." By observing the flow of water, one can know the source; by observing the shadow, one can know the form. A sage observes the people and thus can know the success or failure of his governance. Therefore, he constantly reflects earnestly, investigates the people's conditions, and thus can achieve no mistakes.

上九：觀其生，君子無咎。象曰：觀其生，志未平也。

The line statement of Upper Nine says: Reflect on one's outward conduct and actions, and the gentleman will thus not commit mistakes. The Small Image Commentary says: Observing one's own behavior is because his mind has not yet become tranquil.

義曰：上九有剛陽之德，居一卦之上，非至尊之位，故不觀於民，而為民之所觀也。然非至尊之位而為天下之所觀仰者，則《中庸》所謂動而世為天下法、言而世為天下則者，此爻是也。是知為天下之所觀，則天下之責歸之，而萬民之法由之也。若其言之一玷，動之一跌，則天下莫不知之，是有所咎也。

Hu Yuan explained: The Upper Nine possesses the strong and vigorous Yang Virtue, occupying the highest position in the entire hexagram, yet not holding the supreme position. Therefore, he is not observing the people below, but rather being observed by the people. Since he does not hold a supreme position yet is looked up to by the whole world, this is exactly what the "Doctrine of the Mean" says: "Every movement becomes the standard for generations, every word becomes the rule for generations." This refers precisely to this line. Clearly, since he is revered by the people of the world, the responsibility of the world rests upon him, and the behavior standards of all the people are derived from him. If he has even a single flaw in his words or a single mistake in his actions, no one in the world would be unaware of it, and he would then incur a great fault.

故上九即當切切思省，以觀己之所出，使動息語黙皆合於道，以副天下之所觀法，則是於君子而得無咎也。象曰觀其生志未平也者，言上九有盛大之德，為天下之觀仰，然處於無位之地，而權不在已，又其責望既重，故夕思晝行，常欲興天下利，除天下害，知其心志之未平也。

Therefore, the superior one at the top should earnestly reflect, examine all his words and actions, making every movement and every utterance conform to the right path, so as to live up to the admiration and emulation of people throughout the world. In this way, there would be no fault left on the person of the gentleman. The Small Image Commentary says, "Observing his life, his aspirations are not yet tranquil," meaning that the superior one at the top has great virtue and is looked up to by the world, yet he is in a position without official rank, and power is not in his hands. The expectations of the people are very heavy upon him. Therefore, he thinks day and night, constantly striving to benefit the world and eliminate its harms. This shows that his aspirations are never at peace.