Shi He: Zhen below, Li above

噬嗑：亨，利用獄。

The Hexagram Statement of the噬嗑 hexagram says: breaking and chewing the hard object stuck in the mouth, things will become smooth and unimpeded; this hexagram is suitable for dealing with cases involving punishment and litigation.

義曰：按《序卦》云：可觀而後有所合，故受之以噬嗑。蓋人以大才大徳為天下之觀法，使天下合心而歸之也。然則此卦自頤而得，頤者上艮下震，二陽居外，四陰在其內，是其所養之道也。今噬嗑即是九四矣，一陽居三陰之中，如剛梗之物在於頤中，必待噬而齧之，然後可得其合。

Hu Yuan explains: The "Xu Guan Zhuan" says that when there is something worthy of admiration, people's hearts then come together and find their focus, hence the "Guan" hexagram is followed by the "Shi He" hexagram. This means that a person with great talent and virtue becomes a model for the world, and thus the people of the world unite and follow him. The present hexagram comes from the "Yi" hexagram: the "Yi" hexagram has a mountain above and thunder below, with two yang lines at the top, and four yin lines in between, symbolizing the way of nurturing all things. Now, the "Shi He" hexagram has an additional yang line at position nine in the fourth place, which is a single yang line in the middle of three yin lines, just like a hard and obstructive object stuck in the mouth, which must be bitten through and chewed to allow the upper and lower jaws to close.

故若朝廷之上、朋友之中、閨門之內，有一小人間廁其間，則為君子良民之害，故必須刑罰竄殛之，則君子之道得以行，良民之志得以伸，心氣和同，上下協合，所以大通也，故曰噬嗑亨也。利用獄者，上體離為明，下體震為動為威。夫刑獄之事，巧詐百端，情偽萬狀，至幽至隠而難察者也，必得威明之人，施剛之才以制之，則奸偽可以刑服，強梗可以放逐，而君子之道得行，上下之志和合也。

Therefore, whether in the court, among friends, or within the family, if there is even one small person mixed in, it becomes a calamity for the gentleman and the good people. It is necessary to use punishment and exile to deal with him, so that the way of the gentleman can be carried out and the hearts of the good people can be expressed freely, leading to harmony among people and coordination between superiors and inferiors. Hence, it is said that great success is achieved, and the hexagram statement says "Shi He" which means this. As for "Utilizing the prison," it is because the upper trigram is Li (Fire), symbolizing clarity and discernment; the lower trigram is Zhen (Thunder), symbolizing action with authority. Matters related to criminal justice involve many cunning and deceitful schemes, with facts and deceptions constantly changing, being deeply hidden and difficult to uncover. Only those who possess both authority and discernment, using firm and decisive judgment, can deal with such matters, thus bringing the deceitful to justice and the arrogant to be exiled, enabling the way of the gentleman to be practiced and the hearts of superiors and inferiors to be in harmony.

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。

The Commentary on the Judgment says: holding something in the mouth requires biting, which is called "Shi He"; biting and chewing lead to smoothness in affairs. Yang and Yin are opposed above and below, the lower trigram is Zhen (Thunder) and the upper trigram is Li (Fire), thunder and lightning combine to produce brilliant light. The yao of Yin rises to the central position, although its position is not appropriate, it is suitable for handling legal cases.

義曰：頤中有物曰噬嗑者，夫剛梗之物在於頤中，是為口頰之患，噬齧之然後得合也。噬嗑而亨者，小人為君子良民之害，必須刑戮之，則上下之志合而大通也。剛柔分者，離陰也，為柔為明；震陽也，為剛為威。以威剛至明而用刑，則君子小人分而無間廁也。

Hu Yuan explained: "A thing in the mouth is called 'Shi He' (噬嗑)." This refers to a hard and obstructive object lodged in the mouth, causing a calamity to the mouth and cheek, which must be bitten through in order to close properly. "Shi He and success" means that small people are the calamity of the gentleman and the good people, and they must be punished in order for the hearts of above and below to align and achieve great success. In "the distinction of hardness and softness," "hardness and softness" refers to the two types of yao (lines) of yin and yang: Li (Fire) belongs to yin, its nature is soft and bright; Zhen (Thunder) belongs to yang, its nature is hard and commanding. By combining commanding strength and extreme clarity in punishment, the gentleman and the small person are clearly separated, no longer mixed together.

動而明，雷電合而章者，夫有剛威之才而不能明察，則暴而傷於物；有明察之才而不能剛威，則柔懦而不能立事。是必威明兼濟，則事無不立也。今噬嗑之卦，動而且明，雷電相合而和同，故其道光顯而章著也。

"The meaning of 'When it moves and becomes clear, thunder and lightning combine to form a pattern' is that if there is only fierce power without clarity, it will lead to cruelty and harm people; if there is only clear insight without firm decisiveness, it will result in weakness and failure. Only when both power and clarity are present can things be accomplished. Now, the hexagram Shike is both active and clear, with thunder and lightning combining in harmony, so its meaning is bright and evident."

柔得中而上行，雖不當位，利用獄也者，此指六五而言也。六五以柔順之道，履得其中而居至尊之位，夫以柔而居至尊，所行不得其位，所處不當其位，然猶以居離明之中，其性至明，故利用於刑獄之事也。何則？夫獄之情至深至隠，其間奸偽利害出於萬狀，故非至明之君子則不能制其事。今六五所處雖不得正，然以其居離卦之中，是其性至明，故利用於獄也。

"The flexible and virtuous one attains the middle and ascends, although not in the proper position, it is suitable for dealing with legal cases." This sentence refers to the line six in the fifth. The line six in the fifth is a yao that comes up from below, a flexible and yielding line that occupies the central position of the upper trigram, and sits in the supreme position. With a nature of yin and flexibility, it occupies the supreme position, and its actions and position are not in harmony, meaning that a yin line is in the fifth position, which is a yang position, thus being out of the correct place. However, it is located in the central position of the li hexagram, which is bright and clear, so it is suitable for handling legal matters. Why? The truth of legal disputes is deep and hidden, involving many changes of deceit and interests, which can only be judged by a very clear and wise gentleman. Although the line six in the fifth is not in the correct position, it is located in the central position of the li hexagram and has a very clear nature, thus it is suitable for using punishment to deal with legal cases. This is also why the primary hexagram entrusts the task of judging legal cases to it.

象曰：雷電噬嗑，先王以明罰勑法。

The Image Commentary says: Thunder and lightning combining represent the hexagram of噬嗑; the former kings took this as a model, establishing punishments and regulating laws.

義曰：震為雷，故有威；離為火，故有明。有威有明，能辨小人之情，用刑以去之，此噬嗑之象也。先王以明罰勅法者，言先王當有威明之徳，有善必賞，有惡必刑，所以明示其罰而正勅其法也。

Hu Yuan explained: Zhen represents thunder, thus possessing power and authority; Li represents fire, thus possessing brightness. With both power and clarity, one can discern the true nature of petty people and use punishment to eliminate them. This is the symbolic representation of the hexagram Shihhe. The phrase "ming fa chuo fa" means that the former kings should possess a virtue of authority and discernment, rewarding good deeds and punishing evil ones. Therefore, they should publicly announce punishments and regulate the state's laws properly.

初九：履校滅趾，無咎。象曰：履校滅趾，不行也。

The line statement for the first line says: Wearing wooden leg irons that cover the toes, there will be no misfortune. The small image commentary says: Wearing leg irons that cover the toes is to prevent him from taking further steps toward evil.

義曰：履校者，以木械桎其足之謂也。滅，沒也。趾，足趾也。初九居噬嗑之初，是被刑之輕者也，其罪惡未至於大，故但校滅其趾而已。夫聖人之視民也，如父母之於赤子，雖有罪豈忍加之刑戮哉？蓋慮罪小之時不為之懲戒，則必至於大惡，故當此罪小之時，加以木械桎其足趾，使其惡之不能行也。

Hu Yuan explained: "Lu xiao" refers to using a wooden instrument to fasten his foot, "mie" means to cover or obscure, and "zhi" means toes. Initially, the line "Chu Ji" is at the beginning of the hexagram "Shi He," indicating a person who has received a lighter punishment. His wrongdoing has not yet reached a serious level, so only a wooden restraint is used to cover his toes. The sage treats the people as parents treat infants. Although a child may have committed a wrongdoing, how could the parents endure using severe punishment? However, considering that if the wrongdoing is not corrected when it is still minor, it will inevitably develop into a major evil. Therefore, when the wrongdoing is still minor, wooden restraints are used to fasten his toes, preventing his evil thoughts from taking action.

故《繫辭》曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。言小人不仁不義，見利則勸，恃威則懲，此所以為小人之福也。象曰履校滅趾不行也者，言其當罪小之時，用校以滅其趾，使知其罪雖小不可為而不行也。

Therefore, the Great Treatise says: The petty person does not feel ashamed of unrighteousness, nor does he fear unrighteousness. He will not turn to goodness unless he sees benefit, and he does not know restraint unless there is a threat. To let him suffer a little hardship and thus avoid a great calamity, this is actually the fortune of the petty person. This means that the petty person is originally unrighteous and unrighteous, and only when he sees profit does he make an effort, and only when he meets authority does he become cautious. Therefore, to punish him a bit early on actually completes him. The Small Image Commentary says "The shoe strap covers the toe, meaning he cannot move," meaning that when his wrongdoing is still small, use a wooden strap to cover his toe, so that he understands that even a small sin is not to be committed, and thus he will no longer proceed.

六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。

The Line Statement for the second line says: Biting the tender flesh, penetrating deeply enough to cover the nose, there is no error. The Small Image Commentary says: Biting the flesh and covering the nose is because the line six two is overpowering the yang above it.

義曰：膚者，柔脆易齧之物；滅鼻者，用刑之也。六二以陰居陰，又處下卦之中，是得正且中也。以此中正之道用刑至當，如齧其柔脆之膚，言其易而民服也。然下乘初九之剛，故用刑大過，至於滅鼻之。然以居中履正，用刑至當，雖滅鼻而過於察，是亦無咎也。象曰噬膚滅鼻乘剛也者，夫初九者過惡之小人，已乘於上，當用刑以懲之，所以至於滅鼻之。然非專尚刻，蓋以乘初九之剛故也。

Hu Yuan explains: "Fū" refers to something soft and tender, easily bitten; "mie bi" means severe punishment. The line six in the second is a yao of yin in a yin position, and it is also in the middle of the lower trigram. Thus, it is both correct and centered. Using such a principle of correctness and centrality to judge cases is very appropriate, like biting soft flesh, which is easy, so the people will naturally accept it. However, six in the second is "cheng" over the yang line nine at the beginning. When a yin line is above a yang line, it is called "cheng," and when it is below, it is called "cheng." Together they are called "cheng cheng." Therefore, the punishment is not light, but severe, even to the point of losing the nose. Yet, since it is centered and correct, the punishment is still appropriate. Although it may be overly meticulous, it is not a mistake. The "Small Image Commentary" says, "Shi fu mie bi, cheng gang ye," meaning that the line nine at the beginning is a small person with wrongdoing, and six in the second is above him, so it is appropriate to punish him severely, leading to the loss of the nose. This is not an excessive pursuit of severity, but rather because six in the second is riding over the yang strength of line nine at the beginning.

六三：噬臘肉遇毒，小吝，無咎。象曰：遇毒，位不當也。

The third line statement says: Chewing on a whole dried meat, one tastes poison and feels a slight regret, but there will be no calamity. The Small Image Commentary says: Tasting poison is because the line six in the third is in an inappropriate position.

義曰：臘肉者，全乾之謂也。六三居下卦之極，是為不中；以陰居陽，是為不正。凡用刑之道，有諸己然後可以求諸人，無諸己則不可責於人也。今六三以不中不正之行而刑人之過，則人無有服從之者，故若噬臘肉之難也。民心既不從，怨懟既已結，故非但不能刑人，將反招其害也，故曰噬臘肉遇毒也。小吝無咎者，言六三以不正不中而為人之見害，故小有所吝。然而居震動之上，以柔順之質而應於上九剛明之人，則能辨民之邪正，察獄之情偽，是雖始有小吝，終亦自然無咎。

Hu Yuan explains: "Larou" refers to a whole piece of dried meat. The line six in the third is at the top of the lower trigram, not in the central position, hence "not in the middle"; also, it is a yao of yin in a yang position, hence "not proper." In all matters of punishment, one must first practice what one preaches before expecting others to follow. If one cannot do it oneself, one has no right to blame others. Now, line six in the third, with an improper and unbalanced character, punishes others' faults, and no one will be convinced, so it is like chewing dried meat, which is hard and difficult to chew. Since the people's hearts are not convinced, resentment has already formed, so not only can it not correct others, but it will also bring about misfortune. Therefore, the line statement says "chewing dried meat and encountering poison." It says "minor regret without blame" because line six in the third, with an improper and unbalanced character, is harmed by others, hence a slight regret. However, it is in the upper position of the trigram of movement, and corresponds with upper nine, a strong and wise person. Correspondence is when the first and fourth lines, the second and fifth lines, and the third and upper lines, each pair of one yin and one yang, are in mutual communication. Therefore, it can discern the good and bad of the people and detect the truth or falsehood of the case. Although there is initially a slight regret, in the end, it will naturally have no blame.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。

The fourth line statement says: To chew on dry meat with bones, and to obtain a bronze arrowhead, is favorable to hold firm to the correct path in difficulty, and may result in auspiciousness. The Small Image Commentary says: Favorable to hold firm to the correct path in difficulty and obtain auspiciousness, indicates that his way has not yet become prominent.

義曰：乾胏者，肉之帶骨者也，因有骨而乾，愈於噬臘肉之難也。夫君子處得髙位而進輔於君，以乾天下之事者，必有中正之徳。徳既中正，則刑一人而天下服其罪，賞一人而天下勸其善。今九四處上卦之初，是不中也；以陽居陰，是不正也。以不中不正之道而刑于人，則甚於噬臘肉之難也。

Hu Yuan explained: "Qian Zui" refers to dried meat with bones, which is even drier and harder because of the bones, making it more difficult to chew than dried meat. A gentleman who holds a high position and assists the sovereign, shouldering the great affairs of the world, must possess the virtue of being both upright and just. If his virtue is upright and just, then punishing one person will make all under heaven accept his judgment; rewarding one person will encourage all to become virtuous. Now, the Nine in the Fourth position is at the beginning of the upper trigram, not occupying the central position, which is "not upright"; a yang line is in a yin position, which is "not just." Using a way that is neither upright nor just to punish others is even more difficult than chewing dried meat.

金，剛也；矢，直也。九四履文明之始，其體剛，剛則果於行事，明則辨於邪正，雖非中正，猶有剛明，故所行無不得其直。然四本以不中不正，故當憂民之所不服，慮惡之所不懲，艱難其心，退有所懼而守之以正，則可以責於人而人服之，故獲其吉也。象曰利艱貞吉未光也者，蓋由艱難守正而後得吉，是道未光大也。

"Gold" is taken for its hardness, and "arrow" is taken for its straightness. Nine in the Fourth is situated at the beginning of the Li hexagram, which represents civilization. Its nature is yang and strong: strength allows decisive action, and clarity allows discernment of right and wrong. Although it is not in the center and not in the correct position, it possesses both strength and clarity, so its actions do not lose straightness. However, since Nine in the Fourth is ultimately in an improper position, it should be concerned about the people's dissatisfaction and worried that the wicked have not been punished. It should focus on difficulties, constantly reflect and remain cautious, adhere to the right path, and thus demand from others, who will then be convinced, leading to good fortune. The Small Image Commentary says, "It is advantageous to be diligent in hardship and to maintain uprightness, which brings good fortune; but it is not yet bright," meaning that good fortune is achieved through diligence and uprightness in hardship, indicating that his path is still not fully enlightened.

六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。

The Line Statement of the fifth line says: To gnaw on dried meat, obtaining gold, to hold firm to the correct path and remain constantly cautious, there will be no error. The Small Image Commentary says: To hold to the correct path and be cautious without error, is because the matter is properly handled.

義曰：噬乾肉者，易於乾胏而難於噬膚也。六五以文柔處其至尊，所行所為皆合於道，無過無不及，以此主刑賞之柄，握生殺之權，宜矣。得黃金者，黃，中之色也；金者，剛之物也。夫天下之獄，必有中正剛明之徳可也。六五雖少失於正，然以有離明之質，行得中道，而能用刑者也。

Hu Yuan explained: It is easier to bite dry meat than to gnaw meat with bones, yet more difficult than biting tender flesh. The line six in the fifth position, with its civil and gentle nature, sits in the supreme position, and all its actions conform to the right path, neither excessive nor deficient. It is appropriate for such a person to hold the power of punishment and reward and to wield the authority of life and death. The phrase "getting gold" refers to yellow, the central color among the five colors, and gold, a hard substance. Together, they symbolize both centrality and firmness. To judge the cases of the world, one should possess the virtue of being just and resolute. Although line six in the fifth is slightly lacking in uprightness, it can act in the middle way by virtue of the luminous quality of the li hexagram. Therefore, it is suitable for someone to wield the power of punishment.

貞厲無咎者，言六五處至尊之位，有文明之徳，然用刑雖少失於正而人有不服，今若堅守其正而常若危厲，則無咎矣。象曰貞厲無咎得當也者，言六五能守其正，常若危厲，則所行所為無不當也。

The phrase "Zhen Li Wu Jiu" refers to the situation where the line six in the fifth position holds the highest position, possessing the virtue of civilization. However, when applying punishment, it slightly deviates from the correct path, leading to some people's dissatisfaction. If now it can remain steadfast on the correct path and always remain vigilant as if danger were imminent, there will be no mistakes. The "Small Image Commentary" says "Zhen Li Wu Jiu, De Dang Ye," meaning that if line six in the fifth position can maintain the correct path and always remain cautious, then all its actions will be appropriate.

上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。

The line statement for the topmost line says: carrying a heavy iron collar on the neck, so that even the ears are covered, resulting in danger. The small image commentary says: wearing the iron collar that covers the ears is because although he has ears, his mind does not understand the principles.

義曰：上九居卦之極，罪之大者也；何校滅耳，刑之者也。夫君子之人，有善必勸，勸之不已，則小善至於大善，以至愚者必賢，賢者必聖也；小人則有惡不悛，以至積小惡至於大惡，由小罪至於大罪也。今上九過惡之小人，罪之至者也。

Hu Yuan explained: The Upper Ninth is at the top of the entire hexagram, representing the person with the greatest wrongdoing. "What is punished is the neck and ears," which is the punishment imposed upon him. A gentleman of virtue, having a bit of goodness, will strive to do more, and through continuous effort, small goodness becomes great goodness, thus the dull-witted can become wise, and the wise can approach sainthood. However, a petty person, once committing a wrongdoing, will not repent, leading to the accumulation of small evils into great evils and small crimes into great crimes. Now, the Upper Ninth is precisely such a petty person with accumulated sins, having reached the extreme of wrongdoing.

夫小人之為惡，雖日有聖人之教化聞於耳而不知遷善，雖有聖人之刑罪將及於身而不知改過，以至積罪至大，長惡不悛，君子雖欲愛之，不可得也。故此所以被刑之校加於首而滅沒其耳，凶禍所以及之也。

A petty person does evil, even if the teachings of sages constantly enter his ears, he does not know to change his ways and become virtuous; even when the punishments of sages are clearly about to fall upon him, he does not know to repent and reform. Thus his wrongdoing accumulates more and more, and he continues to do evil without turning back. A gentleman, although wishing to care for him, has no way to do so. In the end, he is bound with wooden shackles around his neck, even covering his ears, and thus the dangerous calamity falls upon him.

故《繫辭》云：善不積，不足以成名；惡不積，不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可揜，罪大而不可解。夫人之耳聽必聰也，人之目視必明也，小人之耳非聵也，目非瞽也，日聞聖賢之教化而不能飭身歸善，以至陷於刑戮，蓋積惡之久而不知罪之，是聰不能自明也。

Therefore, the Great Treatise says: Good deeds, if not accumulated, are insufficient to establish a good reputation; evil deeds, if not accumulated, are insufficient to bring about self-destruction. Small people always think that small good deeds bring no benefit and thus refuse to do them, and think that small evils cause no harm and thus refuse to eliminate them. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be escaped. A person's ears should naturally be able to hear clearly, and his eyes should naturally be able to see distinctly. However, the ears of a small person are not deaf, and his eyes are not blind. He hears daily the teachings of the sages, yet is unable to regulate himself towards the virtuous path, and finally falls into punishment. This is because he has committed evil for too long and is unaware of his own guilt. This is the case of having hearing but not being able to understand in the heart. The Small Image Commentary refers to this as 'the ear is not dull but the mind is not clear.'

賁：亨，小利有攸徃。

The Hexagram Statement of the Qian (Brightness) hexagram says: Appropriate adornment can lead to success; however, in matters of going forward and taking action, the benefit is not great.

義曰：按《序卦》曰：物不可以苟合而已，故受之以賁。賁者，飾也，言物之既相合，必有文章賁飾之也。賁亨者，夫噬嗑之時，則是聖人削鋤強梗，強梗既鋤，則可以制作禮樂，申明仁義，施為教化，設為文章以文飾之，則治道大通於天下矣。小利有攸往者，夫治天下必有賢明之才，處中正之位，乃能興治立事。今賁之上九，以陽居一卦之上，在無位之地，是不能大有所為，故小利有攸往而已。

Hu Yuan explains: The "Xu Gua Zhuan" says that things cannot be merely haphazardly combined together, so after the "Shi He" hexagram comes the "Ben" hexagram. "Ben" means ornamentation. It means that after things have been gathered together, they must necessarily be adorned with culture and refinement. The statement "Ben is prosperous" is because during the time of "Shi He," the sage was removing the strong and obstructive; once these obstacles were removed, it was possible to create rites and music, clarify benevolence and righteousness, and promote education and culture, thus establishing ceremonial refinement to adorn things, and thus the way of governing the state became widely accessible. The statement "small benefit in going forward" is because governing the world requires virtuous and wise people to occupy the central and upright positions, so that the way of governance may be established and achievements may be made. Now, the upper ninth line of the "Ben" hexagram, with a yang line in the highest position of the hexagram, is in a position without an official post, thus unable to achieve great things, so it can only have small success in going forward.

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。

The Commentary on the Judgment says: The hexagram Qian is smooth because the yao of flexibility comes down to adorn the yao of strength, thus achieving smoothness; and also because the yao of strength ascends to adorn the yao of flexibility, so there is not much benefit in going forward. This is the literary beauty of heaven. Literary beauty that is bright and yet each in its proper place is the literary beauty of mankind. Observing the literary beauty of heaven, one can understand the changes of the four seasons; observing the literary beauty of mankind, one can educate the world and achieve a well-governed state.

義曰：賁卦自泰而得，坤之上六來居乾之九二，此以柔道文飾剛健之德也。夫治國之道，不可專於剛，剛則暴；不可專於柔，柔則懦。剛柔相濟，然後治道可成。何則？兵革所以禦侮而不可久玩，刑罰所以止奸而不可獨用，必有仁義禮樂、文章教化以文飾之，則天下大通矣，故曰柔來而文剛，故亨。

Hu Yuan explains: The hexagram of Zhen is derived from the hexagram of Tai. The line six at the top of the earth hexagram moves down to occupy the position of nine two in the heaven hexagram. This represents using the principle of flexibility and gentleness to adorn the virtue of firmness and strength. In governing a country, one cannot rely solely on force, for excessive force leads to cruelty; nor can one rely solely on gentleness, for excessive gentleness leads to weakness. The combination of firmness and flexibility is essential for achieving good governance. Why? Weapons and military equipment are used to defend against external threats, but they should not be used indefinitely; punishment is used to stop wrongdoing, but it cannot be the sole means of governing the country. There must also be benevolence, righteousness, propriety, music, and the rites and teachings to adorn and refine these elements. Only then can the world be well-ordered, hence the Commentary on the Judgment says, "When the flexible comes to adorn the firm, thus it is smooth and successful."

分剛上而文柔，故小利有攸往者，此言以泰卦乾之二分居坤之上，是分剛陽之道而文飾於柔徳也。夫聖賢有剛健文明之德，則必履至尊之位，總大任，持大權，乃可大有為於天下。今以剛居無位之地，是但小有所往而已。

"The division of a strong yang line to adorn a gentle yin line, thus benefiting slightly with movement" refers to the second line, Nine in the Second, of the Qian trigram in the Tai hexagram moving up to the top of the Kun trigram. This represents the separation of the yang principle to embellish the yin virtue. If a sage possesses both the strong and vigorous virtue of yang and the refined and civilized virtue of yin, he should ascend to the supreme position, take overall responsibility, and hold great power, thereby achieving great accomplishments throughout the world. However, this yang line now stops at the top line, Nine at the Top. Among the six lines, the fifth line is the position of the ruler. The top line is already beyond the ruler's position, a place without official rank. Therefore, it can only benefit slightly with movement.

天文也者，此以下廣釋文飾之義也。按經但云天文也，上下相應不成義理，當上有剛柔交錯四字，蓋遺脫故也。言剛柔交相錯雜以成天文，是天之文也。若寒暑相推而成四時，日月相代而成晝夜，陰陽相蕩而成風雨雷霆，此皆剛柔交錯，天之文也。

Following "astronomy" (tianwen), the passage further explains and elaborates on the principles of ornamentation. According to the present text, only the three characters "astronomy" are written, and the text does not correspond properly above and below, making the meaning illogical. It should have had the four characters "hard and soft intermingling" (gangrou jiaocuo) before it, likely lost during transmission. This refers to the intermingling of hardness and softness, which gives rise to the patterns of heaven. For example, the alternation of cold and heat forms the four seasons, the alternation of day and night comes from the movement of the sun and moon, and the interaction of yin and yang produces wind, rain, thunder, and lightning. All these are results of the intermingling of hardness and softness, which is precisely the ornamentation of heaven.

文明以止，人文也者，此以二體而言，離下為文明，艮上為止，既有文章之光明，又能止靜，是人之文也。若夫君聖臣賢，上行下化，仁義禮樂著於天下，是國之文也。父義母慈，兄友弟恭，男正位乎外，女正位乎內，閨門之內和諧肅穆，是家之文也。聖人舉此文明之道，發於天下國家，以文成其治，使刑罰措而不用，兵革寢而不作也。

"The civilizing aspect of stopping, this refers to the virtue of the upper and lower trigrams: the lower trigram is Li (Fire), representing civilization, and the upper trigram is Gen (Mountain), representing stopping; it has the brilliance of established rites and culture, and can stop at proper limits, remaining calm and not impetuous. This is the cultural refinement of human beings. For example, if the sovereign is wise and virtuous, and the ministers are capable and upright, then what is done above is followed below, and benevolence, righteousness, propriety, and music are displayed throughout the world, which is the cultural refinement of a state. If the father behaves appropriately, the mother is kind, the elder brother is friendly, the younger brother is respectful, the man maintains his proper position outside the home, and the woman maintains her proper position within, then the family is harmonious and orderly, which is the cultural refinement of a family. The sage promotes this way of civilized virtue throughout the world and the state, using cultural governance to achieve his rule, so that punishment is not needed and weapons are not used."

觀乎天文以察時變，觀乎人文以化成天下者，天文即前所謂也。聖人上觀乎天文以察時之變，若東作西成、南訛朔易、雨暘風燠、災祥之類也。聖人觀乎人文，使君明臣忠，父慈子孝，兄弟有禮，長幼有序，各得其正，故制作禮樂，施為政教，以化成天下而成天下之治也。

By observing the celestial phenomena, one can understand the changes of the seasons. The term "astronomical phenomena" refers to the interplay of yin and yang as previously mentioned. The sage observes the patterns of heaven to discern the changes of the seasons, such as the agricultural activities mentioned in the Book of Documents, Yao's Classic, like eastern plowing, western harvest, southern errors, and northern changes, which are determined by the four seasons, as well as weather conditions like clear skies, rain, wind, warmth, and omens of calamities or auspicious signs. The sage also observes human patterns, enabling the ruler to be wise, ministers to be loyal, fathers to be kind, sons to be filial, siblings to be respectful, and the young and old to be in proper order. Thus, everyone attains the right path, leading to the creation of rites and music, the implementation of government policies, and the use of cultural governance to transform the world, achieving a well-governed state.

象曰：山下有火，賁。君子以明庶政，無敢折獄。

The Image Commentary says: Firelight shines at the foot of a mountain, which is the symbolic image of the卦贲. The gentleman takes inspiration from this, handling all government affairs clearly and distinctly, yet does not rashly decide cases of litigation.

義曰：夫山有草木之茂，而火明其下，光明照於上，有賁飾之象也。君子觀此之象，以明舉其庶政。庶政者，謂國家禮樂教化之道，申明興舉之，以文飾天下之治，以其繁而不以儉曰庶政。

Hu Yuan explains: The mountain is covered with lush and flourishing grass and trees, while firelight shines below the mountain, casting a bright reflection upon the mountain body. This is precisely the scene of ornamentation and embellishment. The gentleman observes this image of the hexagram, and thus clearly carries out all governmental affairs. The term "shu zheng" refers to the entire set of state rituals, music, and moral education. These should be clearly explained and promoted in order to embellish the governance of the world. Since these affairs are numerous and not simplified, they are called "shu zheng."

無敢折獄者，夫獄訟之情，至幽至隠者也，其間奸詐萬狀，情偽萬端，必有剛明之德，則能別於寃枉，決其是非，而其情可得而見。今賁之象，其明不遠到，故聖人戒之，言但可以明其庶政，而不可果敢而折獄也。何則？蓋獄事至重，決而行之，則死者不復生，刑者不復贖，是必有剛明之徳，乃可決其事，曲直是非之情無所不當矣。

The phrase "no one dares to decide a case" is because the actual circumstances of legal disputes are most profound and hidden, involving countless deceptions and ever-changing truths. One must possess the virtue of firm decisiveness and clear discernment to distinguish injustice from justice and determine right from wrong, seeing the truth clearly. Now, the imagery of the "Bian" hexagram shows that a single flicker of light cannot illuminate far, so the sage issues a warning: it can only be used to manage mundane affairs clearly, but not to decide legal cases based on a momentary boldness. In other words, the clarity of embellishment is sufficient to regulate government affairs, but may not illuminate the hidden and obscure nature of legal cases. Why is this so? Because legal cases involve matters of great importance; once a judgment is made and carried out, the dead cannot be brought back to life, and those subjected to punishment cannot be redeemed. Therefore, only those who possess the virtue of firm decisiveness and clear discernment can decide such matters, ensuring that every case is judged accurately and justly.

初九：賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。

The line statement for the first line says: Adorning one's toes rather than abandoning the carriage to walk. The small image commentary says: Abandoning the carriage to walk is because according to righteousness, one should not ride that carriage.

義曰：趾，足也。初九處賁之初，有至明之性，體於陽，有至剛之德，是君子之人能以道義賁飾其身，可行則行，可止則止，不為苟且，是能賁飾其行趾也。舍車而徒者，以卦體言之，則初九之正應在於六四，而與六二相比。六二上無正應，欲求於初，而初有剛明之德，確然守正，惟義所在，不顧六二而棄之，但待其時而往從六四之正應也。

Hu Yuan explained: "Zhi" means foot. Initially, the Nine at the Beginning is in the first position of the Qian卦, possessing extremely discerning nature, and its essence is yang, with extremely upright virtue. This is precisely how a gentleman can use righteousness to adorn himself: when it is time to move, he moves; when it is time to stop, he stops, without being fussy or compromising. This is how one adorns one's actions. Saying "abandoning the carriage for walking" refers to the structure of the hexagram. The Nine at the Beginning's proper corresponding line is the Six in the Fourth, while its relationship with the Six in the Second is one of "bility" — being adjacent and mutually close is called "bility." The Six in the Second has no proper corresponding line above it and wishes to turn back to seek the Nine at the Beginning; however, the Nine at the Beginning possesses the virtue of being strong and discerning, indeed adhering to the correct path, and only considers righteousness, thus not paying attention to the Six in the Second and leaving it aside, waiting until the time is ripe to meet with the Six in the Fourth, its proper corresponding line.

猶君子之人能以道義飾於身，故車雖至貴，若義不當乘則舍之；徒雖至賤，若義當行則從而行之，是所行所止皆惟義之所在也。象曰舍車而徒義弗乘也者，六四逺也，徒步勞也，初九不以遠且勞而必往之；六二近也，乘車安也，初九不以安而苟乘之，是皆去就以義也。

This is like a gentleman who cultivates himself with virtue: although a carriage is noble, if it is not appropriate according to virtue, he will abandon it; although walking is humble, if it is appropriate according to virtue, he will walk. Thus, his every movement and stillness depends entirely on where virtue lies. The Small Image Commentary says, "Abandoning the carriage for walking, virtue does not permit riding." Six Four is far away, walking is laborious, yet Nine at the Beginning does not refrain from going just because the distance is far and the journey is tiring; Six Two is near, riding is comfortable, yet Nine at the Beginning does not take the carriage just because it is convenient. All these decisions are based on virtue, and the considerations of honor, disgrace, labor, and ease are not in his mind; he only asks whether it is appropriate or not.

六二：賁其須。象曰：賁其須，與上興也。

The Line Statement for six two says: He adorns his beard. The Small Image Commentary says: Adorning the beard is to rise together with the yang line above.

義曰：須者，待也。夫君子之進，不可以躁，必待其時，有其君，往而可以行己之道，則決然而進無累矣。今六二之爻，上無正應，是未可以往，必退而待其時，候可進而進之，故但以道義賁飾其身，由中而行之，以須待而已。

Hu Yuan explains: "Xu" here is equivalent to "dai," meaning waiting. A gentleman who enters officialdom and seeks advancement must not be impetuous; he must wait for the right opportunity. When he encounters a ruler who can support him, he can then implement his own plans, and at that time he can decisively act without any hindrance. Now, since the sixth line in the second place has no proper correspondence above, it indicates that he is not yet ready to move forward; he can only withdraw and wait for the right time. When the opportunity comes, he will then advance. Therefore, he is currently only cultivating himself through righteousness, acting in accordance with the middle path, and quietly waiting for the right moment.

象曰賁其須與上興也者，夫六二所以賁飾其身而待者，蓋上無正應，未可以往也。已既無應，而切近於九三，九三亦無其應，近而相得，故已能上與九三合志同心以興起也。猶居朝廷之間，親其賢而共成其治；朋友之間，亦能比其賢而能成其事業者也。

The Small Image Commentary says, "Beneath the beard, it is with the superior one that it rises": Six in the Second only decorates itself and waits quietly because there is no proper response above, and it is not yet able to move forward. Since it has no response, yet it is adjacent to Nine in the Third, which also has no responding line above. The two lines are close to each other and mutually harmonious, so Six in the Second can rise together with Nine in the Third in harmony and unity. This is like being in the court and drawing near to the virtuous to jointly achieve governance; it is also like among friends, being able to attach to the virtuous and jointly accomplish endeavors.

九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。

The third line statement says: Adornment is bright and radiant, like water which is moistening and nourishing. By maintaining the correct path for a long time, one may attain good fortune. The Small Image Commentary says: Maintaining the correct path for a long time and obtaining good fortune means that in the end, no one can oppress him.

義曰：夫六二以無正應，未可以進，故賁飾其身以須其時；而九三亦上無正應，亦未可進，故與六二同志，交相文飾，交相濡潤，候其時則進於朝，輔其君以贊成天下之治也，故曰賁如濡如。永貞吉者，言九三既與六二交相賁飾濡潤，然非正應，則當永長而守之以正，則得其吉也。象曰永貞之吉終莫之陵也者，言能永守正道，則外人不能間而侵陵之也。

Hu Yuan explains: Six in the Second, because it does not have a proper correspondence, cannot yet advance, so it first cultivates itself to wait for the right opportunity. Nine in the Third is in the same situation, also without a proper correspondence, so it cannot advance either. Thus, it shares the same aspirations with Six in the Second, and they adorn and embellish each other, mutually moistening and brightening, and when the opportunity comes, they both enter court to assist the sovereign, jointly contributing to the governance of the world. Therefore, the line statement says, "Beren, Ruren," where "Ruren" precisely describes the mutual moistening and brightness between the two lines. It says "Yongzheng Ji," which refers to the fact that since Nine in the Third and Six in the Second mutually embellish and moisten each other, they are still not in proper correspondence, so they should maintain the correct path for a long time in order to achieve auspiciousness. The Small Image Commentary says, "Yongzheng Zhi Ji, Zhong Mo Zhi Leng Ye," meaning that if one can maintain the correct path for a long time, outsiders will have no opportunity to undermine or attack him.

六四：賁如皤如，白馬翰如，匪宼婚媾。象曰：六四當位疑也，匪冦婚媾，終無尤也。

The statement of the fourth line says: The adornment is pure and clean, a white horse gallops swiftly; those coming are not robbers, but suitors. The Small Image Commentary says: Although the fourth line is in a proper position, there is still some doubt in the mind; as long as one clearly recognizes that the visitors are not robbers but suitors, there will be no mistake in the end.

義曰：皤者，潔白之貌。六四以陰居陰，履得正位而行得正道，能以五常之道飾其身，修其行，潔白其志，使君子之德成而無有玷缺也，故曰賁如皤如。白馬翰如者，言六四應在於初，初有剛明之德，而已有正一之行，能賁飾其身而又潔白其馬往而從之也。

Hu Yuan explained: "Pó" refers to the appearance of being white and pure. The line six in the fourth occupies a yao in a yin position, which is properly placed, and its actions follow the right path. It can use the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness to adorn itself, cultivate its character, and purify its mind, thus achieving the virtue of the gentleman without any flaw. Therefore, the line statement says "Bén rú pó rú." The phrase "Bái mǎ hàn rú" refers to the proper correspondence between line six in the fourth and line nine at the beginning. Line nine at the beginning possesses the virtue of being strong, vigorous, and discerning, while line six in the fourth maintains a single and pure conduct. It not only decorates itself but also cleanses its horse white, and drives it forward to follow line nine at the beginning.

匪冦婚媾者，婚媾謂合也。六四雖正應於初九，若往而就之必得合，然猶疑懼六三間於其間為己之害，故言若非六三為冦，則與初九合也。象曰六四當位疑也者，六四之往應初九，固無有不得，然猶恐初九為六三之所間，故云疑也。匪冦婚媾終無尤也者，言六四履正位，行正道，又且賁飾其身，潔白其志，雖六三為冦於其間，亦不能為害，故終無尤過也。

The phrase "匪寇婚媾" means "not a robber but a match." "Hun gou" refers to the act of joining together. Although line six in the fourth position (six four) is in proper alignment with line nine at the beginning (nine one), going forward to harmonize should certainly lead to success. However, it still fears that line six in the third position (six three) might interfere in the middle and cause harm. Therefore, it says: as long as six three does not act as a robber to obstruct, six four can join with nine one. The "Small Image Commentary" states "six four is in the proper position, hence there is doubt," explaining that six four is going to harmonize with nine one, which should not fail, but because it worries that nine one might be blocked by six three in between, there is doubt. The "Small Image Commentary" also says "not a robber but a match, ultimately there will be no blame," meaning that six four is in the proper position, following the right path, and can refine itself and purify its mind. Even if six three interferes in the middle as a robber, it cannot harm six four, so ultimately there will be no fault.

六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。

The line statement of the fifth line says: Using ornamentation in places such as mountains, fields, and gardens, which are fundamental pursuits, with bundles of silk and brocade piled up in abundance; although it appears stingy, it ultimately brings good fortune. The small image commentary says: The good fortune of the fifth line also brings something pleasant.

義曰：丘園謂敦實之地，若務農重本之類也。六五秉柔中之徳，居至尊之位而為賁之主，在初九則賁飾其趾，二又能待時而飾身，至此則是賁飾已至，即不可更務文華，而反賁飾於敦實之地，使天下知其本而務於農桑之事，故國用豐阜，民財充實，而貨帛眾多，戔戔然而至盛也。

Hu Yuan explained: "Quyuan" refers to a place characterized by sincerity and simplicity, such as emphasizing agriculture and taking farming as the foundation. The line six in the fifth upholds the virtue of flexibility and uprightness, occupying the supreme position, and is the main line for the ornamentation of the entire hexagram. The way of ornamentation begins with the line nine at the beginning, which focuses on refining one's conduct; the line six in the second waits for the right moment to refine oneself. By the time we reach the line six in the fifth, the ornamentation is already complete, so it should not continue to pursue excessive embellishment. Instead, efforts should be directed towards the fundamental simplicity and sincerity, making the people understand what constitutes the foundation of the state, and focusing on agriculture and sericulture. Thus, the state will have abundant resources, the people will be wealthy, and there will be a flourishing scene with accumulated silk and cloth.

吝終吉者，吝謂吝嗇也。凡王者治天下，國用既阜，民財既實，則不可更務奢侈，必當吝嗇其財，節儉其用，然後終於富盛而獲吉也。象曰六五之吉有喜也者，六五能施飾於敦實之地，至於財用繁盛，復能儉嗇節用，使上不匱於用度，下不乏於財力，上下之情交相喜悅，所以不惟獲吉而又有喜慶之事也。

The phrase "li4 zhong2 ji1" refers to "a state of being stingy but ultimately auspicious." Here, "li4" means frugality or restraint. When a sovereign governs the state, if the country's resources are already abundant and the people's wealth is sufficient, it is even more important not to turn toward extravagance. One must cherish resources and practice economy, thereby ensuring long-term prosperity and achieving auspiciousness. The "Small Image Commentary" states, "The auspiciousness of line six in the fifth position is due to joy," which explains that line six in the fifth position applies elegant adornment to the fundamental simplicity and sincerity. By achieving abundance in resources while practicing frugality, the ruler ensures that the upper level does not lack supplies and the lower level does not suffer from scarcity. This creates mutual harmony and joy between the ruler and the people. Thus, not only is auspiciousness attained, but there is also something to rejoice about.

上九：白賁，無咎。象曰：白賁無咎，上得志也。

The line statement of the top nine says: Adorning with plain white will not result in error. The small image commentary says: Adorning with plain white without error is because the aspirations of the superior position can be carried out.

義曰：夫此卦自賁趾至此上九，賁道已成，如白之受採，無入而不自得。以人君之尊，是始則勞於求賢而急天下之治，既得其賢，又且逸於任使，以至臻極治之道，自有為而至無為，但守其質素，無施而不可也。

Hu Yuan explains: The primary hexagram begins with the first line, "B贲其趾," and proceeds through all the lines up to the top line, "上九." The way of ornamentation is complete, just like a plain white base that can easily bear colorful painting; wherever it goes, it can proceed with ease and composure. In terms of the sovereign's position, at first he labors diligently to seek out virtuous talents and urgently strives to govern the world well; once the virtuous talents are obtained, employing them becomes effortless, and eventually, reaching the state of supreme governance, one moves from active governance to governance through non-action. All that is needed is to maintain that simple and genuine nature, and anything can be accomplished smoothly.

又君子之人，始能治其心，明其性，飾其身，至此可以為仁，可以為義，為禮為智，處於富貴，富貴得其宜；居於貧賤，貧賤得其道；以至為將為相為公卿，無所施而不可，無有疑懼而動心者。

As for the gentleman, he first learns to regulate his mind, clarify his nature, and cultivate his body. At this stage, he can act with benevolence, righteousness, uphold propriety, and employ wisdom without difficulty. Whether in prosperity or adversity, he maintains balance and follows the proper path. Even when holding high positions such as general, prime minister, or high-ranking officials, he can adapt to any situation without doubt or fear disturbing his mind.

今上九處此之地，其所賁飾之道既備，故用之天下則天下治，用之一國則一國安，施之一家則一家肅，進退出處皆得其宜而無有過咎。象曰白賁無咎上得志也者，上九能以五常之道修其身，道義已成，事業已備，但至此則廣而充之，天下無不得其所，是在上而其志得行也。

Now that the Upper Nine is in this position, his cultivation and refinement have been fully completed, so using him to govern the world brings peace to the world; using him to govern a country brings peace to the country; applying him to a family brings order to the family. Whether advancing or retreating, taking office or retreating into seclusion, everything is appropriate and without fault. The Small Image Commentary says, "White purity without blame, the Upper Nine achieves his will," which refers to the Upper Nine being able to cultivate himself through the five constants, having completed his virtue and perfected his career. At this point, all that remains is to expand and apply it further, and the world will have no one left without their proper place. This is being in a high position while one's aspirations are realized.