Guzhuan Hexagram

蠱：元亨，利涉大川，先甲三日，後甲三日。左傳蟲蠱，而歸藏作蜀。詩（？）風「絹絹（左蟲）者躅（左蟲）」，躅（左蟲），葵中蠶也。詩詁：蜀已有蟲，再加蟲俗字。然則蜀亦蟲，與蠱義同也。蠱，敗也，壞也。卦上山震木，為材木之所出，乃下卦為巽，巽隕落故敗。又巽為蟲，蟲蠢物朽腐。大過曰棟撓（左木），《易林》旅之履云「木內生蠢」，蠢即蠱，皆以巽也，故壞。

The Hexagram Gǔ statement says: "Original prosperity, beneficial for crossing great rivers, three days before the first day of the month, three days after the first day of the month." The Zuo Zhuan mentions the concept of "insect蛊," while the Gui Cang refers to this hexagram as "Shu." The poem Shī Jīng · Bin Feng says "yuan yuan zhe zhu," where "zhu" refers to the green caterpillar of the bitter melon plant. The Shī Gǔ says that the character "Shu" originally contained the shape of an insect, and adding the insect radical made it a vulgar form; thus, "Shu" is also an insect, and it is synonymous with "Gǔ." "Gǔ" means decay and destruction. This hexagram has the upper trigram Gen (Mountain) and the lower trigram Xun (Wind). It originally represents a place where timber is produced, but the lower trigram Xun signifies falling, leading to decay. Xun also represents insects, which are pests that cause decay and rot. The hexagram Da Guo mentions "dòng náo," and in Jiao's Forest of Changes · Lu Zhī Liu, it says "mu nei sheng du," where "du" is the same as "Gǔ," both referring to the image of Xun. Therefore, this hexagram signifies destruction.

禮王制「執左道以亂政」疏云：蠢者，損壞之名。周禮秋官庶氏，掌除毒蠱，鄭注：毒蠱，蟲物而病害人者。又翦氏，掌除蠢物，凡庶蠱之事，注：蠱，蠢之類。又史記秦德公二年初伏，以狗御蠱，注：蠱，惡氣。是蠱之為蠢為腐壞甚明。又左傳云：女惑男，風落山，謂之蠱。女惑男，男敗；風落山，山敗。亦以敗壞說蠱。

The Commentary by Kong Su on the sentence "zhí zuǒ dào yǐ luàn zhèng" in the "Rites: The System of the Ruler" says: "Du" is the name for something that causes damage. In the "Rites: The Office of Autumn" the Shu氏 is responsible for removing toxic蛊, and Zheng Xuan's commentary says that toxic蛊 are insects that can harm people and cause illness. The Jian氏 is responsible for removing蠹 things and dealing with all matters related to蛊, and the commentary says that蛊 is a type of蠹. Also, the "Records of the Grand Historian" states that in the second year of Qin De Gong's reign, the first day of the伏 was used to use dogs to eliminate蛊, and the commentary says that蛊 is evil qi. This clearly shows that "蛊" refers to蠹 and decay. The "Zuo Zhuan" also says that when a woman deceives a man and the wind causes trees to fall from the mountain, it is called蛊. A woman deceiving a man leads to the man's decline; the wind causing trees to fall from the mountain leads to the mountain's decline—both explanations use the idea of decline to interpret "蛊."

荀爽謂蠱為事，朱子蓋以為不安，又曰壞極而有事。夫卦名皆由卦象而生，詁蠱為事為惑，皆正訓不誤，而此則義為敗壞，亦卦象所命也。彖曰巽而止蠱，亦以敗壞為說；若必拘序卦而訓為事，則此句義難通矣。陽得陰則通，坤為大川，為事，剛往坤上，下履重陰，容民得眾，故曰利涉大川，曰往有事。

Xun Shuang interpreted "Gǔ" as "Shì", but Zhu Xi probably thought this was unsatisfactory, so he later said it refers to something being in a state of extreme decay, thus allowing for action. The names of the hexagrams arise from their images; interpreting "Gǔ" as "Shì" or as "Huò" is not incorrect in terms of word meaning, but the meaning of this hexagram is about decay, which is also determined by the image. The "Commentary on the Judgment" says "Xun but stopped at Gǔ," which is also based on the idea of decay; if one insists on adhering to the interpretation from the "Sequence of Hexagrams" and takes it as "Shì," then this sentence does not make sense. A yang line receiving a yin line becomes unobstructed. The hexagram Kūn represents a great river and also represents "Shì." The strong line of Gǔ moves upward and occupies the position above Kūn, with the lower part resting on overlapping yin lines, thus being able to accommodate the people and gain their support, hence saying "favorable to crossing the great river" and "going with affairs."

乾元為甲、蠱之先為泰。乾為日，三爻故曰先甲三日。乃由泰反否而蠱為之始，初交上為蠱，二三隨上成否，甲之在下者反上，先甲變為後甲矣，故又曰後甲三日。蠱旁通隨，隨者由否反泰之始，上爻下成隨，四五隨下成泰，甲之在上者反下，後甲又變為先甲矣。否泰相循環相終始，來往　信，天道因如是也。

Heavenly Stem Jia represents the first line of the trigram Qian, which is called "Qian Yuan." The trigram before Gu is Tai. Since Qian represents the sun and has three lines, it is said that "Jia comes three days before." The transformation from Tai to Pi begins with Gu. The first line of Tai moves up to the top position, forming Gu. Then the second and third lines follow up, resulting in Pi. Originally at the bottom, Jia moves to the top, so "before Jia" becomes "after Jia," hence the phrase "after Jia comes three days." Gu and Su are complementary. Su begins with the transformation from Pi to Tai. The top line of Pi moves down to form Su. Then the fourth and fifth lines follow down, resulting in Tai. Originally at the top, Jia moves to the bottom, so "after Jia" returns to "before Jia." Tai and Pi alternate continuously, each being the beginning and end of the other. This movement of going and returning, bending and stretching, is the natural way of heaven.

象曰：蠱剛上而柔下，巽而止蠱。蠱元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。行，道也。泰者隨之終，蠱者否之始，故曰終則有始。

The Commentary on the Judgment says: "Gǔ, the strong above and the yielding below, yielding and stopping the蛊. Gǔ is originally prosperous and harmonious, and the world is well governed. It is advantageous to cross great rivers, for going forward is to attend to affairs. Before the first day of the month, three days prior, and after the first day of the month, three days later, the end leads to the beginning, as the heavens act." (The original text says "Xiang" but should be "Tuan.") "Xing" means to follow the path. Tai is the final stage of the transformation from Suí, while Gǔ is the starting point of the transformation from Pǐ, hence it is said "the end leads to the beginning."

象曰：山下有風，蠱。君子以振民育德。風止山下，氣鬱不通，故蠱。蠱則不生育，振而作之，所以救蠱而育德也。象義有因卦象而取法者，有反省者，茲則反省者也。

The Great Image Commentary says: "Under the mountain, wind; this is the hexagram of蛊. The superior person thus uses this to inspire the people and cultivate virtue." The wind is blocked beneath the mountain, causing stagnation and blockage, hence forming "蛊." Once蛊 has taken hold, it is unable to produce or nurture. To inspire and encourage is precisely the way to remedy this situation and cultivate virtue. The meaning taken from the Great Image has two types: one follows the hexagram's image, and the other reflects upon the opposite of the image. Here, it belongs to the latter type.

初六：於父之蠱，有子考，無咎，厲終吉。初雖不當位，然上承重陽，與上合志，與升初六同，故吉。《易林》以震巽為父母，詳《焦氏易詁》。朱漢上以復垢（左女）為小父母，復殷（左艮）仍震巽。初伏震，故曰父，曰了。乾正也，能正父蠱，故曰有子考。逸周書謐法云：考，成也。左氏襄十三年彌廟疏：考，成也，言有成德也。有子考者，即謂有子能成就先業也，故無咎。風隕故厲，承陽故終吉。馬融、王肅讀考字絕句，王注作考無咎，非也。象曰：乾父之蠱，意承考也。意承考，謂初上承重陽，能承繼先德也。承，順也，巽象。

The line statement for the first line (initial line) says: "To rectify the father's disorder, there is a son who completes the task, without blame, though there is danger, ultimately it is auspicious." (The original text's "于" is a mistake for "干.") Although the first line is not in the correct position, it connects upward to the overlapping yang lines, and aligns with the ninth line in its aspirations, similar to the first line of the Hexagram of Ascending, hence it is auspicious. In Jiao's Forest of Changes, Zhen and Xun are regarded as parents, as detailed in Jiao's Glosses on the Changes. Zhu Zhen interprets Fu and Guo as small parents, but Fu and Guo still contain Zhen and Xun. The first line contains Zhen, hence it is referred to as "father" and "son." Qian represents correctness, capable of rectifying the father's disorder, hence it is said "there is a son who completes the task." The "Vassal Book · Posthumous Titles" says "kao means completion," and the commentary on the "Zuo Zhuan" by Kong Shu in the 13th year of Duke Xiang also says "kao means completion," meaning having the virtue of accomplishment. "There is a son who completes the task" means there is a son who can complete the father's endeavors, hence "without blame." Xun represents falling, hence "danger"; but since it is supported by yang lines above, it ends auspiciously. Ma Rong and Wang Su interpreted the character "kao" as part of the previous sentence, while Wang Bi's commentary reads "kao, without blame," which is incorrect. The image says: "To rectify the father's disorder, the intention is to follow the father." "Intention to follow the father" means the first line supports the overlapping yang lines, capable of continuing the virtue of the ancestors; "following" means to be harmonious, taking the image of Xun.

象曰：乾母之蠱，得中道也。二五得中。九三：乾父之蠱，小有悔，無大咎。三震體，故亦因父。按九三上雖無應，然當位，前臨重陰，與大畜九三象同，當吉；乃大畜九三利往，此云小悔無大咎者，以體下斷也。凡巽體上交多不吉，先儒不知其故在本弱，故多誤解。象曰：乾父之蠱，終無咎也。九三前臨重陰，利往，故終無咎。

The Small Image Commentary says: "The mother's蛊 is in the middle way." (The text of the second line is missing.) Both the second line and the fifth line are in the middle position. The statement of the third line says: "The father's蛊, there is a small regret, but no great misfortune." The third line belongs to the trigram Zhen (Thunder), so it is also called "father." Although there is no corresponding line above the third line, it is yang in a yang position, and it is in the proper place. In front of it are overlapping yin lines, which is similar to the third line of the Great Accumulation (Da Xu), which should be auspicious. However, the third line of the Great Accumulation says "favorable to go forward," while here it says "a small regret, but no great misfortune," which is judged based on the weakness of the lower trigram Xun. Generally, those belonging to the Xun trigram and moving upward are mostly not auspicious. The ancients did not understand the reason was the inherent weakness of the Xun trigram, so they mostly misunderstood. The Small Image Commentary says: "The father's蛊, ultimately no misfortune." The third line is before overlapping yin lines, which is favorable to go forward, so ultimately there is no misfortune.

六四：裕父之蠱，往見吝。裕，寬也，虞云不能淨父過也。前遇敵，陰遇陰則窒，故往吝。象曰：裕父之蠱，往未得也。六五：乾父之蠱，用譽。得中，有應，上承陽，而艮為名，故可致聞譽。象曰：乾父用譽，承以德也。德謂陽，承以德，言上承陽也。

The line statement for the fourth line says: "The father's mischief is abundant; going forward leads to regret." "Yu" means generous or lenient; Yu Fan says this refers to being unable to correct the father's mistakes. The fourth line is preceded by the fifth line, and both are yin lines that are in opposition, so yin lines encountering yin lines result in blockage, hence going forward leads to regret. The Small Image Commentary says: "The father's mischief is abundant; going forward is not yet attained." The line statement for the fifth line says: "Correcting the father's mischief, using reputation." The fifth line occupies the central position, has the second line below it that corresponds, and also receives the yang of the top line above it. The mountain (Gen) has the image of "name," so it can bring about reputation. The Small Image Commentary says: "Correcting the father's mischief with reputation, receiving the yang with virtue." "De" refers to the yang line, and "receiving with virtue" means the fifth line receives the yang of the top line above.

上九：不事王侯，高尚其事。三震為王，為諸侯，上不應之，故曰不事王侯，言不事王侯之事也。高居物表，逍遙事外，故曰高尚其事。象曰：不事王侯，志可則也。則，法也。不事王侯，若共伯和、吳季禮之流是也，作奉事者非。

The line statement for the top nine (上九) says: "Not serving princes and dukes, but holding high aspirations." The nine in the third position (九三) belongs to the trigram Zhen, which represents a prince or a duke. The top nine shares the same nature as the nine in the third but is not in harmony with it, hence it is said "not serving princes and dukes," meaning it does not engage in serving princes and dukes. The top nine resides above all things, free from worldly affairs, hence it is said "holding high aspirations." The Small Image Commentary says: "Not serving princes and dukes, the aspiration is worthy of being emulated." "Then" means to emulate. The phrase "not serving princes and dukes" refers to people like Gong Bo He and Wu Ji Zha, and interpreting "事" as serving is incorrect.

臨：元亨利貞，至于八月有凶。釋詁：臨，視也。毀梁哀七年「有臨天下之言焉」，注：臨，撫有之也。卦以震君臨四陰，正撫有也，故曰臨。臨闢丑，陽息卦，故曰元亨。左傳云：不行之謂臨。行而不已，則至八月而凶矣，故又曰利貞，言利於貞定也。月卦始子復，至未遁正八月，故鄭、陸、虞皆以八月為遁。而虞氏以殺君父說凶義則非，殺君父皆否遁所同有，胡獨八月凶乎。

The Hexagram of Qian says: "Greatly prosperous, advantageous to be sincere and firm, until the eighth month there is calamity." The Er Ya · Xigǔ says: "Lín" means to look upon. The Gu Liang Zhuan of the seventh year of Duke Ai says: "There is a statement of governing the world," with the annotation explaining that "Lín" means to embrace and possess. This hexagram has the lower trigram Zhen (Thunder) with a yang line governing the upper four yin lines, which is exactly embracing and possessing, hence called "Lín." The Hexagram of Lín is one of the twelve trigrams of the rising sun, corresponding to the month of Chou, and belongs to the trigram of yang energy growing, hence it is said "Greatly prosperous." The Zuo Zhuan says that not acting is called "Lín." If one acts but does not stop, by the eighth month calamity will come, hence it also says "advantageous to be sincere and firm," meaning it is advantageous to be stable and not move. The sequence of the monthly trigrams starts from the first month Zǐ with the Hexagram of Fu, counting up to the sixth month Wei with the Hexagram of Dùn, which is exactly the eighth month. Therefore Zheng Xuan, Lu Ji, and Yu Fan all take the eighth month as the Hexagram of Dùn. As for Yu Fan's explanation of the calamity as a usurpation of the king and killing one's father, this is incorrect — usurpation of the king and killing one's father is a common meaning of the Hexagrams of Pi and Dùn, so why is calamity only in the eighth month?

按《易林》恆之臨云：神之在丑，破逆為咎，不利西南，商人休止。臨闢丑，震為神，故曰神之在丑；乃行至未而破丑，故曰破逆為咎。又按漢書翼奉傳：平昌侯三來見臣，皆以正日加邪時。孟康曰：謂乙丑之日，丑為正，日加未而來，未破丑，故曰邪時。陸績易傳「至于八月凶」注曰：建丑至未也。八遁亦以未破丑說凶義，徒以弒君父為說，何以辭於其它消卦乎。幾易言八月七日，皆言爻數，後儒往往以殷正周正為說，皆夢吃語也。

According to Jiao's Forest of Changes, the hexagram Ling under the hexagram Heng says: "The god is in Yichou, breaking the reverse brings misfortune, it is not favorable to the southwest, merchants should stop." Ling is the hexagram paired with the Yichou month, and Zhen represents the god, so it says "the god is in Yichou." When arriving at the Wei month, since Wei has not yet broken Yichou, it says "breaking the reverse brings misfortune." Also according to the Han Shu, Yi Feng's biography, Pingchang Hou visited me three times, all on the right day but with the wrong time. Meng Kang explains that this refers to the day of Yichou, where Yichou is the right time; the sun reaches the Wei position when it comes, and since Wei has not yet broken Yichou, it is called the wrong time. Lu Ji's commentary on the Yi says "until the eighth month it is凶": counting from Yichou to Wei. This shows that the eighth month is Duan, and it also uses the breaking of Yichou by Wei to explain the meaning of misfortune. If we only take the idea of killing the king and father, how can we explain other hexagrams of yin decline? All references in the Yi to "the eighth month" and "the seventh day" are based on the number of lines. Later scholars often use the calendar systems of Yin and Zhou to explain them, which is all nonsense.

象曰：臨，剛來浸而長，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。通消卦，故曰不久。象曰：澤上有地，臨。君子以教思無窮，容保民無疆。震兌皆為言，故曰教思無窮。坤為民，震為仁，故曰容保民。坤廣大，故曰無疆。

The Commentary on the Judgment says: "Approach, the strong is gradually growing and increasing, joyful and compliant, strong and central with a response, great prosperity in correctness, this is the way of Heaven. However, by the eighth month there is misfortune, for the decline is not long-lasting." The lower trigram is Dui, representing joy, and the upper trigram is Kun, representing compliance. Nine in the Second is strong and central, and corresponds with Six in the Fifth, hence "great prosperity in correctness." This hexagram is connected with the series of hexagrams where yin energy is declining and yang is increasing. The trend of yang increasing cannot last long, hence "the decline is not long-lasting." The Great Image says: "A marsh on top of land, Approach. The gentleman uses teaching and thinking without end, and embraces and protects the people without limit." Both Zhen and Dui have the image of "speech." Dui as mouth and tongue is well known, while Zhen as speech is an image established by Shangshi according to the lost images in Jiao's Forest of Changes. Speech and teaching continue endlessly, hence "teaching and thinking without end." Kun represents the people, Zhen represents benevolence, using benevolent virtue to embrace the people, hence "embracing and protecting the people." The earth is vast and boundless, hence "without limit."

初九：咸臨，貞吉。咸，感也。初二爻皆有應，故皆曰咸臨。貞，卜問也。象曰：咸臨員吉，志行正也。坤為志，應在坤，皆當位，故曰志行正。九二：成臨，吉，無不利。承遇陰則通，故曰無不利。象曰：咸臨吉無不利，未順命也。二必升五，得尚于中行，而卦以不利為義，故曰未順命。

The line statement for the first line (Initial Nine): "Xian Lin, Zhen Ji." "Xian" means to feel or respond, and both the first line (Initial Nine) and the second line (Nine in the Second) have corresponding yin lines, so they are both described as "Xian Lin." "Zhen" refers to divination. The Small Image Commentary says: "Xian Lin Zhen Ji, Zhi Xing Zheng Ye." The Earth (Kun) represents the will, and the lines that correspond are all in the upper trigram (Kun), and each is in the correct position, so it is said "Zhi Xing Zheng." The line statement for the second line (Nine in the Second): "Xian Lin, Ji, Wu Bu Li." The second line encounters a yin line above it; yang meeting yin is harmonious, so it is said "Wu Bu Li." The Small Image Commentary says: "Xian Lin Ji Wu Bu Li, Wei Shun Ming Ye." The second line must necessarily rise to the fifth position to achieve the "Zhong Xing" (middle and moving) state; however, this hexagram defines its meaning through stillness and not movement, so it is said "Wei Shun Ming."

六三：甘臨，無攸利，既憂之，無咎。說文：甘，美也。三獨近二，陰順陽，言甘於順二也。然不當位，無應，故無所利。坤為憂，知無所利而優之，故無咎也。象曰：甘臨，位不當也；既憂之，咎不長也。不長謂不久。

The line statement for the third line says: "Sweetly approaching, there is no benefit; having worried about it, there is no blame." The "Sayings of the Classic" explains that "sweet" means beauty. The sixth line is the only among the阴 lines that is adjacent to the second line, which is yang. Since the阴 is obedient to the yang, it is said to approach sweetly. However, the sixth line is a阴 in a yang position, which is not appropriate, and there is no corresponding line above it, so there is no benefit. The earth represents worry; knowing there is no benefit yet still being cautious and worried, there is no fault. The "Small Image Commentary" says: "Sweetly approaching, because the position is inappropriate; having worried about it, the fault does not last long." "Not lasting long" means it will not be long-lasting.

六四：至臨，無咎。虞翻曰：至，下也，謂下應初，當位有實，故無咎。象曰：至臨無咎，位當也。六五：知臨，大君之宜，吉。知音智，言宜知幾也。震為大君，象失傳，詳《焦氏易詁》。九二震主交，應在五，二五相上下，皆當位，故曰大君之宜，言二宜升五也。

The line statement for the fourth line says: "Approaching to the utmost, there is no blame." Yu Fan explains: "Approaching" refers to the downward direction, indicating that the sixth line at the fourth position responds to the first line of nine. The fourth line is in the proper position and its corresponding line is full, hence "there is no blame." The Small Image Commentary says: "Approaching to the utmost without blame, because the position is proper." The line statement for the fifth line says: "Knowing the approach, it is suitable for the great ruler, and it is auspicious." "Knowing" is read as "wisdom," meaning one should perceive subtle signs. The trigram Zhen has the image of "the great ruler," but this image has been lost, see Jiao's Glosses on the Changes for details. The second line of nine is the main line of Zhen; it responds to the fifth line. If the second and fifth lines were to exchange positions, both lines would be in proper positions. Therefore, it says "it is suitable for the great ruler," meaning that the second line is suitable to ascend to the fifth position.

象曰：大君之宜，行中之謂也。二五皆中位，故曰行中。知臨者，言宜知幾，與二相上下也。上六：敦臨，吉，無咎。陽息即至三，上稍止即有應，故曰敦臨。敦與屯與頓皆通，有止意、待意，義詳復卦。言稍待即有應，故曰志在內，內謂三也。故復五六亦曰敦復，言五少遲，陽即息至二，有應，與此同也。舊解訓敦為厚，非。

The Small Image Commentary says: "The proper conduct of the great sovereign is called acting in the middle." Both Nine in the Second and Six in the Fifth are in the middle position, so it is said "acting in the middle." What is meant by "knowing to govern" is that one should act when the opportunity arises, and the line of Nine in the Second exchanges positions with the upper and lower lines. The line statement of Upper Six says: "Gentle governance, auspicious, no blame." Yang energy grows quickly and reaches the third position, so Upper Six slightly pauses and there is a corresponding line, hence it is said "gentle governance." "Gentle" is connected with "屯" and "顿," both meaning to stop or wait. A detailed explanation is given in the卦 of复. It means waiting a moment and then there is a responding line, so the Small Image says "the mind is within," where "within" refers to the third position. Therefore, the line statement of Six in the Fifth of the卦 of复 says "gentle return," meaning that Six in the Fifth slightly delays, and yang energy grows to the second position and corresponds with it, which is the same principle here. Old interpretations taking "gentle" as meaning "humble" are incorrect.

象曰：敦臨之吉，志在內也。言頓止之故，因陽息即至三，有應也。易之道貴將來，將來有應，故吉；不然內無應，何吉之有。凡云志在內、志在外者，皆謂應爻。九家謂志在二升五，清儒皆宗之，由誤解敦字故也。

The Small Image Commentary says: "The good fortune of firm approach comes from the mind being focused internally." This refers to the reason for the pause and waiting: because the yang energy grows quickly and reaches the third position, and the sixth line at the top then has a responding line. The principles of the Book of Changes value the future; if there is a response in the future, it is therefore good; otherwise, if the inner trigram has no responding line, where would the good fortune come from? Whenever it says "the mind is focused internally" or "the mind is focused externally," it is referring to the responding line. The Nine Schools' Commentary says "mind" refers to the nine two moving up to the fifth position. Qing dynasty scholars followed this interpretation, but it was due to a misunderstanding of the character "敦."

觀：漱而不薦，有孚若。五得尊位，下臨萬民，民為廟堂，萬民瞻仰，故曰觀。《易林》以艮為觀、為視，象失傳，詳《焦氏易治》，蓋即本此也。國之大事，在把與戎。禮之可觀，莫盛乎宗廟；宗廟之可觀，莫盛乎祭祀。

The hexagram "Guan" (Observation) states: "Washing but not offering, with sincerity and solemnity." (The original text mistakenly uses "s漱" for "盥," and the character "顒" is missing after "有孚.") The line Nine in the Fifth occupies the exalted position, ruling over the people below, just as the ancestral temple, being the highest in the temple complex, is looked up to by all the people. Therefore, it is called "Guan" (Observation). In "Jiao's Forest of Changes," the trigram Gen (Mountain) is interpreted as "Guan" (Observation) and as "seeing," but this image has been lost. For details, see "Jiao's Glosses on the Changes," which is probably based on this hexagram. The major affairs of the state are worship and warfare. Among the rites, the most worthy of observation is the ancestral temple, and among the ancestral temple rites, the most worthy of observation is the worship ceremony.

初漱降神也。馬融云：進爵灌地以降神也。卦巽為白茅，茅在地上，坤水沃之，縮酒之象也。灌地降神，其誠敬之心，孚於神明。禺（右頁），敬也。及至薦牲則扎簡略。一孔子曰「帝（左衣）自既灌而往者，吾不欲觀之矣」，與此義同也。

At first, "guan" referred to pouring wine on the ground to summon spirits. Ma Rong said that it involved presenting a wine vessel and pouring the wine on the ground to invite the spirits. In this hexagram, the upper trigram is Xun, which symbolizes "white reed grass." The reed grass lies on the ground, and the water of the坤 trigram is poured over it, forming an image of filtering wine to summon spirits. During the ritual of pouring wine on the ground, the sincerity and reverence expressed at that moment connected with the divine. "Yong" means respect. However, when offering sacrifices, the ritual became simpler. Confucius said, "I do not wish to see the rites after the pouring of wine," which conveys the same meaning.

象曰：大觀在上，順而巽，中正以觀天下。觀，漱而不薦，有孚禺（右頁）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。坤為天下，天下化則服矣，此聖人所以以神道設教也。觀亦候卦，故曰四時。臨曰元亨利貞，亦四時也。

The Commentary on the Judgment says: "Great observation is above, following and yielding, upright and correct in the center, thus observing the world. Observation, washing but not offering, with sincerity and solemnity, the people below observe and are transformed. Observing the divine way of heaven, the four seasons do not err; the sage uses the divine way to establish teaching, and thus the world is convinced." The two yang lines, nine five and upper nine, are high above the many yin lines, which is "great observation above." The lower trigram is坤, representing following, and the upper trigram is巽, representing entering. Nine five is also upright and in a noble position, thus it can "observe the world with uprightness and correctness."坤 has the image of "the world," and people below look up to the superior and are influenced by it. Once they are taught, they naturally submit, which is exactly why the sage uses the divine way to establish teaching. The hexagram of 观 is also paired with the seasonal changes, so the Commentary on the Judgment mentions "the four seasons." The hexagram of 临 discusses "origin, prosperity, advantage, and correctness," which also refers to the four seasons of spring, summer, autumn, and winter.

象曰：風行地上，觀。先王以省方觀民設教。坤為方，為民；艮為觀，故曰省方，曰觀民；巽為命，故曰教。先王巡狩四方，觀風問俗，宣佈教化，亦若風行地上也。初六：童觀，小人無咎，君子吝。《釋文》：馬云童猶獨也，鄭云樨（左禾）也。而虞翻以艮為童，詁與鄭同。按馬說是也。太玄玄沖云：童，寡有也。而《易林》每以坤為寡。初坤體，上無應，陰遇陰失類，孤寡極矣，故曰童觀。其在小人，獨行踽蹈（左同），尚可無咎；若君子則狹隘為病矣，故吝。蓋童之象不在艮而在坤。初何以孤寡，則以上無應而行失類也。象曰：初六童觀，小人道也。道，行也。

The Great Image says: "Wind moves over the earth, observing. The former kings thus traveled to observe the people and establish teachings." The earth represents the four directions and the people, while the mountain represents observation, so it says "observing the four directions" and "observing the people." The wind represents commands, so it says "teaching." The former kings toured the four directions, observing customs and consulting the people, and proclaimed teachings, just as the wind moves over the earth. The line statement for the first line says: "Observing as a child, the small person has no blame, the superior person is reluctant." The "Commentary on the Text" cites Ma Rong saying "child" is like "alone," Zheng Xuan says it means immature; Yu Fan takes the mountain as "child," interpreting it the same as Zheng Xuan. According to Ma Rong's interpretation, it is correct. The "Tai Xuan" says: "Child means few possessions." And the "Jiao's Forest of Changes" often takes the earth as few. The first line belongs to the earth structure, and there is no responding line above it; yin meets yin and loses its corresponding line, reaching the extreme of loneliness and fewness, so it says "childlike observation." In the case of a small person, this is merely going alone, which can still have no blame; but for a superior person, it becomes a flaw of narrow vision, hence "reluctance." This shows that the image of "child" does not come from the mountain but from the earth. Why is the first line lonely and few? Because there is no responding line above and its actions lose their kind. The Small Image says: "The first line observes as a child, the way of the small person." "Way" means action.

六二：窺觀，利女貞。說文：窺，閃也，傾頭門中視也。二應五，坤為門，二在門中，上窺九五，而坤為閉為羞，故羞縮不敢正視而窺觀也。聖人取象之精，非注視卦象，不知其微妙如此也。窺觀乃妾婦之行，故利女占；若在丈夫，則可丑矣。象曰：窺觀女貞，亦可醜也。丑謂不莊。

The line statement for line six two says: "To peek and observe, it is advantageous for a woman to be steadfast." The "Sayings of the Classic" explains that "peek" means to glance sideways, i.e., to look from the crack of a door. Line six two corresponds to line nine five, and the earth element represents a door. Line six two is within the door, looking upward to observe line nine five. The earth element also represents closure and shyness, so it is timid and does not look directly. The sage's subtle use of imagery is not understood without careful observation of the hexagram. Peeping is an action of a concubine, so it is only advantageous for a woman's divination; if applied to a man, it would be shameful. The "Small Image Commentary" says: "Peeping to observe, a woman's steadfastness, is also shameful." "Shameful" here refers to lack of propriety.

六三：觀我生，進退。凡我生皆謂應與。《詩·小雅》「雖有兄弟，不如友生」，易以陰陽相遇為朋友，故謂應與為我生。三應在上，故曰觀我生。進退，上巽為進退。進退者，上下也。三與上相上下，謂三宜進居上，上宜退居三，各當位也，故象曰不失道。象曰：觀我生進退，未失道也。道，行也。

The line statement for the third line says: "Observing my life, advancing and retreating." Whenever the term "my life" appears, it refers to the yao that corresponds to the self. The poem in "Shi Jing · Xiao Ya" says, "Though there are brothers, they are not as good as a friend." In the "Yi Jing," meeting of yin and yang is considered friendship, so the corresponding yao is called "my life." Since the sixth line in the third place corresponds to the ninth line at the top, it says "Observing my life." As for "advancing and retreating," the upper trigram Xun has the image of "advancing and retreating." This advancing and retreating refers to mutual exchange between upper and lower: the sixth line in the third place and the ninth line at the top exchange their positions. This means the sixth line in the third place should advance to the top position, and the ninth line at the top should retreat to the third position. In this way, both lines are in proper position, so the Small Image Commentary says, "Not losing the way." The Small Image Commentary says: "Observing my life, advancing and retreating, not losing the way." "Way" refers to action.

噬嗑也，亨，利用獄。噬嗑也，嗑，合也；亨，通也。夫上下之不能相合者，中必有物間之，嗑而去其間，則合而通矣。國家之有刑獄，亦復如是。民有梗化者，以刑剋之，則頑梗去而上下通矣，故曰利用獄。震為口，頤「利求口實」是也，為口故曰噬。雷電合居於東，故曰合而重。震為口，初至四正反震口合；上離，正反兌口合，故曰噬嗑。自覆象失傳，及震為口之象亡，噬嗑之義遂晦而不明。卦一陰一陽，剛柔交，故曰亨。坎為獄，折獄之道，不明則人不服，不威則眾不從，今威明並濟，故利。

The Hexagram Statement of Shìkè says: "It is smooth, and suitable for the use of punishment." "Kè" means to join together, and "Héng" means to be unimpeded. The reason why the upper and lower parts cannot join together is because there is something in between that blocks them; by removing the obstruction, they join and become unimpeded. The state establishes courts and punishments, and the principle is the same: among the people, if there are those who obstruct the way of education, they should be punished, and once the stubborn ones are removed, the upper and lower parts become unimpeded, hence it is said "suitable for the use of punishment." The trigram Zhen has the image of the mouth; the Hexagram Yi's statement "favorable to seek food for the mouth" uses this image. Because there is a mouth, it is called "Shì" (to bite). Thunder and lightning both reside in the east, so it is said "joining together and forming a harmonious whole." Zhen represents the mouth: from the first line to the fourth line, there are two Zhen trigrams, one upright and one inverted, forming two mouths that join together; the upper trigram is Li, which also contains one upright and one inverted Dui, which are also two mouths that join together, hence it is called "Shìkè." Since the image of the inverted trigram has been lost, the image of Zhen as the mouth has also been lost, and the meaning of "Shìkè" has become obscure. This hexagram has one yin and one yang alternating, with the firm and the yielding intermingling, hence it is said "it is smooth." Kan represents punishment; the method of judging cases, if not clear, people will not accept it, and if there is no authority, the people will not follow. Now both authority and clarity are present, hence it is favorable.

象曰：頤中有物曰噬嗑，噬嗑而亨，剛柔分，動而明，雷電合而童，柔得中而上行，雖不當位，利用獄也。有物謂四，四在顧中，故曰有物。頤上下陽，中四交皆陰，陰順陽，故求得口食。今四陽橫互於中，陽遇陽為仇為敵，不順，嗑去此物，則合而通，故曰噬嗑而亨。卦陽爻與陰交相間，故曰剛柔分。雷電合居於東，故曰合而章。五不當位，然文明以中，斷制枉直，不失情理，故利用獄也。

The Commentary on the Judgment says: "There is something in the mouth, called噬嗑. By biting and chewing, there is harmony. The yin and yang are divided, movement brings clarity, thunder and lightning combine to reveal the meaning, the yin line occupies the center and rises upward, even though it is not in the proper position, it is suitable for the use of punishment." "There is something" refers to the nine in the fourth line. The nine in the fourth line is located in the middle of the mouth, so it is said "there is something." The upper and lower lines of the颐卦 are yang, while the middle four lines are all yin. Yin follows yang, so they can obtain food from the mouth. Now the nine in the fourth line, a yang line, is located in the middle, yang meeting yang becomes enemies, unwilling to follow; by biting and removing this, they become harmonious, so it is said "by biting and chewing, there is harmony." This hexagram has yang and yin lines alternating, so it is said "the yin and yang are divided." Thunder and lightning are both in the east, so it is said "they combine to reveal the meaning." The six in the fifth line, though not in the proper position, is civilized and occupies the center, capable of judging right and wrong without losing reason, so it is said "it is suitable for the use of punishment."

象曰：雷電，噬嗑。先王以明罰涑（右力）法。罰法皆坎象。敕（右力），正也，威之用；明則離之用也。初九：屨校減趾，無咎。震為趾，坎為校。初臨重陰，利往，往而遇坎，坎在震上，故曰屨校。校，械也；屨，貫也。言以械貫於震足之上，足不見，故曰減趾。初當位，故無咎。象日：屨校減趾，不行也。此言人初有過，其過尚微，故罰亦從輕，使有所懲，而不至積累其罪，以至於誅，所謂小懲大戒也。初本利行，行而遇險，故不行。

The Great Image Commentary says: "Thunder and lightning, the devouring of the criminal. The former kings used this to clarify punishment and enforce laws." Both punishment and law take the image of Kan (Water). "Edict" refers to the strict regulation and correction, which belongs to the use of authority, while "clarify" refers to the use of Li (Fire). The line statement for the first line (Initial Nine): "The shoe restraint covers the foot, no blame." Zhen (Thunder) represents the foot, and Kan (Water) represents the restraint (punishment). The first line is above a stack of yin lines, which is favorable for movement, but movement meets Kan, which is above Zhen, so it is said "shoe restraint" — like putting a restraint on the foot as if wearing a shoe. "Restraint" refers to punishment, and "shoe" refers to the act of binding. It means the punishment is applied to the foot of Zhen, covering the foot so it is hidden, hence "covering the foot." The first line is in the correct position, so there is "no blame." The Small Image Commentary says: "The shoe restraint covers the foot, not moving." This refers to a person's first wrongdoing, which is still minor, so the punishment is light, to serve as a warning, preventing accumulation of faults leading to severe punishment, which is called "light punishment for great warning." The first line was originally favorable for movement, but one step leads to danger, hence "not moving."

六二：噬膚減鼻，無咎。震為噬，二艮體，故曰膚，曰鼻，言艮膚艮鼻，為震口所噬，隱伏於坎水之下，故曰減。二乘剛，故有是象。按減趾有類於刖刑，減鼻有類於劓刑，皆初犯罪，刑之輕者，皆冀其有所懲於後也。二得中，故可免於咎。象曰：噬膚減鼻，乘剛也。乘剛不順。

The line statement for line six-two says: "Bite the skin and cut off the nose, no blame." Zhen represents biting; line six-two is located within the mutual Gen trigram between lines two and four. Gen has the imagery of "skin" and "nose," meaning the skin and nose of Gen are bitten by the mouth of Zhen, and are hidden beneath Kan water, hence the term "cut off." Line six-two is riding over the strength of line initial nine, thus producing this imagery. The phrase "cut off the foot" is similar to the punishment of amputation of the foot, and "cut off the nose" is similar to the punishment of nasal amputation, both being lighter punishments for first offenses, and both hope that the offender will be reformed in the future. Since line six-two is in the central position, it can avoid excessive blame. The Small Image Commentary says: "Bite the skin and cut off the nose, riding over strength." Riding over a strong line is not harmonious.

六三：噬臘肉，遇毒，小吝，無咎。說文：臘，乾肉也。民堅故曰臘，坎為肉，故三爻四爻五爻皆言肉。坎為毒，遇毒者，坎在前也。坎肉象，詳《焦氏易詁》。然有應故小識破，無咎。王弼曰：噬以喻刑人，臘以喻不服，毒以喻怨生。按三不當位，以斯用刑，民必不服，豈惟不服，怨毒以生，言小民不知懲戒，仍積惡不俊也。象曰：遇毒，位不當也。三陽位。

The line statement for the third line says: "To bite dried meat, encountering poison, slight difficulty, no blame." The "Shuo Wen" explains that "la" refers to dried meat. The trigram Gen (Mountain) has the nature of hardness, so "la" (dried meat) is used to symbolize hard meat; the trigram Kan (Water) represents meat, so the third, fourth, and fifth lines all mention meat. Kan also represents poison, hence "encountering poison" because Kan is ahead. The image of Kan as meat is detailed in "Jiao's Glosses on the Changes." The third line has a corresponding line above it, so there is only slight difficulty, and no blame. Wang Bi says: "To bite" symbolizes using punishment on people, "la" symbolizes stubbornness and resistance, and "poison" symbolizes the resulting resentment. Since the third line is not in the proper position, using punishment in such a position would certainly lead to resistance from the people; not only would they resist, but resentment would also arise—meaning the common people do not understand punishment and continue to accumulate evil. The "Small Image Commentary" says: "Encountering poison, because the position is improper." Originally, the third line is a yang position, but the third line is occupied by a yin line, hence it is improper.

九四：噬乾肺，得金矢，利艱貞，吉。姐（左月），《玉篇》：肉帶骨也。離艮皆為火，坎肉居中，故曰乾姐（左月）。艮為金，坎為矢，詳《焦氏易詁》。四艮主爻，故曰金；亦坎主爻，故曰金矢。坎陷故利艱貞。按周禮大司寇以兩造兩劑，禁民獄訟，人束矢鈞金，然後聽之。茲云得金矢，仍寓止訟之意。夫今民人金矢，原欲止其獄訟，茲曰得金矢，是訟者不止，而益深其罪也。象曰：利艱貞吉，未光也。坎隱伏故曰未光，升五則光矣。

The fourth line statement says: "To bite the dry meat of the heavens, to obtain a golden arrow, advantageous to be persevering and upright, resulting in good fortune." "Fen" is said in the "Yu Pian" to mean meat with bone. Li and Gen both represent fire, and Kan represents meat sandwiched in between, which is roasted, hence "dry meat of the heavens." Gen represents metal, and Kan represents an arrow, as detailed in "Jiao's Glosses on the Changes." The fourth line is the main line of Gen, hence "gold"; it is also the main line of Kan, hence "golden arrow." Kan signifies danger and entrapment, hence "advantageous to be persevering and upright." According to the "Zhou Li · Da Si Kou," two parties and two documents were used to regulate the lawsuits of the people, requiring the payment of a bundle of arrows and a measure of gold before cases could be heard. Here, "to obtain a golden arrow" still implies the cessation of disputes: originally, the people were required to pay gold and arrows to stop lawsuits; now, "to obtain a golden arrow" suggests that the disputants are unwilling to stop, thereby increasing their guilt. The "Small Image Commentary" says: "Advantageous to be persevering and upright resulting in good fortune, not yet bright." Kan signifies concealment, hence "not yet bright"; if it rises to the fifth position, it becomes bright.

六五：噬乾肉，得黃金，貞厲，無咎。離火故仍曰乾肉。離色黃，五履艮金上，故曰得黃金。貞，卜問；失位，故貞厲；得中，故無咎。按五位雖尊，然不當位，以斯噬物，物亦不服，其堅有如噬乾肉之難。夫據尊位，能行其戮者也，乃物仍不服，不知誡懼，則其估惡不俊（左心），頑堅難化也明矣，故曰得黃金，言其堅愈進也。得黃金非吉辭，如吉則下不日貞厲矣。象曰：貞厲無咎，得當也。得當者，得中也。

The line statement for the fifth line (six in the fifth): "Bite dry meat, obtain golden metal, ask divination, danger, no blame." Since Li represents fire, it still refers to "dry meat." The color of Li is yellow, and the fifth line is situated on the interlocking mountain (Geng) which represents metal, hence it says "obtain golden metal." "Zhen" means to ask divination; the fifth line, being a yin line in a yang position, is out of place, hence "danger." However, it is in the center, hence "no blame." Although the fifth line is in a position of authority, it is not in the proper position. With such a status, biting something would not be accepted, and the object's hardness is like dry meat, difficult to bite. Being in a position of authority, one is supposed to carry out punishment, but the other party still does not submit or show fear. Therefore, it is clear that the person is stubborn and unrepentant. The phrase "obtain golden metal" does not indicate good fortune; if it did, the text would not mention "danger." The Small Image Commentary says: "Danger without blame, because it is appropriate." "Appropriate" means being in the center.

上九：何校嚴耳，凶。坎為校，為耳。上應在三，三坎體亦艮體，良為背，為何，坎校在民背上，耳則遮矣，故曰嚴耳。易爻在此而象全在應，此其一也。王弼曰：處罰之極，惡積不改者也，罪非所懲，故刑及其首。及首非誡，減耳非懲，凶莫甚焉。正義曰：罪未及首，猶可戒懼歸善；罪已及首，性命將盡，非復可戒，故云及首非戒也。校既滅耳，將欲刑殺，非可懲改，故云滅耳非懲也。象曰：何校又耳，聰不明也。滅耳則有害於聰，故曰不明。

The line statement for the top yang line says: "The neck is bound with a yoke, the ears are covered, resulting in misfortune." (The original text's "严" is a mistake for "灭.") The trigram Kan represents a yoke (a tool of punishment) and ears. The top yang line corresponds with the third yin line below it. The third line is part of the Kan trigram and also part of the Gen trigram. Gen represents the back and "he" (burden); the punishment of the yoke from Kan is placed upon the back of Gen, thus covering the ears, which is why it is said "the ears are covered." The line statement here takes its imagery from the line it corresponds with, which is one of the examples of the principles in the Book of Changes. Wang Bi says: this refers to someone who has reached the extreme of punishment and continues to commit evil without change; the crime is so severe that it cannot be corrected by punishment, hence the punishment reaches the neck. When punishment reaches the neck, it is no longer a warning, and covering the ears is not a form of punishment, so the misfortune is greater than this. The "Commentary on the Meaning" says: when the crime has not yet reached the neck, there is still a chance to be cautious and turn to goodness; but when the crime has reached the neck, life is near its end, and it can no longer be corrected by warnings, hence "reaching the neck is not a warning." When the yoke has already covered the ears, execution is carried out, which is not about correcting wrongdoing, hence "covering the ears is not punishment." The "Small Image Commentary" says: "The neck is bound with a yoke, the ears are covered, resulting in confusion." When the ears are covered, hearing is impaired, hence "confusion."

賁。亨。小利有攸往。歸藏作熒惑。熒惑，火星。史記「察剛氣以處熒惑，曰南方火，主夏日，丙丁是也」。卦上艮為星，離亦為星；下離為火，艮亦為火。離主夏位南，艮納丙亦南，故曰熒惑，於象恰合。

The Hexagram 6 of the Book of Changes states: "It is smooth, advantageous for a small venture to go forward." In the Book of Guizang, this hexagram is named "Fengmo," which refers to the planet Mars. The Records of the Grand Historian say, "Observing the strong energy to determine the position of Fengmo, it is the southern fire, ruling the summer season, corresponding to the heavenly stems Bing and Ding." The upper trigram of this hexagram is Gen, which has the image of "star," and the lower trigram is Li, which also has the image of "star." The lower trigram Li represents fire, and Gen also represents fire. Li governs summer and is located in the south, while Gen includes the heavenly stem Bing, which also belongs to the south. Therefore, it is called "Fengmo," which perfectly matches the hexagram's symbolism.

至周易作賁。賁，《釋文》云：傅氏作斑，文章貌；鄭云文飾貌；太玄擬作飾。按卦一陰一陽相雜，相雜則有文，故曰斑，曰文飾。又按爾雅：龜三足曰賁。卦離艮皆為龜，而震為足，數三，正龜三足也。初二曰其趾其須，九三云儒如，六四云皤如，言其形也；上九云白賁，言其色也。

In the Zhou Changes it is called "B贲." The character "贲" is explained in the Shiywen as being written as "Pan" in Fu's version, meaning the appearance of ornamentation; Zheng Xuan says it refers to the appearance of decoration; and Yang Xiong's Tai Xuan imitates this hexagram and uses "Shi," meaning decoration. According to this hexagram, one yin and one yang alternate, and the alternation produces ornamentation, hence the terms "Pan" and "decoration." Also, according to the Erya, a turtle with three feet is called "B贲." This hexagram has both Li and Gen, which have the image of a turtle, and Zhen represents feet, and its number is three, which corresponds to a turtle with three feet. The lines Choujiu and Liuer mention "its toes" and "its beard," the line Jiusan says "wet like," and the line Li si says "white like," describing its appearance; the line Shangjiu says "white贲," referring to its color.

雜卦云：責無色也。艮為黔，坎為隱伏，為黑，亦無色。無色即不明，不明故象言無敢折獄。蓋山下有火，與地下有火略同，地下有火明夷，山下有火等耳，故孔子筮得賁不樂，以與明夷同也。後人謂山下有火，明不及遠，皆讀下為旁，故其義永不能通。前一義舊解皆從之，後一義鮮有述之者，故引信其義，以俟深於易理者定奪焉。

The *Zagua Zhuan* says: "Bian, without color." The trigram *Gen* (Mountain) represents blackness, and the trigram *Kan* (Water) signifies concealment and is also associated with blackness, so both are described as "without color." "Without color" means darkness; precisely because of this darkness, the *Daxiang* says "there is no courage to decide a case." A fire beneath a mountain is similar to a fire beneath the earth: a fire beneath the earth is *Mingyi*, and a fire beneath a mountain is equivalent to it, so Confucius was not pleased when he divined the *Bian* hexagram, because it is similar to *Mingyi*. Later commentators said "a fire beneath a mountain" means the light does not reach far, but they misread "below" as "beside," so this interpretation never makes sense. The former interpretation (Bian as ornamentation) is followed by old commentaries, but the latter interpretation (Bian as colorless darkness) is rarely discussed, so I now clarify this meaning, waiting for those who deeply understand the *Yi* to decide.

亨謂二，離夏故亨，傳所謂柔來文剛也。小謂五，分泰二居上，五得中承陽，故曰小利有攸往，言利往五也。唐郭京舉正謂小為不，非。象曰：貴亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往，天文也。文明以上，人文也。觀乎天丈以察時變，觀乎人文以化成天下。卦剛柔相雜故曰文。離日坎月，民星震辰，天文；離禮震樂，人文。離夏震春坎冬，故曰以察時變。震為生，艮為成，為天，故曰化成天下。朱子云：先儒說，天文上當有剛柔交錯四字。

"Xing" refers to the Six in the Second line, as the trigram Li governs summer, and the energy of summer is smooth and unobstructed, hence "Xing." The "彖传" states, "The soft line comes and adorns the strong," which refers to this. "Xiao" refers to the Six in the Fifth line: the Six in the Fifth line comes from the Nine in the Second of the Qie hexagram and ascends to the fifth position. It is in the center and above the yang line, so it says "Xiao Li You You Wang," meaning it is beneficial to go toward the fifth position. In the Tang dynasty, Guo Jing's "Zhou Yi Jizheng" changed "Xiao" to "Bu," which is incorrect. The "Commentary on the Judgment" says: "Beren Xing, the soft line comes and adorns the strong, hence Xing; the strong line separates and adorns the soft, hence Xiao Li You You Wang, this is the heavenly phenomena. Civilized and stopping, this is the human phenomena. Observing the heavenly phenomena to understand the changes of time, observing the human phenomena to educate the world." This hexagram is called "Wen" because the strong and soft lines alternate. Li represents the sun, Kan represents the moon, Gen represents the stars, and Zhen represents the stars, which are the heavenly phenomena. Li represents rites, Zhen represents music, which are the human phenomena. Li is paired with summer, Zhen with spring, and Kan with winter, hence "to understand the changes of time." Zhen governs birth, Gen governs completion, and Gen also represents heaven, hence "to educate the world." Zhu Xi said that earlier scholars mentioned that there should be the four characters "Gangrou Jiaocuo" before "Tianwen."

象曰：山下有火，賁。君子以明庶政，無敢折獄。山下非山旁，火在山下，與地下同，直明夷耳。後儒謂明不及遠者誤也。艮為君子。明庶政，象每以相反見義，如《同人》曰類旅辨物，《無妄》曰時育萬物，《蠱》曰振民育德皆是。茲因賁不明，君子反以明庶政。坎為獄，折獄須明，離在下不明，故無敢折獄。而無敢折獄，尤賁為無色無明之確徵。初九：賁其趾，舍車而徒。初應在四，四震故曰趾。坎為車，初在車下，當然不乘而徒也。蓋初九正當勿用之時，安於徒步，以遂其志者也。象曰：舍車而徒，義弗來也。徒謂徒步，義弗乘者，言志行高潔，不肯苟乘也。

The Great Image Commentary says: Mountains below fire, this is the Hexagram of Decorum; the gentleman takes this image as a model, to clarify all government affairs, yet does not dare to hastily decide criminal cases. Shang Binghe explains: "Mountains below" does not mean beside the mountain, but fire below the mountain, which is the same as fire on the ground, which is exactly the image of the Hexagram of Dimmed Light. Later Confucian scholars who said that fire is beside the mountain and cannot illuminate far away are wrong. The upper trigram is艮 (Gèn), representing the gentleman, so it is called "gentleman." As for "clarifying various government affairs," the wording in the Great Image Commentary often takes meaning from the opposite side, for example, the Hexagram of Fellowship says "classifying tribes and distinguishing things" (the original text "class travel" is a form error for "class tribes"), the Hexagram of No False Movement says "prosperous and nurturing all things in accordance with the seasons," and the Hexagram of Restlessness says "reviving the people and cultivating virtue," all belong to this category. Here, precisely because the Hexagram of Decorum itself is obscure and unclear, the gentleman reversely focuses on clarifying all government affairs. The second, third, and fourth lines together form Kan, which represents prison, so judgment must be clear, yet the fire of Li is located in the lower trigram and cannot illuminate far away, hence the saying "dare not decide criminal cases." This phrase "no daring to decide criminal cases" is especially clear evidence of the "no color" and "unclear" nature of the Hexagram of Decorum. The line statement of the first nine says: "He decorates his toes, abandoning the carriage and walking on foot." Shang Binghe explains the image: the first nine's correct corresponding line is the sixth four, which is located within the trigram of Zhen formed by the second, third, and fourth lines, Zhen representing foot, so the line statement says "toe." The second, third, and fourth lines together form Kan, which represents carriage, and the first nine is located below this carriage, naturally not taking the carriage but walking on foot. The meaning is that the first nine is in the same situation as the first nine of the Hexagram of Heaven, "the hidden dragon does not act," content with walking on foot, thus fulfilling his own aspirations. The Image Commentary says: "abandoning the carriage and walking on foot," meaning "virtue does not come." (The original text says "virtue does not come," "come" is a form error for "ride.") So "walking on foot" means walking; "virtue does not come" means that the first nine has lofty aspirations and moral integrity, unwilling to take an unrighteous carriage.

六二：賁其須。艮為須，象失傳，詳《焦氏易詁》。艮須在上，下離文之，故曰賁其須。其指上卦，言六二之須，謂上艮也。泰二往上成艮，故曰興。二因得當位居中，故曰與上興。候果謂三至上有頤象，二在頤下，故有須象，雖巧切，不知艮即為須也。象日：賁其須，與上興也。興，起也。與上興，即喜上興也。

The line statement of the second line says: "It adorns its beard." Shang Binghe points out that the trigram Gen (Mountain) has the image of a beard, an image not recorded in the "Sayings on the Trigrams" and long since lost, which is detailed in his own "Jiao's Glosses on the Changes" — this is an image recovered from the use of images in "Jiao's Forest of Changes." The beard represented by the upper trigram Gen is above, while the cultural splendor of the lower trigram Li (Fire) adorns it, hence the statement "It adorns its beard." The word "its" refers to the upper trigram. The hexagram "Bian" (Adornment) comes from the hexagram "Tai" (Great Communication), with the line Nine in the Second moving to the upper position to form Gen, hence the term "xing" (arise). The line Six in the Second also attains a central position, so the "Small Image Commentary" says "With the upper one it arises." "Xing" means to arise, and "with the upper one it arises" means to be pleased to rise together with the upper trigram Gen. Hou Guo said that the third line to the top line together form the image of "Yi" (Nourishment), and since the line Six in the Second is below the mouth of "Yi," it has the image of a beard. Although this explanation is clever and fitting, it does not realize that Gen itself is the beard. The "Image Commentary" says: "It adorns its beard, with the upper one it arises." "Xing" means to arise, and "with the upper one it arises" means to be pleased to rise together with the upper trigram Gen.

九三：貴如濡如，永占吉。坎水故曰德如。陽貞於三當位，前臨重陰，故曰永貞吉。象曰：永貞之吉，終莫之陵也。之，往也。三應在上，上艮為陵，乃上不應，故終莫之陵，永貞於三吉也。又前臨重陰，皆順三，無有陵越之患也。

The third line statement says: "It is refined and moist, and if one maintains constancy and uprightness, it will be auspicious" (original text says "Guì rú rú rú, yǒng zhàn jí," which is actually "Bēn rú rú rú, yǒng zhēn jí"). The second, third, and fourth lines form the trigram Kan, which represents water, so it is said "rú rú" (the original text mistakenly says "dé rú"). The yang line is in the correct position at the third place; before it are the two yin lines six four and six five. Yang meets yin and thus is connected, so it is said "yǒng zhēn jí." The Image Commentary says: "The auspiciousness of maintaining constancy is because nothing can surpass it." "Zhi" means to go toward. The proper corresponding line for nine three is nine at the top. However, the upper trigram is Gen, representing a hill, but nine at the top and nine three are both yang lines and thus do not correspond. Therefore, there is no one to surpass it, and maintaining constancy in the third position is auspicious. Furthermore, the two preceding yin lines are both obedient to nine three, so there is no fear of being surpassed or oppressed.

六四：賁如皤如，白馬翰如，匪寇婚媾。《左傳》宣二年「皤其腹」，疏：皤，腹貌。卦三至上互大離，離為大腹，故曰皤如。《釋文》：皤，苟作波，鄭、陸作幡（左蟲），音煩。按皤通番，番音煩，鄭、陸讀煩聲是也。凡易如此等辭，往往用韻，疑番與翰協。《詩·大雅》「申伯番番，徒御蟬蟬（左口），戎有良翰」，番與翰協，與此同也也。

The line statement for the sixth line four says: The decoration is pure and white, a white horse gallops swiftly, the one coming is not a thief but a suitor. Shang Binghe first explains the character 「皤」: In the "Zuo Zhuan" (Chronicles of Zuo) from the second year of Duke Xuan, there is a mention of 「皤其腹」, and Kong Yingda's commentary says that 「皤」 refers to a swollen abdomen. This hexagram, from the third line to the top line, arranges yin and yang to form a large "Li" trigram (Great Fire), and since "Li" represents a large abdomen, it is said 「皤如」. The "Classic Interpretation" says: 「皤」, in Xun Shuang's version, is written as 「波」, and Zheng Xuan and Lu Ji wrote it as 「蟠」, a variant form with a bug radical (the original text marks this variant as 「幡（左虫）」), pronounced as "fan". Shang says: 「皤」 is homophonous with 「番」, which is pronounced "fan", and Zheng and Lu's pronunciation as "fan" is correct. Since line statements in the "Zhou Yi" often rhyme, he suspects that 「番」 rhymes with 「翰」. In the "Book of Songs", "Da Ya" has 「申伯番番，徒御啴啴，戎有良翰」, which is exactly the rhyme between 「番」 and 「翰」, similar to the situation here.

陸績云：震為白，為馬。按震為羽翰，翰象失傳，詳《焦氏易詁》。翰如，馬行貌，言疾如羽翰也。四乘坎，坎為寇，疑其逼己，豈知四當位，下有正應，三無能害之，終得與初婚媾也。象曰：六四當位，疑也；匪寇婚媾，終無尤也。疑謂疑三，坎為疑。

Lu Ji said: Zhen represents white and horse. Shang Binghe noted: Zhen also has the image of 'feathers and wings', which is not recorded in 'Shuo Gua' and has been lost. This image is detailed in 'Jiao's Glosses on the Changes'. 'Han ru' describes the swift movement of a horse, likening it to a bird spreading its wings. The sixth line at the fourth position (liu si) is overshadowing the mutual Kan above. Since Kan represents thieves and bandits, six four suspects that nine three will attack it. However, six four is yin in a yin position, which is appropriate, and below it is the correct corresponding line, initial nine. Therefore, nine three cannot harm it, and in the end, it can form a marriage with initial nine. The 'Image Commentary' says: six four is in the appropriate position, hence it is suspicious; not a thief but a marriage partner, thus there will be no blame. This 'suspicion' refers to suspicion of nine three, because Kan also has the image of 'suspicion'.

六五：賁于丘園，束帛久久，吝，終吉。艮為丘園，坤為帛，乾環約其兩端，故曰束帛。《子夏傳》：五匹為束，三玄二熏，象陰陽。戔戔，馬訓為委積，虞作多。《易林·旅之豐》云：「束帛戔戔，膊（左貝）我孟宣。」似亦以盛多為訓。俗解因戔通殘，便訓戔戔為薄物，又或作殘落者，非也。

The line statement of the fifth line says: "Fine cloth is arranged in the hills and gardens, bundles of silk are piled up in abundance; although there is a sense of regret, it ultimately brings good fortune" (the original text "jiujiu" refers to "jianjian"). The upper trigram is Gen, representing hills and gardens, so it is said "hills and gardens." The hexagram Bei comes from Tai. The lower trigram of Tai is坤, representing silk, and Qian is at both ends surrounding and binding, so it is said "bundles of silk." Zixia's Commentary on the Changes says that five pieces of silk make a bundle, with three pieces black and two pieces red, symbolizing yin and yang. "Jianjian" is explained by Ma Rong as "accumulated piles" (piled up), and Yu Fan's version is "much." In Jiao's Forest of Changes, in the section "Traveling to Abundance," it says "bundles of silk piled up, aiding me, Meng Xuan," indicating that "jianjian" is interpreted as abundance and plenty. Common interpretations mistakenly take "jian" as related to "can" (deficient), and thus interpret "jianjian" as something meager or even broken and scattered, which is incorrect.

《儀禮·士冠》《上虞禮》、《周禮·大宗伯》注，皆以束帛為十端，每端丈八尺，兩端合卷，決為五匹，皆與《子夏傳》同。然則束帛五匹者，乃先王之定制。戈戈乃形容束帛之盛，謂薄物固非，殘落尤謬也。下元應故吝，上承陽，故終吉。彖謂小利往，以此。

The Rituals of the Rites of the Scholar's Coming-of-Age and the Rites of the Scholar's Ancestral Sacrifice, as well as the Zheng annotations on the Zhou Li's Grand Master, all hold that a bundle of silk is ten ends, each end being eighteen chi long. When the two ends are rolled together, they form one piece, making exactly five pieces in total, which is consistent with the Zi Xia Commentary. This shows that "a bundle of five pieces of silk" was a fixed system established by the ancient kings. "Zhan zhan" is used to describe the abundance of the bundle of silk. To interpret it as meager is clearly wrong, and to understand it as broken or scattered is even more absurd. In terms of the yao positions, the sixth line at the fifth position has no proper response below it, hence it is limited; but since it is supported by the yang of the top line, it ultimately brings good fortune. The Commentary on the Judgment says "small benefit in going forward," which is precisely the reason for this.

象曰：六五之吉，有喜也。五承陽，故有喜。上九：白賁，無咎。賁而曰白，其為物也明矣。若訓為飾、為文、為斑、為黃白色，范望《太玄·視首》上九注為色不純，高誘《呂覽》賁字注，此二字皆不能通。諸儒據繪事後素，曲為之說，無當也。蓋艮為賁，責無色，故曰白賁。象曰：白賁無咎，上得志也。下乘重陰，故曰得志，言陽得陰而通也。《大畜》上九曰道大行也，《損》上九曰大得志，《益》九五曰大得志，《頤》上九曰大有慶，與此義皆同。乃二千年舊解，少能知其故者，真可渭（左口）也。

The Image Commentary says: The reason why the line six in the fifth is auspicious is because of joy. The line six in the fifth is above the line nine at the top, which is yang, hence there is joy. The line statement of the line nine at the top says: plain white decoration, no fault. Shang Binghe says: since it is called 'Beren' and also 'white', then what 'Beren' really means is clear. If 'Beren' is interpreted as decoration, ornamentation, patterns, or yellow and white, or if we follow Fan Wang's commentary on the 'Shi Shou' section of the Tai Xuan, where the line nine at the top is interpreted as color not pure, or if we follow Gao You's commentary on the Lüshi Chunqiu, then the term 'white Beren' does not make sense. All these interpretations that bend the meaning according to the Analects' 'drawing after white' are not appropriate. In fact, Gen represents Beren, and the Miscellaneous Trigrams Commentary clearly states 'Beren, no color' (the original text 'ze' is a mistake for 'Beren'), so it is called 'white Beren'. The Image Commentary says: white Beren has no fault, because the line nine at the top achieves its will. The line nine at the top is below the two yin lines six in the fourth and six in the fifth, so it is said to 'achieve its will' — Shang Binghe's general principle is that yang lines meeting yin lines result in smoothness. The line nine at the top of the Da Xu hexagram's small image says 'the way is widely practiced', the line nine at the top of the Shen hexagram says 'greatly achieve its will', the line nine in the fifth of the Yi hexagram says 'greatly achieve its will', and the line nine at the top of the Yi hexagram says 'greatly rejoice', all of which have the same meaning. However, among the old commentaries over two thousand years, few people have understood the reason, which is truly lamentable (the original text 'wei' should be 'kui').