Guzhua (The Hexagram of the蛊)

巽下艮上。蠱：元亨，利涉大川。先甲三日，後甲三日。[疏]“蠱元亨”至“後甲三日”。○正義曰：蠱者事也。有事營為，則大得亨通。有為之時，利在拯難，故“利涉大川”也。“先甲三日，後甲三日”者，甲者創制之令，既在有為之時，不可因仍舊令。今用創制之令以治於人，人若犯者，未可即加刑罰，以民未習，故先此宣令之前三日，殷勤而語之，又如此宣令之後三日，更丁寧而語之，其人不從，乃加刑罰也。其褚氏、何氏、周氏等並同鄭義，以為“甲”者造作新令之日，甲前三日，取改過自新，故用辛也。甲後三日，取丁寧之義，故用丁也。今案輔嗣《注》，“甲者，創制之令”，不云創制之日。又《巽卦》九五“先庚三日，後庚三日”，輔嗣《注》：“申命令謂之庚”。輔嗣又云：“甲、庚皆申命之謂”。則輔嗣不以甲為創制之日，而諸儒不顧輔嗣《注》旨，妄作異端，非也。

The hexagram consists of Xun below and Gen above. The hexagram statement says: "Gǔ (Gǔ) is great and smooth, suitable for crossing a great river; on the three days before and after the day of issuing a new decree, one should repeatedly declare it." Kong Yingda's commentary explains from "Gǔ is originally great and smooth" to "three days before and after the first day (Jia)" as follows: "Gǔ" means "affair." When there is an affair to manage and act upon, it is great and smooth; when one is engaged in action, the benefit lies in rescuing from danger, hence "favorable for crossing a great river." The phrase "three days before the first day (Jia) and three days after the first day (Jia)" refers to the day when the new decree is established. Since it is a time of action, one cannot continue using the old decree. Now using the new decree to govern the people, if the people violate it, they cannot be punished immediately, because the people are not yet familiar with it. Therefore, on the three days before the decree is issued, one should earnestly explain it to the people, and on the three days after the decree is issued, one should again remind them. Only if they still do not obey should punishment be applied. Chu Zhongdu, He Shi, Zhou Shi, and others agree with Zheng Xuan's view, believing that "Jia" refers to the day the new decree is established. Three days before Jia signifies the meaning of self-reform and correction, so it is the day of Xin; three days after Jia signifies the meaning of repeated reminders, so it is the day of Ding. Now examining Wang Fusi's commentary, he says "Jia refers to the newly established decree," without specifying the day of establishment. Moreover, the "Nine in the Fifth" of the Xun hexagram says "three days before and after the day of Geng," and Wang Fusi's commentary says "repeating the decree is called Geng." He also says "Jia and Geng both mean repeating the decree." Thus, Wang Fusi does not take "Jia" as the day of establishment, but various scholars of Confucianism ignore the original meaning of Wang Fusi's commentary and fabricate different interpretations, which is incorrect.

《彖》曰：蠱，剛上而柔下，上剛可以斷制，下柔可以施令。巽而止。蠱。既巽又止，不競爭也。有事而無競爭之患，故可以有為也。[疏]“《彖》曰”至“止蠱”。○正義曰：“剛上而柔下，巽而止蠱”者，此釋蠱卦之名，並明稱蠱之義也。以上剛能制斷，下柔能施令，巽順止靜，故可以有為也。褚氏云：“蠱者惑也。物既惑亂，終致損壞，當須有事也，有為治理也。故《序卦》云：‘蠱者事也。’”謂物蠱必有事，非謂訓蠱為事義當然也。

The Commentary on the Judgment says: The Gu hexagram has yang strength above and yin softness below. Wang Bi's annotation explains: When there is strength above, it can make decisions and control; when there is softness below, it can implement orders. The Commentary on the Judgment continues: When wind is compliant and knows when to stop, this is called Gu. Wang Bi's annotation explains: Being compliant and knowing when to stop prevents contention; when there is something to be done without contention, one can act. Kong Yingda's commentary from "The Commentary says" to "stop Gu" elaborates: The phrase "yang above and yin below, compliant and stopping Gu" explains the name of the Gu hexagram and clarifies why it is called Gu -- with strength above able to control and softness below able to implement orders, and also being compliant and still, thus enabling action. Chu Zhongda says: "Gu means confusion. When things are confused and disorderly, they will eventually decay, so there must be some action to rectify them. Therefore, the Sequence of Hexagrams says: 'Gu means affairs.' " This refers to the fact that when things are ruined, there must be something to be done, not that the word 'Gu' originally means 'affairs' in meaning.

蠱，元亨而天下治也。有為而大亨，非天下治而何也？[疏]正義曰：釋“元亨”之義。以有為而得“元亨”，是天下治理也。“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。蠱者有事而待能之時也。可以有為，其在此時矣。物巳說隨，則待夫作制以定其事也。進德修業，往則亨矣。故“元亨，利涉大川”也。甲者，創制之令也。創制不可責之以舊，故先之三日，後之三日，使令治而後乃誅也。因事申令，終則復始，若天之行用四時也。

The Commentary on the Judgment continues to say: The Gǔ hexagram signifies great smoothness, thus the world is governed. Wang Bi's commentary explains: To act with great smoothness is not something else but the world being well governed. Kong Yingda's commentary elaborates: This explains the meaning of "original smoothness" — because acting leads to "original smoothness," it clearly indicates the world is well governed. The Commentary on the Judgment also says: "Beneficial to cross great rivers," meaning to go forward to accomplish tasks; "three days before the first day of the month, three days after the first day of the month," after completion there is a new beginning, which is the operation of heaven's way. Wang Bi's commentary explains: Gǔ is the time when there is something to be done and one waits for the capable person, at which time one can act. All things are already joyful and follow along, waiting for someone to establish systems to stabilize affairs. Cultivating virtue and rectifying undertakings, going forward leads to smoothness, hence it says "original smoothness, beneficial to cross great rivers." "Jia" refers to new institutional decrees: new regulations cannot be enforced by old laws upon the people, so three days before and three days after the first day of the month, they are repeatedly proclaimed, so that after the decree is circulated, punishment is applied. Repeatedly clarifying decrees due to affairs, one cycle ends and another begins, just like heaven's operation which alternates the four seasons.

[疏]正義曰：“利涉大川，往有事也”者，釋“利涉大川”也。蠱者有為之時，拔拯危難，往當有事，故“利涉大川”。此則假外象以喻危難也。“先甲三日，後甲三日，終則有始天行”者，釋“先甲三日，後甲三日”之義也。民之犯令，告之巳終，更復從始，告之殷勤不巳，若天之行，四時既終，更復從春為始，象天之行，故云“天行也”。○注“蠱者”至“四時也”。○正義曰：“蠱者有事待能之時”者，物既蠱壞，須有事營為，所作之事，非賢能不可。故《經》云“幹父之蠱”，幹則能也。“甲者創制之令”者。甲為十日之首，創造之令為在後諸令之首，故以創造之令謂之為甲。故漢時謂令之重者謂之“甲令”，則此義也。“創制不可責之以舊”者，以人有犯令而致罪者，不可責之舊法，有犯則刑。故須先後三日，殷勤語之，使曉知新令，而後乃誅，誅謂兼通責讓之罪，非專謂誅殺也。

Kong Yingda explains: the phrase "favorable to cross great rivers, going to do things" is an explanation of "favorable to cross great rivers"—when there is something to be done, one should rescue from danger and go forward to do the task, hence "favorable to cross great rivers"; this uses the image of external things to symbolize danger. The phrase "three days before the first day of the ten heavenly stems, and three days after the first day of the ten heavenly stems, the end leads to the beginning, as heaven moves" explains the meaning of "three days before the first day of the ten heavenly stems, and three days after the first day of the ten heavenly stems"—when the people break the law, the warning cycle is completed, and then it starts again from the beginning, earnestly warning without stopping, just like the movement of heaven, after the four seasons complete a cycle, it starts again from spring, taking the image of heaven's movement, hence saying "heaven moves." Kong Yingda also explains Wang Bi's commentary from "Gǔ" to "four seasons": the phrase "Gǔ means a time when there is something to be done and requires capable people" means that when things have already decayed, there is something to be managed, and the task to be done is not something that incapable people cannot handle, so the line statement says "to manage the father's affairs," where "gàn" means capable. The phrase "Jia is the command for new regulations" is because Jia is the first of the ten heavenly stems, and new regulations are the first among all subsequent regulations, so new regulations are called "Jia"; the Han dynasty called important laws "Jia commands," meaning this. The phrase "new regulations cannot be held to old standards" means that if someone breaks the law and is punished, one cannot apply old laws to hold him accountable, and punish him immediately; instead, one should earnestly inform him during the three days before and after, so that he understands the new regulations, and then punish him; here, "punishment" includes not only execution but also reprimands and admonitions, not exclusively referring to execution.

《象》曰：山下有風，蠱。君子以振民育德。蠱者，有事而待能之時也，故君子以濟民養德也。[疏]正義曰：必云“山下有風”者，風能搖動，散佈潤澤。今“山下有風”，取君子能以恩澤下振於民，育養以德。“振民”，象“山下有風”；“育德”象山在上也。

The Image Commentary says: "There is wind beneath the mountain," which is the hexagram of Gu; the gentleman takes this as a model, to relieve the people and cultivate virtue. Wang Bi's commentary explains that Gu represents a time when there is much to be done and one waits for the worthy person, so the gentleman uses this to relieve the people and nurture virtue. Kong Yingda's commentary elaborates: the reason for saying "wind beneath the mountain" is that wind can move all things and spread moisture; now "wind beneath the mountain" symbolizes the gentleman's ability to use grace to uplift the people below and to cultivate virtue through the mountain's lofty position. "Relieving the people" is symbolized by "wind beneath the mountain," while "cultivating virtue" is symbolized by the mountain's high position above.

初六：幹父之蠱，有子，考無咎，厲終吉。處事之首，始見任者也。以柔巽之質，幹父之事，能承先軌，堪其任者也，故曰“有子”也。任為事首，能堪其事，“考”乃無咎也，故曰“有子考無咎”也。當事之首，是以危也。能堪其事，故“終吉”。[疏]“初六”至“厲終吉”。○正義曰：“幹父之蠱”者，處事之首，以柔巽之質幹父之事，堪其任也。“有子考無咎”者，有子既能堪任父事，“考”乃“無咎”也。以其處事之初，若不堪父事，則“考”有咎也。“厲終吉”者，厲，危也。既為事初，所以危也。能堪其事，所以“終吉”也。

The line statement of the first line says: Rectifying the accumulated problems left by the father, with such a son, the father has no fault; although there is danger, in the end it is auspicious. Wang Bi's commentary explains: The first line is at the beginning of the matter, being a person newly appointed to a task; it uses a gentle and respectful nature to carry out the father's affairs, able to inherit the father's principles and take on this responsibility, so it is said 'there is a son'. Taking on the beginning of a task and being capable of handling it, 'kao'—that is, the father—thus has no fault, so it is said 'there is a son, the father has no fault'. Being at the beginning of the matter, therefore there is danger; being capable of handling the task, so 'in the end it is auspicious'. Kong Yingda's commentary explains from 'the first line' to 'danger and finally auspicious': What is meant by 'rectifying the father's affairs' is that the first line is at the beginning of the matter, using a gentle and respectful nature to carry out the father's affairs, able to take on this responsibility. What is meant by 'there is a son, the father has no fault' is that with such a son, who can take on the father's affairs, the father thus has no fault; because it is at the beginning of the matter, if it cannot take on the father's affairs, the father would have a fault. What is meant by 'danger and finally auspicious' is that 'danger' refers to peril: since it is at the beginning of the matter, there is danger; being capable of handling the task, so 'in the end it is auspicious'.

《象》曰：“幹父之蠱”，意承“考”也。幹事之首，時有損益，不可盡承，故意承而已。[疏]正義曰：釋“幹父之蠱”義。凡堪幹父事，不可小大損益一依父命，當量事制宜以意承考而巳。對文父沒稱“考”，若散而言之，生亦稱“考”。若《康誥》云：“大傷厥考心。”是父在稱考。此避幹父之文，故變云“考也”。

The Image Commentary says: "To carry on the father's affairs" means to inherit the father's intent. Wang Bi's annotation explains that at the beginning of a task, following the situation may involve reduction or addition, so one cannot simply follow the father's methods entirely. Therefore, one should only inherit the father's intent. Kong Yingda's commentary elaborates that this explains the meaning of "to carry on the father's affairs"—those who can continue the father's business should not follow every instruction the father gave, whether the matter is big or small, nor should they add or subtract without judgment. Instead, they should assess the situation and decide what is appropriate, inheriting the father's intent. When paired with the term "father," the term "father" is used only when the father has died; if used separately in a general sense, "father" can also refer to a living father, as in the Book of Documents, Kang Gao, which says, "greatly hurt his father's heart," referring to a living father. In this context, to avoid repeating the word "father" from the previous phrase "carry on the father's affairs," the term is changed to "father."

九二：幹母之蠱，不可貞。居於內中，宜幹母事，故曰“幹母之蠱”也。婦人之性難可全正，宜屈已剛。既幹且順，故曰“不可貞”也。幹不失中，得中道也。[疏]正義曰：居內處中，是幹母事也。“不可貞”者，婦人之性難可全正，宜屈己剛，不可固守貞正，故云“不可貞”也。《象》曰：“幹母之蠱”，得中道也。[疏]正義曰：“得中道”者，釋“幹母之蠱”義。雖不能全正，猶不失在中之道，故云“得中道”也。

The line statement of the second line says: Rectify the accumulated problems left by the mother, but do not adhere rigidly to uprightness. Wang Bi's commentary explains: The second line is in the middle of the inner trigram, suitable for handling matters related to the mother, hence it says "rectify the mother's disorder." A woman's nature is difficult to be entirely upright, so the son should restrain his own strength; he must accomplish the task while following the mother, hence it says "not uprightness." To act in this way without losing the middle path is to have attained the middle path. Kong Yingda's commentary elaborates: The second line is in the inner trigram and in the central position, which is exactly the situation of handling matters related to the mother. The phrase "not uprightness" refers to the fact that a woman's nature is difficult to be entirely upright, so one should restrain one's rigidity and not rigidly adhere to uprightness, hence "not uprightness." The Image Commentary says: "Rectify the mother's disorder," which is to have attained the middle path. Kong Yingda's commentary elaborates: The phrase "attaining the middle path" explains the meaning of "rectify the mother's disorder" — although one cannot make everything entirely upright, one still does not lose the middle path, hence "attaining the middle path."

九三：幹父之蠱，小有悔，無大咎。以剛幹事，而無其應，故“有悔”也。履得其位，以正幹父，雖“小有悔”，終無大咎。[疏]正義曰：“幹父之蠱小有悔”者，以剛幹事而無其應，故“小有悔”也。“無大咎”者，履得其位，故終無大咎也。《象》曰：“幹父之蠱”，終無咎也。

The Line Statement of the Third Line says: Rectifying the accumulated evils left by the father, there is slight regret, but no great misfortune. Wang Bi's commentary explains: The Third Line, with its strong and firm nature, undertakes affairs, but lacks a corresponding line, hence there is 'regret'; however, it occupies a proper position and handles the father's affairs with integrity, although there is 'slight regret', it ultimately incurs no great misfortune. Kong Yingda's commentary elaborates: The phrase 'rectifying the father's accumulated evils with slight regret' is because of the strong nature in undertaking affairs without a corresponding line, hence slight regret. The reason for 'no great misfortune' is that it occupies a proper position, thus ultimately incurring no great misfortune. The Image Commentary says: 'Rectifying the father's accumulated evils,' ultimately resulting in no misfortune.

六四：裕父之蠱，往見吝。體柔當位，幹不以剛而以柔和，能裕先事者也。然無其應，往必不合，故曰“往見吝”。[疏]“《象》曰”至“見吝”。○正義曰：“裕父之蠱”者，體柔當位，幹不以剛，而以柔和能容裕父之事也。“往見吝”者，以其無應，所往之處，見其鄙吝，故“往未得”也。《象》曰：“裕父之蠱”，往未得也。

The Line Statement of the Fourth Line says: "Treat the accumulated problems left by the father with leniency, but going forward will meet with regret." Wang Bi's commentary explains: The Fourth Line is inherently gentle and proper in its position, acting with softness rather than force, thus being able to handle the affairs left by the ancestors with leniency; however, since it lacks a corresponding line, going forward will certainly lead to incompatibility, hence the statement "going forward meets regret." Kong Yingda's commentary, from "The Image Commentary says" to "meeting regret," elaborates: The phrase "leniently dealing with the father's affairs" refers to its gentle nature and proper position, handling matters not through strength but through softness, thus being able to tolerate the father's legacy with leniency. The phrase "going forward meets regret" is because it lacks a corresponding line, so wherever it goes, it will only meet with contempt and regret, hence the statement "going forward has not yet achieved." The Image Commentary says: "Leniently dealing with the father's affairs," going forward still fails to achieve anything.

六五：幹父之蠱，用譽。以柔處尊，用中而應，承先以斯，用譽之道也。[疏]“《象》曰”至“用譽”。○正義曰：“幹父之蠱用譽”者，以柔處尊，用中而應，以此承父，用有聲譽。《象》曰：“幹父用譽”，承以德也。以柔處中，不任威力也。[疏]正義曰：釋“幹父用譽”之義。奉承父事，唯以中和之德，不以威力，故云“承以德”也。

The Line Statement of the Fifth Line says: Rectifying the accumulated evils left by the father, thus gaining a good reputation. Wang Bi's commentary explains: The Fifth Line, being soft and yielding, occupies a position of honor, follows the middle path and corresponds with the lower trigrams. By adopting such an attitude to inherit the deeds of ancestors, it is the way to gain a good reputation. Kong Yingda's commentary, from "The Image Commentary says" to "use reputation," elaborates: What is meant by "rectifying the father's affairs with reputation" is that it occupies a position of honor with softness, follows the middle path and corresponds with the lower trigrams. By using this method to handle the father's affairs, it thus gains a reputation. The Image Commentary says: "Rectifying the father's affairs with reputation" is to inherit by virtue. Wang Bi's commentary explains: Being soft and yielding in the middle position, not relying on power or force. Kong Yingda's commentary elaborates: This explains the meaning of "rectifying the father's affairs with reputation" — carrying on the father's affairs by using harmonious virtue, not by using power or force. Therefore, it is said "inherit by virtue."

上九：不事王侯，高尚其事。最處事上而不累於位，“不事王侯，高尚其事”也。[疏]正義曰：最處事上，不復以世事為心，不繫累於職位，故不承事王侯，但自尊高慕尚其清虛之事，故云“高尚其事”也。《象》曰：“不事王侯”，志可則也。[疏]正義曰：釋“不事王侯”之義。身既不事王侯，志則清虛高尚，可法則也。

The text of the Upper Ninth Line states: "Not serving princes and dukes, but holding one's conduct high and lofty." Wang Bi's commentary explains: The Upper Ninth is at the highest position of all things and is not burdened by official duties, hence "not serving princes and dukes, holding one's conduct high and lofty." Kong Yingda elaborates: It is at the highest position, no longer concerned with worldly affairs, not burdened by official positions, thus not serving princes and dukes, but self-respecting and aspiring towards the tranquil and simple, hence "holding one's conduct high and lofty." The Image Commentary says: "Not serving princes and dukes," his aspirations can serve as a standard. Kong Yingda elaborates: This explains the meaning of "not serving princes and dukes"—since he does not serve princes and dukes, his mind is tranquil and lofty, thus capable of serving as a standard for others.

兌下坤上。臨：元亨利貞。至于八月有凶。[疏]“臨元亨”至“有凶”。○正義曰：案《序卦》云：“臨，大也。”以陽之浸長，其德壯大，可以監臨於下。故曰“臨”也。剛既浸長，說而且順，又以剛居中，有應於外大，得亨通而利正也，故曰“元亨利貞”也。“至于八月有凶”者，以物盛必衰，陰長陽退，臨為建丑之月，從建丑至於七月建申之時，三陰既盛，三陽方退，小人道長，君子道消，故八月有凶也。以盛不可終保，聖人作《易》以戒之也。

The hexagram is Dui below and Kun above. The hexagram statement says: The hexagram of Qian, greatly prosperous, suitable for maintaining correctness; by the eighth month there will be danger. Kong Yingda's commentary explains from "Qian Yuan Heng" to "there is danger": According to the "Xu Gua Zhuan," "Qian means great." Because yang energy is gradually growing, its virtue is strong, and it can reside high above and oversee the people below, hence it is called "Qian." Since yang strength is gradually increasing, the hexagram's virtue is joyful and harmonious, and because yang is in the central position, it responds to the outer trigram, thus achieving great prosperity and suitability for maintaining correctness, hence it is said "Yuan Heng Li Zhen." The phrase "by the eighth month there will be danger" is because things reach their peak and then decline, and yin energy grows while yang energy retreats: The hexagram Qian corresponds to the month of Chou. Counting down from Chou to the seventh month, which is Shen, three yin lines have become strong, and three yang lines are retreating. The way of the petty person grows, while the way of the gentleman diminishes, hence there is danger in the eighth month. Greatness cannot be sustained to the end, and the sage composed the Zhou Yi to warn people of this.

《彖》曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。陽轉進長，陰道日消，君子日長，小人日憂，“大亨以正”之義。[疏]“《彖》曰”至“天之道也”。○正義曰：“臨剛浸而長說而順”者，此釋卦義也。凡諸卦之例，說而順之，下應以“臨”字結之。此無“臨”字者，以其剛中而應，亦是“臨”義，故不得於剛中之上而加“臨”也。“剛中而應，大亨以正，天之道”者，天道以剛居中而下，與地相應，使物大得亨通而利正，故《乾卦》“元、亨、利、貞”。今此《臨》卦，其義亦然，故云“天之道也”。

The Commentary on the Judgment says: The hexagram of Approaching, the yang forces gradually grow, bringing joy and harmony, with the yang in the center and the upper and lower parts in mutual response, achieving great success while maintaining uprightness, which is the way of heaven. Wang Bi's commentary explains: The yang energy turns and advances, growing, while the yin energy gradually wanes, the gentleman grows stronger day by day, and the petty person grows fearful day by day, which is the meaning of "great success through uprightness." Kong Yingda's commentary, from "The Commentary says" to "the way of heaven," explains: what is meant by "the yang gradually grows and brings joy and harmony" is an explanation of the hexagram's meaning. According to the general pattern of the hexagrams, after "joy and harmony," the word "Approaching" should be used to conclude; here, the word "Approaching" is omitted because the following "yang in the center and in response" also expresses the meaning of "Approaching," so the word "Approaching" should not be added before "yang in the center." What is meant by "yang in the center and in response, great success through uprightness, the way of heaven" is that the way of heaven is that the yang is in the center and descends, responding to the earth, enabling all things to achieve great success and be suitable for uprightness, so the hexagram of Qian has "origin, success, benefit, uprightness." Now the hexagram of Approaching is also the same, hence it is said "the way of heaven."

至于八月有凶，消不久也。八月陽衰而陰長，小人道長，君子道消也，故曰“有凶”。[疏]“至于八月”至“久也”。○正義曰：證“有凶”之義，以其陽道既消，不可常久，故“有凶”也。但復卦一陽始復，剛性尚微，又不得其中，故未有“元亨利貞”。泰卦三陽之時，三陽在下，而成乾體，乾下坤上，象天降下，地升上，上下通泰，物通則失正，故不具四德。唯此卦二陽浸長，陽浸壯大，特得稱臨，所以四德具也。然陽長之卦，每卦皆應“八月有凶”。但此卦名臨，是盛大之義，故於此卦特戒之耳。若以類言之，則陽長之卦，至其終末皆有凶也。○注“八月”至“有凶”。○正義曰：云“八月”者，何氏云：“從建子陽生至建未為八月。”褚氏云：“自建寅至建酉為八月。”今案：此注云“小人道長，君子道消”，宜據否卦之時，故以臨卦建丑，而至否卦建申為八月也。

The Commentary on the Judgment continues to say: "Until the eighth month there is misfortune," meaning that the decline of the Yang force is not far off. Wang Bi's commentary explains that in the eighth month, the Yang energy becomes weak while the Yin energy grows, leading to the flourishing of the small person's path and the decline of the noble person's path, hence the statement "there is misfortune." Kong Yingda's exposition from "Until the eighth month" to "long-lasting" elaborates: this is to clarify the meaning of "there is misfortune" — because the Yang force has already declined and cannot be sustained for long, hence "there is misfortune." However, the hexagram of Fu has only one Yang line just returning, which is still very weak and not in the center, so it is not yet possible to speak of the four virtues of "originality, strength, benefit, and constancy." The hexagram of Tai is the time of three Yang lines, with the three Yang lines below forming the structure of Qian, and Qian below Kun above, symbolizing the descent of heavenly energy and the ascent of earthly energy, resulting in mutual communication and harmony. However, when all things are in harmony, they are prone to lose their proper order, so it does not possess the four virtues. Only the hexagram of Lin has two Yang lines gradually increasing, with the Yang energy gradually growing stronger, which can be particularly called "governing," hence possessing all four virtues. However, all hexagrams representing the growth of Yang energy are subject to the principle of "there is misfortune in the eighth month," only because this hexagram is named "Lin," which implies grandeur, so it is specially warned here. If we follow this reasoning, all hexagrams representing the growth of Yang energy will eventually lead to misfortune at their end. Kong Yingda also explains Wang Bi's commentary from "the eighth month" to "there is misfortune": when talking about "the eighth month," He said: "From the beginning of Yang energy in the first month of the Dog (Zi) to the sixth month of the Goat (Wei), there are eight months." Chu Zhong said: "From the first month of the Rat (Yin) to the eighth month of the Rooster (You), there are eight months." Now, upon examination, this commentary stating "the path of the small person grows long and the path of the noble person declines" should be based on the time of the hexagram of Pi, so it is counted from the month of the Ox (Chou) corresponding to the hexagram of Lin to the month of the Monkey (Shen) corresponding to the hexagram of Pi, making eight months.

《象》曰：澤上有地，臨。君子以教思無窮，容保民無疆。相臨之道，莫若說順也。不恃威制，得物之誠，故物無違也。是以“君子教思無窮，容保民無疆”也。[疏]“《象》曰”至“無疆”。○正義曰：“澤上有地”者，欲見地臨於澤，在上臨下之義，故云“澤上有地”也。“君子以教思無窮”者，君子於此臨卦之時，其下莫不喜說和順，在上但須教化，思念無窮巳也，欲使教恆不絕也。“容保民無疆”者，容謂容受也。保安其民，無有疆境，象地之闊遠，故云“無疆”也。

The Image Commentary says: There is land over a marsh, which is the hexagram of Approaching; the gentleman takes it as a model, his teaching and thoughts are boundless, and his capacity to protect and secure the people has no limits. Wang Bi's commentary explains: The way of mutual approach is nothing compared to joy and harmony; not relying on authority to impose, but gaining the sincerity of all things, so all things do not rebel, hence it says, "The gentleman's teaching and thoughts are boundless, his capacity to protect and secure the people has no limits." Kong Yingda's commentary elaborates from "The Image says" to "no limits": What is meant by "land over a marsh" is to show that land is above the marsh, occupying a superior position to approach below, hence it is said, "land over a marsh." What is meant by "the gentleman approaches with boundless teaching and thoughts" is that when the gentleman is in the hexagram of Approaching, the people below are all joyful and harmonious, and the superior only needs to carry out education, with constant concern to ensure that education never ceases. What is meant by "his capacity to protect and secure the people has no limits" is that "capacity to protect and secure" means to accept and include; protecting his people without limits, taking the vastness of the earth as a model, hence it is said, "no limits."

初九：咸臨，貞吉。“咸”感也。感，應也。有應於四，感以臨者也。四履正位，而已應焉，志行正者也。以剛感順，志行其正，以斯臨物，正而獲吉也。[疏]正義曰：咸，感也。有應於四，感之而臨，志行得正，故“貞吉”也。《象》曰：“咸臨貞吉”，志行正也。[疏]正義曰：“咸臨貞吉，志行正”者，釋“咸臨貞吉”之義。四既履得正位，己往與之相應，是己之志意行而歸正也。

The line statement for the first yang line says: Using a heart of mutualsympathetic response, one resides above and governs below, upholding correctness and thus attains good fortune. Wang Bi's commentary explains: "Xian" means "to feel" and "to feel" means to correspond. The first yang line corresponds with the fourth yin line, thus governing below through感应. The fourth line is in the correct position, and since the line corresponds with it, it shows that the mind's actions are upright. Using a yang strength to move a yin, the mind's path is correct. Using this attitude to govern all things, correctness is achieved and thus good fortune is obtained. Kong Yingda's commentary elaborates: "Xian" means "to feel." The first yang line corresponds with the fourth yin line, thus governing below throughsympathetic response. The mind's actions are upright, so "Zhen Ji" (uprightness and good fortune) is achieved. The "Image Commentary" says: "Xian Lin Zhen Ji" (governing through感应 with uprightness brings good fortune), which means the mind's actions are upright. Kong Yingda elaborates further: the phrase "Xian Lin Zhen Ji, Zhi Xing Zheng" (governing through感应 with uprightness brings good fortune, the mind's actions are upright) explains the meaning of "Xian Lin Zhen Ji" — the fourth line has already occupied the correct position, and the line goes to correspond with it, which means the mind's intention is directed towards uprightness.

九二：咸臨，吉，無不利。有應在五，感以臨者也。剛勝則柔危，而五體柔，非能同斯志者也。若順於五，則剛德不長，何由得“吉無不利”乎？全與相違，則失於感應，其得“咸臨，吉無不利”，必未順命也。[疏]正義曰：“咸臨吉”者，咸，感也。有應於五，是感以臨而得其吉也。“無不利”者，二雖與五相應，二體是剛，五體是柔，兩雖相感，其志不同。若純用剛往，則五所不從，若純用柔往，又損已剛性，必須商量事宜，有從有否，乃得“無不利”也。

The Line Statement of the Second Line says: With a heart of mutual response, governing above and overseeing below, it is auspicious and there is no disadvantage. Wang Bi's commentary explains: The Nine in the Second corresponds with the Six in the Fifth, thus governing below through mutual response. If the strong prevails, the weak is in danger, yet the Six in the Fifth is inherently weak and cannot share the same intention as the Nine in the Second. If one merely follows the orders of the Six in the Fifth, then the virtue of strength cannot be cultivated, and how can one achieve 'auspicious and no disadvantage'? However, if one completely opposes it, one would lose the meaning of mutual response. The reason it can achieve 'mutual response and auspiciousness, no disadvantage' is certainly because it does not entirely follow the orders of the Six in the Fifth. Kong Yingda's commentary elaborates: What is meant by 'mutual response and auspiciousness' is that 'mutual response' refers to the correspondence between the Nine in the Second and the Six in the Fifth, which is how it achieves auspiciousness by governing below through mutual response. What is meant by 'no disadvantage' is that although the Nine in the Second corresponds with the Six in the Fifth, the Nine in the Second is inherently strong and the Six in the Fifth is inherently weak. Though they respond to each other, their intentions differ. If one uses strength to act, the Six in the Fifth would not listen; if one uses softness to act, one would damage one's strength. One must weigh the situation, obeying some and not obeying others, in order to achieve 'no disadvantage'.

《象》曰：“咸臨，吉，無不利”，未順命也。[疏]正義曰：“未順命”者，釋“無不利”之義。未可盡順五命，須斟酌事宜，有從有否，故得“無不利”也。則君臣上下獻可替否之義也。

The Image Commentary explains the Line Statement of the second line of the Qian hexagram, which says, "Harmonious approach, auspicious, no misfortune," because the second line does not blindly obey the commands of the superior. Kong Yingda elaborates that "not following the command" explains the meaning of "no misfortune." Although the second line corresponds with the fifth line, the superior, it does not accept all the commands of the fifth line. Instead, it must consider whether the matter is appropriate, obeying what is right and rejecting what is wrong, thus achieving "no misfortune" in all situations. This precisely reflects the principle of "suggestions and replacements" between ruler and minister—proposing feasible plans and rejecting inappropriate ones.

六三：甘臨，無攸利。既憂之，無咎。甘者，佞邪說媚不正之名也。履非其位，居剛長之世，而以邪說臨物，宜其“無攸利”也。若能盡憂其危，改脩其道，剛不害正，故“咎不長”。[疏]正義曰：“甘臨”者，謂甘美諂佞也。履非其位，居剛長之世，而以邪說臨物，故“無攸利”也。“既憂之無咎”者，既，盡也。若能盡憂其危，則剛不害正，故“無咎”也。《象》曰：“甘臨”，位不當也。“既憂之”，咎不長也。[疏]正義曰：“既憂之，咎不長”者，能盡憂其事，改過自脩，其咎則止，不復長久，故“無咎”也。

The Line Statement of the sixth line of the Qian hexagram says: "Sweet approach, no benefit. If one thoroughly worries about it, there will be no blame." Using sweet words to govern the people brings no benefit; if one can fully worry about this situation, there will be no fault. Wang Bi explains: "Sweet" refers to cunning and perverse behavior, using flattery and improper conduct. The sixth line, being a yin line in a yang position, is in an inappropriate position, and is precisely during the time when the first and second lines of the hexagram are growing strong. Using perverse words to govern things naturally brings "no benefit." If one can thoroughly worry about the danger and correct one's path, the strong yang will not harm the correct path, so the Image Commentary says "blame does not last." Kong Yingda further explains: "Sweet approach" refers to using sweet and flattering words to approach others. The sixth line is in an inappropriate position and is in a time when strong yang lines are growing. Using perverse words to govern things, thus "no benefit." As for "if one thoroughly worries about it, there will be no blame," "thoroughly" means "completely." If one worries about the danger to the fullest extent, the strong yang will not harm the correct path, so there will be no fault. The Image Commentary says: "Sweet approach" is because the sixth line is in an inappropriate position; "thoroughly worrying about it" leads to the fault not lasting. Kong Yingda further explains: if one can fully consider this matter, correct one's mistakes, and self-cultivate, the fault will stop and not continue, thus saying "no blame."

六四：至臨，無咎。處順應陽，不忌剛長，而乃應之，履得其位，盡其至者也。剛勝則柔危，柔不失正，乃得“無咎”也。[疏]正義曰：履順應陽，不畏剛長，而巳應之，履得其位，能盡其至極之善而為臨，故云“至臨”。以柔不失正，故“無咎”也。《象》曰：“至臨，無咎”，位當也。[疏]正義曰：釋“無咎”之義。以六四以陰所居得正，柔不為邪，位當其處，故無咎也。

The line statement of the sixth line in the fourth position of the Qian hexagram says: "To approach fully, there is no blame." This refers to governing the people in the most direct and proper way, which leads to no mistakes. Wang Bi explains that the sixth line is located within the Yiny body, characterized by softness and compliance, and it corresponds to the initial nine yang line below. It does not fear the growth of the yang line, but instead harmonizes with it. The line is a yin line in a yin position, thus occupying an appropriate place, and it achieves the ultimate form of "approaching." Generally, when strong yang is dominant, weak yin is in danger. However, the sixth line is soft and compliant without losing the right path, so it can avoid blame. Kong Yingda further explains that the sixth line follows the path of softness and compliance to harmonize with the yang line, does not fear the upward growth of the yang line, and corresponds with the initial nine. Its position is correct, thus achieving the best form of governance, which is why the line statement calls it "the ultimate approach." Because it is soft and compliant without straying from the right path, it has no mistakes. The Image Commentary says, "To approach fully, there is no blame," because the position of the sixth line is appropriate. Kong Yingda explains this as the reason for "no blame" — the sixth line is a yin line in a yin position, thus being correct, soft yet not deviating into wrongness, and its position and status are appropriate, so there is no mistake.

六五：知臨，大君之宜，吉。處於尊位，履得其中，能納剛以禮，用建其正，不忌剛長而能任之，委物以能而不犯焉，則聰明者竭其視聽，知力者盡其謀能，不為而成，不行而至矣。“大君之宜”，如此而已，故曰“知臨大君之宜吉”也。[疏]正義曰：“處於尊位，履得其中，能納剛以禮，用建其正，不忌剛長而能任之”，故“聰明者竭其視聽，知力者盡其謀能”，是知為臨之道，大君之所宜以吉也。《象》曰：“大君之宜”，行中之謂也。[疏]正義曰：釋“大君之宜”，所以得宜者，止由六五處中，行此中和之行，致得“大君之宜”，故言“行中之謂也”。

The text of the "Guan" hexagram's fifth line says: "Knowing how to govern, it is appropriate for the great sovereign, and it is auspicious." To govern with wisdom, this is the proper way for the great sovereign, and it brings good fortune. Wang Bi explains that the fifth line is in a noble position and occupies the central position of the upper trigram. It can accept strong yang talents with propriety and use them to establish the right path. It does not fear the growth of strong lines but can employ them, entrusting tasks according to their abilities without interfering. In this way, those with keen perception will fully utilize their senses, and those with wisdom and ability will fully exert their planning skills. The sovereign does not need to personally do things, and the affairs will naturally take shape; the sovereign does not need to personally act, and the purpose will naturally be achieved. This is what is meant by "the appropriate way for the great sovereign," so the line statement says, "Knowing how to govern, it is appropriate for the great sovereign, and it is auspicious." Kong Yingda further explains: precisely because "it is in a noble position, occupies the central position, can accept strong yang talents with propriety, and use them to establish the right path, not fearing the growth of strong lines but being able to employ them," there is a situation where "those with keen perception fully utilize their senses, and those with wisdom and ability fully exert their planning skills." This is governing with wisdom, which is the appropriate way for the great sovereign and brings auspiciousness. The "Image Commentary" says: "The appropriate way for the great sovereign" refers to practicing the middle path. Kong Yingda explains this as an explanation of "the appropriate way for the great sovereign" — the fifth line is in its proper place precisely because it is in the central position of the upper trigram and practices this harmonious virtue, thus being worthy of "the appropriate way for the great sovereign," so the "Image Commentary" says, "This is called practicing the middle."

上六：敦臨，吉，無咎。處坤之極，以敦而臨者也。志在助賢，以敦為德，雖在剛長，剛不害厚，故“無咎”也。[疏]正義曰：敦，厚也。上六處坤之上，敦厚而為臨，志在助賢，以敦為德，故云“敦臨，吉”。雖在剛長，而志行敦厚，剛所以不害，故“無咎”也。象曰：“敦臨”之吉，志在內也。[疏]正義曰：釋“敦臨吉”之義。雖在上卦之極，志意恆在於內之二陽，意在助賢，故得吉也。

The line statement of the Qian hexagram's sixth line says: "Dun lin, ji, wu jiu." Using a thick and sincere virtue to govern the people brings good fortune and no blame. Wang Bi explains that the sixth line is at the top of the Kun hexagram, representing a line that uses sincerity and thickness to govern. Its intention is to assist the virtuous, taking sincerity and thickness as its virtue. Although it is in a time when strong lines are growing, the strong lines cannot harm this thick virtue, hence there is no blame. Kong Yingda further explains that "dun" means thickness. The sixth line is at the top of the Kun hexagram, using a thick and sincere heart to govern others, with the intention of assisting the virtuous and taking thickness as its virtue, hence the line statement says "dun lin, ji." Although it is in a time when two yang lines are growing, its intention and actions are thick and sincere, so the strong lines cannot harm it, hence there is no blame. The Image Commentary says that "dun lin" is good because its intention is within the inner hexagram. Kong Yingda explains this is the reason for the good fortune of "dun lin" — although the sixth line is at the top of the upper hexagram, its mind is always connected with the first and second lines of the inner hexagram, the two yang lines, and it is devoted to assisting the virtuous, so it can achieve good fortune.

坤下巽上。觀：盥而不薦，有孚顒若。王道之可觀者，莫盛乎宗廟。宗廟之可觀者，莫盛於盥也。至薦簡略，不足復觀，故觀盥而不觀薦也。孔子曰：“禘自既灌而往者，吾不欲觀之矣。”盡夫觀盛，則“下觀而化”矣。故觀至盥則“有孚顒若”也。

The hexagram Guan (Observation) consists of the earth trigram Kun at the bottom and the wind trigram Xun at the top. The hexagram statement says: "Guan: Guan but not Jian, there is sincerity and solemnity." Observing the sacrificial rites in the ancestral temple, one sees "Guan"—the act of pouring the wine to the spirits by pouring it on the ground—as sufficient; there is no need to look further at the subsequent ritual of presenting sacrificial offerings. The common people will naturally hold sincere faith and appear solemn. Wang Bi's commentary explains that among the principles of the Way of the King, nothing is more worthy of observation than the sacrificial rites in the ancestral temple; and among these rites, nothing is more worthy of observation than the "Guan" part. When it comes to "Jian," which refers to the presentation of sacrificial vessels and offerings, the ritual becomes simpler and less worthy of observation, so one should only observe the "Guan" and not the "Jian." The Analects of Confucius, in the chapter "Baiyi," records that Confucius said: "I do not wish to observe the rites of the ancestral sacrifice after the pouring of the wine." The most grand part of the ritual has been observed, and thus the people below will "observe from below and be transformed," being influenced by the observation, so observing the "Guan" part leads to "having sincerity and solemnity."

[疏]“觀盥而”至“顒若”。○正義曰：“觀”者，王者道德之美而可觀也，故謂之觀。“觀盥而不薦”者，可觀之事，莫過宗廟之祭盥，其禮盛也。薦者，謂既灌之後，陳薦籩豆之事，故云“觀盥而不薦”也。“有孚顒若”者，孚，信也。但下觀此盛禮，莫不皆化，悉有孚信而顒然，故云“有孚顒若”。○注“王道之可觀”至“有孚顒若也”。○正義曰：“盡夫觀盛則下觀而化”者，“觀盛”謂觀盥禮盛則休而止，是觀其大，不觀其細，此是下之效上，因“觀”而皆化之矣。故“觀至盥則有孚顒若”者，顒是嚴正之貌，“若”為語辭，言“下觀而化”，皆孚信容貌儼然也。

Kong Yingda explains the text from "Guan Guan er" to "Yong ruo" in the passage. The Justification says: "Guan" refers to the virtue of the king being so admirable that people look up to it, hence the name of this hexagram is "Guan." "Guan Guan er bu jian" means that the thing worth observing is nothing greater than the "Guan" ritual in the ancestral temple worship. The ritual is the most grand and solemn. "Jian" refers to the ceremony of offering sacrificial vessels and presenting offerings after the pouring of wine to the spirits. Therefore, the hexagram statement says "Guan Guan er bu jian." "You fu yong ruo" means "having sincerity and solemn appearance." "Fu" means sincerity; those below observe this grand ceremony and are all influenced, with everyone holding sincerity and appearing solemn, hence it is said "you fu yong ruo." The following explanation is of Wang Bi's commentary from "Wang Dao zhi ke guan" to "you fu yong ruo ye." The Justification says: the commentary states "jin fu guan sheng ze xia guan er hua," where "guan sheng" means observing the most grand part of the "Guan" ritual and stopping there, which is focusing on the big aspect and not the details. This is how those below imitate those above, and all are influenced by this "guan." The commentary also says "guan zhi guan ze you fu yong ruo," "yong" means a solemn appearance, and "ruo" is a particle of speech. The meaning is that those below, by observing, are influenced, each holding sincerity and appearing solemn.

《彖》曰：大觀在上，下賤而上貴也。[疏]正義曰：謂大為在下，所觀唯在於上，由在上既貴，故在下大觀。今大觀在於上。順而巽，中正以觀天下，觀。“盥而不薦，有孚顒若”，下觀而化也。觀天之神道，而四時不忒。聖人以神道設教，而天下服矣。統說觀之為道，不以刑制使物，而以觀感化物者也。神則無形者也。不見天之使四時，“而四時不忒”，不見聖人使百姓，而百姓自服也。

The Commentary on the Judgment says: "Great observation is above, the lower is humble and the upper is noble." The great object of observation is exalted above, the lower is humble while the upper is noble. Kong Yingda explains further: this refers to the "great" being below, and the object of observation is only above; since the upper is noble, the lower can have great observation. Now the object of great observation is indeed in the upper position. The Commentary on the Judgment then continues: "Smooth and yielding, with uprightness and correctness, to observe the world, this is observation. 'Washing but not offering, with sincerity and solemnity,' the lower observes and is transformed. Observing the divine way of heaven, the four seasons do not err. The sage establishes education by following the divine way, and the world is thus subdued." The earth is smooth and yielding, and enters with the virtue of uprightness and correctness to show the world, which is the hexagram of observation; "washing but not offering, with sincerity and solemnity," refers to the lower being transformed through observation. Observing the divine way of heaven, the four seasons proceed without error; the sage follows this divine way to establish education, and the world naturally submits. Wang Bi's commentary explains: this is a general statement about "observation" as a method of governance, not using punishment to compel things, but using observation to influence and transform things. "Divine" refers to something invisible: people do not see heaven driving the four seasons, yet the four seasons do not err; people do not see the sage driving the people, yet the people naturally submit.

[疏]“順而巽”至“天下服矣”。○正義曰：順而和巽，居中得正，以觀於天下，謂之“觀”也。此釋觀卦之名。“觀盥而不薦，有孚顒若，下觀而化”者，釋“有孚顒若”之義，本由在下，觀效在上而變化，故“有孚顒若”也。“觀天之神道而四時不忒”者，此盛名觀卦之美，言“觀盥”與天之神道相合，觀此天之神道而四時不有差忒。“神道”者，微妙無方，理不可知，目不可見，不知所以然而然，謂之“神道”，而四時之節氣見矣。豈見天之所為，不知從何而來邪？蓋四時流行，不有差忒，故云“觀天之神道而四時不忒”也。“聖人以神道設教，而天下服矣”者，此明聖人用此天之神道，以“觀”設教而天下服矣。天既不言而行，不為而成，聖人法則天之神道，本身自行善，垂化於人，不假言語教戒，不須威刑恐逼，在下自然觀化服從，故云“天下服矣”。

Kong Yingda explains the section from "Shun er Xun" to "Xia guan er hua" in the Commentary on the Judgment. The Justification says: being gentle and compliant, and occupying the center while maintaining correctness, using such virtue to display to the world is called "Guan" (Observation); this sentence explains the name of the Guan hexagram. The Commentary on the Judgment says "Guan Guan er bu jian, you fu yong ruo, xia guan er hua," which explains the meaning of the hexagram statement "you fu yong ruo": the fundamental idea is that those below observe and imitate those above, thus changing themselves, so there is "you fu yong ruo." The Commentary on the Judgment says "Guan Tian zhi Shen Dao er si shi bu te," which strongly praises the excellence of the Guan hexagram. It means that the hexagram's "Guan Guan" corresponds with the mysterious way of Heaven; by observing this divine way of Heaven, the four seasons do not go wrong. The term "Shen Dao" refers to something subtle and without fixed direction, its principles cannot be known, its form cannot be seen, and its cause cannot be explained yet it happens naturally, hence it is called "Shen Dao," and the four seasons are revealed within it. Who has ever seen what Heaven actually does? Who knows where the four seasons come from? It is only that the four seasons follow one after another without error, so it is said "Guan Tian zhi Shen Dao er si shi bu te." The Commentary on the Judgment says "Sheng ren yi Shen Dao she jiao, er Tianxia fu yi," which shows that sages use this mysterious way of Heaven to establish education through "Guan" (Observation), thus the world is subdued. Heaven does not speak but continues its movement, does not intend to create yet all things naturally come into being; sages imitate Heaven's mysterious way, first cultivating virtue themselves, then displaying education to the people, without needing words or commands, nor punishment and fear, and those below naturally observe and are transformed, obeying and submitting, hence it is said "Tianxia fu yi."

《象》曰：風行地上，觀。先王以省方觀民設教。[疏]正義曰：“風行地上”者，風主號令行於地上，猶如先王設教在於民上，故云“風行地上觀”也。“先王以省方觀民設教”者，以省視萬方，觀看民之風俗，以設於教，非諸侯以下之所為，故云“先王”也。

The Image Commentary says: "Wind moving over the land, observation. The former kings used this to tour the land, observe the people, and establish teachings." Wind moving over the land is the image of the Observing Hexagram; the former kings took inspiration from it, touring the land, observing the people's conditions, and establishing teachings. Kong Yingda explains further: the phrase "wind moving over the land" refers to wind being the agent of commands, moving across the land, just as the former kings implemented teachings over the people, hence "wind moving over the land, observation." The phrase "the former kings used this to tour the land, observe the people, and establish teachings" means touring all regions, observing the customs of the people, and establishing teachings based on that. This was not something that the feudal lords or those below them could do, so the Image Commentary specifically mentions "the former kings."

初六：童觀，小人無咎，君子吝。處於觀時，而最遠朝美，體於陰柔，不能自進，無所鑑見，故曰“童觀”。巽順而巳，無所能為，小人之道也，故曰“小人無咎”。君子處大觀之時而為“童觀”，不亦鄙乎？[疏]正義曰：“童觀”者，處於觀時而最遠朝廷之美觀，是柔弱不能自進，無所鑑見，唯如童稚之子而觀之。為“小人無咎君子吝”者，為此觀看，趣在順從而巳，無所能為，於小人行之，才得無咎，若君子行之，則鄙吝也。象曰：“初六童觀”，小人道也。

The Classic text on the first line of the Guan hexagram says: "Observing as a child, the petty person has no blame, the superior person is ashamed." Observing like a child, the petty person does so without fault, but the superior person does so and is considered mean. Wang Bi explains that the first line is in the time of the Guan hexagram, farthest from the splendor of the court, and its nature is yin and soft, unable to advance on its own, having nothing to observe, so it is called "childlike observation." It merely follows with softness and compliance, doing nothing, which is the way of the petty person, hence "the petty person has no blame." A superior person in a time of great observation yet only does "childlike observation," is this not too mean? Kong Yingda further explains that "childlike observation" refers to the first line being in the time of the Guan hexagram and farthest from the splendor of the court, being soft and weak, unable to advance on its own, having nothing to observe, and thus can only look about like a child. As for "the petty person has no blame, the superior person is ashamed," it means such observation is only about following along, doing nothing; the petty person acting thus iswith difficulty considered without blame, but if the superior person acts thus, it is mean and shameful. The Image Commentary says: "The first line observes like a child," this is the way of the petty person.

六二：闚觀，利女貞。處在於內，無所鑑見。體性柔弱，從順而巳。猶有應焉，不為全蒙，所見者狹，故曰“闚觀”。居觀得位，柔順寡見，故曰“利女貞”，婦人之道也。處“大觀”之時，居中得位，不能大觀廣鑑，闚觀而巳，誠“可丑”也。[疏]“象曰”至“利女貞”。○正義曰：“闚觀利女貞”者，既是陰爻，又處在卦內，性又柔弱，唯闚竊而觀。如此之事，唯利女之所貞，非丈夫所為之事也。注“處在於內”至“誠可醜也”。○正義曰：“猶有應焉，不為全蒙”者，六二以柔弱在內，猶有九五剛陽與之為應，則為有闚竊，不為全蒙。童蒙如初六也，故能闚而外觀。此童“觀”、闚“觀”，皆讀為去聲也。《象》曰：“闚觀，女貞”，亦可醜也。

The text of the Guan hexagram's line two says: "Peeping at the view, it is advantageous for a woman to maintain uprightness." Peeping through a crack, it is beneficial for a woman to hold to her proper conduct. Wang Bi's commentary explains that line two is located in the inner trigram and lacks broad vision; its nature is gentle and weak, only knowing to follow. However, it has the nine five above it that corresponds with it, so it is not entirely ignorant. It only sees a narrow view, hence "peeping at the view." It is in the hexagram of Guan and occupies the correct position, being gentle and with limited vision, hence "advantageous for a woman to maintain uprightness," which is the way of a woman. In the time of great observation, being in the central position and holding the correct position, yet unable to open wide eyes and observe broadly, only peeping through a crack, it is indeed "shameful." Kong Yingda's commentary explains the text from "the image says" to "advantageous for a woman to maintain uprightness." The justice says: the phrase "peeping at the view, advantageous for a woman to maintain uprightness" refers to line two being a yin line and located in the inner trigram, with a gentle and weak nature, only able to secretly peek. Such behavior is only beneficial for a woman to maintain her proper conduct, not something for a man to do. The commentary then explains Wang Bi's annotation from "located in the inner" to "truly shameful." The justice says: the annotation says "still has a correspondence, not entirely ignorant," meaning line two, with its gentle and weak nature in the inner trigram, still has the nine five yang line corresponding with it, so it can secretly peek, not entirely ignorant. Complete childishness is like line one, while line two can peek through a crack outwardly. Here, the two "guan" characters in "childish observation" and "peeking observation" are both read in the falling tone. The "image commentary" says: "peeking observation, female uprightness," which is also shameful.

六三：觀我生進退。居下體之極，處二卦之際，近不比尊，遠不“童觀”，觀風者也。居此時也，可以“觀我生進退”也。[疏]“象曰”至“進退”。○正義曰：“觀我生進退”者，“我生”，我身所動出。三居下體之極，是有可進之時；又居上體之下，復是可退之地。遠則不為童觀，近則未為觀國，居在進退之處，可以自觀我之動出也。故時可則進，時不可則退，觀風相幾，未失其道，故曰“觀我生進退”也。道得名“生”者，道是開通生利萬物。故《繫辭》云“生生之謂易”，是道為“生”也。《象》曰：“觀我生進退”，未失道也。處進退之時，以觀進退之幾，“未失道”也。

The text says of the Line Statement of the Sixth Line in the third position of the Guan hexagram: "Observe my actions to decide whether to advance or retreat." This means one should observe their own conduct to determine when to move forward or step back. Wang Bi's commentary explains that the Sixth Line is at the top of the lower trigram, located at the junction between the upper and lower trigrams. In the near sense, it does not harmonize with the noble position of the Nine in the Fifth; in the distant sense, it is not like the initial Sixth Line which is "childlike observation." It is a person who observes the situation. Being in such a position, it is appropriate to "observe my actions to decide whether to advance or retreat." Kong Yingda's commentary explains from "The Image Commentary" to "advance or retreat." The Justification says: "Observe my actions to decide whether to advance or retreat" refers to "my actions" as the actions I myself initiate and express. The Sixth Line is at the extreme of the lower trigram, a time when advancement is possible; at the same time, it is still below the upper trigram, so retreat is also possible. In the distant sense, it does not descend to the level of "childlike observation," and in the near sense, it has not yet reached the level of "observing the glory of the state." Thus, it is in a position where both advancement and retreat are possible, and therefore one can observe one's own actions. If the timing is right, advance; if not, retreat. Observing the situation and considering subtle details, one does not lose the right path. Therefore, it is said "observe my actions to decide whether to advance or retreat." The reason the Dao is called "life" is that the Dao can open up and generate life, benefiting all things. Hence, the Great Treatise says "the Dao is called the Easy because it generates life." This shows that "Dao" is "life." The Image Commentary says: "Observe my actions to decide whether to advance or retreat," without losing the right path. Wang Bi's commentary explains that being in a position where both advancement and retreat are possible, one decides on action by observing the subtle signs of advance or retreat, so "has not lost the Dao."

六四：觀國之光，利用賓于王。居觀之時，最近至尊，“觀國之光”者也。居近得位，明習國儀者也，故曰“利用賓于王”也。[疏]正義曰：最近至尊，是“觀國之光”。“利用賓于王”者，居在親近而得其位，明習國之禮儀，故曰利用賓于王庭也。《象》曰：“觀國之光”，尚賓也。[疏]正義曰：釋“觀國之光”義。以居近至尊之道，志意慕尚為王賓也。

The Classic text on the sixth line of the fourth position in the Guan hexagram says: "Observing the brilliance of the state, it is suitable to serve as a guest of the king." Observing the radiance of the state, it is appropriate to act as a guest of the king. Wang Bi's commentary explains that the sixth line in the fourth position during the Guan hexagram is closest to the supreme nine in the fifth position, which is precisely the line that refers to "Observing the brilliance of the state." It is in a proper position, close to the supreme, and familiar with the state's rituals, hence it is appropriate to serve as a guest of the king. Kong Yingda further explains that the sixth line in the fourth position is closest to the supreme, which is "Observing the brilliance of the state." The phrase "it is suitable to serve as a guest of the king" means that it is in a close and proper position, familiar with the state's rituals, hence it is appropriate to serve as a guest in the king's court. The Image Commentary says: "Observing the brilliance of the state" refers to the value of serving as a guest of the king. Kong Yingda explains that this is explaining the meaning of "Observing the brilliance of the state"—because the sixth line in the fourth position is exactly in the position close to the supreme, and its intention is to admire and value serving as a guest of the king.

九五：觀我生，君子無咎。居於尊位，為觀之主，宣弘大化，光於四表，觀之極者也。上之化下，猶風之靡草，故觀民之俗，以察己道，百姓有罪，在於一人。君子風著，己乃“無咎”。上為觀主，將欲自觀乃觀民也。[疏]正義曰：九五居尊，為觀之主。四海之內，由我而觀，而教化善，則天下有君子之風；教化不善，則天下著小人之俗，故則民以察我道，有君子之風著，則無咎也。故曰：“觀我生，君子無咎”也。《象》曰：“觀我生”，觀民也。[疏]正義曰：謂觀民以觀我，故觀我即觀民也。

The Classic text on the Guan hexagram's Nine in the Fifth line statement says: "Observe my way of life, the gentleman will have no blame." Observing one's own actions, the gentleman will not commit mistakes. Wang Bi's commentary explains that the Nine in the Fifth occupies the exalted position and is the main subject of the entire hexagram of Guan. He promotes great teachings, and his radiance extends to all directions, which is the ultimate expression of "observation." Those above influence those below, like the wind bending grass. Therefore, one should observe the customs of the people to examine one's own governance. As stated in the Book of Shang, if the people of all regions commit sins, the blame lies entirely upon the sovereign. Only when the virtue of the gentleman becomes evident can he have no blame. As the main subject of the hexagram of Guan, the Nine in the Fifth wishes to observe himself by first observing the people. Kong Yingda further explains that the Nine in the Fifth occupies the exalted position and is the main subject of the hexagram of Guan. All under the four seas look up to him. If the teachings are good, the world will exhibit the virtue of the gentleman; if the teachings are bad, the world will display the customs of the petty person. Therefore, one should take the customs of the people to examine one's own governance. When the virtue of the gentleman becomes evident, there will be no blame, hence the line statement says, "Observe my way of life, the gentleman will have no blame." The Image Commentary says, "Observe my way of life," refers to observing the people. Kong Yingda explains that this means observing the people in order to observe oneself, so "observe me" is equivalent to "observe the people."

上九：觀其生，君子無咎。“觀我生”，自觀其道也。“觀其生”，為民所觀者也。不在於位，最處上極，高尚其志，為天下所觀者也。處天下所觀之地，可不慎乎？故君子德見，乃得“無咎”。“生”，猶動出也。[疏]“上九”至“無咎”。○正義曰：“觀其生”者，最處上極，高尚其志，生亦道也。為天下觀其巳之道，故云“觀其生”也。“君子無咎”者，既居天下可觀之地，可不慎乎？故居子謹慎，乃得“無咎”也。注“觀我生”至“動出也”。○正義曰：“生猶勸出”者，或動、或出，是生長之義。故云“生猶動出”。六三、九五皆云“觀我生”，上九云“觀其生”，此等云“生”皆為“動出”，故於卦末，《注》總明之也。

The Classic text on the upper ninth line of the Guan hexagram says: "Observing his actions, the gentleman incurs no blame." Observing his own conduct, the gentleman acting in this way incurs no blame. Wang Bi's commentary explains that the "Observing my life" in the ninth line of the fifth position refers to self-observation of one's governance; whereas "Observing his life" in the upper ninth line refers to being observed by the people. The upper ninth line is not in a position of authority but is at the highest position of the hexagram. It holds its aspirations and virtue in high regard, becoming an object of admiration for the people. Being in a position admired by the people, can one not be cautious? Therefore, when a gentleman's virtue is evident, he incurs no blame. "Life" here refers to actions and initiatives. Kong Yingda's commentary explains from "upper ninth" to "no blame." The "Justice" says: what is meant by "Observing his life" is that the upper ninth line is at the highest position, holding lofty aspirations and virtue. Here, "life" refers to the Dao. The people are observing the path he follows, hence "Observing his life." As for "the gentleman incurs no blame," since he is in a position that is observable by the people, can he not be cautious? Therefore, the gentleman is cautious and thus incurs no blame (the original text mistakenly has "residing in the son" instead of "gentleman"). The commentary then explains Wang Bi's annotation from "Observing my life" to "movement and emergence." The "Justice" says: the annotation states "life is like movement and emergence" (the original text mistakenly has "encouragement and emergence"), which refers either to movement or to manifestation, both of which are about growth. Therefore, it says "life is like movement and emergence." The lines six in the third position and nine in the fifth position both say "Observing my life," while the upper ninth line says "Observing his life." All these instances of "life" refer to "movement and emergence." Therefore, Wang Bi summarizes this at the end of the hexagram.

《象》曰：“觀其生”，志未平也。將處異地，為眾所觀，不為平易，和光流通，“志未平”也。[疏]正義曰：釋“觀其生”之義。以特處異地，為無所觀，不為平易。和光流通，志未與世俗均平。世無危懼之憂，我有符同之慮，故曰“志未平”也。

The Image Commentary says: "Observe its vitality," but the mind and aspirations have not yet become harmonious. Wang Bi's annotation explains that the line at the top will soon be in a position of distinction, being looked up to by all, and thus cannot be easygoing or conform to the common ways. Although it conceals its brilliance and flows with the movement of things, its mind and aspirations have not yet reached the level of the world. Since others have no worries or fears, I alone have thoughts of sharing in their troubles, hence it is said "the mind is not yet harmonious." Kong Yingda's commentary elaborates that this explains the meaning of "observe its vitality." Because the line at the top is in a distinctive position, being looked up to by all, and thus cannot be easygoing or conform to the common ways; it conceals its brilliance and flows with the movement of things, yet its mind and aspirations have not yet reached the level of the world. Since others have no worries or fears, I alone have thoughts of sharing in their troubles, hence it is said "the mind is not yet harmonious."

震下離上。噬嗑：亨。利用獄。噬，齧也；嗑，合也。凡物之不親，由有間也。物之不齊，由有過也。有間與過，齧而合之，所以通也。刑剋以通，獄之利也。[疏]正義曰：“噬嗑亨”者，噬，齧也；嗑，合也。物在於口，則隔其上下，若齧去其物，上下乃合而得“亨”也。此卦之名，假借口象以為義，以喻刑法也。凡上下之間，有物間隔，當須用刑法去之，乃得亨通，故云“噬嗑亨”也。“利用獄”者，以刑除間隔之物，故“利用獄”也。

The hexagram Shihhe is composed of Zhen below and Li above. The hexagram statement says: "Shihhe: Qing. Utilizing legal punishment." This means that when things are bitten and combined, they become smooth and pass through, which is favorable, and it is appropriate to use legal punishment. Wang Bi's commentary explains: "Shih" means to bite, and "He" means to combine. When objects cannot be close to each other, it is because there is an obstruction in between; when all things cannot be unified, it is because of mistakes. If there is an obstruction or a mistake, by biting and breaking it, and then combining it, this is the way to achieve smoothness. Using punishment to control and correct is called "utilizing legal punishment." Kong Yingda further explains: what is meant by "Shihhe is Qing" is that "Shih" means to bite, and "He" means to combine. If there is something blocking the mouth, it separates the upper and lower parts. If you bite off that obstruction, the upper and lower parts can be combined again, thus achieving "Qing." The name of this hexagram is established by the image of teeth, used to symbolize legal punishment. When there is something obstructing between upper and lower, one must use legal punishment to remove it, thus achieving smoothness, hence "Shihhe is Qing." What is meant by "utilizing legal punishment" is that using punishment to remove the obstruction, hence "utilizing legal punishment."

《彖》曰：頤中有物，曰“噬嗑”。頤中有物，齧而合之，“噬嗑”之義也。[疏]正義曰：此釋“噬嗑”名也。案：諸卦之《彖》，先標卦名，乃復言曰某卦、曰同人、曰大有、曰小畜之類是也。此發首不疊卦名者，若義幽隱者，先出卦名，後更以卦名結之，若具義顯露，則不先出卦名，則此“頤中有物曰噬嗑”之類，其事可知，故不先出卦名。此乃夫子因義理文勢，隨義而發，不為例也。噬嗑而亨。有物有間，不齧不合，無由“亨”也。[疏]正義曰：釋“亨”義，由“噬嗑”而得“亨”也。

The Commentary on the Judgment says: "In the mouth there is something, called 'Shi He'." When there is something in the mouth, it is called "Shi He." Wang Bi's commentary explains that when there is something in the mouth, it is bitten and broken down so that the upper and lower parts come together, which is the meaning of "Shi He." Kong Yingda further explains that this is explaining the name of the hexagram "Shi He." Note: For most other hexagrams, the Commentary on the Judgment first mentions the name of the hexagram and then says "says [the name of the hexagram]," such as "says Tong Ren," "says Da You," "says Xiao Xu," etc. Here, the name of the hexagram is not mentioned at the beginning because: if the meaning is deep and obscure, the name of the hexagram is mentioned first, and then the name is used to conclude; if the meaning is clear and obvious, the name is not mentioned first. In this case, "In the mouth there is something called Shi He" is a matter that is immediately understood, so the name is not mentioned first. This is how Confucius expressed himself according to the meaning and the flow of the text, not following a fixed format. The Commentary on the Judgment then says: "Shi He and success." Wang Bi's commentary explains that if there is something blocking the way, without biting it, the parts cannot come together, and thus there can be no "success." Kong Yingda further explains that this is explaining the meaning of "success" — success is achieved through "Shi He."

剛柔分動而明，雷電合而章。剛柔分動，不溷乃明，雷電併合，不亂乃章，皆“利用獄”之義。[疏]“剛柔分動”至“合而章”。正義曰：釋“利用獄”之義。剛柔既分，不相溷雜，故動而顯明也。雷電既合，而不錯亂，故事得彰著，明而且著，可以斷獄。剛柔分謂震剛在下，離柔在上。“剛柔”云“分”，“雷電”云“合”者，欲見“明”之與“動”，各是一事，故“剛柔”云“分”也。明、動雖各一事，相須而用，故“雷電”云“合”。但易之為體，取象既多。若取分義，則云“震下離上”。若取合義，則云離、震合體，共成一卦也。此釋二象“利用獄”之義也。○注“剛柔分動”至“用獄之義”。○正義曰：“雷電併合，不亂乃章”者，《彖》文唯云“雷電合”，注云“不亂乃章”者，不亂之文，以其上云“剛柔分”。“剛柔分”則是不亂，故云“雷電併合，不亂乃章”也。

The Commentary on the Judgment says: "The yin and yang are divided and thus movement and clarity arise; thunder and lightning combine and thus become evident." The yin and yang are separated between upper and lower, and through movement, clarity is produced; thunder and lightning combine and thus become apparent. Wang Bi's commentary explains: yin and yang are separated and thus movement occurs, not mixed together, so clarity arises; thunder and lightning combine and thus become evident, not confused, which is the principle of "using punishment." Kong Yingda's commentary explains from "the yin and yang are divided and move" to "combine and become evident." The正义 says: this is explaining the meaning of "using punishment." Since the yin and yang are separated and not mixed, movement becomes clear; since thunder and lightning combine and are not confused, the matter becomes evident. When both clarity and evidence are present, punishment can be applied. "The yin and yang are divided" refers to the yang of Zhen below and the yin of Li above. The yin and yang are said to be divided, while thunder and lightning are said to be combined, to show that "movement" and "clarity" are separate matters. Thus, the yin and yang are said to be divided. Although "movement" and "clarity" are separate, they depend on each other for use, so thunder and lightning are said to be combined. However, the principle of the Book of Changes takes many symbolic forms: if taking the divided aspect, it is said "Zhen below and Li above"; if taking the combined aspect, it is said that Li and Zhen combine to form a single hexagram. This explains the meaning of the two trigrams "using punishment." The following commentary explains Wang Bi's commentary from "the yin and yang are divided and move" to "the meaning of using punishment." The正义 says: the commentary says "thunder and lightning combine and are not confused, thus become evident." The original text of the Commentary on the Judgment only says "thunder and lightning combine," but the commentary adds "not confused, thus become evident." The origin of the words "not confused" is because the previous text said "the yin and yang are divided," which means not confused. Therefore, it says "thunder and lightning combine and are not confused, thus become evident."

柔得中而上行，雖不當位，“利用獄”也。謂五也。能為齧合而通，必有其主，五則是也。“上行”謂所之在進也。凡言“上行”，皆所之在貴也。雖不當位，不害用獄也。[疏]“柔得中”至“用獄也”。○正義曰：此釋爻有“利用獄”之義。陰居五位，是“柔得中”也。而“上行”者既居上卦，意在向進，故云“上行”。其德如此，雖不當位者，所居陰位，猶“利用獄”也。○注“謂五也”至“不害用獄也”。正義曰：凡言“上行”，皆所之在貴者，輔嗣此注，恐畏之適五位則是上行，故於此明之。凡言“上行”，但所之在進，皆曰“上行”，不是唯向五位，乃稱“上行”也。故《謙卦》序《彖》云：“地道卑而上行”，坤道體在上，故總云“上行”，不止也。又《損卦·彖》云：“損下益上曰上行。”是減下卦益上卦，謂之“上行”，是亦不據五也。然則此云“上行”，及《晉卦·彖》云“上行”，既在五位而又稱上行，則似若王者，雖見在尊位，猶意在欲進，仰慕三皇五帝可貴之道，故稱“上行”者也。

The Commentary on the Judgment says: "A flexible line attains the center and moves upward, even though it is not in the proper position, it is appropriate to use punishment in judicial matters." A flexible line attains the center and moves upward, even though it is not in the proper position, it is still appropriate to use punishment in judicial matters. Wang Bi's commentary explains that this refers to the sixth line in the fifth position. To achieve harmony and communication, there must be a person in charge, and the fifth line is that person. "Moving upward" means its direction is to advance; whenever "moving upward" is mentioned, it refers to its direction being towards a position of honor. Although it is not in the proper position, it does not hinder the use of punishment in judicial matters. Kong Yingda's commentary explains the passage from "flexible line attains the center" to "appropriate to use punishment in judicial matters." The commentary says: this explains the meaning of "appropriate to use punishment in judicial matters" in the line's position. A yin line in the fifth position is "flexible line attains the center"; it is said to "move upward" because it has already reached the upper trigram, yet its intention is still to advance, hence it is called "moving upward." Its virtue is like this; although it is "not in the proper position" — being a yin line in a yang position — it is still "appropriate to use punishment in judicial matters." The following commentary explains Wang Bi's notes from "referring to the fifth line" to "does not hinder the use of punishment in judicial matters." The commentary says: the note says "whenever 'moving upward' is mentioned, it refers to moving toward a position of honor," because Wang Bi was concerned that readers might understand "moving upward" only as reaching the fifth position. Therefore, he specially explains here: whenever "moving upward" is mentioned, as long as the direction is toward advancement, it can be called "moving upward," not only when it is directed toward the fifth position. Therefore, the Commentary on the Judgment of the Book of Changes says "the earth's path is low but moves upward," because the nature of the earth is above, so it is generally called "moving upward," without limitation. Also, the Commentary on the Judgment of the Book of Changes says "reducing the lower and benefiting the upper is called moving upward," which refers to reducing the lower trigram and benefiting the upper trigram, and is not specifically referring to the fifth position. Therefore, the "moving upward" mentioned here, as well as the "moving upward" mentioned in the Commentary on the Judgment of the Book of Changes, since it is already in the fifth position yet still called "moving upward," is like a king who, although currently in a position of honor, still wishes to advance further, yearning for the precious way of the Three Emperors and Five Kings, hence it is called "moving upward."

《象》曰：“雷電”“噬嗑”，先王以明罰敕法。[疏]正義曰：“雷電噬嗑”者，但噬嗑之象，其象在口。雷電非噬嗑之體，但“噬嗑”象外物，既有雷電之體，則雷電欲取明罰敕法，可畏之義，故連云“雷電”也。

The Image Commentary says: "The image of 'thunder and lightning' in '噬嗑' (Crushing the Bones) indicates that the former kings clarified punishments and established laws." Thunder and lightning together form the image of '噬嗑,' and the former kings took this as a model, using it to signify the severity of punishments and the strictness of laws. Kong Yingda explained further: the term 'thunder and lightning' in '噬嗑' refers to the image of the bone-crushing process, which is associated with the mouth and teeth. Thunder and lightning are not the actual essence of '噬嗑,' but rather, the hexagram uses external elements to express the formidable nature of enforcing punishments and laws. Therefore, it is mentioned together with 'thunder and lightning.'

初九：屨校滅趾，無咎。居無位之地以處刑初，受刑而非治刑者也。凡過之所始，必始於微，而後至於著。罰之所始，必始於薄，而後至於誅。過輕戮薄，故“屨校滅趾”，桎其行也。足懲而巳，故不重也。過而不改，乃謂之過。小懲大誡，乃得其福，故“無咎”也。“校”者，以木絞校者也，即械也，校者取其通名也。[疏]“初九”至“無咎”。○正義曰：“屨校滅趾”者，屨謂著而履踐也，校謂所施之械也。處刑之初，居無位之地，是“受刑”之人，“非治刑”之主。“凡過之所始，必始於微”，積而不已，遂至於著。“罰之所始”，必始於薄刑。薄刑之不巳，遂至於誅。在刑之初，過輕戮薄，必校之在足，足為懲誡，故不復重犯。故校之在足，巳沒其趾，桎其小過，誡其大惡，過而能改，乃是其福。雖復“滅趾”，可謂“無咎”，故言“屨校滅趾無咎”也。

The line statement of the initial line of the噬嗑 hexagram says: "The shoe-shaped wooden restraint covers the toes, no blame." A person is wearing a wooden restraint on his feet, which covers his toes, and there is no fault. Wang Bi's commentary explains that the initial line is in an unimportant position and is at the beginning of the application of punishment, meaning it is the person being punished, not the one administering the punishment. All mistakes begin with something small and then develop into something obvious; punishment also begins with light penalties and then leads to severe punishment. When the mistake is minor and the punishment is light, it is only "the shoe-shaped wooden restraint covers the toes," restraining his actions. This is enough for punishment, so there is no need for heavier punishment. If a person does not correct his mistake, that is called a fault. A small punishment can serve as a great warning, leading to good fortune, hence there is no blame. The term "校" refers to a wooden restraint made of wood, which is a type of punishment tool. "校" is used in a general sense. Kong Yingda's commentary explains from "initial line" to "no blame." The "正义" says: "The shoe-shaped wooden restraint covers the toes," "屦" means to wear and step on, and "校" refers to the wooden restraint applied. The initial line is at the beginning of punishment, in an unimportant position, meaning it is the person being punished, not the one in charge of punishment. "All faults begin with something small," and if accumulated, they become obvious; "punishment also begins with light penalties," and if continued, they lead to severe punishment. At the beginning of punishment, the mistake is minor and the punishment is light, so the wooden restraint is placed on the feet, and the feet are punished, which prevents further wrongdoing. The wooden restraint on the feet covers the toes, restraining the minor mistake and warning him not to commit great evil. Correcting a mistake is a blessing, so even though the toes are covered, it is still considered no blame. Therefore, the line statement says, "The shoe-shaped wooden restraint covers the toes, no blame."

《象》曰：“屨校滅趾”，不行也。過止於此。[疏]正義曰：釋“屨校滅趾”之義，猶著校滅沒其趾也。小懲大誡，故罪過止息不行也。六二：噬膚滅鼻，無咎。噬，齧也。齧者，刑剋之謂也。處中得位，所刑者當，故曰“噬膚”也。乘剛而刑，未盡順道，噬過其分，故“滅鼻”也。刑得所疾，故雖“滅鼻”而“無咎”也。“膚”者，柔脆之物也。[疏]正義曰：六二處中得位，是用刑者。所刑中當，故曰“噬膚”。膚是柔脆之物，以喻服罪受刑之人也。“乘剛而刑，未盡順道，噬過其分”，故至“滅鼻”，言用刑大深也。“無咎”者，用刑得其所疾，謂刑中其理，故“無咎”也。

The Image Commentary says: "The 'binding of the foot with wooden restraints and covering the toes' indicates that movement is not possible." Wang Bi's annotation explains that the mistake has reached its limit. Kong Yingda's commentary elaborates that this is explaining the meaning of "binding the foot with wooden restraints and covering the toes," which refers to wearing wooden restraints that cover the toes. A light punishment serves as a great warning, so the wrongdoing stops here and does not continue. The Line Statement of the sixth line in the噬嗑 hexagram says: "Biting the soft flesh and cutting off the nose, there is no blame." Biting the soft flesh to the point of cutting off the nose, there is no fault. Wang Bi explains that "噬" means to bite, and biting signifies the meaning of punishment and control. The sixth line is in the center and occupies the correct position, so the person being punished is exactly guilty, hence "biting the soft flesh." However, it oversteps by acting on the first line's strong line, and the punishment is not yet fully in accordance with the right path, so the biting goes beyond its proper limit, resulting in "cutting off the nose." The punishment hits the person's real weakness, so even though "the nose is cut off," there is no blame. The term "skin" refers to something soft and delicate. Kong Yingda further explains that the sixth line is in the center and occupies the correct position, so it is the side applying punishment, and the person being punished is exactly guilty, hence "biting the soft flesh." "Skin" is a soft and delicate thing, used as a metaphor for the person being punished. "Acting on a strong line and applying punishment without fully following the right path, exceeding the proper limit" leads to the situation of "cutting off the nose," meaning the punishment is too severe. However, there is no blame because the punishment hits the person's real weakness, meaning the punishment is appropriate and just, hence there is no fault.

《象》曰：“噬膚滅鼻”，乘剛也。[疏]正義曰：“乘剛”者，釋“噬膚滅鼻”之義，以其乘剛，故用刑深也。六三：噬臘肉，遇毒，小吝無咎。處下體之極，而履非其位，以斯食物，其物必堅。豈唯堅乎？將遇其毒。“噬”以喻刑人，“臘”以喻不服，“毒”以喻怨生。然承於四而不乘剛，雖失其正，刑不侵順，故雖“遇毒，小吝無咎”。[疏]正義曰：“噬臘肉”者，“臘”是堅剛之肉也。“毒”者，苦惡之物也。三處下體之上，失政刑人，刑人不服。若齧其“臘肉”，非但難齧，亦更生怨咎，猶噬臘而難入，復遇其毒味然也。三以柔不乘剛，刑不侵順道，雖有遇毒之吝，於德亦無大咎，故曰：“噬臘肉遇毒，小吝無咎”也。

The Image Commentary says: "The line statement 'eating flesh and breaking the nose' indicates that the line is riding on a strong line." Kong Yingda explains further that "riding on a strong line" is an explanation of the meaning of "eating flesh and breaking the nose." Because the line six in the second is riding on a strong line, the punishment is severe. The line statement of the噬嗑 hexagram, line six in the third, says: "Eating dried meat, encountering poison, slight hardship but no blame." Biting hard dried meat and encountering poison causes slight hardship but no fault. Wang Bi's commentary explains that line six in the third is at the extreme position of the lower trigram and is in an improper position. Using such a position to eat something, that thing must be hard. Not only is it hard, but it also encounters poison. "Eating" symbolizes applying punishment to people, "dried meat" symbolizes the person being punished resisting, and "poison" symbolizes the resulting resentment. However, line six in the third is above line nine in the fourth and does not ride on a strong line. Although it is in an improper position, the punishment does not violate the proper way, so even though it encounters poison, it is only slight hardship without blame. Kong Yingda further explains that "eating dried meat" refers to dried meat being hard, and "poison" refers to something bitter and evil. Line six in the third is at the top of the lower trigram, losing proper governance and punishing people. The person being punished resists, just like biting hard dried meat, which is not easy to bite and brings resentment, just as biting dried meat is difficult and also encounters bitter poison. Since line six in the third is a flexible line and does not ride on a strong line, the punishment does not violate the proper way. Although it encounters poison and causes slight hardship, it does not result in major fault, hence the line statement says "eating dried meat and encountering poison, slight hardship but no blame."

《象》曰：“遇毒”，位不當也。[疏]正義曰：“位不當”者，謂處位不當也。九四：噬乾胏，得金矢。利艱貞吉。雖體陽爻，為陰之主，履不獲中，而居其非位，以斯噬物，物亦不服，故曰“噬乾胏”也。金，剛也，矢，直也。“噬乾胏”而得剛直，可以利於艱貞之吉，未足以盡通理之道也。[疏]正義曰：“噬乾胏”者，乾胏是臠肉之乾者，履不獲中，居其非位，以斯治物，物亦不服，猶如“噬乾胏”然也。“得金矢”者，金，剛也。矢，直也。雖刑不能服物，而能得其剛直也。“利艱貞吉”者，既得剛直，利益艱難，守貞正之吉，猶未能光大通理之道，故《象》云“未光”也。

The Image Commentary says: "Meeting poison," is because of the improper position. Kong Yingda explains further that "improper position" refers to the position of the sixth line in the third place being inappropriate. The text of the Line Statement for the ninth line in the fourth place of the噬嗑 hexagram says: "Bite the dry meat with bone, obtain a metal arrow. It is advantageous to be persevering in uprightness and to attain good fortune." Biting the dry meat with bone, obtaining a metal arrow, it is advantageous to be persevering in uprightness and to attain good fortune. Wang Bi's commentary explains that although the ninth line in the fourth place is a yang line, it is the master of the group of yin lines. It is not in the central position and is in an improper position. Using such a position to bite, the object does not submit, hence "bite the dry meat with bone." "Metal" refers to its hardness, and "arrow" refers to its straightness. Biting the dry meat with bone and obtaining hardness and straightness, it is advantageous to be persevering in uprightness and to attain good fortune, but it is not yet sufficient to fully understand the principles of things. Kong Yingda further explains that "bite the dry meat with bone" refers to meat that has been cut into pieces and dried. The ninth line in the fourth place is not in the central position and is in an improper position. Using such a position to manage all things, all things do not submit, just like biting the dry meat with bone. "Obtain a metal arrow" refers to "metal" being hard and "arrow" being straight. Although using punishment cannot make people submit, one can obtain the virtue of hardness and straightness. "It is advantageous to be persevering in uprightness and to attain good fortune" means that having obtained hardness and straightness, it is advantageous to be persevering in uprightness and to attain good fortune, but it is still not sufficient to fully understand the principles of things, hence the Image Commentary says "not yet bright."

《象》曰：“利艱貞吉”，未光也。六五：噬乾肉，得黃金，貞厲無咎。乾肉，堅也。黃，中也。金，剛也。以陰處陽，以柔乘剛，以噬於物，物亦不服，故曰：“噬乾肉”也。然處得尊位，以柔乘剛而居於中，能行其戮者也。履不正而能行其戮，剛勝者也。噬雖不服，得中而勝，故曰“噬乾肉得黃金”也。己雖不正，而刑戮得當，故雖“貞厲”而“無咎”也。[疏]“《象》曰”至“貞厲無咎”。○正義曰：“噬乾肉”者，乾肉，堅也。以陰處陽，以柔乘剛，以此治罪於人，人亦不服，如似“噬乾肉”也。“得黃金”者，黃，中也。金，剛也。以居於中是黃也，“以柔乘剛”是金也。既中而行剛，“能行其戮，剛勝者”也。故曰“得黃金”也。“貞厲無咎”者，巳雖不正，刑戮得當，故雖貞正自危而無咎害。位雖不當，而用刑得當，故《象》云“得當”也。

The Image Commentary says: " 'It is advantageous to be persevering and upright, leading to good fortune,' because the light has not yet appeared." The text of the噬嗑 hexagram's fifth line says: "Bite dry meat, obtain golden metal, be upright and cautious, without blame." Biting dry meat, obtaining golden metal, being upright and cautious, without blame. Wang Bi's commentary explains: "Dry meat" takes its meaning from firmness, "yellow" takes its meaning from the center, and "metal" takes its meaning from firmness. The fifth line, which is a yin line in a yang position, uses a soft line to dominate a strong line, and with such a position, biting something, the thing does not yield, hence "bite dry meat." However, it is in a position of honor, using a soft line to dominate a strong line and being in the center of the upper trigram, it is a line capable of carrying out punishment. Although it is not in the proper position, it can carry out punishment, due to the strength of firmness. Although biting does not yield, it is able to overcome due to being in the center, hence "bite dry meat and obtain golden metal." Although it is not in the proper position, the punishment is carried out appropriately, so even though it is upright and cautious, there is no blame. Kong Yingda's commentary explains from "The Image says" to "upright and cautious without blame." The正义 says: what is meant by "bite dry meat" is that dry meat is firm; the fifth line, being a yin line in a yang position, using a soft line to dominate a strong line, uses such a position to punish people, and people do not yield, just like biting dry meat. What is meant by "obtain golden metal," "yellow" refers to the center, "metal" refers to firmness: being in the center of the upper trigram is "yellow," using a soft line to dominate a strong line is "metal." Being in the center and acting with firmness, this is exactly "being able to carry out punishment, where firmness prevails," hence "obtain golden metal." What is meant by "upright and cautious without blame," although it is not in the proper position, the punishment is carried out appropriately, so even though it is upright and cautious, it does not bring about blame. Although the position is not proper, the punishment is appropriate, hence the Image Commentary says "appropriate."

《象》曰：“貞厲無咎”，得當也。上九：何校滅耳，凶。處罰之極，惡積不改者也。罪非所懲，故刑及其首，至於“滅耳”，及首非誡，“滅耳”非懲，凶莫甚焉。[疏]“《象》曰”至“滅耳凶”。正義曰：“何校滅耳凶”者，“何”謂簷何，處罰之極，惡積不改，故罪及其首，何簷枷械，滅沒於耳，以至誥沒。以其聰之不明，積惡致此，故《象》云“聰不明”也。○注“處罰之極”至“凶莫甚焉”。○正義曰：“罪非所懲”者，言其惡積既深，尋常刑罪，非能懲誡，故云“罪非所懲”也。“及首非誡，滅耳非懲”者，若罪未及首，猶可誡懼歸善也。罪巳“及首”，性命將盡，非復可誡，故云“及首非誡”也。校既“滅耳”，將欲刑殺，非可懲改，故云“滅耳非懲”也。《象》曰：“何校滅耳”，聰不明也，聰不明，故不慮惡積，至於不可解也。

The Image Commentary says: " 'Zhen Li Wu Jiu' means being in the right place." The text of the噬嗑 hexagram's upper ninth line states: "Shoulder a wooden collar, covering the ears, calamity." Shouldering a wooden collar that covers the ears, resulting in calamity. Wang Bi's commentary explains that the upper ninth line is at the extreme of punishment, referring to someone who has accumulated evil but refuses to change. Ordinary punishments are insufficient to deter him, so punishment is applied to his head, resulting in the collar covering his ears; when punishment reaches the head, it is no longer a warning, and when the collar covers the ears, it is no longer a deterrent. There is no greater calamity than this. Kong Yingda's commentary explains from "The Image says" to "covering the ears, calamity." The正义 says: what is meant by "Shoulder a wooden collar, covering the ears, calamity" is that "He" refers to carrying or bearing; the upper ninth line is at the extreme of punishment, having accumulated evil but refusing to change, so punishment is applied to his head, with a collar on his shoulder, covering his ears, leading to the loss of his life. Because he is unable to hear clearly, having accumulated such evil, the Image Commentary says "the ear is not clear." The commentary then explains Wang Bi's notes from "the extreme of punishment" to "no greater calamity exists." The正义 says: the note refers to "the crime is not being punished," meaning that he has accumulated so much evil that ordinary punishments are insufficient to deter him, hence "the crime is not being punished." The note refers to "reaching the head is not a warning, covering the ears is not a deterrent," meaning: if punishment has not yet reached his head, he might still be frightened into goodness; once punishment "reaches the head," his life is at an end, and there is no warning left, hence "reaching the head is not a warning." Once the collar has already covered his ears, he is about to be executed, and there is no longer any possibility of reform, hence "covering the ears is not a deterrent." The Image Commentary says: "Shoulder a wooden collar, covering the ears," refers to the ear not being clear. Wang Bi's commentary explains that because he is unable to hear clearly, he ignores the accumulation of evil, leading to a state that cannot be saved.