The Hexagram of Deliberation

集說 呂氏祖謙曰：“拘繫”而不可解，《隨》之極者也。如有客詩，言授之縶，以縶其馬；白駒詩，縶之維之，以永今朝，正合此爻。

"The Collected Commentaries" cite Lu Zuxian's saying: being tied up and unable to be released is precisely the extreme state of the hexagram "Following." For example, the "Book of Songs, Zhou Songs, You Ke" says to give him a rope to tie up the guest's horse; the "Book of Songs, Xiao Ya, Bai Ju" says to tie it securely to keep the beautiful present day. The meaning of these two poems exactly corresponds with this line.

項氏安世曰：《大有》九三，“公用亨于天子”；《隨》上六，“王用亨于西山”；《益》六二，“王用亨於帝”；《升》六四，“於用亨于岐山”，四爻句法皆同。古文“亨”即享字，今獨益作享讀者，俗師不識古字，獨於享帝，不敢作亨帝也。

"The Collection of Sayings" cites Xiang Anshi's statement: In the "Great Possession" hexagram, the third line "The public offers sacrifices to the Son of Heaven," in the "Following" hexagram, the sixth line "The king offers sacrifices to the western mountain," in the "Increase" hexagram, the second line "The king offers sacrifices to the deity," and in the "Ascent" hexagram, the fourth line "The king offers sacrifices to the Qishan mountain," these four line statements have exactly the same syntax. In ancient texts, "hen" is the same as "xiang"; nowadays, only the instance in the "Increase" hexagram is read as "xiang," because ignorant private tutors do not recognize ancient characters, and they dare not read it as "hen di" (offer sacrifices to the deity) only when it refers to sacrificing to the supreme deity. (The original text of the "Ascent" hexagram cites "yu yong" instead of "wang yong.")

案 卦之初剛，下於二柔，則九五之剛，亦下於上柔也。而諸儒說兩爻義，皆不及此，故於九五“孚”“嘉”，以為應六二猶可，而於上六“拘繫”，則說得全無根據矣。

Li Guangdi remarked: In this hexagram, the yao of Nine at the Beginning is located below the two yao of Six in the Second and Six in the Third, which are yin lines. Similarly, the yao of Nine in the Fifth is also located below the yao of Six at the Top, which is a yin line. However, all the scholars have not mentioned this aspect when explaining the meaning of the yao of Nine in the Fifth and Six at the Top. Therefore, when they interpret the phrase "faithful to the good" in the yao of Nine in the Fifth as corresponding with the yao of Six in the Second, it can be somewhat acceptable. But when they explain the phrase "being bound" in the yao of Six at the Top, their interpretation has no basis.

總論王氏宗傳曰：《隨》之六爻，其半陰也，其半陽也。陽剛之才，則有所隨而無所繫，初九、九四、九五是也。故初之有渝，四之“有獲”，五之“孚于嘉”，此有所隨而無所繫者也。以柔從之才，而當隨之時，則均不兔於有所繫，六二、六三、上六是也。故二則“係小子失丈夫”，三則“係丈夫失小子”，上則曰“拘係之”，此均不兔於有所繫者也。

"The General Discussion" cites Wang Zongcheng's statement: The six lines of the "Following" hexagram are divided equally between yin and yang lines. All yang lines represent strong and vigorous qualities, which are characterized by following without being bound. This applies to the lines initial nine, fourth nine, and fifth nine. Therefore, the initial nine says "the official has changed," the fourth nine says "there is a gain," and the fifth nine says "trust is shown to the good," and these three lines all represent following without being bound. On the other hand, those who follow with gentle and compliant qualities, when in the state of following, are inevitably bound. This applies to the second six, third six, and top six. Therefore, the second six says "bound the small person, losing the great one," the third six says "bound the great one, losing the small one," and the top six says "bound," and these three lines all represent being inevitably bound. (The original text has 'bù tù' which should be 'bù miǎn'.)"

蠱.艮上.巽下 程傳 《蠱序卦》；“以喜隨人者必有事，故受之以蠱。”承二卦之義以為次也。 夫喜說以隨乾人者，必有事也，無事則何喜何隨？《蠱》所以次《隨》也。蠱，事也。 蠱非訓事，蠱乃有事也，為卦山下有風，風在山下，遇山而回則物亂，是為《蠱》象。

The Gǔ hexagram has the upper trigram Gèn (Mountain) and the lower trigram Xùn (Wind), which is the notation for the hexagram's diagram. Cheng Yi in his Yichuan Commentary on the Changes says that the Xu Guan Zhuan states: "Those who follow others with joy will certainly have affairs, hence it is followed by Gǔ." This sequence follows the order of the Yu and Su hexagrams. Joyfully following others will inevitably bring about affairs; if there are no affairs, how can there be joy or following? Therefore, the Gǔ hexagram comes after the Su hexagram. "Gǔ" here refers to affairs. Note that the character "Gǔ" itself is not interpreted as "affairs," but rather that after things become corrupted, there must be affairs to deal with. In terms of the hexagram's structure, it represents wind beneath the mountain; when the wind reaches the mountain, it meets the mountain's obstruction, causing the myriad things to become disturbed, which is the image of the Gǔ hexagram.

蠱之義，壞亂也。在文為蟲皿，皿之有蟲，蠱壞之義。《左氏傳》云：風落山，女惑男。 以長女下乾少男，亂其情也，風遇山而回，物皆撓亂，是為有事之象，故云蠱者事也。 既蠱而治之，亦事也。以卦之象言之，所以成盎也。以卦之才言之，所以治蠱也。

The term "Gǔ" originally means disorder and corruption. In terms of its character structure, it is "chóng" (insect) plus "mǐn" (vessel), indicating insects growing in a vessel, which symbolizes corruption. The "Zuǒ Zhuàn" records that Jin physician He discussed "Gǔ," stating that this hexagram represents wind carrying grass and trees from the mountain, symbolizing a woman's enticement of a man. The lower trigram is Xun (Wind), representing the elder sister, interfering with the upper trigram Gen (Mountain), representing the young man, thereby disturbing his emotions; wind meeting mountain creates a swirling motion, disturbing all things, which is the image of an event, hence it is said "Gǔ means affair." Since disorder has already occurred, one must take action to rectify it, and rectification is also an affair. In terms of the hexagram's image, it represents the cause of disorder; in terms of its quality, it represents the means to rectify disorder. (The original text "so as to form a vessel" should be "so as to form a disorder.")

蠱，元亨，利涉大川，先甲三日，後甲三日。 本義 蠱，壞極而有事也。其卦艮剛居上，巽柔居下，上下不交，下卑巽而上苟止，故其卦為《蠱》。或曰，剛上柔下，謂卦變自《賁》來者；初上二下，自《井》來者；五上上下，自《既濟》來者。兼之，亦剛上而柔下，皆所以為《蠱》也。

The Hexagram Gǔ (Guilt) Statement says: "Original and prosperous, favorable for crossing great rivers, three days before the first day of the month, three days after the first day of the month." Zhu Xi in The Original Meaning of the Zhou Changes explains that Gǔ refers to something being in a state of extreme decay, thus allowing for action. This hexagram consists of the mountain (Gèn) above and the wind (Xùn) below, with the strong element at the top and the flexible element at the bottom, resulting in a lack of communication between the upper and lower parts. The lower part is overly submissive, while the upper part is lazy and stagnant, hence the name Gǔ. Some interpretations focus on the "hexagram transformation": the strong lines move upward and the flexible lines move downward, originating from the hexagram Bēn; the first line moves up and the second line moves down, originating from the hexagram Jǐng; the fifth line moves up and the top line moves down, originating from the hexagram Jì Jì. When these are considered together, they all indicate a situation where the strong is above and the flexible is below, which is the reason for the formation of the hexagram Gǔ.

蠱壞之極，亂當復治，故其占為“元亨”，而“利涉大川”。“甲”，日之始，事之端也。“先甲三日”，辛也，“後甲三日”，丁也。前事過中而將壞，則可自新以為後事之端，而不使至於大壞；後事方始而尚新，然更當致其丁寧之意，以監前事之失，而不使至於速壞，聖人之深戒也。

When things have deteriorated to the extreme and disorder has lasted for a long time, it is time for renewal and governance, so the divination text states "original and prosperous" and "favorable for crossing great rivers." "Jia" is the first of the ten heavenly stems and the beginning of a day, symbolizing the start of an affair. Three days before "Jia" is "Xin" day, and three days after "Jia" is "Ding" day. In the first phase, the affair has passed its midpoint and is about to deteriorate; at this point, one can use the homophone of "Xin" to signify self-renewal, treating it as the starting point of the second phase, preventing it from deteriorating beyond repair. In the second phase, the affair has just begun and still has a fresh appearance, yet it is even more important to repeatedly caution and warn, using the mistakes of the previous phase as a lesson, to prevent it from deteriorating quickly again. This is the profound warning of the sage.

程傳 既蠱則有復治之理，自古治必因亂，亂則開治，理自然也。如卦之才以治蠱，則能致“元亨”也。蠱之大者，濟時之艱難險阻也，故曰“利涉大川”。“甲”，數之首， 集說 馬氏融曰：十日之中唯稱甲者，甲為十日之首，蠱為造事之端，故舉初而明事始也。

Cheng Yi in Yichuan's Commentary on the Changes says that since things have already gone wrong, there is a principle of restoring order. Since ancient times, peace always follows chaos, and when chaos reaches its extreme, the era of order emerges, which is a natural principle. By using the qualities of this hexagram to rectify disorder, one can achieve "original brightness and harmony." The greatest category of disorder is to relieve the difficulties and dangers of the situation, hence the statement "favorable for crossing a great river." "Jia" is the first among the ten heavenly stems... (the original text here is missing, and Cheng Yi's words are incomplete). The "Collected Sayings" cite Ma Rong's view: among the ten heavenly stems, "Jia" is specifically mentioned because "Jia" is the first among the heavenly stems, and disorder begins with action, so the first is cited to indicate the beginning of matters.

孔氏穎達曰：蠱者事也，有事營為則大得串通。有為之時，利在拯難，故“利涉大川”也。“甲”者，創制之令，既在有為之時，不可因仍舊令，故用創制之令以治於人。 又曰：物既惑亂，終致損壞，當須有事，故《序卦》云：“蠱者，事也。”謂物蠱必有事，非謂訓蠱為事：集氏曰：“先甲三日”，殷勤告戒；“後甲三日”，丁寧宣佈。

"The 'Collected Explanations' cites Kong Yingda's view: 'Gǔ' means 'affair' or 'matter'; when there is an affair to be managed and acted upon, one can achieve great success. At a time when action is needed, the most important thing is to rescue from danger, hence the phrase 'beneficial to cross a great river.' 'Jia' represents new regulations; since it is a time for action, one cannot follow old regulations, so new regulations must be used to govern the people. Kong Yingda also says: when things have become chaotic, they will eventually lead to damage, so there must be some form of rectification. Therefore, the 'Sequence of Hexagrams' says 'Gǔ means affair,' meaning that when things have deteriorated, there must be some action taken, and it is not directly interpreting 'Gǔ' as 'affair.' The 'Collected Explanations' also cites another view: 'Three days before Jia' refers to earnestly warning beforehand; 'Three days after Jia' refers to repeatedly explaining afterwards."

案 二體則陽卦居上，陰卦居下；六位則剛爻居上，柔爻居下。六十四卦中，亦唯此卦陰陽剛柔不相交，尊卑上下不相接，則隔絕而百弊生，萬事墮矣，亦此卦名《蠱》之第一義也。壞極則有復通之理，但當弘濟艱難，而不可扭於安，維始慎終，而不可輕於動，故以“利涉大川”“先甲”“後甲”為戒。

Li Guangdi remarked: Considering the upper and lower trigrams, the yang trigram Gen is on top and the yin trigram Xun is below; considering the six yao positions, the strong yao is above and the flexible yao is below. Among the sixty-four hexagrams, only this one has yin and yang, strength and flexibility not interacting with each other, and respect and hierarchy not connecting with each other. Once upper and lower are completely separated, various evils will arise, and all affairs will be abandoned. This is the first meaning of the hexagram being named "Gǔ" (Guilt). When corruption reaches its extreme, there is a possibility of renewal, but one should strive to rescue difficulties and not remain idle; one should be cautious at the beginning and at the end, and not act recklessly. Therefore, the hexagram statement uses "favorable to cross a great river" and "before Ji" and "after Ji" to warn.

初六，幹父之蠱，有子，考無咎，厲終吉。 本義 “乾”，如木之幹，枝葉之所附而立者也。“蠱”者，前人已壞之緒，故諸爻皆有父母之象，子能幹之，則飭治而振起矣。初六蠱未深而事易濟，故其占為有子，則能治蠱，而考得“無咎”，然亦危矣。戒占者宜如是，又知危而能戒，則“終吉”也。

The first line of the Gǔ hexagram states: "To rectify the father's affairs, there is a son, the father incurs no blame, though in danger, ultimately it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes explains that "gān" is like the main trunk of a tree, upon which the branches and leaves depend for stability. "Gǔ" refers to the remnants of a previous person's ruined endeavors, so each line takes the image of parents; if a son can take up the responsibility, he can restore and revitalize it. In the initial line, the corruption is not yet deep and the matter is easy to handle, so the judgment is: with such a son, one can rectify the ruined affairs, so the deceased father will not leave behind faults; however, the situation is still dangerous. The sage advises the person consulting the oracle to act like the initial line, understanding the danger and remaining cautious, thus achieving "ultimate auspiciousness."

程傳 初六雖居最下，成卦由之，有主之義，居內在下而為主，子幹父蠱也。子幹父蠱之道，能堪其事，則為有子，而其考得無咎。不然，則為父之累，故必惕厲則得“終吉”也。處卑而尸尊事，自當兢畏，以六之才，雖能巽順，體乃陰柔，在下無應而主於，非有能濟之義，若以不克於而言，則其義甚小，故專言為子幹蠱之道，必克濟則不累其父，能厲則可以終吉，乃備見為子幹蠱之大法也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that although the line Six at the Beginning is located at the very bottom of the entire hexagram, the hexagram is formed precisely because of it, which contains the meaning of being the main element. Being in the inner trigram yet occupying a lower position and still being the main element, this represents a son taking on the responsibility of rectifying the failure of his father. The principle of a son rectifying the disorder of his father is: only when he can shoulder this responsibility can he be considered a worthy son, and the deceased father would not leave behind a mistake. Otherwise, he would become a burden to his father, so one must be cautious and vigilant in order to achieve a favorable outcome. To take charge of a major matter belonging to a superior with one's lowly status, one should naturally be full of reverence and caution. Considering the quality of line Six at the Beginning, although it can be obedient, its nature is weak and lacks support from corresponding lines, so it is not truly capable of accomplishing the task. If we interpret this line only in terms of failure, its meaning would be too limited. Therefore, the line statement specifically discusses the way of a son rectifying the family affairs: only when the task is accomplished can it not bring disgrace to the father; only when one always maintains a sense of danger and vigilance can one ultimately achieve a favorable outcome. In this way, the entire method for a son to rectify the family affairs is clearly explained. (The original text has '主于' and '不克于' where '于' should be read as '干'.)

集說 蘇氏軾曰：器久不用而蟲生之謂之蠱，人久宴溺而疾生之謂之蠱，天下久安無為而弊生之謂之蠱。蠱之災，非一日之故也，必世而後見，故爻皆以父子言之。

"The Collection of Sayings" cites Su Shi saying: when objects are left unused for a long time and insects develop, it is called a蛊; when a person is immersed in feasting and pleasures for a long time and becomes ill, it is also called a蛊; when the world remains in ease and does nothing for a long time, leading to accumulated evils, it is also called a蛊. This kind of calamity is not formed in a day, but often takes a generation to become apparent. Therefore, the hexagram of "Gǔ" (Guilt) uses the relationship between father and son in each line to express its meaning.

故氏炳文曰：爻辭有以時位言者，有以才質言者，如《蠱》初六以陰在下，所應又柔，才不足以治蠱。以時言之，則為蠱之初，蠱猶末深，事猶《易》濟，故其占為有子，則其考可“無咎”矣。然捐之蠱，則已危“厲”，不可以蠱未深而忽之也。故又戒占者知危而能戒，則“終吉”。

"The Collected Commentaries" cite Hu Bingwen's statement: The line statements focus either on the situation and the position of the line, or on the quality of the line. For example, in the "Gǔ" hexagram, the line "Chū Lù" is a yin line in the lower position, corresponding to another yin line, and its ability is insufficient to rectify the disorder. However, from the perspective of the situation, it is at the beginning of the disorder, and the damage is not yet deep, so the matter is still easy to handle, hence the divination concludes that there is such a son, and the father who has died may "have no blame." However, when actually dealing with the disorder, the situation is already dangerous "lì," and one should not be careless just because the disorder is not yet deep. Therefore, it also warns the person consulting the oracle: only by understanding the danger and being cautious can one achieve "a favorable ending." (The original text mistakenly says "gù shì" instead of "hú shì," and "juān zhī gǔ" instead of "gān zhī gǔ.")

九二，幹母之蠱，不可貞。 程傳 九二陽剛，為六五所應，是以陽剛之才，在下而乾夫在上陰柔之事也，故取子幹母蠱為義。以剛陽之臣，輔柔弱之君，義亦相近。二巽體而處柔，順義為多，幹母之盅之道也。夫子之於母，當以柔巽輔導之，使得於義，不順而致敗蠱，則子之罪也。

The line statement for the second line of the Gǔ hexagram says, "To rectify the affairs of the mother, one cannot be firm." Cheng Yi in his Yichuan Commentary on the Changes explains that the second line is a yang line, corresponding with the fifth line which is yin. This represents a yang element in a lower position, taking charge of rectifying the affairs left by the yin above. Therefore, the meaning is taken from a son rectifying the disorder of his mother. Using a strong minister to assist a weak ruler is similar in principle. The second line is in the Xun trigram but occupies a yin position, thus showing more compliance. This aligns with the method of rectifying the mother's affairs. As a son, one should assist and guide his mother with gentle and humble attitude, leading her to righteousness. If one fails to do so and causes disorder, it is the son's fault. (The original text mistakenly reads 'gōng' instead of 'gǔ'.)

從容將順，豈無道乎？以婦人言之，則陰柔可知。若伸己剛陽之道，遽然矯拂，則傷恩，所害大矣，亦安能入乎？在乎屈己下意，巽順將承，使之身正身治而已，故曰“不可貞”。

With a calm and gentle approach, is there no way to guide things properly? Considering a woman's nature, her softness is evident. If one insists on forcefully applying one's own strong and yang approach, suddenly correcting the wrong, it would harm the mother-son relationship and cause great harm, and the words would not be heard at all. The solution lies only in being more accommodating, lowering one's posture, and serving with humility and obedience, so that she herself becomes upright and the affairs are properly managed. Therefore, the line statement says, "Not suitable for constancy."

謂不可貞固盡其剛直之道，如是乃中道也，又安能使之為甚高之事乎？若於柔弱之君，盡誠竭忠，致之於小道則可矣，又安能使之大有為乎？且以周公之聖輔成王，成王非甚柔弱也。然能使之為成王而已，守成不失道則可矣，固不能使之為羲黃堯舜之事也。二巽體而得中，是能巽順而得中道，合不可貞之義，得幹母蠱之道也。

The phrase "not suitable for divination" means that one should not rigidly adhere to a strict and upright approach to the end, for such a course of action is in accordance with the middle path. As for how great an achievement she can accomplish, it is beyond reach. Facing a ruler who is weak, to sincerely and fully devote oneself, guiding him toward a modest success is possible, but how could one enable him to achieve great accomplishments? Even with a sage like the Duke of Zhou assisting King Cheng, King Cheng was not extremely weak, yet the Duke of Zhou could only cultivate him into a king who maintained the established achievements without losing the correct path—this was sufficient, and ultimately he could not achieve the great deeds of Fuxi, the Yellow Emperor, Yao, or Shun. The Nine in the Second, being in the body of Xun and occupying the central position, is capable of being humble and compliant while remaining in the middle path, which precisely aligns with the meaning of "not suitable for divination," having attained the correct method for managing affairs.

集說 蘇氏軾曰：陰之為性，安無事而惡有為，是以為蠱之深，而乾之尤難者。正之則傷愛，不正則傷義，以是為之難也。二以陽居陰，有剛之實，而無用剛之跡，可以免矣。

"The Collected Sayings" cites Su Shi's view: the nature of yin is to be content with inaction and to dislike active endeavors, so the corruption caused by yin is the deepest and the hardest to rectify. Correcting it with a stern face harms affectionate feelings; not correcting it harms righteousness, and the difficulty lies precisely here. The line Nine in the Second, with a yang line occupying a yin position, has within it a strong substance, yet does not show signs of being strong on the outside, thus avoiding the dilemma.

楊氏時曰：或曰卦以五為君位，而可以母言乎？曰：母者陰尊之稱，如《晉》六二之稱“王母”，《小過》六二之稱“遇其妣”，皆謂六五也。

"The Collection of Sayings" cites Yang Shi's explanation: Someone asked, why is the fifth line called "mother" when traditionally a hexagram's fifth line is regarded as the sovereign position? The answer is: "Mother" is a term used for a noble yin line, for example, in the hexagram "Progress," the second line is called "the Queen Mother," and in the hexagram "Minor Overstep," the second line is called "meeting her mother," both referring to the fifth line of their respective hexagrams.

蔣氏悌生曰；九二以陽剛而承六五之陰柔，有母子之象，但戒以“不可貞”，則與幹父小異。然以巽順而得中道，亦善於蠱者也。 楊氏啟新曰：子幹母蠱，易於專斷而失於承順，故戒以“不可貞”。

"The Collected Commentaries" cite Jiang Tisheng's saying: Nine in the Second, with its yang strength, serves Six in the Fifth, the yin, symbolizing a mother-son relationship. However, it warns against being steadfast, which differs slightly from the governance of a father's affairs. Yet, its ability to be humble and proper is considered skillful in rectifying disorder. Also cited is Yang Qixin's view: a son rectifying his mother's affairs is prone to acting independently and lacking in deference, hence the specific warning against being steadfast.

九三，幹父之蠱，小有悔，無大咎。 本義 過剛不中，故“小有悔”。巽體得正，故“無大咎”。

The line statement for the third line of the Gǔ hexagram says, "To rectify the father's affairs, there is a small regret, but no great misfortune." Zhu Xi in The Original Meaning of the Zhou Changes explains that the nine in the third line is overly strong and not in the center, hence "a small regret"; however, it is in the body of Xun, with a yang line in a yang position, thus being "appropriate," so there is no great calamity.

程傳 三以剛陽之才，居下之上，主幹者也，子幹父之蠱也，以陽處剛而不中，剛之過也。然而在巽體，雖剛過而不為無順，順事親之本也。又居得正，故無大過。以剛陽之才，克乾其事，雖以剛過，而有小小之悔，終無大過咎也。然有小悔，已非善事親也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line Nine in the Third, with its strong yang quality, is located at the top of the lower trigram, making it the line that takes charge of rectification. This is like a son taking over to mend the mess left by his father. It is a yang line in a yang position but not in the center, indicating excessive strength. However, since it is within the trigram Xun, although overly strong, it is not entirely without harmony, and harmony is the fundamental aspect of serving one's parents. Moreover, it is in the proper position, so it does not lead to major mistakes. With its strong yang quality, it can accomplish things, though its excessive strength leaves a small regret. Ultimately, there is no great calamity. However, since there is a small regret, it can no longer be considered truly good at serving one's parents.

集說 趙氏汝楳曰：二三之剛，三有餘於乾；初四五之柔，四不足於乾。重剛之才，易失於太過，則小悔固所宜也。然蠱由以亨，何“大咎”之有？胡氏炳文曰：幹蠱之道，以剛柔相濟為尚。初六六五，柔而居剛，九二剛而居柔，皆可幹蠱，不然，與其為六四之過於柔而吝，不若九三之過於剛而悔，故曰“小有悔”。 若不足其過於剛，繼之曰“無大昝”，猶幸其能剛也。

"The Collection of Sayings" cites Zhao Ru'mei's statement: both Nine in the Second and Nine in the Third are strong lines, and Nine in the Third has more than enough power to accomplish tasks; while Six at the Beginning, Six in the Fourth, and Six in the Fifth are all weak lines, and Six in the Fourth clearly lacks the strength to do things. A person with excessive strength tends to go too far, and it is natural to have minor regrets. However, the remedy for a蛊 situation relies on such a person's ability, so how can there be "great misfortune"? It also cites Hu Bingwen's statement: the way to rectify a蛊 situation is to balance strength and weakness. Six at the Beginning and Six in the Fifth are weak lines but occupy yang positions, while Nine in the Second is a strong line but occupies a yin position; all can be used to rectify a蛊 situation. If one cannot achieve a balance between strength and weakness, then it is better to be overly weak like Six in the Fourth and suffer shame and regret, than to be overly strong like Nine in the Third and have minor regret. Therefore, the line statement says "small regret." It seems as if it is slightly criticizing excessive strength, and then says "no great misfortune," indicating that it still celebrates the strength. (The original text mistakenly reads "无大昝" instead of "无大咎".)

六四，裕父之蠱，往見吝。 本義 以陰居陰，不能有為，寬裕以治蠱之象也。如是則蠱將日深，故“往”則“見吝”，戒占者不可如是也。

The line statement of the fourth line in the Gua of Gu is: "With a broad and easy attitude towards the father's蛊, going forward will lead to regret." Zhu Xi in The Original Meaning of the Zhou Changes says that the fourth line, being a yin line in a yin position, has no strength to act, so it uses a broad and easy attitude to deal with the image of蛊. If this continues, the corruption will become worse day by day, so proceeding further will bring about disgrace and regret. The sage uses this to warn those who consult the oracle not to act in this way.

程傳 四以陰居陰，柔順之才也。所處得正，故為寬裕以處其父事者也。夫柔順之 集說 《朱子語類》云：此兩爻說得悔吝二字最分明，九三有悔而無咎，由凶而趨吉也；六四雖目下無事，然卻終吝，由吉而趨凶也。

Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line in the fourth position, being a yao of yin in a yin place, is a gentle and compliant talent; and since it is also "in the proper position," it becomes an example of handling matters concerning one's father with a lenient attitude. Gentle and compliant talent... (the original text here is missing, and Cheng Yi's words are incomplete). The "Collected Sayings" cite Master Zhu's "Classified Talks" which says: these two lines explain the terms "regret" and "shame" most clearly. The ninth line in the third position has regret but no great misfortune, which is a turn from凶 (dangerous) to吉 (auspicious); the sixth line in the fourth position is currently safe and trouble-free, but in the end ends in shame, which is a turn from吉 to凶.

劉氏彌邵曰：強以立事為乾，怠而委事為裕。事弊而裕之，弊益甚矣。蓋六四體艮之止而爻位俱柔，夫貞固足以幹事，今止者怠，柔者懦，怠且懦，皆增益其蠱者也。持是以往，吝道也，安能治蠱耶？六五，幹父之蠱，用譽。

"The Collection of Sayings" cites Liu Mi Shao's explanation: striving to establish matters is called "Gan," while being lazy and pushing things aside is called "Yu." When a matter has already gone wrong and one remains lax and delays, the problem will only get worse. The Sixth Line in the Fourth Position is within the body of Gen, which embodies stillness; the nature of the line and its position are both soft. Originally, maintaining firmness and correctness should be sufficient to accomplish matters, but now stillness becomes laziness, and softness becomes weakness. Laziness combined with weakness will only deepen the corruption. Proceeding with such an attitude is precisely the path leading to disgrace and regret, how could one possibly rectify the corruption? The following is the statement of the Sixth Line in the Fifth Position: 'Striving to rectify the corruption of one's father, using praise.'"

本義 柔中居尊，而九二承之以德，以此幹蠱，可致聞譽，故其象占如此。 程傳 五居尊位，以陰柔之質，當人君之幹，而下應於九二，是能任剛陽之臣也。 雖能下應剛陽之賢而倚任之，然己實陰柔，故不能為創始開基之事，承其舊業則可矣，故為幹父之蠱。夫創業垂統之事，非剛明之才，則不能。繼世之君，雖柔弱之資，苟能任剛賢，則可以為善繼而成令譽也。太甲成王，皆以臣而“用譽”者也。

Zhu Xi in The Original Meaning of the Zhou Changes says that the line six in the fifth position is gentle and compliant, occupying the central position of the upper trigram and holding a position of honor. Below it is the line nine in the second, which supports it with virtue. With such conditions, it can manage a corrupt situation and gain a good reputation, hence the symbolic representation and the judgment are as such. Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the fifth position holds a position of honor, and with its nature of yin and softness, it assumes the responsibility of a ruler to reform a corrupt situation. It is in correspondence with the line nine in the second below, indicating that it can employ a strong and yang minister. Although it can respond to and rely on the virtuous and strong ministers below, it is itself inherently yin and soft, so it cannot accomplish the task of establishing a new foundation. It can only inherit the existing legacy, hence the line statement says 'to carry on the father's affairs'. Establishing a new foundation and passing on a legacy to future generations are things that cannot be accomplished by those who are not strong, bright, and capable. However, a ruler who inherits the legacy of his ancestors, even if his nature is soft, can become a good inheritor if he can employ virtuous and strong ministers, and thus gain a good reputation. Taijia and Chengwang are examples of rulers who achieved 'reputation' through the help of virtuous ministers.

集說 趙氏汝楳曰：六五德位，適剛柔之中，用以幹蠱，宜有休譽，“用譽”則《蠱》之亨可知。 熊氏良輔曰：諸爻稱幹蠱者，皆乾前人已壞之事。六五至於“用譽”，則不特乾其事之已壞，所謂立身揚名，使國人稱願曰，幸哉有子矣。 鄭氏維嶽曰：子有幹蠱之名，則過歸於親，幹蠱而親不失於令名，是“用譽”以乾之也，幹蠱之最善者。

"The Collected Sayings" cites Zhao Ru Mei's view: the virtue and position of the fifth line, six, are exactly in the middle way between the strong and the weak, and using it to rectify the chaos should naturally bring about a good reputation; since it says "use reputation," the success of the "Guz" hexagram is self-evident. It also cites Xiong Liang Fu's view: each line discussing "dry gu" refers to dealing with matters that have already been ruined by previous generations; but when the fifth line says "use reputation," it is not only about restoring the ruined affairs, but rather about establishing oneself and gaining a good name, so that all the people in the country would admire and say: what a fortunate family, to have such a son. It also cites Zheng Wei Yue's view: if the son only gains the reputation of "dry gu," then the faults would all be attributed to the parents; to rectify the situation while keeping the parents' good reputation intact is truly using a good reputation to deal with the matter, which is the best way of "dry gu."

上九，不事王侯，高尚其事。 本義 陽剛居上，在事之外，故為此象，而占與戒，皆在其中矣。 程傳 上九居蠱之終，無繫應於下，處事之外，無所事之地也。以剛明之才，無應援而處無事之地，是賢人君子，不偶於時而高潔自守，不累於世務者也，故云“不事王侯，高尚其事”。古之人有行之者，伊尹、太公望之始，曾子、子思之徒是也。

The line statement for the upper ninth line of the Gua of Gu is: "Not serving princes and nobles, but holding high aspirations." Zhu Xi in The Original Meaning of the Zhou Changes says that a yang line in the upper position of the entire hexagram is detached from worldly affairs, thus producing this image, and both the divination and the warning are contained within it. Cheng Yi in Yichuan's Commentary on the Changes says that the upper ninth line is at the end of the Gua of Gu, with no corresponding line below it, thus being detached from affairs and in a position of inaction. It possesses a strong and enlightened talent, yet has no support and is in a position of inaction. This is the situation of a virtuous gentleman who is born at an inopportune time but remains lofty and self-restrained, not burdened by worldly matters. Therefore, it is said, "Not serving princes and nobles, but holding high aspirations." Indeed, there were ancient people who acted in this way: the period before the appointment of Yi Yin and Tai Gong Wang, as well as the time of Zengzi and Zisi, were like this.

不屈道以徇時，既不得施設於天下，則自尊其身，尊高敦尚其事，守其志節而已。士之自高尚，亦非一道：有懷抱道德，不偶於時，而高潔自守者；有知止足之道，退而自保者；有量能度分，安於不求知者；有清介自守，不屑天下之事，獨潔其身者。所處雖有得失小大之殊，皆自高尚其事者也。《象》所謂“志可則”者，進退合道者也。

They refuse to compromise their principles to conform to the prevailing customs. Since they cannot realize their aspirations in the world, they maintain their self-respect and regard their principles as lofty and weighty, adhering to their integrity. Scholars regard themselves as noble, and their ways are not limited to one approach: some hold moral aspirations but are born at an inauspicious time, thus remaining pure and self-restrained; some understand the principle of knowing when to stop and be content, retreating to preserve themselves; some assess their abilities and limits, choosing to remain unknown; and some remain upright and independent, unwilling to interfere in worldly affairs, seeking only personal cultivation. Though their situations differ in terms of gains and losses, they all share the view that what they uphold is lofty. The "Image Commentary" says, "The will is worthy of emulation" — meaning that the will is sufficient to be followed, referring to those whose actions in both advancement and retreat conform to the right path.

集說 石氏介曰；在卦之終，事成也。在卦之上而無所承，身退者也，在外卦而心不累於內，志之高者也。 胡氏炳文曰：初至五皆以蠱言，不言君臣而言父子，臣於君事，猶子於父事也。上九獨以“不事王侯”言者，蓋君臣以義合也。子於父母，有不可自諉於事之外，若王侯之事，君子有不可事者矣，是故對子之出處，在事之中。盡力以乾焉而不為汙，在事之外，潔身以退焉而不為僻。

"The Collected Sayings" cites Shi Jie's explanation: the line "Nine at the Top" is located at the end of a hexagram, indicating that the matter has been concluded; it resides above the entire hexagram without being supported by anything, representing a person who withdraws from affairs; being in the outer trigram but not troubled by the inner trigram's matters, it signifies a person with lofty aspirations. It also cites Hu Bingwen's view: from "Six at the Beginning" to "Six in the Fifth," all discussions are about corruption and disorder, and they do not talk about the relationship between ruler and minister but rather between father and son, because a minister's affairs concerning the ruler are analogous to a son's affairs concerning the father. Only "Nine at the Top" uses "not serving kings and dukes" because the relationship between ruler and minister is based on righteousness: a son has no room to step outside his duty toward his parents; but regarding matters concerning kings and dukes, a gentleman may choose not to act. Therefore, in terms of a son's involvement or withdrawal, if one is involved in the matter, he will strive to rectify it without being considered corrupt; if one is outside the matter, he will withdraw cleanly without being considered eccentric.

臨.坤上.兌下 程傳 《臨序卦》；“有事而後可大，故受之以臨。臨者，大也”。“蠱者，事也”。 有事則可大矣，故受之以臨也。韓康伯云：可大之業，由事而生。二陽方長而盛大，故為《臨》也。為卦澤上有地，澤上之地，岸也，與水相際，臨近乎水，故為臨。天下之物，密近相臨者，莫若地與水，故地上有水則為比，澤上有地則為臨也。臨者，臨民臨事，凡所臨皆是。在卦取自上臨下，臨民之義。

The hexagram "Lín" (Approach) has the upper trigram as "Kūn" (Earth) and the lower trigram as "Duì" (Lake). "Yīxíng" refers to the notation of the hexagram's diagram. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that the "Xù Guà Zhuàn" explains: "After there is something to do, one can achieve greatness, hence it is followed by the hexagram 'Lín'. 'Lín' means great." Previously it was said that "Gǔ" means "affairs," so only by doing affairs can one achieve greatness, hence the hexagram "Lín" comes after "Gǔ." Han Kangbo said that all great undertakings arise from doing affairs. In this hexagram, two yang lines are growing and tending toward greatness, hence it is called "Lín." In terms of its structure, it is earth above lake; the earth on top of the lake is like a bank, adjacent to the water, hence it is called "Lín." Among all things in the world, nothing is closer than earth to water. Hence, when water is on earth, it forms the hexagram "Bǐ" (Approach), and when earth is above lake, it forms the hexagram "Lín." The term "Lín" includes governing the people and dealing with affairs; anything that is high and facing something else counts as "Lín." In this hexagram, the meaning refers to a superior ruling over the people from above.

臨，元亨，利貞，至于八月有凶。 本義 臨，進而陵逼於物也。二陽浸長以逼於陰，故為《臨》，十二月之卦也。又其為卦，下兌說，上坤順，九二以剛居中，上應六五，故占者大亨而利於正，然“至于八月”當“有凶”也。八月，謂自《復》卦一陽之月，至於《遯》卦二陰之月，陰長陽遯之時也。或曰：八月謂夏正八月，於卦為《觀》，亦《臨》之反對也，又因占而戒之。

The hexagram "Lín" (Approach) states: "Original goodness, great success, advantageous to maintain the correct course, until the eighth month there is danger." Zhu Xi in The Original Meaning of the Zhou Changes explains that "Lín" means pressing forward or pressing against another. Two yang lines gradually grow and press toward the yin lines, hence it is called "Lín." In the twelve hexagrams of the changing cycle, it corresponds to the twelfth month. In terms of the structure of the hexagram, the lower trigram is Dui (Joy) and the upper trigram is Kun (Earth), with the line nine in the second position being a yang line in the middle of the lower trigram, and it corresponds with the line six in the fifth position. Therefore, the person consulting the oracle experiences great success and it is advantageous to maintain the correct course. However, "until the eighth month" there will be danger. The term "eighth month" refers to the month when the first yang line appears in the hexagram "Fù" and counting forward until the month when the second yin line appears in the hexagram "Dùn," which is the time when yin grows and yang retreats. Some people also say that the eighth month refers to the eighth month of the traditional Chinese calendar. In the hexagram, this corresponds to "Guān" (Observation), which is the reverse of "Lín." This is an additional warning given in the interpretation.

程傳 以卦才言也，臨之道，如卦之才，則大亨而正也。二陽方長於下，陽道向盛之時，聖人豫為之戒曰，陽雖方長，“至于八月”，則其道消矣，是“有凶”也。大率聖人為戒，必於方盛之時，方盛而慮衰，則可以防其滿極，而圖其永久。若既衰而後戒，則無及矣。自古天下安治，未有久而不亂者，蓋不能戒於盛也。方其盛而不知戒，故狃安富則驕侈生，樂舒肆則綱紀壞，忘禍亂則寡孽萌，是以浸淫不知亂之至也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that the hexagram statement speaks about the nature and quality of a single hexagram. The principle of the hexagram of Qian, if it is in accordance with the nature and quality of the hexagram, can achieve great success and harmony. Two yang lines are growing below, which is the time when the yang force is flourishing. Yet the sage sets a warning beforehand, saying that although yang is growing, by the eighth month its momentum will decline, and then there will be 'misfortune'. Generally, the sage establishes warnings at the time when things are at their peak. Considering decline at the time of prosperity allows one to prevent excess and seek longevity. If one waits until decline has already occurred to issue a warning, it is too late. Since ancient times, the world has never been stable and peaceful for long without disorder, because during prosperity people do not self-regulate. When prosperity comes without vigilance, people become accustomed to ease and wealth, leading to arrogance and extravagance. Indulgence in comfort leads to the breakdown of order. Forgetting the possibility of disorder leads to the emergence of calamity, thus gradually leading to chaos without realizing that disorder has already arrived.

集說 張子曰：臨言“有凶”者，易之於爻，變陽至二，便為之戒，未過中已戒，猶“履霜堅冰”之義。及《泰》之三，曰“無平不陂，無往不復”，過中之戒也。 《朱子語類》：問：臨不特上臨下之謂臨，凡進而逼近者，皆謂之臨否？曰：然。 此是二陽自下而進上，則凡相逼近者，皆為《臨》也。

The "Collected Sayings" cites Zhang Zai's explanation: The hexagram "Guan" (Governing) says "there is danger" because in the Book of Changes, when a yang line reaches the second position, it first issues a warning. Before passing the center, it already issues a caution, which is similar to the meaning of the first line of the hexagram "Kun" (Earth), "stepping on frost leads to firm ice." When the hexagram "Tai" (Great Communication) says "there is no level ground without slope, no going without return," that is the warning after passing the center. It also cites the "Zhu Zi Yu Lue" which records: Someone asked, "Does 'Guan' refer only to the situation where something is facing downward? Or does 'Guan' also include any situation where something approaches closely?" Zhu Xi answered: Yes. This hexagram involves two yang lines moving upward and pressing closely, so any situation where things approach closely can be considered as "Guan."

程氏迥曰：陽極於九，而少陰生於八，陰之義配月；陰極於六，而少陽復於七，陽之義配日。 王氏應麟曰：臨所謂八月，其說有三，一雲自丑至申為《否》，一雲自子至未為《遯》，一雲自寅至酉為《觀》，本義兼取《遯》、《觀》二說。《復》所謂“七日”，其說有三，一謂卦氣起《中孚》，六日七分之後為《復》；一謂過《坤》六位，至《復》為七日；一謂自五月《姤》一陰生，至十一月一陽生，《本義》取自《姤》至《復》之說。

"The Collected Explanations" cites Cheng Jing's statement: the number of old yang reaches its extreme at nine, while the number of young yin is eight, hence yin is associated with "month"; the number of old yin reaches its extreme at six, while the number of young yang returns to seven, hence yang is associated with "day." It also cites Wang Yinglin's statement: the "eight months" in the hexagram "Approaching" have had three interpretations throughout history: one says it counts from the month of Chou to the month of Shen, with the hexagram being "Non-Approach"; another says it counts from the month of Zi to the month of Wei, with the hexagram being "Retreating"; a third says it counts from the month of Yin to the month of You, with the hexagram being "Observing." The "Original Meaning" adopts both the "Retreating" and "Observing" interpretations. As for the "seven days" in the hexagram "Returning," there are also three interpretations: one says the hexagram qi begins with "Zhongfu," and after six days and seven parts, it becomes "Returning"; another says it passes through the six positions of the hexagram "Kun," and reaching "Returning" is exactly the seventh day; a third says it counts from the month of Wu with "Gou" hexagram, where the first yin begins, to the month of Yin with the first yang beginning. The "Original Meaning" adopts the interpretation that counts from "Gou" to "Returning."

胡氏炳文曰：諸家臨字，訓近訓大，只見上臨下，不見剛臨柔之意。《本義》依如臨深淵之臨，謂進而迫於淵，此所謂臨者，剛進而迫於柔也。蓋《復》者，陰之極而陽初來也。《臨》者，二陽皆來而迫於陰也。故復“亨”而臨大“亨”，《復》不言“利貞” 初九，咸臨，貞吉。

"The Collection of Sayings" cites Hu Bingwen's statement: various interpretations of the character "临" (approach) are either taken as "near" or "great," but they only see the upper part facing the lower part, without realizing the meaning of a strong line approaching a weak line. The "Original Meaning" follows the "临" in "as if standing at the edge of a deep abyss," explaining it as advancing and approaching the abyss. Here, "临" means a strong line advancing and approaching a weak line. The "Fu" hexagram represents Yin reaching its extreme and one Yang returning, while the "Lin" hexagram represents two Yang lines having arrived and pressing toward the multitude of Yins; thus, "Fu" only says "smooth," while "Lin" says great "smooth." "Fu" does not mention "beneficial to uprightness" ... (the original text here has a missing passage, and Hu Bingwen's words are incomplete). The following is the line statement for the initial nine: "Salty approach, uprightness brings good fortune."

本義 卦唯二陽，遍臨四陰，故二爻皆有“咸臨”之象，初九剛而得正，故其占為“貞吉”。 程傳 “咸”，感也。陽長之時，感動於陰，四應於初，感之者也。比他卦相應尤重。四近君之位，初得正位，與四感應。是以正道為當位所信任，得行其志，獲乎上而得行其正道，是以吉也。他卦初上爻不言得位失位，蓋初終之義為重也。臨則以初得位居正為重。凡言“貞吉”，有既正且吉者，有得正則吉者，有貞固守之則吉者，各隨其事也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says that the entire hexagram has only two yang lines, yet it commonly faces four yin lines, so the first line and the second line both have the image of "Xian Lin" (mutual attraction). The first line is strong and vigorous and "is in the proper position," so the divination statement concludes "Zhen Ji" (a correct and auspicious situation). Cheng Yi's "Yichuan's Commentary on the Changes" says that "Xian" means feeling or being moved. When yang energy is growing, it moves the yin; the sixth line four corresponds with the first line, which is exactly the one being moved, and this kind of correspondence is more significant than in other hexagrams. The sixth line four is in a position close to the ruler, and the first line is in the proper position, so the two lines mutually respond; thus the first line, following the correct path, gains the trust of the ruler and can carry out its aspirations. Gaining support from above and being able to follow the correct path, therefore, is auspicious. In other hexagrams, the first line and the top line are generally not discussed in terms of being in the proper position or not, because those two lines mainly emphasize the beginning and the end. However, the hexagram "Lin" particularly values the first line being in the proper position and maintaining correctness. All instances where "Zhen Ji" is mentioned can be either both correct and auspicious, or auspicious because of being correct, or auspicious because of maintaining correctness, depending on the specific situation being divined.

集說 李氏舜臣曰：山澤通氣，故山上有澤，其卦為《咸》，而澤上有地，初二爻亦謂之咸者，陰陽之氣相感也。 九二，咸臨，吉，無不利。 本義 剛得中而勢上進，故其占“吉”而“無不利也”。

The "Collected Sayings" cites Li Shunshen's statement: mountains and marshes share the same vital energy, so the hexagram with a marsh on top of a mountain is called "Xian"; the hexagram "Lin" has a marsh on top of earth, and the lines "Chu Ji" and "Jiu Er" also use the word "Xian," expressing the same idea of mutual感应 between yin and yang energies. The line statement for "Lin" hexagram's "Jiu Er" line is: "Xian Lin, Ji, Wu Bu Li." Zhu Xi's "The Original Meaning of the Zhou Changes" explains that "Jiu Er" is strong and vigorous, located in the middle of the lower trigram, and its influence is moving upward, so the divination statement concludes "Ji" and "Wu Bu Li."

程傳 二方陽長而漸盛，感動於六五中順之君，其交之親，故見信任，得行其志，所臨吉而無不利也。吉者已然，如是故占也；無不利者，將然於所施為，無所不利也。 集說 蔡氏清曰：初九以剛得正而吉，九二以剛中而吉。剛中則貞無待於言也，剛中最易之所善。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Second line is at a time when the yang energy is growing and gradually becoming more vigorous. This inspires the Six in the Fifth line, the gentle and compliant ruler in the center, and the mutual affection between them leads to trust, allowing the Nine in the Second to carry out its aspirations. The situation thus naturally becomes auspicious with no adverse outcomes. "Ji" refers to the current situation, which is already favorable, hence the judgment. "Wu bu li" refers to future actions, meaning that whatever is undertaken will be beneficial in all directions. "Ji Shuo" cites Cai Qing's statement: the Nine at the Beginning is auspicious because it is strong and proper in position, while the Nine in the Second is auspicious because it is strong and in the center. Since it is already strong and in the center, upholding the correct path is implied. Being strong and in the center is precisely the virtue most praised in the Book of Changes.

六三，甘臨，無攸利，既憂之，無咎。 本義 陰柔不中正，而居下之上，為以甘說臨人之象，其占固無所利。然能憂而改之，則“無咎”也。勉人遷善，為教深矣。

The Line Statement of the sixth line of the third position in the Hexagram "Approach" says, "Sweet approach, no benefit, if one is anxious about it, there is no blame." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line is a yin and flexible line that is not central or upright, yet it is located at the top of the lower trigram. This represents the image of using sweet words and flattery to deal with others. The divination judgment originally brings no benefit. However, if one can generate anxiety and make corrections, then there will be no blame. The sage encourages people to change their ways and become virtuous, showing a very deep concern for moral education.

程傳 三居下之上，臨人者也。陰柔而說體，又處不中正，以甘說臨人者也。在上而以甘說臨下，失德之甚，無所利也。兌性既說，又乘二陽之上，陽方長而上進，故不安而益甘。既知危懼而憂之，若能持謙守正，至誠以自處，則“無咎”也。邪說由己，能憂而改之，復何咎乎？集說 蘇氏軾曰：樂而受之謂之甘。

Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line in the third position is located above the lower trigram, representing the side facing others. It is阴柔 and resides in the trigram Dui (Lake), which signifies joy and pleasure. Its position is neither central nor upright, so it appears to use sweet words and flattery to deal with others. Being in a superior position and using flattery toward those below is a great deficiency in virtue and brings no benefit. Since the nature of Dui is already joy, the sixth line in the third position is also riding over two yang lines, which are in the process of growing and advancing. Therefore, it feels uneasy inside and becomes even more talkative and flattering. Once it becomes aware of the danger and feels fear, if it can maintain humility, adhere to the right path, and be sincere within itself, it will have no mistakes. Flattery and seeking pleasure are self-invited, and if one feels fear and changes this, there will be no mistakes. "Collected Sayings" cites Su Shi saying that the kind of taste that makes people happy is called sweet.

胡氏炳文曰：彖唯取剛臨柔，爻則初二外，皆上臨下。三兌體在二陽之上，為以甘說臨人之象。《節》九五以中正為甘，則吉；此以不中不正為甘，故“無攸利”。憂者說之反，能憂而改，則“無咎”矣。

The "Ji Shuo" cites Hu Bingwen's explanation: the "Tuan Ci" only takes the meaning of a yang line approaching a yin line. As for each line, except for the initial line and the second line, they all face downward from above. The third line is located within the Dui trigram but sits above two yang lines, forming an image of using sweet words to please others. The "Jie" hexagram's nine in the fifth position, with its upright and correct virtue, is called "Gan Jie" and thus attains good fortune. Here, however, it is called "Gan Lin" without being upright or correct, hence "wu yu li" (no benefit). Worry and fear are the opposite of joy. If one can be fearful and correct their behavior, they can avoid mistakes.

案 《臨》卦本取勢之盛大為義，因其勢之盛大，又欲其德業之盛大，是此卦彖爻之意也。初二以德感人，故曰“咸”。以德感人者，蓋以盛大為憂，而未嘗樂也。六三說主德不中正，以勢為樂，故曰“甘臨”。夫恣情於勢位，則何利之有哉？然說極則有憂之理，既憂則知勢位之非樂，而咎不長矣。此爻與節三“不節之嗟”正相似，皆兌體也。

Li Guangdi remarked: The hexagram Ling is originally about grandeur and majesty. Because of this grandeur, the sage further hopes that human virtue and achievements will also be grand and majestic. This is the meaning of the "tuan ci" and "yao ci" of the primary hexagram. The lines Choujiu and Jiuer use virtue to influence others, hence they are said to be "Xian." Those who use virtue to influence others regard grandeur and majesty as something to be concerned about, never taking it as a pleasure. The line Liusan, as the master of the hexagram Dui (Joy), has an unbalanced and improper virtue, and instead takes power and status as a pleasure, hence it is said to be "Gan Lin." To indulge one's nature above power and status, what benefit can there be? However, when joy reaches its extreme, it naturally gives rise to reasons for concern; once one understands this concern, one realizes that power and status are not worth rejoicing over, and mistakes will not be prolonged. This line is similar to the line Liusan of the hexagram Jie, "Bu jie zhi jie," which is also a line of the hexagram Dui.

本義 處得其位，下應初九，相臨之至，宜“無咎”者也。 程傳 四居上之下，與下體相比，是切臨於下，臨之至也。臨道尚近，放以比為至。 四居正位，而下應於剛陽之初，處近君之位，守正而任賢，以親臨於下，是以“無咎”，所處當也。 集說 王氏宗傳曰：四以上臨下，其與下體最相親，故曰“至臨”。以言上下二體，莫親於此也。

The line statement for the sixth line in the fourth position (the original text is missing the line statement "Six in the Fourth, reaching the utmost proximity, without blame") is discussed by Zhu Xi in The Original Meaning of the Zhou Changes. He explains that the fourth line, being a yin line in a yin position, is "in the right place." It also corresponds with the first line, which is a yang line, thus achieving the closest possible proximity between them. Therefore, there is no fault. Cheng Yi, in his Commentary on the Changes, states that the fourth line is in the lowest position of the upper trigram and is closely adjacent to the lower trigram. This means it is facing downward and is in the closest proximity. The concept of "approaching" values closeness, so the adjacency is considered the closest. The fourth line is in the correct position, and it corresponds with the strong yang line of the first line. Being in a position close to the ruler, it maintains correctness and entrusts capable people, approaching the lower trigrams with closeness, hence "without blame." This is because its position is appropriate. The "Collected Sayings" cite Wang Zongping's explanation: the fourth line approaches from above and is most closely connected to the lower trigram, hence called "utmost proximity." In terms of the upper and lower trigrams, there is no closer relationship than this.

六五，知臨，大君之宜，吉。 本義 以柔居中，下應九二，不自用而任人，乃知之事，而“大君之宜”，吉之道也。 程傳 五以柔中順體居尊位，而下應於二剛中之臣，是能倚任於二，不勞而治，以知臨下者也。夫以一人之身，臨乎天下之廣，若區區自任，豈能周於萬事？故自任其知者，適足為不知。唯能取天下之善，任天下之聰明，則無所不周。是不自任其知，則其知大矣。五順應於九二剛中之賢，任之以臨下，乃己以明知臨天下，大君之所宜也，其吉可知。

The Line Statement of the sixth line of the hexagram "Governing by Presence" says, "Knowing how to govern by presence, it is suitable for the great sovereign, and it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line, being flexible and gentle, occupies the central position of the upper trigram. It corresponds with the second line, which is strong and upright. By not displaying its own ability but employing others, this is a manifestation of wisdom, which is exactly what a great sovereign should do. Therefore, it naturally leads to auspiciousness. Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line, with its flexible and gentle nature, resides in the central position, embodying the qualities of the earth trigram, and holds a position of honor. It corresponds with the second line, a strong and upright minister in the central position, showing that it can rely on the second line. Thus, it does not need to exert itself and the world is already well governed. This is being wise in dealing with the people below. If one were to personally handle everything, how could one possibly attend to all matters? Therefore, those who rely on their own cleverness are actually unwise. Only by adopting the good words of the world and employing the wisdom and talents of the world can one be comprehensive in all things. Only when one does not rely on one's own wisdom can one's wisdom truly be vast. The sixth line, by following the virtuous and strong second line, entrusts it to deal with the people below, is equivalent to governing the world with wisdom, which is exactly what a great sovereign should do, and thus auspiciousness is inevitable.

集說 王氏申子曰：《中庸》曰：“唯天下至聖，為能聰明睿知，足以有臨也。故知臨為“大君之宜”。六五以柔中之德，任九二剛中之賢，不自用其知，而兼眾知，為知之大，是宜為君而獲吉也。 胡氏炳文曰：《臨》是以己臨人，五虛中，下應九二，不任己而任人，所以為知，所以為“大君之宜”。

"The Collection of Sayings" cites Wang Shenzi's explanation: The "Doctrine of the Mean" states, "Only the highest sage in the world is capable of wisdom, clarity, and profound knowledge, sufficient to govern others," hence using wisdom to govern below is precisely "the proper way for a great ruler." Six in the Fifth, relying on the virtue of flexibility and centeredness, employs Nine in the Second, the virtuous man of firmness and centeredness, not displaying one's own wisdom, but gathering the wisdom of many, which is true wisdom, thus it is appropriate for being a ruler and brings good fortune. It also cites Hu Bingwen's explanation: The "Approaching" hexagram is about facing others with oneself; Six in the Fifth, being a hollow yao in the center, connects with Nine in the Second below, not relying on oneself but on others, and for this reason it is called wise, thus it is called "the proper way for a great ruler."

上六，敦臨，吉，無咎。 本義 居卦之上，處臨之終，敦厚於臨，“吉”而“無咎”之道也，故其象占如此。 程傳 上六坤之極，順之至也，而居臨之終，敦厚於臨也。與初二雖非正應，然大率陰求於陽，又其至順，故志在從乎二陽，尊而應卑，高而從下，尊賢取善，敦厚之至也，故曰“敦臨”，所以“吉”而“無咎”。陰柔在上，非能臨者，宜有咎也，以其敦厚於順剛，是以吉而無咎。六居臨之終而不取極義，臨無過極，故止為厚義，上五位之地，止以在上言。

The line statement for the sixth line of the upper trigram in the "Lín" hexagram is: "Dun lín, jí, wú jiù." Zhu Xi in The Original Meaning of the Zhou Changes says that the sixth line is at the top of the entire hexagram and is at the end of the concept of lín. It approaches people and things with sincerity and solidity, which is the way to achieve "jí" (good fortune) and "wú jiù" (no blame), hence the symbolic meaning and judgment are thus established. Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line is at the extreme of the坤 trigram, having reached the utmost in compliance. It is also at the end of the concept of lín, so it shows especially great sincerity and solidity in its attitude of lín. Although it is not in a proper "yingyu" (corresponding) relationship with the first line and the second line, generally speaking, yin requires assistance from yang. Moreover, because it is extremely gentle and compliant, its intention is to follow these two yang lines: using its noble position to respond to a humble position, using its lofty position to follow those below, honoring the virtuous and choosing good words, reaching the utmost in sincerity, hence it is called "dun lín," thus achieving "jí" and "wú jiù." Being yin and in a high position, it is naturally not suitable for governing others, and by reason it should have faults; however, because it has reached the utmost in being compliant with the strong lines, it is thus good and without blame. The sixth line is at the end of lín but does not take the meaning of "ji" (extreme), because the concept of lín does not have the idea of excess, so it only takes the meaning of sincerity. Being in a high position, it is only mentioned here in terms of its position at the top.

集說 《朱子語類》云：上六敦臨，自是積累至極處，有敦篤之義。《艮》上九亦謂之“敦艮”。《復》上六爻不好了，所以只於五爻謂之“敦復”。 楊氏啟新曰：處臨之終，有厚道焉，教思無窮，容保無疆者也。如是則德厚而物無不載，道久而化無不成。

The "Collected Sayings" cites Master Zhu's "Classified Talks" saying: The "Dun Lin" of the upper sixth line refers to having accumulated to the extreme, thus expressing the meaning of being earnest and solid. The upper ninth line of the "Gen" hexagram is also called "Dun Gen." As for the "Fu" hexagram, the upper sixth line is already in a bad condition, so only the sixth line in the fifth position says "Dun Fu." It also cites Yang Qixin's statement: Being at the end of "Lin," there is naturally a sense of sincerity and integrity, which is exactly what the "Image Commentary" means by the mind of education and cultivation having no end and encompassing all without boundaries. In this way, a deep virtue can carry anything, and enduring education can achieve all things.