Observing the Trigram of Heaven

觀.巽上 程傳 《觀序卦》：“臨者大也，物大然後可觀，故受之以觀。”《觀》所以次《臨》也。凡觀視於物則為觀。為觀於下則為觀。如樓觀謂之觀者，為觀於下也。人君上觀天道，下觀民俗，則為觀。修德行政，為民瞻仰，則為觀。風行地上，遍觸萬類，周觀之象也。二陽在上，四陰在下，陽剛居尊，為群下所觀仰，觀之義也。在諸爻則唯取觀見，隨時為義也。

The hexagram "Observing" has the upper trigram as Xun (Wind). The original text here omits the words "Kun below." Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that the "Sequence of Hexagrams" explains: "Ling means great; when things are great, they can then be observed, hence it follows Ling." Therefore, the hexagram "Observing" comes after "Ling." When one looks at something oneself, the character "guan" is read with a level tone; when one presents oneself for others to see, it is read with a falling tone. For example, a high tower or pavilion is called "guan" because it is for others to see. A ruler observing heavenly principles and people's customs is doing the observing himself; cultivating virtue and governing with moral teachings to become a model for the people is being observed by others. Wind spreading over the earth and reaching all things is the image of comprehensive observation. In this hexagram, there are two yang lines above and four yin lines below, with yang strength in a superior position, admired by the people below, which is the meaning of "Observing." As for the six lines, the meaning is determined by what is seen, according to the timing and position of each line.

觀，盥而不薦，有孚顒若。 本義 “觀”者，有以示人，而為人所仰也。九五居上，四陰仰之，又內順外巽，而九五以中正示天下，所以為觀。“盥”，將祭而潔手也。“薦”，奉酒食以祭也。“頤然”，尊嚴之貌。言致其潔清而不輕自用，則其孚信在中，而顒然可仰。戒占者宜如是也。或曰：“有孚顒若”，謂在下之人，信而仰之也。此卦四陰長而二陽消，正為八月之卦，而名卦繫辭，更取它義，亦扶陽抑陰之意。

The hexagram "Guan" (Observation) states: "Washing hands but not yet offering sacrifices, there is sincerity and solemn dignity." Zhu Xi in The Original Meaning of the Zhou Changes explains that "Guan" refers to presenting oneself to others for observation, thus being looked up to. The line "Nine in the Fifth" occupies the upper position, with four yin lines looking up to it. The inner trigram is K'un (Earth), which is compliant, and the outer trigram is Xun (Wind), which is entering. Moreover, "Nine in the Fifth" displays the virtue of "zhongzheng" (correct and upright) to enlighten the world, thus forming the concept of "Guan." "Washing" refers to cleansing hands before performing a sacrifice, while "offering" means presenting wine and food as sacrifices. "Yongran" means a solemn and dignified appearance (the original text here mistakenly says "yi ran," which should be "yong ran"). This means that one should prepare oneself cleanly and not act hastily, so sincerity resides within, and solemnity is worthy of admiration. The sage thus advises those consulting the oracle to act in this manner. Some people also say that "having sincerity and solemn dignity" refers to people below believing in and looking up to him. This hexagram has four yin lines growing and two yang lines retreating, making it the hexagram of the eighth month. However, when naming the hexagram and providing its statement, a different meaning is chosen, reflecting the intention to support yang and restrain yin.

程傳 子聞之胡翼之先生曰：君子居上，為天下之表儀，必極其莊敬，則下觀仰而化也。故為天下之觀，當如宗廟之祭，始盥之時，不可如既薦之後，則下民盡其至誠，顒然瞻仰之矣。“盥”，謂祭祀之始，盥手酌鬱鬯於地，求神之時也。“薦”，為獻腥獻熟之時也。

Cheng Yi in his Yichuan Commentary on the Changes said that he had heard from Master Hu Yuan that a gentleman in a position of authority is the model for the world, and must be extremely respectful and solemn, so that people below will look up to him and be influenced by him. Therefore, if one wishes to be an object of admiration for all under heaven, he should be like the moment of purification and offering in a temple sacrifice, maintaining the solemnity of just having washed his hands, rather than the slackness after presenting the offerings. In this way, the people below will sincerely and solemnly look up to him. "Guàn" refers to the moment at the beginning of a sacrifice when one washes his hands and pours the wine to invite the spirits. "Jian" refers to the moment when raw and cooked meats are presented as offerings.

盥者事之始，人心方盡其精誠，嚴肅之至也。至既薦之後，禮數繁縟，則人心散，而精一不若始盥之時矣。居上者，正其表儀以為下民之觀，當莊嚴如始盥之初，勿使誠意少散，如既薦之後，則天下之人莫不盡其孚誠，顒然瞻仰之矣。顒，仰望也。

Washing one's hands is the beginning of the entire worship ceremony. At this moment, people's hearts are upright and sincere, gathered together, and the atmosphere is extremely solemn. But after offering the sacrifices, the rituals become numerous and detailed, and people's minds begin to scatter, so the sincerity is no longer as concentrated as it was when they first washed their hands. Those in positions of authority should set a proper example for the people to follow. They should always remain solemn and dignified, like the moment they first washed their hands, without allowing sincerity to even slightly dissipate, and should not be careless like after the sacrifices. In this way, all people will fully exert their sincerity and solemnly look up to them. "Yong" means looking up.

集說 《朱子語類》云：自上示下曰觀，自下觀上曰觀，故卦名之觀去聲，而六爻之觀皆平聲。 或問：伊川以為灌鬯之初，誠意猶存，至薦羞之後，精意懈怠。《本義》以為致其潔清而不輕自用，其義不同。曰：盥只是浣手，不是灌鬯。伊川承先儒之誤。若云薦羞之後，誠意懈怠，則先王祭祀，只是灌鬯之初，猶有誠意，及存羞之後，皆不成禮矣。

The "Ji Shuo" cites the "Zhu Zi Yu Lue" which says: showing something from above to below is called "Guan," and looking up from below to above is also called "Guan." Therefore, the name of the hexagram "Guan" is read in the falling tone, while the "Guan" in the six lines are all read in the level tone. Someone asked: Cheng Yi believed that at the beginning of pouring wine to summon the spirit, sincerity was still present, but after offering the sacrificial items, the spirit became slack. However, the "Ben Yi" explains it as cleansing oneself and not acting carelessly, which is a different interpretation. Zhu Xi answered: "Guan" merely means washing one's hands, not pouring wine to summon the spirit. Cheng Yi followed the mistake of earlier scholars. If one were to say that after offering the sacrificial items, sincerity becomes slack, then the rituals of the ancient kings would only have sincerity at the beginning of pouring wine, and after offering the sacrificial items, the rites would be completely invalid.

問：若爾，則是聖人在上，視聽言動，皆當為天下法，而不敢輕，亦猶祭祀之時，致其潔清而不敢輕用否？曰：然。 又云：祭祀無不薦者，此是假設來說，薦是用事了，盥是未用事之初。雲不薦者，言常持得這誠敬，如盥之意常在。若薦則是用出，用出則才畢便過了，無復有初意矣。

Someone else asked: If this is the case, then even a sage in a position of authority should act and speak in such a way that every movement becomes the standard for the world, not acting lightly. It is like when performing worship, one must first purify oneself and not act carelessly. Is this correct? Zhu Xi answered: Yes. Zhu Xi also said: Worship always involves offering sacrifices, and the Hexagram Statement uses this as a hypothetical scenario. "Jian" refers to having already begun the action, while "Guan" refers to the initial stage before taking action. Saying "not Jian" means emphasizing the need to maintain this sincerity over a long period, keeping the intention of washing one's hands present at all times. Once "Jian" is done, the intention is used up; after the task is completed, it is gone, and the original intention is no longer there.

問：“有孚顒若”。承上文“盥而不薦”，蓋致其潔清而不輕自用，則孚信在中而顒然可仰；一說下之人信而仰之，二說孰長？曰：從後說，則合得彖辭下觀而化之義。問：前說似好。曰：當以彖辭為定。

Another question: The phrase "有孚颙若" follows the previous statement "盥而不荐," which means cleansing oneself without acting hastily, with sincerity residing in the heart and appearing dignified and admirable. Another interpretation is that those below believe in and look up to him. Which of these two interpretations is better? Zhu Xi answered: The latter interpretation aligns with the meaning of "the image of the tiger" mentioned in the "彖辞" which refers to "looking down upon and influencing others." The person then said: The former interpretation seems better. Zhu Xi answered: One should take the "彖辞" as the standard.

馮氏椅曰：卦疊艮之畫，有門闕重複之象，故取象於《觀》。 龔氏煥曰：《易》之名卦，以陽為主。在陽長之卦，固主於陽而言。在陰長之卦，亦主於陽而言。主於陽而盲者，所以扶陽也。此四陰之卦，不曰小壯而曰《觀》也，四陽之卦，有曰《大過》；四陰之卦，有曰《小過》者何？陰可以言過，而不可以言壯也。

"The Collection of Sayings" cites Feng Yi's statement: This hexagram has the image of the Gen hexagram repeated above and below, resembling a palace gate and pavilion facing each other in layers, hence taking "Observation" as its symbolic meaning. It also cites Gong Huan's statement: The Book of Changes names hexagrams primarily based on the yang. In hexagrams where yang lines are growing, they are naturally named based on yang; in those where yin lines are growing, they are still named based on yang. The reason for always naming based on yang is to support the yang energy. This hexagram is one of four yin lines, yet it is not called "Small Strength" but "Observation." Someone asks: There is a hexagram called "Great Excess" with four yang lines, and one called "Small Excess" with four yin lines. Why is this so? Because yin can be said to "excess," but not to "strength." (The original text '主于阳而盲者' should be '主于阳而言者'.)"

然《大過》之四陽，過而居中；《小過》之四陰，過而居外，亦崇陽抑陰之意。 蔡氏清曰：平庵項氏云：此但以“盥而不薦”，象恭己無為耳。愚謂恭己二字則說得，無為二字難通。無為者，聖人德盛而民自化，不待有所為，非不輕自用意也，無為豈可用心乎？雖堯舜亦不能自期於無為。至於神道設教而天下服，則是觀之極致，聖人之能事，是則所謂無為者。

The four yang lines in the hexagram Da Guo are excessive but occupy the central position of the hexagram; the four yin lines in the hexagram Xiao Guo are excessive but are located at the outer positions of the hexagram—this is also an indication of honoring yang and restraining yin. "Ji Shuo" cites Cai Qing saying: Ping'an Xiang Anshi explained that the hexagram statement merely uses "guan er bu jian" to illustrate reverence and self-restraint, and governance without action. I think the term "gong ji" makes sense, but the term "wu wei" does not. What is meant by "wu wei" is that the sage has profound virtue and the people are naturally influenced, requiring no deliberate action, not that it means "not being self-willed." How can "wu wei" be something that can be deliberately pursued? Even Yao and Shun could not preconceive achieving "wu wei." As for following the ways of the divine to establish education and have the world submit, that is the ultimate expression of "guan" and the skill of the sage, only then can it be called "wu wei."

林氏希元曰：盥將以薦，豈有不薦之理？曰，“盥而不薦”，特以明敬常在之意耳。 盥而不薦，就祭祀上說，則“有孚顒若”，亦是就祭祀上說，為觀之意，則在言表。

"The Collected Commentaries" cite Lin Xi yuan's view: washing one's hands was originally for the purpose of sacrifice, so how could there be a reason to wash hands without offering a sacrifice? Therefore, "guan er bu jian" merely serves to indicate that respect should remain constant and unceasing. Since "guan er bu jian" is spoken in the context of sacrifice, then "you fu yong ruo" is also spoken in the context of sacrifice; as for using it to explain the principle of "guan" (observation), this is naturally evident beyond the words.

初六，童觀，小人無咎，君子吝。 本義 卦以觀示為義，據九五為主也。爻以觀瞻為義，皆觀乎九五也。初六陰柔在下，不能遠見，“童觀”之象，小人之道，君子之羞也。故其占在小人則“無咎”，君子得之，則可羞矣。

The first line of the "Observing" hexagram states: "A childlike observation; the petty person incurs no blame, but the superior person feels ashamed." Zhu Xi in The Original Meaning of the Zhou Changes explains that the entire hexagram is about displaying oneself to others, based on the main line, the ninth in the fifth position. Each line, however, is about looking up to and observing the fifth line. The first line is阴 and soft, located at the very bottom, and thus sees only a short distance, symbolizing the limited vision of a child. This is the usual state of the petty person, yet it is the shame of the superior person. Therefore, when this line is encountered, the petty person incurs no blame, but the superior person should feel ashamed.

程傳 六以陰柔之質，居遠於陽，是以觀見者淺近，如童稚然，故曰“童觀”。陽剛中正在上，聖賢之君也，近之則見其道德之盛，所觀深遠，初乃遠之，所見不明，如童蒙之觀也。小人，下民也，所見昏淺，不能識君子之道，乃常分也，不是謂之過咎，若君子而如是，則可鄙吝也。 集說 王氏弼曰：《觀》之為義，以所見為美者也，故以近尊為尚，遠之為“吝”。

Cheng Yi's Yichuan Commentary on the Changes says that the line 'Initial Six' possesses a nature of yin and softness, and is located far away from the yang line of Li, thus seeing only superficial and near things, like a child, hence it is called 'Childlike Observation'. The line 'Nine in the Fifth' is yang and strong, 'centered and upright', and occupies a high position, representing a sage ruler. Because it is close to Li, it can see the flourishing virtue of the ruler, and thus sees deeply. The line 'Initial Six' is far away, and cannot see clearly, like a young child observing. 'Small person' here refers to the common people at the lower level, who have limited and obscure understanding, unable to recognize the way of the gentleman. This is a normal state, not a fault. If a gentleman is like this, it would be contemptible and shameful. The 'Collected Sayings' cite Wang Bi's view: the meaning of the hexagram 'Observation' values the beauty of what is seen. Therefore, those who are close to the superior position are esteemed, while those who are far away are considered 'a regret'.

六二，窺觀，利女貞。 本義 陰柔居內而觀乎外，窺觀之象，女子之正也，故其占如此。丈夫得之，則非所利矣。 程傳 二應於五，觀於五也，五剛陽中正之道，非二陰暗柔弱所能觀見也，故但如窺覘之觀耳。窺覘之觀，雖少見而不能甚明也，二既不能明見剛陽中正之道，則利如女子之貞，雖見之不能甚明，而能順從者，女子之道也，在女子為貞也。二既不能明見九五之道，能如女子之順從，則不失中正，乃為利也。

The Line Statement of the Second Line in the卦 of Guan says, "To peek through a crack, it is advantageous for a woman to be faithful." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Second Line is a yin and flexible line located within the Inner Trigram, yet it looks outward, symbolizing peeping through a crack. This represents the proper conduct for a woman, hence the divination is favorable; if a man receives this line, it is not advantageous. Cheng Yi in Yichuan's Commentary on the Changes says that the Second Line corresponds with the Fifth Line, and what it looks at is the Fifth Line. However, the Fifth Line embodies the principle of "zhongzheng" (upright and central), which is beyond the capacity of the Second Line's yin and weak nature to fully perceive. Therefore, it can only look like peeping through a crack. This kind of viewing, though it gives a slight glimpse, does not provide full understanding. Since the Second Line cannot clearly see the principle of zhongzheng embodied by the Fifth Line, it is appropriate for it to act like a woman, who remains faithful. Although the view is not very clear, the ability to be obedient is the way of a woman, and this is considered faithful. Since the Second Line cannot clearly perceive the principle of the Fifth Line, being obedient like a woman does not lose the principle of zhongzheng, which is truly advantageous.

集說 胡氏炳文曰：初位陽，故為“童”。二位陰，故為女。“童觀”，是茫然無所見，小人日用而不知者也。“窺觀”，是所見者小而不見全體也。占曰“利女貞”，則非丈夫之所為可知矣。

"The Collection of Sayings" cites Hu Bingwen's explanation: the first line is yang in position, so the image of "child" is used; the second line is yin in position, so the image of "woman" is used. "Childish observation" represents a state of confusion where nothing is clearly seen, just as common people use things daily without understanding their principles. "Peeping observation" refers to limited vision, seeing only a part and not the whole. The divination states "favorable for a woman's constancy," which implies that it is not the proper conduct for a man of virtue, which is evident."

六三，觀我生進退。 本義 “我生”，我之所行也。六三居下之上，可進可退，故不觀九五，而獨觀己所行之通塞以為進退，占者宜自審也。 程傳 三居非其位，處順之極，能順時以“進退”者也。若居當其位，則無進退之 集說孔氏穎達曰：二居下體之極，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，居在進退之外，可以自觀，時可則進，時不可則退，敵曰“觀我生進退”也。

The Line Statement of the third line in the Guan hexagram says, "Observe my actions and advance or retreat accordingly." Zhu Xi in The Original Meaning of the Zhou Changes explains that "my actions" refers to one's own deeds and conduct. The third line is located at the top of the lower trigram, thus it can either advance or retreat. Therefore, it does not look to the fifth line but instead examines whether its own actions are unobstructed or blocked, thereby deciding to advance or retreat. Those who consult the oracle should examine themselves. Cheng Yi in Yichuan's Commentary on the Changes says that the third line is not in its proper position and is at the extreme of the earth trigram, which is capable of advancing or retreating according to the situation. If it were in the correct position, there would be no need for advance or retreat... (The original text here has a missing passage, and Cheng Yi's words are incomplete.) "Collected Sayings" cites Kong Yingda, who says that the third line is at the top of the lower trigram, indicating an opportunity to advance; at the same time, it is adjacent to the upper trigram, indicating a position to retreat. In terms of distance, it does not reach the level of the first line's "childlike observation"; in terms of proximity, it has not yet reached the level of the fourth line's observation of the country's glory. It is precisely in the remaining space between advance and retreat, allowing it to observe itself: if the timing is favorable, advance; if not, retreat. Therefore, it says, "Observe my actions and advance or retreat accordingly." (The original text here mistakenly says "the second line is at the extreme of the lower trigram" and should be "the third line is at the extreme of the lower trigram," and "enemy says" should be "therefore says.")

劉氏牧曰：自觀其道，應於時則進，不應於時則退。 《朱子語類》云：六三之“觀我生進退”者，事君則觀其言聽計從，治民則觀其政教可行，膏澤可下，可以見自家所施之當否，而為進退。

"The Collection of Sayings" cites Liu Mu's view: one should reflect inwardly on the path one adheres to; if it aligns with the times, one should advance; if not, one should retreat. It also cites Master Zhu's "Classified Sayings": the "observing my life and advancing or retreating" in the context of the Sixth Trigram's Third line refers to serving the sovereign, observing whether one's advice is adopted and one's strategies are heeded; governing the people, observing whether one's policies and teachings are effective and one's benevolence reaches the people. From this, one can discern whether one's actions are appropriate, and thus decide whether to advance or retreat.

王氏申子曰：三處下之上，上之下，故有“進退”之象。君子進退常觀乎時。今不觀乎時而觀我生者，蓋九五方以陽剛中正觀示天下，則時不待觀也，但觀吾之所有以為進退可也。

"The Collected Sayings" cites Wang Shenzi's explanation: Six in the Third is located above the lower trigram and below the upper trigram, thus embodying the image of advancing and retreating. The advance or retreat of a gentleman usually depends on the situation. Now, however, it does not consider the situation but only its own actions, because Nine in the Fifth is manifesting the virtue of being both central and upright with its yang strength, so the situation no longer needs to be considered; one only needs to examine one's own conditions and decide on advance or retreat accordingly.

胡氏炳文曰：它卦三不中，多不善，二居中，多尊，而觀以遠近為義，故如此，諸爻皆欲觀五，唯近者得之。六四最近，故可決於進。六三上下之間，可進可退之地，故不必觀五，但觀我所為而為之進退。《本義》謂占者宜自審，蓋當進退之際，唯當自審其所為何如耳。

The "Collected Sayings" cite Hu Bingwen's explanation: in other hexagrams, the third line is not in the central position and is usually not favorable; the second line, being in the central position, is usually more acceptable. However, in the hexagram "Observing," the meaning is derived from the proximity of the line Li (Fire) at the fifth position. Therefore, the situation is different. All lines desire to see the fifth line clearly, but only those close to it can see it. The fourth line is closest to the fifth, so it can act decisively to move forward; the third line is located between the upper and lower trigrams, in a position where it can either advance or retreat. Therefore, it does not need to look at the fifth line, but should decide on advancement or retreat based on its own actions. The "Original Meaning" says that the person consulting the oracle should examine themselves, because at the critical moment of deciding to advance or retreat, one can only review one's own actions to determine the right course.

六四，觀國之光，利用賓于王。 本義 六四最近於五，故有此象，其占為利於朝覲仕進也。 程傳 觀莫明於近，五以陽剛中正居尊位，聖賢之君也。四切近之，觀見其道，故云“觀國之光”，觀見國之盛德光輝也。不指君之身而云國者，在人君而言，豈止觀其行一身乎？當觀天下之政化，則人君之道德可見矣。

The fourth line of the Guan hexagram says, "Observing the brilliance of the state, it is advantageous to serve the king." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line in the fourth position is closest to the ninth line in the fifth, thus producing this image. The divination indicates it is favorable to enter the court, pay homage, and be employed in official service. Cheng Yi in Yichuan's Commentary on the Changes says that there is no clearer way to observe things than by being close. The ninth line in the fifth position holds the virtuous and upright virtue of yang, occupying the exalted position, thus being a sage king. The sixth line in the fourth position is adjacent to it, seeing its way, so it says "Observing the brilliance of the state," meaning seeing the radiance of the state's virtue. It does not say observing the king himself but "the state," because when considering the ruler, where is his conduct limited to his own actions? One should look at the state's government, education, and customs, and the ruler's virtue will be revealed through these.

四雖陰柔，而巽體居正，切近於五，觀見而能順從者也。“利用賓于王”，夫聖明在上，則懷抱才德之人。皆願進於朝廷，輔戴之以匡濟天下。四既觀見人君之德，國家之治，光華盛美，所宜賓于王朝，效其智力，上輔於君，以施澤天下，故云“利用賓于王”也。古者有賢德之人，則人君賓禮之，故士之仕進於王朝，則謂之賓。

Six in the Fourth is though yin and soft, yet it is in the trigram Xun and is 'in the proper position,' and it is closely adjacent to Nine in the Fifth. This line can both see and obey. As for 'it is advantageous to serve as a guest to the sovereign'—when a sage ruler is above, those with talent and virtue wish to enter the court, supporting him in rectifying the world. Six in the Fourth has already seen the virtue of the sovereign and the achievements of the state, which are flourishing and splendid. It should therefore enter the court as a guest, offering its wisdom and strength to assist the sovereign, spreading benevolence throughout the world. Hence, it says 'it is advantageous to serve as a guest to the sovereign.' In ancient times, virtuous people were treated by the sovereign as guests, so when scholars entered the court to serve, it was called 'being a guest.'

集說 劉氏定之曰：九五大君，觀己所為以儀型天下。初居陽而去五遠，所觀不明如童子；二居陰而去五遠，所觀不明如女子。唯四得正而去五近，所觀最明，故曰觀光賓王。蓋諸爻皆就五取義也。

The "Collected Sayings" cites Liu Dingzhi's view: Nine in the Fifth is the great sovereign, who reflects on his own actions to set an example for the world. Six at the Beginning is in a yang position but far from Nine in the Fifth, unable to see clearly, like a child; Six in the Second is in a yin position and also far from Nine in the Fifth, unable to see clearly, like a woman; only Six in the Fourth is "in the proper position" and close to Nine in the Fifth, seeing most clearly, so the line statement says "observe the light of the country, and become a guest of the king." This shows that each line takes its meaning in relation to Nine in the Fifth.

九五，觀我生。君子無咎。 本義 九五陽剛中正以居尊位，其下四陰，仰而觀之，君子之象也，故戒居此位，得此占者，當觀己所行，必其陽剛中正亦如是焉，則得“無咎”也。

The line statement of the fifth line of the Guan hexagram says, "Observing my life, the gentleman incurs no blame." Zhu Xi in The Original Meaning of the Zhou Changes explains that the fifth line, being a yang line that is "zhongzheng" (just and upright), occupies the exalted position. The four yin lines below all look up to it, which is the image of the gentleman. Therefore, the sage warns those in this position and those who receive this divination: they should examine their own actions and ensure that their yang strength and correctness truly reflect the image shown in this line, thereby avoiding blame.

程傳 九五居人君之位，時之治亂，俗之美惡，繫乎己而已。觀己之生，若天下之俗，皆君子矣。則是己之所為政化並也，乃無咎矣。若天下之俗，未合君子之道，則是己之所為政治未善，不能免於咎也。 集說 孔氏穎達曰：九五居尊，為《觀》之主。四海之內，由我而化。我教化善， 《朱子語類》云：九五之“觀我生”，如觀風俗之媺惡、臣民之從違，可以見自家所施之善惡。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth occupies the position of a ruler. Whether an era is orderly or chaotic, whether the customs are virtuous or corrupt, all depend on him. What is meant by examining one's own conduct is to consider: if the customs of the world conform to the way of the gentleman, then it shows that the policies and teachings he has promoted have taken effect, and thus he has no fault; if the customs of the world still do not conform to the way of the gentleman, then it shows that his policies are not yet complete, and he cannot avoid fault. The "Collected Sayings" cites Kong Yingda saying that the Nine in the Fifth is the master of the卦 of Observing, and all under the four seas are subject to his influence; if his teachings are good... (the original text here is missing, and Kong Yingda's words are incomplete). It also cites Zhu Xi's Sayings: the "Observing My Life" of the Nine in the Fifth is like examining the good or bad of customs, and the obedience or rebellion of the people, thereby showing whether his actions are good or evil.

王氏申子曰：五陽剛中正，居尊位以觀天下，此君子之道也。天下皆仰而觀之。在五又當觀己之所行，必一出於君子之道，然後可以立身於無過之地，故曰“觀我生，君子無咎”。 上九，觀其生，君子無咎。 本義 上九陽剛居尊位之上，雖不當事任，而亦為下所觀，故其戒辭略與五同，但以我為其，小有主賓之異耳。

The "Collected Sayings" cites Wang Shenzi's explanation: the Nine in the Fifth is yang and strong, "centered and upright," occupying a position of honor and overseeing the world, which is the way of the gentleman. All people look up to him. Being in the fifth position, one should still examine one's own actions, ensuring that every action follows the way of the gentleman, thus establishing oneself in a position of no fault. Therefore, it says, "Observing my life, the gentleman has no blame." The line statement of the Upper Nine in the "Guan" hexagram says, "Observing his life, the gentleman has no blame." Zhu Xi in his "The Original Meaning of the Zhou Changes" explains that the Upper Nine, although yang and strong, is in a position of honor above, even though it does not bear specific duties, it is still looked up to by those below. Therefore, its warning is largely the same as that of the Nine in the Fifth, except that "I" is replaced by "his," distinguishing between the subject and the object.

程傳 上九以陽剛之德處於上，為下之所觀，而不當位，是賢人君子不在於位，而道德為天下所觀仰者也。“觀其生”，觀其所生也。謂出於己者，德業行義也，既為天下所觀仰，故自觀其所生，若皆“君子”矣，則無“過咎”也，苟未君子，則何以使人觀仰矜式？是其咎也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine at the Top, possessing the virtue of a yang yang force, is located at the top of the entire hexagram and is looked up to by those below. However, it is not 'in the proper position.' This represents the situation of a virtuous gentleman or scholar who, although not in an official position, still has his moral conduct admired by the world. The phrase 'observing his life' refers to examining what he generates or produces, which is the virtue and conduct that arise from himself. Since he is admired by the world, he should then examine everything that arises from himself. If everything conforms to the standards of a gentleman, there is no fault. But if he is still not up to the standard of a gentleman, then on what basis can he be looked up to and emulated? That would be his fault.

集說 王氏弼曰：“觀我生”，自觀其道者也。“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”。

"The Collection of Sayings" cites Wang Bi's explanation: "Observing my life" refers to self-examination of the path one follows; "Observing others' lives" refers to being looked up to by the people. The topmost line, "Nine at the Top," is not in an official position but is at the highest point of the hexagram. It views its aspirations as lofty, becoming an object of admiration for the world. Being in a position of universal admiration, how can one not be cautious? Therefore, a gentleman's virtue must be clearly evident to avoid mistakes.

案 上九觀其生，似只是承九五之義而終言之爾。蓋九五正當君位，故曰“我”。 上非君位，而但以君道論之，故曰“其”。辭與九五無異者，正所以見聖人省身察己，始終如一之心，故《象傳》發明之曰：“志未平也”。

Li Guangdi remarked: The "observing its origin" in the upper ninth line seems to merely continue the meaning of the ninth in the fifth line, bringing the point to its conclusion. The ninth in the fifth line holds the position of the sovereign, hence it is referred to as "I"; the upper ninth line does not hold the position of the sovereign, but merely discusses the way of the sovereign, hence it is referred to as "its." The wording of these two lines is essentially the same, precisely to show the constant and consistent mind of the sage in self-reflection and self-examination. Therefore, the Image Commentary further clarifies by saying "the will is not yet at peace" — meaning that this thought has never once been at rest.

總論《朱子語類》：問：《觀》卦陰盛而不言凶咎。曰：此卦取義不同，蓋陰雖盛於下，而九五之君，乃當正位，故只取為觀於下之義，而不取陰盛之象也。 問：《觀》六爻，一爻勝似一爻，豈所居之位愈高，則所見愈大耶？曰：上二爻意自別，下四爻是所據之位愈近，則所見愈親切底意思。

In the section "General Discussion," it cites Zhu Xi's "Collected Sayings": Someone asked, "The hexagram Guan has very strong yin energy, but the line statements do not mention misfortune or faults. Why is this so?" Zhu Xi answered, "This hexagram's meaning differs from others. Although yin is strong at the lower part, the nine five line is in the proper position of authority, so it only takes the meaning of 'displaying oneself to the people below,' without taking the image of excessive yin energy." Another question was asked: "The six lines of the hexagram Guan seem to have each line surpassing the previous one. Does a higher position mean a greater view?" Zhu Xi answered, "The meaning of the upper two lines is different; the lower four lines, however, the closer they are to the nine five line, the more intimate the view."

噬嗑.離上.震下 程傳 《噬嗑序卦》：“可觀而後有所合，故受之以噬嗑，嗑者合也”。既有可觀，然後有來合之者也，《噬嗑》所以次《觀》也。“噬”，齧也。“嗑”，合也。口中有物，間之齧而後合之也。卦上下二剛爻而中柔，外剛中虛，人頤口之象也。中虛之中，又一剛爻，為頤中有物之象。口中有物，則隔其上下不得嗑，必齧之則得嗑，故為《噬嗑》，聖人以卦之象，推之於天下之事，在口則為有物隔而不得合，在天下則為有強梗，或讒邪隔於其間，故天下之事不得合也。

The hexagram Shìkè has the upper trigram Li (Fire) and the lower trigram Zhen (Thunder). Yixing refers to this as the annotation of the hexagram's diagram. Cheng Yi, in his commentary Yichuan's Commentary on the Changes, says that the "Xu Gua Zhuan" explains: "After something is observable, there is a union, hence it is followed by Shìkè, which means union." When something is observable, people come to join, so the hexagram Shìkè follows the hexagram Guan. "Shì" means to bite, and "kè" means to join. When something is in the mouth, it separates the upper and lower jaws, and must be bitten through in order to join. Looking at the hexagram's diagram, both upper and lower trigrams consist of one yang line each, with the middle lines mostly yin. The outer part is yang and the inner part is empty, which represents the image of human jaws and mouth. In the middle of the empty part is a yang line, which represents something in the mouth. When something is in the mouth, it separates the upper and lower jaws and prevents them from joining, so it must be bitten through in order to join. Therefore, it is called Shìkè. The sage uses this hexagram to illustrate worldly affairs: in the mouth, there is something blocking the way and preventing joining; in the world, there are wicked or deceitful people blocking the way, so worldly affairs cannot be joined.

當用刑法，小則懲戒，大則誅戮，以除去之，然後天下之治得成矣。凡天下至於一國一家，至於萬事，所以不和合者，皆由有間也，無間

Cheng Yi continued in his Yichuan Commentary on the Changes: regarding these people who act tyrannically and obstruct, one should resort to legal punishment, meting out reprimands for minor offenses and execution for serious ones, thus removing the obstruction, and only then can the governance of the world be achieved. Whether it be the whole world, a state, a family, or specific affairs, the reason why they cannot be harmonious is because there is an obstruction in the middle; once the obstruction is removed, things will naturally come together. (The original text here is missing, and the words following 'wu jian' are incomplete.)

噬嗑 亨，利用獄。本義 “噬”，齧也。“嗑”，合也。物有間者，齧而合之也。為卦上下兩陽而中虛，頤口之象。九四一陽，間於其中，必齧之而後合，故為《噬嗑》。其占當得亨通者，有間故不通，齧之而合，則亨通矣。又三陰三陽剛柔中半，下動上明，下雷上也，本自《益》卦六四之柔，上行以至於五而得其中，是知以陰居陽，雖不當位，而“利用獄”。蓋治獄之道，惟威與明，而得其中之為貴，故筮得之者，有其德則應其占也。

The Hexagram Statement of the Hexagram Shìkè says: It is smooth and favorable for the use of punishment in legal matters. Zhu Xi's "Benyi" explains: "Shì" means to bite, and "kè" means to close, when there is an obstruction in the middle, one must bite through it in order to close it. Looking at the hexagram, the upper and lower lines are both yang lines, with the middle empty, which is the image of an open mouth. The ninth line in the fourth position is a yang line that blocks the mouth, which must be bitten through so that the upper and lower parts can close. Therefore, the hexagram is called Shìkè. Its divination statement says it is smooth because there is an obstruction that causes blockage; by biting through the obstruction and closing it, it becomes smooth. Looking at the structure of the hexagram, there are three yin and three yang lines, with yin and yang each taking up half. The lower trigram is Zhen (Thunder) and the upper trigram is Li (Fire); below is thunder, above is lightning. This hexagram originates from the hexagram Yi through a change in the fourth line of the hexagram Yi, where the flexible line six in the fourth position moves up to the fifth position and occupies the center of the upper trigram. Thus, the line six in the fifth position occupies a yang position, although it is not in the correct position, it still is favorable for legal matters. The way of governing legal affairs lies in severity and clarity, and it is most valuable to maintain the middle path. Therefore, those who draw this hexagram possess such virtue, and the divination will be accurate.

程傳 “噬嗑亨”，卦自有“亨”義也。天下之事，所以不得亨者，以有間也。噬而嗑之，則亨通矣。“利用獄”，噬而嗑之之道，宜用刑獄也。天下之間，非刑獄何以去之。不云利用刑而云利用獄者，卦有明照之象，利於察獄也。獄者所以究治情偽。得其情，則知為間之道，然後可以沒防與致刑也。

Cheng Yi in Yichuan's Commentary on the Changes says: "The hexagram Shihhe is 'Heng' (smooth)." This means that the hexagram itself contains the meaning of smoothness and ease. The reason why things in the world cannot be smooth is because there are obstructions in between. By biting through and closing the obstruction, things become smooth. "Utilizing the judiciary" refers to the method of biting through obstructions, which is most suitable for the use of legal punishment. How else can we remove all the various obstructions in the world if not by legal punishment? The text does not say "utilizing punishment" but "utilizing the judiciary," because the upper trigram of this hexagram is Li (Fire), which symbolizes brightness and observation, and is good at examining cases. Litigation and lawsuits are used to investigate truth and falsehood: when the truth is found, the cause of the obstruction is known, and only then can prevention and punishment be considered. (The last phrase "mei fang" is suspected to be a miswriting in the original text and should be "she fang.")

集說 李氏舜臣曰：《噬嗑》震下離上，天地生物，有為造物之梗者，必用雷也擊搏之，聖人治天下，有為民之梗者，必用刑獄斷制之。故《噬嗑》以去頤中之梗，雷電以去天地之梗，刑獄以去天下之梗也。

Collective commentary cites Li Shunchen's explanation: The lower trigram of the Shike hexagram is Zhen, and the upper trigram is Li. Zhen represents thunder, and Li represents lightning. Heaven and earth nurture all things; if there is something obstructing the workings of nature, it must be shattered by thunder and lightning. Likewise, the sage governs the world; if there is something harmful to the people, it must be resolved by legal punishment. Therefore, the Shike hexagram represents using teeth to remove something stuck in the mouth, thunder and lightning to remove obstacles in heaven and earth, and legal punishment to remove obstacles in the world. The principles are the same in all three cases.

初九，屨校滅趾，無咎。本義 初上無位為受刑之象，中四爻為用刑之象。初在卦始，罪薄過小，又在卦下，故為“屨校滅趾”之象。止惡於初，故得“無咎”，占者小傷而無咎也。

The first line statement says: "Wearing wooden restraints on the feet, covering the toes, there will be no calamity." Zhu Xi's "Benyi" explains: The first line and the top line do not occupy positions of authority, symbolizing those who are subjected to punishment; the middle four lines represent those who enforce punishment. The first line is at the beginning of the hexagram, indicating a minor offense, and it is located at the very bottom of the hexagram, so it takes the image of "wearing wooden restraints on the feet, covering the toes." Evil deeds are stopped when they are just beginning, so there will be no mistake. The person consulting the oracle may suffer a slight injury, but will not bring about calamity.

程傳 九居初最下，無位者也。下民之象，為受刑之人，當用刑之始，罪小而刑輕，“校”，木械也，其過小，故屨之於足以滅傷其趾。人有小過，校而滅其趾，則當懲懼，不敢進於惡矣，故得“無咎”。《繫辭》云：“小懲而大誡，此小人之福也。”言懲之於小與初，故得“無咎”也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that a yang line in the lowest position represents a person without rank, symbolizing the common people below, who are the ones subjected to punishment. At this stage, punishment is just beginning, and the crime is minor, so the penalty is also light. "Xiao" refers to a wooden instrument used for punishment; because the offense is slight, it is only placed on the feet, causing injury to the toes. When a person commits a minor offense and is subjected to such a wooden restraint, causing injury to the toes, he becomes aware of the consequences and fears further wrongdoing, thus avoiding greater guilt. The Great Treatise of the Zhou Changes says, "A small punishment brings a great warning, which is the blessing of the petty person." This refers to punishing at the beginning of an offense, so as to avoid greater calamity.

初與上無位，為受刑之人，餘四爻皆為用刑之人。初居最下，無位者也。上處尊位之上，過於尊位，亦無位者也。王弼以為無陰陽之位，陰陽繫於奇偶，豈容無也？然諸卦初上不言當位、不當位者，蓋初終之義為大，《臨》之初九則以位為正，若《需》上六云不當位，《乾》上九云無位，爵位之位，非陰陽之位也。

Cheng Yi continued to analyze: the first line and the top line do not hold positions of rank, they belong to those who are punished, while the other four lines are those who carry out punishments. The first line is at the very bottom, originally without a position; the top line is above the position of honor, having surpassed the position of the sovereign, thus also without a position. Wang Bi, however, thought that the first and top lines have neither yin nor yang positions — the positions of yin and yang are determined by the odd or even nature of the line's sequence, with the first line being odd and the top line being even, so how could they have none? Most hexagrams do not discuss whether the first line or the top line is appropriate or inappropriate in terms of position, because their meanings of beginning and end are more significant; the initial line of the hexagram "Qing" (临) still considers its position as appropriate. As for the top line of the hexagram "Xu" (需) saying "inappropriate position" and the top line of the hexagram "Qian" (乾) saying "no position," these refer to positions of rank, not positions of yin and yang.

集說王氏弼曰：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，足懲而已，故不重也。過而不改，乃謂之過。小懲大誡，乃得其福，故“無咎”也。

The collected interpretations cite Wang Bi's view: the first yang line is in a position without official rank and is at the beginning of punishment. It is the person being punished, not the one administering justice. All mistakes begin with something small and then accumulate to become significant; punishment also starts with minor offenses and then leads to severe punishment. This line involves a minor mistake and a light punishment, so it is described as "bound with sandals and the toes are cut off." This is merely a restraint to warn him, without excessive severity. If one makes a mistake but does not correct it, that is truly a mistake. Receiving a minor punishment in a small matter and gaining a great warning is actually a blessing, so it is concluded that there will be no disaster.

俞氏琰曰：“校”，獄具也。初在下，趾象也。“滅”，沒而不見也。以剛物加於著屨之足而沒其趾，故曰“屨校滅趾”。懲之於小，戒之於初，則不進於惡，故“無咎”。

Collecting sayings cite Yu Yan's explanation: "Jiao" is a punishment tool used in prison; the first line is at the very bottom of the entire hexagram, symbolizing the toes. "Mie" means to cover and make invisible. Hard wooden restraints are placed on the feet wearing shoes, covering the toes, hence called "Ju Jiao Mie Zhi." Punishing someone when their wrongdoing is still minor and warning them at the beginning of an affair prevents them from furthering into evil, thus avoiding mistakes.

六二，噬膚滅鼻，無咎。本義 祭有膚鼎，蓋肉之柔脆，噬而易嗑者。六二中正，故其所治如噬膚之易。然以柔乘剛，故雖甚易，亦不免於傷滅其鼻。占者雖傷而終“無咎”也。

The line statement for the second line says: 'Bite the tender flesh, going deep enough to cover the nose, there will be no calamity.' Zhu Xi's 'Benyi' explains: in ancient sacrifices, there was a special bronze vessel called 'fu' for serving 'fu', which refers to soft and tender meat that is easy to bite. Since the second line is in the middle of the lower trigram and a yin line in a yin position, it conforms to 'zhongzheng' (correct center and uprightness). Therefore, the object it governs is like tender meat that is easy to control. However, since the second line is a yin line overpowering the strong first line, although it is easy, it cannot avoid biting too deeply and injuring the nose. The person consulting the oracle may suffer a slight injury, but ultimately there will be no calamity.

程傳 二應五之位，用刑者也。四爻皆取噬為義，二居中得正，是用刑得其中正也。用刑得其中正，則罪惡者易服，故取“噬膚”為象，噬齧人之肌膚為易入也。“滅”，沒也。深入至沒其鼻也。二以中正之道，其刑易服。然乘初剛，是用刑于剛強之人。刑剛強之人，必須深痛，故至滅鼻而無咎也。中正之道，易以服人，與嚴刑以待剛強，義不相妨。

Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the second and nine in the fifth have a relationship of mutual response, belonging to the aspect of enforcing laws and punishments. The four lines in the middle all take 'shì' (bite) as the basis for their meaning. Line six in the second is located in the middle of the lower trigram and has a yin line in a yin position, which represents the ability to maintain 'zhongzheng' (uprightness and center) in the application of punishment. Applying punishment with uprightness and center makes the guilty easily accept it, hence the image of 'shìfū' (biting flesh) - biting the flesh of a person, which is easiest to bite into. 'Mie' means to cover or obscure, describing the depth of the bite, going all the way to the nose. Line six in the second, by applying punishment with uprightness and center, is naturally able to make people accept it; however, it is above line nine at the beginning, a yang line, which represents applying punishment to a strong and stubborn person. Applying punishment to a strong and stubborn person must make them suffer deeply, hence the saying of 'miebi' (covering the nose) yet not being guilty. Applying people with uprightness and center and using severe punishment against strong and stubborn people do not contradict each other in principle.

集說 孔氏穎達曰：六二處中得位，是用刑者。膚是柔脆之物，以喻服罪受刑之人也。乘剛而刑未盡順，噬過其分，故至“滅鼻”，言用刑太深也。刑中其理，故“無咎”。胡氏炳文曰：噬而言膚臘胏肉者，取頤中有物之象也。各爻雖取所噬之難易而言，然因各爻自有此象，故其所噬者因而為之象耳。六二柔而中正，故所治如“噬膚”之易人，初剛未服，不能無傷，然始雖有傷，終可服也。

The collected interpretations cite Kong Yingda's view: Six in the second position is in the middle of the lower trigram and is in the proper place, belonging to the aspect of enforcing laws and punishments. "Fu" refers to something soft and brittle, used as a metaphor for someone who confesses guilt and undergoes punishment. Because it is above the strong line, the punishment does not proceed smoothly, and the punishment exceeds the proper limit, hence it is said "to destroy the nose," indicating excessive punishment. However, since the punishment is appropriate for the case, there is no mistake. The collected interpretations also cite Hu Bingwen's view: the line statements mention "fu," "processed meat," "dry flesh," and "dry meat," all of which are symbolic of "something in the mouth." Each line indeed discusses the difficulty of what is being bitten, but also because each line has its own symbolic meaning, the thing being bitten takes on that symbolic form. Six in the second is gentle and upright, so governing people is like biting tender meat, which is easy. However, since initial nine is strong and has not yet submitted, some injury is inevitable. Yet although there is initial harm, in the end it can still lead to the person's confession of guilt.

六三，噬臘肉遇毒，小吝，無咎。本義 “臘肉”，謂獸臘，全體骨而為之者，堅韌之物也。陰柔不中正，治人而人不服，為“噬臘”“遇毒”之象。占雖“小吝”，然時當《噬嗑》，於義為“無咎”也。

The Line Statement of the Third Line says: "Biting dried meat, encountering a foul taste, is somewhat unpleasant, but there will be no calamity." Zhu Xi's "Original Meaning" explains: "Dried meat" refers to the entire dried animal with bones, which is hard yet pliant. The Third Line is a Yin and flexible line, neither in the center nor in the proper position. It represents governing people who do not submit, which corresponds to the image of "biting dried meat" and "meeting poison." Although the divination suggests some discomfort, since it is during the time of "Phasing Out Obstacles" in the hexagram "Phasing Out Obstacles," in terms of principle, there will be no mistake.

程傳 三居下之上，用刑者也。六居三，處不當位，自處不得其當而刑于人，則人不服，而怨懟悼犯之，如噬齧乾臘堅韌之物，而遇毒惡之味，反傷於口也。用刑而人不服，反致怨傷，是可鄙吝也。然當《噬嗑》之時，大要噬間而嗑之。雖其身處位不當，而強梗難服，至於遇毒。然用刑非為不當也，故雖可吝而亦小，噬而嗑之，非有咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: the sixth line in the third position is located above the lower trigram, and thus belongs to the side that enforces laws and punishments. A yao of yin in a yang position is considered "not properly positioned"; being in an improper position yet punishing others, others naturally will not comply, instead harboring resentment and speaking back, just like biting into tough dried meat and tasting a foul smell, which in the end harms one's own mouth. Using punishment without compliance brings resentment and injury, which is contemptible and regrettable. However, during the time of the hexagram噬嗑, the main point is to bite through obstacles so that things may come together. Although one's position is improper and the person being dealt with is stubborn and hard to pacify, leading to "meeting poison," the act of punishment itself is not wrong. Therefore, although regrettable, it is only a minor embarrassment. Biting and bringing things together does not constitute a crime.

集說 胡氏炳文曰：肉因六柔取象，臘因三剛取象。六二柔居柔，故所噬象膚之柔。六三柔居剛，故所噬象“臘肉”。柔中有剛，比之二難矣。二三皆無咎而三“小吝”者，中正不中正之分也。

Collective commentary cites Hu Bingwen's explanation: "Rou" refers to the image taken from the number six, which represents yin and flexibility, while "la" refers to the image taken from the position three, which represents yang and firmness. Six in the Second, with a yin line in a yin position, thus resembles soft flesh; Six in the Third, with a yin line in a yang position, thus resembles "la meat"—soft yet firm, more difficult to deal with than Six in the Second. Both Six in the Second and Six in the Third are judged to have no serious mistakes, but Six in the Third adds "small difficulty," the difference lying in one being in the middle and upright, and the other not.

九四，噬乾胏，得金矢，利艱貞，吉。本義 “胏”，肉之帶骨者，與胾通。《周禮》，獄訟人鈞金束矢而後聽之。九四以剛居柔，得用刑之道，故有此象。言所噬愈堅而得聽訟之宜也，然必利於艱難正固則吉，戒占者宜如是也。

The fourth line statement says: "Biting dry meat with bones, obtaining copper and arrows, it is advantageous to remain firm in the right path amidst difficulty, resulting in auspiciousness." Zhu Xi's "Original Meaning" explains: "Fen" refers to meat still attached to the bone, and it is synonymous with "Zi." According to the "Rites of Zhou," those involved in litigation were required to first present one jun of copper and one bundle of arrows to the authorities before their case could be heard. The nine in the fourth position, with a yang line in a yin place, is strong yet flexible, deeply understanding the principles of applying punishment. Thus, there is such an image. This indicates that the harder the thing being bitten, the more one can obtain the proper legal procedures for resolving disputes; however, auspiciousness comes only when one remains firm in the right path amidst difficulty, serving as a warning to the person consulting the oracle to act accordingly.

程傳 九四居近君之位，當噬嗑之任者也。四已過中，是其間愈大而用刑愈深也，故云“噬乾胏”。“胏”，肉之有聯骨者。乾肉而兼骨，至堅難噬者也。噬至堅而“得金矢”，金取剛，矢取直，九四陽德剛直，為得剛直之道，雖用剛直之道，利在克艱其事，而貞固其守，則吉也。九四剛而明體，陽而居柔，剛明則傷於果，故戒以知難；居柔則守不固，故戒以堅貞。剛而不貞者有矣，凡失剛者，皆不貞也，在《噬嗑》四最為善。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is in a position close to the sovereign's, which is the position of a minister of great responsibility. The Fourth Line has already passed beyond the center of the Lower Trigram, indicating that the obstruction is greater and the punishment deeper, hence the phrase "Shi Gan Zou." "Zou" refers to meat with attached bones, which is both dry and has bones, making it the hardest to bite. Although it is difficult to bite such hard substance, it can "obtain the golden arrow." The golden arrow takes its strength from metal, symbolizing firmness, and the arrow takes its straightness, symbolizing integrity. Nine in the Fourth embodies the virtue of firmness and integrity, thus attaining the way of firmness and integrity. Although it follows the way of firmness and integrity, it is still beneficial to regard the task as difficult and to remain steadfast in uprightness, thus resulting in good fortune. Nine in the Fourth is yang and is located below the Upper Trigram Li, which represents brightness. It is also a yang line in a yin position: firmness combined with brightness may lead to rashness, so it is warned to be aware of difficulty. Being in a yin position also makes it easy to lose firmness, so it is warned to be steadfast. Those who are strong but fail to maintain uprightness exist; all who lose their firm virtue do so because they fail to maintain uprightness. In the hexagram Shi He, Nine in the Fourth is the best line.

集說 陸氏績曰：“金矢”者，剛直也。噬胏雖難，終得申其剛直也。王氏宗傳曰：以一卦言之，則九四頤中之物也，所以為強梗者也。以六爻旨之，則九四剛直之才也，所以去強梗者也。肉之附骨者謂之“胏”，而又乾焉，亦最難噬者也。然三之於“臘肉”則“遇毒”，而四之於“乾胏”，則無是患者，剛柔之才異也。

The collected interpretations cite Lu Ji's view: "A golden arrow" symbolizes strength and uprightness. Although it is hard to bite meat with bones, in the end, one can still promote the path of strength and uprightness. The collected interpretations also cite Wang Zongcheng's view: looking at the entire hexagram, the nine in the fourth line is the obstruction in the mouth, which is the thing causing strong obstruction; looking at the meaning of each line, the nine in the fourth line is a man of strength and uprightness, who is the one to remove the obstruction. The flesh attached to the bone is called "zou," and it is dried, making it the hardest to bite. However, the six in the third line bites "dried meat" and "meets poison," while the nine in the fourth line bites "dry flesh" without such misfortune. The difference lies in one being yin and the other yang, thus differing in ability.

邱氏富國曰：《噬嗑》唯四五兩爻，能盡治獄之道。《彖》以五之柔為主，故曰“柔得中而上行，雖不當位，利用獄也。”利用之言，獨歸之五，而他爻不與焉。爻以四之剛為主，故曰“噬於胏，得金矢，利艱貞，吉”。吉之言獨歸之四，而他爻謂之“無咎”也。主柔而言，以仁為治獄之本。主剛而言，以威為治獄之用。仁以寓其哀矜，威以懲其奸愚。剛柔迭用，畏愛兼施，治獄之道得矣。

Collected interpretations cite Qiu Fuguo's view: In the hexagram "噬嗑" (Crushing the Thorns), only the lines Nine in the Fourth and Six in the Fifth fully explain the principles of governing legal cases. The "Tu Cí" (Commentary on the Hexagram) takes the softness of the line Six in the Fifth as its main focus, saying "the softness attains the center and ascends, though it is not in the proper position, it is advantageous for legal cases" — the phrase "advantageous for legal cases" is attributed solely to the line Six in the Fifth, and the other lines do not participate. The "Yao Ci" (Line Statements), on the other hand, focus on the strength of the line Nine in the Fourth, saying "gnawing the soft part, obtaining a bronze arrow, advantageous to be cautious and firm, auspicious" — the conclusion "auspicious" is attributed solely to the line Nine in the Fourth, and the other lines at most mention that there will be no error. Taking softness as the main principle emphasizes compassion as the foundation of governing legal cases; taking strength as the main principle emphasizes severity as the method. Compassion is used to express sympathy and mercy, while severity is used to punish the wicked and the foolish. Alternating the use of strength and softness makes people both fearful and respectful, thus completing the principles of governing legal cases.

胡氏炳文曰：離為乾卦，故為“乾胏”。“臘肉”，肉藏骨，柔中有剛。六三柔居剛，故所噬如之。“乾胏”，骨連肉，剛中有柔，九四剛居柔，故所噬如之。三“遇毒”，所治之人不服也。四“得金矢”，其人服矣，然必艱難正固乃“無咎”。

Collective commentary cites Hu Bingwen's explanation: Li represents fire, which has the meaning of dryness, hence the image of "dry meat." "Lard" is meat containing bone, soft yet containing firmness, similar to the yao in the third line, which is a soft line in a strong position. What it bites is exactly similar. "Dry meat" is bone connected to meat, firm yet containing softness, similar to the yao in the fourth line, which is a strong line in a weak position. What it bites is also exactly similar. The third line "meeting poison" refers to the person being treated not following the treatment. The fourth line "obtaining a bronze arrow" refers to the person having already accepted the treatment, but still needs to hold firmly to the correct path amidst difficulties in order to avoid mistakes.

六五，噬乾肉，得黃金，貞厲，無咎。本義 “噬乾肉”，難於膚而易於臘胏者也。“黃”，中色。“金”，亦謂鈞金。六五柔順而中，以居尊位，用刑于人，人無不服，故有此象。然必“貞厲”乃得“無咎”，亦戒占者之辭也。

The Line Statement of the fifth line says: "Biting dry meat, obtaining gold, maintaining uprightness while being mindful of danger, there will be no calamity." Zhu Xi's "Benyi" explains: "Biting dry meat" is more difficult than biting tender flesh, yet easier than biting dried meat or dried flesh. "Yellow" is the central color among the five colors, and "gold" also refers to the one jin of copper paid as a deposit in litigation. The fifth line is flexible and resides in the center of the upper trigram, and is in the noble position of a ruler. Therefore, when dealing with people, there will be no不服 (discontent or resistance). However, one must maintain uprightness and always be mindful of danger in order to avoid mistakes. This is also a warning to the person consulting the oracle.

程傳 五在卦愈上而為“噬乾肉”，反易於四之“乾胏”者，五居尊位，乘在上之勢以刑于下，其勢易也，在卦將極矣，其為間甚大，非易嗑也，故為“噬乾肉”也。“得黃金”，“黃”，中色，“金”，剛物。五居中為得中道，處剛而四輔以剛，“得黃金”也。五無應而四居大臣之位，得其助也。“貞厲無咎”，六五雖處中剛，然實柔體，故戒以必正固而懷危厲，則得無咎也。以柔居尊，而當噬嗑之時，豈可不貞固而懷危懼哉？

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth is in a higher position within the hexagram, yet it says 'to bite dry meat,' which is easier than the line nine in the fourth's 'to bite the tendon,' because line six in the fifth holds the position of honor and can use its superior position to punish those below, and the situation is naturally favorable. However, this line is already close to the extreme of the entire hexagram, and the obstruction is very great, so it is not easy to bite through. Therefore, it only says 'to bite dry meat.' The 'golden' in 'to obtain golden' refers to the color of the center, and gold is a hard substance; line six in the fifth is in the center of the upper trigram, thus obtaining the middle path, and it is in a yang position with line nine in the fourth providing support with its strong virtue, which is called 'to obtain golden.' Line six in the fifth originally has no corresponding line, but line nine in the fourth is in the position of a minister, so it can receive his assistance. As for 'to be firm and cautious without blame,' although line six in the fifth is in the center and in a yang position, its essence is still that of a yin line, so it is warned to hold fast to the correct path and always remain cautious, in order to avoid mistakes. With a weak nature in a position of honor, and at a time when it needs to bite through an obstruction, how can it not hold fast to the correct path and remain cautious?

集說 《朱子語類》：問：九四“利艱貞”，六五“貞厲”，皆有艱難正固危懼之意，故皆為戒占者之辭。曰：亦是爻中元自有此道理，大抵才是治人，彼必為敵，不是易事，故雖是時位卦德，得用刑之宜，亦須以艱難正固處之。

Collected Commentaries cite Zhu Xi's Sayings: Someone asked, the fourth line says "advantageous to be persevering in uprightness" and the fifth line says "uprightness with danger," both containing the meanings of difficulty, uprightness, and fear. So they are both warnings to the person consulting the oracle, right? Zhu Xi answered: This is originally a principle contained in the line changes. Generally speaking, whenever you deal with others, the other party will certainly be your enemy, and it is never an easy matter. Therefore, even if the timing, position, and the virtue of the hexagram are all appropriate, and the use of punishment is just, one still needs to approach it with a difficult yet upright attitude.

李氏過曰：九四以剛噬，六五以柔噬。以剛噬者，有司執法之分；以柔噬者，人君不忍之仁也。胡氏炳文曰：“噬膚”“噬臘肉”“噬乾胏”，一節難於一節。六五“噬乾肉”則易矣，五君位也，以柔居剛，柔而得中，用獄之道也，何難之有？訟則出矢，獄則出金。訟為小，獄為大。四於訟獄兼得，大小兼理之也，五君也，非大獄不敢以聞，《書》所謂罔攸兼於庶獄是也。

Collective commentary cites Li Guo's saying: Nine in the Fourth uses strength to bite, while Six in the Fifth uses gentleness to bite. Using strength to bite is the duty of officials to enforce the law; using gentleness to bite is the compassion of the sovereign who cannot bear harshness. Collective commentary also cites Hu Bingwen's saying: "Biting flesh," "Biting dried meat," and "Biting dry sinew" become progressively more difficult; however, when reaching Six in the Fifth "Biting dry meat" becomes easier, because Five is the sovereign's position. A yao of gentleness occupies a position of strength, and being gentle yet maintaining the center is exactly the way of using the prison system, so what difficulty remains? According to the "Rites of Zhou," disputes among the people required the offering of a bundle of arrows, while serious criminal cases required the offering of a measure of copper. Disputes are minor matters, while criminal cases are major. Nine in the Fourth handles both disputes and criminal cases, dealing with both minor and major matters at once; Six in the Fifth is the sovereign, and he does not dare to report major criminal cases. The "Book of Documents" says "no one is to handle the minor cases of the people," which means exactly this.

谷氏家傑曰：四先“艱”而後“貞”者，先以艱難存心，而後出入罔不得其正，此獄未成之前，詳審之法，人臣以執法為道也。五先“貞”而後“厲”者，雖出入無不得正，而猶以危厲惕其心，此獄既成之後，欽恤之仁，人君以好生為德也。

Collective commentary cites Gu Jiajie's explanation: Nine in the Fourth first mentions "difficulty" then "uprightness," meaning first considering the matter as difficult and keeping it in mind, then measuring the punishment with care, ensuring it conforms to the right path. This is the method of careful examination and cautious consideration before a case is decided, and the duty of a minister is to enforce strict law. Six in the Fifth first mentions "uprightness" then "danger," meaning although the punishment conforms to the right path, one still remains vigilant and cautious, which is the compassionate heart of respect and mercy after a case has been decided. The duty of a ruler is to cherish life as a virtue.

上九，何校滅耳，凶。程傳 上過乎尊位，無位者也，故為受刑者。居卦之終，是其間大，噬之極也。《繫辭》所謂“惡積而不可掩，罪大而不可解”者也。故“何校”而滅其耳，“凶”可知矣。“何”，負也。謂在頸也。

The line statement of the Upper Ninth line says: carrying a heavy枷 on the shoulders and neck, covering the ears, resulting in danger. Cheng Yi's Yichuan Commentary on the Changes says: the Upper Ninth line has surpassed the noble fifth position and is a person without an official position, thus belonging to the category of being punished. It is located at the end of the entire hexagram, indicating that the obstruction has become great, and the matter of joining has reached its extreme, which is the state described in the Zhou Changes' Great Treatise as "evil has accumulated to the point of being unavoidable, and great guilt has reached a point of being unsolvable." Therefore, one must carry a heavy枷 on the neck, with the ears covered, and the danger is evident. "He" refers to bearing a burden, meaning the枷 is placed on the neck.

集說 郭氏雍曰：初上“滅”字，或以為刑，獨孔氏訓沒。“屨校”，桎其足，桎大而滅趾。“何校”，械其首，械大而沒耳也。或以滅耳為刵，滅鼻為劓，滅趾為剕，《書》注劓刵輕刑，《呂刑》剕闢為重，故漢斬趾同於棄市。方初九小刑，固不當斷趾。上九罪大，復不當輕刑。以是知三者言滅，皆非刑也。

Collective commentary cites Guo Yong's view: the character "灭" in the two places of "Chu Ji" and "Shang Ji" has been interpreted by some as referring to physical punishment, but Kong Yingda explains it as meaning "to cover up." "Ju Jiao" refers to a punishment device on the feet, which, being large, covers the toes; "He Jiao" refers to a punishment device on the head and neck, which, being large, covers the ears. Some have interpreted "Mie Er" as the punishment of cutting off the ears, "Mie Bi" as the punishment of cutting off the nose, and "Mie Zhi" as the punishment of amputating the feet. However, the commentary on the Book of Documents states that the punishments of cutting off the nose and ears are considered light, while the Book of Lu Xing classifies amputation as a severe punishment. Therefore, in the Han dynasty, the punishment of cutting off the feet was considered equivalent to execution by decapitation. "Chu Ji" refers to a minor punishment, which should not involve cutting off the toes; "Shang Ji" refers to a serious crime, which should not be punished with a light penalty. From this, it can be concluded that the use of "灭" in these three instances does not refer to physical punishment.

總論李氏過曰；以六爻之位言之，五君位也，為治獄之主。四大臣位也，為治獄之卿。三二又其下也，為治獄之吏。

In summary, Li Guo said: In terms of the positions of the six lines, the fifth line is the position of the sovereign, who is the master of administering justice; the fourth line is the position of the minister, who is in charge of criminal cases; the third and second lines are below them, representing the officials who handle specific legal cases. From top to bottom, the entire hexagram clearly outlines a hierarchy of roles in hearing cases and making judgments.