The Meaning of the Image: Observing the Image

大觀在上，順而巽，中正以觀天下。 本義 以卦體卦德釋卦名義。 程傳 五居尊位，以剛陽中正之德，為下所觀，其德甚大，故曰“大觀在上”。下坤而上巽，是能順而巽也，五居中正，以巽順中正之德，為觀於天下也。

The Commentary on the Judgment says: The great object of admiration is exalted in high position, flexible and yielding, entering with humility, demonstrating the virtue of uprightness and correctness to the world. Zhu Xi's "Benyi" says that this is using the "structure of the hexagram" and "virtue of the hexagram" to explain the meaning of the hexagram name. Cheng Yi's "Yichuan Commentary on the Changes" says that the line nine five is in the exalted position, with the virtue of strong yang, upright and correct, being admired by the people below. His virtue is extremely great, so it is said "great observation is above." The lower trigram is坤 (Earth) and the upper trigram is巽 (Wind), so it can be flexible and yielding; nine five is in the center and upright, using the virtue of yielding and upright to set an example for the people of the world.

集說 趙氏彥肅曰：“大觀在上”，統謂二陽，“中正以觀天下”，獨舉九五。 楊氏啟新曰：順以宅心，堯舜之溫恭克讓，文王之徽柔懿恭是也。巽以制事，通人情，酌物理，隨物付物，因時制宜者也，“巽，德之制也”，非巽何以使萬事各得其宜。

The "Collected Sayings" cite Zhao Yansu's view that "Great Observance is above" refers to both the ninth line in the fifth position and the ninth line at the top, the two yang lines. "Being upright and observing the world" refers specifically to the ninth line in the fifth position. It also cites Yang Qixin's view that using the trigram Xun (Wind) to arrange one's mind is like the Book of Documents describing Yao and Shun as gentle and respectful, able to yield the throne, and describing King Wen as kind and yielding, with good manners and propriety. Using Xun to handle affairs means understanding human feelings, weighing things according to their nature, and arranging them in accordance with their inherent state, adjusting measures according to the timing and circumstances. The "Great Treatise" says, "Xun is the regulation of virtue," and without Xun, how could all things be properly arranged?

觀，盥而不薦，有孚顒若，下觀而化也。 程傳 為《觀》之道，嚴敬如始盅之時，則下民至誠瞻仰而從化也。“不薦”，謂不使誠意少散也。 集說 虞氏翻曰：“孚”，信。“盥”，有威容貌。容止可觀，進退可度，則下觀其德而順其化。《詩》曰：“顒顒卬卬，如圭如璋。”君德之義也。

The Commentary on the Judgment says: The hexagram Guan (Observing) speaks of the occasion of worship when the ritual of pouring water has already been performed but the sacrifice has not yet been offered. The heart is sincere and the appearance is solemn, and the people below look up and are influenced by this. Cheng Yi's Commentary on the Changes says that the way of those in superior position who are looked up to should be as solemn and respectful as when the ritual of pouring water is just being performed, so that the common people will be sincere in their admiration and follow the influence. "Not offering" refers to not allowing that sincerity to be slightly dispersed. The "Collected Sayings" cites Yu Fan saying, "Fu" means sincerity, and "guan" means having a dignified appearance; the manner of movement is worthy of being observed, and the steps of going forward and backward can serve as a model. Thus the people below look up to his virtue and obey his teachings. The Book of Poetry, Great Ya, Juan E says, "Yong yong ang ang, ru gui ru zhang," which speaks precisely of the virtue of the sovereign.

朱氏震曰：祭之初，迎尸入廟，天子涗乎而後酌酒，涗謂之盥。酌酒獻尸，尸得之灌地而祭，謂之祼。祼之後，三獻而薦腥，五獻而薦熟，謂之薦。“盥”者，未祼之時，精神專一，誠意未散，不言之信，發而為敬順之貌。“顒”，顒如也，故下觀而化，莫不有敬順之心也。 王氏中子曰：觀示天下之道，其誠意精一。常如始盥之時，則觀感之下，莫不從化，蓋有不動而敬不言而信之妙。

According to Zhu Zhen, at the beginning of the worship ceremony, the spirit was invited into the temple. The Son of Heaven first washed his hands and then poured wine. The act of washing hands was called 「guan」; pouring wine to offer to the spirit, and the spirit receiving the wine and pouring it on the ground to seek the gods, was called 「guan」. After the guan ceremony, three offerings of raw meat were presented, and five offerings of cooked food, which was called 「jian」. The term 「guan」 refers to the state before the guan ceremony, when one's mind was focused and sincerity had not dispersed. This unspoken sincerity manifested as a respectful and obedient appearance. 「Yong」 means a solemn and reverent appearance, so those below looked up and were influenced, and all felt a sense of reverence and obedience. According to Wang Zhongzi, showing the way for the world to see lies in the purity and concentration of sincerity. If one could always maintain the state of the guan ceremony, then under such influence, no one would not be affected. There is a subtle aspect of 「no movement yet there is respect, no words yet there is trust.」

觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。 本義 極言《觀》之道也。“四時不忒”，天之所以為觀也。神道設教，聖人之所以為觀也。 程傳 天道至神，故曰“神道”。觀天之運行，四時無有差忒，則見其神妙。聖人見天道之神，體神道以設教，故天下莫不服也。夫天道至神，故運行四時，化育萬物，無有差忒。至神之道，莫可名言。唯聖人默契，體其妙用，設為政教，故天下之人，涵泳其德而不知其功，鼓舞其化而莫測其用，自然仰觀而戴服，故曰“以神道設教而天下服矣”。

The Commentary on the Judgment says: Observing the profound principles of Heaven, the four seasons proceed without error; the sage follows this profound way to establish education and governance, and thus the whole world submits. Zhu Xi's "Benyi" says that this takes the principle of the hexagram "Observing" to its extreme: "Four seasons proceed without error" is the reason why Heaven is revered by people, and "the divine way establishes education" is the reason why the sage is revered by people. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of Heaven is extremely profound, hence it is called "the divine way." Observing the operation of Heaven, the four seasons proceed without error, thus revealing its profundity. The sage, seeing the profundity of the way of Heaven, understands the divine way and establishes education and governance accordingly, so the whole world submits. The way of Heaven is extremely profound, thus it operates the four seasons and nurtures all things without error; such profound principles cannot be fully expressed in words, and only the sage can silently harmonize with them, comprehend their subtle workings, and establish political and educational institutions. Therefore, people throughout the world are immersed in his virtue without realizing its source, inspired by his education without understanding its workings, naturally looking up to him with reverence and devotion. Thus it is said, "By establishing education through the divine way, the whole world submits."

集說 虞氏翻曰：聖人“退藏於密”“以神明其德”，故“設教而天下服矣”。 王氏弼曰：統說《觀》之為道，不以刑制使物，而以觀感化物。神則無形者也，不見天之使四時，而“四時不忒”。不見聖人使百姓，而百姓自服也。

The "Collected Commentaries" cite Yu Fan's explanation, stating that the sage, as discussed in the "Great Treatise," retreats into secrecy and manifests his virtue through spiritual power, thus being able to establish teachings and gain the obedience of the world. It also cites Wang Bi's interpretation, which presents a general explanation of the meaning of the hexagram "Observing." It does not use penal systems to drive the myriad things, but instead uses observation and inspiration to cultivate and nurture all things. The divine is formless: though one cannot see how heaven drives the four seasons, the seasons proceed without error; though one cannot see how the sage leads the people, the people naturally submit.

楊氏時曰：古人聽以交神而接人，其道一主於誠，故曰明則有禮樂，幽則有鬼神。 幽明本無二理，故所以感之者一。聖人”以神道設教”，所謂“神道”，誠意而已。誠意，天德也。 《朱子語類》云；聖人以“神道設教”，即是“盥而不薦”之義。

Ying Yang Shi said that the ancients used things to communicate with deities and attend to human affairs, and all these methods ultimately revolve around the concept of sincerity. Therefore, the "Book of Rites" says, "In the bright realm there are rites and music; in the hidden realm there are ghosts and spirits." The realms of brightness and darkness are not two separate principles, so the one thing that can move them is sincerity. The sages "used the way of spirits to establish teachings," and the so-called "way of spirits" is nothing but sincerity; and sincerity is the Heavenly Virtue. Quoting from the "Sayings of Master Zhu," it says that the sages "used the way of spirits to establish teachings," which is the meaning of "washing but not offering."

又云；天之神道，只是自然運行底道理，四時自然不忒，聖人神道，亦是有教人自然觀感處。 吳氏澄曰：常人以言設教，則有聲音。以身設教，則有形跡。聖人妙天道於不測，其應捷如影響，蓋所存者神，故所過者化也。

He also said that the divine way of Heaven is simply the natural course of operation, with the four seasons proceeding without error. The divine way of the sage is also something that naturally evokes people's feelings. Quoting Wu Cheng, he said that ordinary people use words to teach, leaving behind sounds; they use their bodies to act as teaching, leaving behind traces. The sage applies the mysterious principles of Heaven to an extent that is beyond measurement. His influence is swift, like a shadow following the form or an echo following a sound. This is because what is stored in his heart is the divine. Therefore, wherever he goes, he inevitably influences and transforms everything.

楊氏啟新曰：聖人設教，誠於此，動於彼。不顯之德。篤恭之妙，與上天之載無聲無臭者同一機，而其動物之妙，不變之感，有非人所能測者，故曰“神道設教”。

According to Yang Qixin, the sages established education and moral guidance, with sincerity on this side and action on the other. The profound meaning of the "Middle Way" regarding "unmanifested virtue" and "steadfast reverence leading to the peace of the world" is the same as "the workings of Heaven's mandate, without sound or smell." The subtle power of this to move all things, its ability to connect with all things without needing change, is beyond human comprehension. Therefore, it is said that "the Way of the spirits is used to establish teaching."

頤中有物，曰噬嗑。本義 以卦體釋卦名義。噬嗑而亨，剛柔分，動而明，雷電合而章，柔得中而上行，雖不當位，利用獄也。本義 又以卦名卦體卦德二象卦變釋卦辭。

The Commentary on the Judgment explains the name of the hexagram saying: there is something across the mouth, separating the upper and lower jaw, which is called "噬嗑," meaning to bite. Zhu Xi's "Ben Yi" says that this sentence uses the "hexagram structure" -- the upper and lower lines of the hexagram "噬嗑" resemble the upper and lower jaw, and the line nine in the fourth position, which is yang, resembles something in the mouth -- to explain the meaning of the hexagram's name. The Commentary on the Judgment continues saying: by biting through it, the upper and lower parts can come together, hence it is smooth and unimpeded; within the hexagram, the yin and yang lines alternate, with "yin and yang" clearly distinguished; the lower trigram is Zhen, meaning movement, and the upper trigram is Li, meaning brightness, indicating action accompanied by clarity; thunder and lightning are paired and combined, their sound and brilliance prominent; the line six in the fifth position, which is yin and occupies the central position of the upper trigram, is "yin attaining the center and ascending"; although it is yin occupying a yang position, which is "not in the proper position," it is exactly suitable for judging cases and handling legal matters. Zhu Xi's "Ben Yi" says that this passage combines the name of the hexagram, the structure of the hexagram, the moral qualities of the hexagram, the images of thunder and lightning, and the concept of "hexagram transformation" to explain the hexagram statement.

程傳 “頤中有物”，故為“噬嗑”。有物間於頤中則為害，噬而嗑之，則其害亡，乃亨通也，故云“噬嗑而亨”。“剛柔分，動而明，雷電合而章”，以卦才言也。剛爻與柔爻相間，剛柔分而不相雜，為明辯之象。明辨，察獄之本也，動而明，下震上離，其動而明也。“雷電合而章”，雷震而電耀，相須並見，“合而章”也。照與威並行，用獄之道也。能照則無所隱情，有威則莫敢不畏。上既以二象言其動而明，故復言威照並用之意。六五以柔居中，為用“柔得中”之義。“上行”，謂居尊位。“雖不當位”，謂以柔居五為不當。而“利”於“用獄”者，治獄之道。全剛則傷於嚴暴，過柔則失於寬縱。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram is named "噬嗑" because it is like having something in one's mouth. When something is stuck in the mouth, it causes obstruction, but when it is bitten and crushed, the obstruction is removed, and thus there is smoothness. Therefore, the Commentary on the Judgment says, "噬嗑而亨." The phrases "刚柔分，动而明，雷电合而章" refer to the nature of the hexagram itself. The yao are arranged alternately, with yin and yang clearly distinguished and not mixed, which represents the image of clear discernment, and clear discernment is the fundamental principle of judging cases. The phrase "动而明" refers to the fact that the lower trigram is Zhen (Thunder), which represents movement, and the upper trigram is Li (Fire), which represents brightness, so it is movement accompanied by clarity. The phrase "雷电合而章" refers to thunder shaking and lightning flashing, which depend on each other and appear simultaneously, thus combining to produce both sound and brilliance. Inspection and authority working together are the way of applying punishment in judicial cases: with inspection, there is no hidden truth; with authority, there is no one who dares not to be afraid. The previous passage already used the images of thunder and lightning to explain movement and clarity, so here it further explains the combination of authority and inspection. The line "六五" has a yin line in the middle of the upper trigram, which fits the meaning of "柔得中." "上行" refers to its position in the noble position of the ruler. "虽不当位" refers to the fact that a yin line is in the yang position of the fifth line, which is not appropriate. The reason it is said to be "利" for "用狱" is because the principle of judging cases is exactly like this: being too rigid leads to harshness and cruelty, while being too soft leads to leniency and indulgence.

五為用獄之主，以柔處剛而得中，得用獄之宜也。以柔居剛為“利用獄”，以剛居柔為利否。曰剛柔，質也。居，用也。用柔非治獄之宜也。集說 崔氏憬曰；物在頤中，隔其上下，因齧而合，乃得其“亨”焉。以喻人於上下之間，有亂群者，當用刑法之，故言“利用獄”。

Cheng Yi continued to say: The sixth line in the fifth position is the main line responsible for legal affairs. It is in a yang position, yet it is a yin and flexible line, and it is in the central position, which exactly matches the proper use of legal punishment. Someone asked: If a yin line is in a yang position, it is called "utilizing punishment," then if a yang line is in a yin position, is it also beneficial? The answer is: The term "yin and yang" refers to the nature of the line itself; the term "residing" refers to the way it is applied. The nature may be flexible, but the application should not be overly soft. Therefore, a yang line that applies a soft approach is not suitable for the needs of legal judgment. The collected interpretations cite Cui Jing who said: When something is stuck in the mouth, separating the upper and lower jaw, it requires biting to bring them together, thus achieving "smoothness." Using this as an analogy for human affairs: if there are people causing disturbance between the upper and lower groups, legal punishment should be used to deal with them, so the Commentary on the Judgment says "utilizing punishment."

石氏介曰：大凡柔則言“上行”，剛則言“來”。柔下剛上，定體也。剛來，如《訟》、《無妄》、《渙》等，剛體本在上而來下。“上行”，如《晉》、《睽》、《鼎》、《噬嗑》等。柔體本在下，今居五位為上行。朱氏震曰：六五柔中，“不當位”也。施於用獄，無若柔中之為利。蓋人君止於仁，不以明斷稱。以皋陶寧失不經，曾子哀矜而勿喜之言觀之，則不在明斷審矣。

Collective commentary cites Shi Jie's explanation: generally speaking, when discussing "changes in the hexagrams," a yao of yin and flexibility is said to "ascend," while a yao of yang and strength is said to "come." Yin is naturally in a lower position, and yang is naturally in a higher position, which is a fixed natural order. When it is said "yang comes," such as in the hexagrams of "Strife," "Without Expectation," and "Dispersal," the yang yao originally belongs to the upper trigram but moves down to the inner trigram. When it is said "ascend," such as in the hexagrams of "Progress," "Strife," "Tripod," and "Breaking the Bones," the yin yao originally belongs to the lower trigram but now occupies the fifth position, so it is called "ascending." Collective commentary also cites Zhu Zhen's explanation: the fifth line is a yin and flexible line that occupies the central position. According to the standard of "being in the right position," it is indeed "not in the right position." However, when it comes to judging cases, there is nothing more advantageous than having a yin and flexible line that is in the center. Because a ruler values benevolence rather than being sharp and decisive. Looking at Gaoyao who would rather make mistakes in accordance with the law than risk wrongful executions, and Zengzi who said that if the truth is established, one should feel compassion rather than rejoice, we can determine that the key to judging cases does not lie in being sharp and decisive.

趙氏汝楳曰：體卦之畫，則寬嚴胥濟。體卦之德，則明清善聽。體卦之象，則獄不淹宿。噬以剛動而能嗑，《彖》言“利用獄”，疑當以剛能斷制。而聖人歸之六五之柔，其哀矜惟良之義乎！大君在上，三又而後制刑，德雖柔，於獄則利。

Collected Sayings cite Zhao Ru-mei's explanation: by understanding the composition of the hexagram's lines, one can see that strong and weak lines alternate, with firmness and leniency properly balancing each other; by understanding the "hexagram virtue," one sees that the lower part is active and the upper part is bright, clear and upright, good at examining cases; by understanding the hexagram image, thunder and lightning are swift, so cases do not remain unresolved overnight. To bite through something requires strong action, and the Commentary on the Judgment says "suitable for litigation." By reasoning, this should be attributed to the decisive strength of the yang lines; yet the sage attributes it to the yin line in the fifth position. This is probably in line with the meaning of the Book of Documents, which speaks of compassion and cautious punishment, and appointing virtuous officials. The sovereign sits in high position, and according to the Zhou Li, he repeatedly applies the three pardons before deciding on punishment. Though his nature is inclined to be gentle, this is exactly appropriate for dealing with legal cases.

俞氏琰曰：《噬嗑》倒轉為《賁》，亦有“頤中有物”之象。而以為《賁》，何耶？曰：凡噬者必下動，《賁》無震，故不得為《噬嗑》也。夫頤而中虛，則無事於噬而自可合。今有物焉，則窒塞矣。苟不以齒決之，烏得而合，故噬已則嗑。嗑則窒者去而上下亨通。故文王曰“噬嗑亨”。孔子添一而字，蓋謂噬而嗑之則亨，不噬則不嗑，不嗑則不亨也。

Collecting sayings cites Yu Yan's statement: When the Hexagram of噬嗑 is reversed, it becomes the Hexagram of贲. The Hexagram of贲 also has the image of "something in the mouth." Why is it called贲 instead of噬嗑? The answer is: Whenever something is bitten, the lower jaw must move first. The lower part of the Hexagram of贲 is Li (Fire), but lacks Zhen (Thunder), which represents movement. Therefore, it cannot be considered as噬嗑. If the mouth is empty, it naturally closes without needing to bite. But now there is something blocking it. If you do not use your teeth to bite through it, how can it close? Therefore, only after biting can it close. Once it closes, the obstruction is removed, and the upper and lower parts become unblocked. Therefore, King Wen only said "噬嗑亨" in the Hexagram Statement. Confucius added the character "而" in the Commentary on the Judgment, precisely to indicate that only after biting and closing can it be smooth and unobstructed. Without biting, it cannot close, and without closing, it cannot be smooth and unobstructed.

賁，亨。本義 “亨”字疑衍。柔來而文剛，故亨。分剛上而文柔，故小利有攸往，天文也。本義 以卦變釋卦辭。剛柔之交，自然之象，故曰“天文”，先儒說“天文”上當

The Commentary on the Judgment first mentions the two characters "Beren, Xing." Zhu Xi's "Benyi" says: this character "Xing" is suspected by him to be an added character from copying errors. The Commentary on the Judgment then says: the yao of Yin and柔 comes down to adorn the Yang and strength, thus achieving smoothness; a single line of Yang and strength goes up to adorn the Yin and柔, thus slightly benefiting movement forward, which is the heavenly pattern. Zhu Xi's "Benyi" says that this passage uses "guabian" to explain the hexagram statement; the intermingling of strength and flexibility is naturally formed in the universe, thus called "tianwen." Below, Zhu Xi intended to quote previous scholars' views on how the term "tianwen" should be interpreted, but the original text here is missing some text, and the previous scholars' views are not fully recorded.

集說 蘇氏軾曰：《易》有剛柔往來、上下相易之說，而其最著者，《賁》之《彖傳》也。故學者治是爭推其所從變，曰《泰》變為《賁》，此大惑也。一卦之變為六十三，豈獨為《賁》也哉！徒知《泰》之為《賁》，又烏知《賁》之不為《泰》乎！凡易之所謂剛柔往來相易者，皆本諸乾坤也。乾施一陽於坤，以化其一陰，而生三子，凡三子之卦有言剛來者，明此本坤也，而乾來化之。坤施一陰於乾，以化其一陽，而生三女，凡三女之卦有言柔來者，明此本乾也，而坤來化之。非是卦也，則無是言也。

Collecting interpretations quotes Su Shi saying: The Zhou Changes includes the idea of yin and yang moving and exchanging positions, and the most obvious example is the Commentary on the Judgment of the Qian (G贲) hexagram. Therefore, those studying the Zhou Changes have competed to seek out from which hexagram the Qian (G贲) hexagram comes. Saying that the Tai hexagram transforms into the Qian (G贲) hexagram is a great misunderstanding. Any hexagram can transform into the other sixty-three hexagrams, so how could it be only transformed into the Qian (G贲) hexagram? One only knows that the Tai hexagram can transform into the Qian (G贲) hexagram, but how does one not know that the Qian (G贲) hexagram can also transform into the Tai hexagram? All the talk of yin and yang moving and exchanging positions in the Zhou Changes originates from the Qian and Kun hexagrams. When the Qian hexagram gives one yang to the Kun hexagram, it transforms the Kun's one yin into yang, thus producing the three male hexagrams: Zhen, Kan, and Gen. Whenever the Commentary on the Judgment of these three male hexagrams mentions "yang coming," it indicates that the hexagram originally belonged to the Kun and that yang from the Qian transformed it. When the Kun hexagram gives one yin to the Qian hexagram, it transforms the Qian's one yang into yin, thus producing the three female hexagrams: Xun, Li, and Dui. Whenever the Commentary on the Judgment of these three female hexagrams mentions "yin coming," it indicates that the hexagram originally belonged to the Qian and that yin from the Kun transformed it. Hexagrams not belonging to this category will not have such statements in their Commentaries on the Judgment.

胡氏炳文曰：“柔來而文剛”，是以剛為主也。剛往文柔，必曰“分剛上而文柔”者，亦以剛為主也。故《本義》於柔文剛，則曰陽得陰助，於剛文柔，而不曰陰得陽主。蓋一陰下而為離，則陰為陽之助，而明於內。一陽上而為艮，則陽為陰之主，而止於外，是知皆以剛為主也。

The collected interpretations cite Hu Bingwen's statement: "Flexible comes and adorns the firm." The main focus here is on the firm. The firm ascends to adorn the flexible, so the Commentary on the Judgment must be interpreted as "the firm is above and adorns the flexible," with the main focus still on the firm. Therefore, in Zhu Xi's "Original Meaning," when discussing the flexible adorning the firm, it refers to the yang receiving assistance from the yin; but when discussing the firm adorning the flexible, it does not state that the yin receives the yang as its master. In one case, a yin line descending forms the fire trigram, and the yin becomes the helper of the yang, with brightness within the inner trigram; in the other case, a yang line ascending forms the mountain trigram, and the yang becomes the master of the yin, with stability established in the outer trigram. From this we can see that both instances take the firm as the main element.

何氏楷曰：剛為質，柔為文，“柔來”“文剛”，是本先立矣。而文行焉，故“亨”。“分剛上而文柔”者，非以剛為文也。分剛畫居上，而柔始得成其文。不然，無質之文非文已。張氏振淵曰：“柔來”“文剛”，是當質勝之餘，而以文濟之。“剛上”“文柔”，是當文勝之後，而以質救之，二者皆以質為主。

Collective commentary cites He Kai's view: "Yang is the essence, Yin is the literary grace." When "Yin comes" and "Yang is adorned with literary grace," it means the fundamental essence is first established, and then literary grace is applied, hence achieving smoothness and success. As for "Yang is placed above and Yin is adorned," it does not mean using Yang as literary grace, but rather dividing one line of Yang to be in the upper position, allowing Yin to have something to rely on and thus achieve its literary grace; otherwise, without the fundamental essence, there would be no true literary grace. Collective commentary also cites Zhang Zhenyuan's view: "When Yin comes and Yang is adorned with literary grace," it refers to when the essence is abundant and literary grace is used to complement it; "when Yang is above and Yin is adorned," refers to when literary grace is excessive and the essence is used to correct it. Both approaches take the essence as the main aspect.

案 “亨”與“小利有攸往”，皆指文而言之。故“柔來而文剛”者，見剛當以柔濟之，而後可通也。“剛上”“文柔”者，見柔當以剛節之。而柔之道不可純用以行也，何氏張氏質文之說極明。又案：“剛上”“文柔”而曰“分”者，本子內之誠實，以為節文之則，乃是由中而分出者，故曰“分”也。

Li Guangdi remarked: "Xing" and "Xiao Li You You Wang" both refer to the aspect of adornment. Therefore, "Rou Lai Er Wen Gang" means that one must see that the strong must be regulated by the gentle in order to proceed smoothly; "Gang Shang" and "Wen Rou" mean that one must see that the gentle must be restrained by the strong, and the path of gentleness cannot be carried out alone. He Ke and Zhang Zhenyuan's discussions on quality and adornment have explained this meaning very clearly. Furthermore, it is specially noted with the character "fen" because the standard for restraining adornment originates from inner sincerity, which comes from the center and is distributed outwards, hence it is said "fen".

文明以止，人文也。本義 又以卦德言之。止，謂各得其分。程傳 卦為賁飾之象，以上下二體，剛柔交相為文飾也。下體本乾，柔來文其中而為離。上體本坤，剛往文其上而為艮。乃為山下有火，止於文明而成《賁》也。天下之事，無飾不行，故《賁》則能“亨”也。“柔來而文剛，故亨”，柔來文於剛，而成文明之象，文明所以為《賁》也。《賁》之道能致亨，實由飾而能亨也。

The Commentary on the Judgment says: "The beauty of the pattern is bright and each is in its proper place, this is the beauty of a person." Zhu Xi's "Benyi" says that this sentence is speaking from the perspective of "the virtue of the hexagram." The term "stop" means that each person is in their proper place. Cheng Yi's "Yichuan Commentary on the Changes" says: this hexagram takes the image of decoration. The upper and lower trigrams are yin and yang, alternating with each other, each decorating the other. The lower trigram is originally Qian, and a yin line comes down to decorate its middle line, thus forming Li. The upper trigram is originally Kun, and a yang line goes up to decorate its top line, thus forming Gen. Thus the image of a mountain with fire beneath it is formed, bright and each in its proper place, and the hexagram of Fen is established. There is no way to carry out worldly affairs without decoration, so the hexagram Fen is able to be smooth. "Yin comes and decorates Yang, thus it is smooth," meaning that yin comes down to decorate yang, forming the image of civilization. Civilization is the essence of the hexagram Fen. The way of Fen can lead to smoothness, indeed because of decoration it is smooth.

“分剛上而文柔，故小利有攸往”，分乾之中爻，往文於艮之上也。事由飾而加盛，由飾而能行，“故小利有攸往”。夫柱而能利者，以有本也。賁飾之道，非能增其實也，但加之文彩耳。事由文而顯盛，故為“小利有攸往”。“亨”者亨通也，“往”者加進也。二卦之變，共成《賁》義。而《彖》分言上下各主一事者，蓋離明足以致亨，文柔又能小進也。

Cheng Yi continued, "Dividing the strong to ascend and embellishing the yielding, thus there is a small advantage in going forward." This refers to separating the middle line of Qian and moving it up to embellish the upper line of Gen. Because of the embellishment, things become more flourishing, and because of the embellishment, they can be carried out. Therefore, it says, "a small advantage in going forward." Any endeavor that brings benefit is because there is a fundamental support behind it. The art of embellishment does not add to the substance of things, but merely adds a layer of ornamentation. Matters appear flourishing because of the ornamentation, so it can only be called "a small advantage in going forward." "Heng" means smoothness and ease, and "going forward" means further progress. The changes of the upper and lower parts together form the meaning of the hexagram Zhen. However, the "Commentary on the Judgment" treats them separately because the brightness of Li is sufficient to bring about smoothness and ease, and the embellishment of the yielding can slightly advance.

“天文也，文明以止人文也”，此承上文言陰陽剛柔相文者，天之文也，止於文明者，人之文也。“止”，謂處於文明也。質必有文，自然之理，理必有對待，生生之本也。有上則有下，有此則有彼，有質則有文。一不獨立，二則為文，非知道者孰能識之。“天文”，天之理也。“人文”，人之道也。

Cheng Yi continued saying: "Heavenly phenomena, civilizing and stopping at human culture." This follows up on the previous discussion. The mutual embellishment of yin and yang and firmness and softness is the cultural pattern of heaven; stopping at civilization is the cultural pattern of human beings. The term "stop" means to dwell in civilization. The essence must be accompanied by cultural pattern, which is a natural principle; and principle must be paired, which is the fundamental of continuous generation. There is upper and lower, this side and that side, essence and cultural pattern. A single one cannot form a pair; two that match are called cultural pattern. Who, except those who truly understand principle, can recognize this? "Heavenly phenomena" refers to the order of heaven, and "human culture" refers to the principles of human beings.

胡氏允曰：君臣父子兄弟夫婦朋友，粲然有禮以相接者，文之明也。截然有分以相守者，文之止也，是則卦中離明而艮止者也。王氏應麟曰：《大畜》為學，《賁》為文。能止健而後可以為學，文明以止而後可以為文者，篤實而已。不以篤實為本，則學不足以成德，文不足以明理。何氏楷曰：止者限而不過之謂。一文之一止之而文成，禮以節文為訓，即此意。

Collecting various interpretations, Hu Yun said: Among the five relationships of ruler and subject, father and son, siblings, husband and wife, and friends, the rites and ceremonies are clearly distinguished and properly observed, which is the "brightness" of culture; the clear boundaries and each maintaining their own position is the "cessation" of culture. This corresponds to the lower trigram Li (Fire) representing brightness and the upper trigram Gen (Mountain) representing cessation in the hexagram. Collecting various interpretations, Wang Yinglin said: The hexagram Da Xu discusses learning, and the hexagram Ben discusses culture. Only after stopping the strong and vigorous can one talk about learning; only after civilization and each maintaining their proper position can one talk about culture. Both depend on the four characters of sincerity and solidity. Without taking solidity as the foundation, learning will not be sufficient to cultivate virtue, and culture will not be sufficient to clarify principles. Collecting various interpretations, He Kai said: What is meant by "cessation" is having limits and not exceeding them. On one hand, it is adorned with culture, and on the other hand, it is restrained, and only then is culture complete. The character "li" (ritual) is explained as "jie wen" (adornment and restraint), which refers precisely to this meaning.

觀乎天文，以察時變。觀乎人文，以化成天下。本義 極言《賁》道之大也。程傳 “天文”，謂日月星辰之錯列，寒暑陰陽之代變。觀其運行，以察四時之遷改也。“人文”，人理之倫序，觀人文以教化天下，大下成其禮俗，乃聖人用《賁》之道也。

The Commentary on the Judgment says: Observing the patterns of Heaven to examine the changes of the four seasons; observing the patterns of human beings to educate the world and establish proper customs. Zhu Xi's "Benyi" says that these two sentences push the principle of the hexagram Zhen to its extreme and praise its vastness. Cheng Yi's Yichuan Commentary on the Changes says: "Heavenly phenomena" refer to the intermingling of the sun, moon, and stars, and the alternating cycles of cold and heat, yin and yang; by observing their movements, one can examine the shifting of the four seasons. "Human phenomena" refer to the order of human relationships and principles; by observing human phenomena, one can educate the world and cultivate proper etiquette and customs, which is the method by which the sage applies the principle of Zhen.

《賁》之象，取山下有火，又取卦變“柔來”“文剛”“剛上”“文柔”。凡卦有以二體之義及二象而成者，如《屯》取“動乎險中”與雲雷，《訟》取“上剛下險”與天水違行是也。有取一爻者，成卦之由也。“柔得位而上下應之曰《小畜》 ”，“柔得尊位大中而上下應之曰《大有》”是也。

Cheng Yi continued to say: The image of the hexagram "Bian" takes on two aspects: one is the image of fire below a mountain, and the other is the "change of the hexagram" with "the soft coming" and "the firm being adorned," as well as "the firm above" and "the soft being adorned." In general, among the sixty-four hexagrams, some are formed by combining the meaning of the upper and lower trigrams with two physical images, for example, the hexagram "Zun" combines the meaning of "movement within danger" with the images of clouds and thunder, and the hexagram "Song" combines the meaning of the upper firmness and lower danger with the images of heaven and water moving in opposite directions, which are of this kind. Others are formed by a single line, and that line is the reason for the formation of the hexagram. For example, "the soft line occupying the position and being responded to by above and below is called 'Xia Xu'," and "the soft line occupying the exalted position, being great and central, and being responded to by above and below is called 'Da You'," which are of this kind.

有取二體又取消長之義者，“雷在地中《復》”，“山附於地《剝》”是也。有取二象兼取二爻交變為義者，“風雷《益》”兼取損上益下，“山下有澤《損》 ”兼取損下益上是也。有既以二象成卦，復取爻之義者，《夬》之“剛決柔”，《姤》之“柔遇剛”是也。有以用成卦者，“巽乎水而上水《井》 ”，“木上有火《鼎》 ”是也，《鼎》又以卦形為象。有以形為象者，“山下有雷《頤》”，“頤中有物曰《噬嗑》”是也。

Cheng Yi continued to say: There are those that take both the upper and lower trigrams at the same time, and also take the meaning of the waxing and waning of yin and yang, for example, "Thunder in the earth" is the hexagram of Fu, and "Mountain attached to the earth" is the hexagram of Po, which belong to this category. There are also those that take two objects and also take the meaning of the exchange of two lines, for example, "Wind and Thunder" is the hexagram of Yi, and also takes the meaning of reducing above and increasing below; "A pond beneath a mountain" is the hexagram of Shen, and also takes the meaning of reducing below and increasing above, which belong to this category. There are also those that have already used two trigrams to form the hexagram, and then take the meaning of a particular line, for example, the hexagram of Guai talks about "Yang overcoming Yin," and the hexagram of Gou talks about "Yin meeting Yang," which belong to this category. There are also those that form the hexagram based on function, for example, "Wind over water and rising above water" is the hexagram of Jing, and "Fire on wood" is the hexagram of Ding, which belong to this category; the hexagram of Ding also takes the shape of the hexagram as an image. There are also those that directly take the shape to form the image, for example, "Thunder beneath a mountain" is the hexagram of Yi, and "There is something in the mouth of Yi" is the hexagram of Shihe, which belong to this category.

此成卦之義也，如剛上柔下，損上益下，謂剛居上，柔在下，損於上，益於下。據成卦而言，非謂就卦中升降也。如《訟》、《無妄》云“剛來”，豈自上體而來也。凡以柔居五者，皆云“柔進而上行”，柔居下者也，乃居尊位，是進而上也，非謂自下體而上也。

Cheng Yi continued to say: All the above are examples of the principles of forming a hexagram. For instance, the idea of a strong line above and a weak line below, or reducing above and increasing below, merely refers to a strong line being in the upper position and a weak line in the lower position, with reduction occurring above and increase below. These are all explanations based on the already formed hexagram, not indicating that the lines within the hexagram are actually moving up and down. For example, in the hexagram of "Strife" and "Without Expectation," when it says "a strong line comes," does that mean that the strong line really comes down from the upper trigram? In general, whenever a yao is described as being in a yin and weak position at the fifth place, it is said "the weak line advances upward," because the weak line should be in the lower position, but now it occupies the honorable position, so it is said to advance upward, not meaning that it actually rises from the lower trigram to the upper one.

卦之變皆自乾坤，先儒不達，故謂《賁》本自《泰》卦，豈有乾坤重而為《泰》，又由《泰》而變之理。下離本乾，中爻變而成離，上艮本坤，上爻變而成艮。離在內，故云“柔來”。艮在上，故云“剛上”。非自下體而上也。乾坤變而為六子，八卦重而為六十四，皆由乾坤之變也。

Cheng Yi continued to say: The changes of the hexagrams all originate from Qian and Kun. Previous scholars did not understand this, hence they said that the hexagram of Fen originates from Tai. How could there be a logic that Qian and Kun overlap to form Tai, and then Tai change into other hexagrams? The lower trigram of Fen is Li, which originally comes from Qian; the middle line changes to become Li. The upper trigram of Fen is Gen, which originally comes from Kun; the top line changes to become Gen. Li is in the inner trigram, hence it is said 'flexible comes'; Gen is in the upper trigram, hence it is said 'strong rises', not meaning that it rises from the lower trigram. The six subsidiary hexagrams arise from the changes of Qian and Kun, and the sixty-four hexagrams are formed by the overlapping of the eight trigrams, all originating from the changes of Qian and Kun.

剝，剝也。柔變剛也。本義 以卦體釋卦名義。言柔進於陽，變剛為柔也。集說 陳氏友文曰：《夬彖》曰“剛決柔”，而《剝》曰“柔變剛”，何也？君子之去小人，聲其罪與天下共棄之，名正言順，故曰“決”。小人之慾去君子，辭不順理不直，必萋菲浸潤以侵蝕之，故曰“變”。一字之間，君子小人之情狀皦然矣。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。本義 以卦體卦德釋卦辭。

The Commentary on the Judgment says: The hexagram "Bao" means to peel off, which refers to the gradual erosion of yang by yin. Zhu Xi's "Benyi" explains that this sentence uses the concept of "gua ti" (the structure of the hexagram) to explain the meaning of the hexagram name, indicating that yin gradually advances upward to overpower yang, transforming the strong lines into weak ones. The "Ji Shuo" cites Chen Youwen's comment: The Commentary on the Judgment of the hexagram "Guai" speaks of "yang decisively overcoming yin," while the Commentary on the Judgment of the hexagram "Bao" speaks of "yin changing yang." Why are the words different? A gentleman removing a petty person openly exposes his crimes and casts him out together with the people, hence the use of the word "ju" (decide), implying a decisive and resolute action. A petty person wishing to remove a gentleman cannot do so openly or with just cause, so he must gradually infiltrate and erode him through false accusations and subtle influence, hence the use of the word "bian" (change). The difference in one character clearly distinguishes the situations of the gentleman and the petty person. The Commentary on the Judgment continues: It is not favorable to go forward because the petty person is growing stronger; to temporarily stop following the trend is the reasoning derived from the hexagram's structure. The gentleman values the natural cycle of yin and yang's decline and growth, fullness and emptiness, because this follows the natural operation of heaven. Zhu Xi's "Benyi" explains that this passage uses both "gua ti" (the structure of the hexagram) and "gua de" (the moral quality of the hexagram) to explain the hexagram statement.

復，亨，剛反。本義 剛反則亨。動而以順行，是以出入無疾，朋來無咎。本義 以卦德而言。集說 孔氏穎達曰：“復亨”者，以陽復則亨，故以亨連復而釋之也。“剛反，動而以順行”者，既上釋“復亨”之義，又下釋“出入無疾朋來無咎”之理。潘氏夢旂曰：《剝》以順而止，《復》以順而行，君子處道消之極，至道長之初，未嘗一豪之不以順也。

The Commentary on the Judgment says: The hexagram Fu is smooth because the yang is returning. Zhu Xi's Benyi says: When the yang returns, it naturally becomes smooth. The Commentary on the Judgment then says: The lower trigram is Zhen (Thunder), and the upper trigram is Kun (Earth), so movement follows the path of smoothness, thus there is no obstruction in going out or coming in, and friends coming together will not result in blame. Zhu Xi's Benyi says these two sentences are explained from the perspective of the hexagram's virtue. The collected interpretations cite Kong Yingda saying: The term 'Fu hen' refers to the fact that when the yang returns, it becomes smooth, so the character 'hen' is immediately explained after 'fu'. The phrase 'gāng fǎn, dòng ér yǐ shùn xíng' means that the first part explains the meaning of 'Fu hen', while the second part explains the reason for 'chū rù wú jí, pén lái wú jiù'. The collected interpretations also cite Pan Mengqi saying: The hexagram Bao stops following the trend, while the hexagram Fu moves forward following the trend. A gentleman in the situation where the right path has declined to its extreme and is beginning to grow again, does nothing that is not in accordance with the principle of 'shùn' (smoothness).

反復其道，七日來復，天行也。本義 陰陽消息，天運然也。集說 侯氏行果曰：五月天行至午，陰升也。十一月天行至子，陽升也。天地運往，陰陽升復，凡歷七月，故曰“七日來復”，此天之運行也。《幽詩》曰：一之日觱發，二之日栗烈。“一之日”，周之正月也。“二之日”，周之二月也。則古人呼“月”為“日”明矣。

The Commentary on the Judgment says: going back and forth in a cycle, following its own path, after seven stages it returns to the beginning, this is the operation of the heavenly way. Zhu Xi's "Benyi" says: the decline and growth of yin and yang is naturally the way of the heavens. The collected interpretations cite Hou Xingguo saying: in the fifth month, the heavenly way reaches the position of Wu, which is when yin energy begins to rise; in the eleventh month, the heavenly way reaches the position of Zi, which is when yang energy begins to rise. The heavens and earth rotate and shift, yin and yang rise and return, going through seven months, hence it is said "seven days to return," which is the operation of the heavens. The "Book of Songs" "Bing Feng · July" (the original text "Bing" is mistakenly written as "You") says "On the first day, the wind howls, on the second day, the cold is severe," "On the first day" refers to the first month of the Zhou calendar, "On the second day" refers to the second month of the Zhou calendar, clearly showing that the ancients referred to "month" as "day."

利有攸往，剛長也。本義 以卦體而言，既生則漸長矣。集說 項氏安世曰：《剝》曰“不利有攸往”，小人長也。復曰“利有攸往剛長也”，《易》之意，凡以為君子謀也。邱氏富國曰：“剛反”，言《剝》之一剛，“窮上反下”而為《復》也。“剛長”，言《復》之一陽，自下進上，為《臨》為《泰》，以至為《乾》也，以其既去而來反也，故“亨”。以其既反而漸長也，故“利有攸往”。“剛反”，言方《復》之初。“剛長”，言巳《復》之後。

The Commentary on the Judgment says: It is advantageous to go somewhere because the yang is growing. Zhu Xi's "Ben Yi" explains that this refers to the "structure of the hexagram": once a single yang line has emerged, it will gradually increase. The "Ji Shuo" cites Xiang Anshi, who says: The hexagram "Bao" says "not advantageous to go somewhere" because the petty people are growing; the hexagram "Fu" says "advantageous to go somewhere, because the yang is growing." This shows that the intent of the Zhou Changes is always to benefit the gentleman. The "Ji Shuo" also cites Qiu Fuguo, who says: "Gang Fan" refers to the single yang line in the hexagram "Bao," which reaches the top line and then returns to the lower part to become "Fu"; "Gang Chang" refers to the yang line in the hexagram "Fu," which moves upward from the bottom, becoming "Lin," then "Tai," and finally "Qian." Because it has left and returned, it is said to be "heng"; because after returning it gradually grows, it is said to be "advantageous to go somewhere." "Gang Fan" refers to the initial stage of returning, while "Gang Chang" refers to the progress after returning.

復其見天地之心乎。本義 積陰之下，一陽復生，天地生物之心，幾於滅息，而至此乃復可見。在人則為靜極而動，惡極而善，本心幾息而復，見之端也。程子論之洋矣，而邵子之詩亦曰：冬至子之半，天心無改移，一陽初動處，萬物未生時，玄酒味方淡，大音聲正希，此言

The Commentary on the Judgment says: From the hexagram of Fu, we can see the fundamental nature of the generation and renewal of heaven and earth. Zhu Xi's "Benyi" says: Beneath the layers of yin lines, a single yang line has once again emerged. The heart of heaven and earth nurturing all things had almost been extinguished and cut off, but here it has once again appeared. In terms of human beings, it is when stillness reaches its extreme that movement arises, and when evil reaches its extreme that goodness emerges. The fundamental heart is almost extinguished but then reappears, which is precisely the beginning of its manifestation. Cheng Yi discussed this point in great detail, and Shao Yong also wrote a poem saying: At the winter solstice, which is the middle of the Zi month, the heart of heaven has never changed; where the single yang line just begins to arise, all things have not yet emerged; the taste of the dark wine used in worship is just beginning to be faint, and the greatest musical tone is heard as very subtle. These words—there is a missing part in the original text, and Zhu Xi's commentary is incomplete.

程傳 “復亨”，謂剛反而亨也。陽剛消極而來反，既來反，則漸長盛而亨通矣。動而以順行，是以“出入無疾，朋來無咎”，以卦才言其所以然也。下動而上順，是動而以順行也，陽剛反而順動，是以得“出入無疾，朋來而無咎”也。朋之來亦順動也，其道反覆往來，迭消迭息，七日而來復者，天地之運行如是也。消長相因，天之理也，陽剛君子之道長，故“利有攸往”。一陽復於下，乃天地生物之心也，先儒皆以靜為見天地之心，蓋不知動之端乃天地之心也，非知道者孰能識之。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The phrase "Fu Heng" refers to the return of yang strength, thus leading to smoothness. When yang strength has receded to its extreme, it turns back, and once it turns back, it gradually grows and flourishes, thus achieving smoothness. "Motion proceeding in a harmonious way, thus there is no obstruction in going out or coming in, and no misfortune when friends come" refers to the nature of the hexagram explaining why it is so. The lower trigram is Zhen (Thunder), and the upper trigram is Kun (Earth), meaning that movement follows the path of harmony. Yang strength returning and moving in accordance with the way, thus enabling smooth movement in going out and coming in, and no misfortune when friends come. The coming of friends is also in accordance with the way. The principle is the alternating return and movement, the alternating decline and growth, passing through seven stages and returning to the original state. The operation of heaven and earth is naturally like this. Decline and growth are cause and effect, following the natural order. The way of the yang gentleman is growing, thus "it is advantageous to go on a journey." A single yang returning to the lower position is precisely the original intention of heaven and earth nurturing all things. Earlier scholars regarded stillness as the center of heaven and earth, but they did not understand the beginning of movement as the true center of heaven and earth. Only those who truly understand the principle can recognize this.

集說 程子曰：“復其見天地之心”，皆謂至靜能見大地之心，非也。《復》之卦下面一畫，便是動也，安得謂之靜？自古儒昔皆言靜見天地之心，唯某言動而見天地之心。或曰：莫足於動上求靜否。曰：固是，然最難。又曰：“復其見天地之心”，一言以蔽之，天地以生物為心。張子曰：《復》言“見天地之心”，《咸》、《恆》、《大壯》言“天地之情”。心發乎微，情發乎顯。

Collecting sayings quotes Cheng Yi saying: When talking about "recovering the heart of heaven and earth," everyone says that one must be completely still to see the heart of heaven and earth, which is wrong. The lowest line of the Fu hexagram is movement, how can it be called stillness? Since ancient times, Confucian scholars have said that one sees the heart of heaven and earth in stillness, but I say that one sees it in movement. Someone asked: Is it necessary to seek stillness in movement? Answer: It should be like this from the beginning, but this is the hardest thing. Cheng Yi also said: "recovering the heart of heaven and earth" is a summary, meaning that heaven and earth regard nurturing all things as their heart. Collecting sayings quotes Zhang Zai saying: The Fu hexagram talks about "seeing the heart of heaven and earth," while the Xian, Heng, and Da Zhuang hexagrams talk about "the feelings of heaven and earth." The heart moves in subtle places, while feelings move in open places.

《朱子浯類》云：天地以生生為德，“元亨利貞”，乃生物之心也。但其靜而復，乃未發之體，動而通焉，則已發之用。一陽來復，其始生甚微，固若靜矣。然動之機日長，而萬物莫不資始焉。此天命流行之初，造化發育之始。天地生生不已之心，於是而可見也。若其靜而未發，則此心之體，雖尤所不在，然卻有未發見處。此程子所以以動之端為天地之心，亦舉用以該其體爾。

Collected Commentaries cite Master Zhu's Sayings: Heaven and Earth possess the virtue of continuous generation and renewal, and the four virtues of "Yuan, Heng, Li, Zhen" represent the heart that nurtures all things. However, when it becomes still and returns to itself, it is the original nature that has not yet manifested; when it becomes active and communicates, it is the manifested function. When one yang returns and renews, it begins extremely subtle, appearing indeed as still. Yet the vital energy of movement grows day by day, and all things depend on it for their beginning. This is precisely the beginning of the heavenly mandate flowing and the starting point of creation and transformation. The heart of Heaven and Earth continuously generating and renewing can be seen here. As for when it is still and has not yet manifested, although the nature of this heart is everywhere present, there are indeed places where it has not yet appeared. This is why Cheng Yi regarded the initial movement as the heart of Heaven and Earth; he merely used the function to include the nature as well.

又云：伊川與濂溪說“復”字亦差不同，濂溪就回來處說，伊川卻正就動處說，如“元亨利貞”濂溪就利貞上說復字，伊川就“元”字頭說復字。以《周易》卦爻之意推之，則伊川之說為正。然濂溪伊川之說，道理只一般，只是所指地頭不同。王弼之說，與濂溪同。胡氏炳文曰：天地生物之心，即人之本心也，皆於幾息而復萌之時見之。

Master Zhu said again: Cheng Yi and Zhou Dunyi had slightly different interpretations of the term "fu" (return). Zhou Dunyi discussed "fu" in terms of the returning aspect, while Cheng Yi focused on the aspect of initiation. For instance, when pairing "fu" with the four virtues of "yuan, heng, li, zhen," Zhou Dunyi placed "fu" under "li" and "zhen," whereas Cheng Yi placed it under "yuan." According to the original meaning of the hexagram lines in The Zhou Changes, Cheng Yi's interpretation is the correct one. However, the reasoning of both Zhou and Cheng is essentially the same, differing only in the specific reference points. Wang Bi's interpretation is the same as Zhou Dunyi's. The collected interpretations cite Hu Bingwen saying: the heart of heaven and earth nurturing all things is the original heart of human beings, which can only be seen when it is almost extinguished and begins to stir again.

俞氏琰曰：“天地之心”，謂天地生萬物之心也。天地生物之心，無乎不在。聖人於《剝》反為《復》，靜極動初，見天地生物之心，未嘗一日息，非謂惟《復》卦“見天地之心”也。或謂靜為“天地之心”，非也。或又謂動力“天地之心”，亦非也。吳氏曰慎曰：天地以生物為心，所謂仁也。《復》之一陽初動，十二也。故曰“復其見大地之心乎”。

Collecting interpretations cite Yu Yan's view: the so-called "heart of heaven and earth" refers to the heart of heaven and earth that nurtures all things. The heart of heaven and earth that nurtures all things is everywhere. The sage, observing the transformation from the hexagram of "Breaking Up" to "Returning," and seeing the extreme stillness giving way to movement, realized that the heart of heaven and earth nurturing life has never ceased, and it is not only in the hexagram of "Returning" that one sees the heart of heaven and earth. Some take stillness as the "heart of heaven and earth," which is wrong; others take movement as the "heart of heaven and earth," which is also wrong. Collecting interpretations also cite Wu Yashen's view: nurturing all things is regarded as heaven and earth's own heart, which is called benevolence. The hexagram of "Returning" has one yang line just beginning to move, which is the initial manifestation of this benevolent heart, although the original text here has some errors or omissions. Therefore, the Commentary on the Judgment says, "Does it not show the heart of heaven and earth?"

案 “天地之心”，在人則為道心也。道心甚微，故曰“《復》，小而辯於物”。於是而惟精以察之，惟一以守之，則道心流行，而微者著矣。顏子“有不善未嘗不知”，是其精也。“知之未嘗復行”，是其一也。夫子以初爻之義當之者此也，惟精惟一者，所以執中而已矣。

Li Guangdi remarked: The concept of the "heart of heaven and earth" when applied to human beings becomes the "Dao heart." The Dao heart is extremely subtle, so the Great Treatise says, "The hexagram Fu (Return) is small yet discerning of things," meaning it is though small, yet it can discern among things. Here, by using "only refinement" to examine it and "only one" to hold onto it, the Dao heart spreads out, and what is subtle becomes evident. Yan Hui's "having no goodness but never not knowing it" is his "refinement"; "knowing it but never repeating it" is his "oneness." Confucius used the meaning of the first line of the Fu hexagram to match Yan Hui, precisely for this reason. What is called "only refinement and only one" is nothing other than holding onto the middle way.

二五皆中，故二則“休復”而“吉”，五則“敦復”而“無悔”。初爻之外，唯此兩爻最善。三則“頻復”而“厲”者，所謂人心危而難安也。四之“中行”而“獨”者，所謂道心微而難著也。然皆能自求其心者也。至於上六，則不獨微而且“迷”，不獨危而且“敗”，“迷”而以至於“敗”。則所謂天君者，不能以自主矣。故夫子咎之曰：反君道也。堯舜相傳之心學，皆於《復》卦見之。

Li Guangdi continued to say: Both the Second line and the Fifth line are in the central position, so the Second line is "restoring the original state" and thus attains "good fortune," while the Fifth line is "cultivating the restoration" and thus has "no regret." Apart from the First line, these two lines are the best. The Third line is "frequent restoration" and thus has "danger," which is exactly what the Book of Documents says about the perilous and unstable state of the human mind. The Fourth line is "acting in the middle way" but is "alone," which is exactly what is said about the subtle and difficult-to-manifest nature of the way of the mind. However, these two lines are still able to seek out their original mind on their own. But by the time we reach the Sixth line at the top, it is not only subtle but has fallen into "confusion," not only perilous but has descended into "ruin," moving from confusion all the way to destruction. In such a case, the heavenly sovereign who governs the body can no longer be the master of itself. Therefore, Confucius in the Image Commentary criticized it, saying: This is against the principles of being a sovereign. The system of inner learning passed down by Yao and Shun can all be seen in the Hexagram of Restoration.