Guzhuan Hexagram

巽下艮上　蠱，元亨，利涉大川，先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱，元亨，而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。蠱，文皿蟲也。風過山也。時之蠱，而事繫之，不可以無制，作也。剛升而上，柔來而下，剛柔兩得其情，大通而柔伏也。巽而上，無違迕也。故可以造治制作，而無難也。

The Hexagram of Gu has the Lower Trigram Xun (Wind) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: Gu, most auspicious, favorable for crossing a great river; three days before and three days after the day of Jia, one should be cautious in planning. The Commentary on the Judgment explains: Gu is when Yang is above and Yin is below, yielding and then stopping, which is Gu; Gu is most auspicious, thus the world is governed; favorable for crossing a great river means that there is something to be done on the way; three days before and three days after the day of Jia means that after a period of completion, a new beginning arises, which is the movement of the heavenly way. Commentators believe that the character "Gu" is composed of "ding" and "chong," meaning that insects grow in vessels, and the hexagram image is wind passing over a mountain. When circumstances decay into Gu, affairs follow, and there cannot be no system or action. Yang rises to the Upper Trigram, Yin descends to the Lower Trigram, and the strong and the weak each occupy their proper positions, thus achieving great success with the weak yielding; the Lower Trigram is yielding and moves upward, without opposition, so it can begin to govern and establish systems without encountering difficulties.

古之為治者，以質文相變也。弊而更之，之謂也。以質治者，寛而任人，親而不尊，其弊也。野而不近，縱而難禁，故因其弊而反之以文。以文治者，檢而有度，尊而不親，其弊也。煩而多賊，近而無實，因其弊而更之以質。質文更代，終則有始。如寒暑之謝也。甲者，制事之首也。夫立制者，必先究前弊之由，察其中，要其終。故先三日，以原之，然後更之，今及其先，乃及其後。後甲三日之正，故能合其時，而當於人心也。殷因於夏，周因於殷，故為之改命，創制天下法也。

The commentator goes on to say: In ancient times, those who governed the world always alternated between simplicity and refinement, changing when problems arose. This is exactly the point being made. Using simplicity to govern, one is broad-minded and trusting, with the ruler and people close to each other but lacking in dignity. Its drawback is that it is crude and not practical, and indulgent, making it hard to restrain. Therefore, in response to these drawbacks, refinement is used instead. Using refinement to govern, one is strict and follows laws and regulations, with the ruler being respected but not close to the people. Its drawback is that it is complicated and harmful, appearing close but without real effect. Thus, in response to these drawbacks, simplicity is used again. Simplicity and refinement alternate, and when one cycle ends, another begins, just as cold and heat alternate. "Jia" represents the beginning of creating affairs. Those who establish systems must first investigate the origins of past problems, examine their key points, and predict their outcomes. Therefore, three days before the Jia day, they trace back to the root and make changes, taking into account both the past and the future. Three days after the Jia day, they make the new system proper, thus being in harmony with the times and hitting the people's hearts. The Shang dynasty followed the Xia dynasty, and the Zhou dynasty followed the Shang dynasty, all changing the old orders while continuing the traditions, establishing new laws for the world.

象曰：山下有風，蠱。君子以振民育德。山下有風，時蠱而制事也。君子將以振民，先有其德然後制作也。

The Image Commentary says: Wind rising from beneath the mountain, this is the image of the Gǔ hexagram. The gentleman learns from this to invigorate the people and cultivate virtue. The commentator explains: Wind beneath the mountain symbolizes a situation of decline requiring renewal. The gentleman wishing to invigorate the people must first possess virtue himself, and only then can he speak of reforming institutions.

初六，幹父之蠱，有子考，無咎，厲終吉。象曰：幹父之蠱，意承考也。有為者，臣子之職也。受命者，承其意而損益從時，而後蠱，可乾也。柔始受命，能終其事。承父之後也，可謂有子矣。考何咎乎。臨事而專，故曰厲也。終成其志，得無咎也。有事之道也。

The line statement of the first line says: Correcting the disorders left by the father, having such a son, the father will have no fault; although there is danger and hardship, in the end it will be auspicious. The image commentary explains: Correcting the disorders left by the father is to carry out the father's intention. The commentator says: To act is the duty of a subject or a son. Those who bear the mission should follow the original intention of their ancestors and adjust according to the situation, only then can they correct the disorders. The first line, with its gentle and compliant nature, begins to take charge and can complete the task, continuing the father's cause, which can be called a good son. The father will have no fault. Facing a major matter and making a decision alone, hence there is danger and hardship; finally fulfilling the father's intention, so there is no fault. This is the way of taking on responsibilities.

九二，幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。乾內應柔，承母之事也。不可以自正，非所越也。乃得中道矣。事有順而後成者，此之謂也。

The Line Statement for Nine in the Second says: Correct the disorder left by the mother's side, but do not adhere rigidly to one's own correctness. The Image Commentary explains: Correcting the disorder of the mother's side is to attain the middle path. Commentators note: Nine in the Second is engaged in affairs within the Inner Trigram and corresponds to the flexible and yielding Six in the Fifth above. It is responsible for matters on the mother's side. It cannot act independently and insist on its own correctness, because that would be overstepping its role; only then can it achieve the middle path. Some things must first be yielded to before they can be accomplished, which is precisely this situation.

九三，幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。以剛得位，乾其事而專其任也。專之故，小悔，終成其志，故無咎也。

The Line Statement of Nine in the Third says: Correcting the mistakes of the father, there is slight regret, but no great fault. The Image Commentary explains: Correcting the mistakes of the father, there will ultimately be no calamity. The commentator believes: Nine in the Third, with a Yang line in a Yang position, is properly positioned and upright. It takes on this responsibility alone. Because of acting independently, there is slight regret; but in the end, it fulfills the wishes of the ancestors, so there is no fault.

六四，裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。柔之位，而以柔處之，不能敏於事也。是寛其事而無成也。復命得乎，往見吝矣，終無功也。

The Line Statement of the Fourth Line says: Being lenient toward the father's disorder will lead to difficulties ahead. The Image Commentary explains: Being lenient toward the father's disorder, moving forward will not bring benefit. The commentator notes: The Fourth Line is originally a yin and flexible position, and it is occupied by a yin and flexible nature. It is not capable of swift action, and only indulges without results. How can it return to report back? Moving forward will certainly meet difficulties, and in the end, there will be no merit.

六五，幹父之蠱，用譽。象曰：幹父用譽，承以德也。柔非能幹蠱也。事必有主之者矣，用德而不勞於力，五之謂歟。居得中正，眾之所荷，用譽之謂也。

The Line Statement of the fifth line says: Correcting the disorder of the father, thus gaining a good reputation. The Image Commentary explains: Correcting the disorder of the father and gaining praise is because one uses virtue to take responsibility. The commentator notes: A Yin and flexible nature itself cannot personally correct the disorder; the task must be carried out by someone else. That which relies on virtue without necessarily personally exerting effort refers precisely to the fifth line. It occupies the center of the upper trigram and is in a position of honor, being the object of the people's support, which is the meaning of 'using reputation.'

上九，不事王侯，髙尚其事。象曰：不事王侯，志可則也。剛上者，主之尚也，令之源也。終其事而不享其利，以髙尚為事，可企而則也。不事王侯，可以尚之也。

The Line Statement of Upper Nine says: Not serving princes and lords, but holding one's conduct in high esteem. The Image Commentary explains: Not serving princes and lords means his aspirations can serve as a model to follow. Commentators believe: A yang line residing at the very top is a person esteemed by the sovereign and the source of government. He accomplishes things but does not enjoy the benefits, instead maintaining a lofty integrity. Such a person is worthy of admiration and emulation. Precisely because he does not serve princes and lords, he is even more deserving of reverence.

兊下坤上　臨，元亨利貞。至于八月，有凶。彖曰：臨剛浸而長，說而順，剛中而應，大亨。以正天之道也。至于八月，有凶。消不乆也。陰陽迭盛，天道成焉。陽長而萬物生，君子之道行，小人望之而服也。剛長正以應，說而順之，大亨，以正也。夫物有長也，必有代也。陽雖維陰，至於陰盛則不復維矣。君子當其時，內惕而不自得焉。觀時之消息也。臨代坤之二也。極六位而陰及代之矣。數之變也。凶其乆乎。月陰之物來，代陽也，故八月凶。

The hexagram "Governing" has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). The hexagram statement says: "Governing" is most smooth and favorable for maintaining correctness; by the eighth month, there will be danger. The commentary on the judgment explains: The hexagram "Governing" represents the gradual growth of yang energy, which is joyful and gentle. The yang lines are in the center and correspond with the lines above, thus achieving great smoothness. This is in accordance with the heavenly way through correctness. The danger in the eighth month indicates that the retreat of yang energy will not last long. Commentators believe that yin and yang alternate in their rise and decline, forming the heavenly way. When yang energy grows, all things sprout, and the way of the superior person is carried forward, while the inferior person submits upon seeing it. Yang energy grows, is correct, and has corresponding lines, is joyful and obedient, thus achieving great smoothness, relying on the character "correctness." All things that grow must eventually be replaced. Although yang can sustain yin, when yin becomes extremely strong, it can no longer be sustained. The superior person in such a situation remains vigilant within and does not become complacent, observing the waxing and waning, the fullness and emptiness of the situation. The hexagram "Governing" arises from the second position of the trigram Kun (Earth) growing to replace the yin position. When it reaches the sixth position, yin will again replace yang, which is a natural change of energy. How long can danger last? The month belongs to yin, and yin replaces yang, hence danger occurs in the eighth month.

象曰：澤上有地，臨。君子以敎思無窮，容保民無疆。澤上有地，地取潤於澤。剛臨於柔，小人取，則於君子思其敎，周而無已也。則能保民安眾而應其無疆也。

The Image Commentary says: Above a great marsh is land, which is the image of the hexagram Qian. The gentleman thus understands that the mind of teaching others is boundless, and the protection and care of the people has no boundaries. The commentator explains: Land above a marsh draws its nourishment from the marsh. Yang is located below and governs Yin, so the petty person takes guidance from the gentleman, yearns for the gentleman's moral influence, and spreads widely without ceasing. Only in this way can the people be preserved and the masses be settled, matching the boundless inclusiveness.

初九，咸臨貞吉。象曰：咸臨貞吉，志行正也。四為我應，能感柔也。則制之自我矣。豈肆其志哉。感其從正者也。故得吉矣。

The line statement of initial nine says: approaching people by responding to their feelings, maintaining uprightness brings good fortune. The image commentary explains: the good fortune comes from uprightness and the response, as the mind follows the right path. The commentator notes: six four corresponds with initial nine, and initial nine can move this yin line. Thus, the initiative is in its own hands. But would it therefore indulge its mind? Rather, it moves the yin line to follow the right path, thus achieving good fortune.

九二，咸臨吉無不利。象曰：咸臨吉無不利，未順命也。剛浸而長，履位得中，有其德而能感。五以從已也。則五順於二，二未盡順於五也。尊而順，剛德日崇，故無不利也。

The line statement of nine in the second says: By responding to the people with sincerity, it is auspicious and there is no disadvantage. The image commentary explains: Because the approach is sincere and the result is auspicious, there is no disadvantage, as it has not entirely obeyed the command above. The commentator notes: The yang energy is gradually increasing, and nine in the second is in the middle of the lower trigram. It has virtue and can move others, causing six in the fifth to obey itself. Thus, six in the fifth obeys nine in the second, but nine in the second does not fully obey six in the fifth. The one in a high position submits to the one below, and the virtue of the yang energy grows day by day, so there is no disadvantage.

六三，甘臨，無利攸。既憂之，無咎。象曰：甘臨，位不當也。既憂之，咎不長也。陰以居上，柔接以臨之，甘辭以說之，失其正也。下有其人，而悟其非道，而能憂之，則咎不長也。

The third line statement says: Using sweet words to approach those below brings no benefit; if one is able to feel anxious about this, there will be no error. The Image Commentary explains: 'Sweet approach' indicates an improper position; since one is able to feel anxious, the mistake will not last long. The commentator notes: The third line, being a yin line in the upper position of the lower trigram, uses a soft and flattering manner to approach those below, employing sweet words to please them, thus losing the right path. Since there are virtuous people below, it becomes aware that it is not following the correct path, and thus feels anxious. If so, the mistake will not persist for long.

六四，至臨無咎。象曰：至臨無咎，位當也。應於初，則剛之。敎而守當其位，盡柔之道，臨之至也。無憂邪之，咎矣。

The Line Statement of the Fourth Line says: Being close and directly facing downward, there will be no mistake. The Image Commentary explains: To approach fully without disaster is because the position is appropriate. Commentators believe: The Sixth Line at the Fourth Position corresponds with the Nine at the Beginning, thus it follows the yang strength; by accepting guidance and remaining in its proper place, it fully embodies the principle of yielding, which is the ultimate expression of the hexagram of approaching. Therefore, there is no need to worry about mistakes caused by deviation.

六五，知臨大君之宜，吉。象曰：大君之宜，行中之謂也。二以剛長，五能感而從焉，知之以能，授之以政，可謂智矣。大君之宜，能臨天下者，如此矣。行能得其中也。

The Line Statement of the Fifth Line says: To govern below with wisdom, this is the proper conduct of a great ruler, and it brings good fortune. The Image Commentary explains: What is suitable for a great ruler is to act in accordance with the Middle Way. The commentator notes: Nine Two, by its yang strength, continues to grow, and Six Five is moved and submits to it, recognizing its ability and entrusting it with affairs, which can be called wisdom. What is suitable for a great ruler, the one who rules over the world, is precisely this, acting in a way that is exactly appropriate, achieving the 'Middle'.

上六，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。四五皆應於陽，上為至順，亦歸而從之，逺而志於陽，厚於君子之道，順時知機，吉。又何咎哉。

The line statement of the sixth line at the top says: To govern below with sincerity and earnestness brings good fortune without error. The Image Commentary explains: The good fortune of sincere governance comes from the mind being aligned with the yang line of the inner trigram. The commentator notes: Both the fourth and fifth lines are in harmony with the yang lines below. The sixth line is the most yielding line, yet it adheres and follows them. Although distant, its mind is directed toward the yang, sincere in the way of the gentleman, responsive to the times and aware of the right moment, thus bringing good fortune. How could there be any calamity?

坤下巽上　觀，盥而不薦，有孚，顒若。彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設敎，而天下服矣。觀上觀下也。下順上巽，觀上之風從而化之。上巽下坤，觀下之情而設敎也。剛德上行，為天下之大。觀得其中正大順，而巽以從之也。

The hexagram "Guan" (Observation) has the lower trigram as Kun (Earth) and the upper trigram as Xun (Wind). The hexagram statement says: "Guan" refers to the beginning of worship, when one has already washed hands and purified the vessel but has not yet offered the sacrifice. At this moment, sincerity is at its height, and people with genuine faith look up to him. The commentary on the judgment explains: The great object of admiration is exalted in position, gentle and yielding, occupying the center and upholding righteousness, setting an example for the world. When purification is performed but the offering has not yet been made, people with sincere hearts look up, and those below observe and are influenced. Observing the subtle workings of heaven, the four seasons never err, and the sage establishes education according to this subtle way, so the world is brought into submission. The commentator notes: "Guan" refers both to those below looking up to those above and to those above looking down upon those below. The lower trigram is gentle, and the upper trigram is yielding; those below observe the example above and are influenced accordingly. The upper trigram is Xun, and the lower trigram is Kun; those above observe the actual situation below and establish education. The virtue of yang rises, becoming the most admirable object in the world. It maintains "zhong" (center) and "zheng" (righteousness) and is extremely harmonious, so people follow it humbly.

古者，先王之治天下，為風之首者，非他也。禮之謂歟敬，其禮之本，歟宗廟，其敬之大。歟盥，其祭之首。歟取，諸潔敬者也。禮也者，物得其履，而不謬也。措之天下無所不行，本於其敬也。敬發乎情者也。盡則誠信，誠積中而容作於外，施於人而人順也。敬之盡者，莫大於孝，莫大於尊，親愛之。故貴之。貴之故尊之。昔者周公郊祀后稷以配天，宗祀文王於明堂以配上帝。是以四海之內各以其職來祭，天下無不敬其親者，此不令而民化上矣。

The commentator goes on to say: In ancient times, the sovereigns who governed the world used nothing else but ritual to lead the way. The essence of ritual lies in respect, and the greatest expression of respect is in the worship of the ancestral temple. The first step in the worship ceremony is washing the hands and face, which symbolizes purity and reverence. What is called ritual is to enable all things to be in their proper place without error, and to be universally practiced without obstruction. Its fundamental principle is respect. Respect arises from genuine feelings, and when it is perfected, it becomes sincerity. Sincere intention accumulates in the heart and is expressed through outward appearance, and when applied to others, others will be obedient. The ultimate expression of respect is none greater than filial piety, and none greater than reverence. Because one loves someone, one values them; because one values them, one reveres them. In the past, Duke Zhou offered sacrifices to Heaven at the outskirts of the capital with Houji as the accompanying deity, and in the Bright Hall he offered sacrifices to King Wen with him accompanying the Supreme Deity. Thus, people throughout the four seas came to assist in the sacrifices according to their respective duties. The world had no one who did not respect and love their parents and elders. This was achieved without issuing orders, but through the natural influence of those in authority.

宗廟之始者，盥也。得其始，盡其敬，誠其孝，然後能事宗廟鬼神也。其先祭也，散齋三日，以定志。致齋三日，以一慮。其將祭也，恫恫乎，恐懼如將見之。詩云：明發不寐，有懷二人，思之深也。其敬齋也，先祭而告，慟哭反矣。況至於盥乎。盥者，祭之道可觀其首敬也。薦者，養之道，故盡其敬，竭其情，則能備物矣。所以假外物而成孝子之心也，非禮之本也，故不在於薦矣，觀其誠信顒若而已。民知其敬上也，聖人申其情，行其事，而成敎於天下。雖天子必有尊也。則神道報其情也。此先王設敎之端，而天下大服也。

The commentator continues to say: The beginning of the ancestral temple worship is washing hands and face. Grasping this beginning, one must express reverence to the utmost and sincerity in filial piety, only then can one speak of serving the ancestral spirits. Before the worship, one must fast for three days to calm the mind, and then fast for another three days to focus one's thoughts. When about to perform the worship, one feels anxious and sincere, as if about to meet the ancestors. The Book of Poetry, Xiao Ya, Xiao Wan says, "At dawn, still unable to sleep, the heart is filled with thoughts of parents." Those who fast and show reverence, before the main worship, first make a prayer, often weeping and returning, let alone when they reach the stage of washing hands and face. Washing hands and face is part of the ritual of worship, from which one can see the initial reverence of the chief worshipper. The offering of sacrifices is part of the ritual of filial care, but as long as reverence is complete and sincerity is exhausted, the sacrificial offerings will naturally be complete. The offering of sacrifices is merely using external objects to fulfill the heart of the filial son, not the essence of the ritual, so the hexagram statement does not take the offering of sacrifices but only mentions washing hands and face. What people should observe is the sincere and reverent expression. When common people see him so reverent toward the superior, the sage follows this sincere feeling to carry out the ritual, thus completing the education throughout the world. Even if one is as exalted as the Son of Heaven, he must have someone he reveres, and thus the way of the spirits returns his sincerity. This is the beginning of the sage's establishment of education, and thus the world is greatly obedient.

象曰：風行地上，觀。先王以省方，觀民設敎，草木從上之風而偃也。故先王察其方，所觀其俗性。不易其素履。則民自行其道也。

The Image Commentary says: Wind blowing over the earth is the image of the Guan hexagram. Former kings observed this and traveled throughout the land to examine the people's conditions, thus establishing education and guidance. Commentators note that grass and trees bend in the direction of the wind from above. Therefore, former kings examined the regions, observed the customs and nature of the people, and did not alter their established ways, so the people naturally followed the right path.

初六，童觀，小人無咎，君子吝。象曰：初六，童觀，小人道也。柔而無位，逺於大觀，童蒙而無所觀，小人之道也。

The Line Statement of Chou Liu says: Observing like a child, shallow and naive, is not a fault for a petty person, but a plight for a gentleman. The Image Commentary explains: The childish observation of Chou Liu is the way of the petty person. The commentator holds that it is characterized by a yielding and weak nature without occupying a proper position, distant from the great object of observation, like a child who is ignorant and sees nothing, which is precisely the conduct of the petty person.

六二，窺觀，利女貞。象曰：窺觀女貞，亦可醜也。當大觀之時，不能逺於所觀，而顧覬覦為正，施於女子，守正則可矣。君子之丑也。

The Line Statement of the Second Line says: Looking through a door crack, it is advantageous for a woman to maintain her proper conduct. The Image Commentary explains: Observing secretly and benefiting a woman in maintaining her proper conduct, this attitude is also shameful for a gentleman. The commentator notes: At a time when one should have a broad view, it fails to look beyond, instead harboring covetousness and considering itself righteous. This attitude is acceptable for a woman to remain within her proper role; however, if applied to a gentleman, it becomes a disgrace.

六三，觀我生進退。象曰：觀我生進退，未失道也。大觀在乎中正已，處下體之，上風化之，出而及於民，進其道也。柔以奉之，退而謙也。故觀我生之，風化進不凌上，退不廢職，或從正事，可謂不失其道矣。

The third line statement says: Observe your own actions to decide whether to advance or retreat. The Image Commentary explains: Observing oneself to determine advancement or retreat is not losing the right path. Commentators believe: Great observation lies in maintaining the central position and upholding righteousness. The sixth line three is at the top of the lower trigram, with the wind teaching coming from above, spreading this teaching to the people, which is advancing; using a gentle attitude to serve those above, which is retreating and maintaining humility. Therefore, it observes its own conduct and influence: advancing without surpassing those above, retreating without neglecting one's duties, and doing everything in accordance with the right course. It can be said that it has not lost the right path.

六四，觀國之光，利用賓于王。象曰：觀國之光，尚賓也。履極臣位，順而承上，為上之巽，國之光也。煥乎可觀，利於用也。為王者之上賓。

The Line Statement of the Fourth Line says: Observing the brilliant virtue of a country, it is advantageous to become a guest of the king. The Image Commentary explains: Observing the light of the state, this is the virtue of a guest who honors ceremony. Commentators believe: The Fourth Line has already reached the highest position among ministers, and by being gentle and serving the superior, it reflects the virtue of yielding and following. This is also where the brilliance of the country lies. It is bright and visible, suitable for being employed, and sufficient to serve as an honored guest of the king.

九五，觀我生，君子無咎。象曰：觀我生，觀民也。為觀之尊，天下風化之首也。我之生化，備於民矣。觀其民有君子之風，乃天下無所歸，咎也。

The Line Statement of the Fifth Line says: Observing one's own actions, the superior person thus acts without error. The Image Commentary explains: Observing my life, in reality it is observing the people. Commentators believe: The Fifth Line is the exalted position that the whole hexagram looks up to, the leader of the world's moral guidance. The education and teachings that he promotes are embodied in the people. When the people exhibit the spirit of the superior person, the world will have nothing to blame.

上九，觀其生，君子無咎。象曰：觀其生，志未平也。過居無民之位，乘五之上，憂悔之地，志不得平也。亦在王敎而已自觀，有君子之風，乃無咎也。

The line statement of the Upper Nine says: Observing others' actions, the gentleman does this without error. The Image Commentary explains: Observing his life, the mind is still not at peace. Commentators believe: The Upper Nine has surpassed the position of the ruler and is in a position where there are no people to govern, and it is also towering over the Nine in the Fifth. It is precisely in a place prone to bring about sorrow and regret, so the mind cannot be at ease. What it can do is only pay attention to the teachings of the sovereign and self-examine. As long as it still maintains the demeanor of a gentleman, there will be no error.

震下離上　噬嗑，亨，利用獄。彖曰：頤中有物；曰噬嗑，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。剛物在頤中，曰噬嗑。故噬而嗑之，其道乃通，刑以齊之者也。分剛於柔，分柔於剛，象交得其情也。動而明之義皆得於理也。雷震電照，威以明之，隱無不彰，果辨之也。柔上治之主也，雖不若剛徳，而運於無所用獄，而正之者也。

The hexagram Shìkè has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). The hexagram statement says: Shìkè, smooth and unimpeded, favorable for applying punishment. The commentary on the judgment explains: There is something blocking in the mouth, hence called Shìkè; when the teeth bite together, the path becomes clear. The strong lines and the yielding lines are arranged above and below, with movement and clarity, thunder and lightning working together to reveal. The yielding line is in the central position and moves upward, although its position is not most appropriate, it is favorable for applying punishment. Commentators believe: When something hard is stuck in the mouth, it is called Shìkè, so one must bite it off and close the teeth to make the path passable. This metaphorically represents using punishment to regulate the world. The strong line is intermingled with the yielding line, and the yielding line is intermingled with the strong line; the hexagram's lines are interwoven and each reflects the actual situation. Movement with clarity, the meaning conforms to the situation. Thunder moves and lightning illuminates; using authority combined with clarity, hidden matters are all revealed, and matters can be decisively judged. The line Six in the Fifth, which is a yielding line, is the ruler governing above. Although it lacks the strength of the strong line, it can be properly applied, and in places where punishment is seemingly unnecessary, it can correct matters.

象曰：雷電噬嗑，先王以明罰敕法。雷震電照，震而後明得於情實也，先王明其罪，告其法，然後誅之，而民莫怨其上也。

The Image Commentary says: Thunder and lightning intersect, which is the image of the噬嗑 hexagram. The former kings thus clarified punishments and regulated laws. Commentators believe: Thunder is for shaking, lightning is for illuminating; first there is shaking, then illumination, so that the truth can be ascertained. The former kings first made clear the person's guilt, then informed him of the law he had violated, and then imposed punishment, so that the people would not resent those above.

初九，屨校滅趾，無咎。象曰：屨校滅趾，不行也。屨校，以木禁足，如履屨也。罪其初過之小也，懲而戒之，校足沒趾而已，其咎不行。小人福不至於大罪，戒為治者不可以不禁其微。

The Line Statement of Chou Jiou says: Wearing a wooden foot restraint that covers the toes, there will be no mistake. The Image Commentary explains: Wearing a foot restraint that covers the toes prevents him from moving forward. Commentators believe that "ju jiao" refers to a wooden restraint that binds the feet, like a shoe. The punishment is for a minor initial wrongdoing, a mere warning. The wooden restraint only covers the toes, preventing the wrongdoing from escalating. This is actually a blessing for the petty person, preventing him from committing a major crime. It also serves as a warning to those in governance that they must not neglect to correct minor mistakes before they grow into serious offenses.

六二，噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。噬而得位，物不敢抗，噬膚之易也。乘剛者恃其強也，不可以輕，輕則反為害矣。噬深而滅巳，然後免於咎，乃得於中也。

The Line Statement for the Second Line says: It bites into the tender flesh, digging deep enough to cover the nose, without committing any error. The Image Commentary explains: Biting the flesh and covering the nose is because it is overpowering a yang line above. Commentators believe: The line six in the second position applies punishment in an appropriate position, and the opponent does not dare to resist, just like biting into soft flesh which is easy to do. However, it is overpowering a yang line above, relying on its own strength. Punishment should not be done carelessly, for carelessness will bring about misfortune. Biting deeply enough to cover one's own nose, then one can avoid error, which is exactly in line with the proper middle position without bias.

六三，噬臘肉遇毒，小吝無咎。象曰：遇毒，位不當也。柔僣剛位以之刑物，如噬臘之難也，則反謀為毒矣。慮毒而未傷，則懐懼而不果刑也，免之矣。噬之不盡，小吝者也。毒不終害，故無咎也。

The Line Statement of the Third Line says: Biting into hard dried meat, encountering poison, experiencing slight difficulty, yet without fault. The Image Commentary explains: encountering poison is because it is in an inappropriate position. The commentator notes: the Third Line, being a Yin and flexible element, occupies a Yang and strong position. Using such a status to impose punishment on others is like gnawing on hard dried meat, which is laborious. The other party may then secretly plot against it. It is mindful of the poison but has not yet been harmed, thus it is fearful and hesitates to decisively impose punishment, thereby escaping harm. The biting is not complete, which is a minor difficulty; the poison has not ultimately formed, so there is no fault.

九四，噬乾胏，得金矢，利艱貞吉。象曰：利艱貞吉，未光也。上近於尊，多懼之地，陰之位也。以斯用刑，未為得其道也，噬乾胏矣。果於剛直，無所回邪，曰金矢也。雖勇於敢位，未當也，豈足光哉，行法而已，艱以承之不失。其正得其吉也。

The fourth line statement says: Biting into dry meat with bones, obtaining a metal arrowhead, is advantageous to maintain uprightness amidst difficulties and results in auspiciousness. The Image Commentary explains: Being advantageous to maintain uprightness amidst difficulties and obtaining auspiciousness is said to indicate that it has not yet reached full development. Commentators believe: The fourth line is close to the sovereign's position, which is the most likely place to provoke fear. It is also a position of yin and flexibility. To apply punishment in such a situation is not yet in accordance with the right path, hence the difficulty of biting into dry meat with bones. It is upright and decisive, without any deviation or deviation, which is called 'metal arrow'. Although it is brave in taking on responsibilities, its position is not appropriate, so how can it reach full development? It is merely carrying out the law. By taking on responsibilities with diligence and caution without losing balance, maintaining uprightness can lead to auspiciousness.

六五，噬乾肉，得黃金，貞厲，無咎。象曰：貞厲，無咎，得當也。柔以噬物亦為難也，噬乾肉矣。位尊民服，可以有制，因於剛之道也。治至於刑，正之危也。得中當理，故無咎也。

The Line Statement of the fifth line says: It bites dry flesh and obtains gold; it maintains uprightness and is aware of danger, thus there is no error. The Image Commentary explains: Maintaining uprightness and being aware of danger without calamity is because of proper handling. The commentator notes: Using a soft and yielding nature to bite something hard is naturally difficult, hence it is likened to biting dry flesh. Fortunately, it occupies a noble position with the people in submission, thus it can exercise control, relying on the method of following the Yang. When governance reaches the point of employing punishment, it is already a situation of uprightness containing danger. The fifth line is in the center of the upper trigram and handles affairs properly, thus there is no error.

上九，何校滅耳，凶。象曰：何校滅耳，聰不明也。噬嗑之終，罪不可掩，至於極刑，故荷負其校以沒於耳，凶滅身也。小人為過之初，皆知其然也。不虞咎，大而不可脫也，徒聞其言而不能辨其終也，故耳其沒矣。聽之罪也。

The Line Statement of the topmost line says: carrying a heavy枷 on the shoulders, covering the ears, which is dangerous. The Image Commentary explains: carrying the枷 and covering the ears is because although the ears can hear, they do not understand the principles. Commentators believe: at the end of the噬嗑 hexagram, the wrongdoing can no longer be concealed, and finally leads to the extreme punishment of being shackled with a heavy枷, which covers the ears, resulting in danger so severe that it leads to death. Small people, when they first commit wrongdoings, actually understand the consequences, but they did not expect the guilt to be so great that they cannot escape. They have heard the admonitions in vain, yet they cannot discern the outcome, so their ears are covered by the枷, which is precisely the punishment resulting from their failure to heed sincere advice.

離下艮上　賁，亨小利有攸往。彖曰：賁，亨柔來而文剛，故亨。分剛上而文柔，故小利有攸往。天文也，文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。剛下而柔來，文之。天降氣於地而為文也。柔上而分剛，象之地懸，象於天而為文也。天降氣於地，周而通也，故亨。地懸象於上，可以觀文，而則時中，柔而非實，應未足以濟之也，故小利有攸往。皆成文於天也。列尊卑之序，別同異之道，上建治於下，下繫治於上，止而得其治也。觀其天文，可以敬授人時，察其人文，可以自已而化，成天下治也。

The hexagram 贲 has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The hexagram statement says: "B贲, smooth and unimpeded, slightly favorable for going forward." The commentary on the judgment explains: "B贲 is smooth and unimpeded because the yin lines approach and adorn the yang lines, hence smoothness; the yang lines ascend and adorn the yin lines, hence only slightly favorable for going forward. This is the literary beauty of heaven; civilized and knowing when to stop, this is the literary beauty of man. Observing the heavenly phenomena allows one to understand the changes of time, observing human culture allows one to educate and achieve the world. The commentator says: the yang lines descend and the yin lines approach to adorn them, like heaven sending its qi down to the earth to form literary beauty; the yin lines ascend and the yang lines are divided, like the earth suspending objects above to form literary beauty. Heaven sending its qi down to the earth flows smoothly and is unimpeded, hence smoothness; the earth suspending objects above allows people to admire literary beauty and follow the four seasons. However, the yin lines are not sufficiently full, and their strength is insufficient to accomplish great things, hence only slightly favorable for going forward. All these literary beauties are formed in heaven. They arrange the order of respect and hierarchy, distinguish differences and boundaries, the superior establishes governance over the inferior, and the inferior submits to the governance above. Being still and each in their proper place, they achieve order. Observing the heavenly phenomena allows one to respectfully assign the seasons to the people; examining human culture allows one to start from oneself and extend to education, achieving the governance of the world."

象曰：山下有火，賁。君子以明庶政，無敢折獄。火在山下，其勢至微，君子審其幾，而明以出政，愼以致刑，懼其熾也。及其末也。君子奈之何哉。

The Image Commentary says: There is fire beneath the mountain, which is the image of the卦 of Zhen. The gentleman understands this and thus handles all official affairs clearly, yet does not rashly decide lawsuits. The commentator explains: Fire at the foot of the mountain is still weak. The gentleman observes these subtle signs, clearly issues orders, and cautiously applies punishments, for he fears it may spread into a great fire. When the fire has already burned out, what can the gentleman do?

初九，賁，其趾舎車而徒。象曰：舎車而徒，義弗乘也。剛而未位，獨立其志，不趨其應，不茍乎乘也。故飾其趾，將徒行也。其義豈乘哉。明其時之不可也。

The line statement of Chou Jiuping says: Adorn one's toes and abandon the carriage to walk on foot. The Image Commentary explains: To abandon the carriage and walk on foot indicates that according to principle, one should not ride in a carriage. Commentators believe: Chou Jiuping, although possessing the quality of yang strength, does not yet have a corresponding position. It remains steadfast in its own aspirations, does not seek to correspond with the yao that is in harmony with it, and refuses to take advantage of others' carriages. Therefore, it adorns its toes, preparing to walk on foot. According to principle, where would it be appropriate to ride in a carriage? This precisely shows that the timing is not yet suitable.

六二，賁其須。象曰：賁其須，與上興也。得其三而為文，若須之附頤也。柔而位卑，依剛以為文也。

The Line Statement of the Second Line says: Adorning the beard on the lower jaw. The Image Commentary explains: Adorning the beard, is following the rise above. Commentators believe: The Second Line relies on the Nine in the Third above to manifest its elegance, like the beard attached to the lower jaw. It is soft in nature and in a low position, able to display its elegance only by relying on the Yang.

九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。剛以得位，兩柔附之，賁然而有文。濡如而沃，其潤雖阻，他應履位，相保可以長守。其正則物不能凌而獲其吉。

The Line Statement for Nine in the Third says: adorned with brilliance and moisture, enduring in uprightness brings auspiciousness. The Image Commentary explains: the auspiciousness of enduring in uprightness is that ultimately no one can oppress it. The commentator notes: Nine in the Third, being a yang line in a yang position, is in the correct position and thus 'upright'. The two yin lines above and below both rely on it, hence its brilliance. Its moisture is like being watered, though it may be obstructed, the two yin lines each have their corresponding lines and are content in their positions, thus preserving each other and maintaining stability. As long as it remains upright, external forces cannot oppress it, thus achieving auspiciousness.

六四，賁如皤如，白馬翰如，匪宼婚媾。象曰：六四當位，疑也。匪宼婚媾，終無尤也。得位有應，賁而成文，故潔其儀，白其馬，欲翰如而速往也。懼三為宼，而不敢進，退當位正應，疑何久哉。宼夷則合矣。

The Line Statement of the Fourth Line says: The decoration is pure and clean, a white horse gallops swiftly, the one coming is not a robber but a suitor. The Image Commentary explains: The position of the Fourth Line is originally appropriate, but there is a lingering doubt; the one coming is not a robber but a person for marriage, so there will be no blame in the end. The commentator notes: The Fourth Line is in a proper position and has a corresponding Nine at the Beginning, so it becomes elegant through decoration, thus making its appearance clean and its horse white, wanting to gallop quickly and go forward. It fears that the Nine in the Third is in the middle acting as a robber, so it does not dare to advance; however, looking from the other side, its position is proper and it has a correct correspondence, so where would doubt last? When the doubt about the 'robber' is removed, the two will naturally unite.

六五，賁于丘園，束帛戔戔，吝終吉。象曰：六五之吉，有喜也。不在於彩賁之佳也。柔以居陽，獨保儉德，不因剛以為飾，守中黃以為賁，化之首也。故賁丘園之儉焉，納富用約，故戔戔其束帛，盈也。過儉不飾，雖可惜也。致理於文，終獲其志，故吉有喜也。

The line statement of the fifth line says: Applying ornamentation to simple places like hills and gardens, a bundle of silk is meager, although there is hardship, ultimately it is auspicious. The image commentary explains: The auspiciousness of the sixth line in the fifth position is due to joy. Commentators believe: True ornamentation does not lie in the beauty of color. The sixth line, being yin and occupying a noble position, alone maintains the virtue of frugality, not relying on yang to embellish itself, but keeping the moderate color as its ornamentation, which is the beginning of education. Therefore, it applies ornamentation to simple places like hills and gardens, receiving wealth but using it frugally, hence the bundle of silk appears meager and thin. In reality, this is fullness. Excessive frugality without embellishment may seem regrettable; but directing ornamentation in the right direction ultimately fulfills one's aspirations, hence auspiciousness and joy.

上九，白賁，無咎。象曰：白賁無咎，上得志也。剛居柔上，其尚賢也。知存之而不競，保始終而得治者，自得其文也。人之所尚也。其在依柔而後飾哉。超然以素物，無潔矣，又何咎乎。上而逺世，獲乎志也。

The line statement of Upper Nine says: Adorning with pure white, there is no error. The Image Commentary explains: White purity brings no calamity, because being at the top position, one's aspirations are realized. Commentators believe: A yang line residing above a yin line demonstrates the virtue of valuing the virtuous. Knowing how to preserve oneself without competing with others, maintaining steadfastness and attaining governance, one's elegance naturally arises from within, which is what people admire. Why would one need to rely on yin lines to embellish oneself? Being detached and content with simplicity, there is no purer state than this, so how could there be any error? Residing at the highest position and distancing oneself from worldly affairs, this is the realization of one's aspirations.