شش خطی 19
نظارت، نزدیک‌شدن، پیشرفت، بزرگی یافتن(Lin)

NOTES
1. The basic meaning of lin is “look down on,” from which is derived “oversee” (i.e., care for, manage, govern). “Approach” is another derived meaning, probably via lin (the same graph), the name of an ancient siege machine, “the approacher,” apparently some kind of movable scaffold that allowed besiegers to fire projectiles down on and over walled fortifications. Wang Bi, Kong Yingda (see Zhouyi zhengyi, 3: 6a–6b), and Cheng Yi all take lin in the sense of “oversee,” but Zhu Xi seems to read it as “make advances on,” perhaps with the siege machine in mind: “Lin means ‘advance and put pressure on something.’ The two yang lines gradually grow strong and exert a coercive force on the yin lines.” See Zhouyi zhezhong, 3: 22b–23a. Also see Wang’s remarks on this hexagram in section seven of his General Remarks.
2. Kong Yingda comments: “Lin refer to the second lunar month [jianchou]. Seven months after the second lunar month, at the time of the jianshen month [the ninth lunar month], just when the Three Yin [Kun, Pure Yin] start to flourish, the Three Yang [Qian, Pure Yang] start to retreat. So with this the dao of the petty man waxes, and the Dao of the noble man wanes.” See Zhouyi zhengyi, 3: 6b. As such, the jianshen month is the eighth month in sequence after the jianchou month. Other commentators usually start from other months to get to the “eighth month.” Zhu Xi, for instance, follows what seems to be the majority view that identifies Lin with the twelfth lunar month: eight months after that brings us to jianwei, the eighth lunar month in the regular sequence, which is identified with Hexagram 20, Guan (Viewing), the reverse or opposite of Lin. See Zhu Xi’s remarks in Zhouyi zhezhong, 3: 22b–23a In either case, Lin (Overseeing), indicates the growth of the yang principle up to a certain point in a cycle (as in the year) and the weakening of it thereafter: prevalence and good fortune for the noble man before it, and misfortune for him afterward.
3. This paraphrases Hexagram 11, Tai (Peace), Commentary on the Judgments.
4. This and all subsequent text set off in this manner is commentary by Wang Bi.
5. Hexagram 12, Pi (Obstruction), Commentary on the Judgments.
6. The lower trigram Dui (Joy) is associated with Lake, and the upper trigram Kun (Pure Yin) is associated with Earth.
7. Han Kangbo comments: “If one stirs oneself to oversee others, this is referred to as ‘provide,’ but if others come to view oneself, this is referred to as ‘seek.’ ”
8. “Prompts Overseeing” translates xian (gan) lin. Xian (all, in all cases) and gan (move; provoke) as graphs differ only in that gan has a heart (xin) significant added below. Kong Yingda also reads xian as gan (see Zhouyi zhengyi, 3: 7a), as does Cheng Yi, but Zhu Xi rejects this interpretation, leaving xian intact, and so explains First Yang differently: “This hexagram only has two yang lines, which make advances on all [xian] the four yin lines. This is why both yang lines have this image of xian lin [making advances on all].” See Zhouyi zhezhong, 3: 23b–24a. Of course, this means that Zhu’s interpretation of subsequent lines also differs.
9. Wang here paraphrases the Laozi, section 47, p. 126: “Therefore the sage comes to know without having to travel, understands without having to see, and accomplishes things without taking purposeful action.”
10. That is, its will is focused on First Yang and Second Yang—the “worthy,” as Wang Bi puts it. Kong Yingda also interprets this passage in this way; see Zhouyi zhengyi, 3: 8b.