شش خطی 27
خوراک دادن، پرورش دادن، گوشه و کنار دهان (Yi)

NOTES
1. Zhen (Thunder) is the lower trigram, and Gen (Mountain) is the upper trigram.
2. Although neither Wang Bi nor Kong Yingda interpret the image in terms of it, both Cheng Yi and Zhu Xi derive “Nourishment” from the basic meaning of yi as “jaw(s).” The hexagram consists of four yin lines bounded by one yang line at the top and one at the bottom—just as the hard teeth of the upper and lower jaw frame the empty mouth (filled with something “soft”). The upper jaw does not move (Mountain), but the lower one does (Thunder, i.e., movement). The noble man is careful about how he uses his jaws—either in speaking or in eating and drinking. See Zhouyi zhezhong, 4: 20b and 11:62b. It should be pointed out, of course, that Wang and Kong deal with Nourishment in terms of jaw(s) in their commentaries to First Yang.
3. This and all subsequent text set off in this manner is commentary by Wang Bi.
4. Cheng Yi and Zhu Xi interpret First Yang very differently. Cheng’s is the more elaborate gloss:
“Your” refers to First Yang: “You set aside your numinous tortoise and then, upon observing me, you drop your jaw. “Me” is used here in opposition to “you.” The one that First Yang drops its jaw over is Fourth Yin…. A yang line embodies hardness and brightness, and it signifies the presence of enough talent and intelligence to nurture righteousness. The tortoise can breathe, but it does not eat. ‘Numinous tortoise” serves as a metaphor for one’s intelligence, the use of which frees one from having to seek Nourishment elsewhere. Although such a one has such talents, it is still a yang entity that dwells in a trigram that embodies activity [Thunder]—and this during a time of Nourishment. To seek Nourishment is something that a person desires to do. This one is in resonance with Fourth Yin. It is unable to look after itself here and instead has its ambitions fixed on moving upward. It takes delight in what it desires and so drops its jaw. With the heart and mind already moved in this way, it is certain that such a one will perish: befuddled by desire, he will lose himself. When a yang follows a yin, where will such a one not go? And this is how misfortune here comes about. “Drop the jaw” means “to drop or move the jaw or chin.” When someone sees something to eat and wants it, he moves his jaw and drools—thus there is this image here.
See Zhouyi zhezhong, 4: 21a–21b.
5. Cheng Yi parses the text differently—“You watch me and drop your jaw”—to fit with his interpretation of First Yang. See Zhouyi zhezhong, 11: 63b.
6. Kong Yingda supports Wang’s commentary here (see Zhouyi zhengyi, 3: 28b), but both Cheng Yi and Zhu Xi interpret Second Yin very differently, as they construe yi (nourishment) in its verbal form not as “provide nourishment” but as “get nourishment.” Although Cheng’s commentary is quite elaborate, most of its essentials are covered by Zhu’s much briefer gloss:
Here Second Yin seeks nourishment from First Yang. This is to turn things upside down and be in violation of the constant principle involved [as Cheng says, “those above nourish those below: this is correct in terms of principle”]. But to seek nourishment from above would result in misfortune when it sets forth to get it. A “hill” is a place where the earth is high, and here it serves as an image of “above.”
Cheng adds that Top Yang, the only other yang line in the hexagram, is too far above for Second Yin to seek nourishment from it—that is why it would suffer misfortune if it tried to do so. See Zhouyi zhezhong 4: 22b. Cheng and Zhu’s interpretations of the Commentary on the Images to Second Yin also differ accordingly, as do their glosses on subsequent passages in the texts connected with this hexagram.
7. Cheng Yi and Zhu Xi say similar things in their commentaries, except that they are construed in terms of getting rather than giving Nourishment. See Zhouyi zhezhong. 3: 24b.
8. Following the gloss of Kong Yingda; see Zhouyi zhengyi, 3: 29a.