شش خطی 8
همبستگی، اتحاد (Bi)

NOTES
1. This reading of the Judgment to Bi is in accord with both Wang Bi’s commentary and the subcommentary of Kong Yingda; see Zhouyi zhengyi, 2: 11a. However, Cheng Yi and Zhu Xi interpret parts of it differently. “Plumb and divine” translates yuanshi, which Kong glosses as yuanqiong qi qing shijue qi yi: “plumb one’s inclinations to their depths and determine one’s intention by divination.” Cheng Yi explains yuan as tuiyuan (trace to the origins/plumb the fundamentals)—essentially the same meaning as Kong’s yuanqiong, but he explains shi (divine) as bujue or budu, both of which, here at least, seem to mean “divine” in the sense of determining by self-examination or introspection, for he declares: “This does not mean that one does it with yarrow stalks or tortoise shells.” His gloss for yuanshi then translates into “carefully undergo self-examination for.” Zhu Xi seems to agree with Cheng but adds the notion that this “necessarily involves a second divination so that one can undergo self-examination to determine if he possesses the virtues of fundamental goodness, enduring perseverance, and persistence of rectitude.” The “first divination” here would be the original divination that provided the seeker with the prognostication of Bi itself. Also, both Cheng and Zhu interpret buning fang lai not as “those in places not at peace then come” (fang being synonymous with difang) but as “people come at such times when they are not at peace” (fang meaning “fangqie,” according to Cheng’s gloss) and “people would come when they are not at peace” (fang meaning “jiang,” according to Zhu’s gloss). See Zhouyi zhezhong, 2: 1a–1b.
2. This and all subsequent text set off in this manner is commentary by Wang Bi.
3. Kong Yingda explains the image as follows: “There is water on the Earth just as there are the myriad states within the realm. The way each of them is allowed to share in a Closeness based on cordiality is just like the way the Earth has water flow about everywhere so that its life-given moisture reaches all things.” See Zhouyi zhengyi, 2: 12a.
4. “Always keeps attracting” here and “will always exert an attraction” in the text of First Yin translate zhonglai, i.e, the earthenware pot, metaphor for one’s capacity for sincerity, keeps attracting others throughout the process of Bi (Closeness), and this results in good fortune. Cheng Yi, however, interprets this differently: “In the end this can bring some other good fortune”—i.e., from people and places “outside” one’s immediate sphere. See Zhouyi zhezhong, 2: 2b.
5. Cheng Yi interprets Second Yin in metaphoric terms: The inner trigram represents the “inner self” and this correct but weak central line represents the subject or minister who cultivates his rectitude and obedience while waiting for his sovereign’s summons. See Zhouyi zhezhong, 2: 3a.
6. “Does not neglect his own” translates buzishi. Kong Yingda comments: “[Second Yin] does not neglect its own partner, with which it is bound in resonance [Fifth Yang].” See Zhouyi zhengyi, 2: 12b. Zhu Xi interprets this differently: “It is by his ability to practice rectitude here that he avoids doing himself damage [buzishi]” Cheng Yi’s interpretation is more elaborate but essentially the same as Zhu’s. See Zhouyi zbezhong, 11: 19b.
7. “The sovereign has game driven three times and forgoes those that come before him” translates wang yong sanqu shi qian qin. Kong Yingda’s subcommentary first expands slightly upon Wang’s interpretation of this passage, saying that it is correct and we should follow it, and then summarizes the views of Chu Zhongdu (sixth century A.D.) and other commentators on the Yijing, which constitute a different, alternate reading: “The sovereign has game driven on three sides and forgoes those that go in front [the open side].” See Zhouyi zhengyi, 2: 13a–13b. Cheng Yi and Zhu Xi agree with this second reading and use it in their own commentaries. See Zhouyi zhezhong, 2: 4b–5a.
8. Both Cheng Yi and Zhu Xi disagree with the commentaries of Wang Bi and Kong Yingda and assert that Fifth Yang does represent the perfect, universal, and impartial Dao of the true sovereign. See Zhouyi zhezhong, 2: 4b–5a.
9. “One spares those that double back and takes only those that go with the drive” translates she ni qu shun. As Cheng Yi understands shi qian qin (forgoes those that come before him) to mean “forgoes those that go in front,” he explains she ni qu shun differently as well: “ ‘Go away from one’ is what ni means [i.e., resist/disobey], and ‘run toward one’ is what shun means [i.e., obey].” Thus his interpretation of she ni qu xun is: “Discard those that disobey, and accept those that obey.” See Zhouyi zhezhong, 11: 20b.
10. The reading of Top Yin and the Commentary on the Images here follows suggestions made by Kong Yingda in his subcommentary to both texts. “Lacked the means to be a leader” translates wu shou. However, Cheng Yi interprets wu shou to mean “had no proper beginning,” something consistent with his understanding of zhong (always) as “in the end” in First Yin. His reading of Top Yin would be something like: “If Bi [Closeness] had no proper beginning, it would result in misfortune here at the end.” “Proper beginning” is suggested by his gloss of wu shou as shi bi buyi dao: “to disregard the Dao when beginning Bi.” “There is nothing he can do to share in this its final stage” translates wu suo zhong, following Wang Bi. Cheng understands this as “there is no means to end it [Bi] properly.” Zhu Xi’s view is again different: “If one speaks of this in terms of the top and the bottom of the image involved, then this line lacks a proper head [i.e., there is a noncentral, weak, yin line in the top position], but if one speaks of this in terms of the ending and the beginning of the image involved, then this line lacks a proper ending. Wu shou [no head] simply means wu zhong [no end].” See Zhouyi zhezhong, 2: 6b and 11: 20b.