Xin Ben Zheng Shi Zhou Yi (新本鄭氏周易)

《新本鄭氏周易》三卷，國朝恵棟編。棟字定宇，長洲人。初王應麟輯鄭元易注一卷，其後人附刻玉海之末，雖殘章斷句，尚頗見漢學之崖畧。於經籍頗為有功，然皆不著所出之書，又次序先後間與經文不應，亦有遺漏未載者。

The New Edition of Zheng's Zhou Changes consists of three volumes and was compiled by Hui Dong of the present dynasty (Qing). Hui Dong, whose name is also written as Hui Tung, was from Changzhou County, Jiangsu. Before this, during the Song dynasty, Wang Yinglin had compiled a single volume of Zheng Xuan's lost commentary on the Zhou Changes, which was later appended at the end of the Zuyi (Sea of Treasures) by his descendants. Although this compilation, though incomplete with fragmented passages, still reveals the general outline of Han dynasty Confucian scholarship and has made significant contributions to the organization of ancient classics. However, it has several shortcomings: the compiled entries do not specify from which source they were taken; the order of the entries sometimes does not correspond with the sequence of the Zhou Changes text; and some of Zheng Xuan's original annotations were omitted.

棟因其舊本重為補正，凡應麟書所已載者，一一考求原本，注其出自某書。明其信而有徵，極為詳。核其次序先後，亦悉從經文，釐定復搜採群籍。上經補二十八條，下經補十六條，繋辭傳補十四條，說卦傳補二十二條，序卦傳補七條，雜卦傳補五條。移應麟所附易贊一篇於卷端，刪去所引諸經正義論互卦者八條，而別據元周禮臣太師注作十二月爻辰圖，據元月令注作爻辰所值二十八宿圖附於卷末。以駁朱震漢上易傳之誤。雖因人成事，而考核精宻實勝原書。應麟固鄭氏之功臣，棟之是編，亦可謂王氏之功臣矣。

Hui Dong revised and supplemented Wang Yinglin's existing edition. For every entry already included in Wang's work, he traced back the original sources, noting which book each entry was taken from, so that the references would be clear and reliable, making the work very detailed. He also rearranged the order of the entries according to the sequence of the Zhou Yi text. In addition, he widely collected various ancient texts to supplement the work. Altogether, he added twenty-eight entries to the Upper Classic, sixteen to the Lower Classic, fourteen to the Xici Zhuan, twenty-two to the Shuogua Zhuan, seven to the Xugua Zhuan, and five to the Zage Zhuan. He also moved the "Zhengshi Zhouyi Zan" appended by Wang to the beginning of the book. He deleted eight entries from Wang's edition that discussed "Hugua" in the "Zhengyi" commentaries of the various classics. He also made a "Twelve Months and the Yao Chen Diagram" based on Zheng Xuan's commentary on the "Zhou Li · Chun Guan · Ta Shi" and a "Yao Chen and the Twenty-Eight Constellations Diagram" based on Zheng Xuan's commentary on the "Liji · Yueling," both of which were appended at the end of the volume to correct the errors in Zhu Zhen's "Han Shang Yi Zhuan" regarding the Yao Chen. Although this book was based on the existing work of previous scholars, its meticulous research surpassed the original. Wang Yinglin was indeed a great contributor to Zheng Xuan's work, and this compilation by Hui Dong could be considered a great contribution to Wang Yinglin's work as well.

易之為名也，一言而函三義。簡易一也、變易二也、不易三也。故繋辭云：乾坤其易之縕耶。又曰：易之門戶耶。又曰：夫乾確然示人易矣。夫坤隤然示人簡矣，易則易知，簡則易從。此言其易簡之法則也。又曰：其為道也。屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為。典要唯變所適，此言從一作順時變易，出入移動者也。又曰：天尊地卑，乾坤定矣。卑髙以陳貴賤位矣，動靜有常剛柔斷矣。此言張設佈列，不易者也。據茲三義，而說易之道廣矣，大矣。

The name "Yi" contains three meanings in one character: first, "simplicity" or "ease"; second, "change" or "transformation"; third, "constancy" or "unchangeable." Therefore, the "Great Treatise" says, "The trigrams Qian and Kun are probably the fundamental essence of Yi," and also says, "The trigrams Qian and Kun are probably the gateway of Yi," and further says, "Qian is strong and firm, displaying the aspect of simplicity to people; Kun is gentle and yielding, displaying the aspect of ease to people. Simplicity is easy to understand, and ease is easy to follow." These words refer to the principle of "simplicity." The "Great Treatise" also says, "As a principle, Yi is constantly changing: it moves without stopping in one place, circulating among the six lines' empty positions, going up or down without fixed location, with yao (lines) of yang and yin alternating, unable to be fixed as a standard, only following change." These words refer to the aspect of change, following the times. The "Great Treatise" also says, "Heaven is above, Earth is below, and the positions of Qian and Kun are fixed; the low and the high once arranged, the order of honor and humility is established; motion and stillness each have their regularity, and the qualities of strength and softness are clearly distinguished." These words refer to the aspect of the arrangement of heaven and earth and all things, each in its proper place and unchangeable. By explaining Yi through these three meanings, the principle of Yi becomes broad and profound.

九二，見龍在田，利見大人。 二於三才為地道，地上即田，故稱田也集解。九二利見九五之大人正義。 九三，君子終日乾乾，夕惕若厲，無咎。 三於三才為人道，有乾徳而在人道，君子之象集解。惕，懼也釋文。 九五，飛龍在天，利見大人。 五於三才為天道，天者清明無形，而龍在焉。飛之象集解。

The line statement for the second line of the Qian hexagram: "The dragon has appeared in the fields, favorable to meeting a great person." Zheng Xuan explains that the six lines correspond to the three elements of heaven, earth, and humanity. The second line belongs to the "earth element." The area above the earth is the field, so the line statement refers to "field" (see The Collected Explanations of the Zhou Changes). Here, "favorable to meeting a great person" refers to the second line being favorable to meeting the great person at the position of the ruler, the fifth line (see The Correct Meaning of the Zhou Changes). The line statement for the third line: "The gentleman is diligent and tireless all day, still cautious at night, even in a dangerous situation, there is no mistake." Zheng Xuan explains that the third line belongs to the "human element" among the three elements. It possesses the strong and vigorous virtue of Qian and is in the position of a human, thus symbolizing the gentleman (see The Collected Explanations of the Zhou Changes). The character "惕" is interpreted as fear (see The Classic Interpretation). The line statement for the fifth line: "The dragon soars in the sky, favorable to meeting a great person." Zheng Xuan explains that the fifth line belongs to the "heaven element" among the three elements. Heaven is clear and formless, yet the dragon moves within it, which is the symbolic representation of "soaring" (see The Collected Explanations of the Zhou Changes).

上九亢龍有悔 堯之末年，四凶在朝，是以有悔。未大凶也正義。 用九，見群龍無首，吉。 六爻皆體乾一作龍，群龍之象也。舜既受道道一作禪，禹與稷、契咎繇之屬，並在於朝後漢郎顗傳注，班固傳注。 萬物資始乃統天。 資，取也。統，本也釋文。 大人造也造，徂早反。 造，為也釋文。

The line statement of the upper ninth line, "The dragon soaring high brings regret," refers to a dragon flying too high and thus causing regret. Zheng Xuan explains that this is like the final years of the reign of Emperor Yao, when the four villains, Gonggong, Huan Dou, Sanmiao, and Gun, still held power in the court, hence the mention of "regret"; however, this regret does not amount to a great calamity (see The Correct Meaning of the Zhou Changes). The line statement of "Using Nine" says, "Seeing a group of dragons none of which takes the lead, it is auspicious." Zheng Xuan explains that all six lines of the Qian hexagram are based on the Qian trigram ("body of Qian," an alternative reading is "body of dragon"), which represents the image of a group of dragons appearing together; this is like after Yu the Great received the mandate of heaven from Yao, the virtuous ministers Da Yu, Hou Ji, Qi, and Gao Yao were all present in court, each virtuous but none claiming the leading position (see the annotations in the Biography of Lang Yi and the Biography of Ban Gu in the Later Han Book). The "Commentary on the Judgment" states, "All things receive the beginning and thus follow the heavens," Zheng Xuan explains that "zi" is interpreted as "take" and "tong" as "origin" (see Classic Interpretation). The "Wenyan" states, "The great man creates," the character "zao" is pronounced "cu zao," Zheng Xuan explains that "zao" is interpreted as "to create" (see Classic Interpretation).

文言傳附。 君子體仁，足以長人。 體，生也文選二十四。 不成名釋文。 當隠之時，以從世俗。不自殊異，無所成名也集解。 確乎其不可拔。 確，堅髙之貌。拔，移也釋文。 閒邪以存其誠□通晁氏云。 君子進徳，修業及時，故無咎同上。 聖人作。 作，起也釋文。 亢龍有悔，窮志災也同上。 利貞者，情性也漢上易，晁氏同。 乾始而以美利，利天下晁氏云。

The following appendix includes the annotations by Zheng Xuan on the "Wenyan Zhuan" (Commentary in Classical Chinese). "A gentleman embodies benevolence, sufficient to lead people," Zheng Xuan annotated: "To 'body' is explained as nurturing and supporting (see Li Shan's annotation in Volume 24 of the Wenxuan)." "Not achieving a name," Zheng's version is as such (see Classic Interpretation Sounds). Zheng Xuan annotated: when one is in a situation where one should retire, one follows the customs of the world, does not deliberately distinguish oneself, thus not achieving any fame (see Collected Explanations of the Zhou Changes). "Certainly firm and unmovable," Zheng Xuan annotated: "Qie" means solid and lofty, "bā" is explained as moving (see Classic Interpretation Sounds). "Eliminating evil to preserve sincerity,"晁 Shuo-zhuo cited that Zheng's version here has one character missing and indistinguishable (original reading "□tong"). "A gentleman advances virtue and cultivates his career," Zheng Xuan annotated: A gentleman advances virtue and cultivates his career in a timely manner without missing the opportunity, thus not committing mistakes (same source). "The sage arises," Zheng Xuan annotated: "Rise" is explained as arising (see Classic Interpretation Sounds). "The dragon at the peak is regrettable," Zheng Xuan annotated: reaching the extreme of one's ambition brings disaster (same source). "Beneficial to hold firm is the nature of the situation," Zheng's version is as such (see Zhu Zhen's Han Shang Yi Zhuan, and晁 Shuo-zhuo's record is the same). "The beginning of Qian is beautiful and beneficial, benefiting the world," Zheng's version is also as such (according to晁 Shuo-zhuo's record).

履霜堅氷至。 履，讀為禮釋文。 馴致其道。 馴，從也釋文。 六二，直方。 直也，方也，地之性。此爻得中氣，而在地上，自然之性，廣生萬物，故生動直而且方禮記深衣正義。 龍戰于野。 聖人喻龍，君子喻蛇儀禮注 蛇龍君子之類。 必有餘殃。 殃，禍惡也釋文。

The first line of the Hexagram of Earth says, "Treading frost, firm ice comes." Zheng Xuan explains that the character "履" should be read as "礼" (see "Classic Interpretations"). The "Image Commentary" says, "Gradually leading to the way," and Zheng Xuan explains that "驯" is interpreted as obedience (see "Classic Interpretations"). The line statement of the second line says, "Straight and square," and Zheng Xuan explains that "straight" and "square" are the natural characteristics of the earth. This line is located in the middle of the lower trigram and receives the harmonious energy, and it is also on the surface of the earth, following its natural nature to widely generate all things, so the direction it generates is both straight and square (see "Rites of the Deep Robe" commentary). The sixth line says, "The dragon fights in the fields," and Zheng Xuan explains that the dragon is used to symbolize the sage, and the snake symbolizes the gentleman (the "Rites of the Ceremonial" commentary by Zheng Xuan says, "snake and dragon are types of the gentleman"). The "Wenyan" says, "There must be remaining calamity," and Zheng Xuan explains that "殃" is interpreted as calamity and evil (see "Classic Interpretations").

為其慊於陽也釋文謂鄭作謙，訛，故稱龍焉。 慊，讀如群，公溓之溓。古書篆作立，心與水相近，讀者失之，故作慊。溓，雜也。陰謂此上六也。陽謂今消息用事，乾也。上六為蛇，得乾氣，雜似龍詩，采薇，正義。

The "Wenyan" says, "Because it is lacking in yang." Zheng Xuan's version reads, "Because it is deficient in yang" (The "Classic Interpretation" says that Zheng's version reads "qian," which is a transmission error). The next sentence is "Therefore it is called dragon." Zheng Xuan's commentary says that the character "qian" should be read as "lian," the character used for the Zheng state minister Qiongong. In ancient script, the radical for "heart" and the radical for "water" are similar in shape, and scribes could not distinguish them, leading to the mistake of writing "qian." "Lian" means to mix. Here, the "yin" refers to the sixth line at the top of the Kun hexagram, and the "yang" refers to the Qian hexagram, which was the dominant hexagram at that time according to the message hexagrams. The sixth line at the top originally took the image of a snake, but because it mixed with the yang energy of Qian, it became like a dragon, hence the line statement refers to "dragon fighting in the fields" (as explained in the "Zhengyi" of the "Small Odes" from the "Book of Songs").

天造草昧，宜建侯，而不寧。 造，成也。草，草創。昧，昧爽也文選注三十六。而，讀曰能。能，猶安也釋文。 君子以經論。 謂論，撰書禮樂，施政事釋文，正義曰劉表、鄭玄 以綸為論字。 六二，乗馬般如。 馬，牝牡曰乗釋文。 匪冦昏冓。 冓，猶會也釋文。 君子機不如舍。 機，弩牙也釋文。 以從禽也從，於用反，釋文。

The Commentary on the Judgment of the Zun hexagram says, "Heaven creates the beginning of things, suitable for establishing feudal lords but not for peace." Zheng Xuan explains, "Chao" means accomplishment, "cao" refers to the initial stage of creation, and "mei" refers to the time just before dawn when it is still dark (as mentioned in the "Wenxuan" by Li Suan, volume thirty-six). The character "er" in the sentence is read as "neng," which here has the same meaning as "an," meaning it is appropriate to establish feudal lords and not to seek personal ease (as mentioned in "Jingdian Shiyi"). The Image Commentary says, "The superior person is thus able to plan and manage." In Zheng's version, "lun" is written as "lun," and Zheng Xuan explains that "lun" refers to compiling the rites and music, and carrying out political affairs (as mentioned in "Jingdian Shiyi"; Kong Yingda's "Zhengyi" says Liu Biao and Zheng Xuan both read "lun" as "lun"). The line statement of the second line says, "riding horses and moving like this," and Zheng Xuan explains that "cheng" refers to the pairing of a female horse and a male horse (as mentioned in "Jingdian Shiyi"). "Not a bandit but a marriage alliance," in Zheng's version, "gou" is written as "gou," and the explanation is that "gou" has the same meaning as "huihe" (as mentioned in "Jingdian Shiyi"). The line statement of the third line says, "The superior person is better to act than to give up," and in Zheng's version, "ji" is written as "ji," and the explanation is that "ji" refers to the mechanism on the crossbow that releases the arrow (as mentioned in "Jingdian Shiyi"). The word "from" in the Image Commentary, "to pursue the game," is read as "yu yong," meaning to chase (as mentioned in "Jingdian Shiyi").

蒙，亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。 蒙者，濛濛，物初生形，是其未開著之名也。人幼稚曰童，未冠之稱。亨者，陽也。瀆，褻也。筮，問也。於體震而得中，嘉會禮通，陽自動其中。徳施地道之上，萬物應之而萌牙生。教授之師，取象焉。修道蓺於其室，而童蒙者求為之弟子，非已乎求之也。弟子初問，則告之以事。義不思其三隅，相況以反，解而筮者，此勤師而功寡，學者之災也。瀆筮則不復告，欲令思而得之，亦所以利義而乾事也公羊疏釋文。

The Hexagram of Meng states: "Meng, smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who comes to seek me. If he asks once, I will tell him; if he keeps asking repeatedly, it is a form of disrespect, and then I will no longer tell him." Zheng Xuan's commentary says: "Meng" refers to a state of confusion and ignorance, describing the condition when things have just begun to take shape but have not yet fully developed or revealed themselves. A child in early years is called "tong," which is the term used before he has undergone the coming-of-age ceremony. The Hexagram says "smooth" in reference to the yang energy. "Du" means to treat with disrespect or to be frivolous, and "shi" refers to divination or seeking guidance. In terms of the structure of the Hexagram, the lower trigram is Zhen (Thunder) and the second line, Nine Two, is in the central position and properly placed, which corresponds to the meaning of "a harmonious gathering and the way of propriety is communicated." The yang energy moves within, spreading its virtue over the land, and all things respond and begin to sprout. The teacher is likened to this Hexagram: the teacher cultivates his learning and skills within his home, and the ignorant child comes to request to be his student. It is not the teacher who seeks the student. When the student first asks a question, the teacher explains the principle. If the student does not think deeply, repeatedly asking the same question without trying to understand, this is burdensome for the teacher and unbeneficial for the student, being a harm to the learner himself. Therefore, if the student shows disrespect by asking repeatedly, the teacher will no longer answer, to encourage the student to think for himself. This also aligns with the meaning of "favorable for upholding righteousness and accomplishing deeds" (see the Commentary on the Spring and Autumn Annals, the Commentary on the Classics).

初六，用說桎梏。 木在足曰桎，在手曰梏周禮大司冦疏。 九二，苞蒙。 苞，當作彪。彪，文也釋文。 順以巽也。 巽，當作遜釋文。 上九繋蒙釋文。

The Line Statement of the First Line, "Use words to remove shackles," refers to using words to be freed from restraints. Zheng Xuan explains: wooden instruments used to restrain the feet are called "zhi," and those used to restrain the hands are called "gu" (see the commentary on "The Grand Master of Justice in Autumn" from the "Rites of Zhou"). The Line Statement of the Second Line, in Zheng's version, is "bao meng," with the note: "bao" should be written as "biao," meaning ornamentation (see "Commentary on the Classics"). The "Image Commentary" states, "smooth and yielding," with Zheng Xuan explaining: "xun" should be written as "xun," meaning humility (see "Commentary on the Classics"). The Line Statement of the Top Line, in Zheng's version, is "xi meng" (see "Commentary on the Classics").

需，讀為秀。陽氣秀而不直上者，畏上，坎也釋文。 光亨貞吉釋文云鄭揔為一句。 位音蒞乎天位釋文。 君子以飲食宴樂。 宴，享宴也釋文。 九二，需于沙釋文。 沙，接水者詩鳧鷖，正義引作沙。 致戎至釋文。

The hexagram is called "Need." Zheng Xuan explains that "Need" is read as "Xiu," meaning that although the yang energy has begun to sprout, it does not rise directly upward because it fears the danger of the upper trigram Kan (water). The four characters of the hexagram statement, "Guang Heng Zhen Ji," are read as a single sentence in Zheng's version (as noted in "Classic Interpretation"). The first "Wei" in the "Commentary on the Judgment" is read as "Li" by Zheng, meaning to govern or rule (as noted in "Classic Interpretation"). The "Image Commentary" states, "The gentleman is thus advised to eat, drink, and enjoy music," and Zheng Xuan explains that "Yan" refers to setting up a banquet and inviting guests (as noted in "Classic Interpretation"). The line statement for the second line, "Xu Yu Sha," is read as "Xu Yu Sha" in Zheng's version (as noted in "Classic Interpretation"). Zheng Xuan explains that "Sha" refers to sandy land adjacent to water (as cited in the "Justification of the Great Ya" from the "Book of Poetry"). The "Image Commentary" states, "Inviting the enemy," and Zheng's version reads it as "Inviting the army" (as noted in "Classic Interpretation").

辯財曰訟釋文。 有孚咥。 咥，覺悔貌釋文。 九二，歸而逋其邑人三百戶，無眚。 小國之下大夫采地方一，成其定稅三百家，故三百戶也雜記正義。不易之田，歲種之，一易之田，休一歲乃種，再易之田，休二歲乃種。言至薄也。茍自藏隠不敢與五相敵，則無災眚正義。眚，過也釋文。 患至惙也惙，陟劣反。 惙，憂也釋文。 渝安貞吉。 渝，然也釋文。 上九，或錫之鞶帶。 鞶帶，佩鞶之帶周禮巾車疏。 終朝三拕之拕，徒可反，釋文。

The hexagram is called "Strife." Zheng Xuan explains: Strife arises from disputes over property and lawsuits, hence it is called "Strife" (see "Classic Interpretation"). The hexagram statement says "having sincerity but blocked," but Zheng's version reads "having sincerity but laughing," and he explains that "laughing" refers to the expression of awakening regret (see "Classic Interpretation"). The line statement for the second line says: "After losing the lawsuit and returning, he avoids conflict, and his territory is only thirty households, thus avoiding calamity." Zheng Xuan explains that the lower officials of small states had territories called "cheng," which were square areas of ten li, and their fixed tax came from three hundred households, hence the term "three hundred households" (see "Miscellaneous Rituals" commentary). In ancient times, land was divided into three grades: land that could be cultivated every year, land that required one year of fallow before cultivation, and land that required two years of fallow before cultivation; the term "three hundred households" here describes the meager territory of the fief. Since the second line is weak, if he restrains himself and does not challenge the fifth line, he will not invite calamity (see "The Correct Meaning of the Zhou Changes"). "Sheng" is interpreted as mistake or calamity (see "Classic Interpretation"). The "Image Commentary" says "suffering comes to a point of worry," and "chuo" is pronounced "zhi lüe"; Zheng Xuan explains that "chuo" means worry (see "Classic Interpretation"). The line statement for the fourth line says "changing and maintaining sincerity brings good fortune," and Zheng Xuan explains that "yu" here means "safe" (see "Classic Interpretation"). The line statement for the top line says "perhaps he will be given a wide belt," meaning he might be rewarded with a wide belt; Zheng Xuan explains that a "pan dai" is a wide belt used to carry a "pan nang" (see "Spring Officials" commentary on "Jin Che"). The term "zong zao san po zhi" has the pronunciation "tu ke" (see "Classic Interpretation").

軍二千五百人為師。多以軍為名，次以師為名，少以旅為名。師者舉中之言王氏。 丈人吉。 丈之言，長能御眾，有正人之徳，以法度為人之，長吉而無咎。謂天子諸侯主軍者春官天府疏，釋文。 初六，否臧凶否，方有反。釋文。 九二，王三賜命釋文。 承天寵也。 寵，光耀也釋文。

The hexagram is named "Military Expedition." Zheng Xuan explains: "Two thousand five hundred soldiers are organized into one 'military unit' called 'shi.' A larger force is called 'jun,' a medium-sized force is called 'shi,' and a smaller one is called 'lv.' This hexagram is named 'Military Expedition' because it takes the middle category as its subject (as recorded in Wang Yinglin's compiled edition)." The hexagram statement says, "An elder is auspicious." Zheng Xuan explains: "The term 'zhang' means an elder, someone who can lead people, possesses the virtue of rectifying others, and sets an example for the people through law and order, hence it is auspicious and without fault." Here, "zhangren" refers to those in charge of military affairs among the Son of Heaven and the feudal princes (as mentioned in the commentary on the "Spring Official" section of the "Rites of Zhou" and the "Classic Interpretation Phonology"). The line statement for the first line, "Disorder brings misfortune," the character "fu" is pronounced as "fang you" (as noted in the "Classic Interpretation Phonology"). The line statement for the second line, the Zheng edition reads "The king bestows three commands" (as noted in the "Classic Interpretation Phonology"). The "Image Commentary" says, "It inherits the grace of Heaven." Zheng Xuan explains: "The term 'chong' means brilliance and honor" (as noted in the "Classic Interpretation Phonology").

初六，有孚盈缶。 爻辰在未上，值東井。井之水，人所汲用缶。缶，汲器也詩宛丘，正義，釋文。 九五，王用三驅釋文，失前禽。 王因天下顯，習兵於搜狩焉。驅禽而射之，三則已，法一作發軍禮也。失前禽者，謂禽在前來者，不逆而射之，傍去又不射。唯背走者，順而射之，不中則一作亦巳，是皆所以失之，用兵之法亦如之。降者不殺，奔者不禁，背者不殺。加以仁恩，養威之道秋官士師 疏，左傳桓四年，正義。

The first line of the "Compare" hexagram says, "There is sincerity filling the jar." This refers to sincerity being full like water in a jar. Zheng Xuan explains: According to the "Yao Chen" method, this line is associated with the Earthly Branch "Wei." Above the "Wei" position is the Eastern Well mansion among the twenty-eight constellations. Water in the well is drawn using a jar; "jar" is the vessel used for drawing water (see the "Justice" section of the "Book of Songs · Chen Wind · Wanqiu" and the "Classic Interpretation" commentary). The fifth line of the "Compare" hexagram says, "The king uses three drives" (as in Zheng's version, see the "Classic Interpretation" commentary). It is followed by "losing the preceding game." Zheng Xuan explains: The king, because the world is now peaceful and prosperous, uses hunting to practice military exercises. He drives the animals and shoots them, but stops after three drives, which is the established military custom ("method" is sometimes read as "discharge"). The phrase "losing the preceding game" means that the animals running directly towards him are not shot, nor are those running away from the side; only those running away from him are shot in the direction they are running, and if they are not hit, that is acceptable ("rule" is sometimes read as "also"). All of this is intentionally allowing them to escape. Military discipline is also like this: those who surrender are not killed, those who flee are not pursued, and those who retreat backwards are not killed. By showing such kindness and benevolence, one actually cultivates authority (see the "Commentary on the Rites · Autumn Official · Shi Shi" and the "Zuo Zhuan" commentary on Duke Huan's fourth year).

小畜許六反，釋文 畜，養也釋文。 九三，輿說輻。 輻，伏莬釋文。謂輿下縛木，與軸相連，鉤心之木是也王氏。

The hexagram is called Xiao Xu. The character "xu" in the hexagram name is pronounced "xu lü" (as noted in "Classic Interpretation Phonology"). Zheng Xuan explained that "xu" means to raise or nurture (as noted in "Classic Interpretation Phonology"). The line statement for the third line, "the carriage wheel spokes fall off," refers to the spokes of the carriage wheel coming loose. Zheng Xuan explained that "fu" means "fu tu" (as noted in "Classic Interpretation Phonology"), referring to a wooden piece bound under the carriage body, connected to the axle, which is the wooden pole that hooks the central part of the carriage (as noted in Wang Yinglin's compiled edition).

履，虎尾不噬，人亨。 噬，齧也音誓，文選十。 視履考詳。 履道之終，考正詳備晁氏。

The Hexagram Statement of the Gua of Footsteps, as read in Zheng's version, is "To tread on a tiger's tail, the tiger does not bite, thus achieving success." Zheng Xuan explains that "噬" means to bite or gnaw, and the pronunciation is the same as "shì" (as noted in Li Shan's commentary on the Wenxuan, Volume Ten). The Line Statement for the top nine, "To look back at one's footsteps and examine them carefully," is explained by Zheng Xuan as referring to the moment when the path of footsteps has reached its end. At this point, one turns back to review the entire journey, examining whether the steps taken were upright and thorough, as recorded by Chao Shuo.

通也釋文。 后以財成，天地之道。輔相天地之宜，以左右民 財，節也。輔相左右，助也以者，取其順陰陽之節，為出內之政。春崇寛仁，夏以長養，秋教收斂，冬勅蓋藏，皆可以成物助民也集解。 初九，拔茅音苖茹，以其彚征彚音謂。 彚，類也。茹，牽引也。茅喻君有絜白之徳，臣下引其類而仕之劉向傳注。 九二，苞荒。 荒，讀為康，虛也釋文。 六五，帝乙、歸妹，以祉元吉。 五爻辰在卯春，為陽中，萬物以生。生育者，嫁娶之貴。仲春之月，嫁娶男女之禮。福祿大吉周禮媒氏疏。 上六，城復于隍。 隍，壑也詩韓奕正義。

The name of the Tai hexagram, explained by Zheng Xuan: "Tai" means communication and smoothness (as cited in "Classic Interpretations"). The "Image Commentary" states: "The ruler should regulate the way of heaven and earth, assist in the suitability of heaven and earth, and guide the people." Zheng Xuan explains: "Cai" is interpreted as regulation, and "fu xiang" and "zuo you" both mean assistance. The term "with" refers to implementing policies of entry and exit in accordance with the changes of yin and yang and the seasons. In spring, one should emphasize kindness and benevolence; in summer, assist in growth and nurturing; in autumn, teach the people to gather in; in winter, supervise the storage of resources. These actions can achieve the flourishing of all things and assist the people (as cited in "Collected Explanations of the Zhou Changes"). The line statement of the initial line "Pulling out the wild grass, following its kind to proceed" has "mao" pronounced as "miao" and "hui" as "wei." Zheng Xuan explains: "Hui" means kindred, and "ru" means to pull; using wild grass as a metaphor for a ruler possessing pure virtue, ministers then pull their kindred to take office (as cited in the annotations to "The History of the Han Dynasty: Liu Xiang's Biography"). The line statement of the second line "Bao huang" is explained by Zheng Xuan: "Huang" is read as "kang," meaning empty (as cited in "Classic Interpretations"). The line statement of the fifth line "Di Yi gui mei, yi zhi yuan ji" is explained by Zheng Xuan: the fifth line, according to the method of yao chen, corresponds to the earthly branch "mao," which is in spring, the midpoint of yang energy, where all things begin to sprout. Since marriage is essential for the matter of procreation, the second month of spring is the proper time for marriage ceremonies, thus bringing blessings and great good fortune (as cited in the commentary on "The Rites of Zhou: Local Officials"). The line statement of the top line "Cheng fu yu huang" is explained by Zheng Xuan: "Huang" refers to a ditch beneath the city walls (as cited in the commentary on "The Great Odes: Han Yi" from the "Classic of Poetry").

九四，疇離祉釋文。 九五，休否。 休，美也文選二十五。 其亡其亡，繋于苞桑。 苞，植也。否，世之人不知聖人有命，咸曰其將亡矣。其將亡矣，而聖乃自繋於植桑，不亡也文選五十二。猶紂囚文王於羑里之獄，四臣獻珍異之物而終免於難。繋于苞桑之謂集解。

The fourth line of the Gua of Pinyin (否卦) in the line statements, according to Zheng's version, reads "chou li zhi" (see "Classic Interpretations"). The fifth line reads "xiu pu," and Zheng Xuan explains that "xiu" is interpreted as beauty and goodness (see Li Shàn's commentary in Volume 25 of "Wen Xuan"). The fifth line also states "qi wang qi wang, xi yu bao sang," and Zheng Xuan explains that "bao" means deep planting. In a time of obstruction, people do not understand that the sage possesses heavenly mandate, and they say the sage is about to perish, about to perish; yet the sage remains firmly rooted in the deep roots of the mulberry tree, thus not perishing (see Li Shàn's commentary in Volume 52 of "Wen Xuan"). This is like King Zhou of Shang imprisoning King Wen of Zhou in the prison of Youli. The ministers Tai Dian, Hong Yao, and three others presented rare treasures, and King Wen was finally released from danger. The phrase "xi yu bao sang" refers precisely to such events (see "Collected Explanations of the Zhou Changes").

同人于野，亨。 乾為天，離為火，卦體有巽。巽為風，天在上，火炎上而從之，是其性同於天也。火得風然，後炎上益熾，是猶人君在上，施政教使天下之人和同而事之。以是為人和同者，君之所為也。故謂之同人。風行無所不徧，徧則會通之徳大行，故曰同人于野亨集解。 六二，同人于宗。 天子諸侯后夫人，無子不出儀禮士昏，禮疏，詩河廣，正義。 九三，伏戎于莽。 莽，叢木也釋文。

The Hexagram of Tongren (Union) states: "Tongren yu ye, xing" (Union in the fields, smooth). Zheng Xuan explains: The upper trigram is Qian (Heaven), and the lower trigram is Li (Fire). Within the hexagram, the interacting trigrams include Xun (Wind). Heaven is at the top, and fire ascends upward, following it. This shows that the nature of fire is similar to that of heaven. When fire meets wind, the flame rises even more vigorously. This is like a ruler in high position carrying out political education, making all people under heaven unite and serve him. The actions of the ruler are what bring people together, so this hexagram is called "Tongren" (Union). Wind spreads everywhere, and when it spreads widely, the virtue of unity and communication flows extensively, hence the statement "Tongren yu ye, xing" (Union in the fields, smooth) (see Collected Explanations of the Zhou Changes). The line statement for line six-two, "Tongren yu zong," Zheng Xuan explains: The wives and concubines of the Son of Heaven and the feudal lords, even if they have no children, are not abandoned (see the Commentary on the Rites: The Ceremony of Marriage for a Scholar, and the Justification of the Classic of Poetry: The River Broad from the State of Wei). The line statement for line nine-three, "Fu rong yu mang," Zheng Xuan explains: "Mang" refers to dense grass and trees (see Classic Interpretation).

九四，乗其庸釋文

The line statement for the fourth line, nine, in the Zheng edition reads "cheng qi yong," whereas the commonly circulated edition reads "cheng qi yong" (climbing the city wall). The characters differ (see "Classic Interpretation Phonology").

大有元亨。 六五，體離，處乾之上，猶大臣有聖明之徳，代君為政，處其位有其事，而理之也。元亨者，又能長群臣以善使，嘉會禮通，若周公攝政，朝諸侯於明堂是也集解。 明，辯遰也。 遰，讀如明。星晢晢釋文。

The hexagram statement of the Great Possession hexagram says "Original and prosperous." Zheng Xuan explains: the fifth line, being yin, takes the trigram Li as its body, and is located above the lower trigram Qian. This is like a minister possessing the virtue of a sage, taking charge of state affairs on behalf of the sovereign. Since he is in that position and bears that responsibility, he manages it properly. The term "Original and prosperous" refers to his ability to govern ministers with virtue and skillfully employ them, which corresponds to the meaning of "excellent assembly and communication of rites," just as King Zhou Gong administered the state during his regency and held assemblies of feudal lords in the Bright Hall (see Collected Explanations of the Zhou Changes). The Image Commentary says "clearly distinguishing," while Zheng's version reads "clear and distinct." Zheng Xuan explains: "distinct" is read like "zhè" in the "Classic of Poetry" "Shining bright and clear," meaning clarity and distinctness (see Classic Interpretations).

嗛亨，君子有終。 艮為山，坤為地。山體髙，今在地下，其於人道，髙能下下，嗛之象。亨者，嘉會之禮，以嗛為主。嗛者，自貶損以下人，唯艮之堅固，坤之厚順，乃能終之。故君子之人，有終也集解。 君子以捊多益寡。 捊，取也釋文。 卑以自牧也。 牧，養也釋文，文選注十六。 六四，撝嗛。 撝，讀為宣釋文。

The hexagram of Qian in Zheng's version is called "Qian." The hexagram statement says, "Qian is prosperous, the gentleman has a proper conclusion." Zheng Xuan explains: the lower trigram is Gen (Mountain), and the upper trigram is Kun (Earth). A mountain's form is originally lofty and steep, but now it is situated beneath the earth; in terms of human conduct, this represents a person of high status who can humble himself and be below those of lower status, which is the image of "Qian." The term "prosperous" refers to the fact that the ceremony of mutual respect and beauty relies on humility and yielding. "Qian" means self-reduction and being below others; only those who possess the firmness of Gen and the humility of Kun can maintain humility throughout, hence the gentleman "has a proper conclusion" (see Collected Explanations of the Zhou Changes). The Image Commentary says, "The gentleman thus takes much and gives little," Zheng Xuan explains: "Take" is interpreted as obtaining (see Classic Interpretation). The Image Commentary also says, "Humble and self-cultivated," Zheng Xuan explains: "Cultivated" is interpreted as raising up (see Classic Interpretation, and Li Shàn's commentary in Volume 16 of Wen Xuan). The line statement for the fourth line says, "Qian and humble," Zheng Xuan explains: "Qian" is read as "Xuan," meaning to announce or spread (see Classic Interpretation).

豫，利建侯行師。 坤，順也。震，動也。順其性而動者，莫不得其所。故謂之豫。豫，喜佚說樂之貌也。震又為雷，諸侯之象。坤又為眾，師役之象。故利建侯行師矣集解。 四時不忒。 忒，差也釋文。

The hexagram statement of Yu says "It is advantageous to establish feudal lords and to march with troops." Zheng Xuan explains: the lower trigram is坤, representing順, and the upper trigram is震, representing movement; acting in accordance with the nature of things, nothing is not in its proper place, so this hexagram is called "Yu." "Yu" means joy, comfort, and pleasure. Zhen also symbolizes thunder, which represents feudal lords;坤 also symbolizes the multitude, which represents mobilizing troops; thus it is advantageous to establish feudal lords and to march with troops (see Collected Explanations of the Zhou Changes). The Commentary on the Judgment says "the four seasons do not err." Zheng Xuan explains: "ter" is interpreted as error (see Classic Interpretation).

象曰：雷出地，奮豫。先王以作樂崇徳。殷薦之上帝以配祖考。 奮動也。雷動於地上，萬物乃豫也。以者取其喜佚，動搖猶人至，樂則手欲鼓之，足欲舞之也。崇，充也。殷，盛也。薦，進也。上帝，天帝也。王者功成作樂，以文得之者，作鑰舞。以武得之者，作萬舞。各充其徳而為制。祀天地以配祖考者，使與天同饗其功也。故孝經云：郊祀后稷以配天。宗祀文王於明堂，以配上帝是也集解。

The Image Commentary says: "Thunder arises from the earth, and this is the nature of the hexagram Yu; the former kings thus composed music to honor virtue, offering great sacrifices to the heavenly emperor, and also honoring their ancestors." Zheng Xuan explains: "Fen" means to shake or move. Thunder shaking the earth causes all things to rejoice, which is the meaning of "Yu." The term "yi" here refers to a state of great joy and comfort, a feeling so intense that one cannot help but move, just as when a person is extremely happy, they may want to beat drums or dance. "Chong" means to fill or enrich, "yin" means great or grand, "jian" means to present or offer, and "Shangdi" refers to the heavenly emperor. When a king's achievements are complete, he composes music: those who gained the Mandate of Heaven through virtue perform the "Yue dance"; those who gained it through military strength perform the "Wan dance"; each fills their virtue and establishes their own musical system. In sacrifices to heaven and earth, ancestors are honored together with the heavenly emperor, so that ancestors and heaven may share in the achievements. Therefore, the "Book of Filial Piety" says: at the southern altar, heaven is worshipped with Houji as the accompanying deity; in the Bright Hall, the ancestral worship includes King Wen accompanying the heavenly emperor—this refers precisely to this (as seen in the Collected Explanations of the Zhou Changes).

六二，砎於石砎，古八切。謂磨砎也，釋文。 六三，盱豫。 盱，誇也釋文。 九四，由豫，大有得。勿疑朋，盍簮。 由，用也。簮，速也釋文。 上六，冥豫。 冥，讀為鳴釋文。

The Line Statement for line six two says "介于石," but the Zheng version reads "砎于石," where "砎" is pronounced gu ba qie; Zheng Xuan explains that "砎" means to grind or polish (as cited in "Classic Interpretations"). The Line Statement for line six three says "盱豫," and Zheng Xuan explains that "盱" means to exaggerate or be arrogant (as cited in "Classic Interpretations"). The Line Statement for line nine four says "由豫, 大有得, 勿疑, 朋盍簪," and Zheng Xuan explains that "由" is interpreted as "use," and "簪" is interpreted as "quickly" (as cited in "Classic Interpretations"). The Line Statement for line upper six says "冥豫," and Zheng Xuan explains that "冥" is read as "ming" (as cited in "Classic Interpretations").

隨元亨利貞。無咎。 震，動也。兌，說也。內動之以徳，外說之以言。則天下之民咸慕其行，而隨從之。故謂之隨也。既見隨從，能長之以善，通其嘉禮，和之以義，乾之以正，則功成而有福。若無此四徳，則有凶咎焉。焦貢曰，漢髙帝與項籍其明征也集解，左傳襄九年，正義。 君子以嚮晦入宴息。 晦宴也，猶人君既夕之，後入於宴，寢而止息正義。

The hexagram of Following says, "Primordial virtue, great success, beneficial, and correct, without blame." Zheng Xuan explains: the lower trigram is Zhen (Thunder), representing movement, and the upper trigram is Dui (Lake), representing joy. Within, through virtue, one moves people; outside, through words, one delights people. Thus, the people of the world admire his deeds and follow him, so this hexagram is called "Following." Once people have followed, one must be able to assist them with goodness (primordial virtue), enable the flourishing of beautiful rites (great success), harmonize with appropriateness (beneficial), and achieve with the correct way (correct). Thus, the undertaking is completed and one enjoys blessings. If one lacks these four virtues of primordial virtue, great success, beneficial, and correct, then misfortune and blame will follow. Jiao Gong says: the success or failure of Han Gaozu and Xiang Yu is a clear example of this (see "Collected Explanations of the Zhou Changes" and "Justice of the Left Transmission" Year 9 of Duke Xiang). The "Image Commentary" says, "The superior person follows the time to rest and recline." Zheng Xuan explains: "Hui" here refers to the time for rest and recline, like a ruler who retires to his inner chamber at dusk, resting and ceasing activity (see "The Correct Meaning of the Zhou Changes").

出門交有功。 震為大塗，又為日門。當春分，陰陽之所交也。是臣出君門，與四方賢人交，有成功之象也。昔舜慎徽五典，五典克從，內於百揆，百揆時序，賓於四門，四門穆穆，是其義也集解。

The first line, "Initial Nine," in the Image Commentary says, "Going out to meet others brings success." Zheng Xuan explains: The trigram Zhen (Thunder) symbolizes the great path and also the gate of the rising sun. Zhen occurs at the time of the spring equinox, which is precisely where yin and yang meet. This represents a minister leaving the king's gate to meet virtuous people from all directions and thus achieving accomplishments. In the past, Yu Shun carefully spread the five teachings of human relationships, and all five were followed. He was entrusted with leading all officials, whose affairs were well ordered. He was also received at the four gates, where all guests were respectful and solemn. This is exactly the meaning (see Collected Explanations of the Zhou Changes).

先甲三日，後甲三日。 甲者，造作新令之日。先之三日而用辛也。欲取改過自新之義。後之三日而用丁也。取其丁寧之義正義。

The hexagram statement of the Gǔ hexagram says, "Three days before the Jia day, three days after the Jia day." Zheng Xuan explains that the "Jia day" refers to the day new decrees are issued. Three days before the Jia day is the Xin day, and since Xin sounds like "new," it signifies the meaning of self-renewal after a change. Three days after the Jia day is the Ding day, and since Ding sounds like "dingning" (a term meaning repeated admonition), it signifies the meaning of repeated warnings (see The Correct Meaning of the Zhou Changes).

至于八月，有凶。 臨，大也。陽氣自此浸而長大，陽浸長矣而有四徳，齊功於乾盛之極也。人之情盛則奢淫，奢淫將亡，故戒以凶也。臨卦斗建丑，而用事殷之正月也。當文王之時，紂為無道，故於是卦為殷家著興衰之戒以見。周改殷正之數，雲臨。自周二月用事，訖其七月至八月而遯卦受之此，終而復始，王命然矣集解。

The hexagram statement of the Hexagram Qian says, "By the eighth month there will be calamity." Zheng Xuan explains: "Lín" means great. At this time, the yang energy gradually increases and becomes strong, and since yang has grown and possesses the four virtues of originality, benefit, propriety, and constancy, its function can be compared with that of the Hexagram Qian, reaching the peak of its strength. Human nature tends to become extravagant and licentious when things reach their peak, and when extravagance and licentiousness continue, decline and destruction follow. Therefore, the hexagram statement uses "calamity" as a warning. The Hexagram Qian governs the month when the handle of the Big Dipper points to "Chǒu," which corresponds to the first month of the Yin dynasty calendar. During the time of King Wen of Zhou, King Zhou of Shang was tyrannical and unjust, so this hexagram was used to mark the rise and fall of the Shang dynasty as a warning, making its meaning clear. When the Zhou dynasty changed the calendar system, this hexagram began to govern the second month of the Zhou calendar, lasting through the seventh month, and by the eighth month it is succeeded by the Hexagram Dùn. Thus, it cycles continuously, and the mandate of the sovereigns has always been like this (see Collected Explanations of the Zhou Changes).

觀，盥而不薦。 坤為地，為眾。巽為木，為風。九五，天子之爻。於體有艮，艮為鬼門，又為宮闕。地上有木而為鬼門宮闕者，天子宗廟之象也集解。諸侯貢士於天子，卿大夫貢士於其君，必以禮賓之。唯主人盥而獻賓，賓盥而酢。主人設薦俎則弟子也王氏。 初六，童觀。 童，稚也釋文。

The hexagram Guaan (Observing) has the hexagram statement "Guan er bu jian," which Zheng Xuan explains: the lower trigram is Kun (Earth), representing the people and the land, while the upper trigram is Xun (Wind), representing wood and wind. The line nine in the fifth position is the line of the Son of Heaven. Within the hexagram, the interacting trigrams include Gen (Mountain), which represents the gate of ghosts and palaces. The land growing trees and being the location of the gate of ghosts and palaces corresponds to the image of the Son of Heaven's ancestral temple (see Collected Explanations of the Zhou Changes). When princes recommend scholars to the Son of Heaven, and when ministers recommend scholars to their own lords, they must treat them with the etiquette of guests. Only when the host washes his hands and offers wine to the guest, and the guest washes his hands and returns the offering to the host, is it an act performed personally by host and guest. As for setting out offerings and ritual vessels, that is the task of disciples (see Wang Yinglin's compiled edition). The line statement "Tong guan" has Zheng Xuan explaining: "Tong" means childish (see Classic Interpretation).

先王以明罰勅法。 勅，猶理也釋文。 九四，噬乾胏。 胏，簀釋文。 上九，何校滅耳，凶。 離為槁木，坎為耳木。在耳上何校，滅耳之象也集解。 聰不明也。 目不明，耳不聰釋文。

The Image Commentary of the噬嗑 hexagram states, "The former kings used clarity in punishment to establish law." Zheng Xuan explains, "Chu (勅) has the same meaning as governance (治) (see Classic Interpretation)." The fourth line of the hexagram states, "Biting the dry flesh of the dry thigh." Zheng Xuan explains, "Flesh (胏) refers to dry meat connected to bone (in Zheng's version, this character is interpreted as 'zé,' see Classic Interpretation)." The top line of the hexagram states, "Carrying a heavy collar that covers the ears, resulting in misfortune." This describes someone carrying a large collar on the shoulder, which covers the ears. Zheng Xuan explains that the image of Li (Fire) represents withered wood, and the image of Kan (Water) represents the ear; wood pressing on the ear above symbolizes carrying a heavy collar that covers both ears (see Collected Explanations of the Zhou Changes). The Image Commentary states, "The mind is not clear." Zheng Xuan explains that not seeing clearly is called "not clear" (ming), and not hearing clearly is called "not intelligent" (cong) (see Classic Interpretation).

賁亨小。利有攸往。 賁，文飾也。離為日，天文也。艮為石，地文也。天文在下，地文在上，天地二文相飾，成賁者也一雲天地之文交，相而成賁。賁，然也。猶人君以剛柔仁義之道，飾成其徳也。剛柔雜仁義合，然後嘉會禮通，故亨也。卦 於體坎艮，艮止於上，坎險止於下，夾震在中，故不利大行，小有所之則可矣詩白駒，正義，集解。 賁，變也。文飾之貌釋文。

The hexagram statement of the Fen hexagram, according to Zheng's version, is read as "Fen, smooth and favorable for small matters, advantageous for going somewhere." Zheng Xuan explained: "Fen" refers to ornamentation. The lower trigram is Li (Fire), representing the sun, which belongs to the heavenly ornamentation; the upper trigram is Gen (Mountain), representing stone, which belongs to the earthly ornamentation. The heavenly ornamentation is below, and the earthly ornamentation is above, with the two kinds of ornamentation from heaven and earth complementing each other, thus forming Fen (another interpretation suggests that the heavenly and earthly ornamentations intermingle and support each other to form Fen). "Fen" refers to the brilliance of ornamentation, similar to a ruler using the principles of firmness and flexibility, benevolence and righteousness to adorn and perfect his virtue. When firmness and flexibility are combined, and benevolence and righteousness are harmonized, then the rites of harmonious beauty can be carried out, hence it is said "smooth." This hexagram has in its mutual trigrams Kan (Water) and Gen (Mountain). Gen stops at the top, and Kan represents obstacles at the bottom, with Zhen (Thunder) in between, so it is not favorable for great endeavors, but only advantageous for small movements (see the Justification of the Shijing's Xiao Ya "Bai Ju" and the Collected Explanations of the Zhou Changes). Zheng Xuan also explained: "Fen" refers to change, and the appearance of ornamentation (see Classic Interpretation of the Classics).

無敢折獄。 折，斷也釋文。 初九，賁其趾，舍輿而徒釋文。 趾，足同上。 義不乗也晁氏。 六四，賁如燔如燔，音煩。釋文。 六四，巽爻也。有應於初九，欲自飾以適，初既進退未定，故燔如也檀弓正義。 白馬翰如翰，寒案反釋文。 謂九三位在辰，得巽氣，為白馬。翰，猶乾也。見六四，適初未定，欲乾而有之檀弓，正義。

The Image Commentary says, "There is no daring to decide a case." Zheng Xuan explains, "The character '折' is interpreted as 'to decide' (see Classic Interpretation)." The text of the first line, according to Zheng's version, reads, "The foot is adorned, abandoning the carriage and walking on foot" (see Classic Interpretation). Zheng Xuan explains, "The term '趾' refers to the foot (same source)." The Image Commentary says, "It is not appropriate to ride." This is how Zheng's version reads (according to Zhao Shuozhuo's record). The text of the fourth line reads, "Adorned and burning," where "燔" is pronounced as "fan" (see Classic Interpretation). Zheng Xuan explains that the fourth line corresponds to the trigram Xun, which corresponds with the first line. He imagines that the fourth line wants to add adornment to approach the first line, but since the first line is still indecisive, it shows a state of anxiety, like "burning" (see the Justification of the Rituals: Tan Gong). The term "翰" in "White horse flying swiftly" is pronounced "han can fan" (see Classic Interpretation). Zheng Xuan explains that the third line corresponds to the trigram Chen, which receives the energy of Xun, thus taking the image of a white horse. "Han" and "Qian" have the same meaning, meaning to seek. The third line wants to seize the fourth line, which is about to approach the first line, but is still indecisive, so it wants to seize her and claim her for itself (see the Justification of the Rituals: Tan Gong).

不利有攸往，小人長也。 陰氣侵陽，上至於五，萬物霝落，故謂之剝也。五陰一陽，小人極盛，君子不可有所之，故不利有攸往也集解。 蔑，貞凶。 蔑，輕慢釋文。 剝床以辨。 足上稱辨，謂近膝之下。屈則相近，信則相逺。故謂之辨。辨，分也集解。 切，近災也。 切，急也釋文。 小人剝廬。 小人傲很，當剝徹廬舍而去天官遺人疏。

The Commentary on the Judgment of the Hexagram of Splitting says, "It is not advantageous to go anywhere, for the small people are growing stronger." Zheng Xuan explains: the Yin energy is encroaching upon the Yang energy, advancing continuously to the fifth line, causing all things to wither and decay. Therefore, this hexagram is called "Splitting." With five Yin lines and only one Yang line, it represents the time when the power of the small people reaches its peak. At this time, the gentleman should not take any action, hence the statement "It is not advantageous to go anywhere" (see Collected Explanations of the Zhou Changes). "Mie zhen xiong" (disregard the correct course and suffer misfortune), Zheng Xuan explains: "Mie" means to be disrespectful or to look down upon (see Classic Interpretation). The line statement of the second line, "Splitting the bed at the part called 'bian'," Zheng Xuan explains: the part above the foot is called "bian," referring to the area near the knee. When the leg is bent, the upper and lower parts come close together; when the leg is straightened, the upper and lower parts separate. Therefore, this part is called "bian," meaning a boundary (see Collected Explanations of the Zhou Changes). The Image Commentary says, "It is a close disaster," Zheng Xuan explains: "Qie" is interpreted as urgent (see Classic Interpretation). The line statement of the top line, "The small person splits the house," Zheng Xuan explains: the small person is arrogant and fierce, eventually even destroying their own dwelling (see the Commentary on the Rituals: Office of the Earth Official).

復，亨。 復，反也。還也。陰氣侵陽，陽失其位，至此始還反，起於初，故謂之復。陽，君象。君失國而還反，道徳更興也春秋正義。 七日來復。 建戌之月，以陽氣既盡，建亥之月，純陰用事，至建子之月，陽氣始生，隔此純陰一卦。卦主六，日七分，舉其成數言之，而云七日來復正義序。

The hexagram Fu (Return) states: "Fu, smooth." Zheng Xuan explains: "Fu" means returning or returning to the original position. Yin energy has taken over Yang energy, and Yang has lost its place, until this hexagram does it begin to return, rising again from the first line. Therefore, it is called "Fu." Yang represents the image of a ruler, which is like a ruler losing his country and then regaining it, with virtue being renewed again (as seen in the "Spring and Autumn" commentary). The hexagram statement "seven days to return" is explained by Zheng Xuan as follows: when the handle of the Big Dipper points to the dog (Xu) in the ninth month, Yang energy has already been exhausted; when it points to the pig (Hai) in the tenth month, the pure Yin hexagram Kun is in command; until the handle of the Big Dipper points to the rat (Zi) in the eleventh month, Yang energy begins to revive again—only separated by the hexagram Kun, which is pure Yin. According to the method of hexagram qi, each hexagram governs six days and seven parts, but here the whole number is taken, so it is called "seven days to return" (as seen in the preface of The Correct Meaning of the Zhou Changes).

商旅不行。 資貨而行，曰商。旅，客也釋文。 無祗悔。 祗，病也釋文。 六三，顰復釋文。 六四，中行獨復。 爻處五陰之中，度中而行，四獨應初漢上易傳。 中以自考也。 考，成也釋文。 有烖眚釋文。 異自內生，曰眚。自外曰祥。害物曰災釋文。

The Image Commentary says, "Commerce does not proceed," Zheng Xuan explains: those who carry goods for trade are called "Shang," and "Lu" refers to travelers (see "Classic Interpretation Phonology"). The line "There is no great regret" for the initial line nine, Zheng Xuan explains: "Zhi" is interpreted as illness (see "Classic Interpretation Phonology"). The line statement for line six three, the Zheng version reads "Pin Fu" (see "Classic Interpretation Phonology"). The line statement for line six four, "Acting in the middle and returning alone," Zheng Xuan explains: this line is in the middle of the five yin lines, capable of discerning the middle path; among the six lines, only it corresponds with the initial line nine, hence it is called "returning alone" (see Zhu Zhen's "Han Shang Yi Zhuan"). The Image Commentary says, "By the middle to examine oneself," Zheng Xuan explains: "Kao" is interpreted as accomplishment (see "Classic Interpretation Phonology"). The line statement for the top line six, "There is calamity and strange occurrences," the Zheng version reads "There is calamity and strange occurrences" (see "Classic Interpretation Phonology"); Zheng Xuan explains: strange occurrences arising internally are called "Sheng," those coming from outside are called "Xiang," and all that harm things are called "Zai" (see "Classic Interpretation Phonology").

妄，猶望。謂無所希望也釋文。 無妄之往，何之矣。 妄之言，望人所望。宜正行，必有所望，行而無所望，是失其正，何可往也後漢書李通傳注。 天命不右。 右，助也釋文。 不菑畬。 一歲曰菑，二歲曰新田。三歲曰畬王氏。

The name of the Wuwang hexagram, Zheng Xuan explains: "Wang" is homophonous with "wang," and "wu wang" means there is no expectation or desire in the heart (see "Classic Interpretation"). The "Image Commentary" of the upper ninth line says, "Without wandering, where can one go?" Zheng Xuan explains: "Wang" is "wang," referring to what people hope for in their hearts; people should follow the right path, and in their actions they always have expectations. If one acts without any expectations, they have lost the right path, so where can they go (see "Biography of the Later Han Dynasty: Li Tong's Biography" annotation). The "Image Commentary" says, "Heaven's mandate does not favor," Zheng Xuan explains: "Right" is interpreted as assistance (see "Classic Interpretation"). The line statement of the sixth line two says, "Not ruined in the first year of cultivation," Zheng Xuan explains: the first year of cultivation is called "zi," the second year is called "new field," and the third year is called "yu" (see Wang Yinglin's compiled edition).

不家食，吉。 自九三至上九，有頤象。居外，是不家食。吉而養賢表記正義。 輝光日新絶句，其徳連下句剛上而尚賢釋文。 良馬逐逐。 逐逐，兩馬走也釋文。 日閒輿衛日，人實反。 日，習車徒釋文。

The Hexagram Statement of the Great Accumulation Hexagram says, "Not eating at home, auspicious." Zheng Xuan explains that from the third line to the top line, the hexagram forms the image of the颐 Hexagram. The virtuous person is in the outer trigram, which means he is not eating idly at home, hence auspicious, indicating that the state can support the virtuous person (see "Rites of Zhou: Table of Records" with the commentary). The "Radiant and Renewing" four characters in the Commentary on the Judgment, according to Zheng's version, are punctuated as "Radiant and Renewing," and "its virtue" is read together with the next sentence as "its virtue is strong above and values the virtuous" (see "Commentary on the Classics: Interpretation of Pronunciation"). The line statement "A good horse follows" in the third line is in Zheng's version "A good horse follows closely"; Zheng Xuan explains that "follows closely" refers to two horses running side by side (see "Commentary on the Classics: Interpretation of Pronunciation"). The "day" in "daily training of chariots and guards" is read as "ren shi fan" (a phonetic reading); Zheng Xuan explains that "day" means daily practice of chariots and guards (see "Commentary on the Classics: Interpretation of Pronunciation").

六四，童牛之梏，元吉晁氏謂梏。鄭作角，非也。 巽為木，於體震。震為牛之足，足在艮體之中，艮為手，持木以就足，是施梏大司冦疏。 六五，豶豕之牙。 牙，讀為□釋文。 上九，何天之衢。 艮為手，手上肩也。乾為首，首肩之間，荷物處。乾為天，艮為徑路，天衢象也後漢崔駰傳注。 道大行也。 人君在上位，負荷天之大道文選十一。

The fourth line statement says, "A calf is bound with a wooden yoke, originally auspicious" (Chao Yuezi says that in Zheng's version the character 'gù' is written as 'jiǎo', and his explanation is not accurate). Zheng Xuan's commentary says: "The trigram Xun represents wood, and the interacting trigrams in the hexagram also include Zhen, which takes the image of a cow's legs; the cow's legs are located within the trigram Gen, which represents hands, meaning that hands are used to hold a wooden tool to bind the cow's legs, which is the act of binding a cow with a wooden yoke (see the commentary on the 'Rites of Zhou: Autumn Officials: Grand Minister of Justice'). The fifth line statement says, "The teeth of a castrated pig." Zheng Xuan's commentary says: "The character 'yá' should be read as another character, and the character Zheng's version has changed here is now missing (see 'Classic Interpretation Sounds'). The top line statement says, "What heavenly path is this?" Zheng Xuan's commentary says: "Gen represents hands, and the upper part of the hand connects to the shoulder; Qian represents the head, and the area between the head and the shoulder is where one carries things. Qian also represents heaven, and Gen also represents a small path, combining these gives the image of 'heavenly path' (see the commentary on 'Later Han Book: Cui Yin's Biography'). The 'Image Commentary' says, 'The way is widely practiced,' and Zheng Xuan's commentary says: 'The ruler is in the superior position, shouldering the great way of heaven' (see Li Shan's commentary in Volume 11 of 'Wen Xuan').

頤，貞吉。觀頤自求口實。 頤，口車輔之名也。震動於下，艮止於上，口車動而上，因輔嚼物以養人，故謂之頤。頤，養也。能行養則其乾事，故吉矣。二五離爻，皆得中。離為目，觀象也。觀頤，觀其養賢與不肖也。頤中有物，曰口實。自二至五有二坤，坤載養物，而人所食之物皆存焉。觀其求可食之物，則貪廉之情可別也集解。 觀我朵頤。 朵，動也釋文。 大有慶也。 君以得人為慶漢上易傳。

The Hexagram Statement of the颐 (Nourishing) Hexagram says, "Zhen Ji, Guan Yi, Zi Qiu Kou Shi." Zheng Xuan explains: "Yi" refers to the name of the jaw and the cheek. The lower trigram Zhen is at the bottom and moves, while the upper trigram Gen is at the top and remains still. The jaw moves upward, relying on the cheeks to chew food and sustain the body, hence it is called "Yi." "Yi" means nourishing. If one can practice nourishing, he can accomplish his task, hence it is auspicious. The second line and the fifth line, according to the mutual trigrams, both belong to Li trigram, and both are in the central position. Li is taken as the eye, which is the image of "Guan" (observation). So "Guan Yi" means observing what one is nourishing, whether it is a virtuous person or an unvirtuous one. The jaw containing something is called "kou shi" (mouthful). From the second line to the fifth line, they contain two Kun trigrams. Kun can support and nourish all things. The food people eat is stored within it. By observing how a person seeks for food, one can discern whether his nature is greedy or upright (as recorded in the Collected Explanations of the Zhou Changes). The line statement of the initial line, "Guan Wo Duo Yi," Zheng Xuan explains: "Du" is interpreted as movement (as recorded in the Classic Interpretation). The Image Commentary says, "Da You Qing Ye," Zheng Xuan explains: it is a joyful event for the ruler to obtain a virtuous person (as recorded in Zhu Zhen's Han Shang Yi Zhuan).

陽爻過也漢上易傳。 九二，枯楊生荑，老夫得其女妻。 枯音姑，謂無姑。山榆羊朱反，荑音夷木更生，謂山榆之實釋文。以丈夫年過娶二十之女，老婦年過嫁三十之男，皆得其子詩桃夭，正義。

The hexagram name is "Great Excess." Zheng Xuan explains that it refers to the meaning of having too many yang lines (as mentioned in Zhu Zhen's "Han Shang Yi Zhuan"). The line statement of the second line, "A withered elm produces new shoots; an old man marries a young wife," is interpreted by Zheng Xuan as follows: "Ku" is read as "Gu," referring to a tree called "wu gu," which is the mountain elm ("yu" is read as yang zhu fan). "Ti" is pronounced "yi," meaning the rebirth of trees, here referring to the fruit of the mountain elm (as mentioned in "Jing Jing Shi Wen"). Zheng Xuan also explains that an older man marrying a young woman and an older woman marrying a younger man can still have children (as mentioned in the "Zhou Nan · Tao Yao" section of the "Shijing" with its commentary).

六三檢且枕。 木在手曰檢。在首曰枕釋文。 六四，尊酒簋貳，用缶，內約自牗。 六四，上承九五，又□體在震。上爻辰在丑，丑上值斗，可以斟之象。斗上有建星，建星之形似簋，貳副也。建星上有弁星，弁星之形又如缶。天子大臣以王命出，會諸侯，主國尊於簋，副設玄酒而用缶也詩宛丘，正義，禮器正義。 九五，祗既平。 祗，當為坻。小丘也釋文。

The line statement for the sixth line of the Qian hexagram, according to Zheng's version, reads "jian qie zhen." Zheng Xuan explains that "jian" refers to wooden instruments of punishment placed on the hand, and "zhen" refers to such instruments placed on the neck (as cited in "Classic Interpretations"). The line statement for the sixth line of the fourth line, according to Zheng's version, reads "zun jiu gui er, yong foun, nei yue zi you." Zheng Xuan explains that the fourth line is above the fifth line, and the interacting lines of the hexagram fall in the Zhen trigram (the original text has one character missing). The top line corresponds to the "Chou" position in the爻辰 system, and "Chou" is directly above the Big Dipper, which is an image of pouring wine. Above the Big Dipper is the Jian star, which resembles a gui, and "er" means to have a secondary arrangement. Above the Jian star is the Bian star, which resembles a foun. The ministers of the Son of Heaven, carrying the king's orders, meet with feudal lords, and the eastern host sets out wine vessels and gui, and additionally sets out a secondary offering of black wine in a clay jar (as cited in the "Justice of the 'Wanqiu' Poem" from the "Book of Songs" and the "Justice of the 'Rites of the Temple' " from the "Book of Rites"). The line statement for the fifth line of the Qian hexagram, "zhi ji ping," is explained by Zheng Xuan as "zhi" should be "chi," meaning a small hill in the water (as cited in "Classic Interpretations").

上六，繋用徽纆，寘于叢棘，三歲不得，凶。 繋，拘也。爻辰在已，已為蛇，蛇之蟠屈，似徽纆也。三五?體，艮又與震同體。艮為門闕，於木為多節。震之所為，有叢拘之類。門闕之內，有叢木，多節之木，是天子外朝，左右九棘之象也。外朝者，所以詢事之處也。左嘉石平罷民焉。右肺石達窮民焉。罷民，邪惡之民也。上六乗陽有邪惡之罪，故縛以一作約徽纆，寘于叢棘。而使一作後公卿以下議之，其害人者，置之圜土而施職事焉，以明刑恥之。能復者，上罪三年而赦，中罪二年而赦，下罪一年而赦。不得者，不自思以得正道終不自改，而出諸圜土者殺。故曰凶公羊疏。

The statement for the sixth line at the top says: "Bound with ropes and placed among thorny bushes, not released for three years, it is ominous." Zheng Xuan explains: "To bind" means to be restrained. This line corresponds to the position of "Si" in the yao chen system. "Si" is associated with the snake; the coiling and twisting form of a snake resembles the binding ropes. The interaction between the third and fifth lines forms the trigram Gen (Mountain), which also shares the same trigram as Zhen (Thunder). Gen symbolizes gates and thresholds, and in the context of plants, it represents a tree with many knots; Zhen's imagery includes clusters and restraints. Gates with thorny bushes and trees with many knots symbolize the image of the Son of Heaven planting nine thorny bushes on each side of the outer court. The outer court is where the sovereign and ministers consult on state affairs: on the left, there is the jade stone used to educate idle and improper people called "ba min"; on the right, there is the lung stone for the poor and helpless to appeal. "Ba min" refers to wicked and evil people. The sixth line, being yin and flexible, dominates over the yang lines, committing a wicked act, so it is bound with ropes (in some versions, "yue" is used instead of "fou") and placed among thorny bushes, then handed over to officials below the ministers for judgment (in some versions, "er shi" is used instead of "er hou"). Those who cause harm are sent to the circular prison to serve labor, and subjected to clear punishments to make them ashamed. Those who repent, the severely guilty are released after three years, the moderately guilty after two years, and the lightly guilty after one year. Those who never reflect and reform, and are expelled from the circular prison, are executed. Therefore, the statement says "it is ominous" (see the commentary on the Spring and Autumn Annals: Gongyang Zhuan).

明兩作離。大人以繼明照于四方。 作，起也釋文。明兩者，取君明上下，以明徳相承，其於天下之事無不見也文選注二十一。 初九，履錯然錯，七各反。釋文。 六二，黃離元吉。 離，南方之卦。離為火，土托位焉，土色黃，火之子。喻子有明徳，能附麗於其父之道。文王之一作大子發﹑旦一無此字是也。慎成其業，則吉矣文選注二十，御覽一百四十六。

The Image Commentary of the Fire卦 (Li) says, "Light shines from two sides, this is the nature of Li; the superior person thus continues the illumination to the four directions." Zheng Xuan explains, "To '作' means to arise or to be established." The term "明两" refers to the virtue of both the current and the previous generations of the sovereign being enlightened, meaning that the virtue of brightness is passed down from generation to generation. Thus, all matters under heaven are visible. (See Li Suan's commentary in Volume 21 of Wenxuan.) The Line Statement of the first line, "履错然," has "错" pronounced as "qi ge fan" (See Classic Interpretation in the Commentary). The Line Statement of the second line, "黄离元吉," is explained by Zheng Xuan as follows: Li is the southern trigram, and Li also represents fire. The earth relies on fire, and the color of the earth is yellow, while the earth is the son of fire. This is a metaphor for the son possessing the virtue of brightness, being able to rely on the father's righteous path. King Wen's son, Ji Fa and Ji Dan (some editions read "Ji Da Zi" instead of "Ji Dan"), were like this, carefully completing their father's cause, thus obtaining good fortune. (See Li Suan's commentary in Volume 20 of Wenxuan and Volume 146 of Taiping Yulian.)

九三，不擊缶而歌釋文。 艮，爻也。位近丑，丑上值弁星，弁星似缶。詩云，坎其擊缶。則樂器亦有缶詩宛丘，正義。 則大耋之差釋文云鄭無凶字。 年踰一作餘七十也詩車鄰正義禮記射義正義爾雅疏。

The line statement for the third line, according to Zheng's version, reads 'not hitting a drum and singing' (as seen in the Classic Interpretation). Zheng Xuan's commentary says: the third line is the Gen line, and its yao chen position is close to 'Chou'. Above 'Chou' is the Bian star, which resembles a drum. The Book of Songs says 'knocking on the clay drum', indicating that the drum is also considered a musical instrument (as seen in the Book of Songs, Chen Wind, Wanqiu, with the commentary). 'Then comes the lament of the very old', Zheng's version reads 'then comes the lament of the very old', and there is no 'unfavorable' character below it (as stated in the Classic Interpretation). Zheng Xuan's commentary says: 'Da die' refers to being over seventy years old ('Yu' is another version of 'Yue' in one edition; as seen in the commentary of the Book of Songs, Qin Wind, Che Lin, the commentary of the Rituals of the Rites, and the commentary of the Er Ya).

九四，突如其來如，焚如，死如，棄如。 震為長子，爻失正又□體兌。兌為附。決子居明法之家，而無正，何以自斷其君父，不忍也。突如，震之失正不知其所。如又為巽，巽為進退，不知所從。不孝之罪，五刑莫大焉。得用議貴之辟刑之，若如。所犯之罪，焚如，殺其親之刑，死如。殺人之刑，棄如。流宥之刑秋官掌戮疏。 麗王公也釋文。

The fourth line statement says: "Suddenly coming, being burned, being executed, being cast out." Zheng Xuan comments: The trigram Zhen (Thunder) is taken as the eldest son; this line loses its proper position, and the interacting trigrams within the hexagram include Dui (Lake) (the text here is missing one character), which is taken as attachment and decisive action. A son who is in a family that governs the law but himself is not upright, how could he personally decide the crime of the sovereign? That would be unbearable. The term "tuhu" refers to Zhen losing its proper position and not knowing where to rest; this line also gives rise to Xun (Wind), which represents indecisiveness in movement, hence not knowing where to go. The crime of filial impiety is the most severe among the five punishments, and only the law of "yi gui" (punishment for the noble) can be applied to him. According to the crime he has committed: "Fen ru" is the punishment for killing a close relative; "si ru" is the punishment for murder; "qi ru" is the punishment of exile and leniency (see the commentary on the "Book of Rites: Autumn Officials: Master of Punishment"). The "Image Commentary" of the top line, according to the Zheng version, is "attached to the prince and the marquis" (see "Classic Interpretation Sounds").

咸亨利貞。取女吉。 咸，感也。艮為山，兌為澤。山氣下，澤氣上，二氣通而相應，以生萬物，故曰咸也。其於人也，嘉會禮通，和順於義，乾事能正。三十之男有此三徳，以下二十之女，正而相親，說娶之，則吉也集解。 二氣感應以相與。 與，猶親也釋文。 初六，咸其拇。 足大指也釋文。 六二咸其腓。 膊，腸也膊，市臠反。釋文。 九五，咸其脢。 脢，背脊肉也釋文，正義。 媵口說也。 媵，送也釋文。咸道極薄，徒送口舌，言語相感而已。不復有志於其間正義。

The hexagram Xian (咸) states: "It is smooth, advantageous to be firm and correct, and it is auspicious to take a wife." Zheng Xuan explains: "Xian" refers to mutualsympathetic response, which means response or interaction. The lower trigram is Gen (Mountain), and the upper trigram is Dui (Lake); the mountain's energy descends and the lake's energy ascends, and the two energies communicate with each other, thus generating all things. Therefore, it is called "Xian." In terms of human affairs, this represents the harmonious meeting of beauty, the smoothness of rites, and the proper conduct of affairs while maintaining correctness. A man of thirty who possesses these three virtues and is willing to submit to a woman of twenty, approaching her with the correct way, and joyfully marrying her will achieve auspiciousness (see "Collected Explanations of the Zhou Changes"). The "彖传" says: "Two energies respond to each other and interact." Zheng Xuan explains: "With" is synonymous with "approach" (see "Classic Interpretation"). The line statement for the first line, "Xian its拇," Zheng Xuan explains: "拇" refers to the big toe (see "Classic Interpretation"). The line statement for the second line, "Xian its腓," Zheng Xuan explains: "腓" refers to the calf (in Zheng's version it is "膊," pronounced shì lián, meaning intestine; see "Classic Interpretation"). The line statement for the fifth line, "Xian its脢," Zheng Xuan explains: "脢" refers to the flesh on the back (see "Classic Interpretation" and "The Correct Meaning of the Zhou Changes"). The "象传" for the sixth line says: "Teng mouth says," and in Zheng's version it is "Ying mouth says." Zheng Xuan explains: "Ying" is interpreted as transmission (see "Classic Interpretation"). He also notes: the principle of感应 has reached its shallowest point, and can only be conveyed through speech, with words as the means of感应, and there is no longer genuine sincerity between them (see "The Correct Meaning of the Zhou Changes").

恆亨無咎，利貞。 恆，久也。巽為風，震為雷。雷風相須而養物，猶長女承長男。夫婦同心而成家，久長之道也。夫婦以嘉會禮通，故無咎。其能和順乾事，所行而善矣集解。 初六，浚恆釋文。 九三，不恆其徳，咸承之羞釋文。 爻得正，□體為乾，乾有剛健之徳。體在巽，巽為進退，不恆其徳之象。又?體兌，兌為毀折，是將有羞辱也緇衣，正義。

The Hexagram of Constancy states: "It is smooth, without blame, advantageous to be constant." Zheng Xuan explains: "Constant" means enduring. The upper trigram is Xun (Wind), the lower trigram is Zhen (Thunder); thunder and wind depend on each other and nourish all things, like the eldest daughter serving the eldest son. A husband and wife working together to establish a family is the way of enduring. When a couple unite in harmony and promote propriety, they will not commit mistakes; they can also treat each other with harmony and achieve family success, so their actions will be all good (see Collected Explanations of the Zhou Changes). The line statement for the first line, according to Zheng's version, is "Junneng" (see Classic Interpretation). The line statement for the third line, according to Zheng's version, is "Bu heng qi de, xian cheng zhi xiu" (see Classic Interpretation); Zheng Xuan explains: this line is in a yang position and is correct, and the interacting trigrams form Qian (Heaven). Qian has the virtue of being strong and vigorous; however, the line itself is in the trigram Xun, which represents indecisiveness and hesitation, indicating a lack of constancy in virtue. This line also produces Dui (Lake), which represents destruction, showing that it will suffer disgrace (see the正义 of the Ziyi Chapter in the Li Ji).

六五，恆其徳貞。婦人吉，夫子凶。 以陰爻而處尊位，是天子之女。又?體兌，兌為和說至尊，主家之女以和說，乾家事，問正於人，故為吉也。應在九二，又男子之象。體在巽，巽為進退，是無所定而婦言是從，故云夫子凶也緇衣注，正義。 上六，振恆。 振，搖落也釋文。

The Line Statement of the Fifth Line says, "Maintaining virtue, uprightness; it is auspicious for a woman, but ominous for a man." Zheng Xuan explains: A yao of yin in a position of honor, this represents the daughter of the Son of Heaven. This line also gives rise to the trigram Dui, which signifies harmony and joy. A woman of high status managing household affairs with a harmonious and joyful attitude, and consulting others to ensure proper conduct, thus attains auspiciousness. It corresponds with Nine in the Second, which represents a man. Nine in the Second is in the trigram Xun, which signifies indecisiveness. This indicates that he has no firm opinion and merely follows the woman's words, hence it is ominous for a man (see Zheng Xuan's commentary and the Justification in the Book of Rites, Ziyi). The Line Statement of the Sixth Line at the Top says, "Shaking the constancy." Zheng Xuan explains: "Shaking" means shaking and falling (see Classic Interpretation).

遯亨，小利貞。 遯，逃去之名也。艮為門闕，乾有健徳。?體有巽，巽為進退，君子出門，行有進退，逃去之象。二五得位而有應，是用正道，得禮見召聘始仕他國，當尚嗛。嗛，小其和順之道。居小官，乾小事，其進以漸，則逺妬忌之害。昔陳敬仲奔齊辭卿是也集解。 有疾憊也。 憊，困也釋文。 小人否備鄙反。 否，塞也釋文。

The hexagram Dùn (Retreat) states: "It is smooth, advantageous to be faithful and upright." Zheng Xuan explains: "Dùn" refers to the name of retreating and withdrawing. The lower trigram is Gèn (Mountain), representing a gate or threshold, and the upper trigram is Qián (Heaven), symbolizing the virtue of strength and perseverance. Within the hexagram, the interacting trigrams include Xùn (Wind), which governs movement and retreat. A gentleman leaving his home, moving with both advancement and retreat, represents the image of retreating. The line Nine in the Second and Six in the Fifth are in proper positions and correspond to each other, indicating that one should act with righteousness and propriety, thus being summoned to serve in another country. At this time, one should value humility and retreat. Humility and retreat mean to place oneself in a low position and be gentle in dealing with others. Serving in a minor position and handling minor affairs, advancing gradually, can help avoid jealousy and harm from others. In the past, Chen Jingzhong fled to the state of Qi and declined the position of a high official, which is an example of this (see Collected Explanations of the Zhou Changes). The "Image Commentary" for line Nine in the Third states: "There is sickness and exhaustion." Zheng Xuan explains: "Exhaustion" is interpreted as being in a state of hardship (see Classic Interpretation). The "small man is blocked" in "small man" is read as "bì bǐ fǎn"; Zheng Xuan explains: "Blocked" is interpreted as being obstructed (see Classic Interpretation).

壯，氣力浸強之名釋文。 九三，累其角釋文。 六五，喪羊于易音亦。 謂佼易也釋文。 不祥也釋文。 祥，善也同上。

The hexagram is named Da Zhuang. Zheng Xuan's commentary says, "Zhuang" refers to the gradual strengthening of strength (see "Classic Interpretation Phonology"). The line statement for Nine in the Third, according to Zheng's version, is "accumulating its horn" (see "Classic Interpretation Phonology"). The line statement for Six in the Fifth, "losing a sheep in Yi," where "Yi" is pronounced "Yi"; Zheng Xuan's commentary says that this "Yi" refers to "jiao yi," meaning a flat and level place for meeting (see "Classic Interpretation Phonology"). The image commentary for Six at the Top, according to Zheng's version, is "unfavorable" (see "Classic Interpretation Phonology"); Zheng Xuan's commentary says that "xiang" is interpreted as good (same as above).

晉，康侯用錫馬蕃。 庶，康尊也，廣也釋文。蕃發袁反庶止奢反，謂蕃遮禽也同上。 晝日三接音□。 接，勝也王氏。 象曰：明出地上，晉君子以自照明徳。 地雖生萬物，日出於上，其功乃著，故君子法之。而以明自照其徳集解。 初六，晉如摧如。 摧，讀如南山崔崔之崔釋文。 六二，晉如愁如愁子小反。 愁，變色貌釋文。 九四，晉如鼫鼠。 詩云：鼫鼠鼫鼠，無食我黍。謂大鼠也正義。 六五矢得勿恤釋文。

The hexagram statement of the晋卦 says, "The virtuous prince uses the gift of horses, and his descendants multiply." Zheng Xuan explains, "Kang" means to honor, and also means to be extensive (see "Classic Interpretation"). "Fan" is read as fa yuan, and "shu" is read as zhi she, meaning to use fences to enclose wild animals (same source). The character "jie" in "three times during the day" is missing in the original text; Zheng Xuan explains, "jie" means to overcome (see Wang Yinglin's compiled edition). The Image Commentary says, "The sun rises above the earth, which is the meaning of晋; the gentleman thus reflects on his own bright virtue" (in Zheng's version, "zhao" is written as "zhao"). Zheng Xuan explains, the earth can give birth to all things, but it must wait for the sun to rise above it for its function to become evident; thus the gentleman follows this example, using his own brightness to examine his virtue (see "Collected Explanations of the Zhou Changes"). The line statement of the first line, "晋 like a collapse," Zheng Xuan explains, "cui" is read as in the "Book of Songs" "Nanshan Cui Cui" (see "Classic Interpretation"). The line statement of the second line, "晋 like sorrow," "chou" is read as zi xiao; Zheng Xuan explains, "chou" means the appearance of a changed expression (see "Classic Interpretation"). The line statement of the fourth line, "晋 like the shi mouse," Zheng Xuan explains, the "Book of Songs" says, "Shi mouse, do not eat my millet," referring to a large mouse (see "The Correct Meaning of the Zhou Changes"). The line statement of the fifth line, in Zheng's version, is "shu de bu xu" (see "Classic Interpretation").

明夷，利艱貞。 夷，傷也。日出地上，其明乃光。至其入地，明則傷矣，故謂之明夷。日之明傷，猶聖人君子有明徳，而遭亂世，抑在下位，則宜自艱無乾事政，以避小人之害集解。 以蒙大難。 蒙，猶遭也釋文。 文王似之釋文。 箕子似之釋文。

The hexagram statement of the Ming Yi hexagram says "favorable to perseverance in hardship." Zheng Xuan explains: "Yi" means injury. The sun rises above the earth, its light can shine; but when it sinks below the earth, its light is injured. Therefore, this hexagram is called "Ming Yi." The injury to the sun's light is like the sage and virtuous person possessing bright virtue but encountering a chaotic world, being suppressed in a lower position. At this time, one should remain in hardship, not engage in governance, to avoid harm from petty people (see Collected Explanations of the Zhou Changes). The "Tuan Zhuan" says "to endure great difficulties," Zheng Xuan explains: "Meng" means encountering, with the same meaning as "encounter" (see Classic Interpretation). The two sentences "Wen Wang used it" and "Ji Zi used it" in the "Tuan Zhuan" are both written as "Si zhi" in Zheng's version (see Classic Interpretation).

六二，明夷睇於左股釋文。 旁視為睇。六二辰在酉，酉在一作是西方，又下體離，離為目。九三體在震。震，東方。九三又在辰，辰得巽氣為股。此謂六二有明徳，欲承九三，故云睇於左股內則正義。 用拯馬。 拯，承也釋文。

The line statement for the second line, according to Zheng's version, reads 'Mingyi di yu zuo gu' (see 'Classic Interpretation'). Zheng Xuan explains that looking sideways is called 'di'. The second line, according to the yao chen system, corresponds to the position 'You', which is in the west ('in' in one edition reads 'is'). The lower trigram is Li, which symbolizes the eye. The third line is located in the mutual trigram Zhen, which belongs to the east; the third line, according to the yao chen system, also corresponds to the position 'Chen', which receives the energy of Xun and symbolizes the thigh. This means that the second line possesses the virtue of brightness and wishes to ascend to the third line, hence the phrase 'looking sideways at the left thigh' (see 'Rites: Rules of Etiquette' commentary). The character 'zhen' in 'use zhen ma zhuang' is explained by Zheng Xuan as meaning 'to support and lift' (see 'Classic Interpretation').

閒有家。 閒，習也釋文。 六二，無攸遂，在中饋。 二為陰爻，得正於內，五陽爻也。得正於外，猶婦人自修正於內，丈夫修正於外。無攸遂，言婦人無敢自遂也。爻體離又□體坎，火位在下，水在上，餁之象也。饋酒食也，故云在中饋也後漢書楊震傳注，王符傳注。 家人嗃嗃。 嗃嗃，苦熱之意釋文。 婦子嘻嘻。 嘻嘻，驕佚喜笑之意釋文。 王假有家。 假，登也釋文。

The line statement of the first line of the Family hexagram, "Xian you jia," is interpreted by Zheng Xuan as "Xian" meaning practice (as noted in "Classic Interpretation Sounds"). The line statement of the second line, "Wu you sui, zai zhong kuì," is explained by Zheng Xuan as the second line being a yin line, which is in the correct position within the inner trigram; the fifth line is a yang line, which is in the correct position within the outer trigram. This is like a woman maintaining her proper conduct within the family and a man maintaining his proper conduct outside the family. "Wu you sui" means the woman does not act independently or make decisions on her own. This line's fundamental trigram is Li (Fire), and the interacting trigrams include Kan (Water) (the original text has a missing character here): fire below and water above, which symbolizes cooking food. "Kuì" refers to preparing food, so her duty is to manage the household's meals (as noted in the annotations to "Later Han Book: Yang Zhen's Biography" and "Later Han Book: Wang Fu's Biography"). The line statement of the third line, "Jia ren huo huo," is explained by Zheng Xuan as "huo huo" meaning harsh and unbearable (as noted in "Classic Interpretation Sounds"). "Fu zi xi xi," is explained by Zheng Xuan as "xi xi" meaning arrogant and unrestrained, laughing without restraint (as noted in "Classic Interpretation Sounds"). The line statement of the fifth line, "Wang jia you jia," is interpreted by Zheng Xuan as "jia" meaning to ascend (as noted in "Classic Interpretation Sounds").

睽音圭，釋文 睽，小事吉。 睽，乖也。火欲上，澤欲下。猶人同居而志異也。故謂之睽。二五相應，君陰臣陽，君而應臣，故小事吉集解。 六三，其牛觢。 牛角皆踴，曰觢釋文。 後說之壺釋文。

The hexagram is called "Kui" (Kui), pronounced like "Gui" (as noted in the "Classic Interpretations"). The hexagram statement says, "Success in small matters is auspicious." Zheng Xuan explains: "Kui" means separation and discord. The upper trigram is Li (Fire), which rises upward, and the lower trigram is Dui (Lake), which flows downward. This is like people living together but with differing aspirations, hence the name "Kui." The sixth line (Yao) and the second line (Yao) correspond with each other. The ruler's position is a yin line, and the minister's position is a yang line. The ruler humbly responds to the minister, so success is only achieved in small matters (as noted in the "Collected Explanations of the Zhou Changes"). The third line (Yao) states, "Its ox is stuck," while the Zheng edition reads, "Its ox has horns pointing upward," which is called "Gu" (as noted in the "Classic Interpretations"). The top line (Yao) states, "After the bow is drawn," while the Zheng edition reads, "After the pot is drawn" (as noted in the "Classic Interpretations").

往得中也。 中，和也釋文。 初六，宜待時也釋文。 六四，往蹇來連連如字。 連，遲久之意釋文。

The Commentary on the Judgment of the Ganyu hexagram says, "Going to attain the center." Zheng Xuan explains: "Center" is interpreted as harmony (as seen in The Classic Interpretation). The Image Commentary of the first line, in Zheng's version, reads, "It is appropriate to wait for the right time" (as seen in The Classic Interpretation). The line statement of the fourth line says, "Going is difficult, coming is connected." "Connected" is read according to the original character. Zheng Xuan explains: "Connected" means to be slow and delayed (as seen in The Classic Interpretation).

天地解而雷雨作。雷雨作而百果草木皆甲宅。 木實曰果，解讀如人倦之解。解謂坼嘑嘑火亞反，皮曰甲，根曰宅。宅居也文選蜀都賦注。

The Commentary on the Judgment says, "When heaven and earth are unbinding, thunder and rain arise; thunder and rain arise, and all fruits and plants have their husks split open." (In Zheng Xuan's version, "坼" is written as "宅"). Zheng Xuan explains: the fruit that grows on trees is called "果"; "解" is read as "解" meaning to be weary and relaxed. So "解" refers to the husk of the seed splitting open ("坼" is written as "嘑", read as "hu ya fan"). The hard outer shell is called "甲", and the root beneath is called "宅", "宅" meaning to dwell securely (see Li Suan's commentary on the "Shuowen Jiebi" in the "Wenxuan·Shudufu").

艮為山，兌為澤。□體坤，坤為地，山在地上，澤在地下，澤以自損，增山之髙也。猶諸侯損其國之富，以貢獻於天子，故謂之損矣集解。 二簋可用亨。 四以簋進黍稷於神也。初與二直，其四與五承上，故用二簋，四巽爻也，巽為木。五離爻也，離為日。日體圜木器而圜簋象也。 君子以懲忿懫欲考工記旊人疏，少牢饋食禮疏，詩權輿正義。 徵，猶清也。懫，止也釋文。

The hexagram is called "Loss." Zheng Xuan explains: the upper trigram is Gen (Mountain), and the lower trigram is Dui (Lake); the interacting trigrams form Kun (Earth). The mountain is on the earth, and the lake is beneath the earth. The lake reduces itself and raises the mountain, just as a feudal lord reduces the wealth of his own country to present as tribute to the Son of Heaven. Therefore, this hexagram is called "Loss" (see Collected Explanations of the Zhou Changes). The hexagram statement "Two bowls may be used for sacrifice" is explained by Zheng Xuan as referring to the fourth line, which uses bowls to hold millet and rice for offerings to the gods. The first and second lines correspond directly, and the fourth and fifth lines are above the尊位 (honored position), so two bowls are used. The fourth line is Xun (Wood), and the fifth line is Li (Fire). Fire is round, and the shape of a bowl is round. The wood is the material of the bowl, so the bowl is symbolized by Wood and Fire. The Image Commentary says, "The superior person uses this to restrain anger and suppress desires." The Zheng commentary reads, "The superior person uses this to eliminate anger and suppress desires" (see the commentary on the "Craftsman" section of the "Record of Rites," the commentary on the "Lesser Ritual for the Sacrifice of a Small Pig" in the "Rites," and the commentary on the "Song of Qin Wind · Quanyu" in the "Classic of Poetry"). Zheng Xuan explains: "Eliminate" is synonymous with "clarify," and "suppress" means to stop (see Classic Interpretation).

或益之十朋之龜。 案爾雅云：十朋之龜者，一曰神龜、二曰靈龜、三曰攝龜、四曰寶龜、五曰文龜、六曰筮龜、七曰山龜、八曰澤龜、九曰水龜、十曰火龜禮器正義，正義。

The Line Statement of the Fifth Line (Six in the Fifth) says, "Perhaps one gains a turtle worth ten friends." Zheng Xuan explains: According to what is said in the Er Ya, "a turtle worth ten friends" refers to ten kinds of turtles: first, the divine turtle; second, the spiritual turtle; third, the capturing turtle; fourth, the precious turtle; fifth, the marked turtle; sixth, the divination turtle; seventh, the mountain turtle; eighth, the marsh turtle; ninth, the water turtle; tenth, the fire turtle (see the Justification of the Rites in the Li Ji and The Correct Meaning of the Zhou Changes).

益，利有攸往，利涉大川。 陰陽之義，陽稱為君，陰稱為臣。今震一陽二陰，臣多於君矣。而四體巽之不應初，是天子損其所有，以下諸侯也。人君之道，以益下為徳，故謂之益也。震為雷，巽為風。雷動風行，二者相成。猶人君出教令，臣奉行之，故利有攸往，利涉大川也集解。

The Hexagram of Gain states: "It is advantageous to go somewhere, and advantageous to cross great rivers." Zheng Xuan explains: According to the principles of yin and yang, yang is called the ruler, and yin is called the subject. Now the lower trigram Zhen (Thunder) consists of one yang line and two yin lines, meaning there are more subjects than rulers; and the line six in the fourth position belongs to the trigram Xun (Wind), which does not correspond with the line nine at the beginning. This indicates that the Son of Heaven reduces his own resources to humble himself and communicate with the feudal lords. The principle of a ruler is to benefit those below as a virtue, hence this hexagram is called "Gain." The lower trigram Zhen represents Thunder, and the upper trigram Xun represents Wind; when Thunder moves, Wind follows, and they support each other, just as when the sovereign issues commands and the subjects carry them out. Therefore, it says, "It is advantageous to go somewhere, and advantageous to cross great rivers" (see Collected Explanations of the Zhou Changes).

夬，揚于王庭。 夬，決也。陽氣浸長至於五，五尊位也，而陰先之。是猶聖人積徳說天下，以漸消去小人，至於受命為天子，故謂之夬。揚，越也。五□體乾，乾為君，又居尊位，王庭之象也。陰爻越其上，小人乗君子，罪惡上聞於聖人之朝，故曰夬，揚于王庭也集解。 九二，惕號音號釋文莫夜莫如字同上。 莫，無也。無夜，非一夜釋文。 九三壯於頯。 頯，夾面也釋文。 其行趀趄趀，七私反。趄，七餘反。釋文。 九五，莧陸。 莧陸，一名商陸釋文，正義。

The hexagram statement of Guai says, "To proclaim in the royal court." Zheng Xuan explains: "Guai" means to decide and eliminate. Yang energy gradually increases, reaching the fifth line. The fifth line is the position of honor, yet the upper sixth line, which is yin, still remains above it. This is like a sage accumulating virtue, winning the hearts of the people, gradually removing villains, until receiving the mandate of heaven to become the Son of Heaven. Therefore, this hexagram is called "Guai." "Yang" is interpreted as surpassing. The fifth line forms the trigram Qian together with the other lines, and Qian represents the sovereign. Since it holds the position of honor, it is the image of the royal court. The yin line is above the yang line, symbolizing villains surpassing the virtuous, and evil rising to the court of the sage. Thus, it is said, "Guai, to proclaim in the royal court" (see The Collected Explanations of the Zhou Changes). The line statement of the second line says, "Being cautious and calling out." "Hao" is read according to the sound of calling (see The Interpretation of the Classics). "Mo ye" in "Mo" is read according to the original character (same source). Zheng Xuan explains: "Mo" is interpreted as "none"; "no night" indicates that it is not referring specifically to a single night (see The Interpretation of the Classics). The line statement of the third line says, "Strength in the cheek." The Zheng version reads "strength in the jaw." Zheng Xuan explains: "Jian" refers to the cheekbones on both sides of the face (see The Interpretation of the Classics). "Its movement is hesitant," the Zheng version reads "its movement is slow and hesitant." "Cu" is read as seven si fan, and "que" is read as seven yu fan (same source). The line statement of the fifth line says, "Xian Lu." Zheng Xuan explains: "Xian Lu" is also called Shang Lu, a type of plant (see The Interpretation of the Classics and The Correct Meaning of the Zhou Changes).

遘釋文 遘，女壯，勿用取女。 遘，遇也。一陰承五陽，一女當五男，茍相遇耳，非禮之正，故謂之遘。女壯如是，壯健似淫，故不可娶。婦人以婉娩為其徳也集解。 后以施命詰四方詰，起一反。 詰，止也釋文。 以杞包瓜包百交反。 杞，栁也釋文。

The name of the Gou hexagram in Zheng's version is "Gou" (see "Classic Interpretation Phonology"). The hexagram statement says, "A strong woman, do not take her as a wife." Zheng Xuan explains: "Gou" means meeting. A single yin line follows five yang lines, which is like a woman facing five men, meeting them in a casual and improper way, not a proper and proper union, hence this hexagram is called "Gou." A woman being so strong reaches the point of being overly vigorous, almost licentious, so she should not be married. Women should have the virtue of being gentle and compliant (see "Collected Explanations of the Zhou Changes"). The "Image Commentary" says, "The ruler should issue commands to the four directions." In Zheng's version, "诰" is written as "诘," which is read as "jié." Zheng Xuan explains that "诘" means prohibition (see "Classic Interpretation Phonology"). The line statement of the fifth line says, "With杞 wrapping a melon," "包" is read as "bǎi jiāo fǎn." Zheng Xuan explains that "杞" is a willow tree (see "Classic Interpretation Phonology").

萃，王假有廟釋文，利見大人亨。利貞，用大牲吉。利有攸往。 萃，聚也。坤為順，兌為說，臣下以順道，承事其君說，徳居上待之。上下相應，有事而和通，故曰萃。亨也案釋文亨字疑衍。假，至也。□有艮巽，巽為木，艮為闕，木在闕上，宮室之象也。四本震爻，震為長子，五本坎爻，坎為隠伏，居尊而隠伏，鬼神之象。長子入闕升堂，祭祖禰之禮也，故曰王假有廟。二本離爻也，離為目，居正應五，故利見大人矣。大牲，牛也。言大人有嘉會，時可乾事，必殺牛而盟。既盟則可以往，故曰利往集解。

The hexagram statement of the萃 (Cui) hexagram says: "The king comes to the temple (as per Zheng's version, as seen in the Classic Interpretation), it is advantageous to see a great person, the hexagram is harmonious, advantageous to maintain integrity, using great sacrifices brings good fortune, and it is advantageous to go somewhere." Zheng Xuan's commentary says: "Cui" means gathering. The lower trigram is坤 (Kun), which represents following, and the upper trigram is兑 (Dui), which represents joy. Ministers use the way of obedience to serve the sovereign, and the sovereign, in turn, receives them with a joyful virtue. The superior and inferior trigrams correspond with each other, and when encountering matters they can be harmonious and smooth, so it is called "Cui." As for the character "亨" (harmonious), the Classic Interpretation suspects it may be an added character. "假" is interpreted as "to come to." The interacting trigrams in the hexagram include艮 (Gen) and 巽 (Xun): 巽 represents wood, and 艮 represents a gate or threshold. Wood is above the gate or threshold, which is the image of a palace. The fourth line originally was 震 (Zhen), which represents the eldest son; the fifth line originally was 坎 (Kan), which represents concealment. Being in a position of honor yet concealed and not visible, this is the image of spirits and deities. The eldest son enters the gate or threshold and ascends the hall, which is the ritual of worshipping the grandfather and father, so it is said "the king comes to the temple." The second line originally was 离 (Li), which represents the eye. It is in the central position and corresponds with the fifth line, so it is said "it is advantageous to see a great person." "Great sacrifices" refer to cattle. A great person has a beautiful gathering, the time is suitable for achieving something, so it is necessary to sacrifice cattle and make a blood oath. Once the oath is made, one can proceed with action, so it is said "it is advantageous to go somewhere" (as seen in the Collected Explanations of the Zhou Changes).

君子以除戎器。 除，去也釋文。 一握為笑。 握，當讀為夫三為屋之屋釋文。 孚乃利用禴。 禴，夏祭名釋文。 齎諮涕洟釋文。 齎諮，嗟嘆之辭也。自目曰涕，自鼻曰洟釋文。

The Image Commentary says, "The superior man uses this to remove weapons." Zheng Xuan explains, "The term 'remove' is interpreted as removing and repairing (see Classic Interpretation)." The Line Statement of the first line says, "A handful is a smile." Zheng Xuan explains, "The character 'handful' should be read as the character 'house' from the system of well-field land measurement, 'three men make a house' (see Classic Interpretation)." The Line Statement of the second line says, "Trust leads to the use of a simple sacrifice." Zheng Xuan explains, "A 'yue' is the name of a summer sacrifice (see Classic Interpretation)." The Line Statement of the sixth line, in Zheng's version, is "Wailing and weeping." Zheng Xuan explains, "Wailing is the sound of lamentation; tears flowing from the eyes are called 'tears,' and those flowing from the nose are called 'snot' (see Classic Interpretation)."

升釋文 升，上也。坤地巽木，木生地中，日長而上。猶聖人在諸侯之中，明徳日益髙大也，故謂之升。升進益之象也集解。 六四，王用亨于岐山亨，許兩反。 亨，獻也釋文。

The hexagram Sheng, in Zheng's version, is named "Sheng" (see "Classic Interpretations"). Zheng Xuan explains: "Sheng" means ascending. The upper trigram is Kun (Earth), and the lower trigram is Xun (Wind), symbolizing wood growing in the earth, gradually increasing in height. This is analogous to a sage being among the feudal lords, with his bright virtue growing more exalted and extensive day by day, hence the hexagram is called "Sheng," representing the image of ascending and increasing. (See "Collected Explanations of the Zhou Changes"). The line statement for the fourth line, "The king uses sacrifices at Qishan," the character "Hen" is read as "Xu Liang fan." Zheng Xuan explains that "Hen" is interpreted as offering, meaning the offering of sacrifices. (See "Classic Interpretations").

困亨。 坎為月，□體離，離為日，兌為暗，昧日所入也。今上弇日月之明，猶君子處亂伐，為小人所不容，故謂之困也。君子雖困，居儉能說，是以通而無咎也集解。 九二，困于酒食，朱韍方來，利用亨祀。 二據初辰在未，未為土，此二為大夫有地之象。未上值天廚，酒食象。困于酒食者，采地薄不足已用也。二與日為體，離為鎮霍，爻四為諸侯有明徳，受命當王者。離為火，火色赤。四爻辰在午時，離氣赤為朱是也。文王將王，天子制用朱韍士冠禮疏。朱深於赤王氏。 九五，劓刖。 劓刖，當為倪□釋文。

The hexagram "Gunn" (困) has the statement "It is smooth." Zheng Xuan explained: the lower trigram is Kan (Water), representing the moon; the interacting trigrams form Li (Fire), representing the sun; the upper trigram is Dui (Lake), which symbolizes darkness. Thus, the light of the sun and moon is obscured, just as a gentleman is in a chaotic world and not accepted by petty men. Therefore, this hexagram is called "Gunn" (困). Although the gentleman is in difficulty, he remains frugal and self-disciplined, and his heart remains content, so he remains smooth and without error (see Collected Explanations of the Zhou Changes). The line statement for the second line says, "Confined by wine and food, the red sash will come, and it is advantageous to offer sacrifices." (In Zheng's version, "sash" is written as "fú"). Zheng Xuan explained: the second line is above the first line, and according to the yao chen system, it corresponds to the "wei" position, which belongs to earth. Therefore, the second line is taken as the image of a nobleman with a territory. The "wei" position is directly under the heavenly star of the kitchen, which is the image of wine and food. "Confined by wine and food" means the territory is too small, and the wine and food are insufficient for use. The second line shares the same body as the sun, and Li (Fire) is taken as the southern mountain, Heshan. The fourth line is taken as a feudal lord who possesses bright virtue and is destined to be the king. Li is fire, and the color of fire is red. The fourth line, according to the yao chen system, corresponds to the "wu" position, where the color of Li is red, hence "red." When King Wen was about to become king, the color of the royal sash was red (see the commentary on the "Rites of the Scholars' Ceremony" in the "Classic Interpretations"). The color red is deeper than red (see the edited version by Wang Yinglin). The line statement for the fifth line says, "Nose and foot amputations." Zheng Xuan explained: "Nose and foot amputations" should be "Ni" or another character, and the character changed by Zheng's version is now missing (see "Classic Interpretations of the Classics").

坎水也。巽木，桔槔也。?體離兌，離外堅中虛，瓶也。兊為暗澤，泉口也。言桔槔引瓶，下入泉口，汲水而出，井之象也。井以汲人，水無空竭，猶君子以政教養天下，惠澤無窮也集解。井法也釋文。 汔至亦未繘井 繘，綆也釋文。 羸其瓶。 羸，讀曰虆釋文。

The hexagram is called Well. Zheng Xuan explains: the upper trigram is Kan (Water), and the lower trigram is Xun (Wind), referring to the lever used for drawing water. The interacting trigrams include Li (Fire) and Dui (Lake): Li is solid on the outside and hollow in the middle, resembling a jar; Dui is a hidden spring, resembling a water source. This describes using the lever to lift the jar and lower it into the spring to draw water, which is the symbolic representation of a well. A well provides water for people to draw, and the water source does not run out, just as a gentleman uses political teachings to nurture the world, and his benevolence extends endlessly (see Collected Explanations of the Zhou Changes). Zheng Xuan also explains: the well is a model to follow (see Classic Interpretation). The hexagram statement says, "Almost reaching but not yet drawing water from the well," Zheng Xuan explains: "Zhu" refers to the rope used for drawing water (see Classic Interpretation). "The jar is broken," Zheng Xuan explains: "Ling" is read as "Ling," meaning to wrap or tie (see Classic Interpretation).

九二，井谷射鮒，甕釋文敝漏。 九二坎爻也。坎為水，上直巽。九三艮爻也，艮為山，山下有井，必因谷水所生魚。無大魚，但多鮒魚耳，言微小也。夫感動天地，此魚之至大，射鮒井谷，此魚之至小，故以相況文選呉都賦注。甕，停水器也釋文。 井渫不食。 謂已浚渫也，猶臣修正其身，以事君也文選登樓賦注。

The line statement for the second line, "Nine Two" (九二), says: "Shooting minnows in a well valley, the jar is broken and leaking" (the character "瓮" is as in the Zheng edition, as seen in "Classic Interpretations"). Zheng Xuan explains: "Nine Two is the line of Kan, which represents water. Above it is Xun, which represents wind. Nine Three is the line of Gen, which represents mountain. A mountain has a well, and the well must be filled with water from the valley. Such a place cannot raise big fish, only small minnows. This describes its smallness. What can move heaven and earth is the largest fish; shooting the smallest fish in the well, this is used for comparison (as seen in the annotation of Li Shàn on the "Wu Du Fu")." The character "瓮" is a vessel for storing water (as seen in "Classic Interpretations"). The line statement for the third line, "Nine Three," says: "The well is cleaned but not used." Zheng Xuan explains: "Xie means the well has been cleaned. It is like a minister who has cultivated himself properly to serve the king (as seen in the annotation of Li Shàn on the "Deng Lou Fu")."

革，改也。水火相息而更用事，猶王者受命，改正朔，易服色，故謂之革集解，釋文。

The name of the Gé hexagram, Zheng Xuan explains: "Gé" means change. Water and fire extinguish each other and take turns ruling, just like a king receiving the mandate of heaven, changing the calendar and the first month, and altering the color of chariots and clothing. Therefore, this hexagram is called "Gé" (see Collected Explanations of the Zhou Changes, and Classic Interpretation).

鼎，象也。卦有木火之用，□體乾兌，乾為金，兌為澤。澤鍾金而含水，爨以木火，鼎亨孰物之象。鼎亨孰以養人，猶聖君興仁義之道以教天下也，故謂之鼎矣集解。 君子以正位凝命。 凝，成也釋文。

The hexagram is called "Ding" (Tripod). Zheng Xuan explains: "The name 'Ding' is derived from the symbolic image. This hexagram has Xun (Wood) below and Li (Fire) above, symbolizing the use of wood and fire for cooking. The interacting trigrams form Qian (Heaven) and Dui (Lake). Qian represents metal, and Dui represents a marsh. A marsh accumulates metal and contains water, and then wood and fire are used to cook, which is the image of a tripod used for cooking food. Cooking food with a tripod to nourish people is analogous to a wise ruler promoting benevolence and righteousness to educate the world, hence this hexagram is called 'Ding' (see Collected Explanations of the Zhou Changes). The Image Commentary says, 'The君子 (gentleman) should maintain proper position and fulfill his destiny.' Zheng Xuan explains: 'Ning' is interpreted as achieving (see Classic Interpretation)."

初六，鼎顛趾，利出。否，得妾以其子，無咎。 顛，踣也。趾，足也。無事曰趾，陳設曰足。爻體巽為股，初爻在股之下，足象也。足所以承正，鼎也。初陰爻而柔，與乾同體，以否正承乾。乾為君以喻君，夫人事君若失正禮，踣其為足之道，情無怨則當以和，義出之然。如否者，嫁於天子，雖失禮無出道，廢逺之而巳。若其無子，不廢逺之，后尊如故。其犯六，出則廢之逺之。子廢，坤為順，又為子，母牛今在后妃之旁側，妾之例也。有順徳，子必賢，賢而立以為世子，又何咎也士昏禮疏，內則正義，御覽一百四十五。

The line statement for the first line, initial six, according to Zheng's version, is read as "The tripod is overturned at the foot, advantageous to remove the obstruction, to take a concubine and have a son, without blame." Zheng Xuan explains: "Overturned" means to fall over or collapse, and "foot" refers to the foot — when idle and unused, it is called "foot," but when prepared as a substitute, it is called "foot." This line is in the trigram of Xun, which symbolizes the thigh. The first line is below the thigh, which corresponds to the foot. The foot is used to properly support the tripod. The first line is a yin line that is weak and flexible, and shares the same trigram as Qian. It should properly serve Qian, which represents the sovereign or husband. If a woman fails to follow proper etiquette in serving her husband, she is like overturning the tripod's foot, which is her proper role. However, if there is no resentment, she should be treated with harmony and be guided by righteousness to be set aside. The phrase "remove the obstruction" means that if she is married to the Son of Heaven, even if she is improper, there is no way to set her aside, only to set her aside and distance her. If she does not have a son, she is not set aside or distanced, and her status remains the same. Only if she violates the seven reasons for being set aside is she set aside and distanced. As for the son being set aside, it is because Kun represents order and also represents the son. The mother cow is now beside the queen, which fits the example of a concubine. If a concubine has virtue, the son she bears will certainly be virtuous. If he is virtuous and is made the heir, what is wrong with that? (See the Commentary on the Rites: The Ceremony of Marriage, the Justification of the Rites: Inner Rules, and the Complete Mirror of the Imperial Library, Volume 145.)

我仇有疾。 怨耦曰仇釋文。 雉膏不食。 雉膏，食之美者釋文。 九四，鼎折足，覆公餗，其刑剭音屋，釋文。 糝，謂之餗。震為竹，竹萌日筍，筍者，餗之為菜也。餗，美饌，是一作具八珍之食。鼎三足，三公象。若三公傾覆王之美道，屋中刑之天官醢人疏，秋官司烜氏疏，詩韓奕正義。 六五，金鉉。 金鉉，喻明道能舉君之官職也文選西征賦注，唐律義疏。

The line statement for Nine in the Second says, "My enemy is sick." Zheng Xuan explains that "enemy" refers to a spouse with whom one has a grudge (see "Classic Interpretations"). The line statement for Nine in the Third says, "The fat chicken's meat is not eaten." Zheng Xuan explains that "fat chicken's meat" refers to a delicacy (see "Classic Interpretations"). The line statement for Nine in the Fourth says, "The tripod breaks its leg, overturns the delicacy, and its form is stained." The Zheng text reads "its punishment is execution." "Execution" is pronounced "wu" (see "Classic Interpretations"). Zheng Xuan explains that a meat soup made with rice flour is called "delicacy." The trigram Zhen is associated with bamboo, and the new shoots of bamboo are called "bamboo shoots," which are the vegetable accompanying the "delicacy." "Delicacy" is a delicious dish, equivalent to the eight delicacies. The tripod has three legs, symbolizing the Three Grand Ministers. If the Three Grand Ministers overturn the king's virtuous governance, they will be punished within the house (see "Rites of Zhou: Heavenly Officials" commentary, "Rites of Zhou: Autumn Officials" commentary, and "Classic of Poetry: Grand Odes: Han Yi" commentary). The line statement for Six in the Fifth says, "Golden chain." Zheng Xuan explains that "golden chain" symbolizes a virtuous minister who can clarify the governance and recommend officials needed by the king (see "Selections of the Writings" Li Shan commentary and "Tang Code Commentary").

震亨。震為雷，雷動物之氣也。雷之發聲，猶人君出政教以動國中之人也，故謂之震。人君有善聲，教則嘉會之禮通矣集解詩召南正義。 震來虩虩 恐懼貌釋文。 笑言啞啞。 樂也釋文。

The hexagram Zhen (Thunder) statement says "Hen" (smooth). Zheng Xuan explains: Zhen takes the image of thunder, which is the vital energy that moves all things. When the sound of thunder arises, it is like a ruler issuing orders and moral teachings to move the people throughout the country, hence this hexagram is called Zhen. If a ruler has a good reputation and moral teachings, the rites of harmonious joy will be carried out (see Collected Explanations of the Zhou Changes, and the Justification of the Shang Songs from the Book of Poetry). The hexagram statement "Zhen comes with fear" is explained by Zheng Xuan as "Xixi" meaning the appearance of fear (see Classic Interpretation). "Smiling and speaking joyfully" is explained by Zheng Xuan as "Yaya" meaning the sound of joy (see Classic Interpretation).

震驚百里，不喪匕鬯。 驚之言，驚戒也。雷發聲聞於百里，古者諸侯之象。諸侯之出教令，能驚戒其國疆之內詩召南正義，則守其宗廟社稷。為之祭主，不亡其匕與鬯也。人君於祭之禮，尚一作匕牲體薦鬯而已，其餘不親為也一雲其餘不足觀也。特牲饋食禮疏。升牢於俎，君匕之，臣載之。鬯秬酒芬芳條鬯因名焉集解。

The hexagram statement says, "Thunder causes alarm over a hundred li, without losing the ladle and the鬯." Zheng Xuan explains: "Alarm" here means alertness. The sound of thunder can be heard over a hundred li, which is the image of the territory of a feudal lord in ancient times. When a feudal lord issues an order, he can alert those within his domain (as seen in the "Zhao Nan" section of the "Book of Songs" with its commentary), thus being able to guard the ancestral temple and the state altar, and serve as the master of the sacrifice, without losing the ladle and the鬯. The ruler in the sacrificial ceremony merely uses the ladle to take the sacrificial animal and presents the鬯 wine, but does not personally perform other tasks (another version says "the rest is not worth observing"; see the commentary on the "Te Si Gui Shi Li" in the "Rites of Zhou"). When the sacrificial animal is placed on the俎, the ruler uses the ladle to take it, and the ministers place it properly. The "鬯" is wine made from black millet, which has a fragrant and smooth aroma, hence its name (see "Collected Explanations of the Zhou Changes").

億喪貝億於力反。 十萬曰億釋文。 六三，震蘇蘇。 蘇蘇，不安也釋文。 上六，震索索，視矍矍。 索索，猶縮。縮，足不正也。矍矍，目不正釋文。

The Line Statement for the Second Line, "Yi sàng bei," has "Yi" read as "Yu Li" (reverse pronunciation). Zheng Xuan explains: "Ten thousand is called 'Yi' (see "Classic Interpretation Sounds")." The Line Statement for the Third Line, "Zhen Su Su," Zheng Xuan explains: "Su Su" describes a state of mental unease (see "Classic Interpretation Sounds"). The Line Statement for the Top Line, "Zhen Su Su, Shi Jue Jue," Zheng Xuan explains: "Su Su" is like "Suo Su," describing an unsteady gait; "Jue Jue" describes a wandering gaze (see "Classic Interpretation Sounds").

艮其背。 艮為山，山立峙各於其所，無相順之時，猶君在上，臣在下，恩敬不相與通，故謂之艮也集解。艮之言很也釋文。 九三，艮其限列其夤釋文。 限，要也釋文。

The hexagram statement of the Gen hexagram says, "Gentle the back." Zheng Xuan explains: "Gen takes its image from a mountain. Many mountains stand upright in their own places, never yielding to each other. It is like a ruler above and ministers below, with affection and respect cut off and not communicated, hence this hexagram is called 'Gen' (see Collected Explanations of the Zhou Changes)." Zheng Xuan also explains: "Gen means harsh resistance (see Classic Interpretation)." The line statement for the third line, according to Zheng's version, reads, "Gentle the waist, expose the tendon." (see Classic Interpretation). Zheng Xuan explains: "Limit" refers to the waist (see Classic Interpretation).

初六，鴻漸于干。 干，謂大水之旁。故停水處者詩伐檀，正義，斯干正義，釋文，夫征不復，婦孕不育。 九三，上與九五□體為離，離為大腹，孕之象也。又□體為坎，坎為丈夫，坎為水，水流而去，是夫征不復也。夫既不復，則婦人之道顛覆，故孕而不育郊特牲，正義。孕，猶娠也釋文。

The first line of the Qian hexagram, "The wild goose progresses toward the dry land," is interpreted by Zheng Xuan as referring to the bank of a large body of water, which is where water has previously accumulated and remained (as explained in the Justification of the "Feng Feng" section of the "Book of Songs," the Justification of the "Xiao Ya" "Si Gan" section of the "Book of Songs," and the "Classic Interpretation of the Sounds"). The third line of the Qian hexagram, "The husband goes away and does not return, the wife is pregnant but does not give birth," is interpreted by Zheng Xuan as follows: the third line interacts with the fifth line to form the Li trigram, which symbolizes a large abdomen, representing pregnancy; at the same time, it interacts with the Kan trigram, which symbolizes an adult man, and Kan also represents water, which flows away without returning, hence "the husband travels far and does not return." Since the husband does not return, the wife's situation becomes disrupted and chaotic, so even though she is pregnant, the child cannot be nurtured properly (as explained in the Justification of the "Jiao Te Sheng" section of the "Rites of Zhou"). "Pregnant" is synonymous with "carrying a fetus" (as explained in the "Classic Interpretation of the Sounds").

六三，歸妹以須。 須，有才智之稱。天文有須女，屈原之妹名女須詩桑扈正義。 女承筐無實。 宗廟之禮，主婦奉筐米王氏。士昏禮云婦入三月而後祭行詩葛屨正義。

The line statement of the sixth line of the Guimei hexagram says, "Returning to marriage, one waits." Zheng Xuan explains that "wait" refers to a person of talent and wisdom; there is a star mansion called "Xu Nu" in the sky, and Qu Yuan's sister was named "Nu Xu," both referring to this meaning (as explained in the Justification of the Small Ya of the Book of Songs). The line statement of the top sixth line says, "A woman carries a basket without grain." Zheng Xuan explains that in the rites of ancestral worship in the family temple, the wife carries a basket of rice. The Book of Rites, the Rituals of the Scholar Class, says that the new bride participates in the worship three months after entering the family, so at this time she has not yet actually carried the basket to assist in the ritual (as explained in the Justification of the Ballad of the State of Wei in the Book of Songs).

豐之言倎，充滿意也釋文。 日中則昃，月盈則食。 言皆有休巳，無常盛也公羊疏。 初九，遇其妃主。 嘉耦曰妃釋文。 雖旬無咎。 初修禮，上朝四，四以匹敵，恩厚待之，雖留十日不為咎。正以十日者，朝聘之禮。止於主國以為限，聘禮畢歸。大禮曰旬，而稍旬之外為稍，久留非常詩有客正義。

The name of the Gao (丰) hexagram. Zheng Xuan explains: "Feng" means "fang," signifying fullness and abundance (see "Classic Interpretations"). The "Commentary on the Judgment" states: "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane." Zheng Xuan explains: this means that the sun and moon both have times of rest and decline, and there is no such thing as perpetual fullness without decline (see "Spring and Autumn Annals: Gongyang Commentary" commentary). The line statement for the first nine (Chu Jiú) says "meeting its matching master," while the Zheng edition reads "meeting its consort master." Zheng Xuan explains: a beautiful and suitable partner is called "fei" (妃) (see "Classic Interpretations"). "Although for ten days there is no blame," Zheng Xuan explains: the first nine observes proper etiquette, goes up to meet the fourth nine. The fourth nine treats him with equal courtesy and deep affection. Even if he stays for ten days, it is not considered a fault. The reason it is fixed at ten days is because the etiquette of state visits stipulates that guests stay in the host country for a maximum of ten days. Once the visit is completed, they should return. A grand ceremony lasts for ten days. Staying beyond ten days is called "shao" (稍), and prolonged stay is against the norm (see "Book of Songs: Zhou Songs: You Ke" commentary).

六二，豐其菩。 菩，小席釋文。 九三，豐其韋一作芾。 韋，祭祀之蔽膝釋文。 日中見昧釋文。 折其右肱。 三艮爻。艮為手，□體為巽，巽又為進退，手而便於進退，右肱也。猶大臣用事於君，君能誅之，故無咎儀禮，覲禮疏。 闃其無人。 闃，無人貌釋文。 天際祥也釋文。 際當為瘵，瘵，病也釋文。 自戕也。 戕，傷也釋文。

The line statement for the second line, "丰其蔀," is recorded in the Zheng edition as "丰其菩"; Zheng Xuan explains that "菩" refers to a small mat (as noted in "Classic Interpretations"). The line statement for the third line, "丰其沛," is recorded in the Zheng edition as "丰其韦" (another edition reads "芾"); Zheng Xuan explains that "韦" refers to the apron worn during sacrifices (as noted in "Classic Interpretations"). The phrase "日中见沫" is recorded in the Zheng edition as "日中见昧" (as noted in "Classic Interpretations"). The phrase "折其右肱" is explained by Zheng Xuan as follows: the third line is associated with the mountain trigram, which symbolizes the hand; the interacting trigrams form the wind trigram, which represents movement and retreat. The right arm, being flexible and suitable for movement and extension, is likened to a minister holding power in the court. The ruler can remove such a minister, hence there is no error (as noted in the commentary on "Rites of Court Visits"). The line statement for the top line, "阒其无人," is explained by Zheng Xuan as referring to a state of emptiness and solitude (as noted in "Classic Interpretations"). The phrase "天际翔也" is recorded in the Zheng edition as "天际祥也" (as noted in "Classic Interpretations"); Zheng Xuan explains that "际" should be read as "瘵," which means illness (as noted in "Classic Interpretations"). The "Image Commentary" stating "自戕也" is explained by Zheng Xuan as "戕" meaning injury (as noted in "Classic Interpretations").

初六，旅瑣瑣，斯其所取災。 瑣瑣，猶小小也。爻□體艮，艮小石。小小之象。三為聘客，初與二其介也。介當以篤實之人，為之而用，小人瑣瑣然，客主人為言不能辭，曰非禮，不能對，曰非禮。每者不能以禮行之，則其所以得罪儀禮聘禮疏。

The first line of the Traveler hexagram states: "Traveling in a petty and mean manner, this leads to calamity." Zheng Xuan explains: "Suo suo" is like saying small and mean. The mutual relations of this line form the mountain trigram, which symbolizes a small stone, representing the image of something small. The third line is the guest on a diplomatic mission, while the first and second lines are his assistants. Those serving as assistants should be chosen as sincere and trustworthy individuals. If petty and dishonest people are appointed instead, then when the host and guest communicate, they should not respond when they should, merely saying "it is not proper," and they should respond when they should not, also merely saying "it is not proper." In all matters, they fail to act according to propriety, which is the reason for the calamity (see the commentary on the Rites of Zhou: The Ceremonial of Sending Envoys).

離澤兌 離，猶並也釋文。 九四，商兌。 商，隠度也釋文。

The Image Commentary of the Dui hexagram states: "Two lakes are close to each other, hence Dui." The Zheng edition reads "Two lakes are close to each other, hence Dui." Zheng Xuan explains: "Li" means to connect or join together, referring to two water lakes being connected (as cited in "Classic Interpretation Phonology"). The line statement of the fourth line, "Shang Dui," is explained by Zheng Xuan as "Shang" meaning to secretly consider or contemplate (as cited in "Classic Interpretation Phonology").

渙，汗其大號。 號，令也文選三。

The Line Statement of the fifth line of the Hexagram of Dispersing says, "The sweat flows forth, and a great proclamation is issued." Zheng Xuan explains: "Proclamation" means a decree; the great decree issued by the sovereign is like sweat that has already flowed out and cannot be recalled (see Li Shan's commentary in Volume 3 of Wen Xuan).

節以制度，不傷財，不害民 空府藏則傷財力，役繁則害民。二者奢泰之所致後漢書王符傳注。

The Judgment of the Hexagram of Moderation states, "Moderation is achieved through established rules and measures, not harming wealth, not injuring the people." Zheng Xuan explains: when government treasuries are emptied, wealth is harmed; when forced labor and conscription are excessively imposed, the people are injured. These two evils are both caused by excessive luxury (see Notes on the Biography of Wang Fu in the Later Han Book).

中孚，豚魚吉。 三辰在亥，亥為豕。爻失正，故變而從小，名言豚耳。四辰在丑，丑為鱉蟹，鱉蟹魚之微者。爻得正，故變而從大，名言魚耳。□體□一作三兌，兌為澤，四上值天淵。二五皆坎爻，坎為水，二浸澤，則豚利五，亦以水灌淵，則魚利。豚魚以喻小民也。而為明君賢臣，恩意所供養，故吉詩無羊正義。 乗木舟，虛也。 舟，謂集板，如今目空，木大為之，曰虛詩谷風正義。

The hexagram Zhongfu (Middle Trust) has the hexagram statement "Pig and fish are auspicious." Zheng Xuan explains: the third line is paired with the yao chen at the "Hai" position, which belongs to the pig; this line loses its proper position, so it takes the name "pig" from the small. The fourth line is paired with the yao chen at the "Chou" position, which belongs to the turtle and crab; turtles and crabs are small among water creatures; this line is in its proper position, so it takes the name "fish" from the large. The mutual structure (the text here has a missing character, one edition reads "three") contains Dui, which represents a marsh; the fourth line is directly above the Tianyuan star. The second and fifth lines are both Kan lines, which represent water: the second line uses water to moisten and nourish the marsh, benefiting the small pig; the fifth line also uses water to fill the deep abyss, benefiting the fish. The pig and fish are used as metaphors for common people, who receive the care and favor of a wise ruler and virtuous minister, thus achieving auspiciousness (see the "Zhengyi" of the "Shijing · Xiaoya · Wuyang"). The "Commentary on the Judgment" says "riding on a wooden boat is empty," Zheng Xuan explains: "boat" refers to wooden planks joined together, like the hollow objects seen today; using large wood to hollow out is called "empty" (see the "Zhengyi" of the "Shijing · Beifeng · Gulü").

小過亨，利貞。 中孚為陽，貞於十一月，子小過為陰，貞於六月。未法於乾坤王氏， 不宜上。 上如字謂君也釋文。 密雲不雨已尚也釋文。 尚，庶幾也釋文。

The Hexagram Statement of the Small Overcoming Hexagram says, "It is smooth, advantageous to be faithful." Zheng Xuan's commentary states: The Hexagram of Middle Trust belongs to the Yang, and its hexagram energy is established in the eleventh month, the Zi month; the Hexagram of Small Overcoming belongs to the Yin, and its hexagram energy is established in the sixth month, the Wei month — this follows the precedent of the Heaven Trigram moving to the left and the Earth Trigram moving to the right (see Wang Yinglin's compiled edition). The Hexagram Statement says, "Not suitable to go up," where "up" is read according to the original character; Zheng Xuan's commentary states: this "up" refers to the sovereign (see "Classic Interpretation Phonology"). The "Image Commentary" for line six in the fifth position, in Zheng's version, reads "dense clouds without rain, already approaching," (see "Classic Interpretation Phonology"); Zheng Xuan's commentary states: "Approaching" is interpreted as approximately or nearly (see "Classic Interpretation Phonology").

既，已也，盡也。濟，度也釋文。 六二，婦喪其茀。 茀，車蔽也釋文。 憊也。 劣弱也釋文。 繻有衣袽繻，音須，釋文。 九五，東鄰殺牛，不如西鄰之禴祭。 □體為坎，又□體為離。離為日，坎為月，日出東方，東鄰象。月出西方，西鄰象坊記正義。禴，夏祭之名王氏。

The name of the Ji Ji hexagram, Zheng Xuan's commentary says: "Ji" means already, and also means complete; "Ji" means to cross over (see "Classic Interpretation"). The line statement of the sixth line two, "the wife loses her forehead ornament," Zheng Xuan's commentary says: "Fu" refers to the covering on a carriage (see "Classic Interpretation"). The image commentary of the ninth line three, in Zheng's version, is "bei," meaning weakness and decline (see "Classic Interpretation"). The line statement of the sixth line four, "the silk has a cloth," "ru" is pronounced "xu" (see "Classic Interpretation"). The line statement of the ninth line five, "the eastern neighbor sacrifices an ox, but is not as good as the western neighbor's summer sacrifice," Zheng Xuan's commentary says: this hexagram's mutual elements form Kan, and also form Li; Li represents the sun, Kan represents the moon, the sun rises in the east, which is the image of "the eastern neighbor," and the moon rises in the west, which is the image of "the western neighbor" (see "Rites and Rituals: The Regulation of the House" commentary). "Yue" is the name of a summer sacrifice (see Wang Yinglin's compiled edition).

小狐汔濟。 汔，幾也釋文。

The Hexagram Statement of the Hexagram of Non-Completion says, "A small fox is almost across the river." Zheng Xuan explains: "The character '汔' is interpreted as almost or nearly, meaning that the small fox is nearly crossing the river (see Classic Interpretation)."

天尊地卑，乾坤定矣。卑髙已陳，貴賤位矣。 君臣尊卑之貴賤，如山澤之有髙卑也樂記正義。 動靜有常，剛柔斷矣。 雷，風也。陽動陰靜，剛柔之斷也同上，穀梁疏，公羊疏。 方以類聚，物以群分。 謂水火也同上。 在天成象。 日月星辰也同上。 在地成形。 謂草木鳥獸也同上，御覽三十九。 八卦相蕩釋文。 乾以易知易，音亦。釋文。 三極之道也。 三極，三才也釋文。 君子居則觀其象，而翫其辭釋文。

The Great Treatise Upper Transmission says: "Heaven is exalted and Earth is humble, thus the trigrams of Heaven and Earth are established; the high and the low are arranged, thus the distinction of honor and humility is determined" (in Zheng's version, "以陈" is written as "已陈"). Zheng Xuan explains: the distinction between honor and humility among the ruler and the subject is like the high and low of mountain and marsh (see "The Rituals Record: Music Record" commentary). "Motion and stillness have their regularity, thus the firm and the yielding are determined." Zheng Xuan explains: this refers to thunder and wind; yang is active and yin is still, thus the distinction between firm and yielding is established (same source, also see "Spring and Autumn: Guliang Commentary" commentary and "Spring and Autumn: Gongyang Commentary" commentary). "Things are grouped by their kind, and objects are categorized by their group." Zheng Xuan explains: this refers to water and fire (same source). "In heaven, images are formed." Zheng Xuan explains: this refers to the sun, moon, and stars (same source). "In earth, forms are formed." Zheng Xuan explains: this refers to grass, trees, birds, and animals (same source, also see "Complete Imperial Library" volume thirty-nine). "The eight trigrams interact with each other." The Zheng version is written like this (see "Classic Interpretation" ). The character "易" in "乾以易知" is pronounced "yi" (see "Classic Interpretation" ). "The way of the three extremes" refers to "the three elements" which are heaven, earth, and humanity (see "Classic Interpretation" ). "The gentleman dwells and observes its image and plays with its words." In the Zheng version, "玩" is written as "翫" (see "Classic Interpretation" ).

震無咎者，存乎悔。 震，懼也釋文。 易與天地準。 準，中也，平也釋文。 原始及終釋文。 精氣為物，游魂為變，是故知鬼神之情狀，與天地相似，故不違。 精氣，謂七八也。游魂，謂九六也。七八木火之數，九六金水之數。木火用事，而物生，故曰精氣為物。金水用事而物變，故曰游魂為變。精氣謂之神，游魂謂之鬼。木火生物，金水終物。二物變化，其情與天地相似，故無所差違之也集解，樂記正義。

"Zhen without blame is due to regret," Zheng Xuan explains: "Zhen" is interpreted as fear (see "Classic Interpretations"). "The Book of Changes is in harmony with heaven and earth," Zheng Xuan explains: "Zhu" means uprightness and also equality (see "Classic Interpretations"). "Returning to the beginning and concluding at the end," the Zheng version reads "returning to the beginning and including the end" (see "Classic Interpretations"). "The refined energy becomes things, the wandering soul causes change; thus we know the nature of ghosts and spirits, which is similar to heaven and earth, so there is no contradiction," Zheng Xuan explains: "Refined energy" refers to the numbers seven and eight in divination, "wandering soul" refers to nine and six. Seven and eight are the numbers of wood and fire, nine and six are the numbers of metal and water. When wood and fire are dominant, all things grow, so it is said "refined energy becomes things"; when metal and water are dominant, all things decline, so it is said "wandering soul causes change." The aspect of refined energy is called "spirit," and the aspect of wandering soul is called "ghost." Wood and fire generate all things, while metal and water conclude all things; these changes are similar to the operation of heaven and earth, so there is no contradiction (see "Collected Explanations of the Zhou Changes," "Rites: Ceremonial Music" Commentary).

而道濟天下。 道，當作導釋文。 範圍天地之化。 範，法也釋文。 故君子之道尟矣。 尟，少也釋文。 臧諸用。 臧，善也釋文。 言天下之至嘖而不可惡也惡，烏落反。釋文。 言天下之至嘖而不可亂也。 嘖當為動釋文。 樞機之發，榮辱之主也。 樞，戶樞也。機，弩牙也。戶樞之發或明或闇，弩牙之發或中或否。以喻君子之言，或榮或辱一云，以譬言語之發有榮有辱。禮記曲禮正義，左傳襄二十五年正義。

"Guiding the world" is explained by Zheng Xuan as "Dao" should be read as "Dao" meaning guidance (see "Classic Interpretation Phonology"). "Setting a model for the transformation of heaven and earth" is explained by Zheng Xuan as "Fan" means law and model (see "Classic Interpretation Phonology"). "Therefore, the way of the gentleman is rare" is explained by Zheng's text as "Xian" is written as "Xuan"; Zheng Xuan explains "Xuan" means few (see "Classic Interpretation Phonology"). "Hiding its use" is explained by Zheng's text as "Zang" is written as "Zang"; Zheng Xuan explains "Zang" means good (see "Classic Interpretation Phonology"). "Speaking of the utmost intricacy of the world and its being not evil" is explained by Zheng's text as "Zhe" is written as "Ze", "E" is read as Wu Luo reverse (see "Classic Interpretation Phonology"). "Speaking of the utmost intricacy of the world and its being not confused" is explained by Zheng Xuan as the "Ze" here should be read as "Dong" (see "Classic Interpretation Phonology"). "The pivot and mechanism, the master of honor and disgrace" is explained by Zheng Xuan as "Shu" is the door hinge, "Ji" is the trigger on a crossbow; when the door hinge turns, the room is either bright or dark, when the crossbow trigger is pulled, the arrow either hits or misses, used to illustrate that a gentleman's words may bring honor or disgrace (another version says "used to illustrate that speech brings honor or disgrace"; see "Rites of Zhou: Ritual Propriety" commentary and "Zuo Zhuan" Xiang Gong Twenty-Fifth Year commentary).

慎斯術也。 術道釋文 有功而不置， 置，當為徳一作志，釋文。 君不密則失臣，臣不密則失身，幾事不密則害成。 幾，微也。密，靜也。言不慎於微，而以動作，則禍變必成公羊疏。 野容誨淫。 飾其容而見於外，曰野。言妖野容儀，教誨淫泆釋文，後漢崔駰傳注。

"Be cautious in following this method," Zheng Xuan commented: "method" refers to the way or approach (see "Classic Interpretations"). "Having merit but not virtue," the Zheng edition reads "having merit but not appointing"; Zheng Xuan explained that "appoint" should be "virtue" (another edition reads "will"; see "Classic Interpretations"). "If the ruler is not cautious, he loses his ministers; if the minister is not cautious, he loses himself; if minor matters are not kept secret, harm will be accomplished," Zheng Xuan explained that "minor" refers to hidden things, and "cautious" means keeping silent. This means that if a person acts rashly without caution in hidden matters, calamity and disorder will surely arise (see "Spring and Autumn Annals: Gongyang Commentary" commentary). "Excessive adornment leads to teaching licentiousness," the Zheng edition reads "wild adornment leads to teaching licentiousness"; Zheng Xuan explained that adorning one's appearance in a showy way is called "wild"; this means that an alluring and unrestrained appearance is equivalent to teaching people to be licentious (see "Classic Interpretations," "Later Han Book: Cui Yin Biography" commentary).

大衍之數五十。其用四十有九。 天地之數五十有五。以五行氣通，凡五行減五，大衍又減一，故四十九也正義。衍，演也。揲，取也釋文。天一生水於北，地二生火於南，天三生木於東，地四生金於西，天五生土於中。陽無耦，陰無配，未得相成。地六成水於北，與天一併。天七成火於南，與地二並。地八成木於東，與天三並。天九成金於西，與地四並。地十成土於中，與天五並。大衍之數五十有五，五行各氣並，氣並而減五，惟有五十。以五十之數不可以為七八九六卜筮之占以用之，更減其一，故四十有九也月令正義。

"The great derivation number is fifty, but only forty-nine is used" (see The Correct Meaning of the Zhou Changes). Zheng Xuan explains that the original number of heaven and earth is fifty-five; because the five phases' energies are mutually connected in pairs, the five phases each reduce by five, and "great derivation" further reduces by one, so the actual number used is forty-nine. "Derivation" is interpreted as deduction or inference, and "divination" is interpreted as selecting or separating (see Classic Interpretation). Zheng Xuan also explains that the heavenly one is in the north and generates water, the earthly two is in the south and generates fire, the heavenly three is in the east and generates wood, the earthly four is in the west and generates metal, and the heavenly five is in the center and generates earth; at this time, yang is without a mate and yin has no corresponding element, so they cannot form independently. Therefore, the earthly six in the north forms water and combines with the heavenly one; the heavenly seven in the south forms fire and combines with the earthly two; the earthly eight in the east forms wood and combines with the heavenly three; the heavenly nine in the west forms metal and combines with the earthly four; and the earthly ten in the center forms earth and combines with the heavenly five. The total number of heaven and earth is fifty-five, and the five phases combine their energies, reducing by five after combination, leaving fifty. However, the number fifty is insufficient to deduce the divination numbers seven, eight, nine, and six, so one is further subtracted, resulting in forty-nine (see the Justification of the Monthly Orders in the Li Ji).

天數五，地數五，五位相得，而各有合。 天地之氣各有五。五行之次，一曰水，天數也。二曰火，地數也。三曰木，天數也。四曰金，地數也。五曰土，天數也。此五者陰無匹，陽無耦，故又合之。地六為天一匹也。天七為地二耦也。地八為天三匹也。天九為地四耦也。地十為天五匹也。二五陰陽各有合，然後氣相得，施化行也春秋正義。

"The heavens have five numbers, the earth has five numbers, the five positions correspond with each other and each has its matching." Zheng Xuan explained: the qi of heaven and earth each have five numbers. The order of the Five Phases is: one is water, belonging to the heavenly numbers; two is fire, belonging to the earthly numbers; three is wood, belonging to the heavenly numbers; four is metal, belonging to the earthly numbers; five is earth, belonging to the heavenly numbers. Among these five, yin has not yet found its counterpart, and yang has not yet found its pair, so they need to be matched with additional numbers: the earth number six pairs with the heavenly number one, the heavenly number seven pairs with the earthly number two, the earth number eight pairs with the heavenly number three, the heavenly number nine pairs with the earthly number four, and the earth number ten pairs with the heavenly number five. The five of heaven and the five of earth, with yin and yang each having their counterparts, then the numbers of qi correspond with each other, allowing the process of generation and transformation to proceed (see "Justice of the Spring and Autumn Annals").

以制器者尚其象。 此者，存於器象可得而用。一切器物及造立皆是春官太卜疏。 聖人之所以極深而研機也。 機，當作幾。幾，微也釋文。 蓍之徳圓而神。 蓍形圓而可以立變化之數，故謂之神也少牢饋食禮疏。 神武而不殺者夫殺，所戒反。釋文。 易有太極。 極中之道，淳和未分之氣也文選十九。 兩儀生四象。 布六於北方以象水。布八於東方以象木。布九於西方以象金。布七於南方以象火王氏。

"Making things depends on their forms," Zheng Xuan explained: this refers to the importance of the form of objects for their practical use; all tools, utensils, and constructions fall into this category (see the commentary on the "Spring Official" section of the "Rites of Zhou"). "The sage reaches the profound and examines the subtle," in Zheng's text, "ji" is written as "ji." Zheng Xuan explained: "ji" should be read as "ji," meaning subtle or hidden (see "Classic Interpretations"). "The virtue of the yarrow stalks is round and divine," Zheng Xuan explained: the yarrow stalks have a round shape and can be used to calculate the changing numbers, hence they are called "divine" (see the commentary on the "Lesser Ritual of the Sacrifice of a Small Pig" in the "Rites"). In the phrase "a man who is mighty but not murderous," the character "sha" is pronounced as "suo ji fa" (see "Classic Interpretations"). "The Book of Changes has the Taiji," Zheng Xuan explained: "Taiji" refers to the ultimate principle, which is the thick and harmonious primordial qi that has not yet differentiated (see Li Shàn's commentary in Volume 19 of the "Wenxuan"). "The two principles give rise to the four images," Zheng Xuan explained: the number "six" is arranged in the north to symbolize water, "eight" in the east to symbolize wood, "nine" in the west to symbolize metal, and "seven" in the south to symbolize fire (see Wang Yinglin's compiled edition).

定天下之吉凶，成天下之亹亹者，莫善乎蓍龜。 凡天下之善惡及沒沒之眾事，皆成定之。言其廣大無不包也公羊疏。 河出圖，洛出書，聖人則之。 春秋緯云：河以通乾，出天苞。洛以流坤，吐地符。河龍圖發，洛龜書成。河圖有九篇，洛書有六篇也集解。 有以尚賢也釋文。

"Establishing the fortune and misfortune of the world and forming the earnest endeavors of all under heaven, nothing is better than the divination with tortoise shells and yarrow stalks," Zheng Xuan explained: All the good and evil in the world, as well as the various unnoticed matters, can be judged by the tortoise shells and yarrow stalks, showing their vast inclusiveness and ability to encompass everything (see the Commentary on the Spring and Autumn Annals). "The river produces the diagram, the Luo produces the book, and the sage follows them," the Zheng edition reads thus (see Classic Interpretation). "There is a method of promoting the virtuous," the Zheng edition is written this way (see Classic Interpretation).

古者包犧氏之王天下也。 包，取也一作聚。鳥獸全具，曰犧釋文。 黃帝、堯、舜垂衣裳。 始去羽毛公羊疏。金天氏、髙陽、髙辛、遵黃帝之道無所改作春官大司樂疏。 蓋取諸乾坤。 乾為天其色玄，坤為地其色黃王制正義。

In the "Great Treatise" section of the "Commentary on the Appendices," it says, "In ancient times, when Fuxi ruled over the world," Zheng Xuan explains: "The character '包' is interpreted as taking or gathering (another version reads 'gathering'); animals whose bodies are intact and unharmed are called 'xi' (see "Commentary on the Classics")." Regarding "the Yellow Emperor, Yao, and Shun wore robes and sashes," Zheng Xuan explains: this refers to the beginning of people taking off feathers and animal hides and wearing clothes made of silk and hemp (see "Commentary on the Spring and Autumn Annals: Gongyang Tradition" annotations). The Xiaohao Jin Tian clan, the Zhuanxu Gaoyang clan, and the Di Ku Gaoxin clan all followed the way of the Yellow Emperor without making any changes (see "Rites of Zhou: Spring Officials: Grand Music Officer" annotations). "This is derived from the trigrams Qian and Kun," Zheng Xuan explains: Qian represents Heaven, and the color of Heaven is dark blue; Kun represents Earth, and the color of Earth is yellow—thus the upper garment is dark blue and the lower garment is yellow, taken directly from this (see "Rites of Zhou: Rules of the Ruler" annotations).

重門擊，以待虣客釋文。 豫，坤下震上，九四體震。又□體有艮，艮為門。震日所出，亦為門，重門象。艮又為手，巽爻也。應在四，皆木也。手持二木也。手持二木，以相敲，是為擊。擊為守備驚戒也。四又?體為坎，坎為盜。五離爻，為甲冑戈兵。盜甲冑持戈兵，是虣客也。又以其卦為豫，有守備則不可自佚天官宮正疏。

"Having heavy gates and beating the tongs to guard against robbers," the Zheng version reads "Having heavy gates and beating, to guard against fierce robbers" (see "Classic Interpretations"). Zheng Xuan's commentary says: The lower trigram of the Yu hexagram is坤 (Earth) and the upper trigram is震 (Thunder). The nine in the fourth line is in the body of震 (Thunder). Within the hexagram, the interacting trigrams also include艮 (Mountain), which takes the image of a gate. 震 (Thunder) is the place where the sun rises, also taking the image of a gate. Two gates overlapping are exactly the image of "heavy gates." 艮 (Mountain) also takes the image of a hand, and the trigram corresponding to it, 巽 (Wind), is in the fourth position. 艮 (Mountain) and 巽 (Wind) both belong to wood. Using a hand to hold two pieces of wood and strike them together is called "beating the tongs," which is for guarding and alerting. The fourth line also forms the interacting trigram of坎 (Water), which takes the image of thieves. The fifth line is the trigram 离 (Fire), which takes the image of armor and weapons. Thieves wearing armor and wielding weapons are called "fierce robbers." Also, since this hexagram is named "Yu," which means ease, it is said that having defenses makes it impossible to seek ease (see "The Rites of Zhou · Heavenly Officials · Palace Chief" commentary).

後世聖人易之以棺槨，蓋取諸大過。 大過者，巽下兌上之卦。初六在巽，體巽為木，上六位在巳，已當巽位，巽又為木，二木在外以夾四陽。四陽□體為二乾。乾為君，為父，二木夾君父一作是，棺槨之象檀弓正義。 上古結繩而治。 結繩為約，事大，大結其繩。事小，小結其繩正義。 後世聖人易之以書契。 書之於木，刻其側為契。各持其一，後以相考合書正義。

"Later sages replaced it with coffins and outer cases, taking the image from the hexagram Da Guo." Zheng Xuan explained: Da Guo is the hexagram with lower Xun and upper Dui. The first line is in the body of Xun, which represents wood; the sixth line, according to the position of the yao chen, is in "Si," which corresponds to the position of Xun, which also represents wood. These two wood lines are outside, enclosing the middle four yang lines. The four yang lines form two Qian, which represent the sovereign and the father. The two woods enclosing the sovereign and father ("father" is sometimes read as "is") exactly represent the image of the coffin and outer case (see "The Correct Meaning of the Zhou Changes"). "In ancient times, people governed by tying knots." Zheng Xuan explained: tying knots as a means of agreement; for important matters, they tied large knots; for minor matters, small knots (see "The Correct Meaning of the Zhou Changes"). "Later sages replaced it with written records." Zheng Xuan explained: they wrote down the matters on wooden tablets and carved notches on the sides as a token, each party holding half, to be used for verification later (see "The Correct Meaning of the Zhou Changes").

陽一君而二民，君子之道也。陰二君而一民，小人之道也。 一君二民，謂黃帝，堯，舜。謂地方萬里，為方千里者百。中國之民居七千里，七七四十九，方千里者四十九。四裔之民居千里者五十一。是中國四裔二民共事一君。二君一民，謂三代之末。以地方五千里一君，有五千里之土，五五二十五，更足以一君。二十五始滿千里之方，五十乃當堯，舜一民之地，故云二君一民王制正義。

"The yang trigrams represent one ruler and two subjects, which is the way of the gentleman; the yin trigrams represent two rulers and one subject, which is the way of the petty person." Zheng Xuan explained: "The term 'one ruler and two subjects' refers to the time of the Yellow Emperor, Yao, and Shun. At that time, the territory was a square of ten thousand li, which equaled one hundred square thousand li blocks. The people in the Central Plains occupied an area of seven thousand li square, which was seven times seven, equaling forty-nine blocks of a thousand li square. Thus, the people in the Central Plains occupied forty-nine blocks, while the people in the four distant regions occupied fifty-one blocks. This meant that the people of the Central Plains and the four distant regions together served one ruler. The term 'two rulers and one subject' refers to the end of the Xia, Shang, and Zhou dynasties. At that time, a single ruler had a territory of five thousand li square, which was five times five, equaling twenty-five blocks. Adding another twenty-five blocks from another ruler, the total was fifty blocks of a thousand li square, equivalent to the territory of the people in the Central Plains during the time of Yao and Shun. Therefore, it is said 'two rulers and one subject' (see 'Rites of Zhou: The System of Government' with commentary)."

君子知微知章。 知微，謂幽昧。知章，謂明顯也文選西征賦注。 男女覯精。 覯，合也。男女以陰陽合其精氣詩草蟲正義。 因貳以濟民行。 貳當為弍釋文。 損徳之修也。 修，治也釋文。 困徳之辨也。 辨，別也。遭困之時，君子固窮，小人窮則濫徳，於是別也集解。 益長裕而不設。 設，大也。周禮考工曰：中其莖設其後考工桃氏疏。

"Knowing the subtle and the evident," in Zheng's version, "evident" is written as "chapter"; Zheng Xuan's commentary says, "knowing the subtle" refers to being able to discern hidden and obscure matters, "knowing the chapter" refers to being able to distinguish clear and evident matters that have already taken shape (see Li Shàn's annotation in Wen Xuan, Xī Zhēng Fù). "The union of male and female essence," in Zheng's version is "the meeting of male and female essence"; Zheng Xuan's commentary says, "meeting" is interpreted as union, and male and female combine their vital energies through the interaction of yin and yang (see the Justification of Zhào Nán, Cǎo Chóng in the Shī Jīng). "By means of two to benefit human conduct," Zheng Xuan's commentary says, "two" should be read as "弍" (see Classic Interpretation Commentary). "Loss, is the cultivation of virtue," Zheng Xuan's commentary says, "cultivation" is interpreted as rectification (see Classic Interpretation Commentary). "Difficulty, is the distinction of virtue," Zheng Xuan's commentary says, "distinction" is interpreted as differentiation; when encountering hardship, the gentleman remains steadfast in adversity, while the petty person becomes reckless when in poverty, thus the difference in virtue is revealed (see Collected Explanations of the Zhou Changes). "Gain, is long and abundant without being set," Zheng Xuan's commentary says, "set" is interpreted as great; the Zhou Li, Cao Gong Ji says "center the stem, set the rear," which is exactly the usage of the character "set" (see Cao Gong Ji, Tao Shi's Commentary).

若夫雜物算徳。 算，數也釋文。 則居可知矣居，音基。辭也。 知者觀其彖辭。 彖辭，爻辭也釋文。 當文王與紂之事耶。 據此言以易文王所作，斷可知矣左傳昭二年正義。 成天下之亹亹者。 亹亹，沒沒也釋文。 人謀鬼謀。 鬼謀，謂謀卜筮於廟門是也士冠禮疏。 愛惡相攻惡，烏落反。釋文。

"If one considers the combination of various elements and the cultivation of virtue," the Zheng version reads "算" instead of "撰"; Zheng Xuan explains that "算" means to count (as seen in "Classic Interpretations"). "Then what is contained within can be known." Here, "居" is pronounced "ji," serving as a grammatical particle within the sentence. "Those who know will observe the statements of the trigrams," Zheng Xuan explains that the "彖辞" referred to here is the "line statements" (as seen in "Classic Interpretations"). "Was this about the deeds of King Wen and King Zhou?" Zheng Xuan explains that according to this statement, the "Zhou Changes" were composed by King Wen, which can be clearly determined (as seen in the "Zuo Zhuan" Zhao Gong Er Year Commentary). "To complete the ceaseless diligence of the world," Zheng Xuan explains that "亹亹" is the same as "没没," meaning to work diligently and tirelessly (as seen in "Classic Interpretations"). "Human plans and divine plans," Zheng Xuan explains that "鬼谋" refers to consulting divination at the temple gate (as seen in the "Yili" "Rites of the Scholar's Cap" Commentary). The character "恶" in "爱恶相攻" is pronounced "wuluo" (as seen in "Classic Interpretations").

昔者，聖人之作易也。 謂伏犧，文王也尚書孔序正義。 參天兩地而倚數。 天地之數，備於十，乃三之以天，兩之以地，而倚托大演之數五十也。必三之以天，兩之以地者，天三覆，地二載，必極於數，庶幾得吉凶之審也正義。 發揮於剛柔 揮，揚也釋文。 窮理盡性以至於命。 言窮其義理，盡其人之情性，以至於命，吉凶所定文選注六十。 兼三才而兩之，故易六畫而成卦。 三才，天，地，人之道。六畫，畫六爻士冠禮疏。 雷風相薄。 薄，入也釋文。

In the "Commentary on the Diagrams" (Say Guà Zhuan), it says, "In the past, the sage composed the Book of Changes." Zheng Xuan explains that the "sage" refers to Fuxi and King Wen of Zhou (as mentioned in the "Justice of the Kong An Guo Preface" of the Book of Documents). "By combining the heavens and earth in pairs and relying on numbers," Zheng Xuan explains that the numbers of heaven and earth are sufficient with ten; thus, using three to multiply the heavenly numbers and two to multiply the earthly numbers, the number fifty of the great derivation is established. The reason for necessarily pairing three with heaven and two with earth is that heaven has three layers of coverage and earth has two layers of bearing; only by pushing the numbers to their extremes can one hope to obtain accurate numbers of fortune and misfortune (as mentioned in The Correct Meaning of the Zhou Changes). "Expanding through yin and yang," Zheng Xuan explains that "hui" is interpreted as promoting or spreading (as mentioned in the "Commentary on the Classics"). "Exhausting principles and nature until reaching destiny," Zheng Xuan explains that this refers to thoroughly investigating the meanings of things, exhausting human nature, and ultimately reaching the heavenly mandate, from which fortune and misfortune are determined (as mentioned in Li Shan's commentary in Volume Sixty of the Wen Xuan). "Combining the three elements and pairing them, thus the Book of Changes forms a hexagram with six lines," Zheng Xuan explains that "the three elements" refer to the ways of heaven, earth, and humanity; "six lines" means drawing six lines (as mentioned in the Commentary on the Rites: The Ceremony of the Adult Son). "Thunder and wind contend," Zheng Xuan explains that "bo" is interpreted as entering (as mentioned in the Commentary on the Classics).

萬物出乎震，震東方也。齊乎巽，巽東南也。齊也，者言萬物之絜齊也。離也者，明也。萬物皆相見，南方之卦也。聖人南面而聴天下，嚮明而治，蓋取諸此也。坤也者，地也。萬物皆致養焉，故曰致役乎坤。兌，正秋也。萬物之所說也，故曰說。言乎兌，戰於乾，乾西北之卦也。言陰陽相薄也。坎者水也，正北方之卦也。勞卦也。萬物之所歸也，故曰勞乎。坎艮，東北之卦也。萬物之所成終而所成始也，故曰成。言乎艮。

The Book of Changes, section on Divination: All things originate from Zhen, which is the trigram of the East. When reaching Xun, things become neat and orderly; Xun is the trigram of the Southeast. The term "qi" means that all things at this point become clean and orderly. Li is brightness; when reaching Li, all things become visible to each other, and it is the trigram of the South. The sage faces south to govern the world, following the direction of brightness, which is probably derived from this. Kun is the earth; all things are nurtured here, so it is said "all things are directed to Kun." Dui corresponds to autumn; at this point, all things are joyful, so it is said "joy is expressed in Dui." "Struggle in Qian" refers to Qian, the trigram of the Northwest, which signifies the confrontation between yin and yang. Kan is water, the trigram of the North, also the trigram of toil; at this point, all things retreat and conceal, so it is said "toil is expressed in Kan." Gen is the trigram of the Northeast; at this point, all things both complete their end and begin anew, so it is said "completion is expressed in Gen."

萬物出於震，雷發聲以生之也。齊於巽，相見於離，風搖動以齊之也。絜，猶新也。萬物皆相見，日照之使光大。萬物皆致養焉，地氣含養使有秀實也。萬物之所說，草木皆老，猶以澤氣說，成之戰，言陰陽相薄。西北陰也，而乾以純陽臨之，猶君臣對合也。坎勞卦也，水性勞而不倦，萬物之所歸也。萬物自春出生於地，冬氣閉藏，還皆入地，萬物之所成終而所成。始言萬物陰氣終陽氣始，皆艮之用事也漢上易九卷，周易折中。

Zheng Xuan's commentary: All things emerge from Zhen (Thunder), which is the sound of thunder that brings them into being. When they reach Xun (Wind), they become orderly; when they reach Li (Fire), they meet and appear. "Xie" and "Xin" have the same meaning. Saying that all things are mutually revealed refers to the sun illuminating them and making them flourish. Saying that all things are nurtured refers to the earth's energy containing and nurturing them, causing them to produce grains and bear fruit. Saying that all things are joyful here refers to grass and trees having matured, still relying on the moisture to make them joyful and complete their growth. When it speaks of "battle," it refers to the mutual struggle between yin and yang: the northwest is the yin position, but Qian (Heaven) with its pure yang is above it, like the ruler and minister facing each other. Kan is the trigram of labor and fatigue, and water's nature is to work without tiring, so all things are hidden here. All things emerge from the earth in spring and return to the earth in winter when yang energy is closed off. Saying that all things "complete the end and begin anew" refers to yin energy ending here and yang energy beginning here, which is the function of Gen (Mountain) (see Zhu Zhen's "Han Shang Yi Zhuan" volume nine and "Zhou Yi Zhe Zhong").

神也者，眇萬物而為言者也。 共成萬物，物不可得而分，故合謂之神漢上易。 莫盛乎艮盛音成。 盛，裹也釋文。 故水火相逮釋文。 兌為羊。 其畜好剛滷夏官羊人序官疏。 兌為口 上開似口漢上易。 乾為天。 天清明無形漢上易。 為瘠馬。 凡骨為陽，肉為陰同上。 為龍。 龍，讀為尨。取日出時色雜也漢上易。

"The divine is that which subtly creates and governs all things." In Zheng's version, "妙" is written as "眇"; Zheng Xuan explains that the eight trigrams together accomplish all things, and all things are unified as a whole, unable to be individually separated and attributed, hence they are called "divine" (see Zhu Zhen's "Han Shang Yi Zhuan"). "Nothing is more flourishing than Gen" where "盛" is pronounced as "cheng"; Zheng Xuan explains that "盛" means to enclose (see "Classic Interpretations"). "Water and fire complement each other," Zheng's version reads "therefore water and fire complement each other" (see "Classic Interpretations"). "Dui represents a sheep," Zheng Xuan explains that this animal has a nature that prefers strength and roughness (see "Zhou Li · Xia Guan · Yang Ren" sequence official commentary). "Dui represents a mouth," Zheng Xuan explains that the top line of Dui is broken, forming the shape of an open mouth (see Zhu Zhen's "Han Shang Yi Zhuan"). "Qian represents Heaven," Zheng Xuan explains that Heaven is clear and bright without form (see Zhu Zhen's "Han Shang Yi Zhuan"). "It represents a thin horse," Zheng Xuan explains that bones belong to yang, flesh to yin, and since Qian is pure yang, it takes the form of a thin horse with little flesh (same source). "It represents a dragon," Zheng Xuan explains that "dragon" is read as "mang," taking the meaning of the varied colors of the sun at dawn (see Zhu Zhen's "Han Shang Yi Zhuan").

為専専，市戀反。釋文。 為大塗。 國中三道，曰塗。震上值房心，塗而大者，取房有三塗焉漢上易。 為萑葦。 竹類漢上易。 為反生。 生而反出也漢上易。 為繩直為墨晁氏云。 其於人也為宣髮。 宣髮，取四月靡草死。髮在人體，猶靡草在地考工車人疏。 為黃顙釋文。 為矯輮釋文。 為月。 臣象也文選月賦注。 為電。 取火明也。久明似日，暫明似電也集解。

"Of 为専," "専" is pronounced shì liàn fǎn (as noted in the Classic Interpretations). "Of 为大涂," Zheng Xuan explains: the three main roads in the capital city are called "涂"; the trigram Zhen corresponds to the star positions of the Room mansion and the Heart mansion, so the mention of roads and great roads refers to the meaning of three passages in the Room mansion (as noted in Zhu Zhen's Han Shang Yi Zhuan). "Of 为萑苇," Zheng Xuan explains: 萩苇 is a type of bamboo-like plant (as noted in Zhu Zhen's Han Shang Yi Zhuan). "Of 为反生," Zheng Xuan explains: it refers to seeds sprouting upwards against the shell (as noted in Zhu Zhen's Han Shang Yi Zhuan). "Of 为绳直" and "为墨," the Zheng edition reads thus (as recorded by Chao Shuo Zhi). "Of its influence on people, it is 为宣发," Zheng Xuan explains: "宣发" refers to the image of靡草 dying in April; hair growing on the human body is like 靡草 growing on the ground (as noted in the Commentary on the Carrier's Craft, section on the Carver). "Of 为黄颡" and "为矫輮," the Zheng edition reads thus (as noted in the Classic Interpretations). "Of 为月," Zheng Xuan explains: the moon represents a minister (as noted in Li Shan's commentary on the "Moon Assignment" in the Wen Xuan). "Of 为电," Zheng Xuan explains: it takes the meaning of fire's brightness—long-lasting brightness is like the sun, while brief brightness is like lightning (as noted in the Collected Explanations of the Zhou Changes).

為乾卦。 乾當為乾董遇本作乾。陽在外能乾正也釋文。 為鱉，為蟹，為蠃，為蚌，為龜。 皆骨在外考工梓人疏。 為科上藁。 科上者，陰在內為疾漢上易。 為徑路。 田間之道，曰徑路。艮為之者，取山間鹿兔之蹊初學記二十四。 為小指晁氏云。 為黚喙之屬。 謂虎豹之屬。貪冐之類。取其為山獸漢上易，釋文。 為陽今本羊。 此陽謂為養。無家女行賃炊爨，今時有之，賤於妾也漢上易，晁氏同。

"The trigram Qian" (Heaven), Zheng Xuan explains: this "Qian" should be read as "gan" as in dry and wet (as in the Dong Yu edition, it is correctly written as "gan"); because the yang line is on the outside, it can make things dry and upright (see "Classic Interpretation Phonology"). "It represents turtles, crabs, snails, clams, and tortoises," Zheng Xuan explains: these are all animals with shells attached to their bodies (see the commentary on "Craftsman's Record" in the "Zi Ren" section). "It represents a withered branch on a tree," the Zheng edition reads "a withered branch on a tree"; Zheng Xuan explains: the term "on the tree" refers to the yin line inside being affected (see Zhu Zhen's "Han Shang Yi Zhuan"). "It represents a narrow path," Zheng Xuan explains: a narrow path in the fields is called "narrow path"; the trigram Gen takes this image because it represents the small paths used by deer and rabbits in the mountains (see "Initial Learning Record" volume 24). "It represents the little finger," the Zheng edition reads so (as recorded by Zhao Yuezi). "It represents black-beaked birds," the Zheng edition reads "black-beaked birds"; Zheng Xuan explains: this refers to tigers and leopards, which are greedy and aggressive beasts, taking them as similar to mountain beasts (see Zhu Zhen's "Han Shang Yi Zhuan" and "Classic Interpretation Phonology"). "It represents a sheep," the Zheng edition reads "a yang"; Zheng Xuan explains: this "yang" should be interpreted as "yang" meaning "to raise," referring to a woman without a family who goes out to work as a cook, and such people still exist today, with a status lower than a concubine (see Zhu Zhen's "Han Shang Yi Zhuan," and Zhao Yuezi's record is the same).

物生必蒙，故受之以蒙。蒙者，蒙也，物之穉也。 蒙幼小之貌。齊人謂萌為蒙也集解。 物穉不可不養也。 言孩稚不養，則不長也集解。 飲食必有訟，故受之以訟。 訟，猶爭一作諍也。言飲食之會，恆多爭也集解。 履然後安，故受之以泰晁氏云。 有大有，不可以盈晁氏云。 有大而能嗛，必豫，故受之以豫。 言同既大而有嗛徳，則於政事恬。豫，雷出地，奮豫。豫，行出而喜樂之意集解。

The "Xugua Zhuan" says, "When things are born, they must be nurtured, hence following the hexagram Meng; 'Meng' means being young and inexperienced, the state of things in their early stage." Zheng Xuan's commentary: "Meng" refers to the appearance of being young and immature; people from Qi referred to the sprout of grass and trees as "Meng" (see "Collected Explanations of the Zhou Changes"). "Since things are young and immature, they cannot be left unattended," Zheng Xuan comments: this refers to children being young and immature, and without proper care they cannot grow up (see "Collected Explanations of the Zhou Changes"). "When food and drink are involved, disputes are inevitable, hence following the hexagram Song." Zheng Xuan's commentary: "Song" means contention, and is synonymous with "zheng" (dispute); this refers to the fact that disputes often arise at gatherings involving food and drink (see "Collected Explanations of the Zhou Changes"). "Only after walking with proper conduct can one achieve peace, hence following the hexagram Tai." The Zheng version reads, "Only after walking with proper conduct can one achieve peace, hence following the hexagram Tai" (as recorded by Zhao Shuozi). "A great person cannot be full," the Zheng version reads, "A great person has abundance, and cannot be full" (as recorded by Zhao Shuozi). "When one is great yet humble, joy follows, hence following the hexagram Yu." Zheng Xuan's commentary: this refers to the situation where one has achieved great success yet remains humble, thus handling affairs with ease and comfort; the hexagram Yu represents thunder emerging from the earth, and "Yu" implies action taken outwardly while the heart is joyful (see "Collected Explanations of the Zhou Changes").

豫必有隨。 喜樂而出，人則隨從。孟子曰：吾君不遊，吾何以休。吾君不豫，吾何以助。此之謂也正義。 可觀而後有所合。 易乾鑿度曰：陽起於子，陰起於午。天數大分，以陽出離，以陰入坎。坎為中男，離為中女。太乙之行，出從中男，入從中女。因陰陽男女之偶為終始也王氏。

"Yù bì yǒu suí," Zheng Xuan's commentary says: when the sovereign is pleased and goes out, the people follow him. The "Mengzi" cites a summer proverb saying, "If our king does not go out, where shall we find rest; if our king does not tour and enjoy himself, where shall we find relief?" This is exactly the meaning (see "The Correct Meaning of the Zhou Changes"). "Ke guan er hou you suhe," Zheng Xuan's commentary says: "The Yi Wei Gan Zao Du" says that yang energy begins at the Zi position, and yin energy begins at the Wu position. In terms of the great division of heavenly numbers, yang energy arises from Li, and yin energy enters from Kan. Kan is the middle son, Li is the middle daughter; the God of the Supreme One moves, departing from the middle son and returning to the middle daughter—this is determined by the relationship of yin and yang and the pairing of male and female (see Wang Yinglin's compiled edition).

致飾然後亨，則盡矣亨，許兩反。釋文。 有無妄物，然後可畜項安世周易玩辭，晁氏同。 故受之以大過。 以養賢者，宜過於厚正義。 夫婦之道，不可以不久也。 言夫婦當有終身之義，夫婦之道謂咸恆也集解。 物不可以終久於其所，故受之以遯晁氏云。 主器者莫若長子。 謂父退居田里，不能備祭宗廟，長子當親視，滌濯鼎俎是也曲禮正義。

"Zhi shi ranhou heng ze jin yi," where "heng" is read as xu liang fan (see "Classic Interpretation Commentary"). "You wu wang ranhou ke xu," Zheng's version reads "you wu wang wu, ranhou ke xu" (see Xiang Anshi's "Playing with the Zhou Changes," and Chao Yue's record is the same). "Gu shou zhi yi da guo," Zheng Xuan's commentary: because honoring virtuous people should be exceptionally generous, hence the name "Da Guo" (see "The Correct Meaning of the Zhou Changes"). "Fu fu de dao, bu ke yi bu yuan jiu ye," Zheng Xuan's commentary: this refers to the moral duty of couples to remain together for life; the term "fu fu dao" refers to the Qian and Heng hexagrams (see "Collected Explanations of the Zhou Changes"). "Wu bu ke yi jiu ju qi suo, gu shou zhi yi dun," Zheng's version reads "wu bu ke yi zhong jiu yu qi suo, gu shou zhi yi duan" (as recorded by Chao Yue). "Zhu qi zhe mo ru chang zi," Zheng Xuan's commentary: this means when a father grows old and retires to his hometown, unable to properly oversee the ancestral temple sacrifices, the eldest son should personally take charge of washing the ritual vessels (see "The Rituals" commentary).

屯見而不失其居見，如字，釋文。 損益衰盛之始也釋文引見。會通今釋文無之。 兌說而巽伏也晁氏云。 蠱則飾也釋文。 大過顛也。 自此以下，卦音不協，似錯亂失正，弗敢改耳晁氏云。 小人道消也晁氏云。

The "Zagua Transmission" says, "Zun appears but does not lose its place," where "see" is read according to the original character (as seen in "Classic Interpretation"). "Shen and Yi, the beginning of prosperity and decline," the Zheng version reads "Shen and Yi, the beginning of decline and prosperity" (this passage was cited by "Classic Interpretation," as recorded in "Huitong," but is no longer found in the currently transmitted version of "Classic Interpretation"). "Dui appears and Xun is hidden," the Zheng version reads "Dui is joyful and Xun is hidden" (as recorded by Zhao Shuozi). "Gu is decoration," the Zheng version reads "Gu is ornamentation" (as seen in "Classic Interpretation"). "Da Guo is overturning," Zheng Xuan's commentary says: from this sentence onward, the pronunciation of each hexagram name no longer rhymes, seeming to be due to transmission errors and loss of original order, but he dared not make any changes (as recorded by Zhao Shuozi). "Xiaoren's way is worry," the Zheng version reads "Xiaoren's way is decline" (as recorded by Zhao Shuozi).

周易乾鑿度曰：乾，陽也。坤，陰也。並如而交錯行。乾貞於十一月子，左行陽時六鄭注云：貞，正也。初爻以此為正，次爻左右者，各從次數之。坤貞於六月未，右行陰時六乾坤陰陽之主，陰退一辰，故貞於未。以順成其歲。歲終從於屯蒙歲終則從其次，屯，蒙，需，訟是也。又云陰卦與陽卦同位者，退一辰以未為貞。其爻右行，間時而治六辰陰陽同位，陰退一辰，左右交錯相避。

The *Yi Wei Gan Zao Du* says: Heaven belongs to yang, Earth belongs to yin, and the two operate together while interweaving and rotating. Heaven takes the position of Zi in the eleventh month as its "Zhen," moving left in a clockwise direction through six yang branches (Zheng Xuan's commentary says: "Zhen" means to be established, and the first line is thus set in this position; the other lines either move left or right, proceeding in order). Earth takes the position of Wei in the sixth month as its "Zhen," moving right in a counterclockwise direction through six yin branches (Heaven and Earth are the masters of yin and yang; yin must retreat one branch, so Earth's Zhen is fixed at Wei, thus completing the entire year in order). When the year ends, it proceeds to the *Zun* and *Meng* hexagrams (after the year ends, they follow one after another, as *Zun*, *Meng*, *Xu*, and *Song* do). The *Gan Zao Du* also says: when a yin hexagram and a yang hexagram share the same position, yin must retreat one branch, with Zhen fixed at Wei; its lines move right, skipping one branch and governing in turn, covering six branches (when yin and yang are in the same position, yin retreats one branch, and they alternate left and right to avoid each other).

棟案乾鑿度之說，與十二律相生圖合。鄭於周禮太師注云：黃鍾初九也，下生林鍾之初六，林鍾又上生太蔟之九二，太蔟又下生南呂之六二，南呂又上生姑洗之九三，姑洗又下生應鍾之六三，應鍾又上生蕤賓之九四，蕤賓又上生大呂之六四，大呂又下生夷則之九五，夷則又上生夾鐘之六五，夾鐘又下生無射之上九，無射又上生中呂之上六。

Hui Dong notes: The statement in The Dry Hole Treatise corresponds exactly with the pattern of the twelve musical tones generating each other. Zheng Xuan, in his commentary on the Spring Official section of the Zhou Li, says: Huangzhong is the initial line of Qian, and it generates Linzhong, which is the initial line of Kun; Linzhong then generates Taocuo, which is the second line of Qian; Taocuo then generates Nanlv, which is the second line of Kun; Nanlv then generates Guxi, which is the third line of Qian; Guxi then generates Yingzhong, which is the third line of Kun; Yingzhong then generates Rui Bin, which is the fourth line of Qian; Rui Bin then generates Dalü, which is the fourth line of Kun; Dalü then generates Yizhe, which is the fifth line of Qian; Yizhe then generates Jiazhong, which is the fifth line of Kun; Jiazhong then generates Wuyue, which is the top line of Qian; and Wuyue then generates Zhonglü, which is the top line of Kun.

韋昭注周語云：十一月黃鍾，乾初九也。十二月大呂，坤六四也。正月太蔟，乾九二也。二月夾鐘，坤六五也。三月姑洗，乾九三也。四月中呂，坤上六也。五月蕤賓，乾九四也。六月林鍾，坤初六也。七月夷則，乾九五也。八月南呂，坤六二也。九月無射，乾上九也。十月應鍾，坤六三也。鄭氏注易，陸績注太玄皆同前說，是以何妥。文言注，以初九當十一月，九二當正月，九三當三月，九四當五月，九五當七月，上九當九月也。宋，朱震作十二律圖，六二在已，六三在卯，六五在亥，上六在酉。是坤貞於未，而左行誤甚，作圖以正之。

Wei Zhao's commentary on the "Guoyu · Zhouyu" states that November corresponds to Huangzhong, which is the initial line of Qian; December corresponds to Dalü, which is the fourth line of Kun; January corresponds to Taocuo, which is the second line of Qian; February corresponds to Jiazhong, which is the fifth line of Kun; March corresponds to Guxi, which is the third line of Qian; April corresponds to Zhonglü, which is the top line of Kun; May corresponds to Rui Bin, which is the fourth line of Qian; June corresponds to Linzhong, which is the initial line of Kun; July corresponds to Yizhe, which is the fifth line of Qian; August corresponds to Nanlü, which is the second line of Kun; September corresponds to Wuyue, which is the top line of Qian; and October corresponds to Yingzhong, which is the third line of Kun. Zheng Xuan's commentary on the "Yi", and Lu Ji's commentary on the "Tai Xuan", both agree with this view. Therefore, He Tuos' commentary on the "Wenyan" also paired the initial line with November, the second line with January, the third line with March, the fourth line with May, the fifth line with July, and the top line with September. However, Zhu Zhen's "Twelve Lu Diagram" placed the second line in Si, the third line in Mao, the fifth line in Hai, and the top line in You. This is equivalent to Kun, which is supposed to be aligned with Wei, moving left in a clockwise direction, which is a serious error. Therefore, I have made this diagram to correct it.

右圖，朱子發云：子，寅，辰，午，申，戌，陽也，乾之六位。未，已，卯，丑，亥，酉此亦誤當云未，酉，亥，丑，卯，已，所謂右行陰時六也，陰也，坤之六位。位之升降，不違其時，故曰大明終始，六位時成。

The diagram above, as explained by Zhu Zhen (styled Zifa), states that Zi, Yin, Chen, Wu, Shen, and Xu belong to the Yang, being the six lines of the trigram Qian (Heaven); while Wei, Si, Mao, Chou, Hai, and You belong to the Yin, being the six lines of the trigram Kun (Earth) (here he made a mistake; it should be Wei, You, Hai, Chou, Mao, and Si, which corresponds to the saying "moving rightward in reverse order through six Yin terms"). The rising and falling of the lines do not contradict their appropriate seasons, hence the Commentary on the Judgment says "great brightness begins and ends, the six positions are formed in accordance with the seasons."

棟案康成注。月令云，正月宿，直尾箕。八月宿，直昴畢。六月宿，直鬼又云，六月宿，直東井。九月宿，直奎。十月宿，直營室。又云，卯宿，直房心二月。申宿，直參伐七月。又注季冬，雲此月之中，日厯虛危。參同契曰，青龍處房六兮，春花震東卯。白虎在昴七兮，秋芒兌西酉。朱雀在張二兮，離南午。又云，含元虛危，播精於子，皆與圖合。若以日所厯言之，則右行而周二十八舍明堂。月令所謂孟春之月，日在營室是也，與此不同。

Hui Dong says: Zheng Kangcheng's commentary on the "Liji · Yueling" states that the constellations corresponding to the first month are Wei Xu and Ji Xu; those for the eighth month are Mao Xu and Bi Xu; and those for the sixth month are Gui Xu and Dong Jing. He also says that the constellations for the sixth month are Dong Jing, and those for the ninth month are Kui Xu; and those for the tenth month are Ying Shi. He further says that the constellations corresponding to the卯 position are Fang Xu and Xin Xu, which correspond to the second month; and those for the申 position are Can Xu and Fa Xing, which correspond to the seventh month. In his commentary on the last month of the year, he also says that during this month, the sun passes through Xu Xu and Wei Xu. The "Zhouyi Cangtongqi" says: the Azure Dragon is in the sixth position of Fang Xu, and spring flowers bloom in the east at the position of Zhen, which is the卯 position; the White Tiger is in the seventh position of Mao Xu, and autumn brings a cool atmosphere at the west position of Dui, which is the酉 position; the Vermilion Bird is in the second position of Zhang Xu, belonging to the south position of Li. It also says that the primordial qi is contained in Xu Xu and Wei Xu, and the vital energy is spread out at the Zi position. All these are consistent with this diagram. However, if we follow the actual path of the sun, it moves to the right and passes through the twenty-eight constellations, which is the calculation method mentioned in the "Mingtang Yueling" as "In the first month of spring, the sun is in Ying Shi." This method differs from the yao chen method used in this diagram.